disaffection to Bishops have endeavoured to descredit the whole Volume of them by all possible means without any regard either of ingenuity or truth yet sundry of them are such as being attested by the Suffrages of Antiquity cannot with any forehead be denied to be his and there is scarce any of them which doth not give testimony to the Prelacy of a Bishop above a Presbyter Ignatius himself also was a Bishop of Antioch and a holy Martyr for the Faith of Christ 4. You grant that not long after the Apostles times Bishops are found in the Writers of those times as in some superiority to Presbyters but you might have added farther out of these Writers if you had pleased that there were some of them as James at Jerusalem Timothy at Ephesus Titus in Crete Mark at Alexandria Linus and Clement at Rome Polycarpus at Smyrna constituted and ordained Bishops of these places by the Apostles themselves and all of them reputed Successors to the Apostles in their Episcopal Office And His Majesty presumeth you could not be ignorant that all or most of the testimonies you recite of the ancient Fathers Writers of the middle ages Schoolmen and Canonists and the Book published under King Hen. the 8. do but either import the promiscuous and indifferent use of the names of Bishops and Presbyters whereof advantage ought not to be made to take away the difference of the things or else they relate to a School-point which in respect of the thing it self is but a very nicety disputed pro and con by curious questionists Vtrum Episcopatus sit or do vel gradus both sides in the mean time acknowledging the right of Church-government to be in the Bishops alone and not in the Presbyters as also that there may be produced either from the very same Writers or from others of as good authority or credit testimonies both for number and clearness far beyond those by you mentioned to assert the three different Degrees or Orders call them whether you will of Ecclesiastical Functions viz. the Bishop the Presbyter and the Deacon As to that which you add lastly concerning the difference between Primitive Episcopacy and the present Hierarchy albeit His Majesty doth not conceive that the accessions or additions granted by the favour of His Royal Progenitors for the enlarging of the Power or Privileges of Bishops have made or indeed can make the Government really and substantially to differ from what formerly it was no more than the addition of Arms or Ornaments can make a body really and substantially to differ from it self naked or devested of the same nor can think it either necessary or yet expedient that the elections of the Bishops or some other Circumstantials touching their Persons or Office should be in all respects the same under Christian Princes as it was when Christians lived among Pagans and under Persecution yet His Majesty so far approveth of your Answer in that behalf that he thinketh it well worthy the studies and endeavours of the Divines of both Opinions laying aside Emulation and private Interests to reduce Episcopacy and Presbytery into such a well-proportioned Form of Superiority and Subordination as may best resemble the Apostolical and Primitive times so far forth as the different condition of times and the exigences of all considerable circumstances will admit so as the power of Church-Government in the particular of Ordination which is meerly spiritual may remain Authoritative in the Bishop but that Power not to be exercised without the concurrence or assistance of his Presbytery as Timothy was ordained by the authority of St Paul ii Tim. i. 6. but with the concurrence or assistance of the Presbytery i Tim. iv 14. Other powers of Government which belong to Jurisdiction though they are in the Bishops as before is exprest yet the outward exercise of them may be ordered and disposed or limited by the Sovereign power to which by the Laws of the Land and the acknowledgement of the Clergy they are subodinate but His Majesty doubteth whether it be in your power to give Him any present assurance that in the desired Abolition of the present Hierarchy the utter abolishing of Episcopacy and consequently of the Primitive Episcopacy is neither included nor intended As to the last part of His Majesties Paper His Majesty would have been satisfied if you had been more particular in your Answer thereunto You tell Him in general that there are Substantials in Church-Government appointed by Christ c. but you neither say what those Substantials are nor in whose hands they are left whereas His Majesty expected that you should have declared your opinions clearly whether Christ or his Apostles left any certain Form of Government to be observed in all Christian Churches then whether the same binds all Churches to the perpetual observation thereof or whether they may upon occasion alter the same either in whole or in part likewise whether that certain Form of Government which Christ and his Apostles have appointed as perpetual and unalterable if they have appointed any such at all be the Episcopal or the Presbyterian or some other differing from them both And whereas in the conclusion you beseech His Majesty to look rather to the Original of Bishops than to their Succession His Majesty thinks it needful to look at both especially since their Succession is the best clue the most certain and ready way to find out their Original His Majesty having returned you this Answer doth profess that as whatsoever was of weight in yours shall have influence on Him so He doubts not but somewhat may appear to you in His which was not so clear to you before and if this Debate may have this end that it dispose others to the temper of accepting Reason as it shall Him of endeavouring to give satisfaction in all He can to His two Houses His Majesty believes though it hath taken up it hath not mis-spent His time Newport Octob. 6. IV. The Humble Answer of the Divines attending the Honourable Commissioners of Parliament at the Treaty at Newport in the Isle of Wight to the Second Paper delivered to them by His Majesty Octob. 6. 1648. Delivered to His Majesty Octob. 17. May it please Your Majesty AS in our Paper of October the third in Answer to Your Majesties of October the second we did so now again we do acknowledg that the Scriptures cited in the Margin of Your Majesties Paper do prove that the Apostles in their own persons that Timothy and Titus and the Angels of the Churches had power respectively to do those things which are in those places of Scripture specified But as then so now also we humbly do deny that any of the persons or Officers fore-mentioned were Bishops as distinct from Presbyters or did exercise Episcopal Government in that sense or that this was in the least measure proved by the alledged Scriptures And therefore our Negative not being to the same point or state of the Question which
Timothy then next at Athens from whence Paul sends him to Thessalonica afterwards having been in Macedonia he came to Paul at Corinth and after that he is with Paul at Ephesus and thence sent by him into Macedonia whiter Paul went after him and was by Timothy accompanied into Asia who was with him at Troas and Miletus to which place S. Paul sent for the Presbyters of the Church in Ephesus and gave them that solemn charge to take heed unto themselves and to all the flock over which the Holy Ghost had made them Bishops not speaking a word of recommendation of that Church to Timothy or of him to the Elders And if Timothy was Bishop of Ephesus he must needs be so when the first Epistle was sent to him in which he is pretended to receive the charge of exercising his Episcopal power in Ordination and Government but it is manifest that after this Epistle sent to him he was in continual Journeys or absent from Ephesus For Paul left him at Ephesus when he went into Macedonia and he left him there to exercise his Office in regulating and ordering that Church and in ordaining but it was after this time that Timothy is found with Paul at Miletus for after Paul had been at Miletus he went to Jerusalem whence he was sent prisoner to Rome and never came more into Macedonia and at Rome we find Timothy a prisoner with him and those Epistles which Paul wrote while he was prisoner at Rome namely the Epistle to the Philippians to Philemon to the Colossians to the Hebrews do make mention of Timothy as his companion at these times nor do we ever find him again at Ephesus for we find that after all this towards the end of St. Paul's life after his first answering before Nero and when he said his departure was at hand he sent for Timothy to Rome not from Ephesus for it seems that Timothy was not there because Paul giving Timothy an account of the absence of most of his companions sent into divers parts he saith Tychicus have I sent to Ephesus Now if Your Majesty shall be pleased to cast up into one total that which is said the several journeys and stations of Timothy the order of them the time spent in them the nature of his employment to negotiate the affairs of Christ in several Churches and places the silence of the Scriptures as touching his being Bishop of any one Church you will acknowledg that such a man was not a Bishop fixed to one Church or Precinct and then by assuming that Timothy was such a man you will conclude that he was not Bishop of Ephesus The like conclusion may be inferred from the like premisses from the instance of Titus whom we find at Jerusalem before he came to Crete from whence he is sent for to Nicopolis and after that he is sent to Corinth from whence he is expected at Troas and met with Paul in Macedonia whence he is sent again to Corinth and after all this is near the time of Paul's death at Rome from whence he went not into Crete but into Dalmatia and after this is not heard of in the Scripture And so we hope Your Majesty doth conceive that we affirm not upon very weak proofs that Timothy and Titus were from Ephesus and Crete removed to other places In the fifth exception Your Majesty takes notice of two places of Scripture cited by us to prove that they were called away from those places of Ephesus and Crete which they do not conclude much of themselves yet being accompanied by two other places which Your Majesty takes no notice of may seem to conclude more and these i Tim. i. 3. Titus i. 5. as I be sought thee to abide still at Ephesus for this cause left I thee in Crete in both which is specified the occasional employment for which they made stay in those places and the expressions used I besought thee to abide still at Ephesus I left thee in Crete do not sound like words of instalment of a man into a Bishoprick but of an intendment to call them away again and if the first and last be put together his actual revocation of them both the intimation of his intention that they should not stay there for continuance and the reason of his beseeching the one to stay and of his leaving the other behind him which was some present defects and distempers in those Churches they will put fair to prove that the Apostle intended not to establish them Bishops of those places and therefore did not For the Postscripts because your Majesty lays no great weight upon them we shall not be solicitous in producing evidence against them though they do bear witness in a matter of fact which in our opinion never was and in Your Majesties Judgment was long before they were born And so we conclude this discourse about Timothy and Titus with this observation that in the same very Epistle of Paul to Timothy out of which Your Majesty hath endeavoured to prove that he was a Bishop and did exercise Episcopal Government there is clear evidence both for Presbyters imposing hands in Ordination and for their Ruling In the next point concerning the Angels of the Churches tho Your Majesty faith that you lay no weight upon the Allegory or Mystery of the denomination yet you assert that the persons bearing that name were personae singulares and in a word Bishops who yet are never so called in Scripture and the allegorical denomination of Angels or Stars which in the Judgment of ancient and modern Writers doth belong to the faithful Ministers and Preachers of the Word in general is appropriate as we may so say to the Mitre and Crosier-staff and so opposed to many express testimonies of Scripture And if Your Majesty had been particular in that wherein You say the strength of Your instance lies viz. the Judgment of all ancient and of the best modern Writers and many probabilities in the Text it self we hope to have made it apparent that many ancient and eminent modern Writers many probabilitirs out of the Text it self do give evidence to the contrary To that which is asserted That these singular persons were Bishops in distinct sense whether we brought any thing of moment to infirm this we humbly submit to Your Majesties Judgment and shall only present to You that in Your Reply You have not taken notice of that which in our Answer seems to us of moment which is this That in Mysterious and prophetick writings or visional representation such as this of the Stars and golden Candlesticks is a number of things and persons is usually exprest in singulars and this in Visions is the usual way of Representation of things a thousand persons making up one Church is represented by one Candlestick many Ministers making up one Presbytery by one Angel And because Your Majesty seems to
Truth but follow their own Fancies 3. Ratione Finis when the Interpretation is not proposed as Authentical to bind others but is intended only for our own private satisfaction The first is not to be despised the second is to be exploded and is condemned by the Apostle Peter the third ought not to be censured But that Interpretation which is Authentical and of supreme Authority which every mans conscience is bound to yield unto is of an higher nature And although the General Council should resolve it and the Consent of the Fathers should be had unto it yet there must always be place left to the judgment of Discretion as Davenant late Bishop of Salisbury beside divers others hath learnedly made appear in his Book De Judice Controversiarum where also the Power of Kings in matter of Religion is solidly and unpartially determined Two words only I add One is that notwithstanding all that is pretended from Antiquity a Bishop having sole power of Ordination and Jurisdiction will never be found in Prime Antiquity The other is that many of the Fathers did unwittingly bring forth that Antichrist which was conceived in the times of the Apostles and therefore are incompetent Judges in the Question of Hierarchy And upon the other part the Lights of the Christian Church at and since the beginning of the Reformation have discovered many secrets concerning the Antichrist and his Hierarchy which were not known to former Ages And divers of the Learned in the Roman Church have not feared to pronounce That whosoever denies the true and literal sense of many Texts of Scripture to have been found out in this last Age is unthankful to God who hath so plentifully poured forth his Spirit upon the Children of this Generation and ungrateful towards those men who with so great pains so happy success and so much benefit to God's Church have travailed therein This might be instanced in many places of Scripture I wind together Diotrephes and the Mystery of iniquity the one as an old example of Church-ambition which was also too palpable in the Apostles themselves and the other as a cover of Ambition afterwards discovered which two brought forth the great Mystery of the Papacy at last 6. Although Your Majesty be not made a Judge of the Reformed Churches yet You so far censure them and their actions as without Bishops in Your Judgment they cannot have a lawful Ministery nor a due Administration of the Sacraments Against which dangerous and destructive Opinion I did alledge what I supposed Your Majesty would not have denied 1. That Presbyters without a Bishop may ordain other Presbyters 2. That Baptism administred by such a Presbyter is another thing than Baptism administred by a private person or by a Midwife Of the first Your Majesty calls for proof I told before that in Scripture it is manifest 1 Tim. 4. 14. Neglect not the Gift that is in thee which was given thee by the Prophecy with the laying on of the hands of the Presbytery so it is in the English Translation And the word Presbytery To often as it is used in the New Testament always signifies the Persons and not the Office And although the Offices of Bishop and Presbyter were distinct yet doth not the Presbyter derive his power of Order from the Bishop The Evangelists were inferiour to the Apostles yet had they their power not from the Apostles but from Christ The same I affirm of the Seventy Disciples who had their power immediately from Christ no less than the Apostles had theirs It may upon better reason be averred that the Bishops have their power from the Pope than that Presbyters have their power from the Prelats It is true Jerome saith Quid facit exceptâ ordinatione Episcopus quod non facit Presbyter But in the same place he proves from Sccipture that Episcopus and Presbyter are one and the same and therefore when he appropriates Ordination to the Bishop he speaketh of the degenerated custom of his time Secondly Concerning Baptism a private person may perform the external Action and Rites both of it and of the Eucharist yet is neither of the two a Sacrament or hath any efficacy unless it be done by him that is lawfully called thereunto or by a person made publick and cloathed with Authority by Ordination This Errour in the matter of Baptism is begot by another Errour of the Absolute Necessity of Baptism 7. To that which hath been said concerning Your Majesties Oath I shall add nothing not being willing to enter upon the Question of the subordination of the Church to the Civil Power whether the King or Parliament or both and to either of them in their own place Such an Headship as the Kings of England have claimed and such a Supremacy as the Two Houses of Parliament crave with the Appeals from the supreme Ecclesiastical Judicature to them as set over the Church in the same line of Subordination I do utterly disclaim upon such Reasons as give my self satisfaction although no man shall be more willing to submit to Civil powers each one in their own place and more unwilling to make any trouble than my self Only concerning the application of the Generals of an Oath to the particular case now in hand under favour I conceive not how the Clergy of the Church of England is or ought to be principally intended in Your Oath For although they were esteemed to be the Representative Church yet even that is for the benefit of the Church Collective Salus Populi being Suprema lex and to be principally intended Your Majesty knows it was so in the Church of Scotland where the like alteration was made And if nothing of this kind can be done without the consent of the Clergy what Reformation can be expected in France or Spain or Rome it self It is not to be expected that the Pope or Prelates will consent to their own ruine 8. I will not presume upon any secret knowledge of the Opinions held by the King Your Majesty's Father of famous Memory they being much better known to Your Majesty I did only produce what was profest by Him before the world And although Prayers and Tears be the Arms of the Church yet it is neither acceptable to God nor conducible for Kings and Princes to force the Church to put on these Arms. Nor could I ever hear a reason why a necessary Defensive War against unjust Violence is unlawful although it be joyned with Offence and Invasion which is intended for Defence but so that Arms are laid down when the Offensive War ceaseth by which it doth appear that the War on the other side was in the nature thereof Defensive 9. Concerning the forcing of Conscience which I pretermitted in my other Paper I am forced now but without forcing of my conscience to speak of it Our Conscience may be said to be forced either by our selves or by others By our selves 1. When we stop the ear of our Conscience
as these instances as well as comparisons are odious 9. Lastly You mistake the Quaere in My first Paper to which this pretends to answer for my Question was not concerning force of Arguments for I never doubted the lawfulness of it but force â—f Arms to which I conceive it says little or nothing unless after My example you â—â—â—er Me to the former Section that which it doth is merely the asking of the question after a fine discourse of the several ways of perswading rather than forcing of Conscience I close up this Paper desiring you to take notice that there is none of these Sections but I could have inlarged to many more lines some to whole pages yet I chose to be thus brief knowing you will understand more by a word than others by a long discourse trusting likewise to your ingenuity that Reason epitomized will weigh as much with you as if it were at large June 22. 1646. C. R. VI. Mr Alexander Henderson's Third Paper For His MAJESTY Concerning the Authority of the Fathers and Practice of the Church July 2. 1646. HAving in my former Papers pressed the steps of Your Majesty's Propositions and finding by Your Majesty's last Paper Controversies to be multiplied I believe beyond Your Majesty's intentions in the beginning as concerning The Reforming Power The Reformation of the Church of England The difference betwixt a Bishop and a Presbyter The warrants of Presbyterian Government The Authority of Interpreting Scripture The taking and keeping of Publick Oaths The forcing of Conscience and many other inferiour and subordinate Questions which are Branches of those main Controversies all which in a satisfactory manner to determine in few words I leave to more presuming Spirits who either see no knots of Difficulties or can find a way rather to cut them asunder than to unloose them yet will I not use any Tergiversation nor do I decline to offer my humble Opinion with the Reasons thereof in their own time concerning each of them which in obedience to Your Majesty's Command I have begun to do already Only Sir by Your Majesty's favourable permission for the greater expedition and that the present velitations may be brought to some Issue I am bold to intreat that the Method may be a little altered and I may have leave now to begin at a Principle and that which should have been inter Praecognita I mean the Rule by which we are to proceed and to determine the present Controversy of Church-Policy without which we will be led into a labyrinth and want a thred to wind us out again In Your Majesty's First Paper the universal Custom of the Primitive Church is conceived to be the Rule in the Second Paper Section 5. the Practice of the Primitive Church and the universal Consent of the Fathers is made a convincing Argument when the Interpretation of Scripture is doubtful in your Third Paper Sect. 5. the Practice of the Primitive Church and the universal Consent of Fathers is made Judge And I know that nothing is more ordinary in this Question than to alledge Antiquity perpetual Succession universal Consent of the Fathers and the universal Practice of the Primitive Church according to the Rule of Augustine Quod universa tenet Ecclesia nec à Concilio institutum sed semper retentum est non nisi authoritate Apostolica traditum rectissimè creditur There is in this Argument at the first view so much appearance of Reason that it may much work upon a modest mind yet being well examined and rightly weighed it will be found to be of no great weight for beside that the Minor will never be made good in the behalf of a Diocesan Bishop having sole power of Ordination and Jurisdiction there being a multitude of Fathers who maintain that Bishop and Presbyter are of one and the same Order I shall humbly offer some few Considerations about the Major because it hath been an Inlet to many dangerous Errours and hath proved a mighty hinderance and obstruction to Reformation of Religion 1. I desire it may be considered that whiles some make two Rules for defining Controversies the Word of God and Antiquity which they will have to be received with equal veneration or as the Papists call them Canonical Authority and Catholical Tradition and others make Scripture to be the only Rule and Antiquity the authentick Interpreter the latter of the two seems to me to be the greater Errour because the first setteth up a parallel in the same degree with Scripture but this would create a Superiour in a higher degree above Scripture For the interpretation of the Fathers shall be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accounted the very Cause and Reason for which we conceive and believe such a place of Scripture to have such a sense and thus men shall have dominion over our Faith against 2 Cor. 1. 24. Our faith shall stand in the wisdom of man and not in the power of God 1 Cor. 2. 5. and Scripture shall be of private interpretation For the Prophecy came not of old by the will of man 2 Pet. 1. 20 22. Nisi homini Deus placuerit Deus non erit Homo jam Deo propitius esse debebit saith Tertullian 2. That Scripture cannot be Authentically interpreted but by Scripture is manifest from Scripture The Levites gave the sense of the Law by no other means but by Scripture it self Neh. 8. 8. Our Saviour for example to us gave the true sense of Scripture against the depravations of Satan by comparing Scripture with Scripture and not by alledging any Testimonies out of the Rabbins Matt. 4. And the Apostles in their Epistles used no other help but the diligent comparing of Prophetical writings like as the Apostle Peter will have us to compare the clearer light of the Apostles with the more obscure light of the Prophets 2 Pet. 1. 19. And when we betake our selves to the Fathers we have need to take heed that with the Papists we accuse not the Scriptures of Obscurity or Imperfection 3. The Fathers themselves as they are cited by Protestant Writers hold this Conclusion That Scripture is not to be interpreted but by Scripture it self To this purpose amongst many other Testimonies they bring the saying of Tertullian Surge Veritas ipsa Scripturas tuas interpretare quam Consuetudo non novit nam si nosset non esset if it knew Scripture it would be ashamed of it self and cease to be any more 4. That some Errours have been received and continued for a long time in the Church The Errour of Free-will beginning at Justin Martyr continued till the time of Reformation although it was rejected by Augustine as the Divine Right of Episcopacy was opposed by others The Errour about the Vision of God That the Souls of the Saints departed see not the face of God till the Judgment of the Great Day was held by universal Consent The same may be said of the Errour of the Millenaries and which more nearly
and that these places of Scripture 1 Tim. v. 22. Tit. i. 5. 1 Tim. v. 19. Titus 3. 10. do prove that Timothy and Titus had power to ordain Presbyters and Deacons and to exercise censures over Presbyters and others and that the second and third Chapters of the Revelation do prove That the Angels of the Churches had power of governing of the Churches and exercising Censures But that either the Apostles or Timothy and Titus or the Angels of the Churches were Bishops as Bishops are distinct from Presbyters exercising Episcopal Government in that sense or that the Apostles did commit and derive to any particular persons as their Substitutes and Successors any such Episcopal Government or that this is proved in the least measure by the Scriptures alledged we do as fully deny And therefore do humbly deny also That Episcopal Government is therefore most consonant to the Word of God and of Apostolical institution or proved so to be by these Scriptures None of these were Bishops or practised Episcopal Government as Bishops are distinct from Presbyters Neither is such an Officer of the Church as a Bishop distinct from a Presbyter to be found in the New Testament by which we humbly conceive that our Faith and Conscience touching this point ought to be concluded The Name Office and Work of Bishop and Presbyter being one and the same in all things and never in the least distinguisht as is clearly evident Tit. i. 5 7. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain Presbyters in every City as I had appointed thee For a Bishop must be blameless In which place the Apostle his reasoning were altogether invalid and inconsequent if Presbyter and Bishop were not the same Office as well as they have the same Name The same is manifest Acts xx 17 28. And from Miletus he sent to Ephesus and called the Presbyters of the Church to whom he gave this charge verse 28. Take heed therefore unto your selves and to all the Flock over which the Holy Ghost hath made you Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed and govern the Church of God Where we observe That the Apostle being to leave these Presbyters and never to see their faces more verse 28. doth charge them with the feeding and governing of the Church as being Bishops of the Holy Ghost's making But that the Holy Ghost did make any superior or higher kind of Bishops than these common Presbyters is not to be found in that or any other Text. And that under the mouth of two or three witnesses this assertion of ours may stand we add to what we have already said that in 1 Pet. v. 1 2. The Presbyters which are among you I exhort who am also a Presbyter Feed the flock of God which is among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performing the office of Bishops Where it appears plain to us that under the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this place is expressed whatsoever work the Presbyters are to do Neither can Bishops so called as above Presbyters do more for the government and good of the Church otherwise than is there expresly enjoyned unto Presbyters By all which that hath been said the point is rendred to be most clear to the judgement of most men both ancient and of later times That there is no such Officer to be found in the Scriptures of the New Testament as a Bishop distinct from a Presbyter neither doth the Scripture afford us the least notice of any qualification required in a Bishop that is not required in a Presbyter nor any Ordination to the Office of a Bishop distinct from a Presbyter nor any work or duty charged upon a Bishop which Presbyters are not enjoyned to do nor any greater honour or dignity put upon them For that double honour which the Apostle speaks of 1 Tim. v. 17. as due to Presbyters that rule well is with a note of especially affixed to that Act or work of labouring in the word and Doctrine which is not that Act wherein Bishops have challenged a singularity or peculiar eminency above the Presbyters To that which Your Majesty doth conceive That Episcopal government was practised by the Apostles themselves we humbly answer That the Apostles as they were the highest Officers of the Church of Christ so they were extraordinary in respect of their commission gifts and Office and distinguisht from all other Officers 1 Cor. xii 28. God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers Ephes iv 11. Christ gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Where the Apostles are distinguished from Pastors and Teachers who are the ordinary Officers of the Church for Preaching the Word and Government That they had power and authority to ordain Church-Officers and to exercise Censures in all Churches we affirm and withal that no other Persons or Officers of the Church may challenge or assume to themselves such power in that respect alone because the Apostles practised it except such power belong unto them in common as well as to the Apostles by warrant of the Scripture For that Government which they practised was Apostolical according to the peculiar commission and authority which they had and no otherwise to be called Episcopal than as their Office was so comprehensive as they had power to do the work of any or all other Church-Officers in which respect they call themselves Presbyteri Diaconi but never Episcopi in distinct sense and therefore we humbly crave leave to say that to argue the Apostles to have practised Episcopal Goverment because they ordained other Officers and exercised Censures is as if we should argue a Justice of Peace to be a Constable because he doth that which a Constable doth in some particulars It 's manifest that the Office of Bishops and Presbyters was not distinct in the Apostles They did not act as Bishops in some Acts and as Presbyters in other Acts the distinction of Presbyters and Bishops being made by men in after-times And whereas Your Majesty doth conceive that the Episcopal Government was by the Apostles committed and derived to particular persons as their Substitutes or Successors therein as for ordaining Presbyters and Deacons giving rules concerning Christian discipline and exercising censures over Presbyters and others seeming by the alledged places of Scripture to instance in Timothy and Titus and the Angels of the Churches we humbly answer and first to that of Timothy and Titus We grant that Timothy and Titus had Authority and Power of ordaining Presbyters and Deacons and of exercising Censures over Presbyters and others though we cannot say they had this power as the Apostles Substitutes or Successors in Episcopal Government nor that they exercised the power they had as being Bishops in the sense of Your Majesty but as extraordinary Officers or Evangelists which Evangelists were an
Bishop Jewel that Ambrose Chrysostome Jerome Augustine and many more holy Fathers together with the Apostle Paul agree that by the Word of God there is no difference between a Bishop and a Presbyter and that Medina in the Council of Trent affirms not only the same Fathers but also another Jerome Theodoret Primasius Sedulius and Theophylact to be of the same judgment and that with them agree Oecumenius Anselme Arch-Bishop of Canterbury and another Anselme Gregory and Gratian and after them many others that it was inrolled in the Canon Law for sound and Catholick Doctrine and publickly taught by Learned men And adds That all who have laboured in the Reformation of the Church for these 500 years have taught that all Pastors be they intituled Bishops or Priests have equal authority and power by God's word The same way goes Lombard Master of the Sentences and Father of the School-men who speaking of Presbyters and Deacons saith The Primitive Church had those Orders only and that we have the Apostles precept for them alone With him agree many of the most eminent in that kind and generally all the Canonists To these we may add Sixtus Senensis who testifies for himself and many others and Cassander who was called by one of the German Emperors as one of singular ability and integrity to inform him and resolve his Conscience in questions of that nature who said It is agreed among all that in the Apostles times there was no difference between a Bishop and a Presbyter For a conclusion we add that the Doctrine we have herein propounded to Your Majesty concerning the Identity of the Order of Bishops and Presbyters is no other than the Doctrine published by King Henry the 8. 1543. for all his Subjects to receive seen and allowed by the Lords both Spiritual and Temporal with the neather House of Parliament Of these two Orders only so saith the Book that is to say Priests and Deacons Scripture maketh express mention and how they were conferred of the Apostles by Prayer and Imposition of hands By all which it seems evident that the Order of Episcopacy as distinct from Presbytery is but an Ecclesiastical Institution and therefore not unalterable Lastly we answer That Episcopal Government which at first obtained in the Church did really and substantially differ from the Episcopal Goverment which the Honourable Houses of Parliament desire the abolition of The Bishop of those times was one presiding and joining with the Presbytery of his Church ruling with them and not without them either created and made by the Presbyters chusing out one among themselves as in Rome and Alexandria or chosen by the Church and confirmed by three or more of his Neighbours of like dignity within the same precinct lesser Towns and Villages had and might have have Bishops in them as well as populous and eminent Cities until the Council of Sardis decreed That Villages and small Cities should have no Bishops lest the name and authority of a Bishop might thereby come into contempt But of one claiming as his due and right to himself alone as a superior order or degree all power about Ordination of Presbyters and Deacons and all jurisdiction either to exercise himself or delegate to whom he will of the Laity or Clergy as they distinguish according to the Judgment and Practice of those in our times we read not till in the latter and corrupter Ages of the Church By all which it appears that the present Hierarchy the abolition whereof is desired by the Honourable Houses may accordingly be abolished and yet possibly the Bishops of those Primitive times be They are so far differing one from another In answer to that part of Your Majesties Paper wherein You require whether our Saviour and his Apostles did so leave the Church at liberty as they might totally alter or change the Church-Government at their pleasure we humbly conceive that there are Substantials belonging to Church-Government such as are appointed by Christ and his Apostles which are not in the Churches liberty to alter at pleasure But as for Arch-Bishops c. we hope it will appear unto Your Majesties Conscience that they are none of the Church-Governors appointed by our Saviour and his Apostles And we beseech Your Majesty to look rather to the Original of them than Succession Octob. 3. 1648. III. His MAJESTIES Answer to the Paper delivered to Him by the Divines attending the Parliament's Commissioners concerning Church-Government C. R. HIS Majesty upon perusal of your Answer to His Paper of the second of October 1648. findeth that you acknowledg the several Scriptures cited in the Margin to prove the things for which they are cited viz. That the Apostles in their own persons that Timothy and Titus by Authority derived from them and the Angels of the Churches had power of Church-Government and did or might actually exercise the same in all the three several branches in His Paper specified And so in effect you grant all that is desired For the Bishops challenge no more or other power to belong unto them in respect of their Episcopal Office as it is distinct from that of Presbyters than what properly falleth under one of these three Ordination giving Rules and Censures But when you presently after deny the persons that exercised the power aforesaid to have been Bishops or to have exercised Episcopal Government in that sense as Bishops are distinct from Presbyters you do in effect deny the very same thing you had before granted For Episcopal Government in that sense being nothing else but the Government of the Churches within a certain Precinct commonly called a Diocese committed to one single person with sufficient authority over the Presbyters and people of those Churches for that end since the substance of the thing it self in all the three forementioned particulars is found in the Scriptures unless you will strive about names and words which tendeth to no profit but to the puzling and subverting those which seek after truth you must also acknowledg that Episcopal Government in the sense aforesaid may be sufficiently proved from the Scriptures In that which you say next and for proof thereof insist upon three several Texts His Majesty conceiveth as to the present business that the most that can be proved from all or any of those places is this That the word Bishop is there used to signifie Presbyter and that consequently the Office and Work mentioned in those places as the Office and Work of a Bishop are the Office and Work of a Presbyter which is confest on all sides although His Majesty is not sure that the proof will reach so far in each of those places But from thence to infer an absolute Identity of the Functions of a Bishop and a Presbyter is a fallacy which his Majesty observeth to run in a manner quite along your whole Answer but it appears from the Scriptures by what you have granted that single persons as Timothy and Titus
neither doth the text clearly prove that Timothy was so 1. The name of Bishop the Scripture neither expressly nor by implication gives to either the work which they are injoyned to do is common to Apostles Evangelists Pastors and Teachers and cannot of it self make a character of one distinct and proper Office But that there was such an Order of Officers in the Church as Evangelists reckoned amongst the extraordinary and temporary Offices and that Timothy was one of that Order and that both Timothy and Titus were not ordained to one particular Church but were companions and fellow-Labourers with the Apostles sent abroad to several Churches as occasion did require it is as we humbly conceive clear enough in Scripture and not denied by the learned defenders of Episcopal Government nor as we remember by Scultetus himself during the time of their travels 2. To that which Your Majesty secondly saith That we cannot make it appear by any Text of Scripture that the Office of Evangelist is such as we have described his work seeming 11 Tim. VIII 4 5. to be nothing else but diligence in preaching the word notwithstanding all impediments and oppositions we humbly answer that exact definitions of these or other Church-Officers are hard to be found in any Text of Scripture but by comparing one place of Scripture with another it may be proved as well what they were as what the Apostles and Presbyters were the description by us given being a Character made up by collation of Scriptures from which Mr. Hooker doth not much vary saying that Evangelists were Presbyters of principal sufficiency whom the Apostles sent abroad and used as Agents in Ecclesiastical Affairs wheresoever they saw need And that Pastors and Teachers were settled in some certain charge and thereby differed from Evangelists whose work that it should be nothing but diligence in preaching c. which is common to Apostles Evangelists Pastors and Teachers and so not distinctive of this particular Office argueth to us that as the Apostles Office was divided into Episcopal and Apostolical so this also is to be divided into Episcopal and Evangelistical Ordination and Censures belonging to Timothy as to a Bishop and diligence in Preaching only being left to the Evangelist which division as we humbly conceive is not warranted by the Scripture Thirdly Your Majesty faith that that which we so confidently affirm of Timothy and Titus their acting as Evangelists is by some denied and refuted yea even with scorn rejected by some rigid Presbyterians and that which we so confidently deny that they were Bishops is confirmed by the consentient testimony of all antiquity recorded by Jerome himself that they were Bishops of Paul's ordination acknowledged by very many late Divines and that a Catalogue of 27 Bishops of Ephesus lineally succeeding from Timothy out of good Record is vouched by Dr. Reynolds and other Writers Our confidence as Your Majesty is pleased to call it was in our Answer exprest in these words We cannot say that Timothy and Titus were Bishops in the sense of Your Majesty but extraordinary Officers or Evangelists in which opinion we were then clear not out of a total ignorance of those Testimonies which might be alleged against it but from intrinsick arguments out of Scripture from which Your Majesty hath not produced any one to the contrary Nor is our confidence weakned by such replies as these The Scripture never calls them Bishops but the Fathers do The Scripture calls Timothy an Evangelist some of late have refuted it and rejected it with scorn The Scripture relates their motions from Church to Church but some affirm them to be fixed at Ephesus and in Crete The Scripture makes distinction of Evangelists and Pastors but some say that Timothy and Titus were both We cannot give Your Majesty a present account of Scultetus and Gerard's Arguments but do believe that Mr. Gillespy and Rutherford are able with greater strength to refute that opinion of Timothy and Titus their being Bishops than they do if they do with scorn reject this of their being Evangelists As for Testimonies and Catalogues tho we undervalue them not yet Your Majesty will be pleased to allow us the use of our Reason so far as not to erect an Office in the Church which is not found in Scripture upon general appellations or titles and allusions frequently found in the Fathers especially when they speak vulgarly and not as to a point in debate for even Jerome who as Your Majesty saith doth record that Timothy and Titus were made Bishops and that of St. Paul's Ordination doth when he speaks to the point between Your Majesty and us give the Bishops to understand that they are superior to Presbyters consuetudine magis quam Dominicoe veritatis dispositione For Catalogues their credit rests upon the first witnesses from whom they are reported by tradition from hand to hand whose writings are many times supposititious dubious or not extant besides that these Catalogues do resolve themselves into some Apostle or Evangelist as the first Bishop as the catalogue of Jerusalem into the Apostle James that of Antioch into Peter that of Rome into Peter and Paul that of Alexandria into Mark that of Ephesus into Timothy which Apostles and Evangelists can neither themselves be degraded by being made Bishops nor be succeeded in their proper Calling or Office and it is easie for us to proceed the same way and to find many ancient rites and customs generally received in the Church counted by the ancients Apostolical traditions as near the Apostles times as Bishops which yet are confessedly not of Divine Institution And further if Timothy and the rest that are first in the catalogue were Bishops with such sole Power of Ordination and Censures as is asserted how came their pretended Successors who were but primi Presbyterorum as the Fathers themselves call them to lose so much Episcopal power as was in their Predecessors and as was not recovered in 300 years And therefore we cannot upon any thing yet said recede from that of our Saviour Ab initio non fuit sic from the beginning it was not so 4. Your Majesty saith that we affirm but upon very weak proofs that they were from Ephesus and Crete removed to other places the contrary whereunto hath been demonstrated by some who have exactly out of Scripture compared the times and order of the several Journeys and Stations of Paul and Timothy It is confessed that our assertion that Timothy and Titus were Evangelists lies with some stress upon this that they removed from place to place as they were sent by or accompanied the Apostles the proof whereof appears to us to be of greater strength than can be taken off by the comparison which Your Majesty makes of the Divines of the Assembly at Westminster We begin with the travels of Timothy as we find them in order recorded in the Scripture-places cited in the Margin and we set forth from Beraea where we find
we hold only to that which is the question in order to the Bill of Abolition For we humbly profess our readiness to serve Your Majesty in Answering these or any other questions within our proper cognisance according to the proportion of our mean abilities For Your Majesties Condescension in vouchsafing us the liberty and honour of examining Your learned Reply cloathed in such Excellency of Style and for Your exceeding Candour shewed to such men as we are and for the acceptation of our humble duty we render to Your Majesty most humble Thanks and shall pray That such a Pen in the hand of such Abilities may ever be employed in a Subject worthy of it That your Majesty would please to consider that in this point under debate Succession is not the best Clue and most certain and ready way to find out the Original for to go that way is to go the furthest way about yea to go backward and when You are at the Spring viz. the Scripture it self You go to the Rivers end that You may seek the Spring And that the Lord would guide Your Majesty and the two Houses of Parliament by the right hand of his Counsel and shew You a happy way of healing our unhappy Differences and of settling the Commonwealth of Jesus Christ which is the Church so as all the members thereof may live under You in all Godliness Peace and Honesty V. His MAJESTIES Final Answer concerning Episcopacy Nov. 1. MDCXLVIII WHat you have offered by way of Reply to His Majesties Second Paper of October 6. in yours of October 17. in order to the further satisfaction of His Conscience in the point of Episcopacy His Majesty heard when it was publickly read by you with diligent attention and hath since so far as His leisure would permit taken the same into his private and serious Consideration Wherein His Majesty not only acknowledgeth your great Pains and Endeavours to inform His Judgment acording to such perswasions as your selves have in the matter in debate but also taketh special notice of the Civility of your applications to Him both in the Body and Conclusion of your Reply yet He cannot but observe withall that in very many things you either mistake His meaning and purpose in that Paper or at least come not up fully enough thereunto in this Reply Which to have shown will sufficiently remonstrate your present Reply to be unsatisfactory in that behalf without making a particular Answer to every passage in it which to a Paper of that length would require more time than His Majesty can think fit amidst the present weighty affairs to allow unto a debate of this nature Especially since His Majesty hath often found mutual returns of long Answers and Replies to have rather multiplied disputes by starting new Questions than informed the Conscience by removing former Scruples As to the Scriptures cited in the Margin of His Majesties first Paper It being granted by you that those Scriptures did prove the Apostles and others being single Persons to have exercised respectively the several powers in the Paper specified which powers by your own confession in this Reply Sect. 7. a single Person who is but a mere Presbyter hath no right to exercise and it being withall evident that a Bishop in the Ecclesiastical sense and as distinct from a Presbyter layeth claim to no more than to a peculiar right in the exercise of some or all of the said Powers which a mere Presbyter hath not the Conclusion seemeth natural and evident that such a Power of Church-Government as we usually call Episcopal is sufficiently proved by those Scriptures As to the Bishops Challenge First when you speak of a Writ of partition you seem to take His Majesties words as if He had shared and cantoned out the Episcopal Office one part to the Bishops alone another to the Presbyters alone and you fall upon the same again afterwards Sect. 6. Whereas His Majesties meaning was and by His words appeareth so to have been that one part of the Office that of Teaching c. was to be common to both alike but the other part that of Governing Churches peculiar to the Bishop alone Secondly you infer from His Majesties words That the Bishops Challenge appeareth to be grown to more than was formerly pretended to Which inference His Majesties words by you truly cited if rightly understood will not bear For having proved from Scripture the power of Church-Government in all the three mentioned Particulars to have been exercised by the Apostles and others His Majesty said but this only That the Bishops challenge no more or other power to belong unto them in respect of their Episcopal Office than what properly falleth under one of these three The Words are true for he that believeth they challenge not so much might safely say they challenge no more But the Inference is not good For he that saith they challenge no more doth not necessarily imply they challenge all that In the power of Ordination which is purely spiritual His Majesty conceiveth the Bishops challenge to have been much-what the same in all times of the Church and therefore it is that the matter of Ordination is most insisted on as the most constant and most evident difference between Bishops and Presbyters especially after the times of Constantine which His Majesty by your relating to Chrysostom and Hierom taketh to be the same you call the times of Grown Episcopacy But His Majesty seeth no necessity that the Bishops challenge to the power of Jurisdiction should be at all times as large as the exercise thereof appeareth at some times to have been the exercise thereof being variable according to the various conditions of the Church in different times And therefore His Majesty doth not believe that the Bishops under Christian Princes do challenge such an amplitude of Jurisdiction to belong unto them in respect of their Episcopal Office precisely as was exercised in the Primitive times by Bishops before the days of Constantine The reason of the difference being evident That in those former times under Pagan Princes the Church was a distinct Body of it self divided from the Commonwealth and so was to be governed by its own Rules and Rulers the Bishops therefore of those times tho they had no outward coercive power over mens Persons or Estates yet inasmuch as every Christian man when he became a Member of the Church did ipso facto and by that his own voluntary act put himself under their Government they exercised a very large power of Jurisdiction in Spiritualibus in making Ecclesiastical Canons receiving Accusations conventing the Accused examining Witnesses judging of Crimes excluding such as they found guilty of scandalous offences from the Lord's Supper enjoyning Penances upon them casting them out of the Church receiving them again upon their Repentance c. And all this they exercised as well over Presbyters as others But after that the Church under Christian Princes began to be
in the behalf of Episcopal Superiority are so clear and frequent in his Writings that altho he of all the Ancients be least suspected to favour that Function overmuch yet the Bishops would not refuse to make him Arbitrator in the whole business As for the Catalogues there will be more convenient place to speak of them afterwards Fifthly your long Discourse concerning the several stations and removes of Timothy and Titus Sect. 13 14. and their being called away from Ephesus and Crete Sect. 15. His Majesty neither hath time to examine nor thinketh it much needful in respect of what He hath said already so to do It is sufficient to make His Majesty at least suspend His Assent to your Conjectures and Inferences First that He findeth other Learned men from the like Conjectures to have made other Inferences as namely that Timothy and Titus having accompanied Paul in many journeys postea tandem were by him constituted Bishops of Ephesus and Crete Secondly that supposing they were after the times of the several Epistles written to them sent by the Apostles to other places or did accompany them in some of their journeys even for a long time together it cannot be concluded thence that they were not then Bishops of those Churches or that the Government of those Churches was not committed to their peculiar charge If it be supposed withall which is but reasonable that their absence was commanded by the Apostle and that they left their Churches cum animo revertendi Thirdly that the places which you press again of i Tim. i. 3. and Titus i. 5. weigh so little to the purpose intended by you even in your own judgments for you say only They put fair to prove it that you cannot expect they should weigh so much in His as to need any further Answer save only that His Majesty knoweth not what great need or use there should be of leaving Timothy at Ephesus or Titus in Crete for ordaining Presbyters and Deacons with such directions and admonitions to them for their care therein if they were not sent thither as Bishops For either there were Colleges of Presbyters in those places before their coming thither or there were not if there were and that such Colleges had power to ordain Presbyters and Deacons without a Bishop then was there little need of sending Timothy and Titus so solemnly thither about the work if there were none then had Timothy and Titus power of sole Ordination which is a thing by you very much disliked Those inconveniences His Majesty thinketh it will be hard wholly to avoid upon your Principles That Discourse you conclude with this Observation That in the very same Epistle to Timothy out of which he is endeavoured to be proved a Bishop there is clear evidence both for Presbyters imposing hands in Ordination and for their Ruling Yet His Majesty presumeth you cannot be ignorant that the evidence is not so clear in either particular but that in the former very many of the Latin Fathers especially and sundry later Writers as Calvin and others refer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the remoter Substantive Grace or Gift and not that of Imposition of Hands and so understand it as meant of the Office of Presbytery or as we were wont to call it in English by derivation from that Greek word of Priesthood in Timothy himself and not of a Colledg or Company of Presbyters collectively imposing hands on him and that the Greek Fathers who take the word collectively do yet understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there a Company of Apostles or Bishops who laid hands on Timothy in his ordination to the Office of a Bishop as was ordinarily done by three joyning in that act in the Primitive and succeeding times and not of a College of mere Presbyters and that in the latter particular to wit that of Ruling the place whereon His Majesty conceiveth your Observation to be grounded hath been by the Adversaries of Episcopal Government generally and mainly insisted upon as the only clear proof for the establishing of Ruling-Lay-Elders which interpretation His Majesty knoweth not how far you will admit of As to the Angels of the Churches His Majesties purpose in naming these Angels in His first Paper sufficiently declared in His second required no more to be granted for the proving of what He intended but these Two Things only First That they were Personae singulares and then That they had a Superiority in their respective Churches as well over Presbyters as others which two being the Periphrasis or Definition of a Bishop His Majesty conceived it would follow of it self That they were Bishops That the Epistles directed to them in their respective Reproofs Precepts Threatnings and other the contents thereof did concern their fellow-Presbyters also and indeed the whole Churches which in your last you again remember His Majesty did then and doth still believe finding it agreeable both to the tenor of the Epistles themselves and to the consentient judgment of Interpreters Only His Majesty said and still doth That that hindreth not but that the Angels to whom the Epistles were directed were Personae singulares still This His Majesty illustrated by a Similitude which tho it do not hold in some other respects and namely those you observe for His Majesty never dreamt of a four-footed Similitude yet it perfectly illustrates the thing it was then intended for as is evident enough so that there needeth no more to be said about it That which you insist upon to prove the contrary from Revel xi 24. But I say to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plurally and the rest in Thyatira is plainly of no force if those Copies in which the copulative conjunction is wanting be true for then the Reading would be this But I say to you the rest in Thyatira But following the ordinary Copies the difficulty is not great such manner of Apostrophes by changing the number or turning the speech to another person being very usual both in Prophetick Writings such as this Book of Revelation is and in Epistles of this nature written to one but with reference to many others therein concerned Beza expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you that is the Angel as President and his Collegues the other Presbyters and to the rest that is to the whole flock or people which manner of speaking might be illustrated by the like forms of speech to be used in a Letter written to a Corporation wherein the Mayor and Aldermen especially but yet the whole Town generally were concerned but directed to the Mayor alone or from a Lord containing some Orders for his own houshould especially and generally for the whole Township but by the Inscription directed to his Steward only or the like The Consent of ancient and later Writers was produced by His Majesty for the proof of the two things before named only but especially of the first viz. That the Angels were Personae singulares
for the latter viz. That they were superiour to Presbyters also had been confessed by your selves in your first Grant before but was not produced to prove the Conclusion it self immediately viz. That they were Bishops in distinct sense altho sundry of their Testimonies come up even to that also But to the first point That they were Single persons the concurrence is so general that His Majesty remembreth not to have heard of any one single Interpreter before Brightman that ever expounded them otherwise And yet the same man as His Majesty is informed in his whole Commentary upon the Revelation doth scarce if at all any where else save in these Seven Epistles expound the word Angel collectively but still of one single person or other insomuch as he maketh one Angel to be Gregory the Great another Queen Elizabeth another Cranmer another Chemnitius and the like But generally both the Fathers and Protestant Divines agree in this That the Angel was a Single person some affirming plainly and that in terminis he was the Bishop some naming the very persons of some of them as of Polycarp Bishop of Smyrna and others some calling him the chief Pastor or Superintendent of that Church and those that speak least and were more or less disaffected to Bishops as Beza Doctor Reynolds the Geneva Notes and even Cartwright himself the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 President or chief among the Presbyters And this they do sundry of them not crudely delivering their Opinions only and then no more but they give Reasons for it and after examination of the several Opinions prefer this before the rest affirming That Doctissimi quique interpretes all the best learned Interpreters so understand it and that they cannot understand it otherwise vim nisi facere Textui velint unless they will offer violence to the Text. That which His Majesty said concerning the Subdivision of those that had divided themselves from the common received judgment of the Church was meant by His Majesty as to the Subdivision in respect of this particular of the Angels wherein they differ one from another as to the Division in respect of their dislike of Bishops wherein they all agree And truly His Majesty doth not yet see how either their Differences can be possibly reconciled in the former no accommodation in the world being able to make all the people of the whole Church nor yet a Colledg consisting of many Presbyters to be one Single person or their recess wholly excused in the latter their dissenting from the common and received Judgment and Practice of the Christian Church in the matter of Episcopacy and the evil consequents thereof having in His Majesties Opinion brought a greater reproach upon the Protestant Religion and given more advantage or colour at least to the Romish party to asperse the Reformed Churches in such sort as we see they do than their disagreement from the Church of Rome in any one controverted Point whatsoever besides hath done As to the Apostles Successors Here little is said the substance whereof hath not been Answered before His Majesty therefore briefly declares His meaning herein That the Apostles were to have no necessary Successors in any thing that was extraordinary either in their Mission or Unction That His Majesty spake not of Succession into Abilities otherwise than by instance mentioning other particulars withal which thing He thinketh needeth not to have been now the third time by you mentioned That in the Apostles Mission or Commission for His Majesty under the name of Mission comprehended both and consequently in the Apostolical Office as there was something extraordinary so there was something ordinary wherein they were to have Successors That Bishops are properly their Successors in the whole Apostolical Office so far as it was ordinary and to have Successors That therefore the Bishops Office may in regard of that Succession be said to be Apostolical That yet it doth not follow that they must needs be called Apostles taking the Denomination from the Office inasmuch as the Denomination of the Apostles peculiarly so called was not given them from the Office whereunto they were sent but as the word it self rather importeth from the immediateness of their Mission being sent immediately by Christ himself in respect whereof for distinction sake and in Honour to their Persons it was thought fitter by those that succeeded in common usage to abstain from that Denomination and to be styled rather by the Name of Bishops That if the Apostles had no Successors the Presbyters who are their Successors in part mediately and subordinately to the Bishops will be very hard set to prove the Warrant of their own Office and Mission which if not derived from the Apostles who only received power of Mission from Christ by a continued line of Succession His Majesty seeth not upon what other bottom it can stand As to the standing Officers of the Church You insisted upon Two Places of Scripture Phil. i. 1. and 1 Tim. iii. to prove that there were to be no more standing Officers in the Church than the two in those places mentioned viz. Presbyters who are there called Bishops and Deacons whereunto His Majesties Answer was That there might be other tho not mentioned in those places which Answer tho it were alone sufficient yet ex abundanti His Majesty shewed withall that supposing your interpretation of the word Bishop in both the places viz. to denote the Office of Presbyter only there might yet be given some probable conjectures which likewise supposed true might satisfie us why that of Bishop in the distinct sense should not be needful or proper to be named in those places His Majesties former Reason tho in Hypothesi and as applied to the Church of Philippi it be but conjectural yet upon the credit of all Ecclesiastical Histories and consideration of the Condition of those times as it is set forth in the Scriptures also it will appear in Thesi to be undoubtedly true viz. That the Apostles themselves first planted Churches That they were perpetual Governours and in chief of all the Churches whilst they lived That as the burthen grew greater by the propagation of the Gospel they assumed others in partem curae committing to their charge the peculiar oversight of the Churches in some principal Cities and the Towns and Villages adjacent as James at Jerusalem and others in other places sooner or later as they saw it expedient for the service of the Church That the persons so by them appointed to such peculiar charges did exercise the powers of Ordination and other Government under the Apostles and are therefore in the Church Stories called Bishops of those places in a distinct sense That in some places where the Apostles were themselves more frequently conversant they did for some while govern the Churches immediately by themselves before they set Bishops there and that after the Apostles times Bishops only were the ordinary Governours of the Churches of Christ And His
from the effects of blind Zeal and over-bold Devotion XVII Of the Differences between the KING and the Two Houses in point of CHURCH-GOVERNMENT TOuching the Government of the Church by Bishops the common Jealousie hath been that I am earnest and resolute to maintain it not so much out of Piety as Policy and reason of State Wherein so far indeed reason of State doth induce Me to approve that Government above any other as I find it impossible for a Prince to preserve the State in quiet unless he hath such an influence upon Church-men and they such a dependance on Him as may best restrain the seditious exorbitancies of Ministers tongues who with the Keys of Heaven have so far the Keys of the Peoples Hearts as they prevail much by their Oratory to let in or shut out both Peace and Loyalty So that I being as KING intrusted by God and the Laws with the good both of Church and State I see no reason I should give up or weaken by any change that power and influence which in right and reason I ought to have over both The removing Bishops out of the House of Peers of which I have elsewhere given an account was sufficient to take off any suspicion that I encline to them for any use to be made of their Votes in State-affairs Tho indeed I never thought any Bishop worthy to sit in that House who would not Vote according to his Conscience I must now in Charity be thought desirous to preserve that Government in its right constitution as a matter of Religion wherein both my Judgment is fully satisfied that it hath of all other the fullest Scripture grounds and also the constant Practice of all Christian Churches till of late years the Tumultuariness of people or the Factiousness and Pride of Presbyters or the Covetousness of some States and Princes gave occasion to some mens wits to invent new models and propose them under the specious titles of Christs Government Scepter and Kingdom the better to serve their turns to whom the change was beneficial They must give Me leave having none of their temptations to invite Me to alter the Government of Bishops that I may have a title to their Estates not to believe their pretended grounds to any new ways contrary to the full and constant testimony of all Histories sufficiently convincing unbiassed men that as the Primitive Churches were undoubtedly governed by the Apostles and their immediate Successors the first and best Bishops so it cannot in Reason or Charity be supposed that all Churches in the world should either be ignorant of the Rule by them prescribed or so soon deviate from their Divine and Holy Pattern That since the first Age for fifteen hundred years not one Example can be produced of any setled Church wherein were many Ministers and Congregations which had not some Bishop above them under whose Jurisdiction and Government they were Whose constant and universal practice agreeing with so large and evident Scripture-Directions and Examples as are set down in the Epistles to Timothy and Titus for the setling of that Government not in the Persons only of Timothy and Titus but in the Succession the want of Government being that which the Church can no more dispense with in point of well-being than the want of the Word and Sacraments in point of being I wonder how men came to look with so envious an eye upon Bishops power and authority as to oversee both the Ecclesiastical use of them and Apostolical constitution which to Me seems no less evidently set forth as to the main scope and design of those Epistles for the setling of a peculiar Office Power and Authority in them as President-Bishops above others in point of Ordination Censures and other acts of Ecclesiastical Discipline than those shorter characters of the qualities and duties of Presbyter-Bishops and Deacons are described in some parts of the same Epistles who in the latitude and community of the name were then and may now not improperly be call'd Bishops as to the oversight and care of single Congregations committed to them by the Apostles or those Apostolical Bishops who as Timothy and Titus succeeded them in that ordinary power there assigned over larger divisions in which were many Presbyters The Humility of those first Bishops avoiding the eminent title of Apostles as a name in the Churches style appropriated from its common notion of a Messenger or one sent to that special Dignity which had extraordinary Call Mission Gifts and Power immediately from Christ they contented themselves with the ordinary titles of Bishops and Presbyters until use the great arbitrator of words and master of language finding reason to distinguish by a peculiar name those Persons whose Power and Office were indeed distinct from and above all other in the Church as succeeding the Apostles in the ordinary and constant power of governing the Churches the honour of whose name they moderately yet commendably declined all Christian Churches submitting to that special authority appropriated also the name of Bishop without any suspicion or reproach of arrogancy to those who were by Apostolical propagation rightly descended and invested into that highest and largest power of governing even the most pure and Primitive Churches which without all doubt had many such holy Bishops after the pattern of Timothy and Titus whose special power is not more clearly set down in those Epistles the chief grounds and limits of all Episcopal claim as from Divine Right than are the characters of these perilous times and those men that make them such who not enduring sound Doctrine and clear testimonies of all Churches practice are most perverse Disputers and proud Usurpers against true Episcopacy who if they be not Traitors and Boasters yet they seem to be very covetous heady high-minded inordinate and fierce lovers of themselves having much of the Form little of the power of Godliness Who by popular heaps of weak light and unlearned Teachers seek to over-lay and smother the pregnancy and authority of that power of Episcopal Government which beyond all equivocation and vulgar fallacy of names is most convincingly set forth both by Scripture and all after-Histories of the Church This I write rather like a Divine than a Prince that Posterity may see if ever these Papers be publick that I had fair grounds both from Scripture-Canons and Ecclesiastical Examples whereon my Judgment was stated for Episcopal Government Nor was it any Policy of State or obstinacy of Will or partiality of Affection either to the men or their Function which fixed Me who cannot in point of worldly respects be so considerable to Me as to recompence the injuries and losses I and My dearest Relations with My Kingdoms have sustained and hazarded chiefly at first upon this quarrel And not only in Religion of which Scripture is the best rule and the Churches Universal Practice the best commentary but also in right Reason and the true nature of Government it cannot be thought
Times much restrained I would have such men Bishops as are most worthy of those encouragements and best able to use them If at any time My Judgment of men failed My good Intention made my error venial And some Bishops I am sure I had whose Learning Gravity and Piety no men of any worth or forehead can deny But of all men I would have Church-men especially the Governors to be redeemed from that vulgar Neglect which besides an innate principle of vicious opposition which is in all men against those that seem to reprove or restrain them will necessarily follow both the Presbyterian Parity which makes all Ministers equal and the Independent Inferiority which sets their Pastors below the People This for my Judgment touching Episcopacy wherein God knows I do not gratifie any design or Passion with the least perverting of Truth And now I appeal to God above and all the Christian World whether it be just for Subjects or pious for Christians by Violence and infinite Indignities with servile restraints to seek to force Me their KING and Soveraign as some men have endeavoured to do against all these grounds of My Judgment to consent to their weak and divided Novelties The greatest Pretender of them desires not more than I do that the Church should be governed as Christ hath appointed in true Reason and in Scripture of which I could never see any probable shew for any other ways who either content themselves with the examples of some Churches in their infancy and solitude when one Presbyter might serve one Congregation in a City or Countrey or else they deny these most evident Truths That the Apostles were Bishops over those Presbyters they ordained as well as over the Churches they planted and That Government being necessary for the Churches well-being when multiplied and sociated must also necessarily descend from the Apostles to others after the example of that power and superiority they had above others which could not end with their Persons since the use and Ends of such Government still continue It is most sure that the purest Primitive and best Churches flourished under Episcopacy and may so still if Ignorance Superstition Avarice Revenge and other disorderly and disloyal Passions had not so blown up some mens minds against it that what they want of Reasons or Primitive Patterns they supply with Violence and Oppression wherein some mens zeal for Bishops Lands Houses and Revenues hath set them on work to eat up Episcopacy which however other men esteem to Me is no less sin than Sacriledg or a Robbery of God the giver of all we have of that portion which devout minds have thankfully given again to him in giving it to his Church and Prophets through whose hands he graciously accepts even a cup of cold water as a libation offered to himself Furtheâ—more as to My particular engagement above other men by an Oath agreeable to my Judgment I am solemnly obliged to preserve that Government and the Rights of the Church Were I convinced of the Unlawfulness of the Function as Antichristian which some men boldly but weakly calumniate I could soon with Judgment break that Oath which erroneously was taken by Me. But being daily by the best disquisition of Truth more confirmed in the Reason and Religion of that to which I am sworn how can any man that wisheth not my Damnation perswade Me at once to so notorious and combined sins of Sacriledg and Perjury besides the many personal Injustices I must do to many worthy men who are as legally invested in their Estates as any who seek to deprive them and they have by no Law been convicted of those Crimes which might forfeit their Estates and Livelihoods I have oft wondred how men pretending to Tenderness of Conscience and Reformation can at once tell Me that My Coronation-Oath binds Me to consent to whatsoever they shall propound to Me which they urge with such Violence tho contrary to all that Rational and Religious Freedom which every man ought to preserve and of which they seem so tender in their own Votes yet at the same time these men will needs perswade Me that I must and ought to dispense with and roundly break that part of My Oath which binds Me agreeable to the best light of Reason and Religion I have to maintain the Government and legal Rights of the Church 'T is strange My Oath should be valid in that part which both My self and all men in their own case esteem injurious and unreasonable as being against the very natural and essential liberty of our Souls yet it should be invalid and to be broken in another clause wherein I think My self justly obliged both to God and Man Yet upon this Rack chiefly have I been held so long by some mens ambitious Covetousness and Sacrilegious Cruelty torturing with Me both Church and State in Civil dissentions till I shall be forced to consent and declare that I do approve what God knows I utterly dislike and in my Soul abhor as many ways highly against Reason Justice and Religion and whereto if I should shamefully and dishonourably give my Consent yet should I not by so doing satisfie the divided Interests and Opinions of those Parties which contend with each other as well as both against Me and Episcopacy Nor can My late condescending to the Scots in point of Church-Government be rightly objected against Me as an inducement for Me to consent to the like in my other Kingdoms for it should be considered that Episcopacy was not so rooted and setled there as 't is here nor I in that respect so strictly bound to continue it in that Kingdom as in this for what I think in my Judgment best I may not think so absolutely necessary for all places and at all times If any shall impute My yielding to them as My Failing and Sin I can easily acknowledg it but that is no argument to do so again or much worse I being now more convinced in that point nor indeed hath My yielding to them been so happy and succesful as to encourage Me to grant the like to others Did I see any thing more of Christ as to Meekness Justice Order Charity and Loyalty in those that pretend to other modes of Government I might suspect My Judgment to be biassed or forestalled with some Prejudice and wontedness of Opinion but I have hitherto so much cause to suspect the contrary in the Manners of many of those men that I cannot from them gain the least reputation for their new ways of Government Nor can I find that in any Reformed Churches whose patterns are so cried up and obtruded upon the Churches under my Dominion either Learning or Religion works of Piety or Charity have so flourished beyond what they have done in My Kingdoms by Gods blessing which might make Me believe either Presbytery or Independency have a more benign influence upon the Church and mens hearts and lives than Episcopacy in its right
all their Ecclesiastical Promotions But the Laity that in the House had not time to declame against His Majestie 's Proceedings did it without doors for being dispersed to their homes they filled all places with suspicious rumours and high discontents and in Southwark there was an open Mutiny began which was not pacified without much danger and the Execution of the principal Leaders The King thus betrayed defamed and deserted by those who should have considered that in His Honour their Safety was embarqued though He had no less cause to fear secret Conspiracies at Home which were more dangerous because obscure than the Scots publick Hostility yet vigorously prosecuted his undertaking and raised a sufficient Army but could not do it with equal speed to His Enemies who had soon re-united their dispersed Forces and incouraged by the Faction with whom they held Intelligence in England contented not themselves to stand upon the defence but invaded us and advanced so far before all the King's Army could be gathered together that they gave a defeat to a Party of it ere the Reer could be brought up by the Earl of Strafford who was appointed General or the King could come to incourage them with His Presence He was no sooner arrived at his Army but there followed Him from some English Lords a Petition conformable to the Scotch Remonstrance which they called the Intentions of the Army So that His Majesty might justly fear some attempts in the South while He was thus defending Himself from the Northern injuries The King answered the Petitioners That before their Petition came He had resolved to summon all the Peers to consult what would be most for the Safety of the Nation and His own Honour Who accordingly met Sept. 24. Where it was determined that a Parliament should be called to meet Nov. 3. and in the mean time a Cessation should be made with the Scots with whom some Commissioners from the Parliament should treat Nov. 3. began that Fatal Parliament which was so transported by the Arts of some unquiet persons that they dishonoured the name and hopes of a Parliament ingulfed the Nation in a Sea of Blood ruined the King and betrayed all their own Priviledges and the People's Liberty into the power of a phanatick and perfidious Army And although His Majesty could not hope to find them moderate yet He endeavoured to make them so telling them at their meeting that He was resolved to put himself freely upon the Affections of His English Subjects that He would satisfie all their just Grievances and not leave to malice it self a shadow to doubt of His desire to make this a glorious and flourishing Kingdom He commended to their care the chasing out of the Rebels the Provisions of His own Army and the Relief of the oppressed Northern Counties But the Malignity of some few and the ignorance of more employed that Assembly in other matters first in purging their House of all such as they conceived would not comply with their destructive Enterprises and for such men they either found some fault with their Elections or made them Criminals in some publick Grievance though others of a deeper guilt they kept among them that their Offences might make them obnoxious to their power and obsequious to their commands Then with composed Harangues they declamed upon the publick Grievances and reckoned up causal Misfortunes amongst designed Abuses of Government every way raising up Contumelies against the present Power and that which was fullest of Detraction and Envy was applauded as most pregnant with Liberty Thus pretending several Injuries had been done to the People they raised the Multitude to hopes of an unimaginable Liberty and a discontent with the present Government After this they set free all the Martyrs of Sedition that for their malignant Libels had been imprisoned and three of them were conducted through London with such a company of people adorned with Rosemary and Bayes as it seemed a Triumph over Justice and those Tribunals that sentenced them Then they fell upon all the chief Ministers of State they impeached the Earl of Strafford Lord Lieutenant of Ireland after him the Archbishop of Canterbury the Lord Finch Keeper of the Great Seal the Judges that according to their Oath had determined Ship-money legal and others some of which fled those that were found were clapt in Prison so that the King was soon despoiled of those that were able or faithful to give Him Counsel and others terrified in their Ministry to Him While the Factious thus led the House their Partisans without by their Instructions formed Petitions against the Government in Church and State to which they seduced the ignorant Rabble in the City and several Counties to subscribe and in a tumultuous manner to present them to their Patriots Who being animated by the success of their Arts fell to draw up a Bill for Triennial Parliaments wherein the Power of calling that great Council of the Nation was upon the refusal of the King and the neglect of others devolved upon Constables which prophanation of Majesty though the King disswaded them from yet they persisted in and He passed it After five Months time for so long a space they took to rake up Matter and Witnesses to justifie their accusation An. 1641 and to give leisure to the Court for Overtures of gainfull Offices to the great Sticklers against him which not appearing the Earl of Strafford is brought to his Triall in Westminster-Hall before the Lords as His Judges the King Queen and Prince sitting behind a Curtain in an adjoyning Gallery and round about the Court stood the Commons His Accusers and Witnesses were English Scotch and Irish and indeed so brave a Person could not be ruined but by the pretended hatred of the whole Empire The English were such as envied his Vertues and greatness in the King's Favour The Scotch because they knew his Prudence able to counterwork their Frauds discover their impudent Cheats and his wise management to overthrow their Force The Irish hatred arose from his just and necessary Severity in his Government whereby he had reduced them from so great a Barbarousness that was impatient of Peace to a Civility that was fertile of Plenty and by Artifices Husbandry and Commerce had rendred that tumultuary Nation so rich that they were now able to repay to the English Treasury those great Debts which their former Troubles and Commotions had contracted Although those of this Nation were Papists and sworn Enemies both of the English name and State and were even then practising and meditating their Rebellion which they hoped more easie when so wise a Governour was removed and so prone enough of themselves to the Crime yet were they much caressed by the Faction that these in the name of the whole Kingdom should press the Earl with envy to the Grave His Charge consisted of twenty eight Articles that their number might cover their want of Evidence To all which the Lieutenant whose
Fight which being varied with different successes in the several divisions each party drew off by degrees and neither found cause to boast of a Victory The King being returned to Oxford the Parliament wearied with the Complaints of the oppressed Nation who now grew impatient under the Distractions take into Consideration His Majesty's two Messages for Peace and sent Propositions for it in the name of the two Parliaments of England and Scotland united by Solemn League and Covenant Which though they seemed the desires of minds that intended nothing less than the common Tranquillity yet the King neglects them not but hoping that in a Treaty Commissioners might argue them into Reason offers it which with much difficulty the Houses are drawn to accept but yet would have it at Vxbridge a place but about fifteen miles distant from London and above twice that distance from Oxford And accordingly Commissioners from both Parties met on Jan. 30. While the King was providing for the Treaty and forming Instructions for His Ministers the Faction found the Parliament other work by new designs and to habituate the People to an abhorrency of Peace fed them with blood The two Hothams first were to be the Sport of the Multitude and that the Father might have more than a single death he was drawn back in his journey to the Scaffold Decemb. 31. that his Son might be executed before him as he was Jan. 10. when after he had expressed his fury to those Masters whom they had served to their ruines his Head was chopt off And on Jan. 20. the Father is brought to the place that was defiled with his Son's blood and had his own added to it These were not much lamented by any for the memory that they first kindled the Flame of the Nation kept every eye dry The People thus fed with courser blood a cleaner Sacrifice was afterwards presented William Laud Archbishop of Canterbury and Primate of all England He had indured Imprisonment four years and passed through a Trial of many months in which he had acquitted himself with such a confidence as became the Innocency and Constancy of a Christian Bishop and Confessor but yet must fall to please the Scots and those merciless men who imputed God's anger in the difficulties of Success against their Prince to the continuance of this Prelate's life therefore he was voted guilty of High Treason by the House of Commons and was condemned in the House of Peers though they have no power over the life of the meanest Subject without the concurrence of the King when there were but seven Lords present and all those not consenting to the Murder to be drawn hanged and quartered And this was the first Example of murdering men by Votes of killing by an Order of Parliament when there is no Law It was moved they say by some that he might be shipp'd over to New-England to die by the Contempt and Malice of those People But this seemed too great an Honour because it would make his end as his life was much like that of the Primitive Bishops who for their Piety were banished to Barbarous Coasts or condemned to the Mines Or else it would be like an Athenian Ostracism and confess him too great and good to live among us Therefore this motion was rejected yet the Lords upon his Petition to the distaste of some Commons changed the manner of that vile Execution to that more generous of being beheaded To the Scaffold he was brought Jan. 10. after he had endured some affronts in his Antichamber in the Tower by some sons of Schism and Sedition who unseasonably that morning he was preparing himself to appear before the great Bishop of our Souls would have him give some satisfaction to the Godly for so they called themselves for his Persecutions which he called Discipline To whom he answered That he was now shortly to give account of all his Actions at an higher and more equal Tribunal and desired he might not be disturbed in his Preparations for it When he came to the Scene of his death he appeared with that chearfulness and serenity in his face as a good Conscience doth beautifie the owners with and it was so conspicuous that his Enemies who were ashamed to see his Innocency pourtraited in his Countenance did report he had drunk some Spirits to force his nature from a paleness He preached his own Funeral Sermon on that Text Heb. 12. 2. and concluding his life with Prayer submitted himself to the stroke of the Ax. He was a Person of so great Abilities which are the Designations of Nature to Dignity and Command that they raised him from low beginnings to the highest Office the Protestant Profession acknowledges in the Church And he was equal to it His Learning appear'd eminent in his Book against Fisher and his Piety illustrious in his Diary although published by One that was thirsty of his blood and polluted with many malicious comments and false Surmises to make him odious He was of so Publick a Spirit that both the Church and State have lasting Monuments of the Vertuous use of his Prince's favour at his Admittance into which he dedicated all the future Emoluments of it to the Glory of God and the Good of Men by a Projection of many noble Works most of which he accomplished and had finished the rest had not the Fate of the Nation checked the current of his Designs and cut off the Course of his Life He was not contented by himself only to serve his Generation for so he might have appeared more greedy of Fame than desirous of the Universal Benefit but he endeavoured to render all others as Heroick if they aimed at a Capacity for his Friendship for I have heard it from his Enemies no great man was admitted to a confidence and respect with him unless he made his Address by some Act that was for the Common Good or for the Ornament and Glory of the Protestant Faith Learned men had not a better Friend nor Learning it self a greater Advancer he searched all the Libraries of Asia and from several parts of the World purchased all the Ornaments and Helps of Literature he could that the English Church might have if possible by his Care as many Advantages for Knowledge as almost all Europe did contribute to the Grandeur of that of Rome The Outward Splendour of the Clergy was not more his Care than their Honour by a grave and pious Conversation he would put them into a power of doing more good but was severe against their Vices and Vanities He scorned a private Treasure and his Kindred were rather relieved than raised to any greatness by him In his Election of Friends he was determinated to the Good and Wise and such as had both Parts and Desires to profit the Church had his closest Embraces if otherwise it happened their frauds not his choice deserved the blame Both Papists and Sectaries were equally his Enemies one Party feared
although they had been all raised to that Dignity and Trust by the Faction yet answered that It was contrary to the known Laws and Customs of England that the King should be brought to Tryal To heal these two wounds which the Lords and Judges had branded their Cause with they use two other Artifices to keep up the Spirits and Concurrence of their Party First they bring from Hertfordshire a Woman some say a Witch who said that God by a Revelation to her did approve of the Armie's Proceedings Which Message from Heaven was well accepted of with thanks as being very seasonable and coming from an humble Spirit A second was the Agreement of the People which was a Module of a Democratical Polity wherein those whose abject Condition had set them at a great distance from Government had their hopes raised to a share of it if they conspired to remove the great Obstruction which was the Person and Life of the King This was presented to the House of Commons by Sr Hardress Waller and sixteen other Officers as a temporary remedy for when they had perpetrated their Impiety they discountenanced and fiercely profecuted those that endeavoured it In confidence of these their Arts and their present Power notwithstanding all these publick Abhorrencies and Detestations by all Persons of Honour and Knowledge they enacted their Bill And for President of this Court they chose one of the Number John Bradshaw A person of an equal Infamy with his new employment a Monster of Impudence and a most fierce Prosecutor of evil purposes Of no repute among those of his own Robe for any Knowledge in the Law but of so virulent and petulant a Language that he knew no measure of modesty in Speaking and was therefore more often bribed to be silent than fee'd to maintain a Client's cause His Vices had made him penurious and those with his penury had seasoned him for any execrable undertaking They also had a Sollicitor of the same metal John Cook A needy Man who by various Arts and many Crimes had sought for a necessary Subsistence yet still so poor that he was forced to seek the shelter of obscure and sordid Corners to avoid the Prison So that vexed with a redious Poverty he was prevailed upon through the hopes of some splendid booties to venture on this employment which at the first mention he did profess to abhorr These were their chief Agents other inferiour Ministers they had equally qualified with these their prime Instruments as Dorislaus a German Bandito who was to draw up the Charge Steel another of their Counsel under pretence of sickness covered his fear of the Event though he did not abhor the wickedness of the Enterprise having before used his Tongue in a cause very unjust and relating to this the Murther of Captain Burleigh The Serjeants Clarks and Cryer were so obscure that the World had never taken notice of them but by their subserviency to this Impiety These were the publick Preparations In private they continually met to contrive the Form of their Proceedings and the Matter of their Accusation Concerning the first they were divided in Opinions Some would have the King first formally degraded and devested of all His Royal habiliments and Ensigns of Majesty and then as a private person exposed to Justice But this seemed to require a longer space of time than would comport with their project which as all horrid acts was to be done in a present fury lest good Counsels might gather strength by their Delay Others rejected this course as too evidently conforming with the Popish procedure against Sovereign Princes and they feared to confirm that common Suspicion that they followed Jesuitical Counsels whose Society it is reported upon the King's offering to give all possible Security against the Corruptions of the Church of Rome at a Council of theirs did decree to use their whole Interest and Power with the Faction to hasten the King's death Which sober Protestants had reason enough to believe because all or most of the Arguments which were used by the Assertors of this Violence on His Majesty were but gleanings from Popish Writers These Considerations cast the Determination on their side who designing a Tyrannical Oligarchy whereby they themselves might have a share in the Government would have the King proceeded against as King that by so shedding His Blood they might extinguish Majesty and with Him murther Monarchy For several of them did confess that indeed He was guilty of no Crime more than that He was their King and because the Excellency of His Parts and Eminent Vertues together with the Rights of His Birth would not suffer Him to be a private Person In their second debate about the Matter of Accusation all willingly embraced the Advice of Harrison who was emulous of the Power of Cromwell and though now his Creature yet afterwards became the Firebrand and Whirlwind of the following Times to blacken Him as much as they could yet found they not wherewith to pollute His Name For their old Scandals which they had amassed in their Declaration for no more Addresses to the King had been so publickly refuted that they could afford no colour for His Murther Therefore they formed their Accusation from that War to which they had necessitated Him And their Charge was that He had levied War against the Parliament that He had appeared in Arms in several places and did there proclaim War and executed it by killing several of the Good People for which they impeached Him as a Tyrant Traytor Murderer and an implacable Common Enemy This Charge in the Judgment of Considering Men argued a greater guilt in those that prosecuted it than in Him against whom it was formed for they seemed less sensible of the instability and infirmities of Humane Nature than those that had none but her light to make them generous for such never reproached their conquered Enemies with their Victory but these Men would murther their own Prince against whom they had nothing more to object than the unhappy issues of a War which leaves the Conquered the only Criminal while the names of Justice and Goodness are the spoils of the Conquerour How false those Imputations of Tyranny Treason and Murther were was sufficiently understood by those who considered the peaceful part of the King's Reign wherein it was judged that if in any thing He had declined from the safest arts of Empire it was in the neglect of a just Severity on Seditious Persons whom the Laws had condemned to die And in the War it was known how often his Lenity had clipped the Wings of Victory But it appeared that these Men as they had broken all Rights of Peace so they would also those of Conquest and destroy that which their Arms pretended to save How little Credit their Accusation found appeared by the endeavours of all Parties to preserve the King's Person from Danger and the Nation from the guilt of His Blood For while they
took no notice of it although it was so weighty an Occurrence to have His prime Minister cut off in the busie Preparations for a great Design till He had finished His Addresses to Heaven and His Spirit was dismissed from the Throne of Grace to attend the Cares of that on Earth This was so clear an Evidence of a most fixed Devotion that those who built their Hopes upon His Reproaches slanderously imputed it to a secret Pleasure in the fall of him whose Greatness was now terrible to the Family that raised it which both His Majesties care of the Duke's Children afterwards as also the Consideration of His Condition did evince to be false and that the King neither hated him nor needed to fear him whom He could have ruined with a Frown and have obliged the People by permitting their Fury to pass upon him Besides His Majestie 's constant Diligence in those Duties did demonstrate that nothing but a principle of Holiness which is alwaies uniform both moved and assisted Him in those sacred Performances to which He was observed to go with an exceeding Alacrity as to a ravishing pleasure from which no lesser Pleasures nor Business were strong enough for a Diversion In the morning before He went to Hunting His beloved Sport the Chaplains were before Day call'd to their Ministry and when He was at Brainford among the Noise of Arms and near the Assaults of His Enemies He caused the Divine that then waited to perform his accustomed Service before He provided for Safety or attempted at Victory and would first gain upon the Love of Heaven and then afterwards repel the Malice of Men. Those that were appointed by the Parliament to attend Him in His Restraints wondred at His constant Devotions in His Closet and no Artifice of the Army was so likely to abuse Him to a Credulity of their good Intentions as the Permission of the Ministery of His Chaplains in the Worship of God a Mercy He valued to some of His Servants above that of enjoying Wife and Children At Sermons He carried Himself with such a Reverence and Attention that His Enemies which hated yet did even admire Him in it as if He were expecting new Instructions for Government from that God whose Deputy He was or a new Charter for a larger Empire and He was so careful not to neglect any of those Exercises that if on Tuesday Mornings on which Dayes there used to be Sermons at Court He were at any distance from thence He would ride hard to be present at the beginnings of them When the State of His Soul required He was as ready to perform those more severe parts of Religion which seem most distastful to Flesh and Blood And He never refused to take to Himself the shame of those Acts wherein He had transgressed that He might give Glory to His God For after the Army had forced Him from Holmeby and in their several removes had brought Him to Latmas an house of the Earl of Devonshire on Aug. 1. being Sunday in the Morning before Sermon He led forth with Him into the Garden the Reverend Dr Sheldon who then attended on Him and whom He was pleased to use as His Confessour and drawing out of His Pocket a Paper commanded him to read it transcribe it and so to deliver it to Him again This Paper contained several Vows which He had obliged His Soul unto for the Glory of His Maker the advance of true Piety and the emolument of the Church And among them this was one that He would do Publick Penance for the Injustice He had suffered to be done to the Earl of Strafford His consent to those Injuries that were done to the Church of England though at that time He had yielded to no more than the taking away of the High Commission and the Bishops power to Vote in Parliament and to the Church of Scotland and adjured the Dr that if ever he saw Him in a Condition to observe that or any of those Vows he should solicitously mind Him of the Obligations as he dreaded the guilt of the breach should ly upon His own Soul This voluntary submission to the Laws of Christianity exceeded that so memorable humiliation of the good Emperour Theodosius for he never bewailed the Blood of those seven thousand Men which in three hours space he caused to be spilt at Thessalonica till the resolution of St Ambrose made him sensible of the Crime But the Piety of King Charles anticipated the severity of a Confessor for those Offences to which He had been precipitated by the Violence of others This Zeal and Piety proceeded from the Dedication of His whole Soul to the Honour of His God for Religion was as Imperial in the Intellectual as in the Affectionate Faculties of it This Profession of the Church of England was His not so much by Education as Choice and He so well understood the Grounds of it that He valued them above all other Pretensions to Truth and was able to maintain it against all its Adversaries His Discourse with Henderson shews how just a Reverence He had for the Authority of the Catholick Church against the Pride and Ignorance of Schismaticks yet not to prostitute His Faith to the Adulterations of the Roman Infallibility and Traditions Nevertheless the most violent Slanders the Faction laboured to pollute Him with were those that rendred Him inclinable to Popery From which He was so averse that He could not forbear in His indearments to the Queen when He committed a secret to Her Breast which He would not trust to any other and when He admired and applauded Her affectionate Cares for His Honour and Safety in a Letter which He thought no Eye but Hers should have perused to let Her know that He still differ'd from Her in Religion for He says It is the only thing of Difference in Opinion betwixt Vs. Malice made the Slanderers blind and they published this Letter to the World than which there could not be a greater Evidence imaginable of the King 's most secret thoughts and Inward Sincerity nor a more shameful Conviction of their Impudence and damnable Falshood Nor did He only tell the Queen so but He made Her see it in His Actions For as soon as His Children were born it was His first Care to prevent the satisfaction of their Mother in baptizing them after the Rites of Her own Church When He was to Die a time most seasonable to speak Truth especially by Him who all His Life knew not how to Dissemble He declares His Profession in Religion to be the same with that which He found left by His Father King James How little the Papists credited what the Faction would have the World believe was too evident by the Conspiracies of their Fathers against His Life and Honour which the Discovery of Habernefield to whose relations the following practices against Him and the Church of England gained a belief brought to light They were mingled likewise
or the not few years that I have been setled in my Principles it ought to be no strange thing if it be found no easie work to make Me alter them and the rather that hitherto I have according to Saint Paul's rule Rom. 14. 22. been happy in Not condemning my self in that thing which I allow Thus having shewed you How it remains to tell you what I believe in relation to these miserable Distractions No one thing made Me more reverence the Reformation of My Mother the Church of England than that it was done according to the Apostles defence Acts 24. 18. neither with multitude nor with tumult but legally and orderly and by those whom I conceive to have the Reforming power which with many other inducements made Me alwaies confident that the work was very perfect as to Essentials of which number Church-Government being undoubtedly one I put no question but that would have been likewise altered if there had been cause Which opinion of Mine was soon turned into more than a confidence when I perceived that in this particular as I must say of all the rest we retained nothing but according as it was deduced from the Apostles to be the constant universal custom of the Primitive Church and that it was of such consequence as by the alteration of it we should deprive our selves of a lawful Priesthood and then how the Sacraments can be duly administred is easie to judge These are the principal Reasons which make Me believe that Bishops are necessary for a Church and I think sufficient for Me if I had no more not to give my consent for their expulsion out of England But I have another obligation that to My particular is a no less tie of Conscience which is my Coronation Oath Now if as S. Paul saith Rom. 14. 23. He that doubeth is damned if he eat what can I expect if I should not only give way knowingly to my Peoples sinning but likewise be perjured My self Now consider ought I not to keep My self from presumptuous sins and you know who saies What doth it profit a Man though he should gain the whole World and lose his own Soul Wherefore my constant maintenance of Episcopacy in England where there was never any other Government since Christianity was in this Kingdom methinks should be rather commended than wondred at my Conscience directing Me to maintain the Laws of the Land which being only my endeavours at this time I desire to know of you what warrant there is in the Word of God for Subjects to endeavour to force their King's Conscience or to make him alter Laws against his will If this be not My present case I shall be glad to be mistaken or if my Judgment in Religion hath been misled all this time I shall be willing to be better directed till when you must excuse Me to be constant to the Grounds which the King my Father hath taught Me. Newcastle May 29. 1646. C. R. II. Mr Alexander Henderson's First Paper For His MAJESTY SIR IT is Your Majestie 's Royal Goodness and not my merit that hath made Your Majesty to conceive any opinion of my Abilities which were they worthy of the smallest testimony from Your Majesty ought in all duty to be improved for Your Majestie 's satisfaction And this I intended in my coming here at this time by a free yet modest expression of the true motives and inducements which drew my mind to the dislike of Episcopal Government wherein I was bred in my younger years in the University Like as I did apprehend that it was not Your Majestie 's purpose to have the Question disputed by Divines on both sides which I would never to the wronging of the Cause have undertaken alone and which seldom or never hath proved an effectual way for finding of Truth or moving the minds of Men to relinquish their former Tenents Dum res transit à judicio in affectum witness the Polemicks between the Papists and us and among our selves about the matter now in hand these many years past 1. SIR when I consider Your Majestie 's Education under the hand of such a Father the length of time wherein Your Majesty hath been setled in Your Principles of Church-Government the Arguments which have continually in private and publick especially of late at Oxford filled Your Majestie 's ears for the Divine Right thereof Your Coronation Oath and divers State reasons which Your Majesty doth not mention I do not wonder nor think it any strange thing that Your Majesty hath not at first given place to a contrary impression I remember that the famous Joannes Picus Mirandula proveth by irrefragable Reasons which no rational man will contradict That no man hath so much power over his own Vnderstanding as to make himself believe what he will or to think that to be true which his Reason telleth him is false much less is it possible for any Man to have his Reason commanded by the will or at the pleasure of another 2. It is a true saying of the School-men Voluntas imperat intellectui quoad exercitium non quoad specificationem Mine own will or the will of another may command me to think upon a matter but no will or command can constrain me to determine otherwise than my Reason teacheth me Yet Sir I hope Your Majesty will acknowledge for Your Paper professeth no less that according to the saying of Ambrose Non est pudor ad meliora transire It is neither sin nor shame to change to the better Symmachus in one of his Epistles I think to the Emperours Theodosius and Valentinian alledgeth all those motives from Education from Prescription of time from worldly Prosperity and the flourishing condition of the Roman Empire and from the Laws of the Land to perswade them to constancy in the ancient Pagan profession of the Romans against the imbracing of the Christian Faith The like reasons were used by the Jews for Moses against Christ and may be used both for Popery and for the Papacy it self against the Reformation of Religion and Church-Government and therefore can have no more strength against the Change now than they had in former times 3. But Your Majesty may perhaps say That this is petitio principii and nothing else but the begging of the Question and I confess it were so if there can be no Reasons brought for a Reformation or Change Your Majesty reverences the Reformation of the Church of England as being done legally and orderly and by those who had the Reforming Power and I do not deny but it were to be wish'd that Religion where there is need were alwaies Reformed in that manner and by such power and that it were not committed to the Prelates who have greatest need to be reformed themselves nor left to the multitude whom God stirreth up when Princes are negligent Thus did Jacob reform his own Family Moses destroyed the golden Calf the good Kings of Judah reformed the Church
in their time but that such Reformation hath been perfect I cannot admit Asa took away Idolatry but his Reformation was not perfect for Jehosaphat removed the High places yet was not his Reformation perfect for it was Hezekiah that brake the Brasen Serpent and Josiah destroyed the Idol-Temples who therefore beareth this Elogie That like unto him there was no King before him It is too well known that the Reformation of K. Henry the VIII was most imperfect in the Essentials of Doctrine Worship and Government And although it proceeded by some degrees afterward yet the Government was never reformed the Head was changed Dominus non Dominium and the whole lims of the Antichristian Hierarchy retained upon what Snares and Temptations of Avarice and Ambition the great Enchanters of the Clergy I need not express It was a hard saying of Romanorum Malleus Grosthed of Lincoln That Reformation was not to be expected nisi in ore gladii cruentandi Yet this I may say that the Laodicean lukewarmness of Reformation here hath been matter of continued complaints to many of the Godly in this Kingdom occasion of more Schism and Separation than ever was heard of in any other Church and of unspeakable grief and sorrow to other Churches which God did bless with greater purity of Reformation The glory of this great work we hope is reserved for Your Majesty that to Your comfort and everlasting Fame the praise of godly Josiah may be made Yours which yet will be no dispraise to Your Royal Father or Edward the VI. or any other Religious Princes before You none of them having so fair an opportunity as is now by the supreme Providence put into Your Royal hands My soul trembleth to think and to foresee what may be the event if this opportunity be neglected I will neither use the words of Mordecai Esth 4. 14. nor what Savonarola told another Charles because I hope better things from Your Majesty 4. To the Argument brought by your Majesty which I believe none of your Doctors had they been all about You could more briefly and yet so fully and strongly have expressed That nothing was retained in this Church but according as it was deduced from the Apostles to the constant universal practice of the Primitive Church and that it was of such consequence as by the alteration of it we should deprive our selves of the lawfulness of Priesthood I think Your Majesty means a lawful Ministry and then how the Sacraments can be administred is easy to judge I humbly offer these considerations First What was not in the times of the Apostles cannot be deduced from them We say in Scotland It cannot be brought But that is not the Ben But not to insist now on a Liturgy and things of that kind there was no such Hierarchy no such difference betwixt a Bishop and a Presbyter in the times of the Apostles and therefore it cannot thence be deduced for I conceive it to be as clear as if it were written with a Sun-beam that Presbyter and Bishop are to the Apostles one and the same thing no majority no inequality or difference of office power or degree betwixt the one and the other but a mere Identity in all 2. That the Apostles intending to set down the Offices and Officers of the Church and speaking so often of them and of their gifts and duties and that not upon occasion but of set purpose do neither express nor imply any such Pastor or Bishop as hath power over other Pastors although it be true that they have distinctly and particularly exprest the Office Gifts and Duties of the meanest Officers such as Deacons 3. That in the Ministery of the New Testament there is a comely beautiful and Divine Order and subordination one kind of Ministers both ordinary and extraordinary being placed in degree and dignity before another as the Apostles first the Evangelists Pastors Doctors c. in their own ranks but we cannot find in Offices of the same kind that one hath majority of power or priority of degree before another no Apostle above other Apostles unless in moral respects no Evangelist above other Evangelists or Deacon above other Deacons why then a Pastor above other Pastors In all other sorts of Ministers ordinary and extraordinary a Parity in their own kind only in the office of Pastor an Inequality 4. That the whole power and all the parts of the Ministry which are commonly called The power of Order and Jurisdiction are by the Apostles declared to be common to the Presbyter and Bishop and that Matt. 15. 16 17. the gradation in matter of Discipline or Church censures is from one to two or more and if he shall neglect them tell it to the Church he saith not tell it to the Bishop there is no place left to a retrogradation from more to one were he never so eminent If these considerations do not satisfie Your Majesty may have more or the same further cleared 5. Secondly I do humbly desire Your Majesty to take notice of the fallacy of that Argument from the Practice of the Primitive Church and the universal Consent of the Fathers It is the Argument of the Papists for such Traditions as no Orthodox Divine will admit The Law and Testimony must be the Rule We can have no certain knowledge of the Practice universal of the Church for many years Eusebius the prime Historian confesseth so much the learned Josephus Scaliger testifieth that from the end of the Acts of the Apostles until a good time after no certainty can be had from Ecclesiastical Authors about Church matters It is true Diotrephes sought the preeminence in the Apostles times and the Mystery of iniquity did then begin to work and no doubt in after times some puffed up with Ambition and others overtaken with Weakness endeavoured alteration of Church-Government but that all the Learned and Godly of those times consented to such a Change as is talked of afterwards will never be proved 6. Thirdly I will never think that Your Majesty will deny the lawfulness of a Ministery and the due administration of the Sacraments in the Reformed Churches which have no Diocesan Bishops sith it is not only manifest by Scripture but a great many of the strongest Champions for Episcopacy do confess that Presbyters may ordain other Presbyters and that Baptism administred by a private Person wanting a publick Calling or by a Midwife and by a Presbyter although not ordained by a Bishop are not one and the same thing 7. Concerning the other Argument taken from Your Majesty's Coronation Oath I confess that both in the taking and keeping of an Oath so sacred a thing is it and so high a point of Religion much tenderness is required and far be it from us who deresi to observe our own Solemn Oath to press Your Majesty with the violation of Yours Yet Sir I will crave Your leave in all humbleness and sincerity to lay before Your Majesty's eyes this
if time be unnecessarily lost 5. Now for the fallaciousness of my Argument to my knowledge it was never My practice nor do I confess to have begun now For if the Practice of the Primitive Church and the universal consent of the Fathers be not a convincing Argument when the interpretation of Scripture is doubtful I know nothing For if this be not then of necessity the Interpretation of private Spirits must be admitted the which contradicts St. Peter 2 Pet. 1. 20. is the Mother of all Sects and will if not prevented bring these Kingdoms into confusion And to say that an Argument is ill because the Papists use it or that such a thing is good because it is the Custom of some of the Reformed Churches cannot weigh with Me until you prove these to be infallible or that to maintain no Truth And how Diotrephes Ambition who directly opposed the Apostle St John can be an Argument against Episcopacy I do not understand 6. When I am made a Judge over the Reformed Churches then and not before will I censure their Actions as you must prove before I confess it that Presbyters without a Bishop may lawfully ordain other Presbyters And as for the Administration of Baptism as I think none will say that a Woman can lawfully or duely administer it though when done it be valid so none ought to do it but a lawful Presbyter whom you cannot deny but to be absolutely necessary for the Sacrament of the Eucharist 7. You make a learned succinct discourse of Oaths in general and their several Obligations to which I fully agree intending in the particular now in question to be guided by your own Rule which is when any Oath hath a special reference to the Benefit of those to whom I make the Promise if we have their desire or consent the Obligation ceaseth Now it must be known to whom this Oath hath reference and to whose benefit The Answer is clear Only to the Church of England as by the Record will be plainly made appear And you much mistake in alledging that the two Houses of Parliament especially as they are now constituted can have this Disobligatory power for besides that they are not named in it I am confident to make it clearly appear to you that this Church never did submit nor was subordinate to them and that it was only the King and Clergy who made the Reformation the Parliament merely serving to help to give the Civil Sanction All this being proved of which I make no question it must necessarily follow that it is only the Church of England in whose favour I took this Oath that can release Me from it wherefore when the Church of England being lawfully assembled shall declare that I am free then and not before I shall esteem My self so 8. To your last concerning the King My Father of Happy and Famous Memory both for his Piety and Learning I must tell you that I had the Happiness to know Him much better than you wherefore I desire you not to be too confident in the knowledge of His Opinions for I dare say should his Ghost now speak He would tell you that a bloody Reformation was never lawful as not warranted by God's Word and that Preces lachrymae sunt Arma Ecclesiae 9. To conclude having replied to all your Paper I cannot but observe to you that you have given Me no Answer to my last Quaere It may be you are as Chaucer says like the People of England What they not like they never understand but in earnest that question is so pertinent to the Purpose in hand that it will much serve for My satisfaction and besides it may be useful for other things C. R. Newcastle June 6. 1646. IV. Mr. Alexander Henderson's Second Paper For His MAJESTY SIR THE smaller the encouragements be in relation to the success which how small they are Your Majesty well knows the more apparent and I hope the more acceptable will my obedience be in that which in all humility I now go about at Your Majesty's command yet while I consider that the way of man is not in himself nor is it in man that walketh to direct his own steps and when I remember how many supplications with strong crying and tears have been openly and in secret offered up in Your Majesty's behalf unto God that heareth prayer I have no reason to despair of a blessed success 1. I have been averse from a disputation of Divines 1. For saving of time which the present exigence and extremity of affairs make more than ordinarily pretious While Archimedes at Syracuse was drawing his figures and circlings in the sand Marcellus interrupted his Demonstration 2. Because the common result of Disputes of this kind answerable to the prejudicate opinions of the Parties is rather Victory than Verity while tanquam tentativi Dialectici they study more to overcome their adverse Party than to be overcome of Truth although this be the most glorious Victory 3. When I was commanded to come hither no such thing was proposed to me nor expected by me I never judged so meanly of the Cause nor so highly of my self as to venture it upon such weakness Much more might be spoken to this purpose but I forbear 2. I will not further trouble Your Majesty with that which is contained in the second Section hoping that Your Majesty will no more insist upon Education Prescription of time c. which are sufficient to prevent Admiration but which Your Majesty acknowledges must give place to Reason and are no sure ground of resolution of our Faith in any point to be believed although it be true that the most part of men make these and the like to be the ground and rule of their Faith an Evidence that their Faith is not a Divine Faith but an humane Credulity 3. Concerning Reformation of Religion in the third Section I had need have a Preface to so thorny a Theme as your Majesty hath brought me upon 1. For the Reforming power it is conceived when a General Defection like a Deluge hath covered the whole face of the Church so that scarcely the tops of the Mountains do appear a General Council is necessary but because that can hardly be obtained several Kingdoms which we see was done at the time of the Reformation are to Reform themselves and that by the Authority of their Prince and Magistrates if the Prince or supreme Magistrate be unwilling then may the inferior Magistrate and the People being before rightly informed in the grounds of Religion lawfully Reform within their own sphere and if the light shine upon all or the major part they may after all other means assayed make a publick Reformation This before this time I never wrote or spoke yet the Maintainers of this Doctrine conceive that they are able to make it good But Sir were I worthy to give advice to Your Majesty or to the Kings and supreme Powers on Earth
as well as say it else you say little But that the conforming of the Church Discipline to the Civil Policy should be a depraving of it I absolutely deny for I aver that without it the Church can neither flourish nor be happy And for your last instance you shall do well to shew the prohibition of our Saviour against addition of more Officers in the Church than he named and yet in one sense I do not conceive that the Church of England hath added any for an Archbishop is only a distinction for Order of Government not a new Officer and so of the rest and of this kind I believe there are divers now in Scotland which you will not condemn as the Moderators of Assemblies and others 4. Where you find a Bishop and Presbyter in Scripture to be one and the same which I deny to be alwaies so it is in the Apostles time now I think to prove the Order of Bishops succeeded that of the Apostles and that the name was chiefly altered in reverence to those who were immediately chosen by our Saviour albeit in their time they caused divers to be called so as Barnabas and others so that I believe this Argument makes little for you As for your proof of the antiquity of Presbyterian Government it is well that the Assembly of Divines at Westminster can do more than Eusebius could and I shall believe when I see it for your former Paper affirms that those times were very dark for matter of fact and will be so still for Me if there be no clearer Arguments to prove it than those you mention for because there were divers Congregations in Jerusalem Ergo what are there not divers Parishes in one Diocess your two first I answer but as one Argument and because the Apostles met with those of the inferiour Orders for Acts of Government what then even so in these times do the Deans and Chapters and many times those of the inferiour Clergy assist the Bishops But I hope you will not pretend to say that there was an equality between the Apostles and other Presbyters which not being doth in My judgment quite invalidate these Arguments And if you can say no more for the Churches of Corinth Ephesus Thessalonica c. than you have for Jerusalem it will gain no ground on Me. As for Saint Jerome it is well known that he was no great Friend to Bishops as being none himself yet take him altogether and you will find that he makes a clear distinction between a Bishop and a Presbyter as your self confesses but the truth is he was angry with those who maintained Deacons to be equal to Presbyters 5. I am well satisfied with the explanation of your meaning concerning the word Fallacy though I think to have had reason for saying what I did but by your favour I do not conceive that you have answered the strength of my Argument for when you and I differ upon the interpretation of Scripture and I appeal to the practice of the Primitive Church and the universal consent of the Fathers to be Judge between us Methinks you should either find a fitter or submit to what I offer neither of which to My understanding you have yet done nor have you shewn how waving those Judges I appeal unto the mischief of the interpretation by private Spirits can be prevented Indeed if I cannot prove by Antiquity that Ordination and Jurisdiction belong to Bishops thereby clearly distinguishing them from other Presbyters I shall then begin to misdoubt many of my former Foundations as for Bishop Davenant he is none of those to whom I have appealed or will submit unto But for the exception you take to Fathers I take it to be a begging of the Question as likewise those great discoveries of secrets not known to former Ages I shall call new-invented fancies until particularly you shall prove the contrary and for your Roman Authors it is no great wonder for them to seek shifts whereby to maintain Novelties as well as the Puritans As for Church-ambition it doth not at all terminate in seeking to be Pope for I take it to be no point of humility to indeavour to be independent of Kings it being possible that Papacy in a multitude may be as dangerous as in one 6. As I am no Judge over the Reformed Churches so neither do I censure them for many things may be avowable upon necessity which otherwayes are unlawful but know once for all that I esteem nothing the better because it is done by such a particular Church though it were by the Church of England which I avow most to reverence but I esteem that Church most which comes nearest to the purity of the Primitive Doctrine and Discipline as I believe this doth Now concerning Ordination I bad you prove that Presbyters without a Bishop might lawfully ordain which yet I conceive you have not done for 2 Tim. 1. 6. it is evident that Saint Paul was at Timothie's ordination and albeit that all the Seventy had their power immediately from Christ yet it is as evident that our Saviour made a clear distinction between the twelve Apostles and the rest of the Disciples which is set down by three of the Evangelists whereof Saint Mark calls it an Ordination Mark 3. 15. and Saint Luke sayes And of them he chose Twelve c. Luk. 6. 13. only Saint Matthew doth but barely enumerate them by their name of distinction Mat. 10. 1. I suppose out of modesty himself being one and the other two being none are more particular For the Administration of Baptism giving but not granting what you say it makes more for Me than you but I will not engage upon new Questions not necessary for My purpose 7. For my Oath you do well not to enter upon those Questions you mention and you had done as well to have omitted your instance but out of discretion I desire you to collect your Answer out of the last Section and for your Argument though the intention of my Oath be for the good of the Church collective therefore can I be dispensed withal by others than the representative Body certainly no more than the People can dispense with Me for any Oaths I took in their favours without the two Houses of Parliament As for future Reformations I will only tell you that incommodum non solvit Argumentum 8. For the King my Father's opinion if it were not to spend time as I believe needlesly I could prove by living and written testimonies all and more than I have said of Him for His perswasion in these points which I now maintain and for your defensive War as I do acknowledge it a great sin for any King to oppress the Church so I hold it absolutely unlawful for Subjects upon any pretence whatsoever to make War though defensive against their lawful Sovereign against which no less proofs will make Me yield but God's Word and let Me tell you that upon such points
though my Sins are so many and grievous that I may rather expect the effects of thy Anger than so great a deliverance as to free Me from my present great Danger yet O Lord since thy Mercies are over all thy Works and Thou never failest to relieve all those who with humble and unfeigned Repentance come to Thee for succour it were to multiply not diminish my Transgressions to despair of thy heavenly favour wherefore I humbly desire thy Divine Majesty that Thou wilt not only pardon all my Sins but also free Me out of the hands and protect Me from the Malice of my cruel Enemies But if thy wrath against my hainous offences will not otherwise be satisfied than by suffering Me to fall under my present Afflictions thy Will be done yet with humble importunity I do and shall never leave to implore the assistance of thy Heavenly Spirit that My Cause as I am Thy Vicegerent may not suffer through My weakness or want of Courage O Lord so strengthen and enlighten all the Faculties of my Mind that with clearness I may shew forth thy Truth and manfully endure this bloody Trial that so my Sufferings here may not only glorifie Thee but likewise be a furtherance to My Salvation hereafter Grant this O merciful Father for His sake who suffered for Me even Jesus Christ the Righteous Amen KING CHARLES HIS MESSAGES FOR PEACE I. From CANTERBURY Jan. 20. MDCXLI II. For the Composing of all Differences HIS Majesty perceiving the manifold distractions which are now in this Kingdom which cannot but bring great inconveniencies and mischief to this whole Government in which as His Majesty is most chiefly interessed so He holds Himself by many reasons most obliged to do what in Him lies for the preventing thereof though He might justly expect as most proper for the duty of Subjects that Propositions for the remedies of these evils ought rather to come to Him than from Him yet His Fatherly care of all His People being such that He will rather lay by any particular respect of His Own Dignity than that any time should be lost for prevention of these threatning evils which cannot admit the delays of the ordinary proceedings in Parliament doth think fit to make this ensuing Proposition to both Houses of Parliament that they will with all speed fall into a serious consideration of all those particulars which they shall hold necessary as well for the upholding and maintaining of His Majesty's Just and Regal Authority and for the setling of His Revenue as for the present and future establishment of their Priviledges the free and quiet enjoying of their Estates and Fortunes the Liberties of their Persons the security of the true Religion now professed in the Church of England and the setling of Ceremonies in such a manner as may take away all just offence Which when they shall have digested and composed into one intire body that so His Majesty and themselves may be able to make the more clear Judgment of them it shall then appear by what His Majesty shall do how far he hath been from intending or designing any of those things which the too great Fears and Jealousies of some persons seem to apprehend and how ready He will be to equal and exceed the greatest examples of the most indulgent Princes in their Acts of Grace and Favour to their People So that if all the present Distractions which so apparently threaten the Ruine of this Kingdom do not by the blessing of Almighty God end in an happy and blessed Accommodation His Majesty will then be ready to call Heaven and Earth God and Man to witness that it hath not failed on His part From HUNTINGDON March 15. Upon His Removal to YORK In pursuance of the Former HIS Majesty being now on His remove to His City of York where He intends to make His Residence for some time thinks fit to send this Message to both Houses of Parliament That he doth very earnestly desire that they will use all possible industry in expediting the business of Ireland in which they shall find so chearful a concurrence by His Majesty that no inconvenience shall happen to that service by His absence He having all that Passion for the reducing of that Kingdom which He hath expressed in His former Messages and being unable by words to manifest more affection to it than He hath endeavoured to do by those Messages having likewise done all such Acts as he hath been moved unto by His Parliament therefore if the misfortunes and calamities of His poor Protestant Subjects shall grow upon them though His Majesty shall be deeply concerned in and sensible of their sufferings He shall wash His hands before all the World from the least imputation of slackness in that most necessary and pious work And that His Majesty may leave no way unattempted which may beget a good understanding between Him and His Parliament He thinks it necessary to declare That as He hath been so tender of the Priviledges of Parliament that He hath been ready and forward to retract any Act of His own which He hath been informed hath trencht upon their Priviledges so He expects an equal tenderness in them of His Majesty 's known and unquestionable Priviledges which are the Priviledges of the Kingdom amongst which He is assured it is a Fundamental one That His Subjects cannot be obliged to obey any Act Order or Injunction to which His Majesty hath not given His consent And therefore He thinks it necessary to publish That He expects and hereby requires Obedience from all His loving Subjects to the Laws established and that they presume not upon any pretence of Order or Ordinance to which His Majesty is no party concerning the Militia or any other thing to do or execute what is not warranted by those Laws His Majesty being resolved to keep the Laws Himself and to require Obedience to them from all His Subjects And His Majesty once more recommends to His Parliament the substance of His Message of the twentieth of January last that they compose and digest with all speed such Acts as they shall think fit for the present and future establishment of their Priviledges the free and quiet enjoying their Estates and Fortunes the Liberties of their Persons the security of the true Religion now professed in the Church of England the maintaining His Majesties Regal and Just Authority and setling His Revenue His Majesty being most desirous to take all fitting and just wayes which may beget a happy understanding between Him and His Parliament in which He conceives His greatest Power and Riches do consist III. From NOTTINGHAM Aug. 25. MDCXLII When He set up His Standard By the Earls of Southampton and Dorset Sir John Culpepper Knight Chancellour of the Exchequer and Sir W. Wedale Knight WE have with unspeakable grief of heart long beheld the distractions of this our Kingdom Our very Soul is full of anguish until We may find some remedy to
If the time spent in this Parliament be considered in relation backward to the long growth and deep root of those Grievances which we have removed to the powerful supports of those Delinquents which we have pursued to the great necessities and other charges of the Commonwealth for which we have provided or if it be considered in relation forward to many advantages which not only the present but future ages are like to reap by the good Laws and other proceedings in this Parliament we doubt not but it will be thought by all indifferent judgments that our time hath been much better imployed then in a far greater proportion of time in many former Parliaments put together and the charges which have been laid upon the Subjects and the other inconveniences which they have born will seem very light in respect of the benefit they have and may receive And for the matter of Protections the Parliament is so sensible of it that therein they intend to give them whatsoever ease may stand with Honour and Justice and are in a way of passing a Bill to give them satisfaction They have sought by many subtle practices to cause jealousies and divisions betwixt us and our brethren of Scotland by slandering their proceedings and intentions towards us and by secret endeavours to instigate and incense them and us one against another They have had such a party of Bishops and Popish Lords in the House of Peers as hath caused much opposition and delay in the prosecution of Delinquents hindered the proceedings of divers good Bills passed in the Commons House concerning the reformation of sundry great abuses and corruptions both in Church and State They have laboured to seduce and corrupt some of the Commons House to draw them into Conspiracies and Combinations against the Liberty of the Parliament and by their Instruments and agents they have attempted to disaffect and discontent His Majesties Army and to engage it for the maintenance of their wicked and traiterous designs the keeping up of Bishops in their Votes and Functions and by force to compel the Parliament to order limit and dispose their proceedings in such manner as might best concur with the intentions of this dangerous and potent faction And when one mischievous design and attempt of theirs to bring on the Army against the Parliament and the City of London had been discovered and prevented they presently undertook another of the same damnable nature with this addition to it to endeavour to make the Scotish Army neutral whilst the English Army which they had laboured to corrupt and invenome against us by their false and slanderous suggestions should execute their malice to the subversion of our Religion and the dissolution of our Government Thus they have been continually practising to disturb the Peace and plotting the destruction even of all the Kings dominions and have employed their Emissaries and Agents in them all for the promoting of their devilish designs which the vigilancy of those who were well-affected hath still discovered and defeated before they were ripe for execution in England and Scotland only in Ireland which was farther off they have had time and opportunity to mould and prepare their work and had brought it to that perfection that they had possessed themselves of that whole Kingdom totally subverted the Government of it rooted out Religion and destroyed all the Protestants whom the conscience of their duty to God their King and Countrey would not have permitted to joyn with them if by God's wonderful providence their main enterprise upon the City and Castle of Dublin had not been detected and prevented upon the very Eve before it should have been executed Notwithstanding they have in other parts of that Kingdom broken out into open Rebellion surprized Towns and Castles committed murders rapes and other villanies and shaken off all bonds of Obedience to His Majesty and the Laws of the Realm and in general have kindled such a fire as nothing but God's infinite blessing upon the wisdom and endeavours of this State will be able to quench it And certainly had not God in his great mercy unto this Land discovered and confounded their former designs we had been the Prologue to this Tragedy in Ireland and had by this time been made the lamentable spectacle of misery and confusion And now what hope have we but in God when as the only means of our subsistence and power of Reformation is under Him in the Parliament But what can we the Commons without the conjunction of the House of Lords and what conjunction can we expect there when the Bishops and Recusant Lords are so numerous and prevalent that they are able to cross and interrupt our best endeavours for Reformation and by that means give advantage to this malignant party to traduce our proceedings They infuse into the People that we mean to abolish all Church-government and leave every man to his own fancy for the Service and Worship of God absolving him of that Obedience which he owes under God unto His Majesty whom we know to be entrusted with the Ecclesiastical Law as well as with the Temporal to regulate all the members of the Church of England by such rules of order and discipline as are established by Parliament which is his great Council in all affairs both of Church and State We confess our intention is and our endeavours have been to reduce within bounds that exorbitant power which the Prelates have assumed unto themselves so contrary both to the Word of God and to the Laws of the Land to which end we past the Bill for the removing them from their Temporal power and employments that so the better they might with meekness apply themselves to the discharge of their functions Which Bill themselves opposed and were the principal instruments of crossing it And we do here declare that it is far from our purpose or desire to let loose the golden reins of Discipline and Government in the Church to leave private persons or particular Congregations to take up what form of Divine Service they please for we hold it requisite that there should be throughout the whole Realm a Conformity to that Order which the Laws enjoyn according to the Word of God and we desire to unburthen the Consciences of men of needless and superstitious Ceremonies suppress innovations and take away the monuments of Idolatry And the better to effect the intended Reformation we desire there may be a general Synod of the most grave pious learned and judicious Divines of this Island assisted with some from foreign parts professing the same Religion with us who may consider of all things necessary for the peace and good Government of the Church and represent the results of their consultations unto the Parliament to be there allowed of and confirmed and receive the stamp of Authority thereby to find passage and obedience throughout the Kingdom They have malitiously charged us that we intend to destroy and discourage
chuse and to remove none till they appear to Us to have otherwise behaved themselves or shall be evicted by Legal proceedings to have done so But this Demand as unreasonable as it is is but one link of a great Chain and but the first round of that Ladder by which Our Just Ancient Regal Power is endeavoured to be fetched down to the ground For it appears plainly that it is not with the Persons now chosen but with Our chusing that you are displeased For you demand That the persons put in the places and imployments of those who shall be removed may be approved by both Houses which is so far as to some it may at the first sight appear from being less then the power of nomination that of two things of which We will never grant either We would sooner be content that you should nominate and We approve than you approve and we nominate the meer nomination being so far from being any thing that if We could do no more We would never take the pains to do that when We should only hazard those whom We esteemed to the scorn of a refusal if they happened not to be agreeable not only to the Judgment but to the Passion Interest or Humour of the present major part of either House Not to speak now of the great factions animosities and divisions which this power would introduce in both Houses between both Houses and in the several Countries for the choice of persons to be sent to that place where that power was and between the persons that were so chosen Neither is this strange Potion prescribed to Us only for once for the cure of a present pressing desperate disease but for a Diet to Us and Our Postetity It is demanded That Our Counsellors all Chief Officers both of Law and State Commanders of Forts and Castles and all Peers hereafter made as to voting without which how little is the rest be approved of that is chosen by them from time to time and rather then it should ever be left to the Crown to whom it onely doth and shall belong if any place fall void in the intermission of Parliament the major part of the approved Council is to approve them Neither is it only demanded that We should quit the Power and Right our Predecessors have had of appointing Persons in these places but for Counsellors We are to be restrained as well in the Number as in the Persons and a power must be annext to these places which their Predecessors had not And indeed if this power were past to them it were not fit We should be trusted to chuse those who were to be trusted as much as We. It is demanded That such matters as concern the publick and are proper for the High Court of Parliament Which is Our Great and Supreme Council may be debated resolved and transacted only in Parliament and not elsewhere and such as presume to do any thing to the contrary shall be reserved to the Censure and Judgment of the Parliament and such other matters of State as are proper for Our Privy Council shall be debated and concluded by such of Our Nobility though indeed if being made by Us they may not vote without the Consent of both Houses We are rather to call them your Nobility and others as shall be from time to time chosen for that place by approbation of both Houses of Parliament and that no publick Act concerning the affairs of the Kingdom which are proper for Our Privy Council may be esteemed of any validity as proceeding from the Royal Authority unless it be done by the Advice and Consent of the major part of Our Council attested under their hands Which Demands are of that nature that to grant them were in effect at once to depose both Our Self and Our Posterity These being past We may be waited on bare-headed We may have our hand kist the style of Majesty continued to Us and the Kings Authority declared by both Houses of Parliament may be still the style of your Commands We may have Swords and Maces carried before Us and please Our Self with the sight of a Crown and Scepter and yet even these Twigs would not long flourish when the Stock upon which they grew were dead but as to true and real Power We should remain but the outside but the Picture but the Sign of a King We were ever willing that Our Parliament should debate resolve and transact such matters as are proper for them as far as they are proper for them and We heartily wish that they would be as careful not to extend their Debates and Resolutions beyond what is proper to them that multitudes of things punishable and Causes determinable by the ordinary Judicatures may not be entertained in Parliament and so cause a long chargeable fruitless attendance of Our People and by degrees draw to you as well all the Causes as all the faults of Westminster-Hall and divert your proper Business That the course of Law be no ways diverted much less disturbed as was actually done by the stop of the proceedings against a Riot in Southwark by Order of the House of Commons in a time so riotous and tumultuous as much increased the danger of Popular Insolencies by such a countenance to Riots and discountenance of Law That you descend not to the leisure of recommending Lecturers to Churches nor ascend to the Legislative Power by commanding the Law not having yet commanded it that they whom you recommend be received although neither the Parson nor Bishop do approve of them and that the Refusers according to the course so much formerly complained of to have been used at the Council Table be not sent for to attend to shew cause at least that you would consider Conveniency if not Law and recommend none but who are well known to you to be Orthodox Learned and Moderate or at least such as have taken Orders and are not notorious depravers of the Book of Common-Prayer a care which appeareth by the Discourses Sermons and Persons of some recommended by you not to have been hitherto taken and it highly concerns both you in duty and the Commonwealth in the consequences that it should have been taken That neither one Estate transact what is proper for two nor two what is proper for three and consequently that contrary to Our declared will Our Forts may not be seized Our Arms may not be removed Our Moneys may not be stop'd Our legal Directions may not be countermanded by you nor We desired to countermand them Our Self nor such entrances made upon a real War against Us upon pretence of an imaginary War against you and a Chimoera of Necessity So far do you pass beyond your limits whilst you seem by your Demand to be strangely streightned within them At least we could have wish'd you would have expressed what matters you meant as fit to be transacted only in Parliament and what you meant by only in Parliament You
endeavouring to make any excuse for the Actions of Our Ministers That the measure of Our Justice and Favour by way of Reparation should far exceed the proportion of the Sufferings Our good Subjects had undergone by Us which We were confident would beget so mutual an Affection and confidence between Us that such a foundation of firm and stable Happiness would immediately have been laid for the whole Kingdom that all memory of former Grievances would have been easily buried and that this Parliament should receive a glorious celebration both by King and People to the end of the world And therefore upon the first Convention on the third of November We declared Our resolution in that point and then or soon after desired that whatever mistaking had grown in the Government either of Church or State might be removed and all things reduced to the Order of the time the memory whereof is justly precious to this Nation of Queen Elizabeth and for any expression of their Affection to Us in supply of Our known Necessities We were so far from pressing We resolved not to think of it till all Our good People should be abundantly satisfied in all necessary provision for their Liberty and Property and whatsoever else might disturb them in their Estates or Consciences How firmly We have kept Our Self to this Resolution is evident to all the world At the beginning of the Parliament We quickly discerned by some Circumstances of their proceedings that they meant not to confine or contain themselves within the Paths of their Predecessors which We imputed to the disorder and impatience the former Sufferings of the Kingdom had begot in them and therefore We resolved to take no exceptions to any particular but to do Our part in any point of Reformation as soon and as often as any opportunity should be offered unto Us believing that as soon as they should find themselves restored to their old security and the matter and substance of their Doubts and Fears to be removed they would easily and willingly reduce themselves into their good old way and apply themselves to the usual form of their Predecessors in the course of their proceedings And though We well knew the Combination entred into by several persons for an alteration in the Government of the Church which could not but have an Influence upon the Civil Government of the State too and observed that those men had greatest Interest and power of perswading in both Houses who had entred into such Combination yet Our Resolution was so full for the publick satisfaction of Our People that We believed even those men would either have been converted in their Consciences by the clearness and justice of Our Actions or would have appeared so unreasonable or been discovered so seditious that their Malice and Fury would not have been able to have done mischief And therefore We took no notice of the great labour and skill the prime Leaders amongst them had used to get men of their Faction nominated and elected to serve as Members of the House of Commons and did use to remove others whom they knew to be of different Opinions though they were fairly and legally elected wherein there was no other measure or Rule of Justice observed than singly with reference to the Opinions or Affections of the Persons witness besides their putting out or keeping in men upon questionable Elections without the least colour or shadow of Justice their Order whereby they at one clap expelled a very great number of Persons fairly elected by their Country upon pretence that they had some hand or their names used in some Project Monopoly or Patent without charging them with any Crime or to this day proceeding against them and yet they continue amongst them Sir Henry Mildmay Master Laurence Whitakers and others whose Affections and Opinions they are well pleased with though the first of them is notoriously known to be the chief Promoter of the business of the Gold and Silver Thred a Commission complained of viewed and examined and therefore his name might have been easily taken notice of and the other as conversant and as much imployed as a Commissioner in matters of that nature as any Man We speak not this to excuse Monopolies the Inconveniences of which We are sensible of and shall for the future prevent but to shew the partiality of that Faction and the use they make of them to their own advantage The first Remedy after the impeaching several Persons of High Treason whom they looked upon as the chief causes of the publick Sufferings they proposed was The Bill for the Triennial Parliament to the which though We might justly have paused upon several Expressions and Clauses in it and might very well have insisted upon Our old Priviledge and Custom not to pass any Bill till the end of the Session yet since We really did believe most of the Mischiefs then complained of proceeded from the too-long intermission of Parliaments and were resolved for the future to communicate freely and frequently that way with Our Subjects We passed over those Exceptions and consented to it especially upon this Confidence That when such other Acts should be agreed upon for the ease and security of Our People as We desired and expected should be preferred to Us this Act would be a sufficient earnest and assurance that all those Acts should be faithfully observed by Us and so there should be no room left for any Fears and Jealousies which might prevent that mutual Confidence between Us and Our People We earnestly desired to raise and for some time after the passing this Act We found such an acknowledgment from both Houses of Our singular Grace and Favour in consenting to it and so great expressions of their Affections and purposes towards Us that We believed the sense of it would never have been forgotten and were as much pleased that We had taken that way of obliging Our People as they were with the Benefit it self But We were very well able to discover that whatsoever seemed to be asked of Us or to be complained of to Us there was still a Faction of a few Ambitious Discontented and Seditious persons who under pretence of being enemies to Arbitrary Power and of compassion towards those who out of Tenderness of Conscience could not submit to some things enjoyned or commended in the Government of the Church had in truth a desire and had entred into a Combination to that purpose to alter the Government both of Church and State which they were yet to disguise till by their Art or Industry they had infected some with their Opinions and by their cunning Demeanour and Managery of the publick Interests they had seduced others to an implicite confidence in their Power Wisdom and Integrity And against this Design We only opposed a resolution to contribute all Our assistance for the Peace Happiness and Security of Our People and so to convince their Understandings if their Error proceeded from Weakness
they were by this Protestation so far from having drawn people into their Combination that in truth all Men conceived that they were even engaged by it against their main Design by promising to defend the true Reformed Protestant Religion expressed in the Doctrine of the Church of England c. And thereupon some persons of that Faction prevailed that after the Members of the Houses had taken it a Declaration was set forth by the House of Commons That by those words The Doctrine of the Church of England was intended only so far as it was opposite to Popery and Popish Innovations and that the words were not to be extended to the maintainance of the Discipline and Government c. And so under this Explication and Declaration published only by the House of Commons and never assented to by the House of Peers this Protestation was directed to be generally taken throughout England And to that purpose a Bill is drawn passed the House of Commons and sent up to the Lords who at the second reading finding many particulars in it unfit to be so severely imposed upon the Subject absolutely rejected it Upon this ensued a new and unheard-of distemper in the House of Commons as if it had been great presumption in the House of Peers to refuse any Bill sent from them and thereupon a Vote passed in the House of Commons That that House did conceive that the Protestation made by them is fit to be taken by every person that is well-affected in Religion and to the good of the Commonwealth and therefore doth declare That what person soever shall not take the Protestation is unfit to bear Office in the Church or Commonwealth and ordered That the Knights Citizens and Burgesses should send down to the several places for which they serve Copies of that Vote of the House concerning the Protestation and that those Votes should be printed Let all Men judge whether before that time from the beginning of Parliaments the House of Commons had ever presumed to trench so far upon Our Priviledge to make a Declaration so like Law without Us or upon the Priviledge of the Lords to make and publish such a Declaration after they had rejected the Bill and some of them refused to take the Protestation or upon the Liberty of the Subject so far to impose any such thing upon them without consent of Parliament Yet of this We took no notice but pressed still the disbanding of the Armies and interposed and quickned them in nothing else which was again with all earnestness desired by the Scots at Newcastle and pressed by their Commissioners at London But a new Fright was found to startle the People and to bring Us into Hatred or Jealousie with them the general Rumors of Treasons and Conspiracies began to lose credit with all Men who began to consider what they felt more than what others feared and therefore they had now found out a Treason indeed even ready to be put in execution upon the whole Kingdom the Representative body thereof a Plot to bring up the whole Army out of the Northern parts to London A strange Plot indeed which considering the constitution of that time no Man can believe Us guilty of and though they made great use of it to the filling the minds of Our People with fears and apprehensions they seemed not then to charge Us with any knowledge of or privity to it What they have done since all the world knows notwithstanding Our many Protestations in that point And We cannot but say that by those Examinations of Colonel Goring Sir Jacob Ashly and Sir John Conyers and Master Piercy's Letter which is all the Evidence We have seen and by which they seem principally to be guided We cannot satisfie Our own private Conscience that there was ever a resolution of bringing up the Army to London and upon the strictest examination We can make of that business We can find it to be no other than this Observation being made of the great Tumults about Westminster which seemed to threaten the safety of the Members of both Houses at least of those who were known not to agree with the designs of that Faction We have before spoken of and the manner of delivering Petitions by multitudes of people attested or pretended to be so by the hands of many thousands against the known Laws and established Government of the Kingdom which yet seemed to receive some countenance and to carry some Authority as instances of the Affections of so many persons it fell into the thoughts of some Officers of the Army of known and publick Affections to their Country That a Petition of a modest and dutiful nature from the whole Army for the composing and settling all Grievances in the Church and State by Law might for the reason of it prevail with the whole House and coming from such a Body might confirm those who might be shaken with any fears of Power or Force by the Tumults and with this Proposition We being made acquainted gave Our full approbation to it taking great care that no Circumstances in the framing it or delivering it might be any blemish to the matter of it This We call God to witness as We have done before was all We gave Our Consent unto or which We believe was ever intended to be put in practice What attempts other men made to seduce the Affections of the Army from Us is known to many If in the managery of this debate any rash discourses happened of bringing up the Army it is evident whether they were proposed in earnest or no they were never entertained and the whole matter laid aside above two months before any discovery so that that Danger was never prevented by the Power or Wisdom of Parliament And for the Petition it self which hath been so often pressed against Us as a special Argument of Our privity to the bringing up the Army after We have so fully and particularly answered every particular circumstance of that Petition signed with C. R. We have herewith published a true Copy of that Petition that all Our good Subjects may see how justly We have been traduced and judge when Petitions of all natures were so frequently and so willingly received whether such a Petition might not with modesty and duty enough have been presented unto them And if in truth that design of bringing up the Army had been then believed when it was first pretended to be discovered which was about the middle of May they would surely have thought it necessary to have disbanded that Army sooner than August which no pressing of Ours nor of Our Scots Subjects could perswade them to do And We are sure Our Innocence in that matter would soon have appeared if the large time to bring this business to a judicial tryal had been made use of if contrary to all Custom it had not been thought fit to publish Depositions before the parties concerned had been heard to make their Defence or
Witnesses cross-examined though they attended above twelve months to do it and if some men had not believed that their general and violent expressions affirming this to be a Plot equal to that of the Gun-powder-Treason would sooner be believed if it were not publickly discussed but left to every mans fancy to heighten according to his own Inclinations and had not feared that if the whole Examinations taken and not such only as they pleased to select had come to light it would have appeared by the Examination of Master Goring purposely supprest with what intention that mention of bringing up the Army was made with what earnestness it was opposed and with what suddenness it was deserted and many extenuations of and many other contradictions to what is now published would have appeared and this impossible Stratagem with which they have so much disturbed Our Subjects and reproached Us could never have been made so much use of After all this readiness in Us to do whatsoever they desired of Us and patience in suffering them to do whatsoever they pleased to Us We gave them warning that if there were any more good Bills which they desired might pass for the benefit of Our Subjects We wished they might be made ready against such a time when We resolved according to Our Promise to Our Scots Subjects with which they were well acquainted to repair into Our Kingdom of Scotland to settle the unhappy Differences there Upon this We were earnestly desired by both Our Houses of Parliament to deferr Our Journey thither as well upon pretence of the Danger if both Armies were not first disbanded as that they had many good Laws in readiness for the settling the Differences here We were by their entreaty perswaded to deferr Our Journey to a day agreed on by themselves assuring Our Self that they would think themselves obliged against that time not only to disband Our Armies but so to prepare and digest the business of Parliament that We might have made a Session before Our going But that Malignant Faction was so prevalent that the debate of the Bishops Bill took up most of their time so that neither any care was taken for the disbanding the Army nor any thing done that had any reference to the publick benefit and when the time of Our stay was expired and even the day come themselves had appointed a new Address was made unto Us for a longer stay of fourteen days because the Treaty was not concluded nor the Armies disbanded which was the main ground of Our deferring it before This Suit which was the first We denied them We could not grant there being that necessity with reference to Our Promise and to the expectation of Our Subjects of Scotland that it was not in Our power to satisfie them as We informed both Houses Our self at a Conference and according to that necessity We undertook that Journey not doubting but that when We should have dispatched the Affairs of that Kingdom which We hoped speedily to do and both Our Houses of Parliament should have refreshed themselves in the Visitation of those for whom they had so well provided by Our Favour We should meet again with mutual Confidence one in another and that it would be Our turn then to receive such Testimonies of that Confidence and Affection as We had deserved But the mischievous and indefatigable industry of that Malignant party which had before Our going interrupted that Correspondence which We deserved from Our People had with no less Malice provided for Our reception at Our Return instead of reducing business to that head that the Distractions of the Kingdom might be composed by the due observation and execution of the Laws We found things far more out of order than We left them and Our good Subjects more puzzled to know their Duties Orders had been made in the House of Commons and published in derogation of the Book of Common-Prayer and for suspension of those Laws in force which concerned the Government of the Church and though another Order of the Lords was likewise published according to Law for the due observation of the Laws established and for suppressing those Disorders which were every day breaking out by the faction of mean loose persons against the Divine Service appointed by Law the House of Commons took upon them publickly to declare against that Order because it was only made with the consent of eleven Lords and that nine other Lords did then dissent from it whereas in truth the said Order was made in a full House in January before and only Ordered then by that difference of number to be printed after the House of Commons had made in a very thin House and after it had been rejected by Vote that illegal Order for such alteration in the Church and if in truth it had been then made and but by the odds of two Voices being in pursuance of the Law all men will think it of much more validity than any Order of the House of Commons against the Law which in truth hath no Authority to make any Orders in business of that nature And therefore the publishing of that Order and Declaration of the ninth of September must be confessed by all men to be such a breach and violation of the Privilege of the Peers House besides the Affront offered to Us and injury to Our good Subjects and to the Law by it that before this Parliament was never heard of and was an apparent evidence that they meant the whole Managery of the Kingdom and the Legislative power should be undertaken by the House of Commons without the Consent either of Us or Our Nobility Yet the Execution of this Order was with great Diligence and Animosity pressed upon Our good Subjects and many troubled and imprisoned for not submitting thereunto When they had made this breach upon the Ecclesiastical State they took care under pretence of encouragement of Preaching to erect Lectures in several Parishes and to commend such Lecturers as best suited with their Designs men of no learning no Conscience but furious Promoters of the most dangerous Innovations which were ever induced into any State many of them having taken no Orders yet recommended by Members of either House to Parishes as at Leusham in Kent and many other places And when Mechanick persons have been brought before them for Preaching in Churches and confessed the same the power of these Grand Reformers hath been so great that they have been dismissed without Punishment hardly with Reprehension All persons of Learning and eminency in Preaching of sober and vertuous Conversations and great Examples in their Lives even such as amongst these Men had been of greatest estimation and suffered somewhat for them were discountenanced and such Men principally cherished who boldly and seditiously preached against the Government of the Church against the Book of Common-Prayer against Our Kingly lawful Power and against Our Person many of which were commended to if not imposed upon
of and to Forein Ministers of State and Embassadors to the Scandal of the Nation and against the Laws of Society and Civil Conversation a Committee appointed for Information where Liberty hath been taken without any Accusation or Complaint extant to examine the discourses passed at Meals and Entertainments what words such a Man spoke and such other monstrous things as in a short time will render life it self unpleasant and make every Room and every Table a bait to betray Men and to bring them to ruine and destruction Insomuch as persons have been sent and imployed by Members of that Committee on purpose to the Tables of Persons of Honour and Quality to enquire observe and inform what Language and Freedom was there used whilest these Worthy accused Members took the Liberty to themselves in all their private Meetings and by their Letters to Deprave and Slander Our Person to contrive the Alteration of the Government of the Church and State to treat with Forein Power to assist them as soon as their Designs should be ripe to labour by Promises and Threats to bring the several Members of either House to their opinion and to raise Scandals upon and to plot Danger and Ruine for those who were of another opinion And having now by these Arts disquieted and distracted the People abroad and made them fit to receive any impressions from them they proceed to work upon the Members of both Houses with infinite Industry and Applications that they might be able to get the reputation of Consent from them to encourage and set the People a work if We refused to consent with them They had remoed as many Members from them of a contrary opinion as they could and had used all means to get Men who would be disposed by them into their rooms If they found any such Lord who had not a name in their List of the good Lords were like to have any influence upon a Place where an Election was to be presently an Order was conceived and published That no Letters from any Noble-man ought to be written in such Cases and if written to be neglected but would by no means consent that this Order should conclude those of the House of Commons lest Master Pym or any of those blessed Members might not write in the behalf of the Commonwealth for a worthy Gentleman If any Elections were questioned whereby they were like to lose a Man at their disposal such businesses and questions were of too private a nature to interrupt their proceedings so neither the Election of New-Castle Warwick Windsor and very many other places for whom Persons serve without and against the Consent of the Burroughs for whom they have got themselves returned or admitted can be heard or considered If the Election of any such Persons hath been heard at the Committee and they Voted out of the House as unduly chosen or returned they will by no means suffer such a report to be made lest a good Member should be lost as in the Case of Master Nicholas Master Pym's Nephew and others Are they concerned in the contrary and is any Man returned and admitted whom they would be rid of and against whom the least pretence is made straight a day is appointed no business so great as fit to be a Cause to keep a worthy Member from the Service of his Countrey This is the Case of Andover and other places They rid themselves of those how justly soever elected whose Opinions are not suteable nor their Dispositions weak and guilty enough to be wrought upon Their next Conquest must be of those whom they could under any general Vote conclude to be obnoxious to the Justice and so to be within the Mercy of the Parliament To this purpose their terrible Votes which they keep as Rods over them having never proceeded against any against all those Lords who had concurred in such an Order at the Council-Table or such a Censure in the Star-Chamber against all Lords Lieutenants and their Deputies who had raised Coat and Conduct-money against all Sheriffs who had levied Ship-money against all Lords and others who had been concerned in or received profit by any Monopoly or illegal Patent in a word against all such who had medled in any thing which their Interpretation would call grievous to the Subject brought all Persons of either House who had guilt enough to doubt themselves or want of Spirit enough to fear them either to be absent or silent or to comply with them And if any Man had the Courage to consider the single business justly and by it self they were straight making an Inquisition into his whole life and preparing something against him for matters of which their Favourites were equally guilty and declared publickly That what disservice soever any Man had done formerly if his present Actions were such as brought benefit to the Commonwealth he ought not to be questioned for what was past but cherished and protected They had several Baits to catch and betray other Men. Those who had been from the beginning deceived by them and complied with them in their passion and been subtilly involved in some of their private counsels they perswaded That they were so far in there was no retiring that We would never forget the dis-service they had done Us and therefore that there was no way to safety for themselves but by weakning Us and putting themselves into such a condition as it should not be in Our Power to suppress them To those who had publick thoughts about them and desired the establishment of right equally between Us and Our Subjects and thought that right and favour they had obtained from Us this Parliament could never be enjoyed by them with that lustre and security if the Power from which they received it were oppressed or rendred of less veneration they seemed abundantly satisfied with those Acts We had passed that they had no further aim than to enjoy those but that they had upon Our unwilling passing those Acts which all the world knows to be an Untruth most maliciously framed great reason to fear We meant not to observe them when in truth We had by the Bill for the Triennial Parliament put Our Self and Our Posterity which We were willing to do out of any possibility of destroying or not observing those good Laws To those who were desirous to give that satisfaction to weak Consciences that they might be eased of unnecessary Ceremonies yet were scandalized at the prophane and odious Licence which the Rabble of Brownists Anabaptists and other Sectaries took to themselves of despising and reviling the Book of Common-Prayer of suffering Mechanick Ignorant fellows to undertake publickly even in Churches to preach and expound the Scripture they seemed no less to be disquieted at that Disorder but alledge that all Reconciliation and Union was to be embraced and pursued against the Common Enemy the Papist from whom the Danger was principally to be feared and when a perfect Victory
County of Surrey directed to the House of Peers concluded with this close That they should be in duty obliged to mantain their Lordships so far as they should be united with the House of Commons in their just and pious proceedings sufficiently intimating that if they joyned not with the House of Commons they then meant as much as others had plainly professed About the same time a Citizen saying at the Bar of the House of Commons That they heard there were Lords who refused to consent and concur with them and that they would gladly know their names or words to that effect a Petition in the name of many thousand poor People in and about the City of London was directed to the House of Commons taking notice of a malignant Faction that made abortive all their good motions which tended to the Peace and Tranquillity of this Kingdom desiring that those noble Worthies of the House of Peers who concurred with them in their happy Votes might be earnestly desired to joyn with that Honourable House and to sit and Vote together as one entire body and professing that unless some speedy remedy were taken for the removing all such Obstructions as hindred the happy progress of their great Endeavours their Petitioners should not rest in quietness but should be forced to lay hold on the next remedy which was at hand to remove the disturbers of the Peace and Want and necessity breaking the bounds of Modesty not to leave any means unessayed for their relief lastly adding that the cry of the poor and needy was that such Persons who were the obstacles of their Peace and the hinderers of the happy proceedings of this Parliament might be forthwith publickly declared whose removal they conceived would put a period to those Distractions And this Petition was brought up to the House of Lords by the House of Commons at a Conference And after the same day Master Hollis a Member of the House of Commons in a Message from that House pressed the Lords at their Bar to joyn with the House of Commons in their desire about the Militia and farther with many other expressions of like nature desired in words to this effect That if that desire of the House of Commons were not assented unto those Lords who were willing to concur would find some means to make themselves known that it might be known who were against them and they might make it known to those that sent them After which Petition so strangely framed countenanced and seconded many Lords thereupon withdrawing themselves the Vote in order to the Militia twice before rejected was then passed After these and other unparliamentary Actions many things rejected and settled upon solemn debate were again after many Threats and Menaces resumed altered and determined contrary to the Custom and Laws of Parliament And so many of us withdrew our selves from thence where we could not Sit Speak and Vote with Honour Freedom and Safety and are now kept from thence for our Duty and Loyalty to our Sovereign And though some of us Sate and continued there long after this hoping that we might have been able to have prevented the growth and progress of farther Mischief yet since the Privilege of Parliament is so substantial and entire a Right that as the Invasion of the Liberties of either House is an injury to the other and the whole Kingdom so the Violence and Assaults upon any of our fellow-Members for expressing their opinions in matters of debate were instances to us what we were to look for when we should be known to dissent from what was expected and under that consideration every one of our just Liberties suffered violation Many of us for these and other reasons after His Majesty Himself was by many Indignities and Force driven from Westminster have been contrary to the Right and Freedom of Parliament Voted out of the House without committing any Crime and some of us without hearing or so much as being summoned to be heard and so our Countries for which we were and are trusted have been without any Proxies or Persons trusted on their behalf An Army hath been raised without and against His Majesty's Consent and a Protestation enjoyned to live and die with the Earl of Essex their General of that Army and a Member now amongst us refusing to take that Protestation was told That if he left not the Town speedily he should be committed to the Tower or knocked on the head by the Souldiers All Persons even the Members of both Houses have been and now are forced or injoyned to contribute for the maintenance and support of that Army A trayterous Covenant is since taken by the Members who remain and imposed upon the Kingdom That they will to their power assist the Forces raised and continued by both Houses of Parliament against the Forces raised by the King with many other Clauses directly contrary to their Allegiance and another for the alteration of the Covenant of the Church established by Law and such Members as have refused according to their Duty and Conscience to take those Covenants have been imprisoned or expelled so as they have suffered none to reside with them but those who are engaged with them in their desperate courses The whole Power and Authority of both Houses is delegated against the Law and nature of Parliament to a close Committee which assumes and usurps the Power of King Lords and Commons disposes of the Persons Liberties and Estates of us and our fellow-Subjects without so much as communicating their Resolutions to those that sit in the Houses And when an Order hath been reported to be confirmed by them it hath been only put to the Question no debates being suffered it having been said in the House where the Commons sit to those who have excepted against such an Order when presented That they were only to Vote not to dispute and thereupon all Argument and contradiction hath been taken away And to shew how impossible it is to contain themselves within any bond of civility and humanity when they have forfeited their Allegiance after the attempt in a most barbarous manner to murther the Queens Majesty at Her landing at Burlington by making many great shot at the house where She lodged for Her repose after a long Voyage by Sea where by God's blessing it was disappointed they impeached Her of High Treason for assisting the King Her Husband and the Kingdom in their greatest necessities All Petitions and Addresses for Peace have been with great Art and Vehemence discountenanced and suppressed whilst others for Sedition and Discord have with no less industry and passion been promoted And when the Members of the House of Commons in August last had agreed upon a long and solemn debate to joyn with the Lords in sending Propositions of Peace to His Majesty the next day printed Papers were scattered in the Streets and fix'd upon the publick places both in the City and Suburbs requiring all Persons
desire from your Lordships for the present is Whether by the Words in the first of those Propositions in your Lordships Paper annexed the respective bounds of their Dwellings you intend the several bounds of their dwelling Houses or the bounds of Parishes or whether you intend an alteration of the bounds of Parishes In the second Proposition What other Church-Officers your Lordships intend shall joyn with the Ministers in the Government of the Church and what Jurisdiction they shall exercise in order to that Government and from whom they shall derive it and in what degree be subordinate to the power from whom they derive it and what you intend by Presbyterial Government in your third Proposition In the fourth Proposition What your Lordships intend by Congregational Classical and Synodical Assemblies How Synodical Assemblies Provincial and National shall be constituted as to Persons and Causes and what shall be the bounds and limits of their Jurisdiction and from whom the several Jurisdictions above mentioned shall be derived To these particulars we would be glad if your Lordships think it fit to receive satisfaction by Debate where Questions may be asked and Replies made before any Answer be returned in writing which may ask much time and be less satisfactory but we refer the way to your Lordships Their Answer 1. Feb. VVE cannot but be sensible of the great loss of time occasioned by your Lordships Questions for Information in your last Paper and shall have small hopes of good success in this Treaty having these two days made so little progress unless your Lordships be pleased to give us full Answers to our Demands concerning Religion Yet to give all satisfaction with as little expence of time as may be we are ready by present Conference to clear the Questions in your Paper The King's Commissioners Reply in two several Papers next following 2. Feb. VVE conceive there was no cause your Lordships should apprehend any loss of time occasioned by our Questions for that your Propositions concerning Religion were not delivered to us till Friday last and the Directory then delivered with them so long that the reading of it spent the residue of that day and divers other Papers to which the Propositions referred and without which we could not consider them were not delivered us before yesterday and some of them not till after the Paper which imputes a delay to us and your Lordships having propounded only general heads of a Presbyterial Government without any particular Model of it which in several Reformed Churches as we are informed is various both in Names and Powers it was necessary to understand the particular expressions in your Paper the Alteration desired being so great and being proposed to be enacted which will require His Majesty's Consent whom we ought to satisfie having so great a Trust reposed in us And we desire your Lordships to consider how impossible it hath been for us to give your Lordships in less than two days a full Answer which in your last Paper you require to what you propose which is in effect to consent to the utter abolishing of that Government Discipline and publick Form of the Worship of God which hath been practised and established by Law here ever since the Reformation and which we well understand and the Alteration of which in the manner proposed takes away many things in the Civil Government and provides no remedy for the Inconveniences which may happen thereby And to consent to the Alienation of the Lands of the Church by which for ought appears besides infinite other Considerations so many Persons may be put to beg their Bread to oblige His Majesty and all His Subjects to the taking a new Oath or Covenant and to receive and consent to a new Government we do not nor without information cannot understand and which in truth appears to us by your Lordships Propositions not to be yet agreed upon in the particulars and your Lordships having declared to us that you have other things to propose to us concerning Religion which you do not yet think it fit time to acquaint us withal Notwithstanding all which difficulties we shall proceed with all possible expedition and desire your Lordships will not object Delays to us till we give you just occasion February 2. THAT we may make a right use of the Information your Lordships were pleased yesterday to afford us in debate upon the questions proposed by us concerning the Propositions in your Lordships Paper annexed for the future Government of the Church and so have some understanding of that Government intended by your Lordships in place of that you propose to be abolished we desire to receive your Lordships Answer in writing whether these short Collections upon the Debate yesterday be the Sum of your Lordships Resolutions or Informations upon the Questions formerly proposed by us We conceive that the information given to us in debate by your Lordship 's to the Questions we proposed to you in writing was 1. That the Congregational Assemblies consist of the Ministers and Ruling Elders 2. That the Classical Assemblies consist of many Congregational Assemblies 3. That the Provincial Assemblies are constituted to the several Classical Assemblies 4. That all these Congregational Classical and Provincial Assemblies together constitute a National Assembly 5. That the Authority and Jurisdiction of the several Assemblies shall be setled by Parliament And if your Lordships have any thing else to inform us concerning this Government we desire to receive the same from your Lordships The Kings Commissioners Paper 3. February VVE are readyby present Conference to enter upon consideration of your Lordships First Proposition concerning Religion and shall desire to receive or give satisfaction whereby we may be of one mind in that Argument And for the better entering into this Debate we desire to know whether in respect of Alteration mentioned in the Third Proposition to be made in the Bill for abolishing Episcopacy you would have this individual Bill pass or not Their Answer 3. Feb. VVE desire the Bill for the utter abolishing of Episcopacy which now remains with His Majesty may be passed without prejudice to us to insist upon the Alterations mentioned in the Third Proposition and we are ready to give your Lordships a present Conference upon the First proposition concerning Religion according to your desire After a Conference wherein much time was spent in debate concerning that individual Bill which was presented for abolishing Episcopacy their Commissioners delivered this Paper 3. February VVE desire your Lordships Answer to our Demands upon the Propositions for Religion and in the first place to the Bill for abolishing of Episcopacy which hath been so much debated that upon the expiring of the first three days appointed to Treat concerning Religion we may be able to return such an account to the Parliaments of both Kingdoms as may give them hopes of a happy progress in this Treaty The King's Commissioners Answer 3. Feb. VVE conceive
propose conditions of Peace though the VVar otherwise might justly be pursued And surely as a Cessation in Ireland may be some advantage to the Rebels as all Cessations in their nature are to both parts they having thereby time and liberty to procure Arms and Ammunition to be brought to them so it is not only for the advantage but necessary preservation of Our good Subjects there whose bleeding Dangers call for Our bowels of Charity and Compassion by suspending the rage of the Adversary by this Cessation till means may be found to turn their hearts or to disable their Malice from pursuing their Cruelty to the utter Ruin of that Remainder of Our good Subjects there it being more acceptable to God and Man to preserve a few good men from destruction than to destroy a multitude though in the way of Justice and perhaps a Cessation may bring some of those Rebels to reflect upon their Offences and to return to their Duty all are not in the same degree of guilt all were not Authors of nor consenting to the Cruelties committed some were inforced to comply with or not resist their proceedings some were seduced upon a belief the Nation was designed to be eradicated and the VVar not against the Rebellion only but their Religion The VVar destroys all alike without distinction even innocent Children have suffered not by the Rebels only and all are not Tigers or Wolves there may be grounds of Mercy to some though no severity be excessive towards others However We cannot desire the destruction even of the worst of those Irish Rebels so much as We do the preservation of the poor English remaining there but should make choice rather to save the Rebels for preserving the lives of those poor Protestants than destroy them to ruine the Rebels And therefore exceeding strange it is to Us and We are sorry to find that any English men who have seen this their Native Country heretofore even in Our time flourishing beyond most of the Kingdoms and Churches in the world and now most hideous and deformed weltring in the blood of her own Children and if this VVar continue like to be a perpetual spectacle of Desolation should express that they desire War in Ireland as much as they do Peace here no more valuing the sparing of English blood here than they do the effusion of the blood of the Rebels in Ireland They say indeed they are willing to lay out their Estates and Lives both for the War in Ireland and Peace in this Kingdom but withal they say they have made Propositions for both if Our Commissioners would agree to them These are the Conditions they offer neither Peace is to be had here without agreeing to their Propositions nor that VVar in Ireland to be managed but according to those Propositions such Propositions as apparently tend to the ruine of the Church to the subversion of all Our Power to the setting up a new frame of popular Government to the destructioo of Our Loyal and true-hearted Subjects Propositions which associate Our Subjects of Scotland in their Counsels and Power and invest them in a great share of the Government and VVealth of this Kingdom and render both the VVealth and Power of Ireland to be at their command These Propositions they insist upon and for the obtaining these they are resolved to engage the Lives and Estates of Our poor People in this unnatural Rebellion But VVe trust God Almighty will open the Eyes and the Hearts of Our People not to assist them any longer against Us in the shedding innocent blood in this VVar. And VVe cast Our selves on Him waiting His good time for the restoring the Peace of Our Kingdoms and Our deliverance from these Troubles which at length VVe are assured He will give unto Us. MESSAGES PROPOSITIONS AND TREATIES FOR PEACE WITH DIVERS RESOLUTIONS AND DECLARATIONS THEREUPON MDCXLV VI. VII VIII His MAJESTIES Message to both Houses from Oxford December 5. 1645. For the Speaker of the House of Peers pro tempore CHARLES R. HIS Majesty being deeply sensible of the continuation of this bloody and unnatural War cannot think himself discharged of the Duty He owes to God or the Affection and regard He hath to the preservation of His People without the constant application of His earnest Endeavours to find some Expedient for the speedy ending of these unhappy Distractions if that may be doth therefore desire That a Safe-Conduct may be forthwith sent for the Duke of Richmond the Earl of Southampton John Ashburnham and Jeffrey Palmer Esquires and their Attendants with Coaches Horses and other Accommodations for their Journey to Westminster during their stay there and return when they shall think fit whom His Majesty intends to send to the Lords and Commons assembled in the Parliament of England at Westminster and the Commissioners of the Parliament of Scotland furnished with such Propositions as His Majesty is confident will be the foundation of a happy and well-grounded Peace Given at the Court at Oxford the fifth of December 1645. The Letter of the two Speakers For Sir Thomas Glemham Governour of Oxford SIR VVE have received your Letter of the 5 th of this instant December with His Majesties inclosed and have sent back your Trumpet by command of both Houses who will with all convenient speed return an Answer to His Majesty and rest Your Loving Friends Grey of VVark Speaker of the House of Peers pro tempore VVilliam Lenthal Speaker of the House of Commons His MAJESTIES Message to both Houses in pursuance of the former From Oxford Dec. 15. 1645. For the Speaker of the House of Peers pro tempore CHARLES R. HIS Majesty cannot but extreamly wonder that after so many expressions on your part of a deep and seeming sense of the Miseries of this afflicted Kingdom and of the Dangers incident to His Person during the continuance of this unnatural War your many great and so often repeated Protestations that the raising these Arms hath been only for the necessary defence of God's true Religion His Majesties Honour Safety and Prosperity the Peace Comfort and Security of His People you should delay a safe Conduct to the Persons mentioned in His Majesties Message of the fifth of this instant December which are to be sent unto you with Propositions for a well-grounded Peace a thing so far from having been at any time denied by His Majesty whensoever you have desired the same that He believes it hath been seldom if ever practised among the most avowed and professed Enemies much less from Subjects to their King But His Majesty is resolved that no Discouragements whatsoever shall make Him fail of His part in doing his uttermost endeavours to put an end to these Calamities which if not in time prevented must prove the ruin of this unhappy Nation and therefore doth once again desire that a safe Conduct may be forthwith sent for those Persons expressed in His former Message and doth therefore conjure you as you
for example had Authority to perform such Acts and Offices of Church-Government as his Majesty hath not yet found by any thing represented unto Him by you or any other from the Scripture that a single Presbyter ever had authority to perform which is enough to prove that the Community of Names in some places notwithstanding the Functions themselves are in other places by their proper work sufficiently distinguished But for the Name Episcopus or Bishop His Majesty hath long since learned from those that are skilful in the Greek tongue that it imports properly no more than an Overseer one that hath the charge or inspection of some thing committed unto him as hee that is set to watch a Beacon or to keep Sheep whence in the New Testament and in the Ecclesiastical use it is applied to such persons as have the Care and Inspection of the Churches of Christ committed unto them in Spiritualibus as both Bishops and Presbyters have in some sort but with this difference that mere Presbyters are Episcopi gregis only they have the oversight of the Flock in the duties of Preaching Administration of Sacraments Publick Prayer Exhorting Rebuking c. but Bishops are Episcopi gregis and Pastorum too having the oversight of the Flock and Pastors within their several Precincts in the acts of external Government so that the common work of both Functions is the Ministry of the Gospel but that which is peculiar to the Function of Bishops as distinguished from Presbyters is Church-Government It is not therefore to be wondred if it should happen in the New Testament the word Episcopus to be usually applied unto Presbyters who were indeed Overseers of the flock rather than unto Church-Governors who had then another Title of greater Eminency whereby to distinguish them from ordinary Presbyters to wit that of Apostles But when the government of Churches came into the hands of their Successors the names were by common usage which is the best Master of words very soon appropriated that of Episcopus to the Ecclesiastical Governor or Bishop of a Diocese and that of Presbyter to the ordinary Minister or Priest His Majesty had rather cause to wonder That upon such premises you should conclude with so much confidence as if the point were rendred most clear to the Judgment of most men both ancient and of latter times That there is no such Officer to be found in the Scriptures of the New Testament as a Bishop distinct from a Presbyter whenas His Majesty remembreth to have seen cited by such Authors as He hath no reason to suspect both out of the ancient Fathers and Councils and out of sundry modern Writers even of those Reformed Churches that want Bishops great variety of Testimonies to the contrary His Majesty is not satisfied with your Answer concerning the Apostles exercise of Episcopal Government which you would put off by referring it to their extraordinary Calling Our Saviour himself was the first and chief Apostle and Bishop of our Souls sent by the Father and Anointed by the Holy Ghost to be both the Teacher and the Governour of his Church By that Mission he receiv'd Authority and by his Unction ability for those works which he performed in his own person whilst he lived upon the earth Before he left the world that the Church might not want Teaching and Governing to the worlds end he chose certain persons upon whom he conferred both these Powers whereby they became also Apostles and Bishops by making them partakers both of his Mission before his Ascension As my Father sent me so send I you and of his Vnction shortly after his Ascension when he poured upon them the Holy Ghost at Pentecost The Mission both for teaching and governing at least for the substance of it was ordinary and to continue to the end of the world Matt. xxviii 18 20. and therefore necessarily to descend and be by them transmitted to others as their Substitutes and Successors But the Vnction whereby they were enabled to both Offices or Functions by the effusion of the Holy Ghost in such a plenteous measure of Knowledg Tongues Miracles Prophecyings Healing Infallibility of Doctrine discerning of spirits and such like was indeed extraordinary in them and in some few others though in an inferiour measure as God saw it needful for the planting of the Churches and propagation of the Gospel in those Primitive times and in this which was indeed extraordinary in them they were not necessarily to have Successors But it seems very unreasonable to attribute the exercise of that Power whether of Teaching or Governing to an extraordinary calling which being of necessary and continual use in the Church must therefore of necessity be the work of a Function of ordinary and perpetual use Therefore the Acts of Governing of the Church were no more nor otherwise extraordinary in the Apostles than the Acts of Teaching the Church were that is to say both extraordinary for the manner of performance in respect of their more than ordinary abilities for the same and yet both ordinary for the substance of the Offices themselves and the works to be performed therein and in these two ordinary Offices their ordinary Successors are Presbyters and Bishops Presbyters qua Presbyters immediately succeeding them in the Office of Teaching and Bishops qua Bishops immediately in the Office of Governing The instances of Timothy and Titus you likewise endeavour to avoid by the pretension of an extraordinary calling But in this Answer besides the insufficiency thereof if all that is said therein could be proved His Majesty findeth very little satisfaction 1. First you say that Timothy and Titus were by Office Evangelists whereas of Titus the Scriptures no where affirm any such thing at all and by your own Rule your Authority without Scripture will beget if that but a humane Faith neither doth the Text clearly Prove that Timothy was so 2. Setting aside mens conjectures which can breed but an humane Faith neither you cannot make it appear by any Text of Scripture that the Office of an Evangelist is such as you have described it The work of an Evangelist which Saint Paul exhorteth Timothy to do seems by the Context 2 Tim iv 5. to be nothing but diligence in preaching the Word notwithstanding all impediments and oppositions 3. That which you so confidently affirm That Timothy and Titus acted as Evangelists is not onely denyed but clearly refuted by Scultetus Gerard and others yea even with scorn rejected of late as His Majesty is informed by some rigid Presbyterians as Gillespy Rutherford c. And that which you so confidently deny that Timothy and Titus were Bishops is not onely confirmed by the consentient testimony of all Antiquity even Jerome himself having recorded it that they were Bishops and that of St. Paul's ordination and acknowledged by very many late Divines but a Catalogue also of 27. Bishops of Ephesus lineally succeeding from Timothy our of good records is vouched by
Doctor Reynolds against Hart and by other Writers 4. You affirm but upon very weak proofs that they were from Ephesus and Crete removed to other places Some that have exactly out of Scripture compared the times and orders of the several journeys and stations of Paul and Timothy have demonstrated the contrary concerning this particular 5. Whereas you say it is manifest from the 2. Tim. iv 9. and Tit. iii. 12. that they were called away from these places it doth no more conclude that they were not Bishops there or that they might as well be called Bishops of other Churches than it may be concluded from the attendance of the Divines at Westminster that they are no longer Parsons or Vicars of their several Parishes Lastly for the Postscripts of these Epistles though His Majesty lay no great weight upon them yet He holdeth them to be of great antiquity and therefore such as in question of fact where there appears no strong evidence to weaken their belief ought not to be lightly rejected Neither doth His Majesty lay any weight at all upon the Allegory or Mystery of the denomination in the next point concerning the Angels of the Churches as you mistake in your Answer thereunto wherein His Majesty finds as little satisfaction as in the last point before The strength of His Majesties instance lay in this That in the Judgement of all the Ancient and the best Modern Modern Writers and by many probabilities in the Text it self the Angels of the Seven Churches were personoe Singulares and such as had a Prelacy as well over Pastors as People within their Churches and that is in a word Bishops And you bring nothing of moment in your Answer to infirm this You say truly indeed That those Epistles were written in Epistolary style and so as Letters to collective or representative Bodies use to be directed to one but intended to the Body Which when you have proved you are so far from weakning that you rather strengthen the Argument to prove those Angels to have been single persons as when His Majesty sendeth a Message to His two Houses and directs it to the Speaker of the House of Peers His intending it to the whole House doth not hinder but that the Speaker to whom it is directed is one single person still Yet His Majesty cannot but observe in this as in some parts of your Answer how willing you are versari in generalibus and how unwillingly to speak out and to declare plainly and directly what your opinion is concerning those Angels who they were whether they were as the great Antagonist of Episcopacy Salmasius very peremptorily sit ergo hoc fixum c. affirmeth the whole Churches or so many individual Pastors of the gathered Churches in those Cities or the whole College of Presbyters in the respective Churches or the singular and individual Presidents of these Colleges for into so many several Opinions are those few divided among themselves who have divided themselves from the common and received judgement of the Christian Church In the following discourse you deny that the Apostles were to have any Successors in their Office and affirm that there were to be onely two Orders of ordinary and standing Officers in the Church wiz Presbyters and Deacons What His Majesty conceiveth concerning the Successors of the Apostles is in part already declared viz. That they have no Successors in eundem gradum in respect of those things that were extraordinary in them as namely the measure of their Gifts the extent of their Charge the infallibility of their Doctrine and which is sundry times mentioned as a special Character of an Apostle properly so called the having seen Christ in the flesh But in those things that were not extraordinary and such those things are to be judged which are necessary for the service of the Church in all times as the Office of Teaching and the power of Governing are they were to have and had Successors and therefore the Learned and Godly Fathers and Councils of old times did usually style Bishops the Successors of the Apostles without ever scrupling thereat And as to the standing Offices of the Church although in the places by you cited Phil. i. 1. i Tim. iii. 8. there be no mention of Bishops as distinct from Presbyters but of the two Orders only of Bishops or Presbyters and Deacons yet it is not thereby proved that there is no other standing Office in the Church besides For there appear two other manifest reasons why that of Bishops might not be so proper to be mentioned in those places the one because in the Churches which the Apostles themselves planted they placed Presbyters under them for the Office of Teaching but took upon themselves the care and reserved in their own hands the power of Governing in those Churches for a longer or shorter time as they saw it expedient for the propagating of the Gospel before they set Bishops over them and so it may be probable that there was as yet no Bishop set over the Church of Philippi when Saint Paul writ his Epistle to them The other because in the Epistles to Timothy and Titus the persons to whom he wrote being themselves Bishops there was no need to write any thing concerning the choice or qualification of any other sort of Officers than such as belonged to their ordination or inspection which were Presbyters and Deacons only and not Bishops Concerning the Ages succeeding the Apostles 1. His Majesty believeth that altho Faith as it is an assent unto Truth supernatural or of Divine revelation reacheth no further than the Scriptures yet in matters of fact humane Testimonies may beget a Faith though humane yet certain and infallible as by the credit of Histories we have an infallible Faith that Aristotle was a Greek Philosopher and Cicero a Roman Orator 2. The darkness of those times in respect of the History of the Church is a very strong Argument for Episcopacy which notwithstanding the darkness of the times hath found so full and clear a proof by the unquestioned Catalogues extant in ancient Writers of the Bishops of sundry famous Cities as Jerusalem Antioch Alexandria Rome Ephesus c. in a continued succession from the Apostles as scarce any other matter of fact hath found the like 3. In Clement's Testimony cited by you His Majesty conceiveth you make use of your old fallacy from the promiscuous use of the words to infer the indistinction of the things for who can doubt of Clement's Opinion concerning the distinct Offices of Bishops and Presbyters who either readeth his whole Epistle or considereth that he himself was a Bishop in that sense even by the confession of Videlius himself a man never yet suspected to favour Bishops who saith that after the death of Linus and Cletus Clemens solus Episcopi nomen retinuit quia jam invaluerat distinctio Episcopi Presbyteri And for Ignatius Epistles though some of late out of their partial
Offices they are distinguisht by their Callings and Commissions though not by the work as all those that are named Eph. iv ii Apostles Prophets Evangelists Pastors and Teachers are designed to one and the same general and common work the work of the Ministry ver 12. and yet they are not therefore all one for it 's said some Apostles some Prophets some Evangelists and some Pastors and Teachers A Dictator in Rome and an ordinary Tribune Moses and the subordinate Governors of Israel the Court of Parliament and of the Kings-Bench an Apostle and a Presbyter or Deacon may agree in some common work and yet no confusion of Offices follows thereupon To that which Your Majesty conceives that the most that can be proved from all or any of those places by us alledged to prove that the Name Office and Work of Bishops and Presbyters is one and the same in all things and not in the least distinguisht is That the word Bishop is used in them to signifie a Presbyter and the consequently the Office and Work mentioned in those places as the Office and Work of a Bishop are the Office of a Presbyter which is confessed on all sides we make this humble return That though there be no supposition so much as implied that the Office of a Bishop and a Presbyter are distinct in any thing for the names are mutually reciprocal yet we take Your Majesties Concession that in these times of the Church and places of Scripture there was no distinct Office of Bishops and Presbyters and consequently that the identity of the Office must stand until there can be found a clear distinction of division in the Scriptures And if we had argued the identity of Functions from the Community of names and some part of the work the Argument might have been justly termed a fallacy but we proved them the same Office from the same work per omnia being allowed so to do by the fulness of those two words used in the Acts and S. Peter his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the force of which words the Bishops claim their whole power of Government and Jurisdiction and we found no little weight added to our Argument from that in the Acts where the Apostle departing from the Ephesian Presbyters or Bishops as never to see their faces more commits as by a final charge the Government of that Church both over parricular Presbyters and people not to Timothy who then stood at his elbow but to the Presbyters under the name of Bishops made by the Holy Ghost whom we read to have set many Bishops over one Church not one over either one or many And the Apostles arguing from the same Qualification of a Presbyter and of a Bishop in order to Ordination or putting him into Office fully proves them to be two names of the same Order or Function the divers orders of Presbyter and Deacon being diversly characterised Upon these grounds we hope without fallacy we conceive it justly proved that a Bishop and a Presbyter are wholly the same That Timothy and Titus were single persons having authority of Government we acknowledge but deny that from thence any argument can be made unto either single Bishop or Presbyter for though a singie Presbyter by the power of his Order as they call it may preach the Word and dispense the Sacraments yet by that example of the Presbytery their Laying on of hands and that Rule of Telling the Church in matter of scandal it seems manifest that Ordination and Censures are not to be exercised by a single Presbyter neither hath Your Majesty hitherto proved either the names of Bishops and Presbyters or the Function to be in other places of Scripture at all distinguished You having wholly waved the notice or answer of that we did assert and do yet desire some demonstration of the contrary viz. That the Scripture doth not afford us the least notice of any Qualification any Ordination any work or duty any honour peculiary belonging to a Bishop distinct from a Presbyter the assignment of which or any of them unto a Bishop by the Scripture would put this Question near to an issue That God should intend a distinct and highest kind of Officer for Government in the Church and yet not express any qualification work or way of constituting and ordaining of him seems unto us improbable Concerning the signification of the word Episcopus importing an Overseer or one that hath a charge committed to him for instance of watching a Beacon or keeping sheep and the application of the name to such persons as have inspection of the Churches of Christ committed to them in spiritualibus we also give our suffrage but not to that distinction of Episcopus gregis and Episcopus pastorum gregis both because it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or point in question and also because Your Majesty having signified that Episcopus imports a keeper of sheep yet You have not said that it signifies also a keeper of shepherds As to that which is affirmed by Your Majesty that the peculiar of the Function of Bishops is Church-Government and that the reason why the word Episcopus is usually applied to Presbytery was because Church-Governors had then another title of greater eminency to wit that of Apostles until the Government of the Church came into the hands of their Successors and then the names were by common usage very soon appropriated that of Episcopus to Ecclesiastical Governors that of Presbyter to the ordinary Ministrrs This assertion Your Majesty is pleased to make without any demonstration for whom the Scripture calls Presbyters Rulers and Pastors and Teachers it calls Governors and commits to them the charge of feeding and inspection as we have proved and that without any mention of Church-Government peculiar to a Bishop We deny not but some of the Fathers have conceived the notion that Bishops were called Apostles till the names of Presbyter and Episcopus became appropriate which is either an allusion or conceit without Evidence of Scripture for while the Function was one the names were not divided when the Function was divided the name was divided also and indeed impropriate but we that look for the same warrant for the division of an Office as for the Constitution cannot find that this appropriation of names was made till afterwards or in process of time as Theodore one of the Fathers of this conceit affirms whose saying when it is run out of the pale of Scripture time we can no further follow From which premisses laid all together we did conclude the clearness of our assertion that in the Scriptures of the New Testament a Bishop distinct from a Presbyter in Qualification Ordination Office or Dignity is not found the contrary whereof though Your Majesty saith that You have seen confirmed by great variety of credible Testimony yet we believe those Testimonies are rather strong in asserting than in demonstrating the
call upon us to be particular though we cannot name the Angels nor are satisfied in our judgment that those whom some do undertake to name were intended by the name of Angels in those Epistles yet we say First that these Epistles were sent unto the Churches and that under the expression of this thou dost or this thou hast and the like the Churches are respectively intended for the Sins reproved the Repentance commanded the Punishments threatned ate to be referred to the Churches and not to the singular Angels only and yet we do not think that Salmasius did intend nor do we that in formal denomination the Angels and Candlesticks were the same Secondly The Angels of these Churches or Rulers were a Collective body which we endeavoured to prove by such probabilities as Your Majesty takes no notice of namely the instance of the Church of Ephesus where there were many Bishops to whom the charge of that Church was by St. Paul at his final departure from them committed as also by that expression Rev. xi 24. To you and to the rest in Thyatira Which distinction makes it very probable that the Angel is explained under that plurality to you The like to which many expressions may be found in these Epistles which to interpret according to the consentient Evidence of other Scriptures of the New Testament is not Safe only but Solid and Evidential Thirdly These Writings are directed as Epistolary Letters to Collective Bodies usually are that is to One but intended to the Body which Your Majesty illustrateth by Your sending a Message to Your Two Houses and directing it to the Speaker of the House of Peers which as it doth not hinder we confess but that the Speaker is one single Person so it doth not prove at all that the Speaker is always the same person or if he were that therefore because Your Message is directed to him he is the Governour or Ruler of the two Houses in the least And so Your Majesty hath given clear instance that tho these Letters be directed to the Angels yet that notwithstanding they might neither be Bishops nor yet perpetual Moderators For the several opinions specified in Your Majesties Paper three of them by easy and fair accommodation as we declared before are soon reduced and united amongst themselves and may be holden without recess from the received Judgment of the Christian Church by such as are far from meriting that Aspersion which is cast upon the Reformed Divines by Popish Writers that they have divided themselves from the Common and received Judgment of the Christian Church which Imputation we hope was not in Your Majesties intention to lay upon us until it be made clear that it is the common and received Judgment of the Christian Church that now is or of that in former Ages that the Angels of the Churches were Bishops having Prelacy as well over Pastors as People within their Churches In the following Discourse we did deny that the Apostles were to have any Successors in their Office and affirmed only Two Orders of ordinary and standing Officers in the Church viz. Presbyters and Deacons Concerning the former of which Your Majesty refers to what you had in part already declared That in those things which were extraordinary in the Apostles as namely the Measure of their Gifts c. They had no Successors in eundem gradum but in those things which were not extraordinary as the Office of Teaching and Power of Governing which are necessary for the Service of the Church in all times they were to have and had Successors Where Your Majesty delivers a Doctrine new to us namely that the Apostles had Successors into their Offices not into their Abilities For besides that Succession is not properly into Abilities but into Office we cannot say that one succeeds another in his Learning or Wit or Parts but into his Room and Function we conceive that the Office Apostolical was extraordinary in whole because their Mission and Commission was so and the service or work of Teaching and Governing being to continue in all times doth not render their Office Ordinary as the Office of Moses was not rendered Ordinary because many works of Government exercised by him were re-committed to the standing Elders of Israel And if they have Successors it must be either into their whole Office or into some parts Their Successors into the whole however differing from them in measure of Gifts and peculiar Qualifications must be called Apostles the same Office gives the same Denomination and then we shall confess that Bishops if they be their Successors in Office are of Divine Institution because the Apostolical Office was so If their Successors come into part of their Office only the Presbyters may as well be called their Successors as the Bishops and so indeed they are called by some of the ancient Fathers Irenoeus Origen Hierome and others Whereas in truth the Apostles have not properly Successors into Office but the ordinary Power of Teaching and Governing which is setled in the Church for continuance is instituted and settled in the hands of ordinary Officers by a New Warrant and Commission according to the rules of Ordination and Calling in the Word which the Bishop hath not yet produced for himself and without which he cannot challenge it upon the general allusive Speeches used by the Fathers without scruple And whereas Your Majesty numbers the extent of their work amongst those things which were extraordinary in the Apostles we could wish that You had declared whether it belong to their Mission or Vnction for we humbly conceive that their Authoritative Power to do their Work in all places of the World did properly belong to their Mission and consequently that their Office as well as their Abilities was extraordinary and so by Your Majesties own Concession not to be succeeded into by the Bishops As to the Orders of standing Officers of the Church Your Majesty doth reply That although in the places cited Phil. i. 1. i Tim. iii. 8. there be no mention but of the two Orders only of Bishops or Presbyters and Deacons yet it is not thereby proved that there is no other standing Office in the Church besides Which we humbly conceive is justly proved not only because there are no other named but because there is no rule of Ordaining any third no Warrant or way of Mission and so Argument is as good as can be made a non causa ad non effectum for we do not yet apprehend that the Bishops pretending to the Apostolick Office do also pretend to the same manner of Mission nor do we know that those very many Divines that have asserted two Orders only have concluded it from any other grounds than the Scriptures cited There appear as your Majesty saith two other manifest Reasons why the Office of Bishops might not be so proper to be mentioned in those places And we humbly conceive there is a third more manifest than those two
viz. because it was not The one Reason given by Your Majesty is because in the Churches which the Apostles themselves planted they placed Presbyters under them for the Office of Teaching but reserved in their own hands the Power of Governing those Churches for a longer or shorter time before they set Bishops over them Which under Your Majesties favour is not so much a reason why Bishops are not mentioned to be in those places as that they indeed were not The variety of Reasons may we say or Conjectures rendred why Bishops were not set up at first as namely because fit men could not be so soon found out which is Epiphanius his reason or for remedy of Schism which is Jerome's reason or because the Apostles saw it not expedient which is Your Majesties reason doth shew that this Cause labours under a manifest weakness For the Apostles reserving in their own hands the power of Governing we grant it they could no more devest themselves of power of Governing than as Dr. Bilson saith they could lose their Apostleship had they set no Bishops in all Churches they had no more parted with their power of Governing than they did in setting up the Presbyters for we have proved that Presbyters being called Rulers Governors Bishops had the power of Governing in Ordinary committed to them as well as the Office of Teaching and that both the Keys as they are called being by our Saviour committed into one hand were not by the Apostle divided into two Nor do we see how the Apostle could reasonably commit the Government of the Church to the Presbyters of Ephesus Acts 20. and yet reserve the power of Governing viz. in Ordinary in his own hands who took his solemn leave of them as never to see their faces more As concerning that part of the power of Government which for distinction sake may be called Legislative and which is one of the three fore-mentioned things challenged by the Bishops viz. giving Rules the reserving of it in the Apostles hands hindred not but that in Your Majesties Judgment Timothy and Titus were Bishops of Ephesus and Crete to whom the Apostle gives Rules for Ordering and Governing of the Church Nor is there any more reason that the Apostles reserving that part of the Power of Governing which is called Executive in such cases and upon such occasions as they thought meet should hinder the setting up of Bishops if they had intended it and therefore the reserving of Power in their hands can be no greater reason why they did not set us Bishops at the first than that they never did And since by Your Majesties Concession the Presbyters were plac'd by the Apostles first in the Churches by them planted and that with Power of Governing as we prove by Scripture You must prove the super-institution of a Bishop over the Presbyters by the Apostles in some after-times or else we must conclude that the Bishop got both his Name and Power of Government out of the Presbyters hand as the Tree in the wall roots out the stones by little and little as it self grows As touching Philippi where Your Majesty saith it may be probable there was yet no Bishop it is certain there were many like them who were also at Ephesus to whom if only the Office of Teaching did belong they had the most laborious and honourable part that which was less honourable being reserved in the Apostles hands and the Churches left in the mean time without ordinary Government The other Reason given why only two Orders are mentioned in those places is because he wrote in the Epistles to Timothy and Titus to them that were Bishops so there was no need to write any thing concerning the Choice or Qualification of any other sort of Officers than such as belonged to their Ordination or Inspection which were Presbyters and Deacons only and no Bishops The former Reason why only two Orders are mentioned in the Epistle to the Philippians was because there was yet no Bishop this latter Reason why the same two only are mentioned in these Epistles is because there was no Bishop to be Ordained We might own the reason for good if there may be found any rule for the Ordination of the other Order of Bishops in some other place of Scripture but if the Ordination cannot be found how should we find the Order And it is reasonable to think that the Apostle in the Chapter formerly alledged i Tim. iii. where he passes immediately from the Bishop to the Deacon would have distinctly exprest or at least hinted what sort of Bishops he meant whether the Bishop over Presbyters or the Presbyter-Bishop to have avoided the confusion of the Name and to have set as it were some matk of difference in the Escocheon of the Presbyter-Bishop if there had been some other Bishop of a higher house And whereas Your Majesty saith there was no need to write to them about a Bishop in a distinct sense who belonged not to their Ordination and Inspection we conceive that in Your Majesties judgment Bishops might then have Ordained Bishops like themselves for there was then no Canon forbidding one single Bishop to ordain another of his own rank and there being many Cities in Crete Titus might have found it expedient as those ancient Fathers that call him Arch-bishop think he did to have set up Bishops in some of those Cities So that this Reason fights against the Principles of those that hold Timothy and Titus to have been Bishops For our part we believe that these Rules belonged not to Timothy and Titus with strict limitation to Ephesus and Crete but respectively to all the places or Churches where they might come and to all that shall at any time have the Office of Ordaining and Governing as it is written in the same Chapter i Tim. iii. 14 15. These things I have written unto thee c. that thou mayest know how to behave thy self in the House of God which is the Church And therefore if there had been any proper Character or Qualification of a Bishop distinct from a Presbyter if any Ordination or Office we think the Apostle would have signified it but because he did not we conclude and the more strongly from the insufficiency of Your Majesties two Reasons that there are only two Orders of Officers and consequently that a Bishop is not superior to a Presbyter for we find not as we said in our Answer that one Officer is superior to another who is of the same Order Concerning the Ages succeeding the Apostles Your Majesty having in Your first Paper said that You could not in Conscience consent to Abolish Episcopal Government because You did conceive it to be of Apostolical Institution practised by the Apostles themselves and by them committed and derived to particular persons as their Successors and hath ever since till these last times been exercised by Bishops in all the Churches of Christ we thought it necessary in our Answer to
subjoyn to that we had said out of the Scriptures the Judgment of divers ancient Writers and Fathers by whom Bishops were not acknowledged as a Divine but as an Ecclesiastical Institution as that which might very much conduce both to the easing of Your Majesties Scruple to consider that howsoever Episcopal Government was generally current yet the superscription was not judged Divine by some of those that either were themselves Bishops or lived under that Government and to the vindication of the opinion which we hold from the prejudice of Novellisme or of Recess from the Judgment of all Antiquity We do as firmly believe as to matter of fact that Chrysostome and Austin were Bishops as that Aristotle was a Philosopher Cicero an Orator though we should rather call our Faith and belief thereof certain in matter of fact upon humane Testimonies uncontroll'd than infallible in respect of the Testimonies themselves But whereas Your Majesty saith That the darkness of the History of the Church in the times succeeding the Apostles is a strong Argument for Episcopacy which notwithstanding that darkness hath found so full proof by unquestioned Catalogues as scarce any other matter of fact hath found the like we humbly conceive that those fore-mentioned times were dark to the Catalogue-makers who must derive the series of Succession from and through those Historical darknesses and so make up their of Catalogues very much from Traditions and Reports which can give no great Evidence because they agree not amongst themselves and that which is the great blemish of their Evidence is that the nearer they come to the Apostles times wherein they should be most of all clear to establish the Succession firm and clear at first the more doubtful uncertain and indeed contradictory to one another are the Testimonies Some say that Clemens was first Bishop of Rome after Peter some say the third and intricacies about the Order of Succession in Linus Anacletus Clemens and another called Cletus as some affirm are inextricable Some say that Titus was Bishop of Crete some say Arch-Bishop and some Bishop of Dalmatia Some say that Timothy was Bishop of Ephesus and some say that John was Bishop of Ephesus at the sametime Some say that Polycarpus was the first Bishop of Smyrna another saith that he succeeded one Bucolus and another that Aristo was first Some say that Alexandria had but one Bishop and other Cites two and others that there was but one Bishop of one City at the same time And how should those Catalogues be unquestionable which must be made up out of Testimonies that fight one with another We confess that the Ancient Fathers Tertullian Irenoeus c. made use of Succession as an Argument against Hereticks or Innovators to prove that they had the traduces Apostolici seminis and that the Godly and Orthodox Fathers were on their side But that which we now have in hand is Succession in Office which according to the Catalogues resolves it self into some Apostle or Evangelist as the first Bishop of such a City or Place who as we conceive could not be Bishops of those places being of higher Office though according to the language of after-times they might by them that drew up the Catalogues be so called because they planted and founded or watered those Churches to which they are Entitled and had their greatest residence in them Or else the Catalogues are drawn from some eminent men that were of great veneration and reverence in the times and places where they lived and Presidents or Moderators of the Presbyteries whereof themselves were Members from whom to pretend the Succession of after Bishops is as if it should be said that Caesar was Successor to the Roman Consuls And we humbly conceive that there are some Rites and Ceremonies used continually in the Church of old which are asserted to be found in the Apostolical and Primitive times and yet have no colour of Divine Institution and which is Argument above all other the Fathers whose Names we exhibited to your Majesty in our Answer were doubtless acquainted with the Catalogues of Bishops who had been before them and yet did hold them to be of Ecclesiastical Institution And lest Your Majesty might reply That however the Testimonies and Catalogues may vary or be mistaken in the order or times or names of those persons that succeeded the Apostles yet all agree that there was a Succession of some persons and so though the credit of the Catalogues be infirmed yet the thing intended is confirmed thereby We grant that a Succession of men to feed and govern those Churches while they continued Churches cannot be denied and that the Apostles and Evangelists that planted and watered those Churches though extraordinary and temporary Officers were by Ecclesiastical Writers in compliance with the Language and usage of their own times called Bishops and so were other eminent men of chief note presiding in the Presbyteries of the Cities or Churches called by such Writers as wrote after the division or distinction of the names of Presbyters and Bishops But that those first and ancientest Presbyters were Bishops in proper sense according to Your Majesties description invested with power over Presbyters and people to whom as distinct from Presbyters did belong the power of Ordaining giving Rules ahd Censures we humbly conceive can never be proved by authentick or competent Testimonies And granting that Your Majesty should prove the Succession of Bishops from the Primitive times seriatim yet if these from whom You draw and through whom You derive it be found either more than Bishops as Apostles and extraordinary persons or less than Bishops as merely first Presbyters having not one of the three Essentials to Episcopal Government mentioned by Your Majesty in their own hand it will follow that all that Your Majesty hath proved by this Succession is the Homonymy and equivocal acceptation of the word Episcopus For Clemens his Testimony which Your Majesty conceiveth to be made use of as our old fallacy from the promiscuous use of the words to infer the indistinction of the things we refer our selves to himself in his Epistle now in all mens hands whose Testimony we think cannot be eluded but by the old Artifice of hiding the Bishop under the Presbyters name for they that have read his whole Epistle and have considered that himself is called a Bishop Clement's opinion concerning the distinct Offices of Bishops and Presbyters or rather not doubt of it if only his own Epistle may be impanel'd upon the Inquest Concerning Ignatius his Epistles Your Majesty is pleased to use some earnestness of expression charging some of late without any regard of ingenuity or truth out of their partial disaffection to Bishops to have endeavoured to discredit his Writings One of those cited by us cannot as we conceive be suspected of disaffection to Bishops and there are great Arguments drawn out of those Epistles themselves betraying their insincerity adulterate mixtures and interpolations so
that Ignatius cannot be distinctly known in Ignatius And if we take him in gross we make him the Patron as Baronius and the rest of the Popish Writers do of such rites and observations as the Church in his time cannot be thought to have owned He doth indeed give testimony to the Prelacy of a Bishop above a Presbyter that which may justly render him suspected is that he gives too much Honour saith he the Bishop as God's high Priest and after him you must honour the King He was indeed a holy Martyr and his writings have suffered Martyrdom as well as he Corruptions could not go current but under the credit of worthy Names That which Your Majesty saith in Your fourth Paragraph that we might have added if we had pleased That James Timothy Titus c. were constituted and ordained Bishops of the forementioned places respectively and that all the Bishops of those times were reputed Successors to the Apostles in their Episcopal Office we could not have added it without prejudice as we humbly conceive to the truth for the Apostles did not ordain any of themselves Bishops nor could they do it for even by Your Majesties Concession they were Bishops before viz. as they were Apostles nor could any Apostle his choice of a certain Region or place to exercise his function in whilst he pleased render him a Bishop any more than Paul was Bishop of the Gentiles Peter of the Circumcision Neither did the Apostles ordain the Evangelists Bishops of those places unto which they sent them nor were the Bishops of those times any more than as Your Majesty saith reputed Successors to the Apostles in their Episcopal Office they came after the Apostles in the Churches by them planted so might Presbyters do But that 's not properly succession at least not succession into Office and this we say with a Salvo to our Assertion That in those times there were no such Bishops distinct from Presbyters Neither do we understand whether the words Episcopal Office in this Section refer to the Bishops or Apostles for in reference to Apostles it insinuates a distinction of the Apostles Office into Apostolical and Episcopal or that the Office Apostolical was wholly Episcopal unto neither of which we can give our consent for reasons forementioned To the testimonies by us recited in proof of two only Orders Your Majesty answers first That the promiscuous use of the names of Bishops and Presbyters is imported That which Your Majesty not long ago called our old fallacy is now Your Answer only with this difference we under promiscuous names hold the same Office Your Majesty under promiscuous names supposes two which if as it is often asserted was but once proved we should take it for a determination of this Controversie Secondly that they relate to a School-point or a nicety utrum Episcopatus fit or do vel gradus both sides of the questionists or disputants in the mean time acknowledging the right of Church-government in the Bishops alone It is confest by us that that question as it is stated by Popish Authors is a curious nicety to which we have no eye or reference for though the same Officers may differ from and excel others of the same order in Gifts or Qualifications yet the Office it self is one and the same without difference or degrees as one Apostle or Presbyter is not superior to another in the degree of Office they that are of the same Order are of the same degree in respect of Office as having Power and Authority to the same Acts. Nor doth the Scripture warrant or allow any Superiority of one over another of the same Order and therefore the proving of two Orders only in the Church is a demonstration that Presbyters and Bishops are the same In which point the Scripture will counter-balance the testimonies of those that assert three degrees or orders though ten for one But for easing of Your Majesty of the trouble of producing testimonies against those cited by us we make this humble motion that the Regiments on both sides may be discharged out of the field and the Point disputed by Dint of holy Scripture Id verum quod primum Having passed through the Argumentative parts of Your Majesties Reply wherein we should account it a great happiness to have given Your Majesty any satisfaction in order whereunto You pleased to honour us with this employment we shall contract our selves in the remainder craving Your Majesties pardon if You shall conceive us to have been too much in the former and too little in that which follows We honour the pious intentions and munificence of Your Royal Progenitors and do acknowledge that Ornamental Accessions granted to the Person do not make any substantial change in the Office the real difference betwixt that Episcopal Government which first obtained in the Church and the present Hierarchy consists in ipso regimine modo regiminis which cannot be clearly demonstrated in particulars until it be agreed on both sides what that Episcopacy was then and what the Hierarchy is now and then it would appear whether these three forementioned Essentials of Episcopal Government were the same in both For the Power under Christian Princes and under Pagan is one and the same though the Exercise be not And we humbly receive Your Majesties pious Advertisement not unlike that of Constantine's stirring us up as men unbiassed with private interests to study the nearest Accommodation and best resemblance to the Apostolical and Primitive times But for Your Majesties Salvo to the Bishops sole power of Ordination and Jurisdiction and that distinction of Ordination Authoritative in the Bishop and Concomitant in the Presbytery which You seem to found upon these two Texts 11 Tim. i. 6. 1 Tim. IV. 14. and which is used by Dr. Bilson and other Defenders of Episcopacy in explication of that Canon of the fourth Council of Carthage which enjoyns the joynt imposition of the Bishops and Presbyters hands we shall give Your Majesty an accompt when we shall be called to the inquisition thereof Albeit that we do not for the present see but that this Proviso of Your Majesty renders our accommodation to the Apostolical and Primitive times whereunto You did exhort us unfeisible We notwithstanding do fully profess our acknowledgement of subordination of the outward exercise of Jurisdiction to the Sovereign power and our accomptableness to the Laws of the Land As for Your Majesties three Questions of great importance Whether there be a certain form of Government left by Christ and his Apostles to be observed by all Christian Churches Whether it bind perpetually or be upon occasion alterable in whole or in part Whether that certain form of Government be the Episcopal Presbyterian or some other differing from them hoth The whole Volume of Ecclesiastical Policy is contained in them and we hope that neither Your Majesty expected of us a particular Answer to them at this time nor will take offence at us if
Church-Government could have pretended to such institution it had been the most impossible thing in the world when there neither was any outward coercive power to inforce it nor could be any General Council to establish it to have introduced such a Form of Government so suddenly and quietly into all Christian Churches and not the Spirit of any one Presbyter for ought that appeareth for above Three Hundred years to have been provoked either through Zeal Ambition or other motive to stand up in the just defence of their own and the Churches liberty against such an Usurpation His Majesty believeth that whosoever shall consider the premisses together with the Scripture-evidences that are brought for that Government will see reason enough to conclude the same to have something of Divine Institution in it notwithstanding all the evasions aad objections that the subtil wit of man can devise to perswade the contrary And therefore His Majesty thinketh it fit plainly to tell you that such Conjectural Interpretations of Scripture as He hath yet met with in this Argument how handsomly soever set off are not Engines of strength enough to remove Him from that Judgment wherein He hath been setled from His Childhood and findeth so consonant to the Judgment of Antiquity and to the constant Practice of the Christian Church for so many hundred years which in a matter of this nature ought to weigh more than mere Conjectural Inferences from Scripture-Texts that are not so attested Which having now once told you His Majesty thinketh Himself discharged from the necessity of making so large and particular an Answer to every Allegation in the sequel of your Reply as hitherto He hath done As to the Apostles Mission and Succession To make His Answer the shorter to so long a discourse His Majesty declareth that His meaning was not by distinguishing the Mission and Vnction of the Apostles so to confine them as if they should relate precisely and exclusively the one to the Office the other to the Abilities but that they did more especially and eminently so relate For the Apostles after their last Mission Matth. xxviii 19 20. whereby they were further warranted to their Office and Work were yet to wait for that promised anointing Luke xxiv 49. Acts i. 4. the special effect whereof was the enduing them with Gifts of the Holy Ghost for the better and more effectual performing of that their Work and Office Nor was it His Majesties meaning to restrain the Extraordinaries in the Apostolical Office to those Gifts only for His Majesty afterwards in the same Paper mentioneth other Extraordinaries also as before is said but only to instance in those Gifts as one sort of Extraordinaries wherein the Apostles were to have no Successors But His Majesties full meaning was that the whole Apostolical Office setting aside all and only what was personal and extraordinary in them consisted in the work of Teaching and Governing which being both of necessary and perpetual use in the Church to the worlds end the Office therefore was also to continue and consequently the persons of the Apostles being mortal to be transmitted and derived to others in succession And that the Ordinary Successors of the Apostles immediately and into the whole Office both of Teaching and Governing are properly the Bishops the Presbyters succeeding them also but in part and into the Office of Teaching only and that mediately and subordinately to the Bishops by whom they are to be ordained and authorized thereunto which His Majesty taketh not to be as you call it a dissolving of the Apostolical Office Now the ground of what His Majesty hath said concerning the manner of Succession to the Apostles that it may appear not to have been said gratis is this The things which the Scriptures record to have been done by Christ or his Apostles or by others at their appointment are of three sorts some acts of Power merely extraordinary others acts of an ordinary power but of necessary and perpetual use othersome lastly and those not a few Occasional and Prudential fitted to the present condition of the Church in several times To the Apostles in matters of the first sort none pretend succession nor are either the Examples of what the Apostles themselves did or the directions that they gave to others what they should do in matters of the third sort to be drawn into consequence so far as to be made necessary Rules binding all succeeding Church-officers in all Times to perpetual observation So that there remain the things of the middle sort only which we may call Substantials into which the Apostles are to have ordinary and standing Successors But then the difficulty will be by what certain marks Extraordinaries Substantials and Prudentials may be known and distinguished each from other Evident it is the Scriptures do not afford any particular discriminating Characters whereby to discern them the Acts of all the three sorts being related in the like narrative forms and the directions of all the three sorts expressed in the like preceptive forms Recourse therefore must of necessity be had to those two more general Criterions the Laws of all human actions Reason and Common Usage Our own Reason will tell us that instructing the People of God in the Christian Faith exhorting them to Piety and good Works administring the Sacraments c. which belong to the Office of Teaching that Ordaining of Ministers Inspection over their Lives and Doctrines and other Administrations of Ecclesiastical Affairs belonging to the Office of Governing are matters of great importance and necessary concernment to the Church in all ages and times and therefore were to be concredited to standing Officers in a Line of succession and accordingly were judged and the continuance of them preserved in the constant usage of the Churches of Christ But that on the other side the decrees concerning Abstinence from Blood and Strangled Acts xv the Directions given for the ordering some things in the Church-Assemblies i Cor. xiv for making Provisions for the Poor i Cor. xvi 1. for the choice and maintenance of Widows i Tim. v. for the enoiling of the sick James v. 14. and other like were but Occasional Prudential and Temporary and were so esteemed by the Churches and the practice of them accordingly laid aside So for the Succession into the Apostolical Office we find in the Scriptures Evidence clear enough that the Apostles committed to others as namely to Timothy and Titus the Power both of Teaching and Governing the Churches And common Reason and Prudence dictating to us that it is good for the edifying of the Church that there should be many Teachers within a competent precinct but not so that there should be many Governours and the difference of Bishops and Presbyters to the purposes aforesaid having been by continual usage received and preserved in the Christian Church down from the Apostles to the present times His Majesty conceiveth the succession of Bishops to the Apostles into so
Majesty believeth it cannot be proved either from clear evidence of Scripture or credible testimonies of Antiquity that ever any Presbyter or Presbytery exercised the power either of Ordination at all without a Bishop or of that which they call Ecclesiastical Jurisdiction in ordinary and by their own sole Authority or otherwise than as it was delegated unto them upon occasion and for the time by Apostles or Bishops For that place of Phil. 1. 1. in particular His Majesties purpose being not to interpret the place a work fitter for Divines but to manifest the inconsequence of the Argument whereby you would conclude but two standing Officers only because but two there named He gave this as one probable conjecture why there might be no Bishop in distinct sense there mentioned because possibly the Apostles had not as yet set any Bishop over that Church which His Majesty did not propose as the only no nor yet as the most probable conjecture for which cause He delivered it so cautiously saying only It might be probable but as that which for the present came first into His thoughts and was sufficient for His purpose without the least meaning thereby to prejudice other interpretations as namely of those Expositors who take the words with the Bishops and Deacons as belonging to the persons saluting and not to the persons saluted to this sense Paul and Timotheus the servants of Jesus Christ with the Bishops and Deacons to the Saints at Philippi c. or of those who affirm and that with great probability too that Epaphroditus was then actually Bishop of Philippi but not to be mentioned in the Inscription of the Epistle because he was not then at Philippi but with Saint Paul at Rome when that Epistle was written Any of which conjectures if they be true as there is none of them utterly improbable that place of Phil. 1. 1. will not do you much service in this Question In the Epistles to Timothy and Titus the Apostle directeth and admonisheth them as Bishops particularly concerning Ordination of Ministers that they do it advisedly and ordain none but such as are meetly qualified for the Service of the Church which Directions and Admonitions His Majesty believeth for the substance to belong to all Bishops of after-times as well as unto them But His Majesty seeth no necessity why in those Epistles there should be any particular directions given concerning the Ordination of Bishops at least unless it could be made appear that they were to ordain some such in those places nor perhaps if that could be made to appear inasmuch as in those Epistles there is not the least signification of any difference at all between Presbyters and Deacons in the manner of their Ordination both being to be performed by the Bishop and by Imposition of Hands and so both comprehended under that general Rule Lay hands suddenly on no man but only and that very little and scarce considerable as to the making of distinct Offices in the qualification of their persons The Ordination therefore of Bishops Presbyters and Deacons being to be performed in the same manner and the same Qualifications after a sort saving such differences as the importance of their several Offices make which is more in the degree than in the things being required in both it had been sufficient if in those Epistles there had been direction given concerning the Ordination and Qualification of but one sort of Church-Officers only as in the Epistle to Titus we see there are of Presbyters only and no mention made of Deacons in the whole Epistle whence it may be as well concluded That there was to be no other standing Officer in the Church of Crete but Presbyters only because Saint Paul giveth no directions to Titus concerning any other as it can be concluded That there were to be no other Officers in the Church of Ephesus but Presbyters and Deacons only because Saint Paul giveth no direction to Timothy concerning any other As to the Ages succeeding the Apostles Concerning the Judgment of Ecclesiastical Writers about the Divine Right of Episcopacy His Majesty conceiveth the difference to be more in their Expressions than in their Meaning some calling it Divine others Apostolical and some but not many Ecclesiastical But that the Superiority of Bishops above Presbyters began in the Apostles times and had its foundation in the Institution either of Christ himself or of his Apostles His Majesty hath not heard Aerius exceped that any till these latter Ages have denied For that which you touch upon concerning the word Infallible His Majesty supposeth you knew His meaning and He delighteth not to contend about words As for the Catalogues some uncertainties in a few a frailty which all human Histories are subject to His Majesty taketh to be insufficient to discredit all Differences there are in Historiographers in reciting the Succession of the Babylonian Persian and Macedonian Kings and of the Saxon Kings in England And we find far more inextricable intricacies in the Fasti Consulares the Catalogues of the Roman Consuls notwithstanding their great care in keeping of the publick Records and the exactness of the Roman Histories than are to be found in Epistcopal Catalogues those especially of the chiefest Cities as Jerusalem Rome Antioch Alexandria Ephesus c. Yet as all men believe there were Kings in those Countries and Consuls in Rome in those times so as you might well foresee would be answered the discrediting of the Catalogues of Bishops in respect of some uncertainties although His Majesty doubteth not but many of the differences you instance in may be fairly reconciled tendeth rather to the confirming of the thing it self That which you say in Answer hereunto that the Ecclesiastical Writers called them Bishops in compliance to the Language of their own Times after the names of Presbyters and Bishops were distinguished but that they were not indeed Bishops in the proper sense now in Question His Majesty who believeth the distinction of those names to have begun presently after the Apostles times if not rather whilst some of them were living doth consequently believe that as they were called so they were indeed Bishops in that proper sense It appeareth by Ignatius his Epistles every where how wide the difference was in his time between a Bishop and a mere Presbyter If Hierom only and some a little ancienter than he had applied the name Bishop to persons that lived some Ages before them there might have been the more colour to have attributed it to such a compliance as you speak of but that they received both the Name and the truth of their relations from unquestionable Testimonies and Records His Majesty thinketh it may be made good by many instances For example to instance in one only Polycarp Bishop of Smyrna who is thought to be the Angel of that Church in the Revelations Ignatius who was contemporary with him wrote one Epistle to him and sends salutation to him in another as
constitution The Abuses of which deserve to be extirpated as much as the use retained for I think it far better to hold to Primitive and Uniform Antiquity than to comply with divided Novelty A right Episcopacy would at once satisfie all just desires and interests of good Bishops humble Presbyters and sober People so as Church affairs should be managed neither with Tyranny Parity nor Popularity neither Bishops ejected nor Presbyters despised nor People oppressed And in this Integrity both of My Judgment and Conscience I hope God will preserve Me. For Thou O Lord knowest my Vprightness and Tenderness As Thou hast set Me to be a Defender of the Faith and a Protector of thy Church so suffer Me not by any violence to be over-born against My Conscience Arise O Lord maintain thine own Cause let not thy Church be deformed as to that Government which derived from thy Apostles hath been retained in purest and Primitive times till the Revenues of the Church became the object of secular Envy which seeks to rob it of all the encouragements of Learning and Religion Make Me as the good Samaritan compassionate and helpful to thy afflicted Church which some men have wounded and robbed others pass by without regard either to pity or relieve As My Power is from Thee so give Me grace to use it for Thee And though I am not suffered to be Master of my other Rights as a KING yet preserve Me in that liberty of Reason love of Religion and thy Churches welfare which are fixed in My Conscience as a Christian Preserve from Sacrilegious invasions those temporal Blessings which thy Providence hath bestowed on thy Church for thy Glory Forgive their Sins and Errors who have deserved thy just permission thus to let in the wild Boar and subtile Foxes to waste and deform thy Vineyard which thy right hand hath planted and the dew of Heaven so long watered to a happy and flourishing estate O let Me not bear the infamous brand to all posterity of being the first Christian KING in this Kingdom who should consent to the oppression of thy Church and the Fathers of it whose Errors I would rather with Constantine cover with silence and reform with meekness than expose their Persons and Sacred Functions to vulgar contempt Thou O Lord seest how much I have suffered with and for thy Church make no long tarrying O my God to deliver both Me and It from unreasonable men whose counsels have brought forth and continue such violent Confusions by a precipitant destroying the ancient boundaries of thy Churches Peace thereby letting in all manner of Errors Schisms and Disorders O thou God of Order and of Truth in thy good time abate the Malice asswage the Rage and confound all the mischievous Devices of Thine Mine and thy Churches Enemies That I and all that love thy Church may sing Praises to Thee and ever magnifie thy Salvation even before the Sons of men XVIII Vpon Uxbridg Treaty and other Offers made by the KING I Look upon the way of Treaties as a retiring from fighting like Beasts to arguing like Men whose strength should be more in their Understandings than in their Limbs And tho I could seldom get opportunities to Treat yet I never wanted either desire or disposition to it having greater confidence of my Reason than my Sword I was so wholly resolved to yield to the first that I thought neither My self nor others should need to use the second if once we rightly understood each other Nor did I ever think it a diminution of Me to prevent them with expresses of My Desires and even Importunities to Treat It being an office not only of Humanity rather to use Reason than Force but also of Christianity to seek peace and ensue it As I was very unwillingly compelled to defend My self with Arms so I very willingly embraced any thing tending to Peace The events of all War by the Sword being very dubious and of a Civil War uncomfortable the End hardly recompencing and late repairing the mischief of the Means Nor did any success I had ever enhaunce with Me the price of Peace as earnestly desired by Me as any man tho I was like to pay dearer for it than any man All that I sought to reserve was Mine Honour and My Conscience the one I could not part with as a KING the other as a Christian The Treaty at Vxbridg gave the fairest hopes of an happy Composure had others applied themselves to it with the same Moderation as I did I am confident the War had then ended I was willing to condescend as far as Reason Honour and Conscience would give Me leave nor were the remaining Differences so essential to my Peoples Happiness or of such consequence as in the least kind to have hindred My Subjects either Security or Prosperity for they better enjoyed both many years before ever those demands were made some of which to deny I think the greatest Justice to My self and Favor to my Subjects I see Jealousies are not so easily allayed as they are raised Some men are more afraid to retreat from violent Engagements than to engage what is wanting in Equity must be made up in Pertinacy Such as had little to enjoy in Peace or to lose in War studied to render the very name of Peace odious and suspected In Church affairs where I had least liberty of Prudence having so many strict ties of Conscience upon Me yet I was willing to condescend so far to the setling of them as might have given fair satisfaction to all men whom Faction Covetousness or Superstition had not engaged more than any true Zeal Charity or love of Reformation I was content to yield to all that might seem to advance true Piety I only sought to continue what was necessary in point of Order Maintenance and Authority to the Churches Government and what I am perswaded as I have elsewhere set down My thoughts more fully is most agreeable to the true Principles of all Government raised to its full stature and perfection as also to the primitive Apostolical Pattern and the practice of the Universal Church conform thereto From which wholly to recede without any probable reason urged or answered only to satisfie some mens wills and phantasies which yet agree not among themselves in any point but that of extirpating Episcopacy and fighting against Me must needs argue such a softness and infirmity of Mind in Me as will rather part with Gods Truth than Mans Peace and rather lose the Churches Honour than cross some mens Factious humors God knows and time will discover who were most to blame for the unsuccessfulness of that Treaty and who must bear the guilt of after-calamities I believe I am very excusable both before God and all unpassionate men who have seriously weighed those Transactions wherein I endeavoured no less the restauration of Peace to My People than the preservation of My own Crowns to My Posterity Some men have that
by my great Peace-maker Jesus Christ who will I trust redeem Me shortly out of all My Troubles for I know the triumphing of the Wicked is but short and the joy of Hypocrites is but for a moment XX. Vpon the Reformations of the Times NO Glory is more to be envied than that of due Reforming either Church or State when Deformities are such that the Perturbation and Novelty are not like to exceed the benefit of Reforming Altho God should not honour Me so far as to make Me an instrument of so good a work yet I should be glad to see it done As I was well pleased with this Parliaments first intentions to reform what the indulgence of Times and corruption of Manners might have depraved so I am sorry to see after the freedom of Parliament was by factious Tumults oppressed how little regard was had to the good Laws established and the Religion setled which ought to be the first Rule and Standard of Reforming with how much Partiality and popular Compliance the Passions and Opinions of men have been gratified to the detriment of the Publick and the infinite Scandal of the Reformed Religion What dissolutions of all Order and Government in the Church what Novelties of Schisms and corrupt Opinions what Undecencies and Confusions in Sacred Administrations what Sacrilegious invasions upon the Rights and Revenues of the Church what Contempt and Oppressions of the Clergy what injurious Diminutions and Persecutings of Me have followed as showres do warm gleams the talk of Reformation all sober men are Witnesses and with My self sad Spectators hitherto The great miscarriage I think is that Popular clamors and fury have been allowed the Reputation of Zeal and the publick Sense so that the study to please some Parties hath indeed injured all Freedom Moderation and Impartiality are sure the best tempers of Reforming Counsels and endeavours What is acted by Factions cannot but offend more than it pleaseth I have offered to put all differences in Church affairs and Religion to the free consultation of a Synod or Convocation rightly chosen the results of whose Counsels as they would have included the Votes of all so it 's like they would have given most satisfaction to all The Assembly of Divines whom the Two Houses have applied in an unwonted way to advise of Church Affairs I dislike not further than that they are not legally convened and chosen nor act in the name of all the Clergy of England nor with freedom and impartiality can do any thing being limited and confined if not over-awed to do and declare what they do For I cannot think so many men cried up for Learning and Piety who formerly allowed the Liturgy and Government of the Church of England as to the main would have so suddenly agreed quite to abolish both of them the last of which they knew to be of Apostolical institution at least as of Primitive and Universal practice if they had been left to the liberty of their own sussrages and if the influence of contrary Factions had not by secret encroachments of hopes and fears prevailed upon them to comply with so great and dangerous Innovations in the Church without any regard to their own former Judgment and Practice or to the common Interest and Honour of all the Clergy and in them of Order Learning and Religion against examples of all Ancient Churches the Laws in force and My Consent which is never to be gained against so pregnant light as in that point shines on My Understanding For I conceive that where the Scripture is not so clear and punctual in Precepts there the constant and universal Practice of the Church in things not contrary to Reason Faith Good Manners or any positive Command is the best Rule that Christians can follow I was willing to grant or restore to Presbytery what with Reason or Discretion it can pretend to in a conjuncture with Episcopacy but for that wholly to invade the Power and by the Sword to arrogate and quite abrogate the Authority of that Ancient Order I think neither just as to Episcopacy nor safe for Presbytery nor yet any way convenient for this Church or State A due Reformation had easily followed moderate Counsels and such I believe as would have given more content even to the most of those Divines who have been led on with much Gravity and Formality to carry on other mens designs which no doubt many of them by this time discover tho they dare not but smother their frustrations and discontents The specious and popular titles of Christ's Government Throne Scepter and Kingdom which certainly is not divided nor hath two faces as their Parties now have at least as also the noise of a thorough Reformation may as easily be fixed on new models as fair colours may be put to ill-favoured figures The breaking of Church-Windows which time had sufficiently defaced pulling down of Crosses which were but Civil not Religious marks defacing of the Monuments and Inscriptions of the Dead which served but to put Posterity in mind to thank God for that clearer light wherein they live the leaving of all Ministers to their liberties and private abilities in the Publick Service of God where no Christian can tell to what he may say Amen nor what adventure he may make of seeming at least to consent to the Errors Blasphemies and ridiculous Undecencies which bold and ignorant men list to vent in their Prayers Preaching and other Offices the setting forth also of old Catechisms and Confessions of Faith new drest importing as much as if there had been no sound or clear Doctrine of Faith in this Church before some four or five years consultation had matured their thoughts touching their first Principles of Religion All these and the like are the effects of popular specious and deceitful Reformations that they might not seem to have nothing to do and may give some short flashes of content to the Vulgar who are taken with Novelties as Children with Babies very much but not very long but all this amounts not to nor can in Justice merit the glory of the Churches thorough Reformation since they leave all things more deformed disorderly and discontented than when they began in point of Piety Morality Charity and good Order Nor can they easily recompence or remedy the Inconveniencies and Mischiefs which they have purchased so dearly and which have and ever will necessarily ensue till due Remedies be applied I wish they would at last make it their Unanimous work to do Gods work and not their own Had Religion been first considered as it merited much trouble might have been prevented But some men thought that the Government of this Church and State fixed by so many Laws and long Customs would not run into their new moulds till they had first melted it in the fire of a Civil War by the advantages of which they resolved if they prevailed to make My self and all My Subjects fall down and worship the
I see no Secular advantages seem sufficient to that Cause which began with Tumults and depends chiefly upon the reputation with the Vulgar They think no Victories so effectual to their designs as those that most rout and waste My Credit with My People in whose hearts they seek by all means to smother and extinguish all sparks of Love Respect and Loyalty to Me that they may never kindle again so as recover Mine the Laws and the Kingdoms Liberties which some men seek to overthrow The taking away of My Credit is but a necessary preparation to the taking away of My Life and My Kingdoms first I must seem neither fit to Live nor worthy to Reign by exquisite methods of Cunning and Cruelty I must be compelled first to follow the Funerals of My Honour and then be destroyed But I know God's un-erring and impartial Justice can and will over-rule the most perverse wills and designs of men He is able and I hope will turn even the worst of Mine Enemies thoughts and actions to My good Nor do I think that by the surprize of My Letters I have lost any more than so many Papers How much they have lost of that reputation for Civility and Humanity which ought to be paid to all men and most becomes such as pretend to Religion besides that of Respect and Honour which they owe to their King present and after-times will judge And I cannot think that their own Consciences are so stupid as not to inflict upon them some secret impressions of that Shame and Dishonour which attends all unworthy actions have they never so much of publick flattery and popular countenance I am sure they can never expect the Divine approbation of such indecent actions if they do but remember how God blest the modest respect and filial tenderness which Noah's Sons bare to their Father nor did his open infirmity justify Cham's impudency or exempt him from that Curse of being Servant of Servants which Curse must needs be on them who seek by dishonourable actions to please the Vulgar and confirm by ignoble acts their dependance upon the People Nor can their Malicious intentions be ever either excusable or prosperous who thought by this means to expose Me to the highest Reproach and Contempt of my People forgetting that duty of Modest concealment which they owed to the Father of their Country in case they had discovered any real Uncomeliness which I thank God they did not who can and I believe hath made Me more respected in the hearts of many as he did David to whom they thought by publishing My private Letters to have rendred me as a vile Person not fit to be trusted or considered under any notion of Majesty But Thou O Lord whose wise and all-disposing Providence ordereth the greatest contingencies of humane affairs make Me to see the constancy of Thy Mercies to Me in the greatest advantages Thou seemest to give the Malice of My Enemies against Me. As Thou didst blast the counsel of Achitophel turning it to David's good and his own ruine so canst Thou defeat their design who intended by publishing My private Letters nothing else but to render Me more odious and contemptible to my People I must first appeal to thy Omniscience who canst witness with my Integrity how unjust and false those scandalous Misconstructions are which My Enemies endeavour by those Papers of Mine to represent to the world Make the evil they imagined and displeasure they intended thereby against Me so to return on their own heads that they may be ashamed and covered with their own Confusion as with a cloak Thou seest how Mine Enemies use all means to cloud Mine Honour to pervert My purposes and to slander the footsteps of thine Anointed But give Me an heart content to be dishonoured for thy sake and thy Churches good Fix in Me a purpose to honour Thee and then I know Thou wilt honour Me either by restoring to Me the enjoyment of that Power and Majesty which Thou hast suffered some men to seek to deprive Me of or by bestowing on Me that crown of Christian Patience which knows how to serve Thee in honour or dishonour in good report or evil Thou O Lord art the fountain of Goodness and Honour Thou art clothed with excellent Majesty make Me to partake of thy Excellency for Wisdom Justice and Mercy and I shall not want that degree of Honour and Majesty which becomes the Place in which thou hast set Me who art the lifter up of my head and my Salvation Lord by thy Grace lead Me to thy Glory which is both true and eternal XXII Vpon His MAJESTIES leaving Oxford and going to the SCOTS ALtho God hath given Me Three Kingdoms yet in these He hath not now left Me any place where I may with safety and Honor rest My Head shewing Me that Himself is the safest Refuge and the strongest Tower of Defence in which I may put My Trust In these Extremities I look not to man so much as to God He will have it thus that I may wholly cast My self and My now distressed Affairs upon his Mercy who hath both the hearts and hands of all men in his dispose What Providence denies to Force it may grant to Prudence Necessity is now My Counsellor and commands Me to study My Safety by a disguised withdrawing from My chiefest Strength and adventuring upon their Loyalty who first began my Troubles Haply God may make them a means honourably to compose them This My Confidence of them may disarm and overcome them My rendring My Person to them may engage their Affections to Me who have oft professed They fought not against Me but for Me. I must now resolve the riddle of their Loyalty and give them opportunity to let the world see they mean not what they do but what they say Yet must God be My chiefest Guard and My Conscience both My Counsellor and My Comforter Tho I put my Body into their hands yet I shall reserve My Soul to God and My self nor shall any Necessities compel Me to desert mine Honour or swerve from My Judgment What they sought to take by Force shall now be given them in such a way of unusual Confidence of them as may make them ashamed not to be really such as they ought and professed to be God sees it not enough to deprive Me of all Military Power to defend My self but to put Me upon using their power who seem to fight against Me yet ought in duty to defend Me. So various are all human affairs and so necessitous may the state of Princes be that their greatest Danger may be in their supposed Safety and their Safety in their supposed Danger I must now leave those that have adhered to Me and apply to those that have opposed Me this method of Peace may be more prosperous than that of War both to stop the effusion of blood and to close those wounds already made And in it I am no less
devout retirements where neither the solemnity of the Duty nor the modest regard to others do require so great exactness as to the outward manner of performance Tho the light of Understanding and the fervency of Affection I hold the main and most necessary requisites both in constant and occasional solitary and social Devotions So that I must needs seem to all equal minds with as much Reason to prefer the service of My own Chaplains before that of their Ministers as I do the Liturgy before their Directory In the one I have been always educated and exercised in the other I am not yet Catechised nor acquainted And if I were yet should I not by that as by any certain Rule and Canon of Devotion be able to follow or find out the indirect extravagancies of most of those men who highly cry up that as a piece of rare composure and use which is already as much despised and disused by many of them as the Common-prayer sometimes was by those men a great part of whose piety hung upon that popular pin of railing against and contemning the Government and Liturgy of this Church But I had rather be condemned to the woe of Vae soli than to that of Vae vobis Hypocritae by seeming to pray what I do not approve It may be I am esteemed by my Deniers sufficient of My self to discharge My Duty to God as a Priest tho not to Men as a Prince Indeed I think both Offices Regal and Sacerdotal might well become the same Person as anciently they were under one name and the united rights of primogeniture Nor could I follow better precedents if I were able than those two eminent Kings David and Solomon not more famous for their Scepters and Crowns than one was for devout Psalms and Prayers the other for his Divine Parables and Preaching whence the one merited and assumed the name of a Prophet the other of a Preacher Titles indeed of greater honour where rightly placed than any of those the Roman Emperors affected from the Nations they subdued it being infinitely more glorious to convert Souls to Gods Church by the Word than to conquer men to a subjection by the Sword Yet since the order of Gods Wisdom and Providence hath for the most part always distinguished the gifts and Offices of Kings and Priests of Princes and Preachers both in the Jewish and Christian Churches I am sorry to find My self reduced to the necessity of being both or enjoying neither For such as seek to deprive Me of My Kingly Power and Soveraignty would no less enforce Me to live many months without all Prayers Sacraments and Sermons unless I become My own Chaplain As I owe the Clergy the protection of a Christian KING so I desire to enjoy from them the benefit of their Gifts and Prayers which I look upon as more prevalent than My own or other mens by how much they flow from Minds more enlightned and Affections less distracted than those which are encumbred with Secular affairs besides I think a greater Blessing and acceptableness attends those Duties which are rightly performed as proper to and within the limits of that calling to which God and the Church have specially designed and consecrated some men And however as to that Spiritual Government by which the Devout Soul is subject to Christ and through his Merits daily offers it self and its services to God every private believer is a King and a Priest invested with the honour of a Royal Priesthood yet as to Ecclesiastical order and the outward Polity of the Church I think confusion in Religion will as certainly follow every mans turning Priest or Preacher as it will in the State where every one affects to rule as King I was always bred to more modest and I think more Pious Principles The consciousness to my Spiritual defects makes Me more prize and desire those Pious assistances which holy and good Ministers either Bishops or Presbyters may afford Me especially in these Extremities to which God hath been pleased to suffer some of my Subjects to reduce Me so as to leave them nothing more but my Life to take from Me and to leave Me nothing to desire which I thought might less provoke their Jealousy and offence to deny Me than this of having some means afforded Me for my Souls comfort and support To which end I made choice of men as no way that I know scandalous so every way eminent for their Learning and Piety no less than for their Loyalty nor can I imagine any exceptions to be made against them but only this That they may seem too able and too well-affected toward Me and my Service But this is not the first service as I count it the best in which they have forced Me to serve My self tho I must consess I bear with more grief and impatience the want of my Chaplains than of any other my Servants and next if not beyond in some things to the being sequestred from my Wife and Children since from these indeed more of human and temporary Affections but from those more of Heavenly and Eternal Improvements may be expected My comfort is that in the enforced not neglected want of ordinary means God is wont to afford extraordinary supplies of his Gifts and Graces If his Spirit will teach Me and help my infirmities in Prayer Reading and Meditation as I hope he will I shall need no other either Orator or Instructor To Thee therefore O My God do I direct my now solitary Prayers What I want of others help supply with the more immediate assistances of thy Spirit which alone can both enlighten my darkness and quicken my dulness O thou Sun of Righteousness thou Sacred Fountain of Heavenly Light and Heat at once clear and warm my Heart both by instructing of Me and interceding for Me. In Thee is all Fulness from Thee is all Sufficiency by Thee is all Acceptance Thou art company enough and comfort enough Thou art my King be also my Prophet and my Priest Rule Me teach Me pray in Me for Me and be Thou ever with Me. The single wrestlings of Jacob prevailed with Thee in that Sacred Duel when he had none to second him but Thy self who didst assist him with power to overcome Thee and by a welcome violence to wrest a Blessing from Thee O look on Me thy Servant in infinite mercy whom Thou didst once bless with the joint and sociated Devotions of others whose fervency might inflame the coldness of my Affections towards Thee when we went to or met in thy House with the Voice of joy and gladness worshipping Thee in the unity of Spirits and with the bond of Peace O forgive the neglect and not improving of those happy Opportunities It is now thy pleasure that I should be as a Pelican in the wilderness as a Sparrow on the house top and as a Coal scattered from all those pious glowings and devout reflections which might best kindle preserve
great offence of enacting any thing against my Conscience and especially from consenting to Sacrilegious Rapines and spoilings of thy Church If Thou wilt restore Me to a capacity to glorifie Thee in doing good both to the Church and State Then shall my Soul praise Thee and magnifie thy Name before my People Then shall thy Glory be dearer to Me than my Crowns and the advancement of true Religion both in purity and power be my chiefest care Then will I rule My People with Justice and My Kingdoms with Equity To thy more immediate hand shall I ever owe as the rightful Succession so the merciful Restauration of My Kingdoms and the glory of them If Thou wilt bring Me again with Peace Safety and Honour to my chiefest City and My Parliament If Thou wilt again put the Sword of Justice into My hand to punish and protect Then will I make all the world to see and my very Enemies to enjoy the benefit of this Vow and Resolution of Christian Charity which I now make unto Thee O Lord. As I do freely pardon for Christ's sake those that have offended Me in any kind so my hand shall never be against any man to revenge what is past in regard of any particular injury done to Me. We have been mutually punished in our unnatural Divisions for thy sake O Lord and for the love of my Redeemer have I purposed this in my heart That I will use all means in the ways of Amnestie and Indemnity which may most fully remove all Fears and bury all Jealousies in forgetfulness Let thy Mercies be toward Me and Mine as my resolutions of Truth and Peace are toward my People Hear my Prayer O Lord which goeth not out of feigned lips Blessed be God who hath not turned away my Prayer nor taken his Mercy from Me. O my Soul commit thy way to the Lord trust in him and he shall bring it to pass But if Thou wilt not restore Me and Mine what am I that I should charge Thee foolishly Thou O Lord hast given and thou hast taken Blessed be thy Name May my People and thy Church be happy if not by Me yet without Me. XXVI Vpon the Armies Surprizal of the KING at Holdenby and the ensuing Distractions in the Two Houses the Army and the City WHat part God will have Me now to act or suffer in this new and strange scene of affairs I am not much solicitous some little practice will serve that man who only seeks to represent a part of Honesty and Honour This surprize of Me tells the world that a KING cannot be so low but he is considerable adding weight to that Party where he appears This motion like others of the Times seems eccentrick and irregular yet not well to be resisted or quieted Better swim down such a stream than in vain to strive against it These are but the struglings of those Twins which lately one Womb enclosed the younger striving to prevail against the elder what the Presbyterians have hunted after the Independents now seek to catch for themselves So impossible is to for lines to be drawn from the Center and not to divide from each other so much the wider by how much they go farther from the point of union That the Builders of Babel should from Division fall fall to Confusion is no wonder but for those that pretend to build Jerusalem to divide their tongues and hands is but an ill omen and sounds too like the fury of those Zealots whose intestine bitterness and divisions were the greatest occasion of the last fatal destruction of that City Well may I change My Keepers and Prison but not my captive Condition only with this hope of bettering that those who are so much professed Patrons for the Peoples Liberties cannot be utterly against the Liberty of their KING What they demand for their own Consciences they cannot in reason deny to Mine In this they seem more ingenuous than the Presbyterian Rigor who sometimes complaining of exacting their conformity to Laws are become the greatest Exactors of other mens submission to their novel injunctions before they are stamped with the Authority of Laws which they cannot well have without My Consent 'T is a great argument that the Independents think themselves manumitted from their Rivals service in that they carry on a business of such consequence as the assuming My Person into the Armies custody without any Commission but that of their own Will and Power Such as will thus adventure on a KING must not be thought over-modest or timorous to carry on any design they have a mind to Their next motion menaces and scares both the Two Houses and the City which soon after acting over again that former part of tumultuary motions never questioned punished or repented must now suffer for both and see their former Sin in the glass of the present Terrors and Distractions No man is so blind as not to see herein the hand of Divine Justice they that by Tumults first occasioned the raising of Armies must now be chastened by their own Army for new Tumults So hardly can men be content with one sin but add sin to sin till the latter punish the former Such as were content to see Me and many Members of both Houses driven away by the first unsuppressed Tumults are now forced to fly to an Army or defend themselves against them But who can unfold the riddle of some mens Justice The Members of both Houses who at first withdrew as My self was forced to do from the rudeness of the Tumults were counted Desertors and outed of their Places in Parliament such as stayed then and enjoyed the benefit of the Tumults were asserted for the only Parliament-men Now the Fliers from and Forsakers of their Places carry the Parliamentary power along with them complain highly against the Tumults and vindicate themselves by an Army such as remained and kept their stations are looked upon as Abettors of tumultuary insolencies and betrayers of the freedom and honour of Parliament Thus is Power above all Rule Order and Law where men look more to present Advantages than their Consciences and the unchangeable rules of Justice while they are Judges of others they are forced to condemn themselves Now the Plea against Tumults holds good the Authors and Abettors of them are guilty of prodigious Insolencies whenas before they were counted as Friends and necessary Assistants I see Vengeance pursues and overtakes as the Mice and Rats are said to have done a Bishop in Germany them that thought to have escaped and fortified themselves most impregnably against it both by their Multitude and Compliance Whom the Laws cannot God will punish by their own Crimes and hands I cannot but observe this Divine Justice yet with sorrow and pity for I always wished so well to Parliament and City that I was sorry to see them do or suffer any thing unworthy such great and considerable Bodies in this Kingdom I was glad to
by the unparallel'd prosperity of Solomon's Court and so corrupted to the great diminution both for Peace Honour and Kingdom by those Flatteries which are as unseparable from prosperous Princes as Flies are from Fruit in Summer whom Adversity like cold weather drives away I had rather You should be Charles le Bon than le Grand Good than Great I hope God hath designed You to be both having so early put You into that exercise of his Graces and Gifts bestowed upon You which may best weed out all vicious inclinations and dispose You to those Princely Endowments and Employments which will most gain the love and intend the welfare of those over whom God shall place You. With God I would have You begin and end who is King of Kings the Soveraign Disposer of the Kingdoms of the world who pulleth down one and setteth up another The best Government and highest Soveraignty You can attain to is to be subject to Him that the Scepter of his Word and Spirit may rule in your Heart The true Glory of Princes consists in advancing God's Glory in the maintenance of true Religion and the Churches good also in the dispensation of Civil Power with Justice and Honour to the publick Peace Piety will make You prosperous at least it will keep You from being miserable nor is he much a loser that loseth all yet saveth his own Soul at last To which center of true Happiness God I trust hath and will graciously direct all these black lines of Affliction which he hath been pleased to draw on Me and by which he hath I hope drawn Me nearer to Himself You have already tasted of that Cup whereof I have liberally drank which I look upon as God's Physick having that in Healthfulness which it wants in Pleasure Above all I would have You as I hope You are already well grounded and setled in your Religion the best Profession of which I have ever esteemed that of the Church of England in which You have been educated Yet I would have your own Judgment and Reason now seal to that sacred Bond which Education hath written that it may be judiciously your own Religion and not other mens Custom or Tradition which You profess In this I charge You to persevere as coming nearest to God's Word for Doctrine and to the Primitive examples for Government with some little Amendment which I have other-where expressed and often offered tho in vain Your fixation in matters of Religion will not be more necessary for your Souls than your Kingdoms Peace when God shall bring You to them For I have observed that the Devil of Rebellion doth commonly turn himself into an Angel of Reformation and the old Serpent can pretend new Lights When some mens Consciences accuse them for Sedition and Faction they stop its mouth with the name and noise of Religion when Piety pleads for Peace and Patience they cry out Zeal So that unless in this point You be well setled You shall never want temptations to destroy You and Yours under pretensions of Reforming matters of Religion for that seems even to worst men as the best and most auspicious beginning of their worst Designs Where besides the Novelty which is taking enough with the Vulgar every one hath an affectation by seeming forward to an outward Reformation of Religion to be thought Zealous hoping to cover those Irreligious deformities whereto they are conscious by a severity of censuring other mens opinions or actions Take heed of abetting any Factions or applying to any publick Discriminations in matters of Religion contrary to what is in your Judgment and the Church well setled Your partial adhering as Head to any one side gains You not so great advantages in some men hearts who are prone to be of their King's Religion as it loseth You in others who think themselves and their profession first despised then persecuted by You. Take such a course as may either with Calmness and Charity quite remove the seeming differences and offences by impartiality or so order affairs in point of Power that You shall not need to fear or flatter any Faction For if ever You stand in need of them or must stand to their courtesie You are undone The Serpent will devour the Dove You may never expect less of Loyalty Justice or Humanity than from those who engage into Religious Rebellion Their Interest is always made God's under the colours of Piety ambitious Policies march not only with greatest security but applause as to the populacy You may hear from them Jacob's voice but You shall feel they have Esau's hands Nothing seemed less considerable than the Presbyterian Faction in England for many years so compliant they were to publick Order nor indeed was their Party great either in Church or State as to mens Judgments But as soon as Discontents drave men into Sidings as ill Humors fall to the disaffected part which causes Inflammations so did all at first who affected any Novelties adhere to that Side as the most remarkable and specious note of difference then in point of Religion All the lesser Factions at first were officious Servants to Presbytery their great Master till Time and Military success discovering to each their peculiar Advantages invited them to part stakes and leaving the joynt stock of Uniform Religion pretended each to drive for their Party the trade of Profits and Preferments to the breaking and undoing not only of the Church and State but even of Presbytery it self which seemed and hoped at first to have ingrossed all Let nothing seem little or despicable to You in matters which concern Religion and the Churches Peace so as to neglect a speedy reforming and effectual suppressing Errors and Schisms which seem at first but as a hand-breadth yet by Seditious Spirits as by strong winds are soon made to cover and darken the whole Heaven When You have done Justice to God Your own Soul and his Church in the profession and preservation both of Truth and Unity in Religion the next main hinge on which Your Prosperity will depend and move is that of Civil Justice wherein the setled Laws of these Kingdoms to which You are rightly Heir are the most excellent Rules You can Govern by which by an admirable temperament give very much to Subjects Industry Liberty and Happiness and yet reserve enough to the Majesty and Prerogative of any King who owns his People as Subjects not as Slaves whose Subjection as it preserves their Property Peace and Safety so it will never diminish Your Rights nor their ingenuous Liberties which consist in the enjoyment of the fruits of their Industry and the benefit of those Laws to which themselves have consented Never charge Your head with such a Crown as shall by its heaviness oppress the whole Body the weakness of whose parts cannot return any thing of strength honour or safety to the Head but a necessary debilitation and Ruin Your Prerogative is best shewed and exercised in remitting
intended do You perform when God shall give you Power Much Good I have offered more I purposed to Church and State if Times had been capable of it The deception will soon vanish and the Vizards will fall off apace This mask of Religion on the face of Rebellion for so it now plainly appears since My Restraint and cruel Usage that they fought not for Me as was pretended will not long serve to hide some mens Deformities Happy times I hope attend You wherein Your Subjects by their Miseries will have learned That Religion to their God and Loyalty to their King cannot be parted without both their Sin and their Infelicity I pray God bless You and establish Your Kingdoms in Righteousness Your Soul in true Religion and Your Honour in the Love of God and Your People And if God will have Disloyalty perfected by My Destruction let My Memory ever with My Name live in You as of Your Father that loves You and once a KING of Three flourishing Kingdoms whom God thought fit to honour not only with the Scepter and Government of them but also with the suffering many indignities and an untimely Death for them while I studied to preserve the rights of the Church the power of the Laws the Honour of My Crown the Priviledg of Parliaments the Liberties of My People and My own Conscience which I thank God is dearer to Me than a thousand Kingdoms I know God can I hope he yet will restore Me to My Rights I cannot despair either of his Mercy or of My Peoples Love and Pity At worst I trust I shall but go before You to a better Kingdom which God hath prepared for Me and Me for it through My Saviour Jesus Christ to whose Mercies I commend You and all Mine Farewell till We meet if not on Earth yet in Heaven XXVIII Meditations upon Death after the Votes of Non-addresses and His MAJESTIES closer Imprisonment in Carisbrook-Castle AS I have leisure enough so I have cause more than enough to meditate upon and prepare for my Death for I know there are but few steps between the Prisons and Graves of Princes It is God's Indulgence which gives Me the space but Man's Cruelty that gives Me the sad occasions for these thoughts For besides the common burthen of Mortality which lies upon Me as a Man I now bear the heavy load of other mens Ambitions Fears Jealousies and cruel Passions whose Envy or Enmity against Me makes their own lives seem deadly to them while I enjoy any part of Mine I thank God My Prosperity made Me not wholly a stranger to the contemplations of Mortality Those are never unseasonable since this is always uncertain Death being an Eclipse which oft happeneth as well in clear as cloudy days But My now long and sharp Adversity hath so reconciled in Me those natural Antipathies between Life and Death which are in all men that I thank God the common terrors of it are dispelled and the special horror of it as to My particular much allayed for altho My Death at present may justly be represented to Me with all those terrible aggravations which the policy of Cruel and Implacable enemies can put upon it affairs being drawn to the very dregs of Malice yet I bless God I can look upon all those stings as unpoisonous tho sharp since My Redeemer hath either pulled them out or given Me the Antidote of his Death against them which as to the Immaturity Unjustice Shame Scorn and Cruelty of it exceeded whatever I can fear Indeed I never did find so much the Life of Religion the Feast of a good Conscience and the brazen wall of a judicious Integrity and Constancy as since I came to these closer conflicts with the thoughts of Death I am not so old as to be weary of Life nor I hope so bad as to be either afraid to dye or ashamed to live true I am so afflicted as might make Me sometime even desire to dye if I did not consider that it is the greatest glory of a Christians life to die daily in conquering by a lively Faith and patient Hopes of a better life those partial and quotidian deaths which kill us as it were by piece-meals and make us overlive our own fates while we are deprived of Health Honour Liberty Power Credit Safety or Estate and those other Comforts of dearest relations which are as the Life of our lives Tho as a KING I think My self to live in nothing temporal so much as in the Love and good will of My People for which as I have suffered many deaths so I hope I am not in that point as yet wholly dead notwithstanding My Enemies have used all the poison of Falsity and violence of Hostility to destroy first the Love and Loyalty which is in my Subjects and then all that content of Life in Me which from these I chiefly enjoyed Indeed they have left Me but little of Life and only the husk and shell as it were which their further Malice and Cruelty can take from Me having bereaved Me of all those worldly Comforts for which Life it self seems desirable to men But O my Soul think not that life too long or tedious wherein God gives Thee any opportunities if not to do yet to suffer with such Christian Patience and Magnanimity in a good Cause as are the greatest Honour of our lives and the best improvement of our Deaths I knows that in point of true Christian Valour it argues Pusillanimity to desire to dye out of weariness of life and a want of that heroick greatness of spirit which becomes a Christian in the patient and generous sustaining those Afflictions which as shadows necessarily attend us while we are in this Body and which are lessened or enlarged as the Sun of our Prosperity moves higher or lower whose total absence is best recompenced with the dew of Heaven The assaults of Affliction may be terrible like Sampsom's Lion but they yield much sweetness to those that dare to encounter and overcome them who know how to overlive the witherings of their Gourds without discontent or peevishness while they may yet converse with God That I must dye as a man is certain that I may dye a King by the hands of my own Subjects a violent sudden and barbarous death in the strength of my years in the midst of my Kingdoms my Friends and loving Subjects being helpless Spectators my Enemies insolent Revilers and Triumphers over me living dying and dead is so probable in humane reason that God hath taught Me not to hope otherwise as to mans Cruelty however I despair not of God's infinite Mercy I know my Life is the object of the Devils and Wicked mens Malice but yet under God's sole custody and disposal whom I do not think to flatter for longer Life by seeming prepared to die but I humbly desire to depend upon him and to submit to his will both in life and death in what order soever he
incorporated into the Commonwealth whereupon there must of necessity follow a complication of the Civil and Ecclesiastical Powers the Jurisdiction of Bishops in the outward exercise of it was subordinate unto and limitable by the supreme Civil power and hath been and is at this day so acknowledged by the Bishops of this Realm Thirdly you seem to affirm in a Parenthesis as if nothing were confessed to have been extraordinary in the Apostles but their Gifts and Enablements only whereas His Majesty in that Paper hath in express words named as Extraordinaries also the Extent of their Charge and the Infallibility of their Doctrine without any meaning to exclude those not named as their immediate Calling and if there be any other of like reason Fourthly for the Claim to a jus Divinum His Majesty was willing to decline both the Term as being by reason of the different acception of it subject to misconstruction and the dispute whether by Christ or his Apostles Nevertheless altho His Majesty sees no cause to dislike their opinion who derive the Episcopal power originally from Christ himself without whose warrant the Apostles would not either have exercised it themselves or derived it to others Yet for that the practice in them is so clear and evident and the warrant from him exprest but in general Terms As my Father sent me so send I you and the like He chose rather as others have done to fix the claim of the power upon the practice as the more evidential way than upon the warrant which by reason of the generality of expression would bear more dispute As to the Definition of Episcopacy First whereas you except against it for that it is competent to Archiepiscopal and Patriarchal Government as well as Episcopal His Majesty thinketh you might have excepted more justly against it if it had been otherwise Secondly His Majesty believeth that even in the persons by you named Timothy Titus and the Angels the definition in all the parts of it is to be found viz. that they were all single persons that they had their several peculiar Charges and that within their several precincts they had authority over Presbyters as well as others Neither thirdly doth His Majesty think it needful that any word be added to the Genus in the definition or that the Scripture should any where put all the parts of the definition together It would be a hard matter to give such a definition of an Apostle or a Prophet or an Evangelist or a Presbyter or a Deacon or indeed almost of any thing as that the parts thereof should be found in any place of Scripture put altogether Fourthly His Majesty consenteth with you that the point in issue is not the Name or Work meerly but the Office and that it were a Fallacy to argue a particular Office from a General or Common work But judgeth withal that it can be no Fallacy to argue a Particular Office from such a work as is peculiar to that Office and is as it were the formalis ratio thereof and therefore no Fallacy from a work done by a single person which a single Presbyter hath no right to do to infer an Office in that person distinct from the Office of a Presbyter As to the Scriptures cited by you viz. Titus 1. Acts xx 11 Peter v. First when you say you take His Majesties Concession That in those times of the Church and places of Scripture there was no distinct Office of Bishops and Presbyters if you take it so truly you take it gratis His Majesty never gave it you and you mistake it too more ways than one for to speak properly His Majesty made no Concession at all It was rather a Preterition in order to the present business and to avoid unnecessary disputes which ought not to be interepreted as an acknowledgement of the Truth of your Expositions of those places For his own express words are Although His Majesty be not sure that the Proof will reach so far in each of those Places Which words plainly evidence that which you call His Majesties Concession to be indeed no Concession but to have been meant according to that form of Speech very usual in disputations Dato non Concesso But in that Concession such as it is His Majesty is not yet able to imagine what you could find whereon to ground those words That in those times of the Church there was no distinct c. there being not any thing in the whole passage that carrieth the least sound that way or that hath relation to any particular times of the Church Neither is the Concession such as you take it as it relateth to those places of Scripture What His Majesty said was confessed on all sides which are the words you take for a Concession was but this That supposing but not granting the word Bishop to be used in all those places to signifie a Presbyter the Office and Work in those places mentioned as the Office and Work of a Bishop are upon that supposal the Office and Work of a Presbyter which is so manifest a Truth that no man without admitting Contradictions can say the contrary But how wide or short that is from what you make to be His Majesties Concession your selves by comparing His words with yours may easily judge But your selves a little after make a Concession which His Majesty warned by your example how soon anothers meaning may be mistaken when his words are altered is willing to take in the same words you give it viz. When you say and you bring reasons also to prove it That it seemeth manifest that Ordination and Censures are not to be exercised by a single Presbyter Secondly you repeat your Arguments formerly drawn from those places and press the same from the force of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from the Circumstances of the Text and otherwise adding withal that His Majesty hath waved the notice or answer of something by you alledged therein Hereunto His Majesty saith that He waved not any thing in your former Paper for any great difficulty He conceived of answering it but being desirous to contract His Answer and knowing to what frailties Arguments drawn from Names and Words and Conjectural Expositions of Scripture are subject He passed by such things as He deemed to be of least Consideration in order to the end of the whole Debate to wit the satisfaction of His Judgement and Conscience in the main business Otherwise His Majesty could have then told you That there are who by the like Conjectures grounded as seemeth to them upon some Probabilities in the Text interpret those places in the Acts and in St Peter of Bishops properly so called and in the restrained Ecclesiastical sense rather than of ordinary Presbyters That supposing them both meant of Ordinary Presbyters the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to feed and oversee might not unfitly
their known Rule and wonted Practice to comply with the Humours of those men who aim to subdue all to their own Will and Power under the disguises of Holy Combinations Which cords and withes will hold mens Consciences no longer than Force attends and twists them For every man soon grows his own Pope and easily absolves himself of those ties which not the commands of God's Word or the Laws of the Land but only the subtilty and terror of a Party casts upon him either superfluous and vain when they were sufficiently tied before or fraudulent and injurious if by such after-ligaments they find the Imposers really aiming to dissolve or suspend their former just and necessary Obligations Indeed such Illegal ways seldom or never intend the engaging men more to Duties but only to Parties therefore it is not regarded how they keep their Covenants in point of Piety pretended provided they adhere firmly to the Party and Design intended I see the Imposers of it are content to make their Covenant like Manna not that it came from Heaven as this did agreeable to every mans palate and relish who will but swallow it They admit any mens senses of it tho divers or contrary with any Salvo's Cautions and Reservations so as they cross not their chief Design which is laid against the Church and Me. It is enough if they get but the reputation of a seeming encrease to their Party So little do men remember that God is not mocked In such latitudes of sense I believe many that love Me and the Church well may have taken the Covenant who yet are not so fondly and superstitiously taken by it as now to act clearly against both all Piety and Loyalty who first yielded to it more to prevent that imminent Violence and Ruine which hung over their heads in case they wholy refused it than for any value of it or devotion to it Wherein the latitude of some general clauses may perhaps serve somewhat to relieve them as of Doing and endeavouring what lawfully they may in their Places and Callings and according to the Word of God For these indeed carry no man beyond those bounds of good Conscience which are certain and fixed either in Gods Laws as to the general or the Laws of the State and Kingdom as to the particular regulation and exercise of mens duties I would to God such as glory most in the name of Covenanters would keep themselves within those lawful bounds to which God hath called them surely it were the best way to expiate the rashness of taking it which must needs then appear when besides the want of a full and lawful Authority at first to enjoyn it it shall actually be carried on beyond and against those Ends which were in it specified and pretended I willingly forgive such mens taking the Covenant who keep it within such bounds of Piety Law and Loyalty as can never hurt either the Church My self or the Publick Peace against which no mans lawful Calling can engage him As for that Reformation of the Church which the Covenant pretends I cannot think it just or comely that by the partial Advice of a few Divines of so soft and servile tempers as disposed them to so sudden acting and compliance contrary to their former Judgments Profession and Practice such foul Scandals and Suspicions should be cast upon the Doctrine and Government of the Church of England as was never done that I have heard by any that deserved the name of Reformed Churches abroad nor by any men of Learning and Candor at home all whose Judgments I cannot but prefer before any mens now factiously engaged No man can be more forward than My self to carry on all due Reformations with mature Judgment and a good Conscience in what things I shall after impartial advice be by God's Word and right Reason convinced to be amiss I have offered more than ever the fullest freest and wisest Parliaments did desire But the sequel of some mens Actions makes it evident that the main Reformation intended is The abasing of Episcopacy into Presbytery and the robbing the Church of its Lands and Revenues For no men have been more injuriously used as to their legal Rights than the Bishops and Church-men These as the fattest Deer must be destroyed the other Rascal-herd of Schisms Heresies c. being lean may enjoy the benefit of a Toleration Thus Naboth's Vineyard made him the only Blasphemer of his City and fit to dye Still I see while the breath of Religion fills the Sails Profit is the Compass by which Factious men steer their course in all seditious Commotions I thank God as no man lay more open to the Sacrilegious temptations of usurping the Churches Lands and Revenues which issuing chiefly from the Crown are held of it and legally can revert only to the Crown with My Consent so I have always had such a perfect abhorrence of it in my Soul that I never found the least inclination to such Sacrilegious Reformings yet no man hath a greater desire to have Bishops and all Church-men so reformed that they may best deserve and use not only what the pious Munificence of My Predecessors hath given to God and the Church but all other additions of Christian Bounty But no necessity shall ever I hope drive Me or Mine to invade or sell the Priests Lands which both Pharaoh's divinity and Joseph's true Piety abhorred to do So unjust I think it both in the eye of Reason and Religion to deprive the most Sacred Employment of all due encouragements and like that other hard-hearted Pharaoh to withdraw the Straw and encrease the Task so pursuing the oppressed Church as some have done to the Red sea of a Civil War where nothing but a Miracle can save either It or Him who esteems it his greatest Title to be called and his chiefest glory to be The Desender of the Church both in its true Faith and its just Fruitions equally abhorring Sacriledg and Apostasy I had rather live as My Predecessor Henry the Third sometime did on the Churches Alms than violently to take the bread out of Bishops and Ministers mouths The next work will be Jeroboam's Reformation consecrating the meanest of the People to be Priests in Israel to serve those Golden Calves who have enriched themselves with the Churches Patrimony and Dowry which how it thrived both with Prince Priests and People is well enough known And so it will be here when from the tuition of Kings and Queens which have been nursing Fathers and Mothers of this Church it shall be at their allowance who have already discovered what hard Fathers and Stepmothers they will be If the Poverty of Scotland might yet the Plenty of England cannot excuse the Envy and Rapine of the Churches Rights and Revenues I cannot so much as pray God to prevent those sad Consequences which will inevitably follow the Parity and Poverty of Ministers both in Church and State since I think it no less
than a mocking and tempting of God to desire him to hinder those mischiefs whose occasions and remedies are in our own power it being every mans sin not to avoid the one and not to use the other There are ways enough to repair the Breaches of the State without the Ruines of the Church as I would be a Restorer of the one so I would not be an Oppressor of the other under the pretence of Publick Debts The occasions contracting them were bad enough but such a discharging of them would be much worse I pray God neither I nor Mine may be accessary to either To Thee O Lord do I address my Prayer beseeching Thee to pardon the rashness of my Subjects Swearings and to quicken their sense and observation of those just moral and indispensable bonds which thy Word and the Laws of this Kingdom have laid upon their Consciences From which no pretensions of Piety and Reformation are sufficient to absolve them or to engage them to any contrary practices Make them at length seriously to consider that nothing Violent and Injurious can be Religious Thou allowest no mans committing Sacriledg under the zeal of abhorring Idols Suffer not Sacrilegious designs to have the countenance of Religious ties Thou hast taught us by the wisest of Kings that it is a snare to take things that are holy and after Vows to make enquiry Ever keep thy Servant from consenting to Perjurious and Sacrilegious Rapines that I may not have the brand and curse to all posterity of robbing Thee and Thy Church of what thy Bounty hath given us and thy Clemency hath accepted from us wherewith to encourage Learning and Religion Tho my Treasures are exhausted my Revenues diminished and my Debts encreased yet never suffer Me to be tempted to use such profane Reparations lest a Coal from thine Altar set such a fire on my Throne and Conscience as will be hardly quenched Let not the Debts and Engagements of the Publick which some mens Folly and Prodigality hath contracted be an occasion to impoverish thy Church The State may soon recover by thy blessing of Peace upon us the Church is never likely in Times where the Charity of most men is grown so cold and their Religion so illiberal Continue to those that serve Thee and thy Church all those Incouragements which by the will of the pious Donors and the Justice of the Laws are due unto them and give them grace to deserve and use them aright to thy Glory and the relief of the Poor That thy Priests may be cloathed with Righteousness and the Poor may be satisfied with bread Let not Holy things be given to Swine nor the Churches bread to Dogs rather let them go about the City grin like a Dog and grudge that they are not satisfied Let those Sacred morsels which some men already by violence devoured never digest with them nor theirs Let them be as Naboth's Vineyard to Ahab gall in their mouths rottenness to their Names a moth to their Families and a sting to their Consciences Break in sunder O Lord all violent and Sacrilegious Confederations to do wickedly and injuriously Divide their hearts and tongues who have bandied together against the Church and State that the Folly of such may be manifest to all men and proceed no further But so favour My righteous dealing O Lord that in the Mercies of Thee the Most High I may never miscarry XV. Vpon the many Jealousies raised and Scandals cast upon the KING to stir up the People against Him IF I had not My own Innocency and Gods Protection it were hard for Me to stand out against those stratagems and conflicts of Malice which by Falsities seek to oppress the Truth and by Jealousies to supply the defect of real causes which might seem to justifie so unjust Engagements against Me. And indeed the worst effects of open hostility come short of these Designs For I can more willingly lose my Crowns than my Credit nor are my Kingdoms so dear to Me as my Reputation and Honour Those must have a period with my Life but these may survive to a glorious kind of Immortality when I am dead and gone A good name being the embalming of Princes and a sweet consecration of them to an Eternity of Love and Gratitude among Posterity Those foul and false Aspersions were secret engines at first employed against my Peoples love of Me that undermining their opinion and value of Me My Enemies and theirs too might at once blow up their Affections and batter down their Loyalty Wherein yet I thank God the detriment of my Honour is not so afflictive to Me as the sin and danger of my Peoples Souls whose eyes once blinded with such mists of Suspicions they are soon misled into the most desperate precipices of actions wherein they do not only not consider their Sin and Danger but glory in their zealous adventures while I am rendred to them so fit to be destroyed that many are ambitious to merit the name of my Destroyers imagining they then fear God most when they least honour their King I thank God I never found but my Pity was above my Anger nor have my Passions ever so prevailed against Me as to exclude my most compassionate Prayers for them whom devout Errors more than their own Malice have betrayed to a most Religious Rebellion I had the Charity to interpret that most part of my Subjects fought against my supposed Errors not my Person and intended to mend Me not to end Me. And I hope that God pardoning their Errors hath so far accepted and answered their good Intentions that as he hath yet preserved Me so he hath by these Afflictions prepared Me both to do Him better service and My people more good than hitherto I have done I do not more willingly forgive their seductions which occasioned their loyal Injuries than I am ambitious by all Princely merits to redeem them from their unjust Suspicions and reward them for their good Intentions I am too conscious to My own Affections towards the generality of my People to suspect theirs to Me nor shall the Malice of my Enemies ever be able to deprive Me of the comfort which that confidence gives Me. I shall never gratifie the spightfulness of a few with any sinister thoughts of all their Allegiance whom Pious frauds have seduced The worst some mens Ambition can do shall never perswade Me to make so bad interpretations of most of my Subjects actions who possibly may be Erroneous but not Heretical in point of Loyalty The sense of the Injuries done to my Subjects is as sharp as those done to My self our welfares being inseperable in this only they suffer more than My self that they are animated by some Seducers to injure at once both themselves and Me. For this is not enough to the Malice of my Enemies that I be afflicted but it must be done by such instruments that my Afflictions grieve Me not more than this doth that