speak of to make good his cause against them We may also infer if the difference be so little as he acknowledgeth as indeed it is not much then may we sure infer that if the Ordination of the one be compleat the Ordination of the other cannot be effentially defective Augustine is impertinently cited by you Sine nostro officio est plebi certa pernities Without our without the Episcopal office there is certain ruin to the people For though Augustine were a Bishop and wrote to a Bishop as you say yet by that without our office he plainly means the office of the Ministery in general not of Episcopacie For he makes it lawful to flee in that Epistle as Paul did when there be others to look to the Church Fugiant saith he ubi ab alijs qui non ita requiruntur non deseratur Ecclesia sed praebeant cibaria consenvis suis qui aliter vivere non possunt Let them flee where the Church is not forsaken of others that have not such an eye upon them but they will minister spiripual food to their fellow servants which otherwise cannot live Now what were those others not Bishops for there were not many of them in one City or Countrey but Presbyters But now you will prove it by the Protestation and Covenant First by the Protestation You have vowed in the presence of Almighty God to maintain the true reformed Protestant Religion expressed in Doctrine of the Church of England Add I pray you against all Poperie and Popish innovations And you must remember again presently upon the framing of the protestation there was an Explanation put forth before it was taken in the Countrey or Citie that under the Doctrine of the Church of England the Discipline then in the Church of Egland was not included So your Argument from the Protestation is of no value But yet let us see what you can say for this out of the Doctrine of the Church of England First the ordinary way to heaven is by the Word and Sacraments No man may preach and administer the Sacrament but he that is lawfully called and sent none are lawfully called and sent but they onely who are called and sent by those who have authority Bishops and onely Bishops have authority to send in this kinde Article 39. Here you play leger-demain for the Article holds forth the way of ordination by the Book of Consecration to be a lawful way but not the only lawful way For the Composers of those Articles knew very well that there was another way of ordination in other Churches whom they alwaies held as sisters which they did not with the Papists condemn though the Article approve the English way and that being held forth as a lawful not the onely lawful way it hinders not but others may be authorized to ordain as in other Reformed Churches and therefore if the Protestation for the maintenance of the Doctrine of the Church of England were without exception against the Discipline it will not prove your no Bishop no Priest The Book you say was composed in the dayes of King Edward the sixth by those holy men who after were blessed Martyrs But these men I must tell you were not of your minde that the distinction of Bishops from Presbyters was any other then what Jerome had taught them by humane custome * Dr Downam in answer to his reply is driven to this If the Bishops better informed concernning their functions had now reformed their judgements that is to hold their offices not by humane but Divine disposition In his answer to the Replyers Preface who had prest him with the judgement of Whitguift and Jewel nor held the power of the keyes belonged onely to them for in this Book of ordination they charge the Presbyter not only with care in Word and Sacraments but the Discipline of Christ too And whereas you add That the Articles were confirmed 13. Elizabeth and subscription enjoyned You should remember it was with limitation so far as they contained the Doctrine of the Church not the discipline You conclude thus far with the Protestation But yet a little further I pray you For the Protestation adds that the Doctrine of the Church of England is to be maintained against all Popery Now you may finde in Bellarmins lib. de Clericis your argument of no Bishop no Priest so no Sacrament so no Church wherein all Protestant-writers oppose him English and others and therefore surely the Doctrine of the Church of England rightly understood condemns your position which is a position in Popery to overthrow Protestant Churches CHAP. IV. PARAG. 2. Where in is shewed that the National Covenant doth not engage to uphold Episcopacy In Answer to Doctor Boughens fift Chapter IN your fift Chapter you attempt to prove that the solemn league covenant engageth to maintain Episcopacy I might tell you this is nothing to me nor to the matter for whatever you fancie of the Covenant they that framed it will follow it in their own sence and if any Covenanters be of that minde as you are that not your but moderated Episcopacie that is a Super-intendencie over a Presbyterie be neerest the word of God yet they were not so considerable as to be able to make peace without abrogation of Episcopacie nor without peace to preserve King and Kingdom If they could then my Treatise were answered by change of circumstances that argues the lawfulness of the Kings condescention chiefly in that circumstance But to the matter it self you have not nor do you here bring any thing to satisfie First Parag. 1 2 3. You come with your Crambe his coctâ That no salvation but by hearing and Sacraments nor these without mission The Apostles were sent of Christ and they sent others Titus and Timothie to ordain Ministers To all which I have answered before and in part cleared it That the Apostles and Timothy and Titus their assistansts as Evangelists were extraordinarie officers and ceased and that the onely ordinary officers now are Pastors and Teachers Ephes 4.11 Touching whom the Apostle gives direction 1 Tim. 5. Titus 1. under the name of Bishops and Elders and these are Successors of the Apostles to all that power that is ordinarie and neceslarie in the Church and among these ther 's by Gods law no prioritie but of gifts and order delegated by election But for any Bishops that are of the same order with the Apostles it s a strange and groundless notion Almost all Divines tell you that Apostleship was an extraordinarie office that ceased and though an Apostle may be said allusively to be a Bishop yet a Bishop may not be said to be an Apostle yet these things you over with again in this Chapter and tell us of two sorts of Apostles the Apostles of Christ and the Apostles of the Churches Philip. 2.25 2 Cor. 8.23 Whereas I have shewed you that for Epaphroditus he is said there either to be a messenger onely from
ignorance but it grieves you more that I should say the oath in this respect is vinculum iniquitatis and say Parag. 4. I wilfully scandalize divers Princes of blessed memory and charge them almost as deeply as St. Peter did Simon Magus with the bond of iniquity Acts. 8.23 Al-most we say in the north saves many a lâ—e for is affirming that Princes for want of light which they wanted means for do ingage themselves with a pious zeal but not according to knowledg charging them with a crime answerable to Magus his base self-seeking hypocrisie or so inconsistent with a state of grace If it should what case do you put king and Parliament in which more then once charge them with perjurie But tell me sincerely do you not think in times of Poperie many unlawfull things were given to the Clergie and that many Canonicall priviledges were unlawfull Sure either their immunities or the reformation of them was unlawful had you rather condemn the reformation then the corruption for fear of obliquely blaming the ancient Princes Do you not hereby cast an imputation on those latter Princes whom you are more bound to respect Your parag 5. is a scornful Ironie hinting somethings false somethings irrational false it is That what immunities were unlawful in Bishops We would challenge or inherit their anti-Evangelical pomp and as irrational is it not to apprehend that divers scores of Presbyters marshalled into Presbyteries in the several parts of a Diocess may not more easily see and more speedily take course to redress errors and applie general remedies for the reclaiming of the scandalous then one Bishop over divers hundred Congregations some of them the better part of a hundred miles from him The Diocesses of Bishops heretofore were called Parishes and indeed at first few of them equal to some Parishes in England and yet then they had Presbyters Now their Diocesses are as large as Shiers nay it may be contain more Shiers and Presbyteries discarded Is not this prejudicial to the edification of the Church Besides have you not heard what Queen Elizabeth used to say That when she bad made a Bishop she had spoyled a good Preacher And how few of that rank imitate the Apostles diligence or charge for preaching 2 Tim. 4.1 2. Is not this a sign that the greatness is cumbersom Yet we denie not that there was preaching under the Bishops but I am sure there was the less for many of them they silenc'd Preachers prohibited preaching on Lords daies Afternoon c. And there was censure of manners but yet Visitations were but once a year and Presentations to be but twice and might not many a man fall into and perish in sin for all this Besides that their censures were more nimble against me for strictness then loosness or prophaness I believe therefore the intelligent Reader will not be scoff'd out of his belief of what I have hinted Your Parag. 6. Begins as you call it with distempered foame ends with appeal to last judgement which is one main thing which hath made quiet me under Prelatical oppression having referred my self to him that judgeth righteously More of your foame you cast in your fume Parag. 7. First you ask Why we are fallen from abolition to alteration I answer this alteration will prove an abolition to them quâ Bishops do not you fear Next this alteration you jeer not sparing to abuse Scripture to adorne your sarcasms and yet I confess htis alteration of the jurisdiction into more hands and of the means of Bishops to maintain more mouthes to preach the Gospel is the best plea I have against Bishops I confess it is and you shall never prove it anti-Evangelical or anti-Christian But I by it shall blow off all your aspersions that you lay upon me as an enemy of the Church and Ministery in my plea against Bishops whereas this one thing shews I seek the good of both and that rationally Parag. 8. You trifle again about the word altar the vanitie of which exception was before shewed After you cast about your foame which deserves no answer but indignation but whereas you would abuse Saint Augustine to prove me an Heretick citing out of him that he is an Heretick that for any temporary commodity and chiefly for his own glory and preferment doth either raise or follow false and new opinions Mine answer is that I have proved my opinions grounded on Scripture and so neither false nor new And for any end of mine in it besides the peace of the land and the edification of the Church I leave my self to him that tries the heart and reins Parag. 9. You come to examine what I said touching the legalitie of your priviledges that if they be held by law the Parliament that hath power to alter all laws may alter those laws and so the immunity ceaseth You here first grant you claim no priviledges but what is legal but you cavil at that which is said that the Parliament hath power to alter all laws nay you affirm it is Atheisticall to affirm that the Parliament can alter the laws of God but all this is but trifling for you know by laws I mean only humane laws of their own making and all laws are understood by me divisim not conjunctim that is they have power to advise upon any particular law whatsoever or whomsoever it concerns and if on advisement it seem conducible to weal-publike to alter it they have power to proceed to alteration and so the Londoners themselves whom here you would jeer or provoke against me would not I am sure they should not deny the Parliaments power to alter any of their immunities that are convinc'd prejudicial to the weal-publique Parag. 12. To that which I say upon the alteration of the law the immunitie ceaseth you in effect deny the conclusion for you answer not the argument convincing but hold the Thesis You add indeed that an ordinance was never conceived sufficient to alter a law but what 's this to the purpose who speaks of ordinances my argument runs of laws If any think themselves absolv'd from the oath of alliegance by an ordinance let them bear their burthen neither do I go about to absolve the King from his oath of protection as you here calumniate me but interpret the bond rationally which you cannot answer and so vent your self in impertinent accusations But you conclude Parag. 13. that suppose there be such a law could it be just c. You are pleased to acknowledg our priviledges to be our rights how then can they be taken from us without injury 1. You alter the state of the question for every injurie is not perjurie the quaerie was whether they could be taken away without perjurie 2. I acknowledg them your rights that is such as you have a legal claim to while the laws thus stand but these your rights were of three sorts 1. Some of your Canonicall priviledges at least formerly were corrupt Such were
allow all this and in as full words pag. 4. of Case resolved but I affirm this office by its incroachments excluding Presbyters and Canonical priviledges which it challengeth is grown burthensom instead of useful and the incumbents for the general much degenerate both neglecting the main of a Pastors office preaching and abusing their power to the hindring of it in others And for that which you add of the forfeitures of other Corporations as that of Drapers or Grocers or the City of London it self I believe if the King had conquer'd you would have been as ready as any to have impleaded the Companies of London of forfeiture for assisting in the War against him And who knows not that Corporations may and often do forfeit and lose their Charters of priviledges by abuse and misdemeanours For what you say ' of Parliaments power Parag. 6. I would you would alwaies speak so modestly By Parliamentarie power when I speak so largely I take it as containing the three estates the King the head and the Lords and Commons as the body yet I abhor to think of ascribing to them power to make that which is unjust just as I do disdain that comparison of the witness brought by me against Episcopacie to that brought against Naboth by suborned Knights of the Posts for the testimonies I brought were out of the Scripturures of Truth But Parag. 7 8 9. We have a great out-cry made but the best is it s a great deal of cry and little wooll The out-cry is at these words If King and Parliament release the engagement in the case of money the engagement were gon in law though not in equity The Order would be valid in law though in jurious First you question the validity of an Order of Parliament but you should remember I speak of an Order past by King and Parliament and that amounts to a law and later laws over-rule former Then you bid men take heed of their purses for I speak of sums of money But this is but to make a noise for you know my Opponent brought in the instance of money and I did but answer about it But the greatest out-cry is at this gon in law not in equity valid in law though injurious behold say you law without equity God bless me from such law I say so too but the Divinity is good enough by your leave For were not the Statutes in Queen Maries time laws though injurious And the Martyrs brought to a legal tryal by the Statute-laws of the Land though injurious ones This is so plain that no rational man can deny it and all the shew you make to the contrary is but from the word Jus because that properly signifies such a constitution as is just But if an unequal Statute may not be called Jus properly may it not be called Lex or a Statute-law your own word * Your self say pag. 40. Lex non obligat subditos in foro conscientiae nisi sit juste The law binds not Subjects in the Court of conscience unless it be just But then this implyes in foro humano it doth which agrees to what I say but that you have a minde to quarrel pag. 94. l. 12. shews that you are not so ignorant as not to know it nor so impudent as to deny it And therefore your accusations here of Divinity without conscience c. are Sophistical and childish or malicious whereas you say I stretch my conscience and justifie a power in the Parliament to do injury and not onely so but a power to make laws to justifie this injury It s a most false slander I say there is in King and Parliament that Peerless power that their agreement makes a law but if they stretch this to unjust things they abuse their power and become injurious and sin yet we have no plea against them in law that is in foro humano but in equity and conscience Parag. 10. You quarrel in like manner with those words So if there be no injury the King and Parliament may cancel any obligation which your dulness or passion makes you not understand and so you play the ape with them The meaning is this The King and Houses being the supream power what they ratifie stands firm and what they abolish no man can claim by any constitution of the Nation And in matters not injurious they may lawfully put this power committed to them into act Now Parag. 11. It may appear that you well understood what I meant in distinguishing between law equity in that you say What is according to law true law is lawful Why do you say true law but to note a distinction of laws Some are made by lawful authoritie and so valid in foro humano in mans Court yet that authoritie observes not the right rules of equitie but abuseth power to decree unjust things and so it is a law but not a true law that is not a law for that intent that laws were ordained to prevent injury not decree it I conclude therefore that you make these rehearsals of law without equity ad faciendum populum against your own conscience but the intelligent will see and deride this beggarly fraud Parag. 12. You harp upon the old string that an office can forfeit nothing And I grant it of such an office that is of God and of such priviledges as are necessarie or usefull but neither is Episcopacie such an office nor their large jurisdiction and great pomp such priviledges Parag. 13. Runs on the same string touching an office instituted of God which Episcopacie is not though Ministrie be And then kindly as often formerly grant the question that of priviledges perchance there may be a forfeiture where they prove prejudiciall to the publike good and so waves the question from that which is de jure of right which he hath been disputing all this while to that which is de facto of the fact of prejudice to the publike in which question how confident soever he be in the negative I must mind him that not he and the Prelates nor I that are parties but the King and Parliament must be Judges For what you say out of the great Charter Parag. 14. ' We grant to God and confirm the Church of England free c. I answer but the Bishops are not the Church you do not I hope approve that popish language they were then but a part and an unsound part being vassals to the man of sin Yet William the Conqueror did ill to appropriate Church-lands for covetousness and for it might miscarry so did they for the same cause rob the Temples of the Heathen Deities whence the proverbe Aurum Tolosanum in Aulus Gel. Noct. Attic. lib. 3. c. 9. Yet they did well that conscientiously abolish'd both Idols and Temples What you add that in strictness of Reformation Episcopacy was continued in England as most useful for the Church How this observation is connected I know not It is a suddain
the Pastor some to the poor some to other pious uses but when your Prelates grew Lordly the like not that and therefore by little and little they changed the Deacons office and made themselves proprietaries of the great revenues and thereby great Princes and you can abuse Scripture to confirm it as the Papists do to exalt the Pope But Paul say you commanded Timothy that the Presbyters be well provided for 1 Tim. 5.17 And to what purpose was this charge unless he were to provide for the Presbyters of his Church For very good purpose as the Apostle shews you himself 1 Tim. 4.11 These things command and teach He was to teach it others to perform it for though he set Presbyters on work in some sense yet it was not for himself but Christ and his Church and they who reap'd their spirituals were to pay them temporals 1 Cor. 9. And you dream when you talk of Timothyes table or allowing maintenance Alas he had no Palace then he kept no Prince-like table to feed his Presbyters these fancies will be ridiculous to learned men especially to Bishops to lay the charge on them to maintain all the Presbyters in their Diocess Yet you say in those times Bishops and Presbyters were used to live in the same house What all the Presbyters in a Diocess and in the Apostles time Alas Sir they were like their Master they had no houses but what they hired nor no tables but where they sojourned as appears by Divine story With what face can you deliver such improbabilities But Parag. 10. You enquire Whence the want of maintenance for preaching Presbyters ariseth and you answer it is from the appropriation of tythes at the dissolution of Abbeys This is true in part but not in the whole for I believe the greater part of Appropriations are held of Bishops and Deans and Chapters and if the Bishops be to maintain the Presbyters and withhold the tythes who is the thief now At least thus far the attempt is just to restore their impropirations And I must tell you this too That there was scarce any Gentleman of any ingenuitie or affection to religion but he made a far more considerable addition out of his impropriation to the incumbent then either Bishops or Deans and Chapters Though the one purchased them when the other swore they came into them freely Nay some Gentlemen resigned their impropriations freely I can hear of no Bishop that hath done so though you say they are bound to maintain their Presbyters You close with a jeer but therein discover your ignorance Impropriations were injurious you confess and if they be not valid in law why do not you supply the cure of some great impropriation and recover the tythes in a legall way if you cannot my position is truth and so not dissonant from the God of truth Parag. 11. You bring my words that if Bishops Lands were bestowed on Presbyters This would be not ruine but to rectifie the devotion of former ages which you say is somewhat like Cardinall Woolsey's pretence who dissolved fourty small Monasteries of ignorant Monks to erect two goodly Colledges for the breeding up learned and industrious Divines was not this to turn impediments into helps was not this as fair a pretence as mine yes the very same and I think few godly and rationall men will disallow it But you would prove by the event that this was not accepted of God because his Colledges were not brought to perfection But vulgus res eventu metitur it s for vulgar capacities to judge of things by the event not Doctors of Divinitie And had Cardinall Woolsey think you no other sins to make God blast his design but this pious attempt Sure no man that knows his story will so judg but this gave occasion to profuse sacriledg but occasions are not alwaies culpable of ill events unless they becauses also as this was not but the covetousness and igonrance with other lusts of ill-guided men Parag. 12. you enquire what the meaning of these words is this will turn pomp into use I answer not what you say but so that wealth which of late served for the useless pomp of one only Princely Lord Bishop would provide many able preachers for the use and edification of the Church But you proceed and say that the power of Bishops which were the main impediments to schism and heresie we have covenanted to root out and have brought in all helps to irreligion and Atheism c. But this is but a false suggestion of yours for though the power of Episcopacie as Jerome saith was first erected to prevent schism yet amongst us of late as I have shewed it was the great occasion of schism the fautor of divers heresies That there have of late appeared more heresies and schism among us then formerly is not because Episcopacie was pul d down but because we were so long without Presbyterie setled which is yet but lamely done for where that is setled it would far better prevent the rise and growth of heresie then Episcopacie as King James demonstrated to Mountague Bishop of Bath and Wells demanding of him upon the occasion of Legatts Arrianism what the reason should be that Scotland was so free from schism and heresie when England was far more pestered with both The relation out of a learned Author you may take as followeth When Legatt the Arrian and Weakman Scoti paracl contra Tileri praen from the relation of a Courtier of good credit lib. 1. c. 8 that affirmed himself to be the Holy Ghost were put to death Mountague Bishop of Bath and Wells ask'd King James seriously whence it was that England did bring forth Sects heresies schisms insomuch that many families before we were aware separated from us and fled away whereas no such thing was observed to happen in the Church of Scotland To whom the King as most skilfull in this cause most wisely answered That such was the Discipline of the Scotch Church that it was impossible for such things to fall out amongst them for first saith the King you must know that every Church hath its Pastor alwaies resident and vigilant in his parish and this Pastor hath joyned with him Seniors and Deacons which every week meet together at a set time and place for the censure of manners that almost the whole flock is known by face to the Pastor and the conditions disposition and religion of everyone is made apparent no heresie therefore can spring up in a Parish without notice taken by the Pastor and to prevent the rooting of any error in a Pastor They have every week their Presbyteries composed of all the Pastors in a Shrievalty or Deanrie in the chief City of that precinct and this not only to decide the more weighty questions touching manners but also to try doctrine it self Here do prophesie at least two whereof the first doth only open the text and expound it The second doth give the
use exhortation and application This finisht the rest meet together and the two speakers go aside untill the Moderator of the Presbyterie asketh every ones opinion of the doctrine delivered And if to say no worse they do but smell out any thing either it s forthwith buryed by common suffrage or if the Presbytery be divided in any question yet at least the whole matter is husht in silence untill the next Synod which come twice a yeer Hither come all the Pastors of the whole Province accompanied with their Elders as the state of every Church requires The Moderator of the precedent Synod begins with a Sermon and then either a new Moderator is chosen or which seldom falls out the old is continued The question refer'd to the Synod is either composed or husht up again in silence and refer'd to the National Synod held once every year Hither come not onely the Pastors but the King or his Commissioner and usually some of all degrees sufficiently furnisht with judgement and authority to compose any controversie so Heresie is stifled in the very birth So you may see that Presbyterie is a better way to keep out or under Schisms and Heresies in King James his judgement grounded on experience then Episcopacy For what you add That the Pulpits and Presses are lock'd up to all Orthodox men Is false if to any it is my grief I am not to answer for others faults Parag. 13. You say It s true and not true that by Parochial Pastors the work of the Ministery is chiefly to be performed True you say it is in the Fathers sence not in mine But my sence I shall prove to you is Scripture sence For Pastors in my sence are such as were ordained Act. 14.13 and Tit. 1.5 in every Church and were by the Holy Ghost made over-seers of them to feed them Act. 20.28 This you confess for these places you understand of presbyter-Presbyter-Bishops And I hope you will not oppose Fathers to Scriptures if you do you know who must fall Gal. 1.8 It s true that the place of a Bishops jurisdiction was sometime called a Parish But that Parish was usually not so bigg as some Parishes in England now If they were how could six Bishops be assembled to the censure of every Presbyter as the Canon was sure thats above the number of all the Bishops that are in one of our Provinces which grates hard on your Diocesans shewing how unlike they are to ancient Bishops ' Nor are the ordering of the Church or ordaining of Presbyters without the sphear of Presbyters by any law of God but humane custom No nor are these the chief works of the Ministery No Doctor Preaching and sound Doctrine are the chief acts of the Ministery which deserve most reward as you may see 1 Tim. 5.17 and 1 Cor. 1.17 and therefore when Saint Paul reckons up Ministers and their Ministerial acts governing comes behinde teaching 1 Cor. 12.28 Rom. 12.6 7 8. But Parag. 14. You think to prove ' That your Bishops do the chief work virtually from an axiom in philosophy propter quod aliquid est tale illud ipsum est magis tale But herein you shew your self as bad a Philosopher as Divine for doth propter quod note out an efficient cause or the final cause think you You are therefore mistaken in your axiom which is false being as if you had said Presbyters are made Preachers propter populum for the people ergo the people are more Preachers A wise conclusion We have a rule indeed quicquid efficit tale est mag is tale And I will grant that they that ordain Preachers ought to be more Preachers themselves but that you know is false in experience in most of your Bishops therefore you should know that such Axioms are true onely in natural not in voluntary causes as the Logicians will teach you Neither are the Bishops the total causes of Preachers Alas at the most they give them but Commission to use their gifts authoritatively which gifts they have from God and are the fundamental cause to make them Preachers Nor can Bishops alone ordain Presbyters that I have proved before And what if I should prove it now by an axiom of philosophie Generare sibi simile To beget his like is the affection of a living creature And Presbyterie you know is a living office ergo Presbyters may ordain Presbyters I believe you will sweat to give a rational answer to it What you add about ordinary Courts of justice and Parliament Sir though I count the Parliament the supream Court yet justice is chiefly done by inferiour Courts because it ordinarily lies on them and the Parliament is onely to supply and rectifie their errors But you proceed and Parag. 15.16 Compare the Ministers to souldiers in an Army and to Mariners in a Navy and your Bishops are as the General they are as the Admiral So then the people are no part of the Ship or Army or else you level the Presbyters with the people whom the Holy Ghost calls their guids set over them Such similitudes you use to make But every Preacher is not fit to be a Bishop that 's your judgement but the Holy Ghost saith none should preach except he be sent and none should be sent but such as are fitted to take the care and over sight of the Church and that 's the Holy Ghost's Bishop Whatever your opinion is see 1 Tim. 3.5 Acts 20.28 Indeed such a Bishop as you would have Monarchically to govern a whol Diocess of a Shier or two cannot be made ex quolibet ligno but neither Scriptures nor primitive times acknowledg any such Bishop But such a Bishop as may joyn with others in the government of a Church a meaner man may be without prejudice for others maturitie in judgement may help his want of experience What you object Parag. 17. about the Levellers Doctrine is sutable to this Is but a capritious fancie of your own for God hath comprized all ordinarie Ministers under the same name of Pastors and therefore man can make no difference among them but for orders sake Neither do I go about to level all Benefices you know there is a difference in a great disproportion which may be for men of different parts But Parag. 18. You exclaim because I say there will be no danger of sacriledg in my way And first you say to overthrow Episcopacy is to overthrow the Church and for that it s not enough for you to abuse a Father but an Apostle too for when Saint Paul saith we are built upon the foundation of the Apostles and Prophets Ephes 2.20 What 's that saith Beza but Jesus Christ So the Apostle who is the best interpreter of himself explicates it 1 Cor. 3.9 and adds Planè est Anti-Christus quî sibi tribnit quod unius Christi est He is plainly anti-Christ that arrogates to himself or to any other what is onely Christs What think you of this Again those that
words of the oath The only objection as I conceive which lyeth against this is that though it be not in the Kings power to uphold them yet it is in his power not to consent to their fall Answ If the king should be peremptorie in denyal what help would this be to them Such peremptoriness in this circumstance might indanger his Crown not save their Miters Besides though it be in his power to deny assent to their abolition in a natural sence because voluntas non potest cogi yet is it not in his power in a morall sence because he cannot now deny consent without sin for if he consent not there will evidently continue such distraction and confusion as is most repugnant to the weal of his people which he is bound by the rule of government and his oath to provide for CHAP. XI Shewing that the King is not bound to protect the Bishops honours with the lives of his good subjects in answer to Doctor Boughen's 16. Chapter I Proceed to the answer of your 16. Chapter entituled how far forth the King ought to protect the Church and Bishops You begin it is confessed to my hand that the King is engaged to his power to protect the Bishops and their Priviledges as every good King ought in right to protect the Bishops and Churches under their government It is confessed that these are the expressions of the oath as it is set down by the Reviewer but you should conceive that I propose these two clauses as limitations of the kings engagement that is 1. To his power 2. only so far forth as in right he ought and I do not say the engagement is put upon him by the Author as you ignorantly suggest but that these are the expressions of the oath delivered by the Author but he is not in right bound to protect their priviledges against an orderly alteration by act of Parliament if any appear inconvenient to the whole body for that is not right Parag. 2. You confess the King is not bound further to exercise his power in protection of Bishops then he can do it without sinning And I after prove he cannot so protect them as to denie a Bill in that circumstance of affairs he and the land were in without sin what you answer to my proof will be seen in the sequel of this Chapter How I have answered your proofs that he cannot let fall Bishops without mischief to his people c. in your eighth Chapter let the Reader judge In that you say parag 3. That the Kings interposing the power he hath vexeth my confederacy Is I doubt your wilful ignorance for the frame of my Book might clearly enough hint unto you that I neither was of nor liked any confederacie against the King Neither have I as you say parag 4. Confest that what the King hath done is right Right it is indeed upon his principles But I do not think the King is bound in right to maintain Bishops in statu quo in the state wherein they were and he is willing now to regulate them by their Presbyters But whatever I confess in justification of the King is not as you say the justification of an enemy unless he that pleadeth prayeth suffereth for the King and his just and Kingly libertie be his enemy because he is against the usurping power of Bishops Parag. 5. If after all this he must perforce let the Bishops fal you and your schism have much to answer for Still a Slanderer it s none of my schism to force the King to let them fall for though I prove he may let them fall and that it is for the advantage of the Church that they should fall yet I was alwaies against forcing him to it for I think it is much more reason that his conscience should be left free in its determination then my own or any private mans in as much as God hath set him in so high a degree of eminencie in his Kingdoms But that you say the sword was never drawn on the Kings side to maintain Religion established They never learn'd to fight for Religion It is an ignorant speech misbecoming a D. D. For what juster cause of War or more weightie then to maintain Religion establish'd It s true we may not fight to set up a Religion which is true against the laws and authoritie of the land where we live that were against the direction to Christians under Heathen Emperors Rom. 13.1.2 But to joyn with authoritie to maintain Religion establish'd supposing it true with the last drop of our blood is the most glorious quarrel and so I doubt not but the Royal partie learned though not from you yet from better Divines For your clinch about good subjects It s frivolous for the War costs blood on both sides and the King loseth on both sides for all are his subjects and I doubt not but he hath good Subjects on both sides in regard of meaning and intention though its true one side must needs be in a grand error Parag. 6. You confess it is an hard case for one man to engage his life for the maintenance of anothers priviledges But who did so Not a man say you engag'd himself but by the Kings command which you after prove and state the question us you please But this is but to shuffle and alters the state of a question to elude the force of an Argument which you cannot answer That which I said was it was not equal for the King to engage by his command the lives of some to maintain the priviledges of others which I spake upon this supposition That if the King had condescended in point of Episcopacie the War would have been at an end Laws restored to exercise c. For both City and the Scotish Nation would have closed with him and for this cause alone viz. to maintain power of Bishops I say it would not have been equal to have engaged the lives of others nor were they willing as I have been informed Nobles nor others It may be the King thought condescention in this would not have set him and his people in quiet possession of their rights but I cannot but wish that it had been tryed that nothing lawful had been omitted by which there was any hope to have saved a great deal of misery that his Majestie his Royal relations and the whole Nation hath suffered But Par. 7. You deny them to be others priviledges and affirm them to be the peoples because they reap spirituals from them But truely I must tell you that the people reaped but little in spirituals from many of the Bishops who seldom preached themselves and rob'd many people of their spirituals by silencing their Ministers and though there were no Bishops in England the people may reap spiritual things from the Clergie as plentifully if not more then ever they did as well as without them they do in other reformed Churches But what you add That in
motion I may also justly take occasion to give notice that our Reformation hath been counted defective for keeping up Episcopacy in its height and not either abolishing it or at lest bringing it within the ancient limits with a Presbytery which now is offered by the King And what other reformed Churches can the Author name but it was part of their Reformation to take away Diocesan Episcopacy Parag. 15. You express a needless grief to hear from a Preacher of the Word that the Bishops must lay down wealth honour and Mytres or else the Crown must run an hazzard Are you sorrie to hear a Preacher speak the truth hath not the Crown run an hazzard in this respect as well as others But whereas you say I give notice of what hath been the cause of my factious preaching you falsly slander for though I know no cause that I should have had to grieve to see the Bishops stript of their greatness in a fair way yet I have as seriously and sincerely grieved for the hazzard of of the Crown as your self and have been as far from furthering it For that you add that few of the Bishops have gained so much by the Church as their breeding cost their parents It will be credible but to a few except to those that know at what rates they made friends in the Court to procure them Parag. 16. You tell me I might have done well to have directed this passage to the Parliament Truly you say true and those that know me know I have not been backward to press and perswade a condescension on their parts as well as on the Kings and that in writing too which on as good an occasion as I had to print my Case may see the light But the Bishops have not been so innocent as you make them for schism they did not prevent it but partly made it by casting out both Ministers and people for their own inventions that willingly and peaceably would have held communion in all Gods ordinances partly occasion'd it by neglect of good Discipline and rigorously requiring conformitie to humane ceremonies for Heresies they did foster them How did the most of them connive at Papists advance Arminians and Socinians while they pretended against Socinianism Blasphemie in one kinde they hinder'd not in that they let blaspemous swearers pass without discipline and enjoy the priviledges of Sacraments Atheism they promoted by hindring the preaching of the Gospel which they were enemies to for the most part to uphold their dumb Ministerie and for fear their idleness should be censured They taught rebellion against the Lord in teaching men to prophane his Sabboths They hindred not but occasioned blood-shed in oppressing Scotland with illegal impositions stirring up the King to war against them and to break his Pacification with them which was the egg that hath bred this cockatrice that is like to destroy all This I speak not of all but some of them nor out of a delight I have to rake in other mens sores but to shew you that Bishops grew not into such odium among the people for nothing nor were they without miscarriages that occasioned such a violence against them and yet for my part I grieve that the peoples dislike of them had not acted in a more orderly and regular way Parag. 17. For Seldens distinction between the Abbot and the Abbey it seems he is better at relating distinctions then practising them And its good to observe that distinction where the man is Gods instituted Officer but that neither Abbot was nor Diocesan Bishop is but both humane creatures Parag. 18. Your quarrell is at my expression of bringing Bishops to moderation which you in a jeering way say is annihilation but as wise a man as you may be deceived for though that relation or title of Episcopacie be taken away wherewith man hath exalted them yet they may retain that place that God hath given them to serve him as Pastors in some parochiall charge as they did before their Episcopacie which he that disdains or thinks nothing or that it is too low for him I dare be bold to say it is too good for him Parag. 19. For that you say that the King suffers for the Bishops obstinacy the more disrespective they not to yield that he may be enlarged if that would do it you know what Gregory Nazianzen not inferior to any of them did for peace for what you relate here and else-where in an accusatorie way of what is done to the Bishops and Clergie I might object what hath been done to the Clergie of the other side when under opposite power but I have neither furthered nor approved the oppressions of neither side but bewail them and fear Gods judgments for them And therefore in your Parag. 20. is slander out of malice or mistake that I have preacht for the Bishops wealth or Mytre c. but your opinion is at last if others be so violent to put him to it the King and his posterity must perish e're you will consent to part with your greatness and honour Sure if you count those that put the King upon this strait his enemies no wise man will count you who will rather let him perish by the rigour of others then relieve him by your condescension good friends you love greatness so that you will rather lose it with him then release it to contribute to his preservation Is this your boasted of affection and loyaltie This shews what you pretend love to the King for to uphold your own greatness not his further then it upholds yours Parag. 21. You conclude that if the Bishops knew themselves guilty of the difference between the King and Parliament God forbid but they should part with all they may c. And if they will remember the beginning of it in Scotland with the occasion they may see guilt enough especially he that called it Bellum Episcopale who it is to be feared spake the minde of the rest But yet they cannot give up what is Gods nor would I have them but for God and to God for his glory both to promote a blessed peace and to set in its proper sphear Presbyter-Bishops of his own appointing and support more able of them to feed the flock of God that may live divers years without one Sermon for many a Diocesan Bishop Case of Conscience Resolved BEsides this argument there be other insinuations brought in by the same Author that it would be dishonourable to the Kings memorie to be an unfortunate instrument to pull down Cathedrals and impoverish them c. Answ To abolish Prelacie and seize the revenue of Prelates to private or civill interest undoubtedly could neither want stain nor guilt such kinde of impropriation as hapned in the dayes of Henry the 8. was cryed out of all the Christian world over Illam bonorum Ecclesiasticorum dissipationem cum detestando sacrilegio conjunctam tecum cum bonis omnibus deploramus scelus universo