and cunning of Churchmen who often as one writeth of those that did abuse the great trust they had with the Emp. Theodosius aut stabiliâ—e impia dogmata aut arte mâ—jâ—res distractiones facere conantur ne ipsâ—rum auâ—horitas labefactetur As wise Princes as ever have beeâ—e can be or now are Have beene and may be abused by Churchmen in trust Constantine was by Churchmen moved both to embrace the Aâ—rian haeresie and to establish it by his authâ—rity and consent of a generall counsell Constantius was induced by Churchmen not onely to authorize it by decrees and acts of six severall generall counsels but to commaund also all Churchmen to approve the said acts by subscription thereunto Churchmen perswaded Arcadius to banish Chrisostome And Theâ—dosius to convocate a counsell and besett it wiâ—h armed men for establishing the haeresy of Euâ—â—ches As the mention made by Orthodox Christians and impugning of those haeresies and artifices whereby those Churchmen induced those Emperours to establish them were such acts of the duty of loyall subjects and good Câ—ristians as could not be lawfully termed a striking of those Princes through their Prelates sides So neither the historicall narration nor the preaching or writing against those acts of Bishops which argue probability of their purpose to use their power to reduce our country to Popery is noe striking at his Majestie through the Bishâ—ps sides And seeing no Bishop hath hitherto condemned impugned or accused Sancta Clara and such as applâ—ud his booke of the cryme of strâ—kâ—ng at the K. tâ—rough the Bishops sides by alleadging the writings of Bishop Andrewes Bishâ—p Monâ—ague Hooker and others and an act of commencement aâ— Cambridge in 1634. and pretended interpretations by some learned English divines of some words in the articles of the conâ—â—ssion of the Church of England to prove that the religion of the Church of England is all one with the Popish in the doctrine of â—â—eewill naturall justice perfectiâ—n de merito congruo justification by â—orkes workes of superarogation invocation of Saints adoration of images and other strange articles mentioned in the booke intiâ—uled Deus natura gratia Pag. 7.27.33.55 68.133.158.181.211.212.245.260.275.276.277.307.316 and 318. Yea seeing it caâ— be prâ—ved by irrâ—prochâ—ble witnesse that the Printer of that booke affirmed before â—ufficient witnâ—sses that he made two impressions of it at London by his Graces allowance and that the Prelates thought the boâ—ke was to the advantage of our Church because a Popish author of it alloweth us the name of a Church and approveth the doctrine of our English divines out of whose writings notwithstanding he citeth nothing but Popish doctrine Jt is to be wondered that a man of such temper and moderation as his Grace should affirme that by the defendants mentioning the innovations which he alloweth the making of the K. is struck at through the Bishops sides and his Majesties honour safety and religion impeached for if Prelates teaching by their writings the Popish doctrine mentioned by Sancta Clara be no impeaching of his Majesties honour safeâ—y and religion the defendants mentioning of other acts of Prelates tending that way is no striking at the K. through the Bishops sides nor any impeaching of his Majâ—sties safety honour and religion What Prelates dare doe or have done other subjects may say they doe or have done without being obnoxious thereby to the imputation of striking through their sides at the K. or of impeaching his honour Majestie safety and religion GOD be thanked 't is in all points otherwise with you For God â—ath blessed you with a Religioâ—â— heart and noâ— subject to change Arch-B And He hath filled You with Honour in the Eyes of Your People And by â—heir Love and dutifulnesseâ— He hath made you safe The love and dutifulnes whereby his Majestie is safe is not that which is professed unto him Observ. and expressed in the smooth and faire words of such as by sundrie artifices have got much benefitt or some â—att benefices from him or of such sycophants and parasites of Court as â—till hunt after them but onely that which is brâ—d in religious hartes by the zeale of that religion which as well the late Parliament as many of his Majesties best subjects shew a feare of innovaâ—ion of I hope they are not many that are unthankfull to You Arch. B. or to God for You. â—bserv Of Bishops and such as have had great benefitt or benefices from his Majestie there are many more unthankfull to him then amongst all those that had never one groate of benefitt or place of power from him in the rule of either Church or State and all such as are either enemies or ignorant or unjust judges to the happines which they enjoy under his Majesties raigne are either fiery and fierce Papists or lukewarme Conformists that measure their duties by their benefits and private endes and measure their gettings not by their deservings but by their desires whereby Quicquid iâ—s infra votum venit beneficij nomen amittit â—rch B. Yet I shall desire even these to call themselves to an account and to remember that Blasphemy against God and slandering the footsteps of his annointed are joyned together Psal. 89. â—bserv Albeit there are divers good places of Scripture as well against slandering the Lords annointed as there is against blaspheming of God yet in the place cited by his Gr blaspheming against God and slandering the Lords annointed are not joyned together as his Gr pretendeth for the words both according to the originall and as they are translated in the translation commaunded by K. Iames can be and are but these wherewith thine enemies have reproached O Lord wherewith they have reproached the footsteps of thine annoynted It is true that in the booke of Common prayer the word THEE is foisted in whereunto if his Gr doe rather cleave then to the Bible certainely he so blotteth blemisheth and slandereth the Bible whiles he seeketh a Text in Scripture for giving lustre and grace to the imputation he casteth upon those men whom be accuseth of slandering But suppose the Bible even in the translation made by the command of K. Iames were to be ruled by the booke of Common prayer which the Prelates thinke they have power to straine and change at their pleasure in that case either the Prelates must be esteemed our Princes and Soveraignes annointed by God or a descovery of their maluersation and such discourse of their actions and innovations as they are offended at cannot be esteemed a slandering of Gods annointed and so his Graces words in this place doe seeme impertinent either for that quality which they imply of Prelates persons in our Country or in the desire which his Grace expresseth for having men to remember here that blasphemy against God and slandering the fooâ—esteps of his annointed are joyned together But then as I desire them to remember â—o I doe most humbly beâ—eech your Majesty to
account with Your selfe too Arch. â— And not to measure your peoples love by the unworthinesse of those few For a loyall and obedient people You have and such as will spare nor Livelyhood nor Life to doe You service And are joyed at the heart to see the Moderation of your Government and your constancy to maintaine Religion and your Piety in Exampling it As those that feare prejudice to Religion by the Pâ—elates craft and unlawfull ambition Observ. are his Majesties most faithfull subjects and most to be trusted unto in a defence of his soveraignty against the Pope and Spanyard and all forreyne enemies of his greatnesse so are they for loyalty love the chiefe men to be trusted unto in the defence of his Majestie and of the publike against the prejudices which Prelates ambition avarice and artifice may breed to the quyet of the Church or State by the dangerous Practises of Papists Atheists and discontented persons within the Iland And as I thus beseech You for your People in generall Arch. â— so doe I particularly for the three Professions which have a little suffer'd in these three most Notorious Libellers Persons It cannot be made appeare that any of the three Professions have suffered by any act of the defendants Observ. done against the Kings honour benefitt or power but by practise of his Gr Counsell of the command which he adviseth his Majestie to lay upon the reverend Iudges not onely law and reason but the Kings honour likewise would mightily suffer For howsoever it is very consistent with justice and his Majesties goodnes to putt whatsoever he thinketh fitting to the deliberation of â—he reverend Iudges yet to prescribe them what to resolve is not compatible with his Majesties wisedome and honour And seeing it seemeth as well compatible with Episcopâ—ll dignity as it is with appearance of reason and moderation for Bishops to convent in a legall way before the reverend Iudges in those Courts where Bishops are no members such as affirme that their keeping Courts issuing Procesâ—es in their owne names are acts against the Statutes Lawes of our Countrie and seeing a Senâ—ence of the Iudges in such course after hearing the reasons allegations and answers of both parties could not but shew more considerate more just and more legall then any decree or resolution of Iudges for obedience of his Majesties peremptory command without any hearing or citation of parties it is very strange to see that any greatnes of power in Church or State should have made so wise a man as the Archbishop to adventure to advise the K. to ordaine his Iudges to publish a resolution and declaration repugnant to Statutes and acts of Parliament which many understanding men affirme to be standing unrepealed especially seeing in consultations even about casâ—s wherein there is nothing determined by Parliament it is a derogation both to the liberty competent to a Counsell and to the Majestie of a lawfull Soveraigne to prescribe or command their resolutions This dâ—sire of his Grace may happen to breede a suspition in most part of his loyall subjâ—cts in Scotland that it was his Gâ— Counsell that made his Majestie in Parliament aâ— Ede in 1633. expresse what he would have them resolve in some cases put to voicing in his owne hearing and to discountenance and with his owne Royall hand write in a note as disaffâ—ctioned to his service the names of all those that voted not as his Highnes required whereby his Majesties honour as well as the liberty due to a Parliament did suffer in the opinion of his best subjects in that nation Meane while seeing upon the 12. of June it was ordered by his Majesties High Court of Starr-Chamber that the opinion of the Iudges should bee taken in the particulars which hee desireth his Majestie to cause them resolve and publish it seemeth strange that iâ— this Epistle Dedicatorie of his Gr most reverend speech pronounced two dayes thereafter his Gr willeth his Majestie to cause them resolve what is here craved for as it seemeth not to be pertinent to crave that his Majestie command the Iudges to deliberate or consider the matter after he hath done it so the matter being râ—ferred to their consideration it seemeth not pertinent to desire his Majestie to coÌ„mand what he will have them to resolve but leave it to their science conscience to declare what they judge to be lawfull in the case unlesse there bee somâ— prerogatiue not obuious to sence nor bounded with any reason either for his Gr desire or his Majestie command of such resolution â—râ—h-B And for Physicke the Profession is honourable and safe And I know the Professors of it will â—emember that Corpus humanum mans body is that about which their Art is conveâ—sant not Corpus Ecclesiasticum or Politicum the Body of the Church State or Common-wealth Bastwick hath been hold that way But the Proverbe in the Gospell in the fourth of S. Luke is all I 'le say to him Medice cura teipâ—â—m Physitian heale thy sâ—lfe As mans body is that about which the art of Phisick is conversant observ so the Gâ—spell and mans spirituall good by the preaching of it not Corpus Physicum aut Politicum is that about which the art and calling of Churchmen ought to be conversant For albeit I can hardly agree to Erasmus where he writeth that as Crocodilus anceps animal nunc in terris nunc in aquis degit in terra ponit ova in aqua prâ—edatur insidiatur ita qui aulici sunt Ecclesiastici utrobique pestilentes Yet I dare not but reverence the judgement of so learned a man where he writeth Quemadmodum mulus ex equo Asino conflatus nec equus est nec asinus ita quidam dum aâ—lici esse volunt Ecclesiastici neutrum sunt And yet leâ— me tell your Majestie Arch-B I believe hee hath gained more by making the Church a Patiâ—â—t than by all the Patients hee ever had beside There is no Bishop that hath not gained more by conversing in matters Politicall and plying the wayes of Courts Observ. and by working upon the trust they gett sometimes with good Princes sometime with weake subjects then any of them hath ever gott by labouring in the word and doctrine for which the Apostle saith double honour is due to Câ—urchmen whâ—me he designeth by the name of Presbyteri Sir Arch-B both my selfe and my Brethren have been very coursely used by the Tongues and Pennes of these men yet shall I never givâ— your Majestie any sower Counsell I shall rather magnifie your Clemencie that proceedeth with these Offenders in a Court of Mercie as well as Iustice Sincâ— as the Reverend Iudges then declared you might have justly â—alled the Offendors into another Court and put them to it in a way thaâ— might have exacted their Lives for their stirring as much as in them lay of mutinie and sedition Seeing
Court of Parliament that representative body of the Kingdome his Mâ—jesties mâ—st faithfull and least câ—â—ruptible counsell of â—â—aâ—e did find your Gr and others of your Coat innovaters of Religionâ— Neither can you make it appeare that they are innovaters Your Gr cannot make good your charge and the defendants are able to make it appeare both that there have beene and that there are now knowne some greater innovators then they or any of their abettors The repetition of this reproach of innovation is so farre from being a good probation of the truth of it as it argueth unability in his Gr to make it good and an aparant presumtion of his Gr immoderate hatred of such as are nicknamed Puritants and of his confidence that all he speaketh how false and impertinent soever shall get respect enough by reason of his eminency from the reader or hearer As those that by the Powderâ— plot an 1605. intended to havâ— blowne up the whole body of the Parliament had a purpose as some of them did ingeniously confesse if their designe had succeeded to charge the said Puritans with the reproach of being Authors and actors of iâ— So all those that greeve at the honour and power of the King and seeke the overthrow of Religion and liberty of Parliament study to make them hatefull by all sorts of calumnies whereas the truth is that those that disswade his Majestie from convening of Parliaments and those that under colour of his Authority command in the point of Gods worship a necessity of doing divers things that â—he refusers thereof esteem unlawfull and â—hemâ—elves affirme indifferent are underminers of his greatnesse and such incendiaries both in the statâ— and Church as doe what in them is to stirre mutiny and seditioâ— Arch. B. For'tis most apparâ—nt to any man that will not winke that the Intentiâ—n of these mâ—n and their Abettors was and is to raise a Sedition being as great Incendiaries in the State where they get power as they have ever beene in the Church Novatian himselfe hardly greater Observ. Though his Gr were able to suborne and produce witnesses to prove this case their testimony or probation were not to bee respected because testis deponens de intentione cordis alterius nullam fidem meretur quia humani cordis intentio soli Deo nota est Invoc super de renunc Bald. in margarita They that cannot force their consciences to the acknowledging a necessity of using ceremonies in Gods worship which they are able to demonstrate to be both unlawfull and inconvenient cannot in reason â—ee esteemed so great incendiaries either in Church or State as they that both acknowledge an indifferency in the â—eremonies that they presse a necessity of and pretend a right jure Divino to such power and jurisdiction as they obtaine from the indulgence benevolence and free graunt of their Soveraigne like as those that are or have beene alwayes the chiefe causes of troubles schismes or dissentioâ—s in the Church are and have beene alwayes apt to breed troubles in State government and may be truly called incendiaries both in Church and State and Cassandâ—r even a popish writer saith as truly as wisely that Dissidiorum in Ecclesiis causae illis assignandae sâ—nt qui quodam fastu Ecclesiasticae potestatis inflati recte probe admonentes superbe contemplerunt repulerunt Our maine Crime is would they all speake Arch. â— as some of them doe that wee are Bâ—shops were we not soe some of us might bee as passable as other men And a great trouble'tis to them that wee maintaine that our calling of Bishops is Iure Divino by Dâ—viâ—e Right Of this I have said enough and in this place in Leightons Case nor will I repeat Only this I will say and abide by it that the Calling of Bishops is Iure Dâ—vino by Divine Right though not all Adjuncts to their calling And this J say in as direct opposition to the Church of Rome as to the Puritan humour When I fund his Gr affiâ—me that some speake plainely out Observ. that the â—eing BB. is the Prelates maine crime and for instance marke in his margine Burt. Apo. p. 110. J looked the booke and funde that â—ll that Burton saith in that place after he hath instanced a number of evils which BB. havâ— done both in the Church and the Kingdome is that if there were such a fashion and danger in propounding new lawes in Eâ—gland as was amongst the Locrians hâ—e should adventure this proposition that it would please the great Senate of the land to take into their consideration whether upoâ— such wofull experience it were not both more honorable to the King more safe for the Kingdome more conducing to Gods glory more consisting with Christian liberty and more to the advancement of Christs Kiâ—gly office which by usurping Prelates is troden downe that the Lordly Prelacy were turned into such a godly government as might sute better with Gods word and Christs sweet yoke He neither saith plainly that the being BB. is a crime nor can his words affoord a ground for any such conclusion Heâ— citeth Authors there who tell that Bruno Segninas reâ—used a Bishoppricke and that Pâ—pe Marcellus saith that heâ— could not see how they that possessed that high place could be saved and that Claudius Expâ—nsius in Tom. digrâ—sâ— lib. 3. cap. 4. gives many examples of pious and learned men who refused Bishoppricks buâ— doth neither say nor citeth any man saying that it is a crime to exerciâ—â— the â—ffice of a Bishop and his writing that if there were such a custome in England as the Locrians had in propounding lawes he would adventure the proposition before mentiâ—ned to the consideration of â— Parliament is not a speaking out that it is a maine crime to be a Bishop Arch. B. biid And a great trouble'tis to them that wee maintaine that our callinâ— of Bishops is Iure Divino by Divine right of this J have said enougâ— and in this place in Leightons Case nor will I repeare Only this I wilâ— say and abide by it that the calling of Bishops is Iure Dâ—vino by Diviâ—â— right All kinds of degrees of Officers in the Church that can pretend eiâ—ther ordinary or extraordinary calling jure Divino from Gâ—d anâ— Christ immediately â—bserv Ephes. 4. 11. are designed by the names of Proâ—phets Apostles Evangelists Pastors and teachers to no man in anâ— of these degrees was there given any jurisdiction above another in tâ—â— same degree yea all authority given unto thâ—m and whereof theâ— can pretend a right jure Divino as appeareth Mat. 18 19 20. is â—neâ—ly a power to preach the Gospell to all nations teaching them to obâ—serve all things whatsoever our Saviour hath commanded and Iohâ— 20.23 is onely a power to â—inde and loose sinnes His Gr will not 〈◊〉 hope say at least cannot make good that L. B. are Apoâ—tles or Proâ—phets or that they can
breedeth in many religious harts a â—â—â—ition and feare that the forbearance of rhe words which taught 〈◊〉 people that they should not presume their fasting to be meritoâ—â—â—s hath beene purposely ordered to content Papists and Atheists 〈◊〉 to have the better occasion to teach command or breede a beleefe â—he weake sorts of persons religiously disposed that they doe and 〈◊〉 meritt by fasting â—nd this was done according to the Course of the Church Arch. B. pag. 25. which orâ—â—â—ed ordinarily names none in the Prayer but the right line descending â—here is no Canon of the Church Observ. or warrant of Scripture for reâ—â—â—ing the prayer for such as are oâ— a Royall family to those onely 〈◊〉 are of a right line descâ—nâ—iâ—g His Gâ— well knoweth that turâ—â—â— eijcitur quam non admittâ—â—â— hoâ—pâ—s and that the Queen of Bohemia 〈◊〉 ever made a part of tbâ— Câ—mmon prayer could not be left out 〈◊〉 by any warrant either of Religion or State wisedome and that 〈◊〉 leaving her out of it could not but become a scandall and offence â—â—ome breede in maâ—y an opinion that they which are unwilling 〈◊〉 have prohibited that usuall prayers be made to God for her will â—â—dge to afford her the wordly supply which her Estate needeth and 〈◊〉 may in reason expect and hope for from his Majestie and all such â—ubjects as are loyall â—ot corruptible by either Spanish or Popish â—â—sents pensions or promises if the King hath given command for â—nder his hand as his Gr here saith his Majesty hath beene abused some shew of reason suggested to him which his Grace neither â—â—ntioneth nor dare J thinke avow nor are obvious to the â—â—ce of any honest man nor likely ever to be approved by Parliam I beseech your Lordships to consider Arch. B. pag. 26. what must be the Consequence 〈◊〉 The Queene of Bohemiâ—e and her Children are left out of the â—â—llect therefore the Pâ—elates intend to bring in Popeâ—y There is no such conseqâ—ence inferred upon the onely leaving out 〈◊〉 this Collect Observ. and albeit upon this the remanent innovations made 〈◊〉 his Gr here apologized for the rigorous urging of needlesse â—eremâ—nies concurring with the knowledge which many have of discoveries made by the last two Parliament of his Graces and some â—â—her Prelates wayes bred in most men an opinion that some of the â—â—elates inteâ—d to bring in Popery neverthelesse it doth not follow â—â—at the persons which his Gr inveighâ—th against doe goe about to poison the people with a conceite that the Queene of Bohâ—mia aâ—â— her Children would keepâ— out Popery out of England and that the King and his Children will not Such Prelates as intend innovation in religion are likely to thinke it for thâ—ir ende to worke such an opinioâ— where they have power for they may expect good benefit boâ—â— from great persons abroade and great Traitors as Papists Atheists and lukewaâ—me Conformists at home by working into the harts 〈◊〉 the people any opinion which may be made use of to breede in tâ—â— kings own hart a jealousy of his Royall sister and of the hopefull Priâ—â—ces her Children Tâ—e persons Inveighed agaiâ—st by his Gr cannoâ— hope for any good or advaâ—tage by labouring to poison the peoplâ— with such a villanous conceite nor are they in any possibility to bâ— disposed as Papists Atheists and Formalists aforesaide to any courâ—â— tending to the prejudice of his Majesties greatnes or publike goodâ— For as their harâ—s are enflamed with a zeale in their religion to tâ—â— service of God so are they with affection and loyalty in their alleiâ—gance to the K their Soveraigne neither doe they impute to his Mâ—â—jesty the blame of those actions which they have hope yea confidenceâ— that his Majesty shall one day either by his Parliam or some otheâ— way discover that Prelates have caused to be done under pretext anâ— cover of his authority to the prejudice of true religion and overthrow of many learned and modest Ministers and to the great griefe of his Mâ—jâ—sties best and most loyall subjects Arch. B. â—ag 26. For my part I honour the Quâ—ene of Bohomia and hir Line as much as any man whatsoever and shall bee as ready to serue them â—bserv Men that consider that his Gr hath not only now caused to rase oâ—t the name of that good Queene and her Children out of those Collects but blot alâ—o out of the patent graunted by his Majestie anâ— 1635. for a collection for the distressed Churches of the Palatinate the words bearing them to be of the same Religion which our Churcâ—â—â—â—fâ—sseth cannot beleeve that his Gr did speake these words but iâ— his Court stile not minding their literall â—ence whereunto it is iâ—â— manners and against Courâ— wisedome to ty the Court language foâ— his câ—mmand to blâ—tt out these words in the saâ—d patent formed bâ— his Majesties attorney upon the modell of a former patent in the same kinde graunted by K. Iames which avâ—wed the people of the Palatinate to be of our Reâ—igion â—rgueth that â—e hateth the Religious â—â—ofessors both in that Country where the Queene of Bohemia was â—â—rne and in that wherein shee was maried and wherein her selfe and â—er Princely Children have beene bred and educated and a Prelate â—hich either hateth the Qâ—eene of Bohemias Religion or professeth â—â—other Religion then shee and her Children doe and useth all posâ—â—â—le craft and violence to make all hee can embracâ— it ought not to 〈◊〉 beleeved in the literal sence of the words when he saith that he hoâ—â—ureth the Qu oâ— Bohemia her line as much as any maÌ„ whatsoever 〈◊〉 But J know not how to depart from my Allegeanâ—e Arch. B. pag. 27. as I doubt these â—â—n have done Prayers might have beene continued by his Gr Observ. for the Queene of â—â—hemia and her Children without departing from his allegeance â—â—d mens desire of continuance of that prayer or being â—ffeâ—ded at â—â—e leaving oâ—t of it is not a sufficient reason for his Gr to inferre â—onclusion to charge them with the crime of departing from their â—â—egeance or for his Gr. suspition of it In the Reformed French and â—â—â—â—ch Churches throughout all the United Provinces prayers are â—â—de not â—nâ—ly for the Queene of Bohemia and her Princely Chilâ—â—en but for our K. also yet is not that esteemed a departure of the â—â—eachers and people that practise it from the alleadgeance due by â—â—em to the Soverainty of the â—tate they live under That this Alteration was made in my Predecessors time before I â—â—d any Authority to meddle with these things Arch-B ibid. And his Majesty acâ—â—owledges it was done by his speciall direction as having then no â—â—ildrâ—n to pray for If the words who art the Father of thine elect and their seede have Oâ—serv â—â—ene left out or changed by his Majesties direction certainely â—ee â—usâ— have had some other reasons suggested unto him by
Paul a pestilent fellow the Iewes said our Saviâ—â—â— had a Devill by whose power he cast out Devils that he had â—â—â—â—â—phemed against God and refused to acknowledge the Soverainity 〈◊〉 Caesar though such calumniatours had than more power in the wâ—â—â—â— then either Christ did assume or Paul practise or pretend right 〈◊〉 â—â—ither the Speechâ—s nor quality of those revilers did make them â—â—ilty to those foule imputations So albeit his Gr say that the Miâ—â—â—ters and others who have suffered by banishment prison fynes reâ—aches in their good names or by corporall punishment for refuseâ— writing or preaching against Popish Ceremonies have suffered 〈◊〉 for preaching of schisme and Sedition it followeth not that they â—re guilty of these crimes and his Gr being as well in feare of preâ—ice to his worldly estate by the preaching of those whom by his â—atnesse he maketh to be chardged with the foule aspersioâ—s of muâ—â— and sedition for every act or speech they utter where the one or 〈◊〉 other sheweth any good reason against Episc. unlawfull ambition â—urisdiction as the Scribes and Pharisees were in â—eare of prejâ—â—â— to their worldly pompe by our Saviours Doctrine his Gr reaches against them ought to have no more weight towards their â—udice then the Jewes Scribes and Pharisees raâ—lings had in any 〈◊〉 against our Saviour But that they have not suffered for either tiny or Sedition may as clearly appeare to all such as are ignorant â—he true cause of their suffering as it is knowne to the consciences 〈◊〉 Prelates their persecuters not onely by inquiry and examen of â—everall pretexts used for the persecution of such as cannot straine 〈◊〉 consciences to a necâ—ssary practise of the Ceremonies that there â—â—e colour of Law and Custome for the practise off but by the â—â—â—ring also of diverse Conformists 1629. Mr. Smart a prebend of Durhame a â—ingular Conformist â—â—dyting before the judges of Assise Cozens and Burgone two 〈◊〉 prebends there for bringing in new Popish â—euices in 〈◊〉 Church besides those that were tolerated in it before â—â—â—â—nst law was for that by the high commission put from his place deâ—â—â—ed of his whole meanes fined and kept in prison many yeares alâ—â—â—â— the said judges of Assise find his billavera and gave sentence againâ—t th'indyted parties M r Geo Huntley for refusing a visitation sermon upon th' Archdeacons warning though the Canon prescribes the Bishop Arâ—h-deacons to preach themselves when they visite M r. Crowde without any article exhibited to him or witnesse against him or any proofe conviction or confession of any crime underpretext that mâ—â—â—ers were so foule against him as they were not fit to bee Articled 〈◊〉 in Court M r. Iohn Heyden for preaching against setting up of Images and against imposing some ceremonies that are not coâ—â—manded by the booke of common prayer whereby thâ—â—r extent is limiâ—â—ted Mr. Iohn Vicars Minister at Stamford for some things that two Papâ—â—â— accused him of withouâ— sufficient proofe and a number of others onely 〈◊〉 refusing to reade in the Church the booke for sports on the Sabbath 〈◊〉 reading whereof there was neither Law nor command of his Majesâ—â— have beene deprived of their benefices and put from their Ministery wiâ—â—â—out being either convented or convicteâ— of mutiny or sedition before coâ—â—peâ—eâ—t judges to such crimes Mr. Hugh Peter in 1628. Committed 6 weâ—â— close prisoner only because being a Zealous preacher he was followed much people Mr Butter a booke seller committed to the fleet by his 〈◊〉 specially direction for printing a letter of D r. Dauenant to Bishop 〈◊〉 passage against Arminians which his Gr Chaplaine had given directiâ—â— leave out to please the'Arminians Mrâ— Sparke and Ionas Hardly Censured printing bookes Orthodox against Popery Armini Dr. Souch Dr. 〈◊〉 Dr. Tailar M r Dauvenport condemned as notorious delinquents only for ting their hands to a Certificat for furthering a private coÌ„tribution a 〈◊〉 Charitable Christians for relieâ—e of some poore Ministers of the Palitinâ—â— Herâ—by it is evident since his Gr cauâ—es to inflict such punishments 〈◊〉 upoÌ„ good conformists for preaching or doing things which Papists offenâ—â—â— albeit by his greatnes he charges such others as he hath caused to suffer the crime of schisme and sedition neverthelesse the true reason for 〈◊〉 he haâ—h caused persecuâ—e them is not so much their nonconforming 〈◊〉 nenessity of Ceremonies that there is some pretext of authority for câ—â—manding of as because they are strongly bent to th' opposition of al 〈◊〉 Popery then that which hath been retained in our churches by the Preâ—â—â—â— that had some hand in the first reâ—ormation for if he could haue conviâ—â—â— them of mutiny and Sedition he would doubtles have convinced them fore competent judges to these crimesâ— buâ— it is ordinary to Prelates to a reproach of mutiny and Sediâ—ion upon any man that opposes their unâ—â—full waies the Scots Prelates havnig long laboâ—ed to quench in the peoâ—â—â— hearts both all zeale to religion and all affection to their Soveraigne vsing pretext of the K. authority for establiâ—hing Churchmen of 〈◊〉 life unsound Doctrine for obtruding diverse points of Popeâ—y repâ—â—â—â— his Majesties most loyall subjects that stand in their way with th'aspersâ—â—â— of Mâ—tiny and Sedition â—f Prelates when they falsely reproach menâ— are under them were as well in danger of punishment as men ofâ—â—state when they speake truely of Bishops actions when they are inâ—â—â—sistent with the duety both of a loyall subject of an Orthodox 〈◊〉 man his Gr. would not have so liberally objected muâ—iny and Sediâ—â—â—â— to those he hath through all his Speech inveighed against I shâ—ll end all with a passage out of S. Cyprian Arch. B. pag. 75. when hee then Bishop of â—â—rthage was bitterly rayled upon by a pack of Schismaticks his answer 〈◊〉 't is now mine They haue railed both bitterly and falsly upon mee and Non oportet me paria cum illis facere it behoâ—sâ—s not mee to anâ—â—â— them with the like either Leviâ—ies or Revilings buâ— to speake and write 〈◊〉 only which becomes Sacerdotem Dei a Priest of God â—t is strange if his Gr thinke either in his owne minde Observ. or that such â—ave heard or read this his Speech esteeme it no reviling or shew of 〈◊〉 where he sayeth pag. 2. they libell and raile without all meaâ—â— and complaine of persecution without any shew of cause Pag. 5. of innovatours of the Christian world The greatest innovatours 〈◊〉 the Christian world hath almost ever knowne incendiaries as 〈◊〉 in the State where they get power as they have ever beene in 〈◊〉 Church Pag. 9. Have no other purpose then to stirr Sedition aâ—â—â—gst the peop one clamours out of the pulpit and all of them 〈◊〉 the presse and in a most virulent and unchristian manner Pag. â—0 by most false and unjust calumnie defame our callings persons â—â—tty their rage God forgive their malice Pag. 11. Fyre the 〈◊〉 zeale into a Sedition
the defendants are able to make it appeare Observ. that in their writs and speeches excepted at they had a lawfull end compatible with the duety of loyall subjects and with the nature of the said writs and speeches â—hey are very wrongfully reproached for such as bend their whole power to stirre mutiny and sedition If they had had any such end they could have employed their tongues and pens in such way as BB. and Prelates used for stirring of Sedition and Mutiny against such of his Mâ—jesties Predecessours Kings of England as they made the people beleeve to be either neglecters of Parliaments or maintainers of the maleversation of their Officers where his grace saith that the defendants might have beene called in another Court and their Lives exacted he sayes very true for as our Saviour told his Disciples MAT. 10.17 that men would deliver them up to the Councils and scourge them in their Sinagogues without saying that they should convince them of any Crime so doubtles his Gr could have caused the defendants to be called into another Court and scourged and put to death though it is not in the power of any man to make appeare either by Law or reason that the deedes for which he hath got them to be censured are in their owne nature either Crimes or faultes Arch. B. Yet this I shall be â—old to say and your Majestie may considâ—r of it in your Wisdome That one way of Government is not allwayes â—â—tt or safe when the Humors of the people are in a continuall Change Observ. The maxime is good and the defendants wish that his Majestie would change the course of his clâ—mency against such as labour for any change either in Religion or State that may prejudice him eitheâ— in the opinion and affection of his subjects or in respect amongst forainers Arch. B. Especially when such men as these shall worke upon your people and labour to infuse into them such malignant Principles to introduce â— Parity in the Church or Common-wealth Et si non satis sâ—â sponte in saâ—iant instigaâ—e And to spur on such among them as are to sharply set already Observ. They that would introduce a Parity in the common-weale ought to be esteemed as well enemies to the ordinance of God for humane Government as Churchmen that pretend authority over their Brethren juâ—e divino are transgressors of our Saviours rule in that point of Church-government Arch. B. And by this meanes make and prepare all advantages for the Romaâ—e party to scorne Vs and peruert them Obsâ—rv Advantages are prepared for the Roman party to scorne some and pervert others by those that abuse the name of the Kings authority for satisfying their owne spleene vanity or other endes in silencing baâ—ishing emprisoning fining pillaring or putting to death such as refuse to doe any worship either to Image Altar or Sacrament to admitt of the Masse in English or to acknowledge â— necessity of a white Surplice or any other Pagan Popish or Iewish Ceremony for divine worshipâ— and such as write against the Popes pretended power demonstrate him as King Iames did to be the Antichrist such as write against that doctrine which Sanâ—ta Clara citeth and proveth oâ—t of the Authors before mentioned to bee coincident with the Romish and withall countenance such as by publike writing maintaine Popish Religion or preach new doctriâ—e in matter of faith DIVINE AND POLITICALL OBSERVATIONS Vpon the Arch-Bishops speech in the Starre-Chamber MY LORDS I Shall not need to speake of the infamous course of Libelling in any kind Arch. Bâ— pag. 1. Nor of the punishment of it which in some cases was Capitall by the Imperiall Lawes As appeares Cod. l. 9. T. 36. Nor how patiently some great Men very great Men indeed have borne Animo civili that 's Sueton his word In Iul. â— 75. laceratam existimationem The tearing and rending of their credit and reputation with a gentle nay a generous minde THough his Gr Observ. pretendeth it needles to shew how libels have beene heretofore punished neverthelesse being to charge men with the crime of Libelling it seemes expedient at least not unfit to tell what a libell is which if it be here in England as hitherto it hath beene every where else acknowledged to bee truly deâ—ined Compositio in scriptis facta ad infamiam alicujus ob aliquid quod Author probare noâ— vâ—lt aut non potest in publico loco occulto nomine affixa and if withall it be true that si injuria personae incâ—rtae illata fuerit nemo propterea potest se contumelia affectum jure dicere sâ—aque interesse ut honor existimatio vindicetur per actionem de injuria the defeâ—dants could not lawfully have beene either accused or condemned as Libellers for any thing contained in bookes printed in their names and without designing any man in them reproachfully But suppose Bishops may in England by some prerogative whereof the mistery is not to bee inquired into change the nature of any thing they please and aswell make every writ containing truths avowed by their Authors to become libels and untruths which no man owneth as the Roman Clergy pretend their power to transubstantiate bread into the body of our Saviour Yet seeing â—ur Saviour ordained his Disciples and Apostles to blesse such as should revile thâ—m it is no â—ore incompatible with the duty of a Church-man than it is with wisdome in men that have no Church office to neglect contemne at least not to be moved with such libels and to consider that Conviâ—ia si irasâ—are agnita videntur spreta vilescunt And suppose likewise that it were heresie libelling or some other crime either to presume that Lord B. should take notice of our Saviours precept aforesaid or not to acknowledge their exemption from such obligement of civill reason and prudence as doth binde men of all other condition and suppose also that the bookes published in the defendants names and avowed by them were libels occulto nomine in publico loco affixi yet by the law which his Gr citeth Cod. lib. 9. Tit. 36. they could â—ot have beene condemned for the same in respect it beâ—reth that si aâ—sertionibus suis speaking of a libell that the Author of is discovered or legally convented veri fides opitulata fuerit laudem maximam praemium meretur Like as there is a law in that same booke Tit. 7. bearing si quis modestiae nescius aut pudoris ignarus improbo petulantique maledicto nomina nostra â—rediderit lacessaÌ„da temulentia turbulentus obtrectator temporum nostrorum fuerit â—um paenae nolimus subjugari neque durum vel asperum volumus sustinere quoniam si ex leuitate processerit contemâ—endâ—m est si ex insania misâ—ratione dignisâ—mum si ab injuria râ—mittendum And l. famosâ— ff 3. ad leg â—ul Majest Neâ— lubricum linguae ad poenam facilè trahendum est And
suppose also that they who for reproaching the Prelates for making the innovations for which his Gr in this speech pretendeth some reasons and warrants an intention to introduce popery were to bee esteemed libellers by the foresaid law and ordinance and that it were inconsistent with Episcopall dignity to forbeare to take notice of such libellers and to forgive them yet all they could in reason have craved for punishment of them was that such punishment should be inflicted on them as the law maketh Papists and such as usher in Popery obnoxious unto for si deprehendetur Author famosi libelli eatantum poena plectendus est ad quam convitium passus meritó damnaretur si verum crimen eâ— libello imponeretur And seeing in England there is no law that punisheth Papists criminally or maketh their Religion much lesse the ushering of it in a crime so as albeit it were true that the Prelates did not only usher in but were themselves content to professe Popery with as much passion as they have commanded the observation of Popish Ceremonies and manner of Church-government they could not for that by any English law beâ— punished with either Pillory or prison it followeth consequently that the defendants for charging the said Prelates with the ushering in of Popery though falsely could not lawfully for that be punished either with Pillory or prison But suppose finally that there were either reason or some law in England without making Popery a crime or the ushering in of it any fault to make the speaking or writing of Prelates apparent intention to introduce it to be libelling and subject to such punishment as the Statutes ordaine for libelling against K. or Qu. The defendants could have onely beene punished with an hundred pound fine and a months imprisonment by the Statute of Qu. Mary or at the most with 200. pound fine and 3. moneths imprisonment by a Statute of Qu. Eliz. without any corporall punishment unlesâ—e they refused to pay the fine But of all Libels they are most Odious which pretend Religion Arch. Bâ— as if that of all things did deâ—ire to bee defended by a Mouth that is like an open Sepulchâ—r or by a Pen that is made of a sick and a loathsome Quill â—â—sâ—rv The pretending Religion for an unjust accusation or wrongfull imputation of a libell to any man is no lesse odious thâ—n the pretending of it for a true libell for Religion neither can be defended nor ought to be invaded by a mouth that is an open sepulchre or by a pen made of a sick and loathsome quill Aâ—ch B. ibid. There were times when Persecutions were great in the Church even to exceed Baâ—barity it selâ—e did any Martyr or Confessor in those times Libell the Governouâ—s Surely no not one of them to my best remembrance Observ. Such as are persecuted for refusing idolatrous ceremonies or not acknowledging any manner of Divine worship necessary which hath no warrant in the precepts of our Saviour or his Apostles doe no more libell against their Governours then the Martyrs did of old buâ— complaine of persecution and suffering by the cunning and power of evill Prelates as many good Christians Martyrs did in former times Arch. B. pag. 3. My Lords it is not every mans spirit to hold up against the Venome which Libellers spit Oâ—serâ— It is but for such as acknowledge there was wisdome and consideratenes in the rule prâ—scribed by the Emp. Tit. 7. lib. 9. cod before ciâ—ed or for such as beleeve the doctrine of Christian patience founded upon our Saviours precept before mentioned other pasâ—ages of his Evangâ— and Apostles or for such as wanting due knowledge of Christian humility have mindes fraughted with such proportion of morall vertue as enableth them to master their passions where â—dium or amor ira or libido doe â—â—irre and trouble their calme In the meane time I shall remember what an Ancient under the name of S. Hâ—â—româ— tels me Arch. B ibid. Ad Ocean de Ferend Opprob Indignum est preposterum 't is unworthy in it selfe and preposterous in demeanour for a man to be ashamed for doing good because other men glory in speaking ill Observ. It is as preposterous a demeanour not to be ashamed in doing evill because other men have occasioÌ„ to glory both in doing speaking wel It is not my purpose to examine your Gr intentions nor to contradict any of your words but where they are used for wresting the defeâ—dants writings to what they meant not or for palliating with faire pretexts the innovations charged upon Prelates Archâ— B. â—ag 4. For my care of this Church the reducing it into Order the upholdding of the Eternall worship of God in it and the setling of it to the Rules of its â—irst Reformation are the causes and the sole causes what ever are pretended of all this malicious stoâ—me which hath lowred soe black upon Mee and some of my Brethren If by the storme which his Gr Obserâ— saith hath lowred so black upon him and some of his brethren hee meaneth the discourse and expressions made by many honest men of innovations made by them either apologized for or not touched upon in this his speech neither the reasons which his Gr here mentioneth of the said storme are the true causes thereof as he pretendeth nor could they which hee saith have stirred it be lawfully convented as libellers against the King nor could his Gr or any Prelate that pretendeth himselfe prejudiced thereby bee judge thereto for those that speake oâ— the said innovations doe reverence all that have care of this Church but are able to make it appeare â—hat his Gr is so farre from upholding the externall worship of God â—n it as he is like to pollute it with commanding a neceâ—â—ity of somâ—â—opish ceremonies which were not purged out but winked at in the first reformation and with much erroneous doctrine in points of free wil. Gods electioâ— predestination which were expugned at the first reâ—ormationâ— like as what is spoken or written against a subject cannot â—e a ground for furnishing actionem de injuria aut contumelia in regem â—nd no subject ought to bee judge in a case where he is a plaintiffe And in the mâ—ane timâ— they which are the only Arch-B pag. 5. or the chiefe â—nnovators of the Christian woâ—ld having nothing to say accuse us of â—nnovations They thâ—mselves and their Compliâ—es in the mean time being the greatest Innovators that the Christian world hath almost ever known J deny not but others have spread more dangerous Errors â—n the Church of Christ â— but no men in any age of it have been more guilty of Jnnovation than they while themselves Cryâ—out against it Quis tulerit Gracchos What the Parliament hath either found Observ. or just reason to suspect or fearâ— cannot bee unlawfull in a private subject to speake write suspect or feare the hoâ—ourable