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exciting you to oppose and extirpate all such Designs, as did introduce, and would have settled an Arbitrary, that is, an intolerable Form of Government, and even made your Lordships and your Pofterity but Right Honourable Slaves.

My Lords, I will spend no more Words luctando cum larva, in accusing the Ghost of a departed Person, whom his Crimes accufe more than I can do, and his Absence acculeth no less than his Crimes; neither will I excuse the Length of what I have faid, because I cannot add an excuse without adding to the Fault of my own Imperfections, either in the Matter or Manner of it, which I know must appear the greater by being compared with that Learned Gentleman's great Ability, who hath preceded me at this time : I will only desire by the Command, and in the Behalf of the House of Commons, that this Proceeding against the Lord Finch may

in as speedy a way of Dispatch, as in such Cafes the Course of Parliament will allow.

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Archbishop WILLIAM s's Speech against tas king away the Bishops Votes in Parliament, in 1641.

Shall defire as much Time of your Ho

nourable Lordships, as your Lordships can well afford in a Committee, because all I intend to speak in this Bufiness must be to your Lordships only, as resolved, for my own Part, to make no remonstrance at all to his most Excellent Majesty, for several Reasons;

And therefore, being not like to make any farther Appeal, I humbly desire your Patience to speak for fome longer Time than I have accustomed in a Committee ; in which length, notwithstanding, I hope to use a great deal of Brevity, fome length in the Whole, and much shortness in every parti cular Head, which I mean fo to distinguish and beat out, that not only your Lordships, but the Lords, my Brethren, may enlarge themselves upon all the Particulars, which neither my Abilities of Body can perform, nor does my. Intention or Purpose aim at, at this time. I will therefore cast this whole Bill into fix several Heads, wherein I hope to comprehend all that I fhalı fay, or any Man elle can materially touch upon in this Bill. The first is, the Rise or Motive of this

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Bill, which is the Duty of Men in Holy Orders ; for the Words are, Persons in Holy Orders ought not to intermeddle, &c. and this Duty of Ministers may be taken in this place Two several Ways, either for their Duty in Point of Divinity, or for their Duty in Point of Convenience, which we commonly call Policy. In regard of either of these Duties, it may be conceiv’d, That Men in Holy Orders ought not to intermeddle in Secular Affairs, ci and this is the Rise, Motive, and Ground, of this Bill. The. Second Point, are the Persons concerned in the Bill, which are, Archbishops, Bishops, Parfons, Vicars, and all others in Holy Orders. The Third Point, contains the Things inhibited from this Time forward to such Persons by this Bill; and they are of several Sorts and Natures : First, Freeholds and Rights of such Persons, as their Suffrages, Votes, and Legislative Power in Parliament. Secondly, Matters of Princely Favours, as to sit in the Star-Chamber, to be called to the Council. Board, to be Justices of the Peace, &c. Thirdly, Matters of a mix'd and concrete Nature, that seem to be both Freeholds and Favours of former Princes, as the Charters of some of the Bishops, and some of the ancient Cathedrals, are conceived to be: And these are all the Matters and Things inhibited from those Persons in Holy Orders by this Bill. The Fourth Point is, The Manner of



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Inhibition, which is of a double Nature : First, of a severe Penalty; and, Secondly, under Cain's Mark, an eternal Kind of Dit ability and Incapacity laid upon them, from enjoying hereafter any of those Freeholds, Rights, Favours, or Charters, of former

Princes; and that which is the heavieft Point r. of all, without killing Abel, or any Crime

laid to their Charge, more than that in the Beginning of the Bil, it is faid roundly, and in the Stile of Lacedemon, That they ought not to intermeddle in Secular Affairs. The Fifth Point is, A Salvo for the Two Universities; but none for the Bishop of Durham, nor for the Bishop of Ely, nor for the Dean of Westminster their next Neighbour, who is established in his Government by an efpe. cial A&t of Parliament, that of the 27th of Queen Elizabeth. The Sixth and last Point is, A Salvo for Dukes, Marquesses, Earls, Viscounts, Barons or Peers of this Kingdom, that either may be, or are fuch, by Deseent; which Clause, I hope in GOD, will not only prove a Salvo to those Honourable Persons; (whereof, if we of the Clergy were but so happy as to have any competent Number of our Coat,

Quot Thebarum Porta, vel divitis ostia Nili, This Bill surely had perished in the Womb, and had never come to the Birth :) But I


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hope that this Clause will prove this Bill a felo de fe, and a Murtherer of it felf; and bé intended for a Salvo to Noble Ministers only, prove a Salvo for all other Ministers that be not so happy as to be nobly born ; Because the very poor Minister, for ought we find in Scripture or common Reason; is no more tied to serve GOD in his Vocation; than these 'Eugivors, and nobly-born Ministers are; and therefore I hope those noble Ministers will deal so nobly, as to pull their Brethren the poor Ministers out of the Thorns and Bryars of this Bill : And these are all the true Heads and Contents of this Bill ; and among these Six Heads, your Lordships wilt be sure to find me; and I shall expect to find your Lordships in the whole Tract of this Committee. And now, with your Lordships honourable Leave and Patience, I will run them over almost as briefly as I have pointed and prick'd them down.

For the First, The Rise and Motive of this Bill, which is, The Duty of Men in HOly Orders, not to intermeddle with Secular Affairs, muft either rise from a Point in Dis vinity, or from a Point of Conveniency or Policy ; and I hope in GOD it will not appear to your Lordships, That there is any Ground, either of Divinity or Policy, to inhibit Men in Orders for modestly to intermeddle with Secular Affairs, as that tlie Measure of intermeddling in such Affairs shall not hin

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