there at the Barr as a Delinquent for mayntayning the Religion established by publick Autority the honour of the King and the glory of his Majestie and that one Chouny a Sussex man a laick as vvell as himselfe should vvrite a Booke and set it forth by publicke autoritie mayntayning the Church of Rome to be a true Church and never to have had so much in her as the suspition of error in fundamentall poynts and that this booke should be dedicated to the Prelate of Canterbury patrionized by him vvhich Bookâ— the Defâ—ndent both read and exhibited in Court by vvhich notwithstandig the King himselfe and all his Subiects were made Schismaticks and hereticks to the infinit dishonour of God our Gratioâ—s King and King Iames of blessed memorie and our most holie profession and religion This as the defendent told the Lord of Dorset struck an amazement in him especially vvhen the author of it must be favoured and coâ—ntenanced by Canterburie and for the defending of the honour and dignitie of our Church and the honour of the King the Defendent should stand as an evill doer Novv vvhen the defendent vvas come thus farre and vvas then approaching more closely unto them all intending more fullie in the pleading of his cause to have set forth their unjust dealing they tolde him that he rayled and imperiouslie commanded him to hold his peace vvhich vvas the reason of his Apologeticus ad Praesules Anglicanos vvhere he tooke libertie to vvrite that and publish it to the vievv of all the vvorld vvhich he vvould have then spoke But after that they had silenced him they then fell a thundering against him everie one as he pleased all of them joyning in this one onely excepted that they censured him onely for his Booke and in their censure they unanimously agreed that the Defendent should pay the costs of suite a thousand pounds unto the King for a fine be debarred of his practice that his booke should be burnt and that the Defendent should lye in prison till recantation and in the meane time be delivered unto Satan And thus did the Sublime Court deale with the Defendent for doing his duty But here the Defendent craveth favour againe of the honorable Court that he may briefly letting the puny Iudges and their nonsenâ—e dye in silence say something of the Prelats haranges because they onely were the men that found themselves aggreeved aâ— his writing to say the trueth all the other are Officiers under them and are the Prelats hangbyes he meanes the Doctors to doe what they would have theÌ„ as hourely experience teacheâ—h all men And so much the more earnestly he desireth this liberty because it will make much for the demoÌ„stration of the justice of his accusation against the Prelats both in respect of the dishonor they have don unto God by it the dishonour of the King their Master King Iames of precious memory and the wrong done to himself in particular Now the first that entred this combat was Francis White Bishop of Ely who in the first place most blasphemously and with many contumelyes reproached the holy Scriptures making nothing of their divine Autority as all the standers by can witnes for he reviling the Defendent sayd That he had nothing in his booke but Scripture which was as he tearmed it the refuge of all Hereticks and Schismaticks openly averring withall That the Scripâ—ures could not be knowne to be the Word of God but by the Fathers and Saint Augustin would not have beleeved the Scriptures to be the Word of God had not the Church told him so Further he sayd That the Scripture could not be knowne distinguished from â—he Apocrypha but by the Faâ—hers nor the meaning of the Scripture found out but by the Fathers that all the Faâ—hers from all Antiquity which is most false as the defendent in a speciall booke hath sufficiently shewed made and proved a vast difference between Bishops and Presbyters and that there was ever a greater excellency and Autority in the Bishop then in Presbyters And this with an unanâ—mous coÌ„sent they all agreed in till a base fellow Calvin for so he tearmed that ever to be honoured Divine rose up in an obscure corner of the World viâ—lated and overtrew all order Autority in the Church and would allso have demolished the Autority of the Magistrates And then turning his speech to the Defendent unhumanly he called him Base fellow Brasen faced Fellow Base Dunce and sayd in the face of the Court That if he could not mayntayne his Episcopall Autority to be Iure Divino he would fling away his Rotchet And so concluding with those that had gone before him in his censure he sat downe in a very great fuâ—y and passion Afâ—er him came forth the Bishop of Yorke and in that numerous Assembly proclaymes That Iesus Christ made him a Bishop and the holy Ghost consecrated him and that he had not his Autority from the King for Bishops were before Kings and that Bishops held the Crownes of Kings upon their heads and so peremptorily averring that the Defendent ought to be knockt downe with club-Law for his ignorance assenting with the rest in their Censure he fell a sleep In the third place the Bishop of London advanced forwards speaking very loud and temerarious words against the Holy Scriptures saying That he had thought to have found some great Matters in the Defendents booke seeing him so confident and so peremptory but diligently reading of it he met with nothing in it but Scripture which as he sayd was the refuge of all Schismeticks Hereticks so according with his predecessors in their opinion and censure he concluded his part of speech But last of all came forth the Prelat of Canterbury who with a frontlesse boldnes avouched his Episcopall Autority preeminency over his breâ—hren to be onely from God very much blaming Calvin for his faâ—tious Spirit saying That their Ecclesiasticall Autority the power they exercised was from Christ Iesus and produced Timothy and Titus to proveâ— the same assertion and that Bishops were before Christian Kings and they held the Crownes of Kings upon their heads For no Bishop no King those that would have no Bishops sought to overthrow all Government in his censure he jumped in all things with the rest saving in the Fine which as he sayd hee thought too little and therefore ought of meere conscience as he told the other Iudges hee fined the Defendent a Thousand pounds more But he had one thing more to speake as he sayd concerning the Châ—rch of Rome and about that he resolved publickly there to declare himself in regard the Defendent had cast Chounyes book unto him in open Court and of the Synagogue of Rome he spake verie honorably affirming That shee was a true Church and that shee did not erre in fundamentall poynts and all this hee spake in that publick Sessions All which the Defendent hath
had rule and government in their hands And that they had povver also of ordination and imposition of hands it is likevvise apparent out of the first Epistle of Paul to Timothy the first Chapter For the Apostle speaking to Timothy sayth Doe not neglect the gift that is in thee vvhich is given thee for prophesy by the imposition of the hands of the Presbyterie Here allso the Presbyters had the right of imposition of hands And that they had the povver of Excommunication and Absolution it is likevvise manifest from the 5. of the 1. of the Corinthians and the 2. Chapter of the 2. Epistle vvhere the Apostle gives them the povver of casting the incestrous person out and upon his repentance receiving of him in againe By all vvhich Autorities of sacred vvrit it is sufficiently cleare and evident That the Presbyters had the Autoritie and povver of government and rule in the Church vvith the facultie also and abilitie of ordination excommunication and all this by Divine institution and expresse vvords of holy Scripture hovvsoever this right and their due vvas through the fraud and deceit of the Bishop of Rome and Romish Bishops aftervvards taken avvay from the Presbyters Wherefore the Defendent concludedâ— That if there were any difference betweene Presbyters and the Bishop of Rome which hee denyed that then the Presbyters in dignitie and honour exceeded and that greatly the Bishop of Rome Romish Bishops for all these Privileges of governement ordâ—nation and excommunication are in formall vvords given unto the Presbyters and no vvhere granted unto the Bishops And for farther illustration and proofe of this the Defendent with many other Arguments proved That Presbyters were better men then the Bishop of Rome if there were any difference The summe of which hee desireâ—h this Honorable Court to take notice of â—hat they may more ponderously waâ—gh the businesse in hand and see the vanitie of the information And for the Arguments in briefe they are these They who are most obedient to the Preceptsâ— Commands and Prohibitions of Christ and doe most diligently obey the Apostles admonitions they are and so ought to bee esteemed more worthy and excellent then such as regard neither of both But the Presbyters are more obedient to the Commands of Christ and doe more diligently obey the Apostles admonitions then the Romish Bishops Therefore they are more worthy excellent For the major no man can deny that knovves loyall and obedient Subiects to their Prince and his Officiers just commands are to bee preferred before Rebels and them that regard neither of both Novv Christ and his Apostles have commanded That all Ministers should feed the Flock of Christ deligently in preaching of the vvord administration of the Sacraments and that they should not be Lords over his inheritance Both which precepts and prohibitions the Presbyters do more exactly observe then Romish Bishops for they neither preach themselves nor will let others and are Lords over Christs inheritance which the Lord Iesus and his Apostles have peâ—emptorily forbid Ergo the Presbiters are more worthie then Romish Bishops Againe That name which is and hath ever bene a name and title of Dignitie and Honour is to bee preferred before that which is a name of paine labour and sollicitude But the name of Presbyter or Senior is hath beene ever a name of Honour and dignitie and a title of mightie Emperors and Princes and the name of Bishop is a name and title of labour and travell Ergo the title and name of Presbyter is to be preferred before that of the Romish Bishops For the major none that are truly noble and learned can deny And for the minor to omit many other places it vvil evidently appeare to any that vvill looke upon the â—irst Epistle to Tim. and the 5. There the Apostle sayth The Presbyters that rule well are vvorthy of double honour So that it is apparent enough That honour and dignity is contayned in that name vvhich deserveth both reward reverenceâ— respect And in the same Epistle the Apostle sayth Rebuke not a Presbyter but honour him as a Fatherâ— and speaking of Bishops he sayth He that desireth the Office of a Bishop desireth a good worke Hee sayth indeed a good vvorke but a work notwithstandig full of care watchfullnes toyle and labour From all which it is ratifyed That the name and title of Presbyter is a name full of dignity honour and splendour and the title of Bishop a compellation or name full of labour anhelation solicitude and therefore to be preferred before the title of Bishop being farre more excellent Againe That name which whensoever it is ioyned with the name of Bishop hath alwayes the first place and precedencie that name is most excellâ—nt But the name of Presbyter when it is ioyned with the title of Bishop hath ever the precedencie Ergo it is to be preferred before it For the major the adversaries cannot deny it For they conclude and establish the precedency and preminency of Peter before the oâ—her Apostles because he is often first named And for the minor the vvord of God declares it illustriously as may be seene in the 20. of the Acts and the first of Titus and the fifâ—h chapter of the first of Peter In all vvhich places the names of Presbyâ—er and Bishop being ioyned together Presbyter is ever first named To all this Peter calls himselfe a Presbiter The same doth Saint Iohn as if all Ecclesiasticall dignity vvere placed in that name But there are many arguments yet remayning to prove the dignitie of Presbyters to bee above that of Bishops if there be any difference betvveen them For They to whom in the most difficult controversies of the Church and greatest dissentions the Primitive Christians had ever recourse and who the spirit of God did in a special maner assist and who made Decrees by which the Church of God to this day is to be regulated and governed and who the Apostles themselves made their sociats and companions in both Generall and Provinciall Counsels and the which had the next place unto the Apostles in their Assemblies they are more worthy and to be had in greater honour and veneration then the other Ministers of the Church which are neither by name nor place knowne in those holy meetings But the Presbyters are such and Therefore the Presbyters are more worthy and excellent then Bishops As for the major the adversaries cannot doubt of that vvhich bestovv dignity and honour upon their Bishops according to the place and degree they had in the first Councels And for the minor none can doubt of it vvho hath read the 15 of the Actsâ— and the twentyeth chapter of the same book But they that desire to be satisfied concerning this argument at large the Defendent desireth vvould read any of his booksâ— Lastly That the dignity of the Presbyters may yet appeare above â—he title of Bishops it is thus evident Those to whom the Keyes
beene forced to recite because it makes very much for the justification of what hee writ in his Apology and that hee had good ground greatly to blame the Prelates aswell for these as for many other of their proceedings as afterwards this honorable Court shall well perceive And now that the Defendent may come to the things that he is charged with in the Information as to have accused the Bishops of in his Apology which by the informers is termed a Libell though it contayneth nothing but a true Narration of the passages of the High-Commission Court which he never spake nor writ against but onely against the abuses of the Iudges in it who have turned that Court which was of purpose appoynted by the State for the suppressing of Heresyâ— Popery and viceâ— to the beating downe of the Religion established by Autority and the promotion and advancement of superstition and the molestation and undoing of the Kings faithfullest Subjects and the deare servants of God as daylie experience teacheth us and the whole Kingdome can witnes In the writing of which booke he the Defendent thinketh himself so far from being a delinquent as he conceiveth he hath done good service to King Church and State having in it vindicated and mayntayned regall Autoritie against the tyranny of the Pope discovered also the Prelats lawlesse usurpations with their ungratitude to the King and cruelties againâ—â— their brethten mayntayned the hoâ—our likewise of the Lawes of the Land and the dignity of sacred Writ both which they slight and make nothing of and by innâ—merable testimonyes of learned men proved the assertion for which he is thus traduced and envyed to be neither novell nor hereticall but according to both the Divine Scriptures and all Antient trueth the vetustest Bishops and by the whole clergy of England in King Henry the eights dayâ—s as all the learned and ingenuous do well perceive and know both at home and abroad So that if â—he Informers with the Prelats will make this Booke a libell then let them make holy Scripture the Lawes of the Kingdome and all the antient recordâ— of learned Bishops libells also for the Defendent in â—hat haâ—h sayd nothing concerning the Preâ—bytery which is not agreeable to them all And for â—he matters in specâ—all he is charged wiâ—h in the information Viz. That he hath causlesly enveighed against the oath ex officio and other antient formes of proceedings in that Court and against the sacred Hierarchy orders of Bishops Priests and Deacons preferring a Presbyteâ—ian parity before it And â—â—at he hath falsly and scandalously defamed the witnesses produced against him falsly maliciously taxed the High Commission Court it self and the Iudges therein in generall and some of them particularly and peâ—sonally with cruelâ—y and injustice with want of wisdome and temperance and that they are perswaders of his Majest to bloudshed and are upholders of idolatry superstition Popery and Prophanesse and further most maliciously and falsly affirmeth that Canterbury London and Ely are disgracers and contemners of holy Scriptures and falsly traduceth them and the rest of the Bishops for traytors and invaders of his Majest Prerogative and that in the sayd booke there are contayned diverse other unlawfull and scandalous passages against the established government and seâ—led discipline of the Church of England the Bishops and Clergy and their proceedings which being many and of various naâ—ure is delivered into his Majestâ— Court of Starchamber To all which things that he is here charged with the Defendent will answer with what breviâ—yâ— and the best Method he can doubteth nothing but whatsoever he hath writ in his Apology against the Prelats their proceeding shall be made evidently appeare to this Court to be most true And to begin with the things layd to his charge in the last place that hee accuseth the Bishops to be disgracers and contemners of holy Scripture to be invaders of his Majest prerogative upholders of idolatry Poperie superstition and prophanesse All which is most true for so they are as he hath sufficientlie proved against them in that booke and doth here also add that they have greatly dishonoured the King their Master and King Iames his Father of perpetuall memoryâ— all which he will briefly declare and demonstrat to this noble Court And that they are contemners disgracers of holy Scripture what can be more manifest when they say that the Scriptures are the refuge of all Schismaticks and Hereticks as much as if they should say â—he good Lawes and Statuts of a Kingdome and the Kings Edicts and Proclamations are the cause of all disorder and wickednes withall what is it to be contemners and disgracers of the holy Scriptures if this be not to say That they can neither be knowen to bee the Word of God nor distinguished from the Apocrypha and Prophane Authors nor be understood and the meaning of them attayned unto for their obscurity but by the Fathers If this be not to contemne sacred writ then all Orâ—hodox writers both in ours all reformed Churches and King Iames himself have accused the Church of Rome most falsly whom they prove blasphemous against God and disgracers of the Holy Scriptures for the same assertions as all their learned wriâ—ings witnes wiâ—h innumerable Arguments in them for proofe of the same The Defendent desireth to know what it is to prophane and contemne holy Scripture of thâ—s be not to slight and vilyâ—â— the autority of it and to proferre humane authority before it which the Bishops did blasphemously saying that they couâ—d not be knowne to be the Word of God without the help of the Fathers when every page and leafe of those sacred monuments breath a divine Spirit and they are called the lively oracles Act. 7. vers 38. as if the Scripture had lost his ancient luster â—ife and Divinity by its antiquity were inferior to alâ— other things boâ—h Naturall and Artificiall When notwiâ—h standing there is such a Maiesty and Splendor in the Scripture as it dazleth the eyes of all those that looke into it with hiâ— transcendent and heavenly clarity and brightnes the eyes of whose minds the God of this world hath not blinded yea vnder the very law whâ—n there was a vayle before the eyes of men so that they could not so clearly see into them as now Christians may yet then such dignity and excellency was discerned in them that at the first reading of them men cryed out the voice of God and not of man tore their garments for very anguish and feare of the threats in them and never were so ungratious and impious to say How shall wee know these books to be the Word of God For the holy Scriptures had ever such an innate and Domesticall light beauty goodnes in them and caryed such testimony and witnes within themsâ—lves ever able to declare themselves Divine and holyâ— to be the very word of the everliving God that they needed
eternall life they testifie of mee And in the 3. of the Acts ver 22 23. S. Peter brings all men unto Christ to be taught by him not in somethings onely but that Prophet must be heard in all things and no other in Gods matters must be listened unto the words are these For Moses truely sayd unto the Fathers a Prophet shall the Lord your God raise up unto you of your brethren like unto mee him shall you heare in all things whatsoever he shall say unto you And it shal come te passe that every Soule which will not heare that Prophet shall be destroyed from among the people And in the 12. of Iohn vers 48. our Saviour sayth He that rejecteth mee and receiveth not my Words hath one that judgeth him the Word that I have spake the same shall judge him in the last day And therefore doth it not stand with all good reason that we should guide square our lives and actions by that word and rule onely by which we shall at the last day be judged Paul in the 2. of the Rom. ver 16. sayth That the secrets of mens hearts shall at that day be judged according to his Gospell shall not all our doctrines yea and our whole Religion be squared and regulated by the same all good reason vvould dictate so They have Moses the Prophets sayth Abrahamâ— let them heare him saith he Luc. 16. ver 29. We have Christ and his Apostles we are onely to heare them in all things not the Faâ—hers not the traditions of the Elderâ— not the use customes of former ages if they dissent from the holy Scriptures and vvritten word of God For the great Doctor of his Church telleth the Saduces saying Yee erre not knovving the Scriptures Matth. 12. vers 24. indeed from the ignorance of the Scriptures commeth all error they that follovv the Scripture for their guide can never stray or straggle from the right vvay neither have they need to borrovv the candle of the Fathers to be directed by so long as the glorious Sun of the vvord shineth so clearly and it was the eternall praise and commendations of the more noble Bereans that they did dayly search the Scriptures vvhether the things the Apostles taught vvere so or no. Acts 17 ver 11. and Paul is greatly honored vvith this applause in the 26. of the Acts ver 22. that he taught no other things then those vvhich the Prophets and Moses did say should come te passe And so Christ taught his Apostles Luc. 24 that all things ought to be fullfilled concerning him vvhich vvere vvrit in Moses the Prophets and the Psalmes So that the Scriptures alone are the Foundation of all our religion and to say that the meaning of the Scriptures can not be knowne without the Fathers is an unsufferable wickednes done unto that holy booke and an infinite contempt and disgrace of it to say it hath need of the ayde of man to support it Christ vanquished the Devill by the Scriptures Matth. 4. drove away the Saduces Matth. 22 and S. Iames by the Scriptures put an end unto the great controversy of the Churches at Ierusalem set the Churches of the Gentiles free for ever from all Ceremonyes vvhatsoever but those God himselfe had appoynted Acts 15. and onely by the Scriptures did Paul resolve all questions So that according to Gods ovvne instruction and direction vvhich must ever be obeyed and listened unto the Scriptures onely soly must bee the Iudge Law square rule of all our religion vvords actions Not the Autority of the Fathers not the traditions of men not the practice custome of the ancient and the name of Antiquity For they that shall preferre these things before the Word of God or at least affirme that these Holy Oracles and Divine records cannot be understood vvithout the Fathers do not only blasphemously disgrace and contemne the Holy Scriptures but neglect the great Prophet vvhom vve ought to heare in all things so that listening unto the voice of men before the vvords of this great Prophet accusing the Scriptures of obscurity and saying they are the refuge of all Schismaticks and Hereticks is great impiety contumacy against God most injurious to the Holy Scriptures All which the Prelats being so highly guilty of the Defendent will never be a frayd to charge them with it that they are disgracers contemners of Holy Scripture withall that they are very ungratefull to the King their master invaders of his Prerogative Royall all which he shall make also evidently appeare to this honorable Court and how unworâ—hily yea prophanely they have abused not onely the King their now Soveraigne but his most excellent Father of pious memory And that they are invaders of his Prerogative it iâ— most certayne not onely by the Statuts Lawes of the Kingdome but by this very information For by the Lawes Statuts specified before with many others it is solemnly inacted That whatsoever Autority is here exercised under the King in his Dominions whether it be Spirituall or Temporall whether by Archbishops Bishops or any Ecclesiasticall men it is meerly in by and from the King and so ought to be acknowledged and that all jurisdictions superiorities all privileges and preeminencies spirituall and Ecclesiasticall are annexed unto the Imperiall Crowne so to be acknowledged And whosoever doth not acknowledge that all jurisdiction and Autoritie both Spirituall and Temporall is derived and doth flow immediatly from the Kings Majestâ— as supreme head under Christ in these Churches and in his Kingdomes as the Statutes declare at large is ipso facto in a praemunire and under his Majest high displeasure For it is the Prerogative of Princes and the priviledge that onely agrees to Kings and Potentates to be absolute in their Dominions and that all other jurisdictions superiorityes exercised by any other in their Kingdomes are derived from them and that of themselves they have none but as from the Kings So that it is arbitrary and in the Princes power to have or not to have such jurisdictions and preeminencies under them And that they may abdicat or annihilate them when they please And whosoever shall deny this or clayme any right of Government to themselves in Princes Dominions jure Divino are delinquents against their Kings and Masters and by our Lawes and Statutes they are proclaymed enimyes of the King and his Prerogative Royall that is true the mouth of the Law hath spake it And therefore the Defendents booke cannot be called a Libell without the Lawes first be proclamed such for the lawes say That all such persons as shall challenge any Autority unto themselves in his Majest Dominions but from the King are delinquents against his Majest and invaders of his prerogative Royall his Highnesses enimyes and so they are Now that the Prelats are such they sufficiently declared it in the censure of the Defendent For he reading
the said Iohn Bastvvickâ— by the advice confedeâ—acyâ— combination abetment helpe and assistance of the sayd Henry Burton and Mr. Prin c. hath unlavvfully contrived framed and vvriâ— vvithout licence printed divers epistles prefaces additions other passages annexed and inserted thereunto and all vvritten by him the sayd Iohn Bastvvick or by his advice and approbation in vvhich book he hath causlesly boldly enveighed against the Oath ex officio other the antient formes and proceedings of the sayd High Commission Court c. against the Hierarchy of the Church preferring a Presbyterian parity before the sacred and setled Orders of Bishops Priests and Deacons and in the sayd book hath falsly and scandalously defamed the vvitnesses produced against him falsly allso and maliciously taxed the High Commission Court it self and the Iudges therein in generall and some of them particularly personally vvith cruelty injustice vvith vvant of vvisdome temperance and that they are persvvaders of his Mast. though in vaine to bloudâ—hed and are upholders of idolatry superstition prophanesse and therein farther most malicioâ—sly falsly affirmeth That the Archbishop the Lord Treasurer and the Bishop of Ely three of the most vvorthy and learned Prelats of the Kingdome that they are disgracers and contemnets of the holy Scriptures and falsly traduceth them for Traytors and invaders of his Mast. prerogative And in the sayd booke are contayned divers other unlavvfull scandalous libellous passages vvhich beeing many and of various natures is annexed unto the information as a part thereof to vvhich he referreth himselfe To all vvhich large accusation the Defendent for ansvver saith That vvhereas these things of so foule nature consequence are layd upon him Mr. Burton and Mr. Prin That the informers begin their accusation with a calumny As for the defendents ovvne partscular he affirmeth and that truely That for reverend and learned Mr. Henry Burton and Mr. Prin he hath never knovvne them othervvise then to be loyall Subjects unto his Mast. and such as in all peaceable vvayes and honest endeavours have sought vvished earnestly laboured for the promotion of the true Christian faith and religion and such no other maner of men he the defendent hath ever knovvne them and such he verily believeth they are and therefore as they feare God honour the King he is and hath been and ever vvill be by the grace of God an a better vvith them and if that in so doing and practising it be counted either faction confederation or combination he vvill live and dye in it But notvvithstanding of the resolution and purpose of the defendent he further for satisfaction to the information sayth that hovvsoever the forenamed Master Burton and Mr. Prin and himself have been of long acqueyntance yet their familiarâ—â—y hath been ever very little they having not by the 4. or 5. yeares together neither seen nor heard one of an other and for these three yeares last past the defendent sayth that he hath not seen the face of Mr. Prin nor been ever vvith Mr. Burton above tvvice or thrice as he remembreth much lesse bene privy or acquaynted the one vvhat the others either proceedings or intentions vvere and therefore for ever doth disaâ—owâ— any help counsell advice in the making or publishing of any thing that ever he hath done but vvhatsoever he hath vvrit it vvas accomplished before that they knevv of it And for the other men specifyed in the information the defendent knovves them notâ— neither by face nor name and this he is ready to depose And so much may suffice in generall to have spoke of this matter But novv more especially vvhereas he the defendent is accused of long continuance to have envyed maligned his Mast. happy governmenâ— and the good discipline of the Churchâ— Hee the defendent protesteth in the presence of Godâ— and before the vvorld that it is a most false accusation and that there is never a Subject in his Mast. dominions a more honourer of the government of his Imperiall Mast. one that desireth more the good discipline of the Church and is able to produce the testimonies of all the places he haâ—h lived in in this Kingdome both from Magistrats Ministers for the honesty and integriâ—y of his life and conversation and that in all respects he hath so demeaned himself as that he hath not onely been free from viceâ— faction schisme but from the suspition of all vvhich testimonies he hath ready to shevv to this honorable Court the vvhich he exhibited to â—he High Commission Court at that time they studyed most to defame him all this both towne and contrey can testify as also of the infatigable diligence in his particular calling How that he neglected no opportunity to doe the indigentesâ— men good how that being unwearyed in his imployments he wenâ— through the heat of Summer the cold of Winter rose earlie went to bed late exposing himself at all times to any danger whatsoever of plague and pestilence and all to doe the meanest of the Kings Subjects good never taking penny of poore nor never of servant never suffering the most neglected creature of nature to perish for want of care or looking to but made them all an object of his pity and of his art giving them out of his poore competency both for their food Physick neither can any man say that ever he asked the richest a farthing for any paynes he tooke day or night for their preservation or that he ever murmured at the smallest content thy gave him if the Prelâ—â—s had let him follow his calling this defendent had continued in this diligent course of life till the day of his death Buâ— they picking a quarrell with him for writing in defence of the Kings prerogative Royall against the Popeâ— sayingâ— that while hee writ against the Pope he meant them put him upon sâ—ch imployments as he indeed thinks will be very little pleasing to the Prelats allâ—hough he is most cenfident that in them he hath and shall doe the King and Church good service and so he knoweth it will appeare when he is dead and gone But because this bookâ— is now layd unto the Defendents charge as tending to thâ— mayntenance and upholding of schisme and division iâ— his Mast. Church of England opposition against thâ— laudable Orders and Ceâ—emonyes of the sayd Churchâ— howsoever there be no such thing in the sayd Flagâ—llâ— yeâ— this Defendent desireth to give a reason unto this honorable Court for the writing publishing not onely oâ— that booke but of all other his writings since And first concerning the booke for which he was censured He saith that he was provoked thereunto by a Popish Iesuiticall Doctor of Physick who continually dared him into the field of Dispute and set downe his owne theames about which he wâ—â—ld contend which were concerning the Popes Supremacy and the sacrifice of the Masse And it
of the Kingdome of Heaven by name are committed those are more vvorthy honorable then those thaâ— have not that Priviledge But for the Presbyters they have the Priviledge of the Keys granted unto them by name Ergo the Presbyters are more honorable then Bishops For the major no good Christian vvill or rationall man can deny it And for the minor he that readeth the last of Iames shall finde it manifestly enough confirmed and proved By all vvhich Arguments the Defendent did sufficiently beat dovvne the Bishop of Romes autority and by the very light of reason overthew it For if that every Presbyter be by the word of God as good a man as the Bishop of Rome if not better and vvithall if the Presbyters neither can nor may usurp autority over their fellovv brethren much lesse may they doe it over Kings and Emperors and by consequence and necessity of reson it follovveâ—h that the Bishop of Rome hath no cause to arrogate such autority to himselfe over the vvhole Church as he doth and therefore that his rule Government is a meere usurpation and an abominable tyranny over the vvhole Church of God and ought of all men to be defyed abominated and abhorred vvith all his complices as impious and blasphemous against Godâ—â—njuriouâ— to Kings Princes and nocent to all the faithfull members of Iesus Christ. The recapitulation of all the vvhâ—ch Arguments this Defendent thought fit to make knovvne to this honourable Court that their illustricityes might in every respect see his innocency vvho first exemted all Bishops that acknovvledge their autorityes from Kings and Emperors out of the number of those against vvhich he disputed and secondly never by name fought against any other but Romish Bishops and vviâ—h their ovvne arguments vvounded themâ— And therefore he could not but take it unkindly that when in this combat they should have helped him against the common enimie they defending him fell upon the poore Defendent to his perdition saying that he meant â—hem and that he vvas erronious and factious in his opinions Novv if the Defendent hath erred in the discussing of these truthes the Scripture that Word of Life hath brought him to it vvhich vvere blasphemie to thinke and therefore vvhen they adjudged his booke to be burnt they might as vvell have burnt thâ— Scripture also yea all antiquitie and the gravest and learnedest of auncient Fathers vvhose testimonies also hee hath made publick for the greater vindication of the truth against error and cruelty But that the integritie of the defendent may yet more clearlie appeare he most humbly entreateth this Illustrious Tribunall to heare hovv the busines vvas carried against him at his Araignment before the Prelats Barre at Lambeth and hovv submissively he demeaned himself there and hovv superciliously they carried themselves towards the Defendent on the contrary side When it came to his part to speake for himselfe the Advocat having formerly denied to plead his case any farther then about the vvitnesses testimonie vvhich he also did very jejunely beeing an Advocate of such excellent parts of learning and eloquence as he vvas and also at the Bar â—enouncing iâ— saying That the Defendent should plead himselfe which vvhen it vvas put upon him he then first related vnto the Assemblie the Theame of the booke vvhich vvas the mayntenance of the Kings prerogative royall Then he told them the occasion of his vvriting of it that he vvas provoked thereunto by a Pontifician vvho often had dared him into the list of disputeâ— which aâ— last he could not deny as he vvas a Christian and as he vvas a Subiect for by the Word of God he told them and by the Law of the Land and his speciall oath he vvas bound unto it vvhich Oath he also read at large in open Court the vvhich also all the Bishops of England and all the Iudges of the Kingdome had taken and vvere equally bound vvith him to observe Then before he entred into the combat vvith the adversarie he shevved vvhat caution he used that being to vvrite against the Bishop of Rome Italian Bishops it vvas onely as they arrogate their auâ—oritie over their Brethren and the Church of God yea over Kings and Emperors jure divino against such Bishops onely hee affirmed he did dispute read the vvords of exception formerly cited at the Barre as for such Bishops as acknovvledge their jurisdiction povver and autority from Kings and Emperors he sayd he haâ— no controversy against them as he there againe and againe declared himself in the number of vvhich he the Defendent sayd ours were for all the Bishops of England and in his Majst Dominions had and received or at leastvvise ought so to doe their autoritie jurisdiction over their brethren from him For proofe of vvhich he cited read publickly the Statuts and Acts of Parlament as follow First that of the first of Queene Elizabeth of famous memorie vvherein the Oath of Allegiance vvas ratifyed In the which Statute there are these words That all jurisdiction all Superiorities and all Privileges and Preminencies spirituall and temporall are annexed to the Imperiall Crovvne vvhich by Oath he being bound to mayntaynâ—â— could doe no lesse being provoked by an adversary of regal dignity He read also the Statute vvhich was inacted in the 37. of Henrry the eight vvhich is that Archb and Bish. and all other Ecclesiasticall persons have no other Ecclesiasticall Iurisdiction but that vvhich they received and had by the King from the King and under his Royall Majest He read also the Statute made in the first of King Edward the sixt in these vvords That all jurisdiction and Autoriâ—ie Spirituall and Temporall is derived and doth come froÌ„ the Kings Majest as supreme Head in the Churches and Kingdomes of England and Ireland and that by the Clergy of both the Kingdomes it ought no otherwise to be held or esteemed of and that all Ecclesiasticall Courts vvithin the sayd Kingdomes ought to be held and kept by no other povver and autoritie eyther domesticall or forrain then that vvhich comes from his most excellent Majestie And that vvhosoever did not acknovvledge and venerate this autoritie that the same men are ipso facto in a praemunire under the Kings high displeasure and indignation as the vvords of the Statute run and the mouth of the lavv speaks and then vvith some reasonâ— also vvhich the Defendent produced besides the Word of God hee shevved That no Romish Bishops had autoritie over their fellovv brethren nor could jure divino challenge it much lesse over Kings and Emperors and therefore so long as the defendent had the Word of God the Lavves of the Kingdome and reason it self on his side he told them he thought himself reasonably secure from all danger in that place And then applying his speech unto the right honorable and noble Lord the Earle of Dorset then present the Defendent tolde his honour that he could not but vvonder that hee should stand
borrow no help from without them or fetcht in humane witnesse for the declaring of their Divinity There was no need to send unto the Prophets or the Church in old time to inquire whether the Scriptures were the Word of God amongst any that were but any â—hing acquaynted with the language of Canaan as is manifestly evident in the 2 of the Kings 22. vers 8.10 and the 2. of the â—hron 34. vers 14 15 19â— where it appeareth that when the booke of the law was found by Helchia the Priest in the house of the Lord he knew it at the first reading of it to be the Word of God the same did the King they were neither of them told by the Church or any Prophets or Fathers that it was the book of the law neither did the King send unto Hulda the Prophetesse to know whether it were a true authentick Copy all this needed not it needed then no Godfathers Godmothers to Christen and give it the name of the law of God and holy Scripture as without the with it could not have been knowne there was no need of any such thing or any humane autority for the proofe of that in those times all that were then true Israelits knew it by its owne testimony to be the Word of God and shall any man now thinke that the Scriptures are more obscure and darkeâ— and harder to be discerned by their owne testimony to be Divine and holy then when they had a vaile before them and their sacred treasuries of Divine trueths were muffled up in so many types mysteries Certainly this is not onely great ingratitude to Gods bounty but very contempt and disgrace of holy Scriptures that their most excellent self autority can have no credit amongst Christians without adventiciall assistance of vaine man Is not the witnes testimony of God greater then the testimony of manâ— If we receive the witnes of men the witnes of God is greater sayth S. Iohn in his first epistle chap 5. vers 9. But the Preâ—ats affirmeâ— the testimony of man is to be preferred before the witnes of God so that we ought not beleeve â—he Spirit witnessing but the testimony of the Fathers for they say the Scriptures can noâ— beknowne without the Fathers Christ who was truâ—h it selfe saiâ—h in the 5. of Iohn vers 36. I have a greater witnesse then that of Iohn and what was that witnes his works the witnes and approbation of hâ—s Father the Scriptures Christ here preferres the testimony of the Scripture before the testimony of Iohnâ— which was the greatest of all the Prophets and the Prelats preferre the testimony of the Fathers before the Scriptures and is not this to contemne the holy Scriptures S. Peter in that glorious transfiguration of Christ upon the mount heard the voice of God the Father notwithstanding he sayth in his 2â— epistle chap. 1. vers 19. we have also a more sound word of prophesy And Christ himselfe so reverenced the holy Scriptures that he seemeth to preferre Moses his words bâ—fore his owne saying if yee beleeve not his writings how shall yee beleeve my words and in the person of Abraham when Dives desired one might be sent to his Fathers house to warne his brethren of the danger of torment that he was in Christ sayth they have Moses and the Prophets let them heare them and he sayd nay Father Abraham but if one-went unto them from the dead they will repentâ— and he sayd unto him If they heare not Moses and the Prophets neither will they be perswaded though one rise from the dead By all which testimonies of sacred writ it is evident that if the Scripture of it self cannot prevaile with men that then there is little hope that very miracles will doe them any good for the begetting of faith in them or bringing of them to the truth much lesse the Fathers and this by Christs owne words is confirmed unto us yet the Prelats nevertheles esteeme of the Fathers autority more then of the sacred Scriptures But can any man that hath but the name of a Christian thinke that those that will not be moâ—ed by the Majest and autority of the Scriptures speaking in the name of the Lord of hosts that the autority of the Fathers will prevaile with them who are not â—o be beleeved but as they speake out of the holy Scriptures and by their Divine autority Christ denyes it and therefor we are rather to beleeve that then the phantasies and impious grolleries of a few ungodly men Is not the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of his owne self sufficiency so able to declare its owne mind and meaning that it hath no need of the Fathers help without doubt unles prophane mouthes will make it a pack of nonsense Truly one would thinke that very reason might be able to convince these wretched wranglers if they had not hardened themselves to fight against the truth yea and sett themselves to resist thâ— holy Spirit of God for if we looke upon very nature art and reason they would convince us for there is no naturall thing but will prove and shew it selfe what it is and declare its owne nature as the Sun Moone Starrs declare their owne nature and tell what they are to every beholder of them fire by it self and of its owne nature esâ—ence is knowne what it is earth and water doe the same and the same may be sayd of gold and silver all other metals they are able to witnes for themselves what they are and to distinguish their owne natures from each others to any rationall man Againe All artificiale things are knowne what they are by their proper formes and so are discriminated the one from the other every one of them carrying a sufficient indication of it self yea all humaneâ— writings â—hew from whence they comeâ— by the spirit they are writ with and doe shew whether the Authors Writers of them be learned or unlearned or be men in autority place or not and there needs no Commentaries upon them to tell whose they are The Proclamations Edicts of Kings and Princes doe sufficiently without either marginall notes or annotations declare of themselves that they come from imperiall autority and the Majest the dignity of their phrase and expression proclame to all men that the authors of them are sacred persons and hee that should call them in question without a Councell or Parlament or the Faâ—hers and Iudges of â—he lawes autority would be thought no loyall Subject and not worthy to live and that deservedly for the very maner of their penning writing doe ever convince their Readers both of the dignity of their matter and of the excellency of the personages that set them forth And shall any in this age of light be found so darkened in his judgmentâ— as to thinke the Word of God inferior to all naturall artificiall humane things yet so it is to
there had been no other meanes for him to have come to the knowledge of the Scripture this doth not necessarily follow But were it granted that had not the Church told Augustine which was the Scripture and Word of God that he had then never beleeved it to be the Word must â—his conclusion of necessity be gathered from thence That all men must be like Augustin in this or that the Autority of men is greater and above the Scripture all â—hese are poore lame consequences and not beseeming the worthy Faâ—hers of the Church in open Court to publish to the infinit dishonour of holy Scripture advancing human Autority above it which indeed is meere blasphemy against the Holy Word of God For would not every man accuse one of folly if an other being a stranger and never seeing the King and meeting him in a journey with all his Nobles richly clad as it beseemeth noble Peeres so to be for the honour of their Master and the Majesâ—y of his Court and in this company where there are so many brave personages and all so excellently apparrelledâ— and he not knowing vvhich vvas the King should aske some of his retinue or some Courâ—ier vvhich of those vvere the King Novv doth it follovv because at that time the man should not have knovvne the King vvithout this information from some of the attendantâ— that the King could no other way have beene knowne unto him or that Kings could be knowne no other wayes but by such informatioÌ„s No rational creatures wil so conclude at that time he in part beleeved from the Courtiers relation that it vvas the King But after that he seeth the King in his Court or upon his thâ—one vvith his crovvne upon his head and vvith all his State and Magnificence and his Nobles in their service vvith the reverence that is yeilded unto him then hee beleeveth no longer because the Servant told him that it vvas the King but because by his ovvne reason he is evinced of it knovving that such attendance such a guard â— so great pomp dignity and State belongeth to none but Kings And it vvould be thought not madnes only but treason to say if one had not told him that it was the King othervvise the King could not be knovvne or that he that told him vvas greater then the King or his Autority greater The same may be sayd of the Holy and ever bleâ—sed Word of God that it is a great madnes impiety to conclude That the Holy Scripture cannot be knovvne to be the Word of God vvithout the Autority of the Fathers or Church or that the Autority of either is greater then the Scriptures vvhich to affirme is vvithout doubt blasphemy in a High degree against Almighty God and his blessed revealed vvill able to provoke his indignation upon us because it is an error against the very light of Nature art and reason and the apparent Words of the Scripture vvhere the Word of God is called the immortall seed 1. Pet. chap. 1. v. 23. vvhich liveth abideth for ever Novv all seed by its invvard vertue sproutet into a blade is by it self and his ovvne fruits knovvn to be vvhat it is So is the Scripture of it self knovvne to be the Word of God and as Paul sayth in the 1. of â—he Cor. chap. 2. ver 4. the Word of God is in the Demonstration of the Spirit in povver and maketh the hearts of the beleevers burne vvith in them as it did to those that â—vent vvith Christ to Emmaus Luke the 2â— vers 32. and as the Apostle sayth in the first to the Thessalonians the 2. chap. vers 3. that they received the Word of God not as the vvord of man but as it is in the trueth the Word of God vvhich effectually vvorketh in those that beleeve and in the 4. of the Hebr. 12. Paul sayth that the Word of God is quick and povverfull sharper then a tvvo edged Svvord piercing even to the dividing asunder the soule and Spirit and of the raines and marrovv and is a discerner of the thoughts and intents of the heart So that by these testimonies and thousands more that might be produced it is sufficiently evident that the Scriptures of themselves are declaratory and by their ovvne native and inbred splendor doe conciliat Autority credit to themselves neither have they any need of 〈◊〉 from man or the Fathers Autority to prove them â—â—e Word of God For before there vvere any Fathers the Scriptures had their Autority and vvere knovvne to be Divine Neither did the Fathers or Church make them Authentick or the Word of God no more then a Piller maketh a proclamation to bee the Kings vvill and pleasure because it stands upon it but the Church or Fathers declared them so to bee neither doth or can the very Synagogue of Rome deny this How impious then and blasphemous are â—he Prelaâ—es that they dare thus vilify the holy Scriptures and make their autority nothing And can any man of judgment see any reason why one should beleeve the Fathers more then the Scriptures or why one should beleeve that these are the works of Augustin or Ambrose should doubt that this is the Gospell of Luke Iohn or that these are the Epistles of Paul Of these things the Defendent for his part can see no reason Neither can there any solid reason be yeelded why one should beleeve the Fathers more theÌ„ the Scriptures themselvesâ— when the Fathers are not to be câ—â—dâ—tedâ— but as they accord with Scripture as the very Popish Canons Papists themselves acknowledge for in the Canon law thus speakes the Pope Paâ—rum quantalibet doctrina sanctitate pollentium Scripta ex Canonâ—â—â—â— sacris consideranda nec cum credendi necessitate sed cum judicandi libertate legenda sunt Neither is Baronius his opinion other concerning the autority of the Fathersâ— as at large may be seen in his Annals an 34. § 213. and an 44. § 42. And for Bellarmine he is of the same mind in his 2 booke concerning Councels in the 12 chapter in these words Sacra Scripta Patrum non sunt regula nec habâ—nt autoritatem obligandi And when the very adversaries doe thus fully expresse themselves that whatsoever autority is in the Fathers books and writings it is onely as they harmonise and accord with the Scripture shall any man then thinke or suppose that there should yet be more autority in the writings of the Fathers or in the Decrees of Councels then there is in the holy Scriptures from whence as the Fountaine those streames doe issue very reason will confound the fatuity of this devillish doctrine for the streames brookes are never so pure nor good as the fountaine for it is ever the fountaine that gives authority of goodnes and the name of excellency to the little sucking rivers as all men knowâ— and they commend the waters ever from the fountaine they come so
that the spring hath ever the precedency and is of greatest autority and without all controversy as it overthroweâ—h all reason so it is exceedingly impious against our great God the fountayne of all good and the giver of every good and perfect gift and they that shall speake so contumeliously as the â—iâ—â—â—ps doe of these Fountaynes of living waters â—he holy Scriptures as they did the Defendent wâ—ll euer mayntaine they are contemners and despisers of the holy Scriptures and in this opinion he will live and die Neiâ—her did they lesse offend in saying that the Scriptures could not be knowne from the Apocryâ—ha without the help and auâ—hority of the Fathers which poynt also the Defendent desireth this honorable Court to heare a little discussed it being a thing of so high nature concerning not onely the glory of God buâ— the good of every mans Soule the peace of the Church and the tranquillity of the whole Kingdom And therefore he humbly craveth favour that he may agitate it here a little for the furtheâ— Demonstration of the iustnes of his accusaâ—ion hee chargeth the Prelats with viz That they are disgracers and contemners of the holy Scriptures They say that the Scriptures can not be distinguished from the Apocrypha but by the Fathers which assertion is against sense and reason it self too impious for Prelats to speake Is not this an essentiall property of the Scriptures of the old Testament that they were written in the Hebrew tongue and that they did give witnes of Christ and received autority from him and that they were put into the hands keeping of the elect chosen people of God as a Treasury Now the Apocrypha had none of all this honour Neithâ—r did ever the Jews account of them as Scripture yea to this day they reject them Neither for these reasons onely are they distinguished from the Apocrypha but for many others the divinity purityâ— sublimity appeares in the Canonicall Scriptures the futility folly and falsity in the Apocrypha are too too manifest and is there any man so stupid blockish to thinke that this age wherein we live cannot distinguish or discerne gold from lead without the autority of the Fathers There is a vaster difference between the Apocrypha and the Canonicall Scriptures then is between gold and lead Every mans reason will tell him an apparent difference between brasse beanes But if any be desirous of autority to distinguish them will not Christs and the Apostles suffice The very Papists that have not abiured all honesty goodnesâ— do freely acknovvledge and confesse that those onely are Canonicall Scriptures which the Apostles did eiâ—her write or approve of But thâ—y did never approve of the Apocrypha The Canonicall Scriptures of the old Testament did in shâ—dows and figâ—res sett fâ—rth that which thâ— new Testament cleâ—rly speaks They did adâ—mâ—rate the new Testament expresseth in lively colours one anâ— the same thing They consent one with an other and yeild each other mutuall ayde and help Now the Apocrypha do neither foretell the new nor are by their autority and approbation illustrated and declared Christ commends Moses the Prophets and the Psalmes as books without all exception Luc. 24. and grounds his doctrine upon them but never honours nor graceth the Apocrypha with his Commendations or wiâ—nes How then can the Prelaâ—s without great conâ—umely unâ—o the sacred Scriptures say they cannot be distinguished and knowne from â—he Apocrypha but by the Fathers especially after the judgment of Christ himself is given and hath passed upon the Scriptures for the autorizing of them to be â—he word and will of God The Fathers as the learned acknowledge were for their times many of them worthy of honour but yet they vvere subject not to a fevv errors and often agreed not vvith themselves and are ever at variance vvith others and have been indeed the originall and cause of allmost all the coâ—troversies vvith vvhich the Churches are novv tormented And therefore to conclude this poynt the Defendent sayth that the Prelats are disgracers and contemners of holy Scripture vvhen against so much light of reason and Divine autority they say they cannot be distinguished and knovvne from the Apocrypha but by the Fathers Neither â—s the third Thesis Position freer from impudency and outrage against the Scriptures then the tvvo former In that they say the meaning of the Scripture could not be knovvne but by the Fathers For in this they doe as much as playnly affirme there is an other vvay to heaven then by â—he Scriptures vvhich if it be not a contemning and disgracing of holy Scripture then there never vvas any Nay if it be not blasphemy the Defendent knovveth not vvhat blasphemy isâ— and therefore all those that desire salvation and to goe to heaven must come to the Schoole of the Fathers and not to the Doctrine of the Scriptures And hovv then vvill the poore people doe to be saved that never knevv vvhat a Father vvas Nay hovv did all those goe to heaven that dyed before the Fathers For the Prelats say that the meaning of the Scripture cannot be knovvn vvithout the Fathers vvithout the knovvledge of the Scripture there is no salvation It is most manifest by these expressions of the Prelats that they vvith their untempered morter vvould put out the light of the Scripturesâ— make them not onely inferior to all mens vvritings but a very pack of Non-sense for vvheresoever thâ—re is any sense there can something be gathered out of it especially if it be so large a Booke And hovvsoever there bee many depths in Scripture there is also great perspicuity so that according to the ancient saying as an eliphant may svvimme a lamb may vvade thâ—re also But if it should be so as the Prelats say that without the autority and interpretation of the Fathers the meaning of them could not be knowne found out then the Dâ—fendent affirmeth they should be inferior to all other writings yea to every Letter and Epistle that men penn with understanding for they ever carry their owne sense and meaning along with them or to what end are they otherwise writ If the letter that discovered the gunpouder treason had not had a match and light of understanding in it that Popish plot had never been discoveredâ— till by its cruell flames it had declared it self and by the funerall of the vvhole Kingdome had been made knovvne and left those that survived and lived in perpetuall mourning If every Letter-vvriting and booke then that is penned vvith judgment carry its ovvne sense and meaning in it and the books for vvhich the Defendent is novv questioned and if all Proclamations Lettres and Edicts of Princes are easily to be understood and carry their ovvne interpretation vvith them so that none after their publication may pretend ignorance dare any man be so bold and audacious as to say that the Letters and Proclamations of the King of heaven and
God of the whole world can not bee understood when notwithstanding David sayth they give light and understanding to the simple and that by reading and meditating in the law testimonies of the Lord he grew wiser then his Teachers and Paul that Timothy knew the Scriptures from his youth 2â— Tim. chap. 3. vers 13. and notvvithstanding all this dare the Prelats affirme that the meaning of this Scripture cannot be knovvne vvithout the interpretation of the Fathers We have great cause to praise and blesse God that hath so graciously afforded us better Masters to be taught by It is good ever therefore to listen unto them Let us heare novv then vvhat the Prophets Christ and his Apostles have taught us concerning â—his vvaighty matter and of so great consequence let us follovv their example and instruction vvhich lead us into all truth and not listen to the contemners of holy Scripture They send those that are studious of the vvayes to heaven to the lavv and to the testimonyes Esai 8. to Moses the Prophets and the Scriptures not to the traditions of the Elders and custome of antiquity And they that bring an other doctrine are not to be listened unto neither may vve bid them God Speed The Word of the Lord is the vvaâ— light and Lanthorne to our Feet vvhich send forth sufficiently the beames of truth and shines so clearly of it self as it may be both knovvne proved expounded and unfolden by its ovvne brightnesse Tâ—ey do as it vvere lend luster unto the Sun from a smoaking snuffe that from the mist of the Fathers vvould bring light unto â—he Scriptures God is the Author of the Scriptures vvho is the originall and fountayne of all light in vvhom there is no darknes For the Prophesie came not in old time by the vvill of man but holy men of God spake as they vvere moved by the holy Ghost 2 Pet. chap. 1. vers 21. we have also a more sure vvord of Prophesy sayth the same Apostle vvhereunto you doe vvell that you take heed as unto a light that shineth in a darke place vers 19. So that the Scriptures vvere of purpose penned by holy men inspired by God himâ—elfe for a direction light to the Saints to be guided by and so they are termed by the holy Ghost So that as Peter sayd unto Christ in the sixt of Iohn vvhen he asked his tvvelve Disciples if they also would goe away To whom shall wee goe sayth he thou hast the Words of eternall life Even so we may truly say whither shall wee goe for light and direction to get to heaven but to the holy Scriptures for they have the Words of eternall life in them and this â—ayth Christ and his Apostles and yet notwithstanding all this excellent light that shineth in the Scripture the Prelats averre they are but blind guides and preferre humane darknes before the splendor of these sacred Oracles the Scripâ—ures and say without the interpretation of the Fathers â—hey can not be knowne which is unsupportable blasphemy and as much as to tell the everliving God and truth it selfe hee lyes It is most veritable that they see not the light of the Scripture the eyes of whose minds are blinded neither doe they see the light of the Sun whose eyes are plucked out If our Gospell be hid sayth Saint Paul it is hid to them that are lost in whom the God of this world hath blinded their minds that is in infidels least the light of the glorious Gospell of Christ which is the image of God should shine upon them 2 Cor. chap. 4. vers 3 4â— every one knoweth the voice of that man with whom he is acquaynted as soone as the sound of it commeth to his eares and shall we not know the voice of God so clearly and perspicuously speaking unto us in the Scriptures Those that are taught of God know it â—he true worshippers of him know and understand it those that have any familiar commerce with heaven and in heavenly things But wordly men and those that are given to the love of the same are carelesse of heaven and happines they understand not the Divine language nor heavenly voice Canany heare the voice of God and not assent unto it without the aide and autority of the Fathers what a contumely is this to holy Scripture Shall God have lesse autority credit among men then the Fathers Shall vve not beleeve God speaking unto us and shall we beleeve the Fathers Shall we not give credit to Gods word and shall wee beleeve men Let the dishonor of so great a contumacy against God be farre from Christian obedience Truly the Fathers being conscious of their owne imbecillity and vveaknesseâ— never thought themselves worthy of so great dignity as to suppose that any honour came unto the Scriptures from their interpretations and expositions who in their writings frequently exhort their Readers not to listen what they say but what the Scriptures of the Prophets and Apostles speake in them and no farther to receive their autority and doctrine then it is grounded upon the holy Scriptures expressions to this purpose the Defendent saith he could accumulate infinite out of the Fathers which for brevity he omitteth fearing to be over tedious though it be a matter of greatest importance Such was the modesty of â—he Fathers fearing to be vvise above that vvhich vvas vvritten ever making the holy Scripture the rule and measure to be guided by And in this moderation the Fathers imitated Christ the Prophets and Apostles vvho ever fetch the proofe testimony of their doctrine from the Scriptures not as novv the Prelats doe preposterously bringing autority to the Scriptures from the interpretation of the Fathers according to their ovvne sense To the Lavv and to the Prophets sayth Esay 8. vers 20. vvhosoever speaketh not according to that hath no light in him And Iosua that great Commander is inioyned by God to order and governe himselfe and the people and the whole Common wealth according to the rule of the Scripture Iosua 1. ver 7 8. Onely be thou strong and very couragious that thou mayst observe to doe according to all the law which Moses my servant commanded thee turne not from it to the right hand or to the left that thou mayst prosper whither soever thou goest This Booke of the Law shall not goe out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to doe according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt have good sucâ—â—sse And in the 23 chapter vers 6. he sayth Be yee therefore very couragious to keepe and to doe all that is written in the Booke of the Law of Moses that you turne not asides therefrom to the right hand nor to the left And Christ himselfe our great Master sayth Ioh. 5. vers 38. Search the Scriptures for in them yee thinke to have
oveâ—ruling their brethren and beating their fellow servants is to bee rebels against Christ and to usurp that vvhich belongeâ—h not unto them and vvhich thâ—y ought not to meddle with and therefore vvhen the Prelats doe not onely eate up and devoure this forbidden fruit but challenge a right unto it from God himselfe and say they have no depencie from the King the Defendent maintaineth that it is intollerable arrogancie against God the King and by vvhich they are delinquents in an elevated degree of contumacie against them both What an horrible impudencie is this in the Prelats or any Subject that vindicats their quarrell that they dare call the Hierarchie sacred especially when they derive it from Rome whom King IAMES of famous memorie calls Babylon and the Pope Antichrist and can any man thâ—nke that those that are lineally descended from Babylon and Anticâ—rist that great enemie of Christ his kingdome and members can be holy and sacred Certainly if the fountaine be not holy the streames cannot be holy Yea King Iames is very large in that his Booke to all Christian Princes in discovering the impiety of the Hierarchy of Rome and proves the Pope to be that man of Sin and all the Prelaâ—s of that Sea to be the Frogs that came out of the bottomles pit For the Nature of Frogs they being Amphibia is to live upon the Earth and in the vvater Novv King Iames sayth That the Prelats are the Frogs for they seeme to be Church men and are ever medling in States affayres creeping out of their stinking guâ—ters are such mighty busy bodies in other mens matters as they trouble all the Nations and Kingdomes vvhere they dvvell and inslave them all So that if the Hierarchy be sacred and the Prelats be the chiefe members of it then they are a generation of sacred frogs the holynesse notvvithstanding of the vvhich is such as fevv mens impiety is greater or more dangerous to Church and State and their usurpation upon both Autorityes deserving severely to be punished especially for that they so abuse his sacred Mast. Autority in oppressing his poore Subjects and trampling upon his prerogative so that to any eye of understanding it may sufficiently appeare by that the Defendent hath sayd that the Prelats are not onely contemners and disgraceâ—s of Holy Scripture but also invaders of the Kings prerogative Royall and enimyes of his imperiall dignity It yet remaynes to pove also that they have farther dishonoured the King their Master and King Iames of famous memory yea our most Holy religion and profession and all this in the Dâ—fendents Censure For vvhat any one of the Prelats did all the other assented to they being one Body it vvas the action of them all though acted in the person of the Prelat of Canterbury vvhich vvas this to magnify the Church of Rome defend the purity of her Doctrine affirming openly that she never erred in fundamental points and vvas a true Church as much as to proclayme the King and all his Subjects Schismaticks and Hereticks and that by the mouth of the Prelate of Canterbury vvhich the Defendent sayth is not onely injurious to the King their Master but to King Iames of famous memory his renovvned Father vvith vvhom for piety and learning all the Prelats together are not to be named the same yeare his Royall excrements are mentioned King Iames that glorious and learned Prince in his Apology to all Christian Princes and States proves the Pope of Rome to be Antichrist and the man of Sinne by many unansvverable arguments He proves likevvise the Church of Rome to be the vvhore of Babâ—lon for her abominations Spirituall Sodome for her filâ—hines and uncleannes Spirituall Egypt for her inslaving the Saints and Servants of God and all this he evinceth by irrefragable Autority thus taught he the whole vvorld his Royall Son and all his Subjects persvvadeth all Christian Princes to come out of Babylon to shake of the yoke of the Pope And in this faith he lived and dyed And this faith is King Charles his Son and our gracious Soveraigne novv Defender of and all this is Orthodox Doctrine vvhich our King did preach unto us and our Royall King novv professeth and vvhich all his Loyall Subjects to God and his Majest vvill seale vvith their blouds This heroicall King notvvithstanding and his Divine Doctrine is stamped under foot by the Prelats to the infinit dishonour of our most pious clement Prince the eternall disgrace of his most incomparable Father and the discredit indeed of the vvhole Church and Kingdome if not indangering the same to the great hardening of the Papists in their Hereticall wayes the perverting of the Kings most Loyall Subjects and teaching the Papists to rebell And to all this the dignity and glory of the Scripture is offuscated by their sable mouths So that what can any man either say or thinke of this progeny of Prelats whose contumacy and rebellion reaâ—cheth to the very clouds and what can men think of this degenerating of-spring of this age The one that they dare against God and the King openly breath out their blasphemies and call evill good and good evill The other that they should out of cowardise suffer their Royal King and his most excellent Father to be thus abused But this Defendent hopeth that this honorable Court like that noble Nehemiah vvith other true-hearted loyall Subjects remayning about the King vvill novv at last informe his Majestâ— of the intollerable insolency of the Prelats of vvhich he beleeveth they vvere formerly ignorant or not so vvell acquaynted and seeke by his Autority for redresse against their impudency As for this Defendent for his part he is resolved though left alone ever to say LET THE KING LIVE FOR EVER And although he should suffer a thousands torments from the Prelats living and dying hee will ever cry LET THE KING LIVE FOR EVER And let the name of his learned and transcendent Father liâ—e to perpetuity And let the enemies of the King and Gospell perish Neither will hee ever suffer to the uttermost of his power That either the Kings Honour or the Dignity of his most illustrious Father or the glory of our most Holy profession or the honour of the Holy Scriptures shall be contaminated or Babylon or superstition advanced in his Dominions and crueâ—ly and injustice exercised by the Prelats over his poore Subjects and hold his peace All vvhich evidently appeare in the daylie proceedings of the Prelats in their High Commission and from their speech hourelie there their practises through the vvhole Kingdome Some of vvhich he desireth in order to proveâ— that the honorable Court may be the fuller informed that he hath not causlesly in his Apology layd any crime unto their charge vvhich they are not guilty of And novv to proceed to the other thingâ— the Defendent is chargâ—d vvith Viz that he taxeth the High Commission Court of crueltie injustice vvant of
vvisdome and temperance and that they are perswaders of his Majest to bloudshed and are the upholdes of idolaâ—rie superstition prophanesse â—hat he scandalously defameâ—h the vvitnesses produced against him and that he hath causleslie and boldlie inveighed against the oath ex officio and other the ancient formes of proceedings of the High Commission Court To all these the Defendent ansvvereth as they lie And first vvhereas the Defendent chargeth them vvith crueltie injustice vvant of vvisdome temperanceâ— he conceiveth he hath very good reason for that his charge both in respect of himself and others and in regard both of the soules and bodies estates of men all which they captive enslave or dissipate scatter at pleasure and in as much as in them lyes seeke the ruine of To say nothing of their daylie practises who condemne men without either exhibiting articles producing of witnesses or any legall proceedings against them as if a man should be hanged without evidence given or indictment framed which is the hight of injustice the DefendeÌ„t saith that their very proceedings against himselfe sufficiently shew their crueltie injustice want of wisdome and temperance their very speeches apparently prove all these things Neither is there such a president of wrong and cruelty in the whole world that any man of what ranke order or degree soever he be that shall write a Booke in Defence of that religion that is established by publick Autority for the honour of the King in Defence of his prerogative against a common enimy that for this indeavour of his should be ruined he his wife children cast into prison deprived first of all possibility of livelyhood rayled upon reviled publickly and after all this given to the Devill and that onely for writing a Booke which had nothing in it but Scripture and in the which the Defendent thought they meant him and that they should still prosecute him seek his eares and the defacing of him which they threaten Such a President of wrong crueltie the Defendent sayth cannot be produced in toto Macrocosmâ— therefore the Defendent in respect of his owne particular justlie chargeth them with crueltie injustice and intemperance And in respect of all other honest men that come under their jurisdiction the same may be sayd and proved by thousands whether one respect their soules bodyes or goods for they use cruelty in regard of all sparing neither age or sex poore or rich youg or old bond or free but upon every triviall occasion or for the meanest neglect of any one of their idlest and impious Ceremonies or for any misprision it is enough to have them hoisted into the High Commission Court brought from the remotest parts of the Kingdome to the utter undoing of them their familyes when as the greatest breach of any of the Commandements of the first table is not once thought of And in the bringing of them into troubles they deale with those poore men as they doe with Beares Bulls at Paris Garden they first by violence and their Officers to their mightie expenses hale them into their Courts and then with bands of two or three hundred pounds they tie them to their stakes bait them three or foure yeares together with all maner of contumelyes reproaches vexations expenses calamities torments till they have wearied them to death and made their lives tedious unto them after all this they fling him into one jayle or other destitute of friends monies And as if this were not enough eâ—en as the persecutors of the Martyrs in the primitive times as histories relate dealt with the Saints when they brought them to the slaughter they were wont to cloth them with the skinnes and hides of wilde Beasts that so they might make them the more formidable and the better animate their dogs and curres against them to teare them in peeces In like maner doe the Prelats their complices in these our times deale with poore honest Christians and the true and faithfull servants of the Lord and the Kings most loyall Subiects they make them monstrous ugly and deformed unto all men King Nobles by their relations and informations they cloth them with saying of them That they are maligners and enimies of government troublers of Church and State Seducers of the Kings Subjects making them disloyall unto their Prince stirrers up of sedition faction and a thousand such crimes setting all the people against them in their open Courts have their orators to blanch over their defamatory false accuâ—ations charging them with foule crimes the thought of which never came into their heads as this present information may witnes Yea in the very Court-Sermons they incense the King Nobles dayly against those they brand with the name of Puritans and Sectaries which all this honorable Assembly can witnes and the Defendent hath heard many Court-Sermons with his owne eares in the time of his liberty but never heard one where the Puritans as they terme them were not brought up in the Pulpit most shamefully unchristianly traduced as those that opposed the Kings proceedings and such as maligne his government and trouble the peace of Church and State and humbly besought his Majest that some severe course might bee sought taken against them These such like sprincklings of their brotherly Rhetorick the defendent himselfe hath often heard neither can this honorable Court be ignorant of the truth of this And what is all this but great cruelty injustice to abuse thus their brethren by malicious and false accusations to the incensing of their Gracious King and Soveraigne against them when they are most innocent harmlesse desiring nothing more then the life safety prosperity happines of his Majesty and of his royall progeny his florishing raigne and would lose ten thousand lives if they had them for the honour of his crowne dignity for they desire nothing more then to bee found loyall neither do they seeke any thing more then the peacâ— and wellfare of the Church the good of this commonwealthâ— And therefore if there be any this is cruelty and injustice in a high degree to deale thus mercilesly with their too too much allready afflictid brethren of whom they are ever making sinister relations to King Councell and State to the depriving of them many times of their libertâ— livelyhoods and states to the making of them theirs ever miserable and all this also they doe in their Courts every day defaming them as enimies of government and enimies of the Church and casting them into prison with great Fines on their backs And this is the cruelty they dayly use in respect of their bodies lives and estates But yet their cruelty is greater in respect of their soules for they have through the Kingdome of England and VVales taken away allmost all their glorious paynfull Ministers and â—hose that with most diligence taught the people and
all which tend to the ruine of the Kingdome and perverâ—ing of Reâ—igion and the seducing of the Kings good Subjects And all other Bookes of Arminians Sosinians and a thousand such blasphemous treatises are bought and sold publikely in every Stationars shop with the Prelates very good liking And the greatest enimies of the truth such as Bellarmine Baronius Tyrrian Caâ—etan are not onely publicklie vented but are before the King and in the Vniversities and indeed in every Pulpit magnified with glorious titles as the learned Cardinal incomparable Bellarmine those grand impostors and perverteâ—s of the wayes of God and such as have abused King IAMES of famous memory and blasphemously defamed our most Holy Religion All these Authors and many more with their Bookes the Defendent saith are dailie approved of and commended by the Prelatesâ— and such as extoll the Church of Rome patronized by them and maintained And what is it then to advance Poperie if all these doings of the Prelates bee not and what is it to favour prophanesse and irreligion if the punishing and silencing of those that write and speake against the iniquitie of the times be not let all men judge of this with serious reason and they will soone perceive that in this accusation of the Prelats the Defendent hath no way wronged them And for their intemperance and want of wit it is notoriouslie also knowne who raile most shamefully and unhumanelie upon all honest men that come before them as their very speeches in their censure may witnes Iudges of old were wont to give Sentence in lesse matters beeing full of compassion with teares in their eyes neither doe wee read of any Iudges since Christs time but of Ananias the High Priest and Festus the Governor that they ever did revile those that were brought before them or give them any ill language And the one was a Iew and the other a Heathen both enimies of Christ and Christians But for Christian Iudges and them spirituall ones for such contumeliouslie to abuse their brethren as they did the Defendent and dailie doe others and to give them over to the Devill and to perpetuall chaines for every triviall thing yea even for a misprision or a very surmise and to make a man an offender for a word and to ruine them their wives and children for such things and that with scoffes reproaches tants and mocks this the Defendent affirmeth in the Prelates is both crueltie injustice intemperance and want of wisdome and so hee nothing doubteth but this honorable Court and all rationall men will judge Neither doth his graciousâ— Majest or this honorable Court as he truelie believeth know how they abuse his poore Subjects neither will God take this well at their hands for it no way beseemeth those would bee thought the Faâ—hers of the Church so to doe For if wee looke upon Timothy and Titus whose successors they would be thought to bee and the rules that they followed and were guided by wee shall find a vast difference betweene them Saint Paul in his 2. epistle to Timothy chap. 2. telleth him That the servant of the Lord must not strive but be gentle unto all menâ— apt to teach patient in meeknes instructing those that oppose themselves if God peradventure will give them repentance to the acknowledgment of the trueth c. And in an other place the same Apostle sayth A Bpp. must be patient and no brawler Now when the Prelats so exorbitantly behave themselves trampling all Apostolicall Canons under their feet and so basely revile the good Subjects of the King and their brethren trampling also the sacred Scriptures under their feeâ— and that with as great contempt as the Papists themselves doe advancing Poperie everie way and the Defenders of it can any denie that these are intemperaâ— imprudent unjust men and furtheres upholders of Poperie vvhereas the Defendent is charged in the informationâ— That he accuseth the Prelats as upholders of idolatry superstition and prophanesse and that hâ—â— defameth the witnâ—sses brought against him and hath causlesly and boldlie inveighed against the oath Ex officio The Defendent humbly intreateth the honorable Court that vvith patience they vvould heare his ansvver to these things then he vvill come to the last thing that concerneâ—h him the Letany and the occasion of the vvriting of it What he himself hath done he is ever resolved to seale vvith his best bloud to justifie and make good vvhatsoever he shall accuse the Prelats of Amongst the vvhich he acknovvledgeth that he chargeth them to be advancers of Poperie idolatrie superstition prophanesse And so they are as hath been alreadie sufficiently evinced and by that vvhich follovveth shall yet more illustriously appeare For what is it to aduance Popery and idolatry if that the Prelats dayly doe be it not without men will thinke that Poperie onely that advanceth the Popes Supremacy and they Protestants onely that goe no farther in opposing that Hereticall religion when that is among many Divines counted one of â—he least controversies in Theology between Papists and us true Catholicks Greater matters I wosse hundreds there are between us And howsoever the King blessed be God his predecessors by the blood of their Subjects and the sacrificing of themselves have shaken off the yoake of the Pope yet his poore Subjects are under many Popes which deale worse with them then ever Popes did to Kings in the middest of their swellingâ—â— pride arrogancy yea every parish Priest and base fellow that is but a Prelats Servant can ruine and undoe the honestest man upon any information So that for the Subjects coÌ„dition it is worse they are in a farre more deplorable predicament then they were in under the Pope by this change for now they have neither their consciences their libertyes their purses their bodyes their limbs or lives in any security but as the Prelats their creatures please are deprived of all who seek continually for their bloud and starve many of them in prisons and expose them to infinit miseries and calamityesâ— so that they are as sheep to the slaughter slayne all the day long And of their deadly crueltie against those that feare God the whole Kingdome can witnes and how that they make them every where most odious But now to the matter the Defendent câ—argeth the Prelats with viz. that they are advancers of Idolatry superstition and prâ—phanesse And that â—hey are advancers of idolatry who can doubt of it that knoweth that very rudiments of Divinity or in the least measure â—aâ—h been acquaynted with the lawes of God For as God onely is and must be the object of all Divine worship as tâ—e first commandement teacheth for him onely we are to serve Matth. 4. as Christ also commandeth to worship any other or to trust in any thiâ—g els is idolatry in a high degree for we must love him with all our hearts and all our Soulâ—s and trust onâ—ly in him So likewise for
according to Gods command must svveare in rightâ—ousnes in judgment and in truth Novv by this damnable oath ex officio he can doe none of all this For he knovveth not vvhat to svveare to and by that oath he makes that evill vvhich is good many times and that good vvhich is evill vvhich is great unrighteousnes and untruth he is also to accuse himselfe and his brethren to the utter undoing of them all vvhich is horrible injustice and vvant of vvisdom judgment Besides an oath by Gods ovvne appointment is to bee â—he end of all controversy It is the last thing in a controversy and the conclusion of it vvhere this end is not in an oath it is not to svveare according to Gods ovvne appoyntment but sinfully Now the oath ex officio is not such an oath for that is the beginning of all molestation and strife mischief vvicked debate and the cause of infinit brabbles and needles vexations to â—hemselves and others and therefore ought to be deâ—ested and abominated Further no man is to take the name of God in vaine novv in the oath ex officio every man takes the name of God in vaine For they vvil never beleeve him though he svveare by the day and by the night vvhatsoever he svveareth or sayth in his ovvne defence and justification let it be never so true as dayly experience can testifie but onely make it a trap and a snare farther to intangle and involve him therefore it being an oath against the Lavv of God of charity love nature it is to be detested as the devill and so the Defendent for his part doth abhorre it as he doth the devill and all his vvorks and as he doth all the other cuâ—sed and abominable proceedings of the Prelats vvho spend the vvhole patrimony of their vvit to molest the deare servants of God and the Kings best and loyallest Subjects By all vvhich unrighteous dealing they manifest themselves to bee the enimies of God and the King and as such the Defendent vvrites against them and so he yet vvill for the many reasons above alledged esteeme of them by vvhat names or titles soever they be called or whatsoever place of dignity they are in and in this mind the Defendent will persever till they have acknovvledged their contumacy to God and the King and repented of the same And thus much the Defendent had to say in his owne defence concerning the things hee was charged with in his Apology and with al desireth of this honourable assembly that the oâ—her matters that the informers say are of divers natures in it may be specified For it is an easy thing to pick here and there a word out of best books to doe a man a mischeife all men know Spiders will gather poison where Bees find hony and he knoweth very vvell he hath many malignant enimies and therefore desireth the favour of the honorable Court for his better defence And now he comes to the second booke called the Letany occasioned by the Bishops cruelty for they threatning him not onely to starve him out of his opinion but also vvith the pillory the losse of his eares the one at Colchester the other at London vvith the slitting of his nostrills branding of him in the forehead and he allso hearing that this decree vvas gone out before September last divulged and spread abroad by the Prelats favourits as all the Country vvill testify it put him upon his devotions and made him vvrite a Letany vvherein he prayeth for deliverance from them But vvhether that vvhich is annexed to the information be the same he knovveth not for the informers say that that is a prophane Letany As for the Letany the defendent made it was a good godly Letany and in that ridentem dicere verum Quid vetat And concerning the Christening hee doth confesse he did invite CANTERBURY AND LONDON IN HIS WIVES NAME AND THE WHORE OF BABYLON TO BE WITNESSâ—S Which he vvas constrayned to by reason of the penury of his freinds for the Prelats had driven avvay all his acquayntance so that every body vvas affrayd of them nor no man durst intertayne his poore vvife nor give her houseroome though she vvas then great vvith child and in much misery as the vvhole Country vvill justifie and in this distresse and calamity he did it vviâ—hall he thought he did the Prelats a great deale of honour that he the Defendent should vouchsafe to have such men as they were to his Christening that he did joine so honorable a Gossip as the Matrone of Rome with them whom they so much honoured adored and pleaded for in this Deâ—endents cause as Christs true Church and Spouse and their best beloved Mistris presuming that he could no way disparage them by joyning this Spirituall Mother with these Spirituall Fathers and in this the Defendent thinks he did very much grace them inviting such a Catholicke companie to the baptising of his child who he hopeth will live and die a true Christian Catholick And wonders that the Prelates should be so peevish as to misinterpret his â—eale to them all especiallie when he did give them their titles most magnificently as FATHER WILâ—IAM OF CANTERBVRIE HIS HOLINESSE AND WILLIAM LONDON MAGNIFICVS RECTOR OF THE TREASVRIE Neither did hee see any reason why he should detract from Canterburie his titles for as he is Pope of Canterburie he is holy and for the title of Pope it was given antientlie to all or most Bishops and in speciall to his predecessor Anselmus that rebell as all Histories doe relate and the title of Grace is but the title of a Cardinall Besides that title is now revived if fame be not a liar which is a good plea in their Courts and false copies from both thâ— universities bee not dispersed and spred abroad For the Vniversity of Cambridge in their letters greet him with Sanctissimâ— Pater most holy Father the title of the Pope which onely belongeth to the first person of the glorious Trinity God blessed for ever and from Oxford they give him the stile of Sanctitatis his Holynesse and Edmund Reeve in his exposition of the Catechisme in the Common-Prayer Booke gives the title of Holinesse of times to the Bishops cals them Holy Fathers by their owne allowance and approbation Now he is a Father of the Church and that of Canterbury and he is VVilliam and he is Holy at leastwise vvould bee so reputed and vvould deeme it a Scandalum magnatum to be stiled prophane or unholy Ergo Father VVilliam of Canterburie his Holynesse and the Defendent is resolved never to detract any thing from his Holinesse but shall daily praâ— that hee may grow and evermore increase in Holinesse And for the Prelate of London he should be feeding of Christs flocke in the Pulpit and he is at the receipt of custome telling of mony like Matthew the Publican before his calling to the Apostleship the love of vvhich is the roote of all evill and hath got himselfe no small honour by it vvhich the Defendent vvould not in the least diminish and therefore beeing 〈◊〉 skilfull Hâ—rald nor acquainted vvith the titles of Honour they usually stile men in that place he vvas constrained to make use of a little of his Roman Rhetoricke and called him Magnificus Restor of the Treasury a fiâ—ting honorable title as he conceived vvhich he doth not nor ever shall repute a Scandall nor repent of that invitation And for any other passages that are in the Letany that he made he the Defendent is most assured if the honorable Court heard it all not by peeces and scrips vvhich hee most humbly desireth they vvould vvell perceive the Defendent had good reason for vvhat he hath both done and vvrit For this Honorable Court vvould then vvell perceive that the Defendent never medled vvith any of them nor in the least thing impeached their dignities till they by their delinquency against God and the King did manifestly demonstrate they were fallen from Grace and then as they had proclaimed themselves enimies of God and the King he did set himselfe against their proceedings and vvill continue in so doing though it bee through all misery to the last gasp of breath and vvill continually say LET THE KING LIVE FOR EVER AND THE ENIMYES OF THE KING PERISH and dying he will devoutly pray from plague pestilence famin from Bishopsâ— Priests and Deacons good Lord deliver us Ever meaning from usurping Popish Bishops Priests Deacons and such as challenge their standing and Autoâ—itle jure Divino and not from the King as our Prelaâ—â— do And as to all other the residue of the offences and misdemeanors complayned of in the sayd information examinable in this honorable Court this Defendent saith that he is not guiltie of them or any of them in maner and forme as by the said information is supposed All vvhich matters this Defendent is ready to averte and prove as this honorable Court shall a vvard And humblie prayeth to be dismissed out of the same vvith his costs and charges against the Prelats by vexation in this his former suite in the High Commission most vvrongfullie susteyned FINIS