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
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-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
is well knowne to the Townes country where they both dwelt that the sayd defendent could never be quiet for his braggs andâ— scriblings to himself others till he had ansvvered vvhich vvas the sole cause of his ruine the vvhich ansvver of his though he had long time for peace sake neglected yet at last he vvas through his adversaries importunity put upon it Neither could he for the honour of the trueth and the honour of his Prince both vvhich he loves more then his life delay it any longer and â—herefore out of his duty to God and the King he entred the combat vvith the enimy To vvhich duty he the defendent saith he vvas bound by Christ himself vvho haâ—h commanded to give unto Caesar the things that are Caesars unto â—od the things that are Gods vvhich commandement of Christs tyes all Christians under obedience to a double duty vvhich by them may not be neglected Viz. to give vnto God his due and unto the King his Yet for obeying of this commandement this poore defendent must be defamed ruined undone and left friendles monylesse and in captivity and given to the Divell and yet say nothing But the Defendent desireth this honorable Court to give him leaue to say as Queene Hester spake to Ahashuerosh if that hee and his wife had been sold for bondmen and bondwomen he had held his peace but for them to be ruined and undone because he could not see God and the King dishonoured he the defendent cannot but speake Let the King live for ever and never let it be sayd that he hath such a base cowardly fellovv in his Kingdomes that vvill suffer his imperiall Mast. to be trampled upon and suffer it in silence For his ovvne part this defendent confesseth that he is but poore and the Prelats have made him so but as rich in loyalty as any Subject in his Highnesses three dominions and as â—ob sayd concerning God though the Lord should kill him yet he vvould trust in him so this defendent sayth Though the King should leave him to the mercylesse fâ—ry of the Prelats yet he vvill ever honour him vvith his life and all that ever he hath and as hee vvas borne under obedience under obedience hee vvill dye and vvill ever say vivat Rex let the King live for ever and our gracious God put it into his Royall breast to looke into the devillish ploâ—s of the Prelats that doe not onely equalize the paynted tombes in Christs time but farre exceed them in cruelty and wickednes This he is resolved living and dying to doe â—â—vito Diabâ—lo to give unto Caesar the things that are Caesars and to God the things that are Gods for he is bound to this duty by Christ himselfâ— neither will he ever rebell against his blessed will Now the things that belong unto God as he is King of Kings Lord of Lords and by vvhom alone Kings raigne is an absolute command Soveraignâ—y oveâ— his Church and vvho requires of all his Subjects that they should love him vvith all their hearts vvith all their Soules and vvith all their mighâ—s and that they should not serve him by any of their ovvne inventions And for the maner of his vvorship he hath abundantly declared it in sacred vvrit And Saint Paul vvriting unto Titus vvarnes himâ— sharply to rebuke his auditoâ—s that they may be sound in the faith not giving heed unto the commandements of men that turne from the Trueth chargeth the Corinthians that they should â—ot be servants of men nor vvise above that vvhich is vvrittenâ— sayes unto the Colossians vvherefore if yee be dead vvith Christ from the rudiments of the vvorldâ— vvhy as though living in the vvorld are ye subject unto ordinances and Christ himselfe saith In vaine doe they vvorship him teaching for Doctrines the commandements of men By all vvhich it is manifest if Christians vvill give unto God that vvhich is his and vvill not vvorship him in vaine as they must love him vvith all their hearts so he onely must rule in them they must give him his ovvne vvorship and such service onely both for matter and maner as he requires at their hands and commands from them and not serve him accordiâ—g to mens precepts and devices for in his vvorship they must not be the servants of men for he is the onely King and Lavvgiver in his Church and this is his prerogative Royall vvhich no man may meddle vvithâ— this is to give unto God that vvhich is Gods this duty he the Defendent sayth all Christians are bound unto Againe for all Subjects duties towards the King the defendent saith that must allso freelie vvillinglie bee yeelded and that by speciall precepts for they are commanded to feare God honour the King to be subject unto his autoritie in all things in the Lord to give unto Caesar that vvhich is Caesars Novv in regard of his duty both to God and the King and also of his speciall Oath of allegiance the defendent sayth he could doe no lesse then that vvhich he did in vvriting his booke being provoked thereunto by an enimie of both And so much the rather because himself and all Christians are commanded to give a reason of their hope to vvhomsoever shall demand it of them earnestly to contend for the faith vvhich vvas once delivered unto the Saincts he saith in all these respects he could doe no lesse in ansvvering that Popeling then that he did by giving unto God the right of his government in the hearts consciences of men taking it from the Pope that Vicar rather of hell then of Christ by giving the King that jurisdiction and aâ—tority of regiment in his dominions over his Subjects which God hath conferred upon himâ— Both vvhich Autorityes Spirituall and temporall the Pope and Popish Bishops most blasphemouslie arrogate unto themselves â—rampling all Divine Lawes and Kinglie regalitie under their polluted feet making Kings and Emperors their Vassals vvhich is a most horrible arrogancie and usurpation and not to be suffered by either Kings or their Subjects And therefore vvhen this defendent did nothing but that vvhich by his speciall dutie he vvas bound unto If this by the Informers be thought either schisme faction or sedition he this defendent is resolved to live and dye in it and never to thinke any a good Subject that is not of his minde He doth vvithall freelie confesse unto this honorable Court that he looked for no ill usage of the Prelats for this his indeavour vvhich vvhen he found at their hands it vvas the occasion of the vvriting of manie other books since that time amongst the vvhich there is one called Apologeticus ad Praesules Anglicanos c. dedicated unto the privie Counsell but vvhether the booke that is annexed unto the Bill bee the same that the defendent knovveth not but a booke vvith that Title he confesâ—eth he vvrit vvherein he set dovvne
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
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
in the Prelats that poore Christians in our age may neither obey the commandement of God who inioyneth us to heare in season and out of season nor imitate the Saints of olde in their pious indeavours in building up themselves in their most holy faith nor follow the good paternes of their Kings and Governors but they must be severely punished for it yea undone traduced â—or it aâ— evil doers if this be not great cruelty tyranny it selfe in the Prelats there was never none for they robb them of Heaven earâ—h all other comforts in as much as in them lyeth Nay which is yet more to shew their cruelty injustice unrightuous dealing the Prelats in the Baptisme of infants constraine the Godfathers Godmothers there solemnly to promise that they wil call upon them that are baptised when they come to yeares of discretion ofâ—en to heare Sermons to this duty are also the baptized tyed Now when they are come to yeares of understanding and in obedience of their promise they made by their God Fathers and God-Mothers and perhaps beeing stirred up also by their exhortation to this good duty of hearing the Word if â—hey goe out to heare Sermons when they have none in their owne Parishes they are first punished in their purses and liberties and then given to the Devill for this good worke which they notwithstanding have tied them to by speciall promise in their baptisme and if all this be not unspeakeable cruelty tyranny and injustice there was never none in the world and yet this is the dayly practise of the Prelates through the Kingdome as all men know And which is yet more to be observed in the same Sacrament of Baptisme children promise there by their God-Fathers and God-Mothers or they doe it for the children to be baptized that they will forsake the Devill and all his works the pomps and vanities of this wicked world and are there signed with the signe of the Crosse that innocent Ceremony as they call it that he shall continue Christs Faithfull Souldier fight under his banner all the dayes of his life against the World the Flesh and the Devill by the which promise he is bound to the utmost of his power alwayes to oppose all errors wickednes and prophanenesse Now if any in conscience of his promise either speake or write in defence of the truth as it ought to be defended or if he doe but put in practice that which he hath promised in opposing of Error Superstition Prophanesse Idolatry or the iniquities of the times the Prelates severely punish them for it as their dayly proceedings witnes and if this be not a daring crueltie also and great injustice there is none exercised upon the earth for what is unjustice and crueltie if punishing of men for doeing their duty and keeping their promise and performing that which the Prelates themselves have tied them to by speciall promise be not They teach all Christians in an other Ceremonie of standing up at the Gospell and at Gloria Paâ—ri and at the Creed to shew their readinesse and promptitude in fighting for â—he Faith of Iesus and their Holy Religion against Heresie Poperie and all Innovations all which our Gracious King declares himseâ—fe that he will never alâ—ow of or suffer and the neglect of this Ceremonie will cost a man an undoeing Now if any beeing taught by this Ceremonie come forth to the combat and but oppose themselves against Popery Errors or Innovations in defence of the Faith and the Honour of their King they are punished most severelie for it by the Prelates both in the High-Commission and other Courts and Bils and Informations and Articles are exhibited and made against them as evil doers and troublers of the State and all for doing that thâ—y teach them by their Ceremonies and bind them by promises oath to doe which is Hyperbolicall tyrannieâ— unjustice and cruelty in those reverend Fathers It seemes they would have Christians like Saint George a horsebacke ever mounted but never moving and if they doe chance to stiâ—re or dare bee so bold as to move they immediatelie are cast downe and breake either their eares or their noses or their foreheads and it may be â—hey are also whâ—pped to the baâ—gaine for beeing so bold some mischief for the most part followes their endeavours and that for doing their dutie and that which they were taught by Ceremonies and is not this arrogant tyrannyâ— cruelty and injuâ—â—ice in the Prelates to punish and that severely both the neglect and the doing also of their duty and that they are injoyned to doe without all doubt there is no such crueltie in the world as is daily practised by the Prelates and in their Courts of the which there might mightie volumes bee made but the Defendent hath instanced in these few things onely becauseâ— they are knowne to most men and obvious every day and the Defendents condiâ—ion and his cause can sufficiently witnes their unrighteous dealings and that in divers respects for they dealt with him against the very law and light of nature and as they would not bee done by to make him accuse himselfe to admit his sworne and capital enimies and which first informed them against him out of meere malice as was proved by many to bee prosecutors and witnesses against him yea to speake as it is that the Prelates themselves should be Accusers Parties Witnesses Iury and Iudge in their owneâ— cause as they all were this the Defendent saith is unrighteous dealing to which may bee added the defending of the Popes quarrell to condemne him for one thing and putting those things likewise in the records of the Court for which by the whole Court he was freed from As for example the Defendent was condemned onely for his booke now in the order of the Court or Sentence it is put inâ— that he was condemned for the other things alsoâ— which howsoever they were in themselves verie ridiculous yet it is great injustice to superadde them and so to deale with him Neither is that a small part of injustice to punish and condemne the innocent and justify the wicked both which are an abomination to the Lord. Now they condemned the Defendent for writing against the Pope adjudged his Booke to be burnt and justified his adversaries and Chouny who writ in defence of the Church of Rome and it is their daily practice to condemne bookes that are writ for the Honour of Religion accusing them to bee factious pamphlets but Bookes that are writ for the advancement of Poperie and Superstition and in defence of the Pontificalitie of Prelats and the magnification of the Church of Rome â—o the trampling downe of regall autoritie and for the murdering killing of Kings for the bringing in of Innovations into a Kingdome and for suppressing of true Religion many of which are not to bee named of these Bookes a man may buy shipfuls of them in Pauls Church yard