admitted The high Commissioners neither parties in the cause nor Adversaries to the Person of the Appellant The Bishops no usurpers of the Jurisdiction belonging to the King The Oath of Supremacie not derogatorie to Episcopall power Objections against the Oath Ex Officio with an answere to them Other objections against the Proceedings in the high-Commission answered Of giving forth a Copie of ones Sermon upon Oath Sedition how it may be punishable in the High Commission Archbishop Whitgifts name abused and his words mis-reported by H. B. HItherto Mass Burton wee have laid you open by the way of an Historicall narration though all Historicall narrations be offensive to you for the sake of one and consequently spake only of you in the third Person as hic et ille But being now employed in the Examiners Office I must deale with you as if Coram in the second Person which I perswade my self will better sort with your ambition the second Person if you remember so much of your Accidens being more worthy then the third And first I would faine know what mooved you to appeale unto His Majestie at your first conventing before you had just grievance or an unjust sentence Your conscience sure accused you and pronounced you guiltie and told you what you should expect in a legall triall and on the other side your presumption flattered you that being an Old Courtier though worn out of favour you might have some friend there to promote your suite Sir you forget it seemes what is related in the conference at Hampion Court in the self same case My L. of London moved his M tie that then was K. James of B. memory that Pulpits might not be made Pasquils Pray sir mark this well wherin every humorous or discontented fellow might traduce his Superiors This the King very gratiously accepted exceedingly reproving that as a lewd custom threatning that if he should but heare of such a one in a Pulpit He would make him an example this is just your case And that if any thing were amisse in the Church Officers not to make the Pulpit a place of personall reproofe but to let His Majestie heare of it yet by degrees First let complaint be made unto the Ordinarie of the place from him to goe to the Archbishop from him to the Lords of the Counsell and from them if in all these places no remedie is found to his own self which Caveat His Majestie put in for that the Bp. of London had told him that if he left himself open to admit of all complaints neither His Majestie should ever be quiet nor his under Officers regarded seeing that now already no fault can be censured but presently the delinquent threatneth a complaint to the King Here is a long gradation and that after censure but you will venter on the King per saltem not by faire degrees and that not only before censure but before any grievance to be complained of The King would quickly have his hands full were that course allowed of and wee must needs conceive him God as well by nature as resemblance it being impossible he should have any spare time left either to eare sleepe or refresh his Spirits or whatsoever other businesse doth concern this life or shew him mortall But wee must needs conceive there was some speciall reason in it which might induce you to cry out before you were hurt more then the matter of the Articles which were read vnto you or your own guiltie conscience which had precondemned you Yes sure for you except against as well the incompetencie of the Judges as the illegall manner of proceedings in the high Commission The Judges you except against excepting those honorable Nobles Judges Counsellers of state which are seldome there as parties in the cause and adversaries to your person for the causes sake p. 6. parties because you have traduced them for Innovators and Adversaries for the reasons which hereafter follow Suppose them parties and what then Then by the Lawes of God and nature as also by the Common Canon and Civill Lawes they are prohibited from being Judges This is the first Crutch your Appeale halts with and this will faile you For howsoever it be true in ordinary course that no man can be Judge in his own cause there where the cause concernes himself in his own particular yet it is otherwise in a body aggregate or a publick person Suppose in time of Parliament a man should taxe that great assembly with some grievous crime should the whole body be disabled from proceeding with him Or that a man should raise some odious scandall on my Lords the Judges should he escape unpunished because there is none else to judge him Or that some sawcie fellow behaves himself audaciously and Contra bonos more 's before the Justices on the bench at their Quarter Sessions should not the Bench have power to bind him to his good behaviour Or that a man within the Liberties of London should say a fig for my Lord Major might not my Lord Major clap him in the Counter And yet the Parliament and the Judges and the Justices and the Lord Major of London are asmuch parties in these cases as the Arch-Bishops Bishops Chancellors and the rest of the High Commission are by you said and only said to be in the other For that they are not parties wee shall see anon when wee shall come to cleere them of those imputations which in a furious zeal you have laid upon them That which you next attempt is to prove them Adversaries and Adversaries to your person for the causes sake Good Sir what see you in your self that you should think such great and eminent men should beare malice to you Tullie a wiser man then you and a better Orator as I take it and in more credit with the common people though you grieve to heare it might have taught you better Non video nec in vita nec in gratia nec in hac mea mediocritate quid despicere possit Antonius Was it not you sweet Sir that did Protest thus roundly of my LL. the Bishops I speake not this God is my witnesse out of any base envy to their Lordly honor and pompe which is so far beneath my envy Poore soul are those great persons and their honors beneath your envie and is your person a fit marke for theirs Diogenes and your self two magnanimious Cynicks You know the story wel enough and can best applie it Calco Platonis fastum sed mafore fastu Yea but they are the Adversaries of your person for the causes sake Say then the Adversaries of the cause let your person goe as a contemptible thing that provokes no Adversary Yet wee will take you with us to avoid exceptions and see what proofe you have to make them Adversaries to your person for the causes sake And first they are your Adversaries because the Adversaries of those trueths by you delivered in
and to bring in the contrary errours as did the Arian Emperours by their law of Amnestia His Majesties Declaration about lawfull sports upon the Sunday you taxe as tending manely to the dishonour of God the prophanation of the Sabbath the annihilation of the fourth Commandment and charge him that thereby and by his silencing of those doctrines before remembred and restraint of preaching on the Fast-dayes in infected places hee hath given way to Innovations contrary to his solemne promise made unto his people His Majesties Chappell Royall and the furniture thereof you liken unto Nehu chadnezzars golden Image and Julians Altar the King himselfe to Nebuchadnezzar the Apostate Julian and that Idolatrous King Ahab incouraging the people both by particular instances and a generall exhortation to stand stoutly to it Finally you lay down a most odious and disloyall supposition touching the setting up of Masse in his Majesties Chappel and what is to be done when that comes to passe And ever and anon informe him as if you meant to terrifie and affright him with it how much the people doe beginne to stagger in their good opinion of his Majestie that they grow jealous of some dangerous plot that all the people of the Land by your commitment to the prison may be possessed with a sinister opinion of the Kings justice and constancie in keeping his solemne Couenant made with his people as in that Petition of right and if hee observe his word no better it will be said of him in succeeding Annalls that hee had no regard to sacred vowes and solemne Protestations Thus having taught the people that all obedience to the King is founded on a mutuall stipulation betweene him and them and telling them how often and in how great matters he hath broke the Covenant made betweene them you have released the people ipso facto of all obedience duetie and alleageance to their Soveraigne Lord and thereby made them free subjects as you please to call them so free that it is wholy in their pleasure whither they will obey or not Thus have I briefely layed together your carraige and behaviour towards our Lord the King wherein expressely contrarie to the Statute of Westminster that no man tell or publish any false newes or tales whereby discord or occasion of discord or slander may growe betweene the King and his people or the nobles you have as much as in you was made a breach betweene them For though the Lord be praysed no such discord bee yet is your crime no lesse then if it were the law forbidding such false tales not onely by the which discord or slander doth arise but by which it might Oldnoll a yeoman of the Guard was on this very Statute endicted in Queene Maries time pour parrols horrible slanderous parrols del Roigno for horrible and slanderous words against her Highnesse unde scandalum in regno inter dominam Reginam Magnates vel populum suum â—riri poterit c. And howsoever no dissension did arise on the said false tales yet seeing there was occasion given he was proceeded with and punished according to that Statute as you may finde in Iustice Dier p. 155. So farre the lawes provide to prevent all discord and the occasions of the same but for preventing of sedition and seditious either words or writings they are more severe of which how far you have been guiltie we shal see annon Mean time you may take notice if at lest you will that it hath beene the antient practise of those men whose stepps you follow to put into the peoples mindes seditious humours thereby to make themselves of power against the Magistrates and sometimes also to terrifie and affright the Prince or supreame Magistrate with the feare of uproares the better to accomplish what they had projected This was the device of Flacius Illyricus the father of the stiffe or rigid Lutherans in high Germany whom as you follow in his doctrines deprovidentia Praedestinatione Gratia Libero arbitrio Adiaphoris and such heads as those so doe you also follow him in his fiery nature and seditious Principles One of which was Principes potius metu seditionum terrendos quam vel minimum pacis causa indulgendum that Princes should be rather terrified with the feare of tumults then any thing should bee yeilded to for quietnesse sake The other was ut plebs opiniones suas populari seditione tueretur that the common people ought to take up armes against the magistrat in maintenance of those opinions which they were possessed of Which as Paraeus tells us hath beene the practice ever since of all his followers whereof you are chiefe And for your odious supposition of setting up of Masse in the Kings Chappell let mee tell you this That it is Criminall if not Capitall to use Ifs and And 's and suppositions in matters of so high a nature and such as in some cases hath beene judged high Treason Sir William Stanley a man as of especiall merit so in especiall favor with King Henry the seventh found it no jesting matter to use Ifs and And 's in things which doe so neerely concerne a King For saying onely that if he thought the young man Perkin Warbeck to bee the undoubted sonne of King Edward the fourth hee never would beare armes against him he was condemned of treason and executed for the same the Judges thinking it unsafe to admitt ifs and ands in such dangerous points So for your dealing with the Bishops you labour to expose them as much as in you is to the publicke hatred and to stirre up the people to effect their ruine Not to repeate those scandalous and odious names which passim almost in every page you have cast upon them to bring them into discredit and contempt with the common people you have accused them of invading his Majesties supreme authoritie and left them as you thinke in a Premunire the better to incense his Majestie against them also whom having exasperated as you hope against them you call upon him in plaine termes to hang them up as once the Gibeonites did the 7. sonnes of Saul at least to joyne with God and his good subjects Courtiers Nobles Judges Magistrates and the rest together to cut them off and roote them out Which if hee will not doe you tell him roundly that for his owne part he will make a very sorrie accompt to almightie God for the great charge committed to him and then that God for his part will rather adde unto then decrease our Plagues till he hath utterly destroyed vs. But fearing lest this should not edifie with so wise a Prince you practise next upon the people And knowing that there is nothing which they prize so highly as the defence of their religion and lawfull liberties you lay about you lustilie to let them see how much they are in danger of loosing both For this cause you accuse the Prelates allmost every where for bringing
roborat was the Fathers Maxime I never read of Fast and preach till you made the Canon at least till you first brought it hither if you made it not And yet because of this and such like terrible Innovations as this you flie out extremely First unto Gods most secret Counsailes affirming most unchristianly and withall most shamelesly that this restraint of preaching in infected places was the occasion that the plague increased double to any weeke since the Sicknesse beganne p. 144. that it brought with it a double increase of the plague p. 50. an extraordinary increase the very first week of the fast together with most hideous stormes c. p. 148. Sir you forget that which was taught you by the Prophet Abscondita Domino Deo nostro that secret things belong to God and wee may aske this question of you out of holy Scripture What man hath known the mind of the Lord or who hath been his Counseller Surely untill you usurped that honor by reason of that extraordinary calling which you so much brag of no man ever did Yet since you are so curious in the search of causes wil needs tell us what occasioned so great a sicknes look in the last words of the second homily of Obedience and you will find that nothing drawes down greater plagues from almighty God then murmuring rebellion against Gods Annointed Next you fall foule upon his Majesty and tell him plainly in effect but cunningly as you imagine that if he look not better to his Protestations the beauty of his royall name will bee blasted in the Annals delivered to posterity and that in them it will be said This King had no regard to sacred vowes and solemne protestations I see what Chronicles we shall have when you come to write them Caesarum contumeliis referta there 's no question of it From pulling downe of Preaching proceed wee next to setting up Idolatry which how you charge the King withall must next be shewed You tell us that the Prelates to justifie themselves in those Innovations which you unjustly lay upon them do plead the whole equipage furniture and fashion of the Kings Chappell as a pattern for all Churches in which there is an Altar and bowing towards it Crucifixes Jmages and other guises And why should Subjects be wiser then their King p. 165. To this you answer that the worship and service of God and of Christ you wil needs separate Christ from God do I what I can is not bee regulated by humane examples but by the divine rule of the Scriptures In vaine do they worship me teaching for doctrines the commandements of men p. 165. Well said the service in the Kings Chappell and that which is conforme unto it is a â—aine worship in the first place And what follows next The three Children would not bow to the Kings goodly golden Image The old Christians would not so much as offer incense in the presence of Julian the Emperour at his Altar nor at his command though he propounded golden rewards to the doers and fiery punishment to the denyers p. 166. This is plaine enough Here 's the Kings Chappell and the furniture thereof compared to Nebuchadnezars golden Image and Julians Altar by consequence the King resembled â—o those wicked tyrants I now perceive what 't was you meant when you extoll'd so highly that Parrhesia which you conceive so necessary in a child of God p. 26.27 instancing there as here in the three Children Who feared neither the Kings big looks nor furious threats and Maris Bishop of Chalcedon who comming before Julian the Apostata called him Atheist Apostata and a desertor of the faith As in Elias when he retorted King Ahabs words upon him and the stout answer which Elisha made to the King of Israel adding for close of all that it were endlesse to recite examples in this kind except to convince the cowardice of these times You would have every man it seemes as bold a Bravo as your selfe to bid defiance to the King at least to stand it out against all authority For for the proof of that brave Parrhesia which you so extoll you instance chiefly in such opposition as was made to Kings and therefore all your uses must be construed to reflect that way now your fourth use is this This makes for exceeding consolation to the Church of God especially in declining times of Apostacie in these dayes of lukewarmnesse and Apostacie in the proposall of your uses p. 128. and when the truth is openly persecuted and oppressed and idolatry and superstition obtruded in stead thereof when notwithstanding we see many Ministers of Iesus Christ to stand stoutly to their tacklings and rather then they will betray any part of Gods truth and a good conscience they will part with their ministerie liberty lively-hood and life too if need were This is that which keeps Christs cause in life This gives Gods people cause of rejoycing that they see their Captains to keep their ground and not to flie the field or forsake their colours or basely yeeld themselves to the enemie c. p. 31. They are your own words one of the pious uses which you make of your so celebrated Parrhesia that freedome and liberty of speech against Kings and Princes or whatsoever is called God which you so specially commend unto your disciples Well then here 's superstition and idolatry but is there not a feare of the Masse also Sure it seemes there is For thus you close your answer touching the equipage as you call it of the Kings chappell the fashion and furniture thereof Lastly suppose which we trust never to see and which our hearts abhorre once to imagine Masse were set up in the Kings Chappell is this a good argument why it should be admitted in all the Churches throughout the Realm of England p. 166 Why how now zealous sir what Suppositions Ifs And 's in such an odious intimation as setting up of Masse in the Kings Chappell I will not tell you any thing of my opinion in this place but keepe it till I meet you at the halfe turne in the close of all Onely I needs must tell you here you might have dealt more curteously with your Soveraigne and Patron as you stile him had you the least part of that piety which you pretend to seeing so manifestly that in Seneca's words Jllius vigilia omnium domos illius labor omnium otia illius industria omnium delicias illius occupatio omnium vacationem tueatur The Kings great care to keepe his people in wealth peace and godlinesse if considered rightly might make the vilest of us all to serve honour and humbly obey him according to Gods holy word and Ordinance But you and such as you have a speciall priviledge which I much muse you did not plead when you were questioned publickely for your misdemeanours CHAP. IV. A plaine discoverie of H. B. quarrells against the Bishops in reference to their calling and
raile against the times to cry downe all the orders of holy Church and to distract the people with needlesse controversies in despight of his Maiesties Declaration which he cared not for or would interprete for his purpose And had this happinesse withall that whatsoever he said there did instantly become Gods truth and therefore not to be suppressed by Prince or Prelate The Presse which was devised at first for the advancement and increase of learning was by him made a meanes to disperse his pasquills that they might flye abroad with the swifter wing and poyson mens affections whom he never saw And howsoever some of his unlicenced Babels were guilty of sedition and tended to incense the Commons against the King yet being dedicated to the Parliament As himselfe relates it P. 45. he came off bravely and brought his adversaries to a non-plus Fortunate man one of the sonnes no question of the young white henne to whom both Presse Pulpit prostitute themselves and yet account it as an honour that hee hath abused them Too fortunate indeed had it so beene carried But not long after this brave man of Armes that dares encounter with Goliah as hee boasts himselfe received the foile being first suspended for his preaching and afterward imprisoned and brought into the High Commission for his printing as hee relates the story p. 52. Oh but by Gods great blessing and the Kings good Lawes he was fetch 't off those shelves where else as he complaineth he had suffered shipwracke by a Prohibition P. 53. for that hee was beholding to his friend Mast Prynne who both aduised him to it had led the way and having Layton's valour in admiration thought it a farre more Noble suffering to lose one eare or two by sentence in the Starre-Chamber then lend an eare to the censure of the High Commission so fared it with his learned Counsaile whose punishment might have perswaded him to more moderate courses but that he had a strong desire to fill up the measure of his iniquities and having beene a stickler in the same cause with him conceived it most agreeable to the rule of fellowship that he must suffer with him also Tully indeed did so resolve it Ut qui in eadem causa fuerunt in eadem item essent fortuna and certainly it was very fit that it should be so nor was it possible to stay him being once resolved only he wanted opportunity for the accomplishment of his designes which the last Gun-powder day did present unto him that day being by him thought most proper for their execution whom he had long before condemn'd and meant to blow up now without helpe of Powder In that more mercifull indeed than Faux or Catisby they purposing to blow up the three estates together he but at once The place designed for this dispatch that which he had so long abused the Pulpit the way of bringing it about that which hath alwaies served his turne on the like occasions a seditious Sermon wherein he had drawn up together what ever spirit of malice he had found disâ—â—rsed in al or any of those scurrilous and pestilent Pamphlets which had bin published to the world since Martins time of purpose to defame the Clergy and inflame the people his own store being added to it Nor did he thinke it was enough thus to disgorge his stomacke of purpose to excite his audience against their superiors and startle them with dreadfull feares as if hoth tyranny and Popery were likely in short time to be thrust upon them that was an undertaking fit for private persons whose gifts might be confined to one place or Parish For his part he was now the generall Superintendent of all the Churches the forlorne hope the Centinell perdue of the whole brother-hood and therefore the most choyce and materiall poynts of the Declamation like the Enclyclicall Epistles of the elder times must briefely be summed up and scattered all abroad the Kingdome as Newes from Ipswich Nay lest one title of his word should fall to ground the Declamation presently must become a Libell and was by him thought fit to have been printed as soone as spoken for the generall god as he assures us of all his Majesties loving Subjects throughout the Kingdome and printed at the last it was and with a monstrous impudence dedicated to his Maiesty and Copies of the same given forth as he saith himselfe in hope that it might come at last to his Maiesties hands Two things there were especially which did embolden him thus to preach and publish his owne personall quarrells as the truth of God First an opinion of some extraordinary calling from above the same perhaps that Hacket was possessed with in Queene Elizabeths reigne This he avoweth in his Epistle to the King I heartily thanke my Lord Jesus Christ who hath accounted mee faithful called me forth to stand in his case and to witnesse it before the World by publishing my said Sermons in Print c. And in that directed to the true-hearted Nobility where he speaks more plainly Certainly I am one of the watch-men of Israel though the meanest yet one that hath obtained mercy to bee faithful Nor have I inconsiderately or rashly rushed upon this businesse but have been by a strong hand drawn into it Yea my Lords know assuredly that Christ himselfe my great Lord Master hath called me forth to be a publike witnesse of this great cause who will certainly maintaine both it and me against all the Adversaries of God and the King The second was a confidence that no man durst to question so great a prophet greater then which was never raised up from the dead to preach to Dives and his brethren And this he lets us know in his Apologie p. 7. I never so much as once dreamed saith he that impiety and impudencie it selfe in such a Christian state as this is and under such a gratious Prince durst ever thus publikely have called me in question and that upon the open stage c. No marvell if so strange a calling seconded by so strong a confidence spurred him bravely on and made him lift up both his voice and hand against what ever is called God and how know wee but that in some of his spirituall raptures he might faine an hope that his dread name should be as famous in the stories of succeeding times as Muntzers or King John of Leidens But these imaginations failed him too as his Court-hopes did For contrary to what he dreamt such filthy dreamers S. Jude speakes of Vpon the Third of December next ensuing a Pursuivant as he tells the storie served him with letters missive from the high Commission to appeare before Doctor Duck at Cheswick then and there to take his oath to answere to such Articles as were laid against him Bold men that durst lay hands upon a Prophet of such an extraordinary calling who if his power had been according to his spirit would have
well as you Pope Boniface tels us of Saint Peter that he was taken in consortium individuae Trinitatis and doubtlesse you deride him for it yet in effect you take as much unto your selfe Gods cause and yours are so alike of such neere kinne to one another that they are hard to be distinguished Our Saviour Christ hath no advantage of you but that hee was the first-begotten and therefore is your elder brother As for the King according to the Puritan tenet he 's but a Minister of the State onely a sworne Bailiffe of the Common wealth and to be called unto accompt when the people please the Saints i. e. your selfe and such as you being kings indeed to whom the earth belongs of right and the fulnesse of it and at whose feete in case the Presbyterian discipline were once established all Kings and Princes of the world must lay downe their scepters Huic disciplinae omnes orbis Principes Monarchas fasces suos submittere parere necesse est As your friend Travers stated it in his booke of Discipline Yes marry Sir now I perceive there 's somewhat in it why Gods cause Christs the King and yours are so linked together So farre we have gone after you or with you rather to see how you could justifie your Appeale as it related to the incompetencie of the Iudges wee must next looke upon you whilest you pleade your cause as it reflects upon the illegality of their proceedings And this you branch into two parts also for you are excellent at making a division the one generall which concernes their usuall practise in all other cases the other particular in your owne case p. 11. It had beene fitter sure you had left out the generall and fallen on the particular onely for in such things which are you say their usuall practise what cause have you to make appeale more then other men And should all other men take liberty to decline the Court that would dislike their course and manner of proceedings his Majesty might quickly call in the Commission as an vnnecessary thing of no use at all This therefore onely was put in to beget an Odium to that Court and buzze into the peoples heads who if once seasoned with your leaven are apt to credit it that the proceedings there are contrary to pieâ—y to law to charity and utterly against the liberty of the Kings good subjects But being put in we must doe what we can to rase it out againe and therefore speake what is it that you are agrieved at in their usuall practise Your first exception is against the oath ex officio in which you say they doe transgresse in three particulars first in regard it is exacted of the delinquent before a copy of the Articles or Libell is exhibited unto him and secondly in that the deponent is not permitted to have a copy of the Articles before he doth depose unto them that he may answer to them by advise of Counsell both which you say are contrary unto the practise of all the other Courts of Iustice Thirdly in that the oath exacted is contrary both unto faith and charity to faith in that an oath so taken must needes be taken for a rash oath and so against the nine and thirtieth Article of the Church of England to charity in that it makes a man to accuse his brother and betray himselfe and so against that generall maxime nemo tenetur prodere seipsum p. 11. and 12. This is the summe of what you say for that which followes of putting in Additionals to the information on the discovery of new matter was not worth the saying and all this is no more but quod dictum prius that which hath formerly beene alledged and already answered your learned Counsell furnished you with these particulars when you were both delinquents in that Court together and he might doe it easily without much study They were collected before hee was borne and by some that had as evill will to the Church as he and spred abroad amongst that party in Queene Elizabeths time but very learnedly refelled by Dr. Cosin then Deane of the Arches to whom for brevities sake I might well referre you Yet since your libell is made publicke and dispersed abroad I will in briefe lay downe such answers as are made by him to your severall cavils adding a little of mine owne and one thing specially for your satisfaction which he could not know of In answer to the first he tels you if you would have learned that though the Articles or Libell be not exhibed inscriptis before the oath yet that the generall heads are signified and opened to the party criminall which was observed as you confesse in your particular For you informe us in the beginning of your Apologie that the occasion of your Appeale was upon the reading of certaine Articles unto you by the Register of the Court before Doctor Duck and by his appointment who thereupon tendred unto you an oath to answer to the said Articles This was as much favour as could be showne you and more then needed The reason why the Articles are not given in scriptis is chiefely upon observation that some of those to whom that favour hath beene showne have used it onely as a meanes to instruct their confederates for the concealing or the disguizing of the truth a thing of dangerous consequence in punishment of Schismes Heresies and such other things which this Court takes notice of themselves upon perusall of the Articles remaining still as obstinate in the refusall of the oath as they were before Nor is it generally contrary to the practise of the Common-law as it is pretended the grand inquest taking an oath before the Iudges that they shall diligently inquire and truely present all offenders against any such point as shall be given them in charge and yet the charge not given till the oath be taken As to the second touching the advise of Counsell to draw up the answer that 's universall neither in law nor practise For on inditements at the common law upon life and death there is no counsell given the party to draw up his answer And in proceedings in the Starre-chamber Chancery and Court of requests however they commence suites there by bill and answer yet when they come to interrogatories the parties first take oath to answer truely to the points and then the Interrogatories are proposed unto them peece by peece in the Examiners office Besides that in such Cases as principally doe concerne the high Commission it hath not beene thought sit to admit of Counsell for drawing up an answer unto the Articles objected the better to avoide delaies and that foule palliating of schismes and errors which might thence arise As for the first part of the third exception it 's true that vaine and rash swearing is condemned by the nine and thirtieth Article but then it resteth to be proved that taking of an oath to answer to
Title Sir I hope you know your owne words in your doughtie dialogue betweene A. and B. you know the proverbe Fronti rara fides the fowlest causes may have the fairest pretences For whereas you entitle it for God and the King you doe therein as Rebells doe most commonly in their insurrections pretend the safety of the King and preservation of Religion when as they doe intend to destroy them both The civill warre in France raised by the Duke of Burgundy and Berry against Lewis the eleventh was christned by the specious name of Le bien Public for the Common-wealth but there was nothing lesse intended then the common good And when the Iewes cryed Templum Domini Templum Domini they did but as you doe abuse the people and colour their ambition or their malice choose you which you will with a shew of zeale So that your Title may be likened very fitly to those Apothecaries boxes which Lactantius speakes of quorum tituli remedium habent pixides venenum poysons within and medecines writ upon the Paper So for your Text we will repeat that too that men may see the better how you doe abuse it My sonne feare thou the Lord and the King and meddle not with them that are given to change For their calamity shall arise suddenly and who knoweth the ruine of them both Prov. 24.21 22. A Text indeed well chosen but not well applyed For had you looked upon your selfe and the Text together and followed the direction which is therein given you you had not so long hunted after Innovations as for these many yeares it is knowne you have and so might possibly have escaped that calamitie which is now like to fall upon you But it 's the nature of your humour as of some diseases to turne all things unto the nourishment of the part that is ill affected Meane while you make the Scriptures but a nose of wax as Pighius once prophanly called it by wresting it maliciously to serve your turnes and so confirme the vulgar Papists in contempt of that which were it not for you and such as you they might more easily bee induced both to heare and reverence Now for the method of your Sermon I meane to call it so no more though you observe no method in it but wander up and downe in repetitions and tautologies as your custome is I must thus dispose it The passages therein either of scandall or sedition I shall reduce especially unto these two heads those which reflect upon the Kings most excellent Majestie and those which strike directly against the Bishops That which reflects upon the King either relates to his authoritie or his actions That which doth strike against the Bishops is to be considered as it is referred either unto their place or to their persons or finally to their proceedings and these proceedings are againe to bee considered eyther in reference to their Courts and behaviour there or to their government of and in the Church and carriage in that weighty office wherein you charge them with eight kinds of Innovations most of the generall kinds being sub-divided into several branches For a conclusion of the whole I shall present unto your selfe by way of Corollarie or resultancie out of all the premisses how farre you are or may prove guilty of sedition for that Pulpit pasquill of yours and so commend you to repentance and the grace of God In ripping up whereof as I shall keepe my selfe especially to your Pulpit-Pasquill so if I meete with any variae lectiones in your Apologie or Epistles or the Newes from Ipswich or your addresses to the Lords of the Privie Councell and my Lords the Iudges I shall use them also either for explication or for application Such your extravagancies as cannot easily be reduced to the former heads I either shall passe over or but touch in transitu This is the order I shall use First for the King you may remember what I told you was the Puritan tenet that Kings are but the Ministers of the Common-wealth and that they have no more authority then what is given them by the people This though you doe not say expresly and in terminis yet you come very neare it to a tantamont finding great fault with that unlimited power which some give to Kings and as also with that absolute obedience which is exacted of the subject One of your doctrines is that all our obedience to Kings and princes and other superiors must be regulated by our obedience to God Your reason is because the King is Gods Minister and Vice-gerent and commands as from God so for God and in God Your doctrine and your reason might become a right honest man But what 's your use Your first use is for reprehension or refutation of those that so advance mans ordinances and commandements as though they be contrary to Gods Law and the fundamentall lawes of the State yet so presse men to the obedience of them as they hold them for no better then rebells and to deserve to be hanged drawne and quartered that refuse to obey them pag. 77. So pag. 88. a second sort come here to be reproved that on the other side separate the feare of the King from the feare of the Lord and those are such as attribute to Kings such an unlimited power as if he were God Almightie himselfe so as hereby they would seeme to ascribe that omnipotency to the King which the Pope assumes and his Parasites ascribe to his holinesse So pag. 89. Thus these men crying up and exacting universall absolute obedience to man they doe hereby cast the feare of God and so his Throne downe to the ground Finally you reckon it amongst the Innovations wherewith you charge the Prelats in point of doctrine that they have laboured to make a change in the doctrine of obedience to superiours setting man so in Gods Throne that all obedience to man must be absolute without regard to God and conscience whose onely rule is the word of God pag. 126. In all which passages however you pretend the word of God the fundamentall Lawes of state and conscience yet clearely you expresse your disaffection unto the soveraignty of Princes and in effect leave them no greater power then every private man shall thinke fit to give them Besides there is a tacite implication also that the King exercises an unlimited power which cannot possibly consist with the subjects conscience the fundamentall lawes of the Kingdome or the word of God It had beene very well done of you to have told the people what were the fundamentall lawes of State which were so carefully to be preserved within what bounds and limits the authority of Kings is to be confined and to have given them a more speciall knowledge of the rule of conscience For dealing thus in generalls onely Dolosus versatur in generalibus you know who sayd it you have presented to the people a most excellent ground not onely
Declarations and the former practise and thereunto the increase of the Plague imputed His Majesties Chappell paralleld with Nebuchadnezars golden Image and Julian the Apostates Altar H. B. incourageth disobedient persons and makes an odious supposition about setting up Masse in the Kings Chappell FRom your restraint and curtailling of the Kings authoritie proceed wee to your censure of His Actions and Declarations which wee have separated from the other because in this wee have some intermixture of your invectives against the Bishops your scandalous clamours against whom in reference to their place and persons are to follow next And first wee will begin with the Petition of Right as having some resemblance to the former point on which you please to play the Commentator and spoile a good text with a factious glosse It pleased His Majestie being Petitioned amongst other things in Parliament 1628 that no Free-man and not a Free Subject as you phrase it should be imprisoned or detained without cause shewed and being brought to answere by due course of Law to passe His Royall assent to the said Petition What Comment do you make thereon That no man is to be imprisoned if hee offer bayle p. 52. You do indeed resolve it so in your own case too and fall exceeding fowle on His Sacred Majestie because your Comment or Interpretation could not be allowed of Now your case was thus During that Session you had printed a seditious Pamphlet as all yours are entituled Babell no Bethel tending to incense the Commons against the King for which being called before the High Commission order was made for your commitment And when you offered bayle it was refused you say by my Lord of London that then was affirming that the King had given expresse charge that no bayle should be taken for you That thereupon you claimed the right and Privilege of a Subject according to the Petition of Right but notwithstanding your said claime were sent to Prison and there kept Twelve dayes and after brought into the High Commission This is the case as you relate it p. 52. and 53. And hereupon you do referre it unto the consideration of the sagest whether that which he fathered on the King were not a most dangerous and seditious speech tending to possesse the by-standers and consequently all the people of the land with a sinister opinion of the Kings Justice and Constancy in keeping His solemne Covenant made with His people as in that Petition of Right And you have noted it in the margin p. 53. for a most impious and disgracefull speech to bring the people into an hard conceit of His Majestie who but a little before had signed the Petition of Right This is yet pressed againe both in the same and the next page as also in your addresse unto the Judges as if the King had violated His solemne promise made unto the people and beare down all the rights and liberties of the Subject mentioned in the said Petition by suffering or appointing a Seditious Phamphletter to be sent to prison without bayle But tell me Sir I pray you for I know not yet how you could plead the benefit of that Petition or how it could advantage you in the smallest measure It was petitioned that no Subject being a Free-man should be committed to the prison without cause shewed and being brought to answere in due course of Law Tell me of all loves how doth this concerne you or how can you complaine of being imprisoned contrary to His Majesties answere unto that Petition the cause of your commitment being shewne unto you which was that Booke of yours formerly mentioned and you being brought to answere in the High Commission according to due forme of Law as your selfe informe us Here was no matter of complaint but that you have a mind to traduce His Majestie as if he had no care of His Oathes and promises more of which treacherous Art to amate the people wee shall see hereafter Besides Sir you may please to know that your case was not altogether such as those which were complained of in the said Petition there being alwayes a great difference made between a man committed on an Ecclesiasticall and a Civill crime And I will tell you somewhat which reflects this way It appeares in the Diarie of the Parliament 4. H. 4. what time the Statute 28. Edw. 3. mentioned in the Petition which you call of right was in force and practise how that the Commons exhibited a Petion that Lollards arrested by the Statute 2· H. 4. should be bayled and that none should arrest but the Sheriffe and other lawfull Officers and that the King did answer to it Le Roys ' advisera This I am bold to let you know take it as you please Next for His Majesties Declarations you deale with Him in them as in the Petition if not somwhat worse His Majestie finding by good tokens that some such wretched instrument as your selfe had spread a jealousie amongst the Commons in that Parliament that there was no small feare of an Innovation in Religion as also that by the intemperate handling of some unnecessary questions a faction might arise both in the Church Commonwealth thought fit to manifest himself in two Declarations Of these the first related unto the Articles of Religion in this Church established wherein His Majestie hath commanded that in those curious and unhappy differences which were then on foote no man should put his owne sense or Comment to be the meaning of the Article but take it in the literall and Grammaticall sense shutting up those disputes in Gods promises as they be generally set forth to us in holy Scriptures and the generall meaning of the Articles according to them The second did containe the causes which moved His Majestie to dissolve the Parliament Anno 1628. wherin his Majestie protesteth that he will never give way to the authorising of any thing wherby any Innnovation may steale or creepe into the Church but preserve that unitie of Doctrine and Discipline established in the time of Queene Elizabeth So farre his Majestie And those his Majesties Declarations are by you either peevishly perverted in defence of your disobedience or factiously retorted on his Majestie as if not observed or scandalously interpreted as if intended principally to the suppression of Gods trueth I will begin first with that particular mentioned last of which you tel us plainly that Contzen the Jesuite in his Politicks prescribes this rule of silencing Controversies as an excellent way for the restoring of their Roman Catholik Religion in the Reformed Churches p. 114. As also from the Centuries that the Authors of corruptions and errours do labour to compose all differences with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or silencing of all Disputes that by such counsells the Emperor Anastasius being a favourer of the Arian heresy was moved to burie the principall heads of Controversie in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finally that the Arian Bishops
hath declaimed against them Regâ—um est cum bene feceris male audire And it is very well observed by our incomparable Hooker to be the lot of all that deale in publicke affaires whether of Church or Commonwealth that what men list to surmise of their doings be it good or ill they must before hand patiently arme their mindes to endure Besides being placed on high as a watch-tower they know full well how many an envious eie will be cast upon them especially amongst such men as brother B. to whom great eminences are farre more dreadfull then great vices and a good name as dangerous as a bad Sinistra erga eminentes interpretatio nec minus periculum ex magna fama quam ex mala And herein they may comfort and rejoyce their hearts that whatsoever sinister and malicious censures are now passed upon them yet there will one day come a time in which all hearts shall be open all desires made knowne and when no counsels shall be hid and then the Lord shall make it knowne who were indeed on his side and who against him In the meane time suspence of censure and exercise of charity were farre more sit and seemely for a Christian man then the pursuite of those uncharitable and most impious courses whereby you goe about to bring the Church of God and the Rulers of it into discredit and contempt I know assuredly how gloriously soever you conceive of your owne deere selfe that you are no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no searcher of the heart nor no discerner of the spirits And therefore I am bold to tell you what I have learned from Venerable Bede viz. ut ea facta quae dubium est quo animo fiant in meliorem partem interpretemur that all mens actions whereof we know not the intent should be interpreted to the better How much the rather should this rule be in use amongst us in points of counsell the hearts of Kings for he hath had his share in the declamation being unsearchable in themselves and unseene to us the resolutions of the Church grounded on just and weighty reasons being to be obeyed and not disputed much lesse rashly censured This counsell if it come too late to you may yet come soone enough to others and to them I leave it CHAP. V. An Answer to the quarrells of H. B. against the Bishops in reference to their Iurisdiction and Episcopall government H.B. endites the Bishops in a Premunire for exercising such a jurisdiction as is not warrantable by the Lawes The Bishops not in danger of any Statute made by King Henry the eight The true intention of the Statute 1. Eliz. c. 1. The Court of High-Commission in the same established The Statute 1. Ed. 6. c. 2. on what ground enacted repealed by Qu. Mary and so still continueth The use of excommunication taken away by that statute of King Edward A finall answer to the cavills about the exercise of Episcopall jurisdiction Why H. B. and the Brethren doe seeme to pleade so hard for the Kings supremacie the Bishops chalenged for oppressing the Kings leige people the Iudges for not sending out their Prohibitions to reteine them H. B. the onely Clergie man that stands for Prohibitions King Iames his order in that case The quality of their offence who are suspended by their ordinaries for not publishing the book for sports The Bishops charged with persecuting Gods faithfull Ministers and how deservedly HAving made knowne your good affections unto the calling and the persons we must now see what you have to say against the proceedings of the Bishops in their place and calling For sure you would not have it thought that you have lifted up your voyce so like a Trumpet to startle and awaken the drowzie world and that there was no cause to provoke you to it No there was cause enough you say such as no pure and pious soule could endure with patience their whole behaviour both in the consistory and the Church being so unwarrantable For in their consistory they usurpe a power peculiar to the supreme majestie and grievously oppresse the subject against law and conscience and â—n the Church they have indeavoured to erect a throne for Antichrist obtruded on it many a dangerous innovation and furiously persecuted the Lords faithfull servants for not submitting thereunâ—o Therefore no wonder to be made if being called forth by Christ who hath found you faithfull to stand in his cause and witnesse it unto the world you persecute the Prelacie with fire and halter and charge them with those usurpations oppressions innovations and persecutions which you have brought in readinesse to make good against them hoping in very little time to see their honour in the dust and the whole government of the Church committed to the holy Elders whereof you are chiefe In case you cannot prove what you undertake you are contented to submit to the old Law amongst the Locrians let the Executioner do his office I take you at your word and expect your evidence first that the Prelates have usurped a power peculiar to his sacred Majestie which is the first part of your charge How prove you that Marry say you because of sundry statutes as in King Henry the eight King Edward the sixt and Queene Elizabeths time which doe annex all Ecclesiasticall jurisdiction unto the Crowne of England so as no Prelate or other person hath any power to visit Ecclesiasticall persons c. but he must have it immediatly from the King and confirmed by Letters Patents under the great Seale of England pag. 68. So farre the tenor of the Law if you tell us true or rather if your learned Counsell rightly informed Dr. Bastwicke in it from whose mouth you tooke it Now for the practise of our Prelates you tell us that they neither have at any time nor never sought to have any the Kings Letters patents under the great Seale of England for their keeping Courts and Visitations But doe all in their owne names and under their owne Seales contrary to the Law in that behalfe pag. 69. There be your Major and your Minor The conclusion followes So as being a power not derived from the King as the immediate fountaine of it it proves to bee at least a branch of that forreine power altogether excluded in the Statute 1. Eliz. c. 1. And it is flatly against the oath of supremacie in the same statute which all Prelates take wherein they professe and promise faith and true allegiance to the Queenes highnesse her heires and lawfull successors and to their power to defend all jurisdictions priviledges c. granted to the Queenes highnesse her heires c. p. 70.71 In fine you bring them all in a premunire leave them to the learned in the law of which if you were one or that your learned Counsell might sit Iudge to decide the controversie Lord have mercy upon them For answer hereunto wee would faine know of
neither For at the beginning of November when you Preached that Pasquil of the Fifteene hundred there were not twice fifteen that 's not halfe your number involved in any Ecclesiasticall censure of what sort soever and not above sixteene suspended Sixtie and sixteene are alike in sound but very different in the number and of those sixteene eight were then absolved for a time of further triall to be taken of them and two did voluntarily resigne their places so that you have but six suspended absolutely and persisting so Now of the residue there was one deprived after notorious inconformitie for 12. yeeres together and finall obstinacie after sundry severall monitions eight excommunicated for not appearing at the Court and foure inhibited from preaching of the which foure one by his education was a Draper another was a Weaver and the third was a Taylor Where are the 60. now that you so cry out of I have the rather given you this in the particulars which were collected faithfully unto my hands out of the Registerie of that Diocesse that you and other men may see your false and unjust clamours the rather because it was related to me by a friend of mine in Glocestershire that it went current there amongst your Brethren that your said 60. were suspended for no other cause then for repeating the doxologie at the end of the Lords Prayer So for your other number betweene 60. and 80. suspended upon day till Christmasse or Christide as you please to phrase it upon examination of the Registers there appeare but eight and those not all suspended neither two being Excommunicated for not appearing Eighty and Eight doe come as neere in sound as Sixtie and Sixteene before but differ more a great deale in the Calculation And so much for the grand persecution in the Diocesse of Norwich How doe you find it pray you in other places Why more or lesse say you over al the Kingdom For you complaine as truly but more generally p. 27. that many Godly Ministers in these dayes are most unjustly illegally yea and incanonically also in a most barbarous and furious manner suspended excommunicated outed of their livings and deprived of all livelihood and means to maintaine themselves How just soever the cause be on the Prelates part and that there be no other means to bring things to right there where the Orders of the Church are so out of order then by the exemplary punishment of the most pervers to settle and reduce the rest yet persecution it must be if you please to call it so Such Innocent people as your selfe that runne point-blanck against the Orders of the Church cannot be censured and proceeded with in a legall way but instantly you cry out a Persecution But thus did your Fore-fathers in Queene Elizabeths time et nil mirum est si patrizent filij CHAP. VI. The foure first Innovations charged by H. B. upon the Bishops most clearely proved to be no Innovations Eight Innovations charged upon the Bishops by H. B. King James his order to young Students in Divinity made an Innovation in point of doctrine the reason of the said order and that it was agreeable to the old Canons of this Church Another Order of King James seconded by his Majesty now being with severall Bookes of private men made an Innovation of the Bishops No difference betweene the Church of Rome and England in Fundamentalls Private opinions of some men made Innovations in point of doctrine The Pope not Antichrist for any thing resolved by the Church of England The doctrine of Obedience and of the Sabbath not altered but revived explained and reduced to what it was of old No Innovation made in point of discipline A generall view of Innovations charged upon the Bishops in point of worship Bowing at the Name of Jesus praying towards the East and adoration towards the Altar no new Inventions not standing up at the holy Gospel Crosse-worship falsely charged upon the Bishops No Innovation made by the Bishops in the civill government The dignity and authority of the High-Commission AS is the persecution such are the Innovations also which you have charged upon the Bishops both yours and so both false alike Yet such a neat contriver are you that you have made those Innovations which you dreame of the cause of all that persecution which you so cry out of For in your Pasquil it is told us that we may see or heare at the least of oâ—d heaving and shoving to erect Altar-worship and Jesu-worship and other inventions of men and all as is too plaine to set up Popery againe and for not yeelding to these things ministers are suspended excommunicated c. pag. 25 And pag. 64. you ground the persecution as you call it in the Diocesse of Norwich upon the violent and impetuous obtruding of new Rites and Ceremonies monies You call upon the Bishops by the name of Iesuiticall novell Doctors to blush and be ashamed and tell them that they doe suspend excommunicate and persecute with all fury Gods faithfull ministers and all because they will not they may not they dare not obey their wicked commands which are repugnant to the lawes both of God and man p. 81. If this be true if those that bee thus dealt with bee Gods faithfull ministers and the commands imposed upon them so wicked as you say they are contrary to the lawes both of God and man and tending so notoriously to set up Popery againe you have the better end of the staffe and will prevaile at last no question Meane while you have good cause as you please to tell us to comfort your selfe and blesse the name of God in that he hath not left himselfe without witnesse but hath raised up many zealous and couragious champions of his truth I meane faithfull ministers of his word who chuse rather to lose all they have then to submit and prostitute themselves to the wicked unjust and base commands of usurping Antichristian mushromes their very not yeilding in this battel being a present victory p. 83 But on the other side if the commands of the Superior be just and pious agreeable to the orders of the Church and all pure antiquity then are your godly faithfull ministers no better then factious and schismaticall persons and you your own deare self a seditious Boutefeiu so to incourage and applaud them for standing out against authority This we shall see the better by looking on those Innovations which as you say The Prelates of later dayes have haled in by head and shoulders being besides and against the law of the land and much more the law of God p. 111. These you reduce to these eight heads viz. 1. Innovation in doctrine 2. in discipline 3. in the worship of God 4. in the Civill government 5. in the altering of bookes 6. in the meanes of knowledge 7. in the rule of faith and 8. in the Rule of manners It is a merry world mean-while when you
advancement of Gods glorie the edifying of his Church and the due reverence of Christs holy mysteries and Sacraments This you restraine unto the person of the Queene affirming p. 66. that it is not to be extended to her successours in the Crowne How truely this is said hath beene showne elsewhere And were it so in point of Law yet a good Church man as you are could not choose but know that in the Articles of the Church it is acknowledged and agreed on that the Church hath power to decree Rites or ceremonies Art 20. and more then so that every particular or nationall Church hath authoritie to ordaine change and abolish ceremonies or Rites of the Church ordained onely by mans authority so that all things be done to edifying Art 34. These Articles you have subscribed to more then once or twice and therefore cannot choose but know that other ceremonies may be used in the Church then those which are expressed in the Common prayer booke Nor were these Articles confirmed onely in the Convocation the power and authority of the which you regard but little but were confirmed and subscription to the same exacted by Act of Parliament as your unlearned Counsaile can at large informe you It s true some such as you have quarrel'd with the 20. Article as if that clause of giving power unto the Church to decree rites or ceremonies and authority in controversies of faith were not coequall with the Article but thrust in of late and for that cause by some undue and sinister practise the booke of Articles was lately printed in the Latine tongue and that clause left out But in the antient Copies published in the yeare 1563. the Article is intire and whole according as it is in all those bookes of Articles to which you severally subscribed Nor saith that Article any more as to the matter of ordaining ceremonies then what is afterwards affirmed in the 34. Article as before was said nor more then what hath positively beene affirmed by your owne Divines as you please to stile them Calvin whose judgment in this point you neither may nor can decline hath said as much upon these words of the Apostle Let all things be done decently and in order Non potest haberi quod Paulus hic exigit nisi additis constitutionibus tanquam vinculis quibusdam ordo ipse et decorum servetur That which St. Paul requires cannot be done saith he without rules and Canons by which as by some certaine bondes both order and decorum may be kept together Paraus yet more plainely and unto the purpose Facit ecclesiae potestatem de decoro et ordine ecclesiastico libere disponendi et leges ferendi So that you see the Church hath power to decree rites and ceremonies in things that appertaine to order decency and uniformity in Gods publicke service and which is more a power of making lawes and Canons to inforce conformity unto the same in the opinion of your owne Doctors And if it please his Majesty with the advice of his Commissioners or Metropolitane to ordaine new ceremonies or if the Church thinke fit to adde further rites to those which are received already I know no remedy either in Law or conscience but that you must submit unto them Which said we will proceede to those other Innovations which you have falsly charged upon the Prelates The fourth change is you tell us in the civill government which they labour to reduce and transferre to ecclesiasticall while they seeke to trample on the lawes of the land and step between the King and his people the Prelates power overswaying the subjects right in the free use and benefit of the Lawes pag. 129. You make the like out-cry to my LL. the Iudges saying Doe not your wisdomes see a new generation of Innovators risen up in this Land who usurping and practising a Papall and Antichristian power and jurisdiction exempted from the Kings Lawes c. doe thereby begin to overtop the Royall throne and trample the Lawes liberties and just rights of the Kings Subjects under their feete p. 29. Quid dignum tanto What is the ground of all this noise Nought els it seemes but that the high Commissioners thinke that Court of too high a nature to be affronted by such fellowes as your Learned Counsailes of which you tell us p. 129. and that my LL. the Iudges out of their honourable love to Iustice are not so easily moved to send their writs of prohibition to that Court as some of their Predecessours were before them And is there not good reason thinke you For if as Dr. Cosin pleades the case his Majesties supreame Royall authority and power ecclesiasticall granted by Commission to others be as highly vested in his Crowne as is his Temporall then will it be probably gathered both of them being in their severall kindes supreme and the exercise of them committed over to others under the great Seale that the one of them is not to be abridged restrained or controuled by the other And you may also know if you please to know it how that it was affirmed once by K. Iames of blessed memorie in his speech at Whitehall before both houses of Parliament An. 1609. That the high Commission was of so high a nature that from thence there was no appellation to any other Court Both Courts being thus supreme in their severall kindes and neither of them being to be abridged restrained and controuled by the other as long as the Iudges in the high Commission keepe themselves within their bounds to causes of ecclesiasticall cognizance what reason have you of complaint in case you cannot get a Prohibition as before you did Most likely that my LL. the Iudges are growne more difficult in that kinde as for diverse other reasons so most especially because they see the Iudges in that other Court so carful as not to meddle in any thing which may entrench upon the Courts of common Law or the subjects liberty Call you me this an overtopping of the Royall throne a trampling of the Lawes liberties and just rights of his Majesties subjects under their feete Cannot so insolent a wretch as you be denied a Prohibition from the Courts of Law or may not Mr. Prynne be threatned for his sawey and irreverent carriage by the high Commission but presently you must raise an outcry ac si Anniball ad portas as if the libertie of the subjects was indangered in the free use and benefit of the Lawes as you please to phrase it yet this amongst the rest you have made a cause of your seditious libelling against Church and State as if the one were like to devoure the other and all were in a way to ruine but for such Zelots as your selfe the carefull watchmen of the times But good Sir be assured there is no such danger For as the reducing of the civill government so ecclesiasticall which you so much feare there must be other meanes to doe
God So whosoever doth traduce and defame those men which are in chiefe authority under the King doe defame the King because they have their dignities and authorities from and under him And thus it was affirmed in Vdals case one of your Fathers in the faction being arraigned upon the Statute 23 Eliz. cap. 2. For when it was pretended for him that he defamed not the Queen which the law provided for but the Bishops onely it was resolved that they who spake against her Majesties supreme government in cases Ecclesiastical her lawes proceedings and all those Ecclesiasticall officers which rule under her did defame the Queeene Your case being just the same with Vdalls nor you nor any such as you have reason to perswade your selves but that your scandalous Pasquills doe as neerely concerne the King as those did the Queen or that you shall be answered alwayes edictis melioribus with pen and paper If Authority hath stooped so low this once to give way that your seditious pamphlets should come under an examination and that an Answer should be made to all the scandalous matters in the same contained I would not have you thinke it was for any other cause but that your Proselytes may perceive what false guides they follow and all the world may see how much you have abused the King and his Ministers with your scandalous clamours Which done and all those cavills answered which you have beene so long providing it is expected at their hands that they rest satisfied in and of the Churches purposes in every of the things objected and looke not after fresh Replies upon the like occasions And so I leave both you and them with those words of Solomon which you have so perverted to your wretched ends My sonne feare thou the Lord and the King and meddle not with them that are given to change for their calamity shall arise suddainely and who knoweth the ruine of them both FINIS ERRATA For Saltem p. 3. l. 9. r. Saltum p. 17. l. 2. for of r. that of il l. 12. dele And. p. 28. l. 25. for ab r. at that p. 33. l. 24. for sure r. free p. 37. l. 27. for and r. what p. 52. l. 10. for I. audr i. e. p. 53. l. 23. for by r. and by p. 70. l. 26. for Instance r. inference p. 78. l. 16. d. next for your charges p. 86. l. 1. del in p. 90. l. 20. for a. r. on a. p. 96. l. 25. for to r. of p. 104. l. 3. for will r. good will ib. l. 31. dele But. p. 105. l. 9. dele But. p. 107. l. 3. for cautio r. cautum p. 115. l. 22. dele momes p. 119. l. 12. for Ithicly r. Iphycly p. 122. l. 29. for a discourse r. their discourses p. 123 l. 23. for meete r. meate p. 127. l. 1. r. the Thesis p. 142. l. 5. for coequall r. coâ—evall p. 144. l. 20. for For as the r. And as for the. p. 146. l. 1. for Count r. court l. 11. for your r. the. p. 149. l. 2. for change r. charge p. 153. l. 4. for hereby r. verely p. 157. l. 6. for a r. as 1 Cor. 13.23 2. Pet. 2.10 Jude 16. 2. Pet. 2.12 Jude 17.18 Jude 15. De haeres c. 23. Cann 83. Orat. pro M. Marcell Ep. to the King Apolog. p. 6 Philip. 2. Pag 111. Diog. Laert. part 3. c. 15. part 3. c. 9. Tacit. in vica Agricolae Paterculus Phil. de Comiues lib. 3. cap. 15. In Rom. cap. 13. Institut lib. 4. c. ult Lucan Acts 4. Rom. 13.5 hist l. â— Lib. 7. c. 17. In Psal 10â— Hist l. 53. Rom. 13.4 Cicero Philip 2. Rom. 14. Confess â— 8 Tacit. Annal. Epistle Deâ—â—â—â—t to the king Paterculus Institut l. 4. Sect. 15. Lib. 3. cap. 3. In vit Augustini c. 8 Bishop of Elys Epistle Ded. before his treatise of the Sabbath Lucan lib. 1 Tullie Phil. 2. Lib. 4.14 Tacit. in viâ—a Agricol Epist Dedicat Can. 18. Art 3. â— 26 Lib. 5.29 Lib. 131. Statute 1. Eliz. cap. 2. Art 3. s 26 Apologie part 3 cap. 15. p. 226. v. Hooker in the Preface to his Eccl Politie The Prelats falsly charged with attributing Popish merit unto Fasting of putting downe Lectures cutting short of Sermons the prayer before the Sermon Catechizing No innovations either in the role of faith or manners (a) Instit l. 4. c. ult (b) In Rom. 13. (c) De Iure regui Holy Table p 183 speech in Starre Chamber 3 Edw. l. 33 Necessaria Responâ—io p. 83. Cont. Bellar. de Peccat origi Hist of K. H. 7. by the Vis S. Alb. Glanvilâ— l 14 Bracton l. 2. Stewes Aâ—n Holling h. p. p. 778. Deiure Reg. Marca Resp pars 2. p. 50. 1. Pet. 2.13.14 Hist l. â— Rom. 13 Sutelâ—sses Answ p. 3.