did the like in the Councell of Seleucia called by Constantius an Arian Emperor who did therein suppresse by perpetuall Amnestie the mention of Homousios and Homoiousios that so they might coine a new faith and utterly extinguish that of the Councell of Nice p 115. This you ascribe indeed unto the Prelates as an Art of theirs but you must needs intend it of the King whose Act it was Nor doe you only misinterpret his Majesties most pious Act in an undutifull scandalous manner but you pervert both this and the other also to serve your turne and sometimes factiously retort them on His Majestie as if not observed What ever thing you challenge or except against that is forthwith proclaimed to be against his Majesties Declarations so solemnly set out and published for satisfaction of his people as Viz. in your two Epistles to his Sacred Majestie in your Apology p. 6. in your addresse to the Nobility p. 23.24 and to the Judges p. 28.30.31 and in your Pulpit Pasquill p. 51.52.54.64.65.67.72.146 and finally no lesse then thrice in the Newes from Ipswich As for example His Majestie intended by the first that before the Articles to silence those disputes which might nourish faction and in the other to nourish in his Subjects a good opinion of his constancie to the Religion here established but you and such as you will abuse them both You were convented as you tell us unto London house for Preaching on the point of Predestination and there it was objected to you that you had done therein contrary to his Majesties Declaration pag. 51. which in the Margin there you affirme to be A dangerous and false charge laid upon the King And thereupon you answered that you never took the Kings Declaration to be by him intended for the suppressing of any part of Gods trueth nor durst you ever conceive a thought so dishonourable to the King as to think him to be an instrument of suppressing Gods trueth No doubt you had good ground for so quick an answere and what was that His Majestie in his Declaration about the Parliament had profest as much p. 52. Here is the King against the King one Declaration against another both by you abused both made to serve your turne as occasion is But why do you thus construe his Majesties words Because say you it was no part of his Majesties meaning to prohibit Ministers to Preach of the saving Doctrines of Grace and Salvation without the which the very Gospel is destroyed p. 51. the ministery of the Gospel overthrowne and nothing but orations of moralitie to be taught the people And doth the whole ministerie of the Gospel the saving doctrines of Grace and Salvation depend alone upon those difficult and dangerous points of Gods secret counsells Are all the Doctrines of the Gospel matters of meere moralitie save those at which Saint Paul did stand astonished and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth and heigth Cannot Christ Crucified profit us rather you and your disciples unlesse wee must be taught that the greatest part of mankind is cast off for ever without any regard had to their sinnes and all the promises of the Gospel made unto them of none effect Or do you think that Faith and an honest life will become unprofitable unlesse wee vexe poore people with the noise of doubtfull disputations which Saint Paul prohibited Take heed Sir I advise you as a speciall friend least that befall you which Saint Austin did once complaine of Viz. lest honest though unlearned men get heaven whilest you with all your subtilties are excluded thence Surgunt indocti et rapiunt coelum et nos cum doctrinis nostris sine corde ecce ubi volutamur in carne et sanguine But to what purpose do I seek to charme so deafe an Adder Be the Kings purposes never so sincere and pious yet you are bold to quarrell with his Declaration and to cry out vnto the people that the Doctrines of Gods Grace and mans salvation are husht and banished out of Citie and Countrie and that there 's not a Minister one amongst a thousand that dare cleerely and plainly according to the word of God and the Articles of our Church preach of these most comfortable doctrines to Gods people and so soundly and roundly confute the Arminian heresies as you call them repugnant thereunto p. 116. But so you will not leave the King he must heare more yet His Declaration about lawfull recreations on the Lords day is the next you quarell with In this you fall more fowly on him then you did before more then a civill honest man would or could probably have done upon his equall and yet you ground this too on his Declaration For thus you say No wise and honest man can ever imagine that the king would ever intend to command that which mainly tendeth to the dishonor of God and his word to the violation and annihilation of the holy Commandement touching the Sabbath and to the alteration of the doctrine of the Church of England How so Because say you this were against all those solemne Royall protestations of the King c. p. 56. Stay here a little I beseech you How doth this businesse of the Sabbath touch the Declaration about dissolving of the Parliament which is cited by you Yes in a very high degree because say you it is a mighty Innovation in the doctrine of the Sabbath which hath beene ever since the Reformation and so from the Reigne of Queene Elizabeth of famous memory constantly universally and unanimously maintained in the Church of England pag. 57. Qui semel verecundiae limites c. And if you proceed on a little you will shortly blush at nothing For the point in hand Men of farre more credit then I trow you are assure us that your new doctrine of the Sabbath was never known in England untill the yeere 1596 and being made known then not before was neither universally nor unanimously received as you informe as For had it beene a Doctrine constantly maintained ever since the Reformation as you falsly say assuredly Arch Bp. Whitgift had never called in those Books which maintained that argument as it 's well knowne he did in his visitation Anno 1599. nor had Judge Popham done the like at the Assises in Saint Edmonds bury in the yeere 600. You must tell likelier tales then this or all the old wives in your Parish will beshrew you for it who cannot but remember with what harmelesse freedom they used to behave themselves that day in their yonger times You stay not here but as before you set the King against himselfe one Declaration of the Kings against another so next you set the King against the Parliament and tell us that the prophanation of the Sabbath or Lords day which the Books seemes to give allowance to as in sundry sports here specified is contrary unto the Statute 1. Caroli in which all unlawfull Exercises and
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
readeth them must margaritas e coeno legere as you told us lately Well Sir upon this generall custome of praying towards the East came in that adoratio versus Altare you complaine of though not Altaris as you charge it When men first entred into the house of God they used some lowly reverence to expresse or intimate that the place they stoode upon was holy ground and because meÌ„ diduse to pray with their faces towards the East where the Altar stoode they made their reverence that way also Why should that offend you Old people use it still both men and women though now it be interpreted as a curtesie made unto the Minister If bowing towards the Communion table or before it be offensive to you at the administration of the Sacrament I would faine know upoÌ„ what reasons or why you stomack it that men should use their greatest reverence in so great an action Thinke it you fit the Priest should take into his hands the holy mysteries without lowly reverence or that it is an Innovation so to doe Then go to schoole to B. Iewell and let him teach you Harding makes mention of some gestures which at that time the people used as viz. standing up at the Gospell and at the preface of the Masse bowing themselves downe adoring at the Sacrament kneeling at other times as when mercy pâ—rdon is humbly asked What saith the Bishop unto this he alloweth them all kneeling saith he bowing i. e. that kinde of bowing which Harding speakes of and standing up and other like are commendable gestures and tokens of devotion so long as the people understandeth what they meane and applieth them unto God If you looke higher into the use and practise of the primitive times you cannot misse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour to the Altar in Ignaltus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a respect showne unto the holy table in Dionysius de Heir cap. 2. as also an adgeniculationem aris Dei a kneeling downe before Altars in Tertullians time besides what you may finde in St. Chrysostomes Liturgie to the selfe same purpose No Innovation therefore as you would have it to bow before or towards the Communion table or to pray with our faces towards the East whatsoever you tell us On then good Sir to the rest that follow and first of standing up at the Gospell and reading the second service at the Altar what are they Innovations also For standing up at the Gospell it was enjoyned expressely in the first Liturgy of K. Edward 6. and practised also though not prescribed under that now in use amongst us Bp. Iewell as you see allowes it with whom you are not worthy to be named in the same day And for the practise of it take this of Hooker Because the Gospells which are weekely reade doe all historically declare something which our Lord Iesus Christ himselfe either spake did or suffered in his owne person it hath beene the custome of Christian men then especially in token of the greater reverence to stand to utter certaine words of acclamation and at the name of Iesus to bow Which harme'esse ceremonies as he tells us there was not any man constrained to use nor was it necessary all sorts of people using them without constraint till you and your forefather Cartwright made a scruple of it The first originall hereof is by antiquity referred to Pope Anastasius who lived in the 5. Centurie therefore no Innovation surely As little Innovation is there in reading the second service at the Altar or Communion table The Rubricke of the Church appointeth that it shall be so Compare the last Rubricke before the Comunion with the first after it and you will sooner finde your selfe an Innovator in so saying then any of the Bishops in so doing Nor was it onely so appointed and not done accordingly For learned Hooker tells us in the place last cited that some parts of the divine service of the Church are such that being they serve to singular good purpose even when there is no communion administred neverthelesse being devised at the first for that purpose are at the table of the Lord for that cause also commonly reade No Innovation hitherto Mas Burton but what comes after You make a noise of Image-worship and Crosse-worship I know no such matter no such enjoyned that I am sure of nor no such practised that I can heareof If any such thing be tell me who and when or I shall take you alwayes for a very false brother that make no conscience what you say or whom you slander I hope you doe not meane by Crosse-worship the signing young children when they are baptized with the signe of the Crosse or if you doe I trow you cannot take it for an Innovation Nor neede you feare Idolatry in that Christian usage as some clamoured once The 30. Canon hath so fully removed that feare that they that feare it now must be more then mad-men Thuanus one more wise then you is of another minde by much conceiving that the cautious and restrictions in that Canon used have in a manner more abolished then confirmed the true and proper use of that antient ceremony For speaking of the Synode in London An. 1603. and of the Canons then agreed on he saith as followeth Crucis ceremonia in Baptismate retinetur et explicatur sed ita et tot adhibitis cautionibus ut sacrosancti signi reverentia omnis aboleri potius quaem confirmari videatur No Innovations all this while but such as you have falsly charged upon the Bishops of Image-worship and Crosse-worship and therefore all your feares of setting up the Masse-God as you call it are all come to nought Hitherto we have found no novelty nothing that tends to Innovation in the worship of God but a reviver and continuance onely of the antient usages which have beene practised in this Church since the reformation and were commended to it from the purest ages And here we would have left this charge but that you tell us p. 158. that all those rites and ceremonies which are to be used in our Church are by an Act of Parliament prefixed to the Communion booke restrained to those only which are expressed in the same booke Either you are a very unlucky Lawyer or a very bad Church-man For tell me I beseech you where doe you finde in all that statute that there shall be no other rites and ceremonies used in the Church then are expressed in the booke of Common prayer That all those ceremonies which are expressed in the said booke shall be observed the statute doth indeede informe you but that none other shall be added that you finde not there The contrary you may finde there if you please to looke For it is said expressely that the Queenes Majesty may by the advise of her Commissioners Ecclesiasticall or Metropolitane ordaine and publish such further ceremonies or rites as may be most for the
might not be there being prayers enough without it because in the whole Tenor of it it soundeth rather like a complaint or a narration then a prayer Two other prayers you finde omitted the one for the Navie and the other for seasonable weather as if a forme of prayer fitted for a particular time and purpose must be still observed when there is no such cause to use it as at first to make it The Navie then went out against a great and puissant Monarch to set upon him on his owne coasts many leagues from home the honour and the fortune of the kingdome being layed at stake Now it keepes onely on our owne coasts without an enemie to bid battaile or to cope withall and rather is set forth to prevent a danger then to remove it being come The cases being different must we needes use the Prayers which were then set forth What thinke you of this clause Lord turne our enemies sword into their owne bosome Would that be proper at this time when as his Majestie is at peace with all his neighbours Had you not longed to picke a quarrell I finde not any thing in this that might provoke you nor could you possibly have pitched on any thing that had lesse become you For are not you the man that spake so much against long prayers as wee shall see anon in your next generall head of Innovations because thereby the preacher is inforced to cut short his sermon and doe you here complaine that the Prayers are shortned that so you may have libertie to preach the longer I see it were a very difficult thing to please you should a man endeavour it That which comes next is that the Prayer for the Lady Elizabeth and her Children is left out in the present fast-booke which were expressed in the former p. 143 and that as the Newes-booke saith while they are now royally entertained at Court My Lord the Prince Elector cannot but take this very ill that you should make his royall entertainement here a maske to cover your seditious and malevolent projects For you know well enough that not alone in this new fast-booke set forth since his arrivall here but long before his comming hither that excellent Lady and her children had not by name beene specified in the Common prayer booke Why did you not dislike that omission there as well as leaving out the Father of thine Elect Or will you have a reason for it why it was layed aside in both if you will promise to be satisfied by reason I will give you one and such a one as may suffice any one but you In the first fast-booke his Majesty our Soveraigne Lord had not any children to be remembred in our prayers and the remainder of the royall seede was in that most illustrious Lady and her Princely issue That case now is altered His Majesty Gods name be praised hath many children as well male as female none of the which are specified by name particularly but the Prince alone the rest together with the Lady Elizabeth and her Princely issue being all comprehended in the name of the Royall Progene The Lady Elizabeth and her children finding no more neglect in this then the Kings owne most Royall issue will give you little thankes for so vaine a cavill More anger yet You charge the Bishops next that they cry up with fasting and downe with preaching For crying up fasting you produce this instance that in the order for the East these words are left out of the new booke viz. To avoide the inconvenience that may grow by fasting some esteeming it a meritorious worke others a good worke and of it selfe acceptable to God without due regard of 〈…〉 c. p. 142. Hereupon you conclude tha◠〈…〉 esteeme fasting a meritorious worke and acceptable unto God without due regard of the end Ibid. I have had patience all this while But patientia â—â—sa I must now tell you in plaine termes in all my life and I have seene the world a little I never met with such an impostor For good Sir take the passage as it lyeth together and how can you have conscience so to delude your audience whose soules you say you tender as you doe your owne The Order then is this Num. 6. Admonition is here lastly to be given that on the fasting day there be but one Sermon at morning Prayer and the same not above an houre long and but one at evening Prayer of the same length to avoid the inconvenience that may grow by the abuse of Fasting some esteeming it a meritorious worke others a good worke and of it selfe acceptable to God without due regard of the end others presuming factiously to enter into publicke fasts without the consent of authority and others keeping the people together with over much wearinesse and tediousnesse a whole day together which in this time of contagion is very dangerous in so thicke and close assemblies of the multitudes This is the place at large so pricked and commade as I finde it in the said old booke Deale honestly if you can in any thing in this These words To avoide the inconvenience which may grow by the abuse of fasting Are they the beginning of a new period as you lay them downe or what doe they relate unto unto the merit of a fast No Sir but to the former words touching the number and the length of Sermons wherin some men your selfe for one had placed so much sanctity that publicke fasts so solemnized were by some thought no doubt meritorious workes by others many times kept without due authority by others so spunne out with Sermons of foure houres a peece that with much wearinesse and tediousnesse it tooke up the day no care at all being taken to avoid contagion which in such close and thicke assemblies is exceeding dangerous This is the plaine Analysis of that passage in the said first booke Assuredly what ever other cause there was there is no reason to suspect that it related anything to the point of merit These times are so fallen out with fasting Vnlesse it be a Fast of their owne appointment that you have little cause to feare lest any man should place a part of merit in it Non celebranda esse jejunia Statuta To cry downe all set times of fasting which was the heresie of Aerius in the former times is reckoned a chief point of orthodox doctrin in the present times No merit placed in fasts ordinary or extraordinary that I can heare of unlesse perhaps you place some merit in your long Sermons on those fasts as before is saide And dare you then affirme as in the newes-booke that this place and passage was purposely left out to gratifie the Papists or to place any popish merit in the present fast if any body may be said to be gratified in it it is you and yours whose absurd course and carriage had in the former book been described so lively But you
in of Poperie tooth and nayle for Poperie confederating with Priests and Jesuites for rearing up of that religion and setting up againe the the throne of Anti-Christ and all their actions you interpret to tend that way Next you crie out how much the people are oppressed contrarie to their rights and liberties affirming that the Bishops doe not onely over toppe the royall throne but that they trample the lawes liberties and just rights of the Kings subjects under their feete and cutt the people off from the free use and benefit of the Kings good lawes Which said and pressed in every place with all spight and rancour you call upon the nobles to rowze up their noble Christian zeale and magnanimous courage upon the judges to drawe forth their sword of justice upon the Courtiers nobles others if they have any sparke of pietie now to put their helping hands in so great a neede and lest all these should faile you call upon the nation generally to take notice of their Antichristian practises to redresse them withall their force and power What doe you thinke of this Alarme this Ad arma ad arma this calling of all sorts of people to combine together to rouze their spirits drawe their swords put to their hands muster upp all their force and power doe you not thinke this comes within the compasse of sedition have not you done your best or your worst rather to raise an insurrection in the state under pretence of looking to the safety of religion and the Subjects rights I wil not judge your conscience I leave that to God But if one may collect your meaning by your words and writings or if your words and writings may bee censured not onely according to the effect which they have produced but which they might you are but in a sorry taking And because possiblie when you finde your danger you will the better find your error and so prepare your selfe for a sincere and sound repentance I will a little lay it open Make you what use there of you shall thinke most fitt And first supposing that these your factious and false clamours are onely such as might occasion discord betweene my LL. the Bishops and the Commons where had you beene then there passed a Statute still in force 2. Ric. 2. cap. 5. for punishment of Counterfeiters of false newes and of horrible and false messages mistaken in the English bookes for the French Mensonges i. e. â—â—es of Prelates Dukes Earles Barons and other Noâ—â—es and great men of the Realme c. of things which by the said Prelates Lords c. were never spoken 〈◊〉 or thought pray marke this well in great slander of the said Prelates c. whereby debates and discords might arise not doth but might arise betwixt the said Lords and Commons which God forbid and whereof great perill and mischiefe might come to all the Realme and quicke subversion and destruction of the said Realme if due remedie bee not provided And for the remedy provided which in this statute was according to that of Westminster the first before remembred that in the 12. of this King Richard cap. 11. is left to the discretion of his Majesties Councell So that what ever punishment His Majesties most honourable Privie Councell may inflict upon you you have justly merited in taking so much paines to so bad a purpose as to set discord and debate betweene the Prelates and the people But where you have gone further to excite the people what say I people nay the Lords Judges Courtiers all the Nation generally to draw their powers and force together I see no reason why you should bee so angry with the High Commissioners for laying sedition to your charge or if that please you better a seditious Sermon And being a seditious Sermon then and a seditious Pamphlet now dispersed up and downe throughout the kingdome especially amongst those whom you and such as you have seasoned with a disaffection to the present governement What have not you for your part done to put all into open tumult I doe not meane to charge it on you but I will tell you how it was resolved in former times by Bracton and Glanvill two great Lawyers in those dayes viz. Siquis machinatus fuerit vel aliquid fecerit in morteÌ„ D. regis vel ad seditioneÌ„ regis vel exercitus sui vel coÌ„senserit coÌ„siliumve dederit c licet id quod in voluntate habuit non produxerit ad effectum tenetur tamen criminis laesae Majestatis Construe me this and you will find your selfe in a pretty pickle And I will tell you also two particular cases which you may find with little paines in our common Chronicles The first of one John Bennet Wooll-man who had in London scattered schedules full of sedition and for that was drawn hanged and beheaded in the fourth yeare of Henry the Fifth The other of Thomas Bagnall Jo. Scot Jo. Heath and Jo. Kennington who being all Sanctuary men of Saint Martins le Grand were taken out of the said Sanctuary for forging of seditious Bills to the slander of the King and some of his Counsell will you marke this well for the which three of them were condemned and executed and the fourth upon his plea returned to Sanctuary in the ninth yeare of King Henry the Seventh I instance only in these two because both ancient both of them hapning before the Statute 23. Eliz. 〈…〉 which being restrained unto the naturall life of the said Queene is not now in force and which as long as it continued was a strong bridle in the mouths of your forefathers in the Faction to hold them in from publishing and printing such seditious Pamphlets The common Chronicles will tell you how that most excellent Lady dealt with those who had offended her in that kinde wherein you excell Thaâ—ker and Capping Barrow Greenwood Studly Billot and Bowlar Penry and Vdall zealous Puritans all being all condemned to death and the more part executed And you may please to know for your further comfort that in King James his time May the third Anno 1619. one Iohn Williams a Barrister of the middle Temple was arraigned at the Kings Bench for a seditious book by him then but lately writteÌ„ secretly disperst abroad never printed as yoâ—urs are or which hee was condemned and executed at Charing crosse some two dayes after And it was afterwards resolved at the first censure of Mass Prynne in the Starre-chamber by the Lord Chiefe Justice that then was that had hee beene put over to his Tribunall hee had beene forfeit to the gallowes All which being represented to you I close up my addresse in the words of Tullie Miror te quorum act a imitere eorum exitus non perhorrescere So God blesse the man And yet I must not leave you so As I have raised one use for your reprehension so give mee leave to raise one more for the