[1]

THE FROGS OF EGYPT OR THE CATTERPILLERS OF THE Common-wealth.

MOnopolers by their nefarious Projects, and impious exactions, have contaminated the Land with such a contagious exulceration of wicked impositions, that I may with a coequall sympathie, assimulate them to the Frogs of Ægypt. First, In regard that those Frogs were the second Plague that was brought upon the Ægyptians: So these Monopolers (in respect that Bishops had the priority) were the second Plague, which with disastrous aspersions, did infect our Nation. Secondly, As those Frogs came unto Pharaoes Bed-chamber, and upon his Bed: So these Diabolicall Parasites, did creeep into our Kings bosome, with their Phariticall Calumny. Thirdly, Those Frogs did come upon all the people in Ægypt, throughout their Territories: And who is there in all our Kingdom, that have not beene infected by the contagion of their venenosive aspersions: they were a Nest of Wasps, which did Tyrannically sting the Kings loyal Subjects with their exacting impositions: They were a swarme [2] of Vermine, which did pollute sincere purity, and like the Frogs of Ægypt, did over-creep the Land. They warmed themselves at other mens fires, and though the peoples fingers ends were a cold, by regard of their impious Project, yet they would alwayes remember to say with Mantuan Optimum est alienafrui pecunia. They sip’t of honest mens cups, and did distend their purses in their Bacchanalian ryot, for they drowned themselves in Bacchus Fountaine, while other men payd the reckoning. They did alwaies share with the Butler in his Box, yea they grew so fat and plump with damned Projects, that it was easier for Hercules to beate the Triple-headed Cerberous out of Hells Seygian Portali, then for us of late, to speake against these cursed Projectors, who abused the Triple Crowne. But (we thank the all-directing providence of the mighty and Almighty God) we have found the like successe with Hercules, and by the inflexible Justice of the Parliament, we shall with him, drag these Hell-hounds upon the earth, who did eradicate the well planted branch of Plenty. They were heretofore so Epidemically strict, that they would not bate us a pin in their exactions; they have worne a Vizard a long time: But a Vizard sayd I? Their pride was a sufficient Vizard, for it was no marvaile that no man else could know them, when they knew not themselves. But when the Parliament shall once unface these, they will prove as bad as any cards in the packe. They were Janus-like, and had two Cloakes to hide their knavery; and like the Pythagorean Monster, they did threaten to devoure the whole Commons at a mouth-full. In Ægypt the thirsty Dog could never lap of the River Nilus, but the Crocodile [3] would assault him immediatly. Neither in our Land could any honest man, whom drie necessitie by compulsive coercion required to allay his sitiating thirst, sip at the odoriferous Spring of Bacchus, but incontinently he was assayled by these cursed Crocodiles, the rubbish of Babylon, Honesties Hangman, fomenters of Impietie, Iniquities prodigious Monsters, Plenties execrable Foes, Envies individuall Companions, detestable Enemies to loyall Subjects; and in a word, that I may fully paint them out, The Devills Journey-men. The Romans were never in more danger of the Sabines, than wee have beene of these pernicious members: the Sicilians never feared the Basilisk more, nor the Cretans the Minotaure neither the Athenians that pestiferous Serpent Epidaurus, than we have justly feared these wicked Dragons of implety. They are like the Grecian Horse, in the midst of Troy, under pretence of safety, but at length consumed the whole city: So these firebrands of iniquitie would have extirpated the flourishing plenty of the Land, but (thanks be to God and the righteous Parliament) they are now extinguished. For as a rotten member Ense recidendum est ne pars sincer a trahatur, ought to be cut off, least it infect, and contaminate the whole body; so ought these wicked members of the Common-wealth to be executed with the Sword of Iustice, who have already too farre polluted the body of the Realme. Tis a plausible assimulation which Hippocrates observeth, that in the body naturall, as it must be truely purged, before it can be truely sound: so likewise in the body politicke, unlesse these improbous malefactors be purged out, it can never be truly sound. Their very name Monopolers doth stigmatize them under the brand of knavery, which is derived from monois [4] which signifies in English, Onely: so that Monopolers, are the Onely Polers of the people, which have abused them by their Projects: But now (alas poore men!) they are intruss’d and like to be whipp’d. Their very Projects themselves are set against them: Their Coles which they did aggerate are ready to consume them: The Butter, which before greased their pockets, now melts in their mouthes: The Sope scornes to be projected any longer, and will invert its first Letter S. into R. and become a Rope to them rather. The Salt is ready to pouder them to Tiburne: The Cards scorne that they should play the Knave any longer: The Pinnes could pin their Heads to the Gall-house, The Wine threatens to lay them dead——drunke: but hang them they are so crafty, that although they fall downe in a Wine-Seller, yet they know how to rise up agine in a Tobacco-Shop, but I hope before they rise there, they will first rise up at the Gall house: where I’le leave them——By these, and the like enormities have our Land beene too farre overspread, it hath lately flourished too luxuriously in impiety, which did accumulate such insupportable burthens to the weather-beaten Commons of this Realme, that they were almost everted. But thankes be to the all-disposig omnipotence of immortall God, who have alwayes preserved this Kingdome from innumerable evills, and have kept it as the apple of his eye. I say thankes be to his Supremacy, who among other evills have preserved us likewise from the Tyranny of these insulting Projectors. But we now solely depend upon the Parliaments exemplary piety and great Justice, of whom we beg with all humility, and with affectionate servency to the truth, doe supplicate that they would with expedition extinguish these cursed firebrands [5] of the Land, who like Samsons Foxes have consumed the Lands and Possions of the Commons. Wherefore let every true hearted Subject enumerate his expresse thankefulnesse to Almigty God for the preservation of this Kingdome, and the multitude of his favours irrigated thereon with all alacritie.

A Thanksfullnesse to God for his Mercy towards this Kingdome:

VVE blesse & magnifie (great God!) thy Name
Who justly dost exenterate with shame
All Enemies to Thee, and us who dost
Preserve this Kingdome with thy favours most.
By Thee our base Monopolers doe fall
False Prelates, and false Papists in their Gall.
By Thee Projectors vanish, and by Thee
The Church has beene preserv’d from ’Popery.
By Thee our Canonists requoile, and turne
Their Innovations to a dolefull Urne.
By Thee all Pontificians dote deplore
Their fortune more diastruous and more.
Thus in our Hemisphere, while the bright Sunne
Desplayes his radiant splendor, and doe runne
Through the twelve Signes i’th’ Zodiacke, and then
Smileth upon the face of mortall men:
Thus while the Queene of night doe beautifie
Her selfe, and gilds the Star-bespangled Sky:
While liquid rivers doe returne againe
Wandring abroad into the greedy maine,
Yea, while our pious hearts remaine to be,
We yeeld a thankefull sacrifice to Thee.
And as we thanke Thee for thy Favours past,
So we doe supplicate a blessings last.
First, that Thou would’st extenerate all those
That are Monopolers, or other Foes.
And Then (oh!) then conduct the Church aright
For our Salvation and thy Heavenly Right.
That we may serve Thee, serving Thee we may
Rejoyce, rejoycing triumph, in that day:
Triumphing, then exult, exulting raise
Glory to Thee, and serve Thee all our Dayes.

FINIS.

To the Reader.

Judicious Reader,

THy serious perusall, but the scorne and derision of the multitude hereof, is my expectation: Startle not thou, be patient, read, ponder, and Berean like try whether these things be so or no: If any thing in it be worth thy owning, take it, it is thine as well as mine, and I have my end, thy benefit: I wish it well to all, but I feare it will be a Parable to most; however, I have unbosom'd my duty, freely as I have received, I give it freely to the World; it is my faith, as I beleeve, so have I spoken. I expect an Answer; if it be such as will not hold tryall, it is likely I shall vindicate my selfe; but if by force of Argument it shall convince, I shall be ready and free thankfully to embrace it, and renounce my errour, whether it be in part or in whole, though in the maine I am nothing jealous, had I therein doubted, my weaknesse had not been thus visible to the World. Whereas in severall places scattered through the Booke, the use of the word Soule may seeme to some, to imply that, which I deny; let such know, it is for Argument sake, not intending in the least any selfe distinct Being by it. Thus desiring my endeavours may have a faire and equall tryall by Scripture and sollid Reason, I commit thee to the blessing of God in the perusall thereof, and rest

Thine in the love of
the Truth, R. O.

To his worthy friend the Author upon his Booke.

The Hell-hatch’d Doctrine of th’immortall Soule
Discovered, makes the hungry Furies houle,
And teare their snakey haire with griefe appal’d,
To see their Errour-leading Doctrine quail’d,
Hell undermin’d, and Purgatory blowne
Up in the aire, and all the spirits flowne,
Pluto undone, thus forced for to yeeld
The frightned Soules from the Elizian Field.
And squallid Charon now may leave his Trade,
To see all Soules made subject to the spade,
And Cerberus his dismall fate deplore,
To thinke that he shall scare the Soules no more.
But joy’d at this, Minerva she doth run
T’imbrace her Nurse Child great Apollo’s Son:
The Heavens triumph i’th’wane of th’World to see
Such light break out on its Posteritie:
They sue Mnesichole, and so doe I
To register this Mans Mortalitie.

N.C.

Would you a young Man see for to controule
The Antient, sure you’d think he had no soul.
But God hath promised, and still reveales
To Babes, what he from prudent men conceales.
Heavens blesse thee Man, for bringing that to light,
Which Envy raked up i’th’dust for spight:
And may thy Booke be as a passing Bell
To dying Man to toll his fatall knell.

S.R.

[8]

FINIS.

TO THE REVEREND LEARNED THE PROLOcutor, Assessors, the Commissioners of the Church of Scotland, and the rest of the venerable Assembly of Divines, now sitting in holy Convocation at Westminster.

Reverend Sirs,

According to my duty at your divine entreaty, I have reduced those pious instructions received from you, into such a pleasing forme, as I hope, shall not only affect, but abundantly edefie the people of this Kingdome under your holy Iurisdiction; for considering your spirituall care over them, and how your time hath been taken up wholy in the procurement of that sacred Ordinance for Tythes, wysely thought on before the Directory, for he is an Infidell and denyeth the faith, that doth not provide for his family: your late humble Advice digested into severall Assertions: your sore travill and paine you have daly ever since your holy Convocation undergon, to bring to birth his Holynesse, Sir IOHN PRESBYTER; and other your toylesome endeavours for the Honour of your holy cloth, I have therefore more willingly become your Iovrneman to ease your Burthen in this your toylesome time of Deformation; and having thus prepared my endeavoures, fit for the publike vew, I am emboldned to Dedicate them unto your divine protection, not doubting of the sacred imposition of your hands upon them, to sanctifie them unto the people, as, truly Presbyterean, that comeing forth with your Classicall Authority, they may obtaine a reverent estimation with them. And seeing I have made such a happy beginning, I doubt not of an answerable encouragement from you to proceed as I have begun, but a small matter will please MARTIN, if you sanctifie him with the Benedicite of a Cornelian Benefice of 400. l. per annum, to knocke downe the Anabaptists, Brownists, &c. with your thumping, humping, Presbyterean, Classicall CLUB, that shall suffice pro tempore, and withall to gratifie him with the Deane of Pauls House that’s but a sinall matter, it will become his worship very well for the present, and afterwards you may doe, as it shall seem best to your divine wisedomes according to his best deservings therein; he is a singular man in such a busines, and wants nothing but preferment; you doe not thinke, neither doth it enter into your hearts, how reverend Yongue MARTIN can thunder-thump the Pulpit, O, he can staer most devoutly, raile and bawle most fervently, storme most tempestiously even till he foame at mouth most precisely; Oh how he can spetter’t out! O these cursed Anabaptists, these wicked Brownists, these Heretickes, these Scismatickes, these Sectaries; O MARTIN hath it at his fingers end, he's an University man, skild in the Tongues and Sciences, and can sophisticate any Text, O he is excellent at false Glosses, and Scholastike Interpretations, he can wrest the Scriptures most neatly, tell the people it is thus and thus in the Originall, an excellent man to make a Presbyter! and O Bretheren, if MARTIN thus delude the people & [page] thrash those Hereticks in hope sure MARTIN shall be partaker of his hope, you will not muzle the oxe that treadeth out your corne; no, MARTIN hath better esteeme of the Assembly, he doth not once suppose, that like Bell's Assembly of Preists they’l devoure all themselves, and leave nothing for MARTIN, but it is no matter, MARTIN will be content with hard meats rather then desert the service of such an holy, such a reverend Assembly, such a Quagmire of croaking skip-jacke Presbyters, such is his zeale and pious affection to the Cause, he is resolved to worke with his owne hands rather then be troublesome: Thus committing his endeavoures to your learned Consultations, pious Debates, and sacred Conclusions, he rests in expectation of his Reward,

Yours humbly devoated in all Synoddicall,
Classicall, Consistoreall, or Predicatory
Function, till death us depart,

Yongue MARTIN MARPREIST, Son to old MARTIN the Metrapolitane.

To his Freind the Authour upon his Booke.

’T was boldly ventured to set upon
This foule blacke Feind, mad PERSECVTION,
Pluto’s Grand Agent, whom the world beside,
Durst not but fawne upon, thou’st tane, and try’d:
Thy paines sure have been great, to seeke him out,
Thou hast encompast Europe all about,
The Sottish, English, Irish Climates too,
Thou hast trac’d’ore, to see what things they doe:
What was the cause that so much blood was shed
In all those places? Why rents and sad divisions
In Kingdomes once made happy? now the visions
Of woefull ruine; Spectacles for time,
To write destructions everlasting line.
Thanke then Yongue MARTIN for his love and care,
T’impart to thee, who these proud actours are,
And let him have thy prayers, so thou shalt be,
As much belov’d of virteous men as he.

A. B.

[page]

Die Saturni, Apr. 6. 1645.

It is Decreed, and Ordained by the reverend Assembly of Divines now assembled in holy Convocation, that Dr. Burgesse, and Mr. Edwards doe returne thankes unto the worthy Authour of this Treatise, intituled, The Araignement of Persecution, for his pious endevoures, and vigilant care he hath taken therein, at the intreaty of this Synod: And it is further Ordained, that they doe desire him to print and publish the said Treatise forthwith, and that it be commended to the people, as a divine Hand-Maide to the right understanding of the Directory: And it is yet further Decreed and Ordained, that none shall presume to print or reprint the said Treatise, but whome he shall authorize under his own hand writing till this most Holy Synod shall take furuther Order.

Henry Roborough, {Scribes.

Adoniran Byfeild, {Scribes.

I appoynt my Cozen MARTIN CLAW-CLERGIE,
Printer to the reverend Assembly of Divines, and none else
to Print this Treatise.

Yongue MARTIN MAR-PREIST.

[1]

THE ARAIGNEMENT OF PERSECUTION.

A Certaine dreadfull, and severe Gentleman by name, Gods-vengance, of the Towne of Impartiallity, in the County of Iust-judgment, having a long time through the daily perswations of his Kinsman, Mr. Long-sufferance (an honest peaceable Gentleman, unwilling his enemie should perish) forborne to proceed against the great Enemie and Incendiary of mankind, Mr. Persecation, according to his iniquity, at length taking occasion at his Kinsmans abused patience, forthwith procures a warrant from the Lord Cheife Iustice, Peace-with-all-men, for the Constable, Mr. Reward-of-tyranny, to attach him; who takes with him two approved men of the Parish, old Mr. Woefull-experience, and honest Mr. Sound-judgment; and making strict search and inquiry after him from Religion to Religion, found him at length amongst the Papists, under the name of Mr. Spanish-Inquisition; but the subtile Fox no sooner perceived their Authority, but shrunke out of his Roman Papall Robe, and presently turned Protestant, clad with an English Episcopall habit, under the name of Mr. High-Commission, but Constable Reward-of-Tyranny, with old Woefull-Experience, and honest Sound-Iudgement being acquainted with his trikes, made after him, whereat he cast of his Laune sleeves, Hoode, Typpit, &c. and forthwith, least all Trades should saile, became a zealous Covenanter, in the godly shape of a Presbyter, changing his name into Classicall Presbytrie (a new cheat to cosen the world,) and then Scholer like, as if it had been for a goodly fat Benefice, in the twinkling of an eye jumpt out of Scotland into England, and turn’d a reverend Synodian, disguis’d with a Sylogisticall pair of Britches (saving your presence) in Bocardo, and snatching a Rhetoricall Cassok he girt up his loynes with a Sophisticall Girdle, and ran into the wildernesse of Tropes, and Figures, and there they had lost him, had it not been for the Spirits Teaching, by whose direction they trac’d him through the various windings, subtile by-Pathes, secret tracts, and cunning Meanders the evening wolves, [2] wild Boares and Beasts of the Forrest in the briery thickets of Rhetoricall Glosses, Sophistications, and scholastick Interpretations had made, but being fit to lay hands on him, the cunning Hocus Pocus vanish’d out of their sight, and presently takes Sanctuary, for lookeing about for him, Behold, he was doing his busines (Sr. Reverence) in the Pulpit, thumping it devoutly, and most furiously like the Son of Thunder he ratlid the Anabaptists, Brouwnists, &c. letting his bolts (which according to the Proverbe were soone shot) fly at randome against them: but thinking to apprehend him, he skipt from them, from Pulpit to Pulpit, from Vniversity to Vniversity, from Colledge to Colledge, even through all the Pulpits, Vniversities, and Colledges in Christendome, and then he hied him from Parsonage to Parsonage, where the Parsons Wifes had thought to have hid him amongst the Heards of Tyth Pigges, flockes of chickings geese, &c. but that failing, he ran as if he had been wild through the Gleabe Land, and skipt over into a Tyth Cocke, and thought all had been cocke sure; but perceiving they espy’d him, up starts the Fox, and presently fast by the Synod he caught hold on the Altar, but fearing least he should be made a burnt Offering he vanished into 12. Articles, but that businesse not thriving, the next sight that was made of him, was in a petitionary garbe in the behalfe of the London Ministers: And a thousand other trickes, that I cannot reckon, he had; but one above all the rest I must not forget, which was the master peece of all the rest; for to bloke up all passages, stop all mouthes, and fortifie himselfe round, he turn’d reverend Imprimatur: and here the pursuers were at a stand, for all was as fast as the Divel and the Presbyters could make it, they sought to Authority to open the Presse, and still the Pres-byters (as their custome is) were in the way, that nothing could be done: Well, no good was to be done in publike, they then goe to it privately, and to worke a deliverance, fell into dangrous labour, and at length brought forth the villaine into publike vew, and notwithstanding all his trickes detected, apprehended, and caried him to Iustice Reason, who having examined the Malefactour, sets downe his Examination, and binds over Gods-vengance to prosecute the Malefactour at the next Assizes, and finding him not baylable, makes his Mittimus for the Constable to commit him to the Goale, there to be kept in safe custody without Bayle or Manuprise till the next Goale delivery.

Now for the better understanding of this Araignment this ensuing Catalogue of the names of the severall Officers of the Court is here annexed.

The Court of Assizes held at the Araignment of Persecution. 1645.

[3]

A neuw Iury for Life and Death endeavoured by Sir Symon Synod.

[4]

THus (Reader) the Court being compleat, for thy more speedy progression through the matter intended, suppose the transaction of many passages in these Assizes here in this Relation omitted, as needlesse the repetition; the Essentialls thereof being so tedious (to the impatient Reader, yet not unnecessary and uselesse (I hope) to the diligent peruser) for wherein without prejudice to our present matter, an omission may be, my silence for formality sake gives place to a supposition thereof, otherwise I shall transgresse upon the Readers Patience. Thus then the Grand Inquest (the matter being thus far brought) fall into debate.

1. Mr. Soveraignenity of Christ Gentlemen, our Lord of Lords, and King of Kings, whose Image and expresse prerogative I am, hath by the price of his blood, constituted himselfe sole Head and King for ever over the Consciences of men, and therefore he chargeth his Housholders, the Kings of the Earth, to let the Tares and the Wheat grow together in the Field of the World untill the Harvest the Day of judgement, therefore this Malefactour Persecution, in my Iudgement, being in his Inclinations and Actions altogether averse thereto, is an Arch-traitour to the Prerogative Royall of Iesus Christ over the Consciences of men, and therefore Lawfully and Iustly charged with this Bill.

2. Mr. Power of Parliaments. My verdict (Mr. Foreman) is, that Persecution for Conscience is Inconsistant with the Soveraignity of Kingdomes, for it divideth their Powers one against another, and in themselves occasioneth murmurings, grutchings, and repinings, which in time breake forth into Conspiracies, Rebellions, Insurrections, &c. as well to the prejudice of Soveraignity, as to the ruine of the Subject; and which is more, the tendency, operation, and end of Persecution, is to reduce the Power of Kingdomes and Parliaments from themselves into the hands and disposall of the Pontificall Clergie, according to the divilish Decree of Pope Paul 4. con. Trent. lib. 5. p. 409. So that there can be no security for the Power of Majestracy, where Ecclesiasticke usurpation is predominant; for the greater their Power is, the lesse powerfull is Majestracy: wherefore I must needs consent to the equity of this Byll.

3. Mr. Vnity-of-Kingdomes. Mr. Foreman, should I relate how through the divilish polecy and cruelty of this Persecution for conscience I have been banished from betwixt Kingdomes, States, and Provinces to their utter destruction in one an others ruine, I should be unhappily too troublesome: wherefore in short, my verdict is concurrant with yours.

4. Mr. Nationall-strength. Mr. Foreman, I conceive that you cannot be unsensible that the Nationall strength of Kingdomes & People consists in the generall peace, as severall members wisely compacted in the naturall skin of one politike body: wherefore, to foster this Malefactor amongst a people, is to render the strength of a Kingdome to ruine, for he is a constant sower of division, [5] emulation, hatred, &c. amongst them: So that my verdict is not any wayes dissenting from your judgment.

Mr. Setled-Peace. Mr. Foreman, By reason of Persecution for conscience, I can find no absolute acceptance in any Kingdome or Nation troughout Christendome. For he so poysoneth all Nationall Pacifications, Leagues and Covenants, that their peace changeth with their Religion; so that their peace cannot be truly setled whererefore my verdict is concurrant.

6. Mr. Humaine Society. Mr. Foreman, My verdict is, what by experience you have all found, that he hath not only set Kingdomes at variance, but even father against son, and son against father, one friend against an other, and embrewes them in one an others blood, to the destruction of all humaine society: wherefore, I conceive this Charge against him is according to equity.

7. Mr. Blood-of-Princes. Mr. Foreman, The blood of Kings, Rulers, and Governours; the Treasons, Designes, and Conspiracies against their persons, whereof History is full, and whereto our Age is not wanting, occasioned by Persecution, enforces my verdict in approbation of the Byll against him.

7. Mr. Vnited-Provinces. Mr. Foreman, Whosoever readeth the History of the Vnited Provinces, and considereth their wonderfull preservation, flourishing state and prosperity they enjoy, notwithstanding their waging of continuall warre with a forraigne Enemie, may clearly perceive, the great mercy of God upon a Nation and people, that in tender to the consciences one of an other, exclude, banish, and extirpate Persecution out of their Territories: wherefore I likewise consent to the equity of the Byll given in against him.

8. Mr. Desolate-Germany. Mr. Foreman, Those that doubt of the truth of this Byll, let them but looke upon the Germaine desolations, depopulations, warre, famine, and pestilence occasioned through papall supremacy over our consciences, & he may receive full satisfaction of the equity of this Byll.

9. Mr. Publique-good. Mr. Foreman, that which is destructive to the publique good is Treasonable, and not to be suffered in a Common-wealth, because it striketh at the Root and Foundation of Magistracy, whose proper end is, that all may lead a Quiet and Peaceable life under the publique Protection. But this Fellow, Pesecution, diverteth the publique good from the Generality to this or that Sort, to this or that prevailing Faction: so that where, or in what State soever he is Predominate, there is an impossibility of an equall enjoyment of the publique good, but even the better sort, such as stand for the good of others as well as their owne, and have hazarded their lives for the publique good against the common Enemy, as Anabaptists, Brownists, &c. are by him deprived of the publique Liberty and Freedome of the Subject, for which they have engaged Estate and Life. Therefore Mr. Foreman, my Verdict upon the Bill is BILLA VERA.

10. Mr. Nationall-wealth. Mr. Foreman, that which is the Ruine of Nationall [6] Wealth is destructive to the very Being and continuance of Nations, Kingdomes, and States: for it bringeth Devastation and Depopulation thereof, and so not to be suffered. But this Persecution for Conscience stirreth up Wares and Bloodshed, in Nations, Kingdomes, and States, which consumeth their Wealth, devoureth their Fruit, burneth and destroyeth their Cities, Townes, and Villages, and throweth all into a Wildernesse. Therefore Mr. Foreman you have my consent to the verity of this Byll.

Foreman.

Gentlemen, we have spent much time, and our verdict is expected, if you (12.) Mr. Civill-Government, and Mr. (13.) Domesticke-Miseries, be agreed with us in your verdict, there remaineth nothing, but the endorsment hereof with Billa-Vera.

Ambo.

Wee are agreed with you.

This past, the Grand Iury give in their verdict or Inditement endorsed with Billa Vera, whereby the Malefactor Persecution is made a lawfull prisoner, to be brought forth to the Barre, and to be put upon the Jury of life and death.

Whereupon the Clarcke (the mouth of the Court) commands the Goaler to set forth Persecution to the Barre.

The Goaler sets forth Persecution to the Barre.

The Indictment

Clar.

Persecution, Hold up thy Hand, and heare thy Indictment. Persecution, Thou standest Indicted in this County of Iust-Iudgment by the name of Persecution, late of the Towne of Tyranny, in the County of Martyrdome, by Gods-Vengance, of the Towne of Impartiallity, in the County of Iust-Iudgment, That thou art an enemy to God and all goodnesse, a Traytor to Kings and Princes, their persons, Crownes and Dignities divider of them one against an other, and of Kingdomes and people in themselves, and that thou art guilty of the warre and bloodshed at present in this Land, yea almost of all the blood of the whole earth from the blood of righteous Abell unto the blood of these present times, contrary to the peace of our Soveraigne Lord the King, his crowne and dignity: How saist thou Persecution, art thou guilty of this Treason, Rebellion and bloodshed in manner and forme is thou standest Indicted, or not guilty?

Pris.

Not guitly.

Clar.

By whom wilst thou be tryed?

Pris.

By God and my Countrey.

Then an Impanell being returned, the Clarke saith,

You good men that are Impanneled between our Soveraigne Lord the King, and the prisoner at the Barre, answer to your names at the first call upon paine and perill that may fall thereon.

They all answer to their names.

Clar.

Cryer, make Proclamation. Creyer o———yes———If any man can informe my Lord the Kings Iustices, the Kings Sergeant, or the Kings [7] Atturney before this Inquest be taken, between our Soveraigne Lord the King, and the prisoner at the Barre, let them come forth and they shalbe heard; for the prisoner stands at the Barre upon his deliverance.

Clar.

You the prisoner that is called to the Bar, these men which you have heard called, and personally appeare, shall passe between our Soveraigne Lord the King and you, upon tryall of your life and death, if you will challenge them, or any of them, you must speake unto them or any of them as they come to the Booke to be sworne, before they be sworne.

Prisoner.

My Lord, let me humbly crave liberty to Challenge this Iury, who though my Lord in all probability they be honest Gentlemen, yet my breeding, education, nature and course of life is not so well known unto them, as unto divers other Gentlemen (of worth and quality) here present, indifferent men, of far more esteem in the world, more able to discerne my cause, & the evidence mine accusars shall bring: Besides my Lord, these men of the Iury are men possest with an inveterate hatred and malice against me, and are parties in my Indictment; for together with the Grand Inquest they conspired together against me, and provoaked Gods-Vengance to prosecute against me: now for me to be tryed by mine accusars and mortall enemies, I hope your Lordship cannot conceive it equall or legall: wherefore my Lord, I beseech you have mercy upon me, consider the blood of the innocent, least it be a prey to the malice of envy, and let more indifferent men be chosen.

Iudge.

Persecution, I much wonder at thy impudence in excepting against such a Iury, yet so far as in equity I may I am willing for justice sake, to grant the utmost the Law affords.

Prisoner.

I humbly thanke your Lordship, the Lord blesse your Honour, and I beseech your Honour for the assistance of Sir Symon Synod.

Iudge.

Well then let Sir Symon be cal’d into the Court.

Clarke.

Call Sir Symon Synod.

Crier.

Sir Symon Synod, come into the Court.

Iudge.

Sir Symon, if you can further his Majesties service, in the proposall of others in the roome of those Persecution doth except against to Mr. Sherriffe to be impanneled, you are commanded.

Sir Symon Synod.

My Lord, since it is your Lordships pleasure with the consent of this Honourable Bench, that I shall be serviceable to him [8] I shall most willingly propose to his consideration persons of sufficient worth and estimation in the World, that are not prejudiciall to the Person of the Prisoner, neither are parties in his accusation, indifferent men, acquainted with his life and conversation, able to discerne the evidence, that shall be brought in against him, men whom I shall commend unto your Lordships acceptance for soundnesse of judgement, and singular Piety in the cause of the Clergy, this being a matter which concernes them in an high nature wherefore by your Lordships favour I shall propose those if no better can be procured) to wit, Mr. Satan, Mr. Antichrist, Mr. Spanish Inquisition Mr. Councell-of-Trent, Mr. High-Commission, Mr. Assembly of Divines, Mr. Rude Multitude, Sr. Iohn Presbyter, mine only son, Mr. Scotch Government, Mr. False-Prophets, Mr. Ecclesiasticall-Supremacy, Mr. Pontificall Revenue: These never failed the designes of the Clergy, who in all Ages have endevoured the Advancement of the Church of God, the Tribe of Levi: wherefore this being a Case that concernes their Advancement, which above all things in the world is to be endevoured, I am emboldned to propound them unto Mr. Sheriffe, for the Triall of this Prisoner.

Iudge.

Sr. Simon, this is a strange Iury you propose.

Justice Reason.

My Lord; it is according to the nature of the Clergy, can you expect Grapes of Thornes, or Figges of Thistles? if you shall but according to Reason consider of their Waies and Pretences, which indeed beare a specious shew, you shall find them no better then ravening Woolves in Sheepes Cloathing.

Iustice Humanity.

My Lord, it cannot stand with Humanity, much lesse with Legall Equity, that a Case which concernes the generall good of mankind should be refer’d to the Verdict of such an humane Iury.

Kings Ser.

My Lord there be divers of them whom Royall Prerogative hath called in to his Assistance, and at this day I conceive maketh use of them for the Establishing the Liberty of the Subject and the Protestant Religion, so that for my part I cannot see how all of them can be condemned.

Kings Attorn.

My Lord, a great part of them are Props to the Protestant Religion.

Justice Reason.

My Lord, what though Royall Prerogative and the Protestant Religion should be founded upon them? must they therefore be concluded Authentick? non sequitur: and for the Liberty of the Subject, though they may be used as a Glosse; yet Reason will tell you, that they are as directly opposite to it, as the Zenith is to the Antipodes.

Iudge.

Sr. Simon, I cannot in Equity permit such unworthy Persons to be on the Iury only Mr. Assembly of Divines, Sr. Iohn Presbyter and Mr. Schotch governement are commanded to attend the Court, for the service of the King, if occasion be.

[9]

Then the former Iury being sworne, &c. the Goaler is commanded to set forth PERSECUTION to the Barre.

Clar.

PERSECUTION, hold up thy hand: Looke upon him Masters of the Iury, hearken to his cause, You shall understand, that he stands indicted in this County of Iust judgment, by the name of PERSECUTION, &c. Upon this Indictment he hath beene Arraigned, and thereto hath pleaded not guilty, and for his tryall hath put himselfe upon God and the Countrey, which Countrey are you: your Charge is to enquire whether he be guilty of this Treason, murder, &c. in manner and forme as he stands Indicted, or not guilty: And heare your Evidence.

Crier.

If any man can give Evidence, or can say any thing against the Prisoner, let him come forth, for the Prisoner stands upon his deliverance.

Iudge.

What is the matter?

Lib. Cons.

My Lord, Sir Symon Synod is like to pull out my troate with the revenous Clawes of an Assembly, and Mr. Scotch-Government was fit to stab me with his Scotch dagger, and the Iohn of all Sr. Iohns, Sr. Iohn Presbyter with his Classicall Club would beat out my braines: For my Lord, they are affraid I should come into your Honours presence, least I should find entertainment in this Kingdome, and so Mr. Pontificall-Revenue turne Seperate from the Church of Engeland.

Crier.

Peace there, every man keep silence upon paine of imprisonment: make way there for Liberty-of-Conscience; Jemmy put up thy dagger; Sir Symon goe parre your nalles; Sir Iohn, away with your Club, that Liberty-of-Conscience may come into the Court.

The Witnesses being come in, they are sworne every one according to their knowledge to give in a true Evidence for the King against the Prisoner at the Barre.

Clar.

Gods-Vengance, stand up, what can you say for the King against the Prisoner at the Bar?

GODS-VENGANCE

My Lord, I have from the beginning diligently observed the Nature and inclinations of this Prisoner, ever to have been so averse to God and all goodnesse, that his Action in all Nations, Kingdomes and States, [10] amongst Societyes and people, have been in direct Enmity to the end of Christs comming: for he came not to destroy mens Lives, but to save them, Luk. 19. 56. Ioh. 3. 17. But this fellow PERSECVTION, destroyeth both Life Temporall and Spirituall: he wasteth mens Estates, the more Godly and upright they are, the more cruell, raging and hatefull he is against them, he bringeth Misery, Poverty and Beggery on their Wives and Children: yea my Lord, this Savage Blood thirsty Wretch Hangeth, Burneth, Stoneth, Tortureth, Saweth a sunder, Casteth into the fiery Fornace, into the Lions Denne, Teareth in peeces with Wild Horses, Plucketh out the eyes, Roasteth quicke, Bureth alive, Plucketh out the Tongues, Imprisoneth, Scourgeth, Revileth, Curseth, yea, with Bell, Booke and Candle, Belyeth, Cutteth the Eares, Slitteh the Nose, Manacles the Hands, Gaggeth the Mouthes, Whippeth, Pilloreth, Banisheth into remote Islands, makes them fly by whole Shipfulls into Wild Desarts, Stigmatizeth some, and sometimes maketh such (so Stigmatized) when the wind turnes, to Stigmatize their freinds with Reproaches, Calumnies, Oppression of Conscience, &c. Deprives them of the Communication of their Freinds, of all Releife, of Pen, Inke and Paper, Seperates Man and Wife, Deprives Parents of their Children and Children of their Parents, Imprisoneth men only for the discharge of a good Conscience, Stoppeth Presses, whereby men cannot make their just defence, Suffers nothing to be Licensed, Printed, Preached, or otherwise published, but what himselfe alloweth, and having thus bound the hands and stopt the mouthes of all good men, then he comes forth in Print against them like an Armed man, and furiously assalts them, Exults and Exalts himselfe over them, Feigneth Arguments for them, and then like a Valiant Champion gives them a conquering Answere, and thus puts them to flight, and pursues them with Revilings, Scandalls, Forgeries, and Opprobrious Nick-names, as Antinomians, Anabaptists, Brownists, Independents, Scismatiques, Herctiques &c. Thus he dealeth with the Godly party: Yea, he forceth Millions to make Shipwracke of a good Conscience, who for feare of such inhumanity deny the Lord that bought them, to their finall condemnation. Oh! therefore (my Lord) if there be any Bowells of Mercy, any tender Compassion in you! pitty the destitute, the Afflicted, the tormented, who wander about in Sheepskinnes and in Goateskinnes in desarts and in mountaines, in Dens and in Caves of the Earth, of whom the World is not worthy.

Secondly, my Lord, he maketh a Nation guilty of all the righteous blood spilt upon the Earth, from the blood of Abel to the blood of Zacharias, and of all that are slayen upon the Earth; for it is all innocent blood that is shed in that case, purchased by the blood of Iesus Christ, who came not to destroy, but to save mens lives; and therefore would have all taught in all Nations, that all might be perswaded to the obedience of the truth, that [11] all might be saved: Therefore to kill the unbeleever, as, Turke, Pagan, Iew, &c. is to slay such as Christ would have to live to repent, which must needs be Murder in the highest Nature: And cursed is he that shall slay an Innocent Person, and all the people shall say, Amen, Deut. 29. 25. The Land that sheddeth Innocent Blood, Innocent blood shall be upon it. Deut. 19. 10. and Innocent Blood the Lord will not pardon. 2 Kings 24. 4.

Thirdly, my Lord, he occasioneth Treasons, Conspiracies, Rebellions, Warres, Forreigne and Domesticke, in all Nations and Kingdomes in the Earth, He divideth Prince against Prince, Kingdome against Kingdome, & Kingdomes in themselves, Breedeth and begetteth a Nationall hatred betwixt Prince and People, and amongst themselves: he setteth Neighbour against Neighbeur, Yea Father against Sonne, and Sonne against Father, he breaketh the bonds of Peace and Freindship Nationall and Domesticke, Inrageth and Filleth the wholl Earth with blood and Violence: for what at this day is the Reason the Protestants seeke the Blood of the Papists? but because the Papists seeke theirs? they hate & persecute the Papists, because the Papists hate and persecute them: they would extirpate and roote out the Papists, because the Papists would doe the like to them. And on the other side, the Papists plot and conspire against the Protestants, because the Protestants will not suffer them to live amongst them, but Banish, Imprison, Hang, Draw, Quarter, and set up the Limbs of some of them (in open defiance to the God of heaven and earth) upon the Gates of the City, who though unhappily they be found Traitors to the Publique Peace and Politique Government, yet Nature might teach them to bury their Limbs, An Eye for an Eye, a Tooth for a Tooth, Blood for Blood, saith God: but now Blood cannot satisfie Inhumane cruelty: If this be Canonicall, Let me have old Tobits Apocripha, who hazarded his life to bury the dead.

Where two stand at Enmity, there must needs be Mastery, or else no safety: When one knoweth the other is his mortall Enemy, he will use all the Means, Strenght and Pollicy that he can to subdue him. This enrageth to all manner of Tyranny and bloodshed, setteth one Kingdome against another, because each knoweth and taketh each other for his deadly Enemy: Their faith being built upon this rotten & devouring principle of forcing the consciences one of another. But if the Papist knew the Protestant, the Protestant the papist to love another: & would not molest or in the least injure one another for their Conscience, but live peaceably & quietly one by another; bearing one with another, and so of all Religions: What man would lift up his hand against his Neighbour? This could not but conduce to a generall true setled Peace, to the wholl World. And in a short time, the Enmity of Heart betweene the Papist & Protestant &c. would be quite worne out: Why should we hate and destroy one another? are we not all the Creatures [12] of one God? redeemed by one Lord Jesus Christ? this should provoke us to Love and peace one towards another. If God have revealed more Light of the Gospell to one then to another, shall the more knowing trample the ignorant under his feet? we should carry our selves loving and meeke one towards another, with Patience perswading and exhorting the contrary minded, proving if at any time God will turne their bearts, by this meanes the great Incendiary of the World, an inforced enraged Conscience, would be at rest. What is more neere and deere then our Consciences? if that be enraged who can appease it? if that be satisfied, what Content, Joy or Peace like unto it? or what more mild more Gentle or Loving? Therefore how render ought we to be in Cases of Conscience? it is a Lion if enraged, a Lamb if appeased: it is all Honey or all Gall, enraged it is like the Wild Bore of the Forrest, pleased, it is like the Dove from the Arcke: no greater Freind, no greater Foe.

It is beter therefore for Kingdomes to set the Conscience free as in Holland, Polonia, Transylvania, &c. and be at Peace in themselves, the to bind and enforce it and be Rent in themselves with Emulations, Heart burnings, Conspiracies, Rebellions, &c. If this Fiery Spirit were allaied, This ignorant Zeall of forcing all to believe as we believe, extinct: Nationall Feares, Ielousies, and Hatred would cease betwix. Nation and Nation, people and people: for as this violent Implacable Spirit suggesteth Feares and Ielousies betwixt one Conscience-forcing King and an other: Kingdome and Kingdome: Nation and Nation: so it forceth them to draw their swords, and stand in continuall Defiance and Defence for feare of mutuall Invasion. Yea under a false Opinion of advancing Gods glory: by forcing others to their faith, they invade, assault and murther one an other, and yet both (deluded by this Seducer) thinke they doe God good servicee, when alas it is all innocent blood that is shed: What was the maine cause so many Nations have been rent and divided in themselves, and one against an other, and in their divisions devoured one an other of late dayes? What occasioned the revolt of the Germaine Princes, from the House of Austrea, of the Neitherlanders from the King of Spaine, the bloody Missery in France? And amongst our selves, what occasioned the rising of the Scots, the Rebellion in Ireland, and those bloody divisions in England, but this divelish Spirit of binding the conscience? One would compell the other to their faith, and force them from their owne, and that will not be borne, they had rather dye, then deny their faith; and therefore is it, that a considerable party rebelleth, and in that Rebellion wallow in one an others blood, burne and destroy all before them, and yet both (as they suppose) fight the Lords battell, while indeed the Divell beareth the greatest share, whose servants they are in that Quarrell one as well as the other. Doth not the Holy Ghost make it a speciall Marke of Antichrist to force all both great and small, &c. and is it not the cause of the Womans flight into the [13] Wildernes from the presence of the Dragon; the scattering of the Church into Desarts and secret places; the Death of the two Witnesses, and wearing out of the Saints of the most High? How cometh the Woman on the scarlet coloured Beast drunke with the blood of the Saints, and with the blood of the Martyrs of Iesus, and all the blood of the Earth to be found in her, but by this divelish Spirit, even the Spirit of Divels, which goeth forth unto the Kings of the Earth, and of the whole world to provoke them to warre against the Saints; I meane, this binding of conscience, and forceing conformity, though never so much against knowledge and perswation of heart, which at this day is so hotly endeavoured preached, and pleaded for by the proud, Prelaticall Presbytrie of this Land, who by their subtile insinuations and secret delusions endeavour the infusion thereof into the hearts of their Rulers, and to beget it as a principle of faith in the multitude: Should they possesse a Parliament and Kingdome with this Spirit, that Parliament and Kingdom cannot expect peace and safety to continue; the fire may be smothered for a time, but it will breake out at last, as this Kingdome hath already found by woefull experience, the blood of its Nobles and Commons, &c. whereof my Lord, this infernall Feind (here araigned before your Honor, a Traitor to his Majesties Crown and Dignity, the priviledges of Parliament, Rights, and Lib. of the Subject) is the cause: Yea my Lord, he is Iakce on both sides, it was he that occasioned the feares and jealousies betwixt his Majesty and the two Houses of Parliament, and unhappily drew them into the Feild of Blood, neither party would be oppressed in Conscience, or deprived of their Religion; this was one halfe of the Quarrell, and publikely prosessed the main, though it may be Monarchie was the other halfe; and my Lord, he seduced the King into the North, and provoaked your Lordship unto Armes, and hath continued to this day firmely on both sides, so that fall which side it will, he concludes to be Conquerer, and be established absolute Monarke, for he so deports himselfe betwixt you both, that both may persecute, and hitherto he hath too much prevailed with your Lordship: Therefore my Lord, if this vile Incendiary (here happily detected and araigned) be not cut off from betwixt you, there is no hopes of peace, till the sword (and it may be famine, and pestilence too) wrestle it out to a Conquest on one side; and when all is done, yet peace will not, nor can possibly long endure; for where Persecution is, there will be heart burnings, envyings emulations, and murmurings, which at length will breake out into Commotions, Conspiracies, Insurrections and Rebellions. And thus my Lord, I give place to what shall be further evidenced by the Witnesses.

Clar.

GAFFAR CHRISTIAN stand up, what can you say for the King against the Prisoner at the Barre?

[14]

CHRISTIAN.

My Lord, I have knowne this man by woofull Experience, well nigh 1644 yeares: and my brethren of old, the Prophets, bare witnesse against him unto the day of my Nativity, that he was in their times the most Pestilent Enemy to Mankind, to God and all Goodnesse, that ever was borne into the World: and my Lord, I am able to prove his continuance in that cursed Condition even unto this day: so that he hath lived and scaped the hands of Iustice above 5660. yeares, and all his dayes hath been a Murderer and Butcher of good men, yet scarce any consider it.

Secondly, my Lord, this Prisoner, PERSECUTION for Conscience, maketh the Gospel of none effect, instead of Sincerity he setteth up Hypocricy, instead of the Feare of God, he setteth up the Terrour of men: instead of the Simplicity of the Word, he setteth up the Vsurpation of the Sword: for my Lord, the compelling of men against their Consciences, enforceth such Inconveniences and Impieties inevitably: Yea my Lord, of such a Divelish Spirit is this Enemy of, as he exalteth himselfe against the Mercy of God in Christ toward the sonnes of men, to the very prevention thereof to Multitudes, and the tumbling of them headlong without remorse to the Divell: for they that are blind, they that are Tares, who knowes but they may see, may become Wheate heereafter: but if they be cut off, (as this mercilesse Inhumane Mescreant useth) for their blindnesse, how shall they see? for (Isa. 38. 19.) The Grave cannot praise thee, they that goe down into the Pit cannot hope for thy Truth. Blasphemers may hareafter become faithfull Witnesses of Christ, Act. 3. 3. & 9. 5. 6. Idolaters, true Worshippers, no people of God, the people of God, as the Corinthians, 1. Cor. 6. 9. & some come at the first, third, sixt, & some not till the eleventh houre, Mat. 20. 6. but should those that are in their sins till the 11. houre be cut off because they came no sooner: they should have been prevented from conversion, or coming at all, as godly King Edward moved by his bloody Bishops, to the burning of a godly Woman called Ioan Butcher (Fox Act. Mon. p. 148. 4.) answered, will you have me send her quicke to the Divell in her errours. This is the service this PERSECVTION doth, instead of building he destroyeth, instead of saving he damneth, under the colours of Christ he fighteth for the Divell his Master.

Thirdly my Lord, his nature is at direct emnity against the very command Christ gave unto the Apostles in the Generall Commission: Goe teach all Nations, &c. Mat. 28. 19. where teaching, not violent compulsion is constituted, and once for ever ordained the meanes and only way for conversion to the faith of Iesus in all Nations: Now compulsion and perswation all know are directly opposite, as much as to will and to nill; So that the command of the one by the Authority of the Father, the Son, and the Spirit, is a flat denyall of the [15] other by the same Authority: For here (ver. 19. 20.) by full power of that Authority, Teaching is commanded; as, teach all Nations, &c. teaching them to observe all things, what ever I have commanded, &c. Therefore, all violence, as by menaces. threates, imprisonments, bodily punishments, spoyling of goods, and such like cruelties of this tyrant, is condemned in all Nations as a meanes for no Nation in the administration of the Gospell.

Fourthly, my Lord, this Adversaries practice, and the Discipline of this old, envious, malignant wretch here justly araigned before your Honour, is quite contrary to the Apostles in their Administration of the Gospell; for they did never suggest, or stirre up any Prince, or Majestrate, (in whose hand is the compulsive civill power,) to force such by violence of penall Lawes, Edicts, Ordinances, Imprisonments, or the like, as would not suject unto their Gospel: but on the contrary, gave up themselves to scorgins, imprisonments, stoning, &c. which this Enemie occasioned against them, for the promulgation thereof: And the worst that they did, or were commanded to doe, to such as would not receive the Gospell, was but to shake of the dust from their feete, Mat. 10. 14. Luke 10. 11. Acts 13. 51. which was nothing so ill, as this Feind’s fire and faggot, burning, hanging, stoning, scorging, imprisoning, &c. whose nature hath ever been & is alwayes versant in such cruelties; and yet my Lord, this spawne of Satan, this malitious Hypocrite, doth all under the vizour of Religion, his woolfeish nature is never seen abroad, but in sheeps clothing, in nomine Domini he perpetrates all his villany: So that my Lord, he is a most dangerous inveterate Antichrist, and Arch-traytour to his Majesty (the King of Kings) his royall Crowne and Dignity, and an invadour and destroyer of the just Liberties, the lives and fortunes of his Majesties leige people.

Fiftly, my Lord, it is against the Law of Charity, not to doe as we would be done unto: He that hangs a Iew, because he will not be a Christian, would be loath a Iew should reward him in the same kind, because he will not be a Iew, though in equity he deserve it, for innocend blood requireth blood. Yea my Lord, to force men and women against their consciences is worse then to ravish the bodies of women and Maides against their wills: Yea, it is beyond the Turkish cruelty, for though the Turkes force the bodies of Christians and Strangers to slavery, yet they let their conscience goe free: But our late Idol blood-sucking Bishops, and after them our ravenous Presbiters, as towardly younge Cubbes forbeare not to force the consciences of their friends and neighbours, and imprison them for walking after the light God hath given them; And my Lord, it is this Malefactour which rendereth them so guilty: Yea my Lord, this Foule Spirit breathed into them at their Consacration is not yet cast out of them, which like a roaring Lion seeketh whome it may devoure: So that if your Lordships justice doe not speedely interpose the bloody resolves and [16] villanous intents of our new upstart frisking Presbyters, we shall be all devoured by those greedy Synodian Cormorants, which if you suffer, Woe then to your Lordship in the latter Day, for be assured, that all the miseries, tortures, and torments they inflict upon us, will not only rise up in judgment against them, but even against your Lordship.

Sixtly my Lord, he usurpeth that to himselfe, which Christ hath referred to the Last Day, to wit, to judge them that reject him, for Iohn 12. 47. 48. If any man hear my words and before not, I judge him not, for I came not to judge the World, but to save the World: he that rejecteth me and receiveth not my words, hath one that judgeth him, the word that I have spoken, the same shall judge him at the last day. And 1. Cor. 4. 5. Iudge nothing before the time untill the Lord come. And Mat. 7. 1. 2. Iudge not least yee be judged, for with what judgement yee judge, yee shall be judged &c. and to these adde Isa. 11. 4. Therefore no man upon paine of judgement, must presume to judge any in respect of Christ or his words, but must referre it to the last day, whose word shall judge him, and not Fire and Faggot, Hanging and Quartering, Imprisoning &c. such are incompetent Iudges, for to this end Christ both died and revived, that he might be Lord both of the dead and the living. Let us not therfore judge one another any more, but judge this rather, that no man put a stumbling Blocke as an occasion of fall in his brothers way: for, Who art thou that judgest another mans servant? to his owne master he standeth or falleth. Rom. 14. 4. We are not equall Iudges one over another in matters of Faith, Who is it that shall condemne? it is Christ that dyed: What is he that shall dare to execute Vengeance for unbeleefe? He that is innocent let him throw the first stone. The Assembly (surely) will not plead Innocence, and if not, why are they so hasty to throw? Surely, Great is Diana of the Ephesians. Yet Mr. Calamy a man but newly Metamorphosed by a figure which we Rhetoricians call METONOMIA BENEFICII from Episcopallity to Presbytery: upon demand what they would doe with Anabaptists, Antinomians &c. tells us, That they will not meddle with their Consciences, but with their Bodyes and Estates. Truly if this be the drift, they are even leapt out of the Frying pan into the Fire. If they be fallen, this is not to restore them with the Spirit of meeknes. But my Lord, Iustice upon this Malefactour would cure the Synodians of that Disease, for Patience per force is a Medicine for a madde Dogge. And thus my Lord, your Honour hath my Testimony of this Malefactour.

Clar.

GAFFAR MARTYRS, What can you say for the King against the Prisoner at the Barre?

MARTYRS.

My Lord, Had not my life been hid in Iesus Christ, who is God of the living, [17] and not of the dead, for though dead in the grave, yet I live unto him, to be raised and revived at the last day; or could the arme of flesh supresse the cry of blood, my witnesse would have beene disinabled: for this Malefactour PERSECUTION persecuted me even to the death; so that my voyce is no other then the cry of blood, even of the Prophets and Martyrs of Iesus, that you heare; for my Lord, such hath been his cruelty to me to suppresse my Testimony against him while I was living, that all the tortures and torment wit and malice could invent, he with his blood-thirsty Clergy devised against, and executed upon me, whereby I was most baberously murthered; so that my Lord, I have no other voyce left me, then that of blood, spilt for the Word of God and the testimony of Iesus, crying with a loud voyce, how long O Lord holy and true dost thou not avenge our blood? I could enlarge my selfe into a Sea of blood against him, discover him drunken with the blood of the Saints and Martyres of Iesus: yea my Lord, Articles of all manner of impiety against God, and all goodnesse, Treasons, Rebellions, &c. I could exhibite against him, but my faithfull brother, that pore despised CHRISTIAN, hath most justly witnessed abundantly against him: And there is yet an other faithfull Witnesse to give in his Evidence, Gaffar LIBERTY-OF-CONSCIENCE, who I know, is thoroughly furnished with matters of highest concernement against him, to whose just Evidence I shall give place.

Clar.

Gaffar LIBERTY-OF-CONSCIENCE, what can you say for the King against the Prisoner at the Barre?

Prisoner.

My Lord, before he proceed, be pleased to heare the just exceptions, Sir Symon Synod and Sir Iohn Presbyter after their so long and serious consultation have devised and contrived, why his Testimony should not be heard, as an unfit Witnesse in such a case as this.

Iustice Reas.

My Lord, if Baal be God, let him plead for himselfe.

Iudge.

And reason good: For the judgment of this Court is not to be swayed by favour, affection, humour of multitudes, or the like, but by Reason and equity it selfe: Wherefore for the more free and just proceding herein this Court Ordaineth and Proclameth freedome for both sides, one as well as the other, whether Presbyterian Tormentours or Independant Sufferers to give in their groundes and reasones to the Sentence of this Court, whether LIBERTY-OF-CONSCIENCE be tollerable, and his Evidence to be received. Wherefore Sir Symon, if you have any thing why this mans witnesse may be disinabled, you have liberty to speake.

Sir SYMON SYNOD.

My Lord, this fellow LIBERTY-OF-CONSCIENCE, is a Free-willer, a loose Libertine, one that opens a gate to all manner of prophanes, in what [18] Countrey or State soever he gets entertainement, a man of all Religions and of no Religion, a compound of all heresies, scisme, and faction; a pestelent enemie to Nationall Conformity, our late Solemne League and Covenant, a Tratour to your late sacred and blessed Ordinance for Tythes, a worke of Superarrogation, a Confuter of our mighty Champions Mr. Prinne, Edwards, &c. He is for no Reformation, but strives to frustrate all my endeavours, and the pious ends of the rest of my holy brethren of the Tribe of Levi, for the advancement of the Church of God, the Clergie of the Land, with ecclesiasticall Revenue, and power coercive to curbe opposition, and force Reformation to Presbyterian Governement: yea my Lord, this is he that would reduce the Nationall Reformation of this Kingdome, so much endeavoured by your ne Lordship, even to open loosensse, every man to be of what Religion he list, every mecannicke illiterate fellow to turne Preacher, and be as good as their Minister, no distinction made betwixt the Clergie and the Laity, our Canonicall Coates, Girdle: long Cloakes and Blacke Gownes made a dirision, a taunt, and a curse, as ominous as Lawne sleeves and as hatefull as a Miter, our holy Tythes, as of Lambe, Pigge, Goose, &c. be turned unto voluntary Contribution, oh insufferable sacraledge! from the good will of the people good Lord preserve us yea my Lord the upper hand in publike places, (the Clergies delight) as, in streets, at feasts, &c. be deny’d us, the reverent estimation of our Coate be past either Cap, Congue, Cur’tsey, no difference betwixt the Black Cassaocke and the Louthren Iacket, and all our goodly fat Benefices turnd to the labour of our hands (alas my Lord, we were never brought up to labour, we cannot digge, and to begge we are asham’d) our delusions, false Glosses, Sophistications, and godly prerences be detected, and divulged, and so all things that are dainty and goodly to depart from us: alas, alas my Lord! this will undoe the Clergie quite, we may leave our Callings, and learne new Trades, if we turne Coblers, Tinckers, and Weavers we may chance get constant worke, is not, now and then a job of preaching amongst the people; Consider my Lord, it will put out the two eyes of the Kingdome: Much more I could say, but I shall give way to my Son Sir Iohn, who by your Lordships favour shall further informe this Court in the defence of this Prisoner.

Iudge.

Well Sir Symon, this being a busines of high concernment, either what you or your Sir Iohn, or what any man else can say in the behalfe of his Majesty concerning the Prisoner, this Court freely permitteth, yea commandeth Information thereof.

Clar.

Call Sir Iohn Presbyter, sonne to Sir Symon.

I. Reas.

Magus.

Crier.

Sir Iohn Presbyter sonne to Sir Symon come into the Court.

Iudge.

Sir Iohn your Father hath informed us, that you have, matter of exception against LIBERTY-OF-CONSCIENCE, if you have, the mercy of the Court permitteth the Prisoner the benefit thereof.

[19]

Sir IOHN PRESBYTER.

My Lord, My Reasons against LIBERTY-OF-CONSCIENCE, why both himselfe and his Evidence is to be rejected, are these.

1. Because I suppose it must needs be granted,Edwards Antipol. pag. 280. that the Majestrate is custos ac vindex utruisque Tabulæ, (as is confessed by all Orthodox Divines) that the care of Religion belongs to him: And because Austin and other Divines on Psal. 2. 10. 11. and on Deut. 17. 19. give unto Magestrates that power. Ergo.

[I. Reas. States-men must weare Bells about their neckes, because antient Divines say, Kings are but Packe-horses to the Clergie.]

2. Because in this Kingdome the Reformation in Worship, Government,pag. 281. &c. which shalbe setled and established by your Lordship is judged and taken for granted by you to be according to the mind of Christ; else why hath your Lordship called so many able, godly, and learned Divines (of us) to consult with for that purpose? and why else will you establish it, if there be any other more agreable to the Word? Ergo.

[I Reas. The Synod is guided by the Holy Ghost sent in a Cloake-bag from Scotland, as of old from Rome to the Councell of Trent, Concil. Trent. lib. 6. p. 497.

3. Because it is against the solemne League and Covenant for Reformation, taken by the Parliament and Kingdome of England and Scotland,pag. 282. & 283. and so cannot be condescended to in England without the breach of that Oath and Covenant: So that all Apollogie and motion for Toleration comes too late, the dore is shut against it, the Kingdomes hands are bound, so that if a Toleration were not in it selfe unlawfull, and against the duty of the Majestrate, yet now because of the Oath and Covenant ’tis unlawfull; so that whatsoever might have been granted before, cannot be now, least the Kingdome should be guilty before God of Covenant breaking. Ergo.

[I. Reas. Because the Assembly hath sadled the Parliament, it is unlawfull for the Presbyters to goe a foote. Ergo, Persecution was unlawfull when the Priests were persecuted, but now it is lawfull they persecute. Ergo, Toleration was lawfull, and the duty of the Majestrate when the power was in the hands of the Bishops, but now the Presbyters are crowding into S. Peters Chaire, the Parliament is bound to compell all men to the Decrees of the Assembly, as that impudent, and desperate Incendiary Mr. Edwards boldly and openly affirmeth, an Assertion able to divide the Kingdome in twenty peeces.]

4. Because it is against the greatest lights in the Church both antient and moderne, as Augustine, Ambrose, Calvine, Phillip Melancton, Zinchius,pag. 281. Musculus, Bullinger, likewise the judgement of the Devines of New England are [20] against the Toleration of any Church Governement and way but one, they will not suffer Brownists, Anabaptists, &c. Mr. Cotton the greatest Divine in New England, and a pretious man, is against Toleration, and holds that men may be punished for their Consciences, as will appeare by his Letter to Mr. Williams. Ergo.

[I. Reas. Presbyterian Governement is unlawfull, because Mr. Cotton condemnes it in his Booke intituled, The Keyes of the Kingdome of Heaven.]

5. Because at this time for want of setled Governement,pag. 289. people being left to so great liberty, multitudes are fallen, and doe daily to Antinomianisme, Anabaptisme, Independancy, yea to deny the Immortality of the soule: Ergo,

[I. Reas. One Anabaptist, Independant, or the like, that can render a Reason for what he holds, is better then seaven Presbyters that conclude from such bald Promises., Prov. 26. 16.] [Here the Authour of that Booke, instituted Mans Mortality, desires Mr. Edwards with those that are so invective against it in their Pulpits that they would cease their railing at it there, and come forth in Print against it; for the thing being so rare, so litle questioned, and the contrary so generally concluded as a principle of faith, any bumbast stuffe will passe there for authentike with the people without tryall, but if it be put forth to publike vew, it must expect an encounter by one or other, and therein the Authour of that Booke observeth the policie of his Presbyterian Adversaries to maintaine their repute with the people, in being so hasty in the Pulpit and so slow to the Presse]

6. Independants,pag. ibid. and all kind of Sectaries as long as they have their liberty, snuffe up the wind, and will not hearken to any way whereby they may receive satisfaction, but if once the Majestrate declares, and by Lawes concludes one way of Church Worship, it may be they will heare reason. Ergo,

[I. Reas. It seemes the Presbyters till then can rendor them none, for the reason and force of that Argument lies in take him Goaler. Ergo, If once the Majestrate declares, and by Lawes concludes all the fat Benefices of the Kingdome upon Independancie, then it may be the Presbyters will heare reason and turne Independants.]

7. Independancie hath ever been from the first to the last,pag. 294. a Fountaine of evill, roote of bitternes, divisions, &c. as the Histories of the Anabaptists (the highest forme of Independancy, and Church way) declare, in respect of the evils they fell into, and the mischeifes they brought upon Germany, and how God cursed and scattered them. Ergo,

[I. Reas. If the King conquer, the Parliament wilbe Traytours to posterity by Cronicle; for who writ the Histories of the Anabaptists but their Enemies?]

8. My Lord,pag. 297. because the Presbyterian way hath been countenanced from Heaven, and blessed from sorts of sects, &c. and that for almost an hundered yeares: Ergo,

[21]

[I. Reas. Both Papall and Episcopall is better then Presbyterian, for they are, and have been more uniforme, and have continued many hundred yeares longer then Presbyterian, and were long before Presbytrie was thought on: for alas, it was but a shift at a pinch the Divell made, when neither of the other would serve his turne; and so came up Presbytrie, but what good the Divell will have out I know not; for who knowes the lucke of a lousie Curre, he may prove a good Dog?]

9. My Lord,Pag. 302. If Toleration of Government though not of Doctrine should be granted, then the simple Anabaptists, and that simple sort called Dippers will come in too, saying, that Baptisme at such an age, and Baptizing in Rivers by Dipping are but matters of order and time: Ergo,

[I. Reas. He that desembleth hatred with lying lips, and he that inventeth slander is a foole, Pro. 10. 18.]

Wherefore I humbly beseech your Lordship,pag. 303. seriously to consider the depth of Satan in this Designe, of Toleration, how this is now his last Plot and Designe, and by it would undermine and frustrate the whole worke of Reformation, ’tis his Master peece for England. I am confident if the Divell had his choyce, whether the Hierarche, Ceremonies,pag. 304. and Liturgie should be established in this Kingdome, or a Toleration granted, he would chuse and preferre a Toleration before them.

[I. Human. That is of Presbyterian Compulsion, because Episcopall in England is worne out of Date: Mr. Edwards knowes the Divell is not so simple, to chuse Hierarchie, Ceremonies, &c. where their deceit is detected, hated, and rejected, it seemes has better acquainted with him then so, the next time he writes, we shall have more of the Divels mind, but it is likely he’ll have finished his Designe first, and then it may be, Mr. Edwards will tell us, that the Divell is better perswaded of Presbytrie (his last shift) then ever he was of Episcopacie, he will be so serviceable to him therein, for if Mr. Edwards and the Divell be not deceived, be intends with it to devoure, breake in peeces, and stampe the residue the Hierarchie hath left under his feete, so to weare out the Saints of the most High.]

And thus my Lord, you have my Reasons, why this fellow LIBERTY-OF-CONSCIENCE is not to have admittance within the verge of this Kingdom, much lesse to enter thus into the bowels of this Court to give in Evidence, to be proceeded on upon the life and death of this holy man, Mr. PERSECVTION.

Lib. Cons.

My Lord, Sir Iohn’s a pritty forward child, that can pratle thus before he have his teeth; thy say he hath been breeding of teeth ever since the the Assembly were in consulation; surely they’ll be huge, long, boarish tuskes when they come out; should your Lordship but cause his mouth to be opened, you might see great iron teeth lie in his gummes, ready to cut, he wants nothing but a Parliament Corall to whet them with all: [22] but my Lord, were he mine, I would knock out his braines with an Independant Hammer, to prevent the groweth of such teeth, for Daniell tels us the nature of great iron teeth. Nou whereas my Lord, he excepteth against my witnesse, I humbly conceive, the equity of this Cours cannot receive his exception against me in the justification of this Butcher and murtherer of good men, seeing himselfe is a mercilesse in humane Butcher, the son of a Butcher, yea my Lord, his Grand-father and Great-Grand-father were Butchers; for whereas my Lord, he hath acquired the name of Sir Iohn Presbyter, in truth he is a Priest, the son of a Bishop, Grand-child to the Pope, and the Divell is his Great-Grand-father, all murtherers and Butchers of Gods people. Therefore good my Lord let not mine Evidence be thus unjustly disinabled.

Iudge.

LIBERTY-OF-CONSCIENCE, you are sworne for the King, to give in your Evidence in his Majesties behalfe against the Prisoner at the Bar; and the challenge against you being such as may be dispenc’d with, you are to proceed in your Evidence.

LIBERTY-OF-CONSCIENCE.

My Lord, To what the former Evidence have testified I shall with brevity adde, that this Malefactour PERSECUTION destroyeth the Innocent with the wicked, contrary to the command of Christ, Mat. 13. 30. let the tares and the wheat grow together untill the harvest, from which Parable appeareth, that the Kingdome of heaven or Christs Government over the whole world doth strictly charge his servants, the Kings and Rulers of the Earth (for by him Kings raigne) to suffer tares; Turckes, Jewes, Pagans, and Infidels, as wel as Christians to grow or live together in the Feild of the World, their Dominions untill the Day of harvest, or desolution of all things, and not plucke them up, because they are Tares, Turckes, Iewes, Pagans, &c. least they plucke up such as may become as the Pillars of Solomon in the House of God, even glorious witnesses of Jesus Christ: What greater Rebellion therefore can there be by those Servants to the Housholder, then to plucke up the tares from the wheat? As their office brings all under their Dominions, so it is to preserve all in their Dominions, that tares and wheate, Infidell and Beleever may grow and live peaceably together in civill cohabration, commerce, &c. in their Dominions untill the Harvest, or end or all things, when the Lord of the Harvest shal seperate the tares from the wheat, with come yee blessed, goe yee cursed, &c.

Secondly my Lord, he depriveth the Iewes (as much as in him lieth) of their deliverance according to the Covenant God made with their Fathers from this their Captivity, notwithstanding the wrath of the Lord threatned against them, that shall evill entreat them therein, Zach. 2. 8. Esa. 54. 15. 17. [23] cap. 15. 22. 23. for my Lord, he hath made the name of a Iew as hatefull as Iudas; yea, his nature is not to leave a man of them to pisse against the wall. Now my Lord, though the Iewes are led captive by the Gentiles under the time of the Gospell, and though the naturall branches are broaken off, and the Heathen grafted in, yet still they are beloved for their Fathers sakes Rom. 11. 28. and are not to be persecuted for their infidelity, for he that toucheth them, toucheth the apple of Gods eye: What though they are stumbled? shall we boast our selves against them? God forbid; for if wee that are wild by nature be grafted contrary to nature into the good Olive Tree, how much more shall they which are naturall branches be grafted into their owne Olive Tree againe? Therefore the Apostle would not have us ignorant of this Mystery, that blindnesse in part is hapned to Israel untill the fulnesse of the Gentiles be come in, and all Israel shalbe saved, Rom. 11. 25. 26. compated to Isa. 49. 22. 23. Deut. 30. 1. 2. 4. 5. Amos 9. 14. 15. Now what hindereth their salvation and deliverance so much as persecution, for they are even led captive by PERSECUTION, and made slaves to him even to this day? And how shal they beleive, if they shal have no time given them to beleive? this divelish Spirit gives them not a minute, he will not suffer a Jew to live amongst the Christians, or come neare him: what hopes then is there the Iewes should be converted, where this Tyrant is in force? Shall we that have receive vantage by their rejection, thus recompence them with tyranny? our Lord whome they slew, would not have them slayen, but they are beloved of him, and himselfe will be their Deliverer, Rom. 11. 26. 27. 28. yet this Incendiary hath caused our Kings, and our Rulers, our Bishops and our preists not to suffer a Iew by authority to live amongst them; how then can we complaine of the vengance that is at this time upon us & our children, that have been so cruel, so hatefull, so bloody minded to them and their children? we have given them the cup of Trembling, surely we must tast of the dregges: Hearken therefore no longer to those which teach this bloody doctrine of persecution, for neither they, their preachings, fastings, weepings, long prayers, &c. can deliver in the day of distresse, as long as ye persecute Behold, yee fast for strife and debate, and to smite with the Presbyterian fist of wickednesse; but this is the Fast which the Lord hath chosen, to undoe the heavy burthen, and to let the oppressed goo free, and that yee breake every yoake.

Thirdly my Lord, He is a murtherer of Kings and Princes, &c. for the murthering of heriticke Princes is the naturall brat of this divelish Spirit; for from this ground, that the contrary minded are to be forced, the Papists justifie the murthering of Hereticks, making all Heretickes which seperate from them; for that Religion that is bottomed on this principle that all must he forced, will they, nill they, where it cannot force, must murther: so cometh it to passe, so many Kings have been murthered, by the Papists, because casting of the Romish yoake, they free themselves from their power of forcing, therefore the [24] Papists to make good their courcive principle, betake themselves privately to murther such Princes, to prevent a countermanding power, and keep all in their catholicke subjection; so that such as would have all forced, where they cannot force, is to be feared, will privately murther: Therefore it is dangerous for a King, to trust his person with such men, for if the King should change his Religion, to one opposite to theirs, who knowes, those men will not doe as their principle leads them, even murther their Prince; but on the contrary, that Religion that is grounded on the principle of meekenesse, patience, and long sufferance, instructing the contrary minded, and utterly contesting against all compulsion, cannot in the least measure administer any feare or danger unto Princes of their persons, be of what Religion they will, for be they of any Religion or of no Religion, for matter of violence it is all one to the Spirit of meekenesse, for its nature is only to perswade, not to compell; if by faire meanes it cannot prevaile, it hath done, committing the issue to God.

Fourthly my Lord, He is an utter enemy to all spirituall knowledge, a hinderer of its encrease and groweth; for no man knoweth but in part, and what wee know, we receive it by degrees, now a litle, and then a litle; he that knowes the most, was once as ignorant as he that knowes the least; nay, is it not frequent amongst us, that the thing that we judged heresie we now beleive is orthodox; now can such thinke themselves were worthy to beene persecuted in, and for that their ignorance? they cannot sure be of that mind; such therefore cannot condemne, imprison, or hang the ignorant, or such as discover or oppose their ignorance, but in that they condemne themselves, sinne against nature and their own knowledge: The twelve at Ephesus that had not so much as heard whether there were a Holy Ghost or no, if they had been so evilly used by Paul when he heard it, how should they spake with tongues, and prophesied? yet we see how common a thing it is, if we know not, nor beleive so much as the multitude knoweth or beleiveth, or the Doctrine of the Presbyterean Church requireth, we must be persecuted; and if our knowledge goe beyond them, that we protest against their errours, and labour to informe them better, we must tast of the same sauce too, so that wee must know nor beleive neither more nor lesse then they, but must beleive just as they beleive, or else be persecuted; as if a Statute should be enacted, that an Image should be made, and all that were higher or lower then the Image should be hanged: By this we may see, what an unreasonable thing it is evilly to entreat such as we judge ignorant and erroneous, or all to be erronious and heriticall that we understand not our selves: What shall we say then of such Ministers, that of rationall creatures would teach us to be thus unreasonable? their end is destruction, their belly their God, they serve the Parliament but for their owne bellyes, and by good words and faire speeches deceive the simple: These uphold the accursed Doctrine of Persecution, least liberty of [25] printing, writing, teaching, should discover their deceipts, and they be dis-inherited of their Fathers Inheritance; their intents are plaine to him that hath but halfe an eye to see, they’l not doe much, only change the title, before it was Episcopal Prelacy, it shall be now but Preistly or Presbyterian Prelacy, so that, he that lives but a small time shall surely see a Presbyter as fat as ever was a Bishop; those are enemies to all knowledge, that is either too short or beyond their bellyes, therefore is it, that all heads must be made even with the Presbyters, none higher nor none lower, just as tall, and no taller, he that is too short must be stretched out, and he that is too long must be pared even, least they should misse of their Prayers, give us this day our dayly tythes, that the Germaine proverbe might be fulfilled, phophen geizegkeite, Gottes barmehartzegkite, were bis in ebekeite, the coveteousnesse of the Preists and the mercy of God endure for ever; I would exhort them to be otherwise minded, but that I know, venter non habet aures, the belly hath no cares.

Pris.

My Lord, I beseech you heare me after this tedious Accusation, it is false and malitious, as by sound reason, and Personages of Honour I shall clearly evidence: First my Lord, as for GODS VENGANCE my Prosecutour, both the Iuries, with divers others, together with the witnesses, enforced him to prosecute me, and I know not by what pretence they procured GODS VENGANCE against me; for my Lord, I am innocent, and ever have been from my Cradle from such and so hainous accusation, as is laid to my charge: And for that fellow, that pretends he hath knowne me since the comeing of Christ, he is a man of no reputation, without habitation, a beggerly fellow, a runagate, a loose fellow, he stayes in no place, keeps no hospitallity, blaspheameth that most divine, Liviticall, ever to adored Ordinance for Tythes, and counteth it as an unholy thing, paies none where he lives, but sharkes here and there, where he can shufle in his head, runnes from house to house, to delude simple women, who are ever learning, and never learned; and where as he saith, his name is CHRISTIAN, his name is not CHRISTIAN, neither is he of the generation of Christianity, but a most factious dissembling Anabaptist, a Tubpreacher, and no Christian, as Sir Symon, Sir Iohn, and divers other reverend, and honourable persons here present can witnesse: As for Gaffar Martyrs, he is as a sounding brasse and tinckling Cymball, who though he giveth up his body to be burnt, himselfe is but a castaway, and this I am able to make good unto your Honour, by the most grave, and solid judgment of all the reverend Divines, the Clergie of Christendome: Therefore my Lord, it much mattereth not, what his Evidence is, it being but the malice of an Hereticke: And as for LIBERTY OF CONSCIENCE, Sir Symon, and that blessed babe, his Sonne Sir Iohn, (sanctified from his mothers wombe, the Synodian Whore of Babylon,) hath informed your Honour of the unworthynesse of his witnesse. My Lord, I desire Sir Symon may speake in my defence.

Sir Symon.

My Lord, this Gentleman here arraigned, is altogether innocent [26] from this accusation, I have had antient familiarity with him, a dayly society hath past betwixt us, and I never could find any such thing in him, and my Lord, here is Mr. Pontificall Revenue, Mr. Ecclesiasticall Supremacy, Mr. Nationall Confirmity, Mr. Rude Multitude, Mr. Scotch Government, and mine only Sonne, Sir Iohn Presbyter, all to witnes his innocency from this Accusation: And if your Lordship make any scruple hereof, that learned Gentleman, Iustas Conformity, of Lincolns Inne Esq. can thoroughly resolve you, both by Scripture Texts, Presidents of all sorts, and the constant interrupted practises, examples, of the most eminent Emperours, Princes, Councels, Parliaments, &c.

Lib. Cons.

My Lord, the Defendant smels of a fat benefice; see, see, his pockets are full of Presbyterian Steeples, the Spires sticke under his Girdle: ha, ha, hah; instead of Weather-cocks, every Spire hath got a Blacke Boxe upon it, and in it the pure and immaculate Ordinance for Tythes, Oblations, &c. Sure shortly, instead of Moses and Aaron, and the Two Tables, we shall have Sir Symon, and Sir Iohn holding the late solemne League and Covenant, and that demure, spotlesse, pritty, lovely, sacred, divine, devout, and holy Ordinance for Tythes (the Two Tables of our new Presbyterian Gospell) painted upon all the Churches in England. Oh brave Sir Symon, the Bels in your pocket chime all in while ours chime all-out: I pray you give us a Funerall Homile for your friend here before he depart, here’s twenty shillings for your paines, you know’t is sacraledge to bring downe the price, As it was in the beginning, is now, and ever shall be, world without end. Amen.

Crier.

Make way there for the Iurie.

The Iurie withdraw, and thus fall into debate about their verdict.

Creation. Gentlemen, from the Evidence of the Witnesses against PERSECUTION, I clearely perceive, that he is of so divelish and unnaturall disposition, as is not compatible with the workes of the Creation, all creaturs of a kind associate, feed, and converse together, there is a publicke freedome of all kinds amongst themselves, the Oxe, the Asse, the Sheep, and all sorts of Cattell; the Dove, the Sparrow, and all kinds of Birds have a State harmony, a publike Toleration, generall Concord and unity among themselves in their severall kinds: but this Malefactour as from the Witnesses is evident, unnaturallizes man-kind above all kinds of Creatures, that where he rules, no peace publike, or private; no freedome, rights, or liberty either civil or spirituall; no society, cohabitation, or concord Nationall nor Domesticke can possibly be amongst men, but envying, hatred, emulation, banishment, &c. Wherefore, from the consideration hereof, and of what the Witnesses have given in, to me he appeareth guilty, what say you Mr. Gospell?

Gosp.

Mr. Foreman, Whereas it is by Sir Iohn and such like urged, that the Kings of the Gentiles have equall power with the Kings of Israel of old: understand, that their supremacy was but for a time, untill Shiloh came, and no [27] longer, to whome then the gathering of the people should be; he came to take away the First, that he might establish the Second, being made Mediatour of a better Covenant, established on better promises, the forgivenesse of sinnes, and the guift of eternall life: But he that despised Moses Laws, dyed without mercy under two or three witnesses. The old Covenant was over the Old man, and its Condemnation or punishment was over the Old man, to wit, this corruptable fallen State of Mortallity, and therefore they executed death upon the transgressors thereof. The New Covenant is over the New man, to wit, the Spirit that shall be raised out of this corruptable at the Resurrection; therefore hath it the promise of forgivinesse of sins, and eternall life; the penalty of that, temporall death, the death of the Old or earthly man in this life; the penalty of this, everlasting death, the death of the New or spirituall man in the life to come; wee are New Creatures or New men now but by faith, not actuall till the Resurrection, we are to live as if we were raised againe, for the condition of the Gospell is not to us, as the Condition of Innocency was to Adam, a Condition in this present State of this present State, as his was to him, to wit, the Condition of immortallity in immortallity; but ours a condition in present mortallity of future immortallity: so is it, that mortallity being swallowed up of life, we are presently under the end of its Condition, Salvation, or Condemnation. Therefore as the Resurrection cannot possibly be but by Christ, so the penalty cannot possibly be by other; it is out of the Spear of this world, therefore out of the power of the Princes of this world, as they cannot be Mediatours of the New Testament, so they cannot be punishers therein; Therefore to punish the Offenders therein, is to attempt the Throne of Christ, and usurpe (as much as in them lieth) his Mediatourship: Therefore hath he referred the contemners of his Gospell untill the Iudgment of the Last Day. And for that in Isaiah 49. 23. And Kings shall be thy nursing Fathers, and Queens thy nursing Mothers: it is a Prophesie of the deliverance of the Iewes from their Captivity, to whom Kings and Queens shall be assistant in their returne to the Land of their Forefathers, as ver. 19. 22. 23. 26. &c. witnesse.

Politicke Power.

Mr. Foreman, Salvus populi, the safety of the people, is the Soveraigne Law, or fundamentall constitution of Civill Government: therefore though Majestracy hath been corrupted and abused, (as appeareth by our Evidence) to the terrour of the most virteous, conscientious, well-minded men, and the maintenance and protection of the wicked; so that it hath been perverted from the generall good if all sorts, sects, and societies of people, unto this or that sort or sect; yet this evill in Majestracy is to be cut off, ne pars sincera trahatur. And Mr. Foreman, it appears by our Evidence, that PERSECUTION is the originall of the disease, therefore to be cut off, least the whole politique body perish: For where Persecution is, what dissentions, mutinies, tumults, insurrections, uproares, and divisions; what [28] conspiracies, Treasons and Rebellions; what bloodshed, cruelty, and inhumanity hath been by our Evidence declared, the which by our owne experience we find verified in divers Kingdomes, States, and Provinces: for doe we not see, betwixt the Catholicke Cause and the True Protestant Religion (so cal') the Christian world is embrewed with blood, destroying and devouring one an other: the dashing of those two imperious, ambitious, insolent Religions, the Papall and Protestant together besides what it hath done to the House of Austrea, &c. hath split the Dominions of this politique body asunder, that they wallow in one an others vitall blood, burning, destroying, and ruinating all before them; how many Townes, Villages, and sumpteous buildings have been burnt? what Tillage and Meddowes laid wast, and how many thousands of innocent soules have been slayen in Ireland contrary to the end and foundation of politique Government? and doth not England tast even the dregges of this Cup, yea swallow it downe with greedynes, that we are even drunke with one an others blood, enraged with madnesse, cruelties, &c. without all hopes of peace till one of these persecuting Religions have devoured the other.

Mr. State-policie.

Mr. Foreman, though from Rome, the spirit of Persecution is conveyed into most sects of Religion, and is dayly found to the shame of Religion among such as are or would be counted religious, and most States, and Kingdomes being rent with such persecuting Religions, therefore the Kingdoms of Christendome have judged the Toleration of divers Sects inconsistent with State policy; yet Politians would they consider, need not in curing one mischiefe run upon a greater; for such good and wholesome meanes might be provided, as in a small time this violent spirit might be worne out, the next generation be of a better temper, and length Persecution to be as rare as now common, and a more placable peaceable spirit consiliated among the generality of men: And seeing this impatient, violent, ambitious spirit is so dangerous to Civill Societies, their freindship & unity, so destructive to publike peace and safety: It is therefore necessary, that Kings and all Governours, whose Office is, that all may lead a peaceable and quiet life under them, should in policy to the generall good, see to the securing of their Dominions from this factious spirit, by such whole some strict Lawes as may best conduce to the suppression thereof, as of Treason, Rebellion, or the like; for all are Traytours and Rebels in their hearts to the publike peace, and generall good of humaine societies, salut populi, the peoples safety, (which our State counteth the supreame Law) which are of a persecuting spirit; for it is in direct opposition to that Law; And who more guilty then the Papist and the Protestant, when one is too mighty for the other, the Papist stronger then the Protestant, the Protestans stronger then the Papist, the stronger is so ambitious and fiery zealous for his owne cause, especially the Papist, that one place is too hot for them both, and the Protestant as he is a persecutour of the Papist, so as well as the Papist, is he a [29] Persecutour of Anabaptists, Brownists, Antinominians, Independants, &c. but they persecute none, but seeke the generall good, peace, and safety of all Sorts, Sects, and Societies of people, yea even of their Enemies; so that as Papists are Enemies and Traytours to the safety of all Sorts, Sects, and Societies, so are the Protestants, considered in this persecuting capacity, both persecuting; therefore in this sense their Religions are both trayterous, desperate, and dangerous to the Publike Good: Therefore it ought to be the care of those Kingdomes and States where those persecuting Religions are, to purge those Religions of this malignant persecuting spirit, this trayterous-disposition, for Religions may be absolute, yea the Protestant more truley Protestant, if cured of this pestilentiall disease of persecution, for indeed persecution is no part of Religion, but a meer spirit of Treason insensibly insinuated, and distill’d into Religions by Popes, Bishops and Preists; so that ignorantly the members of those Religions are made Traytours to their owne Rights and Liberties, and so enslaved to the trayterous designes of the Clergie, the very roote of Treason; for indeed the Teachers of Persecution are the Archest Iesuiticall Traytours of all, whether Papist, Protestant &c. such as Mr. Edwards, who most impudently and trayterously saith in his Antipologie, that the Parliament is bound in duty, to compell all men to the Decrees of the Assembly.

 

Mr. Polit. Power.

Mr. State-policy, I commend your policy herein, for indeed Mr. Edwards in so saying, is a Traytour to politique power: But I pray you proceed.

 

Mr. State-Policie.

Well then, as all are borne subjects to their Kings, so are Kings to see, that all may have their Birthright, Liberty, and Priviledge of Subjects, that all may be kept in the generall Bond of peace, of what sort of sect soever, for as Lucius Lavinius said to King Iames, all the different members being wrapt up in the skine of one constitution, need no stronger obligement, to uphold the whole then their owne interest: Therefore, were the devouring principle of persecution weeded out from betwixt all Religion, they might all enjoy their publike safety to the generall enlargement and strengthning of politike power, for the strength of the King lies in the multitude of people, so that it is most consonant to State policy to include all, rather then deprive any of publike protection.

M. Nationall-Loyalty.

Mr. Foreman, this is a matter of great weight, that we have in hand, therefore not sleightly, but seriously to be weighed, and deliberately examined both from our owne knowledge and experience, as from the just Evidence given in by the Witnesses, (for I conceive, this prisoner is antiently knowne to us all) that wee may be better enabled [30] to give in our verdict, wherefore having something to say of antient experience, I shall first desire Mr. State-Policie, since he hath given us an hint of wholesome meanes that might be used, to prevent and suppresse this turbulent rebellious Spirit of Persecution, that he would declare what further he hath in his thoughts thereon.

Mr. State-Polic.

That which in it selfe is wicked, neither honourable to God, allowed by him, nor profitable to man, but dangerous and destructive to common safety and peace, falleth under the Sword of the Majestracy, and the Majestrate may lawfully use such meanes as shall best secure the publike peace from the evill thereof: Now since the generality of the people are possessed with this Evill Spirit, infused, nourished, and preserved in their hearts by Popes, Bishops, Preists, and (at present in the Land) by the trayterous Synod, called the Assembly of Divines, who labour with might and maine to establish and setle this trayterous spirit in the Land; and further, since all by compulsion are to be forced to the Civill peace and publike unity, and all are to be defended and preserved under the publike freedome, one as well as an other; therefore to this end the Majestrate ought to bind all Religions, that no Religion have power over other, that all in the Generall have Toleration, and none in particular be offensive; for the Papist may be a Papist, the Protestant a Protestant without the power of Compulsion, the deprivation thereof is no wayes injurious to their Religion; as a man that hath a when, or a bunch that growes upon any member, may be a perfect man, and that a perfect member without it: Therefore to this end a Nationall Covenant would not be inconsiderable, to engage all in this publike freedome, that as all should be sharers in it, so all should be defenders of it. That no Protestant Minister or others should teach privately or publikely, either by preaching, writing, or conference any thing contradictory or distructive thereto. That no man upbraid, reproach, scoffe, deride, threaten, or doe any violence to any for his Religion, and such like: And that this be continued from Generation to Generation under such and such penalties as the State shall thinke fit; so that in a small time, if the Governours would hearken to the feare of the Lord, this oppression of conscience, which is now made State-Policie (condemned by the God of mercy and all mercifull men) would waxe out of date, and be cast out as abominable to God, and destructive to mankind: Then their feares and jealousies one of an other, which puts them in a continuall posture of war both offensive and defensive would be at an end; their Controversies would be of an other kind, faire and equall Disputes, and it is better and farre cheaper to provide words for Argumentation, then instruments of war for blowes and bloodshed, and would conduce I am sure more to the common good and safety; the one doth encrease knowledge, the other nothing but rage and revenge: by reasoning those that are ignorant would shortly see, how they and [31] their Fore-fathers have been cheated of the Tenth of their encrease, fool’d, and nurs’d up in blindnesse by Bishops, Priests, &c. meerly to uphold their greatnesse, stuffe and cram their ungodly guts, that it is become a Proverbe, as fat as a Bishop, and how soone, if PERSECUTION be acquited, it may be verified on the Presbyters, I leave that to the issue, only I wish the people to try things themselves, and not trust too much to their Lippes, for their Lippes are Cozen Germaine to their Teeth, and this is most certain, they all speake through the Teeth.

Mr. Nation. Loyal.

Mr. Foreman, according to the Evidence we have received, and result of our consultation hitherto, he is guilty ipso facto of what is laid to his charge; and for mine owne part, I know that Toleration is not against Nationall Loyalty, but my well stand with Nationall peace, as by divers antient and moderne Examples I can make it appeare. Abraham lived among the Canaanites and Perizzites, Gen. 13. 7. & 16. 3. againe he sojourned in Egypt, Gen. 12. 10. after in Gerar, where King Abimelech bid him dwell where it pleased him, cap. 20. &c. 21. 23. 24. afterwards among the Hittites, cap. 23. Lot lived in Sodom, Isaack also dwelt in Gerar, yet contrary to the King and his Subjects, cap. 20. Iacob lived 20. yeares with his Uncle Laban in one house, yet different in Religion, Gen. 31. 30. 33. the Children of Israell lived 430. yeares in Egypt, Exod. 12. 40. afterwards were caried away to Babylon, where they remained 70. yeares, all which times they differed in Religion, yet no danger to the State: Sampson lived among the Philistines, Lot in the Land of Vz, yet their Religion though different was not disturbant to the State: And in the time of Christ, when Israell was captive to the Romans, lived divers Sects of Religions, Herodians, Scribes, and Pharises, Sadduces and Libertines such as denyed the Resurrection, and Samaritanes the common Religion of the Iewes, the Christian and Apostolick Religion, all which differed from the common Religion of the State; which in all probability was the worship of Diana, whome all the world almost then worshipped, Act. 19. 20. yet all these lived under the Government of Cæsar, not any wayes injurious to his Crowne and Dignity, or disturbant to the peace of his Government: but when Persecution arose, then the State was troubled by tumults, uproares, &c. And how doth Toleration injure the State of Holland, Poland, Trasilvania, &c. their Weales, States, and Citties are well and peaceably governed, divers Religions are in their Provinces, yet all have one harmony in matters of State, all united and engaged in the generall safety, peace, and tranquillity of their severall Kingdoms, States, and Provinces, wherein they so freely enjoy their severall safeties, protection and freedomes.

Mr. Liberty-of-Subject.

Mr. Foreman, besides what I have received from the Witnesses, of my own experience I know, that if PERSECUTION be not executed, the Liberty of the Subject (now in controversie) cannot be setled in this Land; for the Anabaptists, Brownists, Independants, &c. true and faithfull [32] Subjects to the State, that stood to the publike cause, when the Priests & such like scurrelous vermine, durst scarce be seen in it, but Iesuitically caried themselves in an equall ballance betwixt both, that though the King had conquered, yet most of them would have kept their Benefices, a wise generation! I say, these more noble spirited men, that freely spend their lives, fortunes, and estates for the Liberty of the Subject, and that from the most noble and rationall principle, the Common Good and not for selfe respect, neither those of them which survive, nor the succeders in their faith shall enjoy this Liberty, their just Birth-right, but be wholy deprived thereof, and the purchase of their Blood be ceas’d and devoured by those Presbyterian Horse lecches, and confined to such blood-thirsty Cattle, which is directly opposite to the just Liberty of the Subject.

Mr. Compas. Sam.

Mr. Foreman, I have beheld the innocency of their intentions, and honesty of their lives, (to wit of Anabaptists, Brownists, &c.) their affections to the Common-wealth, their forwardnes of assistance in purse and person, knowing their Meetings to be so innocent, so far from confederacy or counterplots (pag. 3.) and yet their persons so hated, contemned, and belyed, such wounds made upon their consciences, that my heart aboundeth with greife, that their miserie should be thus passed by, their wounds so wide and deepe, and no oyle of mercy powred in: so that me thinkes, everie man is bound in conscience, to speake and doe what he can in the behalfe of such an harmeles people as these. (pap. 4.) Therefore, Mr. Foreman, being privy to the truth of the Evidence against PERSECUTION, the sole causer of their wounds and miserie, I conclude him, an enemie against God and all goodnesse, &c. and that he is guilty of the Indictment.

Mr. Truth-&-Peace.

Mr. Foreman, much I could say against the Prisoner, to witnesse the verity of the Indictment, but for brevity sake I shall referre you to the discovery I have made of his Impiety, Treason, Blood-shed, &c. in that Booke intituled, The Bloody Tenent, and I commend unto you, and to the necessary perusall of the COMMONNS and nobles of England, that most famous peece, called, The Compassionate Samaritane, as a most exact modell of rationality.

Mr. Light-of-Nature.

Mr. Foreman, whereas Sir Symon in the defence of PERSECUTION saith, that LIBERTY-OF-CONSCIENCE opens a gate to all manner of prophanesse, loosenesse, &c. the Light of Nature might teach him, that Toleration is no Approbation, or the suffering of Religions a warrant to be of no Religion, much lesse to publike prophanesse; for this comes within the compasse of that which Nature teaches the most ignorant, therefore within the reach of publike restraint, according to the Lawes of common modesty and civility, which Nature hath written in the hearts of all men naturally: Such publike Transgressions that are uncivill, unnaturall, and unbecomeing humaine society, as open prophanesse and loosenesse fall under the restraint, and correction of the Magestrate, whose power is over the things of Nature, those [33] being offences of that kind: As the Majestrate is to maintaine the publicke peace, and all civill societies therein, so is it preserve publike modesty, comlines, and civillity, that there may be a generall comely demeanour as rationall creatures, so their carriage and publicke demeanours are to be rationall regular, and comely, and not openly licentious, prophane, and blasphemous, contrary to common sense, reason, and humanity.

Mr. Creation.

Gentlemen, we have spent much time, and our Verdict is expected, and the case is so evident and plaine, that I thinke what is done may suffice, if you Mr. Orphan, and Mr. Day of Iudgement be agreed with us in your Verdict, let us give it in: what say you?

Ambo.

We are agreed; guilty, guilty.

Crier.

A Verdict: Make way there for the Iurie.

Iudge.

PERSECUTION, hold up thy hand: Masters of the Iurie, looke upon the Prisoner, is he guilty of this Treason, Rebellion, Bloodshed, &c. in manner and forme as he stands indicted, or not guilty.

Foreman.

GUILTY my Lord.

Iudge.

PERSECUTION, thou hast heard the hainous Accusation, that hath been proved against thee, and the verdict the Iurie have given in upon thee, what canst thou say for thy selfe, to award the sencence of death from passing against thee?

Pers.

My Lord, the Iurie have not dealt honestly in their verdict, wherefore I appeale from them to the Assembly of Divines, for a tryall of their honesty in this verdict.

Iudge.

PERSECUTION, indeed thou stand’est need of a Long Cloak to cover thy knaverie; but there is no appeale from this Court, they are no Sanctuary of refuge in this case, neither can I conceive such worthy Gentlemen should perjure themselves, yet if thou hast any thing else to say, to award the Sentence of death, speake for thy selfe.

Pers.

I thanke your Honour, the Lord blesse your Honour: My Lord, I am so terrified in my selfe at the apprehension of death that I am not in case to speake for my selfe: I beseech your Lordship, that Sir Symon may speake in my behalfe.

Sir Sym.

My Lord, The enemies of our peace in this matter have dealt very subtilly, and most trayterously against the reverend Assembly of the faithfull, the Clergie, to divide them from your Lordships protection, to destroy and hinder the worke of Reformation, &c. for my Lord, this man here indicted by the name of PERSECUTION, is none of the man; for here is Mr. Nationall Conformity, Mr. Pontificall Revenue, Mr. Ecclesiasticall Supremacy, Personages of Honour, and eminencie through out whole Christendome, to testifie with me, that this Prisoner hath ever endeavoured to purge the Church of God from Heresie, Scisme, and all manner of irregular exorbitant courses, and laboured for the peace of the Church, [34] that we may lead, a lazie and an easie life without God, and the people in the feare of the Clergie. Indeed my Lord, he was once of the Church of Rome, and thereupon generally branded by the name of PERSECUTION; but my Lord, for the hundred yeares and upward he hath been of the true Protestant Religion, even from the time of Luthar, and at this present en-devoureth with us the good of the Church in its restitution to Prelaticall Presbytrie: And upon his seperation from Rome with Luthar, he utterly renounced the nicke-name of PERSECUTION, and though unhappily through Jesuiticall suggestions & delusions he was too frequent in the Spanish Inquisition, and of late by Episcopall sophistications intised to officiate in the High Commission; yet my Lord, he was ever in himselfe an honest Reformer, and indeed his true name is Present Reformation, he was borne not long after the Primative times, but his nature and inclinations by evill Instruments have been so much abus’d, that he had even lost his name, and being nicke-named when he was yongue, and through long continuance of time, forgot his name, that indeed he answerd a long time to the name of PERSECUTION, but his true and proper name is Persent Reformation, which by Interpretation, is, Presbyterian Government: Wherefore my Lord, I beseech you consider the subtilty of this malignant hereticall faction, who have procured the apprehension and indictment of this Present Reformation under the odious name of PERSECUTION, thereby at once to make your Honor both ruine your selfe, and the Presbytrie of the Kingdom: therefore my Lord, whether the Iurie have dealt honestly in their Verdict, your Honour by this may esily discerne.

Iudge.

PERSECUTION, what sayest thou to this? Is thy name Present Reformation?

Pers.

Yes my Lord, and my name is according to my naturall disposition.

Iudge.

Who gave you that name?

I. Reas.

My Lord, his God-fathers and God-mothers in his Baptisme, wherein he was made a member of the Assembly, and an Inheritor of the Kingdome of Antichrist.

Iudge.

His God-fathers, and God-mothers? who are your God-fathers, and your God-mothers?

Pers.

My Lord, Mr. Ecclesiasticall-Supremacy, and Mr. Scotch-Government are my God-fathers, Mr. State-Ambition, and Mr. Church-Revenue are my God-mothers, and I was sprinkled into the Assembly of Divines at the takeing of the late solemn-League and Covenant.

I. Reas.

My Lord, he is at this time Primate and Metrapolitane over all the Ecclesiast Courts of Tyranny in the world, the Spanish Inquisition, the High Commission and now our Divines have sprinkled his federall Holynesse into their Assembly, and hereupon chang’d his name from PERSECUTION, and Anabaptis’d him Present Reformation.

[35]

Iudg.

’Tis strange, that at the makeing of the late solemne League and Covenant bloodthirsty PERSECUTION should be Anabaptized Present Reformation; then here’s a Designe of blood in the Covenant, if under the name of Reformation the Clergie have infused the trayterous bloodthirsty spirit of Persecution into it.

I. Human.

My Lord, there was never any Nationall or Provinciall Synod, but strengthned the hands of PERSECVTION, and that under the vizor of Religion.

I. Reas.

And my Lord, Sir Symon, and Sir Iohn’s agitation for PERSECUTION, is on purpose, to save this villaine, to cut their throats, that hazard, and spend their lives and fortunes for Us, and for the State of the Kingdome, such as have been faithfull in the publike Service, never tainted with Treason, or doubledealing, though the Kings negotiation with large promises have attempted it, even such cheifly, as they brand with the names of Anabaptists, Brownists, &c. those notwithstanding, they would have depriv’d of the liberty of the subject, yea of the liberty of their lives; and the sole cause hereof is, because they labour to informe your L. with rationall principles, and are zealous inquirers into the Gospel, from thence discovering the iniquity of the pontificall Clergie, and (labouring for the common good) communicate their understandings to the benefit of others, which prooving prejuditiall to the wicked ends of the Clergy, they labour with opprobrious names, lyes and slanders to make such odious, the better accomplish their ends, and in this Designe they have plaid their parts, for should PERSECUTION be put to death, the whole Clergy feare to be undone, as their exceptions against LIBERTY-OF-CONSCIENCE did manifest; they are afraid of the mercy of the people, they cannot endure to serve only for Conscience, their tongues are even with their bellyes, pinch their guts, and spoyle the Preists, shut your hand, and there is a generall silence, you may be Anabaptist, Brouwnist, or what you will, if the matter be brought to that passe: This is that they feare my Lord, Therefore, would they have their hands strengthned with PERSECVTION, to prevent it let who will perish, if they stand. Moreover, my Lord, those very men which plead for PERSECUTION, are the same, even this man, Sir John, is the very man, that in the dayes of the Bishops complained, and contested against PERSECUTION, used all possible meanes to be delivered out of his Episcopall Pawes, endevoured to cast him out of the High Commission; but as soone as these underling Divines are from under their Episcopall Task-masters, and beginning to encroach upon your Lordships power, presently take this notorious bloody Traitour, PERSECUTION, stript by your Lordship of his High Commission habit, and out of their zeale dresse him in a divine Synodicallgarbe, and chang his name from PERSECUTION, and cristen him Reformation; so to engage your Lordship, and the Kingdomes of England and Scotland in blood, to settle and establish bloody Persecution by Covenant over the Consciences of [36] honest and faithfull men unto the State, under the speacious and godly pretence of Reformation, as Mr. Edwards one of their Champions manifests, who is so impudent, as to assert, that your Lordship is bound to compell all men to the Decrees of the Synod, (ascribing to them, as the Papists to the Pope) an infallible unerring spirit, 2nd openly proclaimes, that Toleration of such honest faithfull Subjects, as Anabaptists, Brownists, Independants, Antinomians, &c. to be indirect opposition to the Covenant, and though before they might have beene lawfully tolerated, yet now they cannot under breach of the Covenant: Consider My Lord, is not this Jesuiticall subtilty, most desperate and secret delusion, that by this Covenant they would engage your Lordship, either to be a Covenant breaker, or else infringe the Liberty of the Subject entrusted by the Common people in your hands, one of these is inavoydable, and yet all under the coulour of Reformation, the true Protestant Religion, the cause of God, and I know not what; what in nomine Domini perpetrant omni malum; so that it is most certaine, that this fellow, whose name Sir Symon feigneth to be Reformation, is absolute PERSECVTION, so that had these Reformers but as much power as Queen Maryes Clergie, their Reformation would conclude in fire and faggot.

Judge.

Oh insufferable Assembly! I see ’tis dangerous for a State to pin their faith upon the sleive of the Clergie.

I. Reas.

Further my Lord, whereas others are impoverished, spend their estates, engage and loose their lives in this Quarrell, they are enriched, and advanced by it, save their purses and persons, cram and fill their greedy guts too filthy to be caried to a Beare, heape up wealth to themselves, and give not a penny, while others (against whom they exclaime) venture and expend all, yea my Lord, this great gorbelly’d Idoll, called the Assembly of Divines, is not ashamed in this time of State necessity, to guzle up and devoure dayly more at an ordinary meale, then would make a Feast for Bell and the Dragon, for besides all their fat Benefices, forsooth they must have their foure shillings a peece by the day, for sitting in constollidation; and poore men when they had fil’d all Benefices with good Trencher-men of their owne Presbyterean Tribe, they move your Lordship, that all Ministers may be wholy freed from all manner of Taxations, that now the Trade of a Presbyter is the best Trade in England, all are taxed, and it goes free; poore men that have not bread to still the cry of their children, must either pay or goe in person to the wars, while those devouring Church-lubbers live at case, feed on dainties, neither pay nor goe themselves but preach out our very hearts, they make it a case of conscience to give all, but wise men the'l give none: let the sicke, the lame and maimed Souldiers, and those that that have lost their limbs, and beg in the streets, let women that have lost their husbands, let parents that have lost their children, let children that have lost their parents, and let all that have or suffer oppression and misery, in and for the publike cause consider this, and be no longer [37] riden and jayded by Clergy Masters; but to give the Divell his due, one thing to their commendations I have observed, that they are so zealously affected with the honour of their cloth, that ’t were pitty to disroabe them of their Cassoke garbe to be led in a string from Westminster to Allgate in Leatherne Jackets, and Mattokes on their shoulders; and my Lord, though some thinke they would do the State more good in Leatheren Jackets and Mattokes then in long Cloakes and Cassokes, yet me thinks, they would doe the State better service with their Canonicall Girdles, were the knot ty’d in the right place.

Iudge.

Sir Symon, we convocated the Assembly to consult with about matters of Religion, not arrogating to our selves, or ascribing to them a Spirit of infallability, considering that we are but Parliament men, not Gods, therefore we made tryall of their advice, but for them hereupon to arogate Supremacy over the State and people, lay claime to an unerring spirit, and perswade us, (as Edwards in his Antipol. saith) that we take it for granted, that the conclusions of their Debates, Controversies, and Consulations are according to the mind of Christ, because We cal’d them together, and hereupon to compell all men to their Decrees, is most impudent presumption, and popish arrogance; We did not suppresse the High Commission, to subject Our Selves to an Assembly, race out Episcopall to set up Presbyterian Prelacy, for what more Prelaticall, what more exorbitant then such presumption, tis a meere Monopole of the Spirit Sir Symon: you have so plaid the Iesuites, as it seemes, We have only put downe the men, not the Function; caught the shaddow, and let goe the substance: while We were suppressing Primates, Metrapalitanes, Arch-Bishops, Bishops, Ecclesiasticall Courts, Canons, Injunctions, Decrees, &c. you have so subtilly carried the businesse, as it seemes, Primacy, Metrapolitanisme, Prelacy, &c. shrunke into the Presbytry, and our High Commission turn’d into an Assembly of Divines; We out of Our good intentions cast out this Evill Spirit thence, and it entred it seemes, into these Swine, who thus headlong run upon their own destruction, (the Divell hath brought his hogges to a faire Market) arrogating an infallability, and a supremacy over Us, and the people, condemning PERSECUTION, when, they were persecuted, but commending & approving it, if they may persecute: Truly Sir Symon, you have out run the Constable, your ambition is a little too swift for your policie: What breath out threatnings, menaces, and persecutions openly, before you have power to persecute! sure you were not in your wits; when they were vented.

I. Human.

My Lord, they have set even till they’r run mad, you might do well to adjorne them to Bedlam; for my Lord, they are raging mad; to have the innocent blood of the Anabaptists, Brownists, Independants, &c.

I. Reas.

My Lord, they have over studdied themselves, and crack’d their wits in finding out a Religion for us; poore men they have been mightily puzled about it, it hath cost them the consumption of many fat Pigge, Chicken, [38] capon, &c. the infusion of many a cup of sacke, to bring it to birth, and after such dolerous pangs, and bitter throwes for almost these two yeares, who would have thought, they should be delivered of such a ridiculous vermine, called, a Presbyter; parturiunt montes, nascitur ridiculus mus. And now my Lord, after this mountanous delivery, they are at their wits end, what dressing to put it out in, all the Taylours in the Kingdome are not able to content them, what to doe they know not, and now the matters worse then ever it was, they had thought to have shewne the world it in the godly shape of Reformation, but upon examination, ’tis found to be PERSECVTION, a sad event! there is no way now, but Bedlam for our Doctours, it may chance to chastize them into their wits againe, and then upon their second thoughts, it may be, they’l be thinke themselves, to put a Blew Bonnet upon ’t, and then ’t will passe from England to Scotland, and from Scotland to England againe without Question or controule.

Iudge.

Sir Symon, We blesse God, that hath put it into the hearts of those honest godly people, (though publikely despised and hated) those faithfull freinds and lovers of the Parliament and Kingdome, whome you nicke-name Anabaptists, Brownists, Independants, &c. to discover and detect unto us the Iesuiticall and Trayterous Designes of the Synod with the hazard of their Libertis, and for ought they know of their lives and fortunes; for should they not ventured themselves in the discovery of such a subtile generation, Who should have been kept ignorant through their zealous pretences, and had there been a mountaine more of their villany, it seemes they would have covered it with a vaile of teares, Fastings, affected prayers, and the like, from Our discerning.

I. Reas.

It is an approved truth, that such as are called Anabaptists, Brownists, &c. have in all Ages ventured, yea given up their lives, to enforme Kings, Kingdomes, Parliaments, and States in things that concerne their peace, and the glory of God, which though condemned at first, afterwards have proved no other; yea such as your Lordships Predecessours have condemned by penall Lawes, Statutes, &c. which now your Lordship through the mercy of God find otherwise, and it is we that reape the benefit of their blood in the suppression of Episcopall Iurisdiction, High Commission, &c. not they; for their sufferings, and their testimony have detected and informed us of their unlawnesse, it being their custome my Lord, to weare out the Mysterie of Iniquity with their blood: And now my Lord, we that have received vantage by their bitter sufferings, shall we baost our selves against them? it were ungratude to God, and inhumanity to them.

Iudge.

True: We find by dayly experience, that the Seperates are not such as ground their religion on selfe ends, for like Salamanders in the fire, they live in the heare of Persecution, they spare not their lives, to witnesse the innocencie of their Cause, the fire of Persecution cannot consume, but enflames them towards their God and the Truth; the menacing of Kings and Governours, [39] and cruelties of their greatest Adversaries hinders not their testimony; this we find, when ever they are convented before Us, even to our astonishment; and we further find, it is not their owne good alone that they aime at, but the generall good of all men, that all (one as well as an other) may lead an honest and a quiet life under Our Protection, and We have (to our benefit) found the blessing of God upon their endeavours, as the hopefull and glorious successe in the Conquest of Yorke, which envie and malice it selfe cannot deny, was instrumentally archeived by their valour and fidelity: Wherefore in justice to their uprightnesse, and faithfulnes to that trust reposed in Us for the publike Good; the Liberty and property of the Subject, We may not deny them the benefit of Subjects, but as they are faithfull parties in the generall venture, so to be heriditatory to the generall purchase, having as just a Right thereto by the price of their blood as Our Selves, for that which is purchased by blood, all the purchasers have an equall right to the thing purchased.

I. Reas.

My Lord, but our Dessembly Doctours teach otherwise, yet I think if your Lordship should settle Anabaptistrie or the like, even that which they now persecute and threaten, preach and pray against, and forewarne the people off, as hereticall and damnable, provided you should endouw it with goodly fat Benefices, and sanctifie it with the hallowed Ordinance for Tythes, Offerings, Oblations, &c. questionlesse the generallity of those Persecutours of Anabaptists would have the wit to turne Anabaptists, for their Religion is moved upon the Wheele of the State; when the State was for Bishops, then they were for Bishops, and were very Canonicall Surplisse men, Altar bewers, and the like, (and the precisest sort those that are now our most zealous Presbyters) did then so comply and conforme to Episcopall superstition, is they kept their Benefices, (except here and there one of the honester sort,) while the honest Separate (counting nothing too deare for his God) did openly resist and witnesse against it, even to imprisonments, deprivation of goods, &c. But our temporizing Doctours, our State Protestant Ministers are not so simple to swime against the streame, they are wiser in their generation, for they know most wealth goes that way, as long as your Ordinance is laden with Tythes, Offerings and Oblations, they’l be sure to give fire; but should the State deprive their Religion of all Ecclesiasticall Revenue, of Personages, Tythes, &c. yea, should it be their very Presbyterie they so aime at that they should so impoverish, certainly we should have more Parishes then Presbyters, more Steeples then Doctours; then they would no be so hot for Presbytry, so zealous to persecute its opposers, I would your Lordship would make tryall, call in but your Ordinance for Tythes, and turne them to the good will of people, and then — a tythe Pigge will be sold for a penny.

Iudge.

Well notwithstanding the Doctrine and subtilty our Divines we cannot deale so unworthely with those honest men, but must by the grace of God, being by them better in formed, proceed to Sentence against this Malefactour according to the just Verdict of the Iurie.

[40]

PERSECUTION fals upon his knees.

Pers. Good my Lord, have mercy upon me, I beseech your Honour even for the Clergies sake, have mercy upon me; consider my Lord, that in my death is their ruine, it will be the greatest inroad upon the Divines of Christendome, that ever was made. Oh!

I beseech you my Lord, by the Mysterie of their holy Convocation, by their agony, and bloody sweate, by their Crosse and Passion at my shamefull approaching death and buriall, Good Lord deliver me.

By their glorious Resurrection, and Ascention from the Pulpit above the State: By the coming of the Holy Ghost to them in Cloake Bagge from Scotland, Good Lord deliver me.

By the late solemne League and Covenant: By the 400. and 50. l. for the Copy of their Directory: By all the fat Benefices, and goodly Revenues of the Clergie, Good Lord deliver me.

By the Apocripha writings and non sense Arguments of Mr. Edwards: By the distracted thoughts and subitaine apprehensions of Mr. Prinne: By the Designes of the Clergie: By their fained teares: By their hypocrisie: By their false Glosses, Interpretations, and Sophistications, Good Lord deliver me.

By the Advance of the mickle Armie into the South: By the late innocent and undefiled Ordinance for Tythes: By all that is neare and deare unto the Clergie, the pompe and glorie of this world, Good Lord deliver me.

Iudge.

PERSECUTION, what would’st thou have? here’s no place of mercy for thee, the Vengance of God cannot be dispens’d with, thou art not in the High Commission, nor before the Assembly, this is a Court where justice must take place.

Pers.

Oh my Lord, I beseech your Lordship for the mercy of this honourable Bench: My Lord, I am a Clergie man, and beseech your Honour for the benefit of my Clergie: I have been of all the Universities of Christendom, have taken all their Degrees, proceeded through all Ecclesiasticall Orders and Functions, and my Lord, at present am under the Holy Order of Presbytrie, and I hope a Presbyter shall find favour in your eyes: Wherefore I beseech you my Lord, that I may have the benefit of Degration.

Iudge.

PERSECUTION, be contented, you shall be sent to the place of Degradation.

Pers.

Oh Good my Lord, let not a Presbyter come to so shamefull an end, I beseech this Honourable Bench, that I may be repreeved but as long as the Synod and Presbytrie endure.

Iudge.

No PERSECUTION, such is thy Treason, Rebillion, &c. as cannot be dispensed with.

Pers.

Oh my Lord, a psalme of mercy, I beseech your Honour, a psalme of mercy.

[41]

Iudge.

No PERSECUTION, no; prepare to heare thy Sentence. Hereupon this ensuinge Letter was privately conveyed to Iustice Conformity.

I. Conformity. My Lord, were your Lordship but rightly informed concerning this Prisoner under the name of Mr. PERSECUTION, what he is, and from whence he came, your Honour would lesse wonder at his severall evations and dilatory pleaes, to award the Sentence of death, for were he guilty, what would not a man doe for his life? skin for skin, and all that a man hath will be give for his life, but such is his innocency, that the proceedings against him have been altogether upon false grounds; for whereas by the Evidence he is asserted to be born soon after the time of Innocency, and by them standeth charged with all the Innocent blood spilt upon the whole earth: I shall by your Lordships favour upon good grounds make it apeare, to be otherwise, for my Lord, this prisoner is not yet above an 100 yeares of age, being borne in Geneva, of very good Lutheran and Calvenish parentage, about the yeare 1544. where he was very well educated and instructed both in the Tongues and Liberall Sciences; and upon a certaine time going to Sea, he was by a great wind raised by Belzebub the Prince of Divels blowne into Scotland: And being so neare us, forth of his zeale and pious affection to reforme the Church of the Episcopall Prelacy to Presbyterian, he occasioned the rising of the Scots as one man to oppose that power, against which ever since he hath contested, and he lately advanced with their mickle Armie to the Leagure before Yorke, and for all this, he received many an affront by Cromwels scismaticall Brigade, and from thence taking his journey through Derby, Stafferd, Coventry, and Cambridge, where performing much good service he came to London, since whose coming, old Grand Mr. PERSECUTION, charged in the Indictment and convicted by the Iurie, was happily and timely executed uppon Tower Hill, by all which it appeareth, that the Witnesses that have given in Testimony against this prisoner, the Gentleman at the Bar, have greatly abused him, your Lordship, and the Iurie, he not being the person charged, and consequently innocent of the crimes laid to his charge, he being indeed as reall an adversary to Old Mr. PERSECVTION, as any Gentleman of this whole County; hereof if your Lordship make any doubt, I beseech you; that a Farrier may be called into the Court, who may make a perfect discovery to your Lordship of his age, by opening his mouth and vewing his Teeth, whose yongue, small, Presbyterean Pegges have no proportion betwixt the Great Twangs, and Boarish Tuskes of Old Mr. PERSECVTION: And besides this my Lord, to testifie what I have said, to be authenticke, there are hundreds in the mickle Arnue, whose absence have occasioned this his inability to justifie [43] and cleare himselfe; but if your Lordship please but to adjourne the busines but till their mickle Advance into the South, the matter shall be made cleare unto your Honour, for then we make no question to awe and crush those Hereticall false witnesses, and advance Presbytry to its super Prelaticall Throne of CLASSICALL SVPREMACY, and though at first it be but jure Humane, a little fire and faggot will quickly Commence it jure divino.

 

I. Reas. My Lord, I am much afraid of a Conspiracy betwixt Sir Symon, and Sir Iohn Presbyter with Iustice Conformity, whome like an Ignoramus they have perswaded into their Combination, how to delude your Lordship, thereby to deliver PERSECVTION from the justice of this Court; You may easily perceave, how they would pinch your Lordships Nose with a paire of Scotch-Spectacles, and fixe a paire of long Synodian Eares unto your Lordships head, that your Lordship might see nothing but Blew Caps, heare nothing but Synodian Thunder; but I hope your Honour is throughly sensible hereof; yet least your Lordships Innocency, and honest endeavoures for the generall and equall Rights and Liberties of the Common People, should be circumvented and perverted by their policie, I shall (hoping my plaine dealing meerly (I call God to witnesse) out of unfeigned love unto your Honour, and the common Good of all the Common People shall not be recompensed with your High Displeasure) present the cunning insinuations and subtile fictions of Iustas Conformity in their true shape; for whereas he saith, that this present Prisoner is not the person indicted, and convicted of Treason, Rebellion &c. this being but a yongue man, the other very old, I can assure your Lordship, that he is herein meerly delusive, for the man is the very same, only through the advise of Sir IOHN he hath made use of a Presbyterian Barber, who hath shaven from his head, his old deformed Tresses, cropt of his haire above the eares after the halfe moon fashion, taught him the Presbyterian posture of his eyes, plaistered up the wrinkles of his bended brow with Scotch morter, whereby he hath acquired a more smooth Synodian countenance, but in a small time if he be let alone, he’l be as terrible and frighfull as ever; for his pritty small Pegges that he speakes off, your L. is therein mis-informed; for the Farrier that searched his mouth, was a Presbyterean Horse Doctour, prepared on purpose by yongue Sir IOHN for that very end, who discovered to your L. only the upper part of his fore teeth, whereas were his mouth but searched by an Independant Farrier, he would discover besides those in the hinderpart of his Classicall Iawes, his Great Iron Fangs, as great and terrible as there in spoaken of by Daniell cap. 7. 7. And as for the good service in those Enmity mentioned that he performed in his Roade from Scotland, seemes it was soo good, that the Prisoners there care for no more of his prison: [44] for if he mumble us thus with his yongue small Presbyterian Pegges, what bloody massacrie, what cruell crushing of bones, rending tearing and devouring of flesh, must we expect, if your Lordship permit him the use of his dreadfull devouring Tuskes, his huge monsterous iron Fangs, but I hope your Lordship will first grant him the favour of an Independant Tooth-drawer, and then wee shall not greatly feare his Gummes: And concerning the Mickle Armie, my Lord, you may perceive how they would bind your hands from the execution of justice by the force of Armes, as though the wisedome of this Court were to be inslaved to such sinister respects; my Lord, it is highly deregatory to your Honour, and here are sufficient English Evidence, to prove this old seducer, to be PERSECUTION himselfe, as hath been manifest before your Honour; let not the people be thus deprived of justice, they did not in chusing your Lordship to this place, wherein you are, intend the makeing of themselves slaves in any the least kind, to Synods, Sir Iohns, force of armes, or the like, or to put themselves at so vast a distance, as to make their addresses to you, as to some Dietie, but in their chusing of you, authorised and entrusted you, to vindicate and preserve their native and just Liberties in generall, yea, and common to them with your selfe: therefore you cannot without betraing this Trust, by any coersive power subject any of their consciences, persons, or estates to any Ecclesiasticall Iurisdiction whatsoever: And now seeing this vile person at the Barre hath been legally indicted, araigned, and convicted, and thereby found an Arch-enemie and Traytour to the peoples common Liberty and Safety, Iudgement and Execution ought forthwith to passe upon him accordingly, that this Hypocriticall Pharisie, this blood-thirsty Catisse, this long Gown’d Mountebanke with his spirituall delusions may no longer cheate the world, as he hath done.

 

Hereupon the Court preceedeth to Iudgment.

 

Iudge.

Make Proclamation.

Crier.

O—yes, every man keep silence, &c.

Iudge.

With much patience this Court hath heard the severall pleaes betwixt PERSECUTION, and LIBERTY-OF-CONSCIENCE urged on both sides; having seriously weighed the same in the Ballance of equity, hath found PERSECUTION and his Abettours with all their Pleas too light, even meere subtile, airie, and empty delusions: It is therefore the Sentence of this Court concerning Sir Symon, and Sir Iohn Presbyter, who have thus Iesuitically endeavoured to pervert the justice of this Court by their false, their subtile, and Trayterous suggestions in the behalf of this notorious bloody Malefactour PERSECUTION, that Sir SIMON be committed close Prisoner to King Henry the eight, is Chappell, there to be kept in Parliamentory safe [45]custody, till the GREAT ASSISES, held in the first yeare of the RAIGNE of our Soveraigne Lord CHRIST, (when the Kingdom, and the greatnes of the Kingdome under the whole Heaven shallbe given to the Saints of the most High) there, and then to be Araigned with the rest of his Holy Tribe, whether Vniversall, Nationall, Provinciall, or Consistoriall Counsels, or Synods whatsoever, before his Highnesse the KING OF KINGS, and LORD OF LORDS.

I. Reas.

And my Lord, in the meane time to keep his Holinesse in action, I beseech your Honour, that he may Synodicate a full Resolution to these ensuing Queries.

1. Whether it doth not as much conduce to the Subjects Liberty still to be subjected to Episcopall usurpation, as to be given over to Presbyterian cruelty?

2. Whether it would not been more profitable for the Kingdome of England, to have forthwith hired a Coach and twelve Horses to have set a Directory from Scotland, then to have spent the learned consultations, pious debates, and sacred conclusions of such an holy, such a reverend, such an heavenly, such a godly, such a learned, such a pious, such a grave, such a wise, such a sollid, such a discreete, such a spirituall, such an evangelicall, such an infallible, such a venerable, such a super celestiall Quire of Angels, such a superlative Assembly of Divines for almost these two yeares space, after the profuse and vast expence of above fourty thousand pounds, besides their goodly fat Benefices, upon their devouring Guts, for an English DIRECTORY of worship equivolent to the Scotch DIRECTORY?

3. Whether this Directory standing in so many thousands to fumble it together, and the Copy sould at 400. and 50. l. be not of more value then the Writinges of the Prophets and Apostles.

4. Whether St. Peters Chaire doth not becomme a Presbyter, as well as a Bishop?

5. Whether the late divine Ordinance for Tythes, Offerings, Oblations, and Conventions be not better Gospell, and in all Presbyterian wisedome to be preferred and provided before the Directory for the worship of God?

O Cives, Cives, quærenda pecunia primum,
Virtus post nummos.

Iudge.

And as for Sir IOHN PRESBYTER, this Court hath Voted him to the uncleane, filthy, impious, unholy, darke, and worldly Dungeon, called, IVRE HVMANO there with Arch-Bishops, Bishops, &c. the Grand-Presbyters, his Fore-fathers, to be fast bound with the Majesteriall Chaines of humaine Lawes, Ordinances, Edicts, &c. and in them to be kept in safe custody till the aforesaid great Assises, in the Raigne of our Soveraigne Lord Christ, there, and then to be brought forth to the Tyrall of that Great and terrible DAY. Now to the Prisoner.

PERSECUTION, hould up thy hand: Thou hast been Indicted, [46] and Araigned of emnity against God and all goodnes, of Treasons, Rebellion, Bloodshed, &c. and for thy tryall hast put thy selfe upon thy Countrey, which Countrey have found thee guilty, and to award the Sentence of death, from passing upon thee, thou hast had the liberty this Court in justice could permit, to make thy defence: we have heard thine allegations, evasions, the Reasons and Pleaes of thy Defendants, to whom was given all freedome of Defence could be desired, also We have heard the distracted jubitaine mediation of J. Conformity in thy behalfe, yet notwithstanding all that can be made for thee, thy guilt is so palpably apparant and grosse, that all the subtilety, craft, and policy thou and thy Consederates can devise, cannot obscure thee from the eye of justice: for this Court upon thy tryall, hath found out thy villany, Treason, and Bloodshed, and how thou art guilty of all that is laid to thy charge: Therefore the Sentence of this Court is, that thou shalt returne to the place from whence thou camest, to wit, the noysome, and filthy CAGE of every uncleane and hatefull Bird, the CLERGIE of Christendome, there to be fast bound with Inquisition, Synoddicall, Classicall, Preist bitter-all Chaines untill the Appearing of that Great and terrible Iudge of the whole Earth, who shall take thee alive, with Sir SYMON, and his Son Sir IOHN, and cast thee with them and their Confederates into the LAKE of fire and brimstone, where the Beast and the False Prophet are, there to be tormented day and night for ever, and ever.

Rev. 19. 1. 2. 3. And after these things I heard a great voyce of much people in Heaven, saying, Allelujah: salvation and glory, honour and power, unto the Lord our God:

For true and righteous are his judgments, for he hath judged the Great Whore, which did corrupt the Earth with her Fornication, and avenged the blood of his servants at her hand. Again they said, Allelujah: And her smoak rose up for ever and ever.

The POSTSCRIPT.

Least the honest innocent Intentions of Yongue MARTIN should receive some Synoddicall misconstruction, he desires to be his owne Interpreter concerning some passages, and for the rest he leaves to the fate of the publicke censure. Now whereas his Licence may seem to be an immitation of an Order of Parliament, it is only to shew the ostentation, pride, and vaine glory of the boasting Presbyters. And where he ascribeth many Epithites, as, divine, holy, &c. to the Ordinance for Tythes, they are not intended in derision to the Parliament, or to any of their Lawes, Statutes, or Ordinances whatsoever, but are used in the sense of Presbyterian acceptation, and of the reverend estimation they would perswade us of that above any other whatsoever. And the use of the late League and Covenant, is likewise only in the Presbyterian sense, simply respecting that Tribe, according to Edwards Interpretation thereof. Honest MARTIN would not be mistaken, he is no enemie to the unity of the two Kingdomes in Civill League and peace, but it is his hearts desire and prayers that not only they, but that all the Nations of the Earth were so in themselves and one with another. And for the Advance of the Scots, that is used only to shew, how those Presbyterian Iesuites would make that, which the two Kingdomes intend for the common good, to be perverted only to the Advance of their Persecuting Faction: And this MARTIN proclaimes to be his own genuine meaning.

FINIS.

ERRATA

Pag. 2 line 3 for both in Person, r. hath in Purse and Person p.6.l.31. for Religion in them, r. Religion in those Directions. p.16.l.11. for Ordinance for the Supper, r. Ordinance for Ordination of Ministers.