WHEN these Catholique Christians, dispersed Iewes, or converted Gentiles, to whom S^t. Peter addresseth this his Catholike Epistle, were eagerly driven at by the secular Arme of Pagan Infidels: & it should seem vpon the wonted, and colorable accusation of all Primitiue Christians (Nos infamamur circa Maiestatē Imperij, Cōt. Scap. saith Tertullian) that they did deny obedience to the civill Magistrate, as if they were the only Sonnes of Beliall, men with­out yoak: & it were their language in the psalm: Let vs breake their bondes asunder, Ps. 2. and cast their [Page 2] cords frō vs. &, as if Christ their M^r, & not Anti­christ were that [...], that lawlesse, & transcē ­dēt mā (2. Thess. 2.) & came into the world, Non tollere peccata, sed iura mundi; not to take away the sinnes, but the lawes and societies of the world: a point so far mistaken of them, that if ever nation, it was the people of God, take it Iewish or Christian, whether you will, that do­ted vpon Magistrates, for they would rather haue non Deum then non regem: no God, thē no King at all, They haue not cast thee away, but they haue cast me away, that I should not raigne ouer thē, in that they said, make vs a king to iudge vs like all nations (1. Sam. 8.) when these Catholike Christi­ans (I say) were greivously, & vpon a false groūd (as you haue heard) which to a bending, and in­genuous nature, is more greiuous, persecuted: our blessed Apostle S. Peter from his sea of Rome, the westerne Babylon, Hier. oecū. Beda. as it is probable out of the last of this first Epistle, writeth vnto them; not to claime any right of Soueraigntie for himselfe he had learned from his Masters own mouth:Luc. 22.25. Reges Gentium dominantur, vos autem non sic: but to perswade them in all humble obsequiousnesse to submit their necks vnder the yoak of Infidels, and to offer their throats vnto the sword of the civill Magistrate, in these words; Therefore sub­mit [Page 3] &c.

So that this parcell of holy Scripture may well bee called the Magistrats Scripture: and Caesaris denarius, Caesars penny: for it hath every where his Image, and superscription. And in it I obserue these 6 partes.

1 A duty enioin'd: [...]: be yee subiect.

2 The obiect of this duty: to whom we must be subiect, delivered at large omni humanae creaturae, to all manner ordinance of man; so called, be­cause it is proper to man, not instituted by man; for it hath his beginning from God: By me Kings raigne, and Princes decree iustice, by mee Princes rule, and the nobles, and all the Iudges of the earth (Prou. 8. c. 15.16. ver.) Omni homini, to every mā, Ergo omni Tyranno, therefore to every Tyrant, saith Caietan: we must obey good Princes wil­lingly, & endure evill Tyrants patiently▪ Omni: to every one. Non distinguendo inter Ethnicos, & fideles, not distinguishing between Christians, & Infidels (saith Catarinus) & S. Aug. giueth a reasō of both: Nam qui regnum dedit Caesari, De civ. Dei l. 5. c. 21. dedit & Mario: qui Augusto, & Neroni: qui Constantino, Christiano, & Apostatae Iuliano. He who gaue the Empire to Iulius Caesar, gaue it also to Marius: to Augustus, and to Nero, to Constantine the Christi­an, and to Iulian the Apostated Infidell.

[Page 4]3 The distribution of this obiect into his partes: [...]. The King as the superiour, & to other Inferiour Magistrates, as his subordinat Lieu-tenants; to Pharaoh, and to Ioseph; to Caesar, and to Pilate; to Moses and to his Sanadrim.

4 The reason of our duty before enioyn'd: Propter Dominum: for the Lords sake, Sic ordinantem, so ordaining it: All power is of God, & he that resisteth the power resisteth the ordinance of God: (Ro. 13) or Propter Dom: for the Lords sake: that is, not outwardly only with eie service, but inwardly also in the heart where the Lord seeth. Or thirdly, prop­ter Dominum for the Lord, huius exemplum osten­dentem: giving vs an example hereof in his own persō:Luk. 2.51. [...]: here is the verie word [...]; he was subiect vnto them; and hee saith toIoh. 19.11. Pilate, Thou couldst haue no power at al a­gainst me, except it were given thee from aboue. Ro­mani Caesaris potestatem Christus super se quo (que) fa­tetur fuisse ordinatā: (S. Be.) Christ cōfesseth that the power of the Roman Emperor was over him to: and an other where: (S. Be.) Quid saecularitatē cōtēnitis? Ad Hen. Sen. Arch. saecularior nemo Pilato, cui Dominus adst [...] tit iudicandus. Why do yee contemne the secu­lar powers? No mā was more secular thē Pilate, before whose barre our Lord stood to be iudg­ed. Or fourthly, and lastly: propter Dominum: for [Page 5] the Lord, that is, In his quae ordinātur ad Dominū, In those things which are in respect & ordina­tion to the Lord, and then as before, he taught, Quibus debēt, to whom they ought: here he tea­cheth In quantum debent, how farre forth they ought to obey. viz: In all things where the Lord is not preiudiced. For if S. Aug. case be,August. de verb. dom. 2. Mat. ser. 6. Aliud Impe­rator, aliud Deus: the Emperour commādeth, & God countermandeth the same: we haue our answere, whether it be better to obey God, or man, iudge yee. If Cesar say, Solve tributum: Ibib. pay thy tri­bute, Esto mihi in obsequium: yeeld me thy service and obedience. We answere, it is right, we owe service; we owe tribute; we must obey: but if he bid vs to bow the knee to Baal, or to leaue a hoofe behinde vs in Egypt, or not to name Iesus in our preaching and profession, there we are forbid­den saith he: who forbiddeth? A greater power Da veniam Imperator, tu Carcerem ille gehennā. O pardon Emperour, thou threatnest but prison, he threatneth Hell, thou to kill the body for a time, he to kill both body and soule for ever.

5 The persons who must performe this duty; Yee; Be yee subiect, &c. Yee who are called at the 9. v. A chosen generation: a royall Priesthoode: an holie nation: a people set at liberty, and yet this Christian liberty no way exempting thē from subiection. [Page 6] Libertas per Christum Cōcessa, Aquinas. est libertas spiritus, caro adhuc remanet servituti obnoxia, and there be for it [...],Lib. 5. de Rom. pont. cap. 3. Lordes after the flesh: Eph. 6. and Bellarmine himselfe, Non obest regibus Christi beneficiū: The liberty of the Gospel & be­nefit of grace by Christ do not preiudice kings in the right of their obediēce, But be yee subiect.

6 The end of al, both command, and subiecti­on: praemium & poena; rewarde, and punishment. Both the King & his Iudges are sent of him, that is of God, for the punishment of evill doers, and for the praise of them that do well.

It would be too long to handle each severall part apart. And I shoulde to much abuse your Honorable patience.Marc. 12. Wherefore in imitation of him who contracted 10 words into 2: Deum & proximum, God, and our neighbor: & the many books of the Old & new Testament into 2.Ioh. 1.17. Mosen & Christum: Moses, and Christ: I reduce all vnto these two heads: Lineam, & Lineam, a line, and a line: praeceptum, & praeceptum, a precept, and a precept.

1 The first praeceptum nostrum, a precept for vs, our duty, the duty of the Subiect, obedience: Be yee subiect, &c.

2 The second, praeceptum vestrum: A precept for you (R. H.) The duty of the Magistrate care [Page 7] and conscience, For the punishment of evill doers, and for the praise of them that do well. First of the first, Our duty, the duty of the subiect, Obedience. Be yee subiect.

That Christians are to be subiect in Gods or­dinance vnto the Civill Magistrate, is evident to every one, that doth but obserue howe in the whole book of God, al both the language, & acti­ons of al the servants of God, doe savour of very perfect obedience. Daniell never spake vnto the king of Babylon but with tearmes of respect, My Lord, the dreame be to them that hate thee, and the interpretation thereof to thy enimies: and againe to Darius, O king liue for ever: & the Iewes were commanded to pray for the life of Nabuchadne­zar, and for the life of his sonne Baltazar: and the forme of praier is prescribed them, ut aetas eorum aevo Coeli respondeat; that their daies might bee vpon Earth as the daies of Heaven (Baruc.) And in the time of the gospell wee shall finde this Do­ctrine of obediēce to be cōsecrated in the persō of our Saviour. Sacrifice and offering thou didst not desire, but mine eares hast thou opened: The L. God hath opened mine eares and I was not rebellious. He lived obediently, As a sheep before his sheerer, so o­pened he not his mouth: he died obediently to; Ne perderet obedientiam perdidit vitam: hee lost his [Page 8] life that he might not loose his obedience. And the Apostles (that we may know them to be the disciples of this Master, did ever teach this dutie of Obedience, Put them in minde (saith Paul to Ti­tus, Tit. 3. that they submit thēselues to powers, [...], the very word of my Text: and an otherwhere to the Rom.Rom. 13. Let every soule be subiect vnto the High­er powers: [...], the same word againe. These powers and higher powers were cruell & mercilesse Tyrants, which did vse, or abuse rather their po­wer no way more, then in the Torment of Chri­stians: and yet ‘Plautus.(Indigna digna habenda, rex quae facit,’ saith the Poet: and Quomodo sterilitatem, aut ni­mios imbres, & Caetera naturae mala sic Improbi­tatem Dominantiū, Tacitus. Saith the wise historian.) We heare of nothing but of subiection and obedi­ēce. And if we search into the stories of after ages, we shal finde that the Christians of the Primitiue Churche for aboue a thousande yeeres togither, did professe, and practise this doctrine of obedi­ence. In Apolog. Tertullian maketh it cleere in his time: wee pray for the Emperour, saith he, that God would giue vnto him, vitam prolixam, Imperium securū domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quictum, & quaecū (que) homi­nis, & Caesaris vota sunt: A long life, a happy [Page 9] raigne, trusty servants, valiant souldiers, faithful Counsellers, orderly subiects, and the worlde quiet vnder him, & whatsoever else people or Prince could wish for.

And why did Christians thus pray for the pro­sperity of these Wolues & Tygers, think yee? sciūt quis illis dederit Imperium: O, saith he,Ibid. they know who hath givē them their Empire, sentiunt Deū esse solum in cuius solius potestate sunt, à quo sūt se­cundi, post quē prim [...], ante omnes & super omnes: they are resolved, that it is God alone in whose a­lone power Emperours are, frō whō they be the second, and after whom the first: and in another place you that thinke we care nothing for your Emperour, Inspicite Dei voces, Literas nostras: looke vpon the oracles of our God, the bookes of old and new Testament: and scitote ex illis nobis esse praeceptum: know yee that out of them wee are commanded to loue our enemies, and to pray for our persecutours; Et qui magis inimici, et persequu­tores Christianorū, quam de quorū maiestate conve­nimur in crimen? and for conclusion hee ap­pealeth vnto their own experience: consider your annales, examine your records of iustice, see, and tell me: vnde Cassij, & Nigri, & Albini? Whence was Cassius, & Niger, & Albinus, and their like? De Romanis; they were Infidels of [Page 10] your owne; sure I am, de non Christianis, the [...] were no Christians.

Aug. in Ps. 124.To goe a step lower to S. Aug. time, hee wi [...] tell vs how the case stood even then. Iulianu [...] exstitit infidelis imperator: Iulian, saith hee, wa [...] turn'd infidell Emperour, milites Christiani serui [...] runt Imperatori Infideli: yet, Christian souldier did serue vnder this infidell Emperour, when he bad them sacrifice, they indeed refused, whe [...] he lead them forth to fight, they obeyed. Distinguebant Dominum aeternum à Domino temporal [...] & tamen subditi erant propter Dominum aetern [...] etiam Domino temporali: They did distinguis [...] the eternall God, from mortall man, & yet the [...] were subiect to man for Gods sake. Here is subiection propter Dominum: the wordes in m [...] Text. To come yet somewhat lower to S. Ber [...] time: the doctrine of obedience was sound [...] ven then. In his 170 Epist. to Lewis called th [...] Grosse king of France, as wicked, and prophan [...] and Tyrannical, and infest a king to the Churc [...] as ever was in France: a whole Catalogu [...] of whose obliquities wee haue in his 220 Epistle yet how doth hee write vnto him? S [...] totus orbis adversum me coniuraret, vt quipp [...] am molirer contra regiam maiestatem, ego tame [...] Deum timerem, & ordinatum ab eoregem teme [...] [Page 11] offendere nō auderem: nec enim ignoro vbi legerim: Qui potestati resistit, Dei ordinationi resistit. If all the world should bandy against me, & egge me forward to some vndutifull attempt against the kings Maiestie, I shoulde so feare God, that I shoulde not dare to transgresse against the king his ordinaunce for I knowe where it is written, He that resisteth the power resisteth the ordinance of God. Here is againe obedience propter Dominum.

Let Theobald the Earle of Champagne & Raoul the Earle of Vermandois lift vp their heele against there Soveraigne, yet we of the Clergie will ever Cō ­taine our selues within our duty to Gods ordinance: Non im­minuetur honor re­gis per nos 16. Hoc sentite de nobis [...], hoc sentite de nostris, in the same Ep. ô thinke thus of Ber, and all that are like Ber.

I know what Bellarmin replieth: if Christians did suffer and obey Tyrants, and Arrians, surelie it wasLib. 5. de Rom. pont cap. 7 Quia deerant vires temporales Christianis, because they wanted power enough to depose them an exception (beloved) directly contrarie to that which they themselues testifie of them­selues. For to begin where even now I did, saithAdde quod nec id licuit cum potesta [...] impiorum superior esset Bouch. Tertull. Si hostes agere vellemus: if we would deal with you by revenge: deesset nobis vis numerorū, In Apol. & copiaerum? should wee want either number or strength? Consider wel: Externi sumus, & ve­stra [Page 12] omnia implevimus: we are strāgers vnto you & men as it were of another world; yet we haue filled all places of yours: your Citties, Ilands, Ca­stles, borroughs, meeting places, Tents, tribes, bāds, Palaces, Senate, and Court, and all. Nay it is an ex­ception in his iudgement very absurd. For, saith he: Cui bello non idonei, non apti fuissimus, etiam impares copijs, qui tam libētèr trucidamur? What war are we not ready & fit for, though vnequal in power, though vnequall in power, suppose that, who do so willingly suffer death? Si non a­pud istam disciplinam magis occidi liceret, quam oc­cidere: but that by this profession it is more law­ful to be killed then to kil. And S. Cyprian to De­metrianus the officer of a persecutinge Emperour; Nemo nostrum adversus iniustam violētiam, quā ­vis nimius et copiosus sit noster populus vlciscitur, none of vs doth revenge himselfe of your vn­iust violence, though the number of our people be marveilous great: marke I beseech you here is violence, yea vniust violence, &Copios. pop. power enough to resist, nayNimius & cop. more thē enough to resist, & yet Ne­mo nostrum vlciscitur, none of vs ever offered to revenge. But the story of S. Ambrose will put all out of question: He being summoned by Valen­tinian the Arrian Emperour to depart from his Churches, & to leaue them to the Arrians, tels [Page 13] vs himselfe of himselfe, that not to say any thing of Christ & his holy Angels (who ever pitch their tents about the Godly) Maximus in the west, and Theodosius the Orthodoxe Emperour in the East, and all the people, & most of the souldiers were on his side: In so much that the Emperor being sollicited by some in his Court to goe in person against the Bishop, made answer:Lib. 5. ep 33. ad Marcellinam so rorem suam. Si vo­bis iusserit Ambrosius vinctum me tradetis, No saith hee, for if Amb. hold but vp the finger, you will betray me bound hand & foot vnto him. Yet what spirit did this otherwise stout, and coura­gious prelate take vnto himselfe? Vpon what tearmes for iustificatiō of Armes stood he with his Soveraigne?Ibid. Tradere Basilicam nō possum, sed pugnare nō debeo: rogamus Imperator, non pugna­mus: Oratio in Auxen [...] dolere potero, potero flere; aduersus arma la­chrymae meae arma sūt. Talia enim munumēta sunt Sacerdotis, aliter nec debeo nec possum resistere: I cā ­not betray the Church, and yet I may not fight, we supplicate, ô Emperour! wee doe not carry Armes: a shewer of Christall teares is all the buckler I oppose between me and your forces; these are the munition of a Priest, otherwise I neither can nor ought to resist. You here al the resistance that this good Bishop did make, and yet by the way this is that Bishoppe to whom [Page 14] Bristow doth so often paralell Pius 5 that insolēt Anathematizing Pope of Rome.Tom. 2. Mot. 19. p. So that still you see Obedience to bee the doctrine of the Primitiue Church: and we finde it too (right Ho:) at the same time the contrary to be giuen for a marke of Reprobates and Heretickes. Wee reade in S. Iudes Epistle of some desperately wicked ones,Vers. 8. Dominationem spernunt, they de­spise gouernment, maiestatem blaspemant, they blaspheame Maiestie, & there is a wo against thē too.Vers. 11. Vae illis qui in cōtradictione Core. AndLib. 3. Opta­tus obserueth it as a point remarkable against Parmenian the Donatist, that Donatus the Fa­ther and Author of that heresie, was wont to say: Quid est Imperatori cum Ecclesia? What hath the Emperour to doe with Church & Church­men? And that he did revile in one of his letters the officers of the Empire, writing thus to Gre­gorius the President: Gregori macula senatus & dedecus praefectorum, & caetera talia: ô Gregory the staine of the Senate, and disgrace of Presidents.

These all knewe very well the nature of Ma­iestie to be great, that the stile of the holy Ghost did put Kings & Emp. at the top of Iacobs lad­der, & almost within heauen itself. (dixi Dij estis I haue said yee are Gods. Dij incarnati, Gods in­carnate saith Luther) and vs baser wormes at the [Page 15] foot:1. Tim. 2. I beseech you Brethren that prayers and sup­plications be made for all men, [...] for Kings and all that bee [...] in sublimitate in sublimitie. And Rom. 13. let every soule be subiect, [...] againe, in sublimity: & in my Text; [...], alwaies in sublimi­ty. And it cannot bee but desperate, and vn­warrantable presumption, for any sonne of the earth to swell so bigge as to offer to bring into order, if out of order these powers in sublimitie.

They are not coūtable to vs, for their actions, their enditement belongeth to a higher barre, whatsoever they doe commit, whether adultery or murther, or idolatry, or whatsoever else the Devill can suggest, and wickednesse arm'd with authority exsecute, it is their language and pri­viledg,David quia rexerat aliū non timeba [...] Hier. tibi soli peccaui: against thee, against thee only haue I sinned:Sup. Imper. non est nisi solus Deus qui fecit Imp Opt. lib. 3. at the bar of heauen onely doe they stand for sentence: no lawes either of their owne constitution, or municipall, & fun­damentall of their subiects (for coactiue pow­er) can take hold of them. I would bee loath to teach this transcendent liberty of Kings had not I warrant for it from Antiquitie: S. Ambr. in his Apology for Dauid: Liberi sunt reges à vinculis delictorum, ne (que) enim vllis ad poenam vocantur le­gibus tuti imperij potestate, Princes are free from [Page 16] the bonds of their sins▪ frō all obligation to hu­mane punishmēt for sin: they are not pleadable by any law, being safegarded by the power of Empire. AndLib. 5. c. 17. Gregory Bishop of Towers to king Chilpericke, a Bishop to a king: Si quis de nobis o Rex iustitiae limites transcendere voluerit, à te cor­ripi potest, si vero tu excesseris quis te corripiet? Lo­quimur enim tibi, sed si volueris audis, si autem no­lueris quis te damnabit, nisi solus qui se pronuncia­uit esse iustitiam? AndIn ep. ad Fred. Oen. praefixâ cron. Otho Frisigensis to Frede­ricke Oenobarbe a Bishop likewise to an Empe­rour: Cùm nulla inueniatur persona mundialis quae mundi legibus non subiaceat, subiacendo nō coerce­atur, soli reges vtpote constituti supra leges divino examini reservati, saeculi legibus non cohibentur: whereas there is no person in the world which is not subiect vnto lawes, by a subiection Coa­ctiue, only kings, as being placed aboue the laws and reserved for Gods inquisition, are not bri­dable by the lawes of this world. Neither is this the holy water of the Court as some cal it, which smels sweet in the nostrels of Ambitiō, nor that Oleū peccatoris, that precious balme in the Psalm which pestilent flatterers powre vpon the head of Maiesty: but true divinity grounded vpon e­vident scriptures. Elihu demandeth (Iob. 34.18.) Wilt thou say to the king No rather quoth Calv.) Ser. 132. in haec verba. say, Et bien Seigneur ceuxcy do­minent en con nom il fault donc que nous leur soyons su­iects. thou art wicked? Or to the [Page 17] Princes yee are vngodly? It bootes not, nay it fits not. Seeing where the worde of a king is, there is power, and who shall say vnto him what dost thou? Eccl. 8.4.

And is it so (Right Hon:) Is it the Apostles precept, Be yee subiect? and vnto the king as vnto the Superiour? How far wide then from this do­ctrine and practise are they who wil haue kings to bee subordinate to Ephori and Paedagogi, to V­shers and Tutors? Calvin, Inst. l. 4. c. 20. & 31. to the publike Honora­ble assembly of the States of the Realme. (And yet I may not charge him too far in this point, for he speaketh doubtfully and very cautelously—Si qui nūc sint populares magistratus, & quâ fortè po­testate fungūtur in singulis regnis tres ordines, De Iure regni ap. Scotos. & rerū Scot. l. 17. p. 560. And nō veto, And pro officio intercedere.) Buchanan to Populus, the beast with many heads the common people: Rossaeus to Resp: Christiana, the christian common-weale & the Masters of the Reformed Discipline to their Presbyterie and Senate Ecclesia­sticall (for so they stile a few Artizās & base peo­ple in an Eldership. Discip. Ec­cles. from Roch. Ano 1574.) All these to some few or ma­ny, who shall haue power to giue check-mate to their Soveraigne, & to play with him * Regē spo­liare at their pleasure.Le roy de spouuillè. Nay some go farther and will bring the king to his own barre, for his owne life, a thing so vnhearde of even among Pagans, and Infidels, that the Orator being to plead for [Page 18] Deiotarus a king before Caesar tels vs, Regem capi­tis reum esse, ita invsitatum, ut ante hoc tempus in­auditum: that for a king to plead for his life, was so vnvsuall, as vnheard of vntill Cesars time.

Againe is it vnto the king indeede as vnto the superior? And was this the Doctrine of the Pri­mitiue church? What meaneth then the high Priest of Rome to exalt his linnē Ephod aboue the Golden crowne, & Scepter of kings, making himself the Cedar, and them but the Thistle in Libanō. What is the world turn'd vpside-downe? And whereas Moses was once Aarons God, Ex. 4.16. v. wil Aaron now become a God to Moses? It is an observatiō of one of their own.Carerius l. 2. c. 1. A­quin. com. in 1. Pet. 1. Chapt. Stapleton. doct. prin. lib. 5. c. 22. In lege veteri regnū erat sub stantivum, & sacerdotium adiectivū. In the old Testament kingdome was the Subst. & Priesthood but the Adiect. But now the Grammer is altered, & Priesthood is the Subst. & kingdome but the Ad­iect. And now it is held for good divinity: Cū re­ctâ fide tenendum: Carerius lib. 2. cap. 9 to be held as an Article of the right faith, Principatum Rom. Pontificis esse verū & vnicum principatum totius orbis nedum quoad spiritualia, but quoad temporalia. That the king­dome of the Pope is the true & only immediat principallity or kingdome of the whole world, & that not only in spiritual, but temporal Cau­ses also: and that all other powers in the world, [Page 19] A primâ fummi Pontificis regiâ potestate pendere, Careriu lib. 2. cap. [...]o depend vpō the first kingly authority of the Pope. And hence it followeth that every king for example the King of Great Britāny) ad iussū [...]rincipatus papalis, mobilem, revocabilem, Apud Carer. l. 2. cap. 9. corrigi­ [...]ilem, & punibilem: at the Popes pleasure, and command, is moueable, revocable, corrigible, & punishable.

And whereas the French affirme that there king holds his kingdome immediately frō God, this habetur res maximè ridicula Romae: Author li­belli cui in­scriptio bre­vis Narratio quomodo Henricus 4. fr. & Nav. rex apud Clem. 8. hu­militer per­legatos ege­rit. Ibib. Ier. 1. c. 10. Lib. 1. c. 3. is at Rome accounted a ridiculous, nay most ridiculous matter: & nugantur huiusmodi politici: they that talke so are but trifling politiciās. And they haue scripture to for all this: good God that Divines should alleage thy word to the preiudice of thy ordināce: for whereas the Lord saith to his Pro­phet Ier. behold this day haue I set thee over the nations, & over the kingdomes, to pluck vp & to root out, & to destroy, & throw down. Carer. will tell vs: Hoc Propheta in personâ Christi ad Roma. Pontificē loquitur: that the Prophet in the person of Christ doth speake this to the Bishop of Rome: 2. Cron. 26.20. & because Azariah the Priest did thrust Vzziah the king staind with Leprosie out of the Temple: therefore the Pope may excommunicate kings defilde with the Leprosie of the soule, which is [Page 20] heresie:Durante ex­communica­tione qui ob­noxii erant vinculo fide­litatis vel iu­ramenti tali vinculo libe­rabuntur Tol. Inst. Sac. lib. 1. cap. 13. Et postquam per Pontificem excommunicantur, ex tunc vasalli ab eorum fidelitate denunciantur absoluti, saith * Massoveus. & whē the kin [...] is so excommunicated, then, and then instantl [...] his subiects are freed from their allegeance, an [...] they may lawfully, nay ought to kill him. An [...] when we reply that David after the sentence o [...] Excommunication pronounced by Samuell a­gainst Saul, De Maie­milit. Eccl. par. 2. lib, 4 de Imper. 1. Sam. 15.26. v. God hath cast thee away from being king over Israell, more terrible thē any that eve [...] came from Rome: did notwithstanding hono [...] him, and was so farre from taking away his life▪ that when hee had him shut vp in a Caue, & was animated by his souldiers so to doe, would not lay violent handes vpon his person, but1. Sam. 26 10. v. prote­steth that as the Lord liueth, except the Lord strike him, or his day shall come to dy, or that hee perish in warre, God bee mercifull vnto me that I lay not my hands vpon the Lords annointed: and whē he had but cut off a lap of his garment as if hee had pa­red away some branch of his Maiestie, his heart smoate him for it: and it is obserued byLyran. ib. some, that Dauid circa mortē fuit punitus in Poena do cente cul­pam Lyr. 2. Sam. 1. simili, to wit, in vestibus, in his Cloathes, for they woulde not warm him in his old age, according to that (Wis. 11) per quae peccat quis per haec & torquetur: In the same that a man sinneth, he shall bee pu­nished. [Page 21] They answere to all this, that David was [...]ot ex optimatibus populi: Iu. Brutus pag. 212. David was no peere [...]f the kingdome, his father was but Ishai the [...]ethelemite, or Secondly, it was cōsciētiae scrupulus: [...]e scruple and tendernesse of his conscience, & his maketh a man, Saepè permissis abstinere, oftē [...]mes to hold off his hand from doing that [...]hich he might lawfully doe: orBouch. l. 3. cap. 18. Thirdly, perfe­ [...]tionis hic exemplum non necessarij officij esse intel­ [...]gendum: this was an example of perfection [...]ot of necessity to be imitated. Or Fourthly and [...]stly he did it in policie, seeing himself ordained [...]o bee his successor, because he would not giue [...]uch an example for others to practise towards [...]imselfe.

Thus they shift over all Scriptures, that they [...]ay make way for their Attentates, and vsur­ [...]ations over kings: you see (R.H.) how high [...]hese men build the Bable of their pride: VVee [...]aue heard of the pride of Moab, hee is exceeding [...]roud, as it was said of old byIn Apol. Tertullian. Nisi ho­ [...]ini Deus placuerit, Deus non erit: except God [...]lease man, he shall be no God at all: So a king [...]halbe no king except it so please the the man of [...]nne the Pope of Rome: hee will crowne whom [...]e pleaseth, and discepter, and dethrone whom [...]e pleaseth.

If Henry the 3. King of France, bee traduced at Rome by Sycophantes, that he loued in heart the Protestantes: that hee was wont to stile our Queene Elizabeth, Bouchier. At Bloys) vos clerus meus. bonam suam Sororē, his good Sister: and that hee vsed to call the Cleargie of France, Clerum suum, his Clergy (aClerum enim Galli­canum vel regni dicere debuerat. Boucheir. stile forsooth sauoring too much of absolute Monarchy) not the Fhench Clergie, or the Clergie. A conspiracy shalbe plotted, and confirmed, or hollowed ra­ther at Rome, & be sent into France by the name of the Holy ligue, to depose him of his Regalities: and Bouchier a Priest shall write a booke, de iusta abdicatione Henrici tertij; of the rightfull depo­sition of Henry the third: & aIames Clement. Iacobin shal haue a knife put into his hand edgd with that Text of Scripture (suscitauit Israelitis salvatorem, Iudg. 3. qui Aeg­lon interficeret, suscitavit & me Catholicis, qui H. interficiam.) to kill the King, and after the mur­ther is performed vpon his sacred Maiestie, the Pope in the middle of his Cardinalls shall make a panagericke in commendation of the fact.Xistus Quintus 2. Dec. 1589.

Mortuus est rex Francorum per manus mona­chi, magnum & memorabile facinus. The King of France is slaine by the hand of a Monke, ô rare and memorable Act. And why? Occidit Mona­chus regem non fictum aut pictum in chartâ, sed re­gem Francorum: for hee hath slaine a king not [Page 23] painted in paper, or grauen in stone, but the French King, and therefore ô memorable Act, done by the admirable prouidence, will, Ibid. and succour of Almightie God. And in applause hereof,K. of Fr. had his Em­bass. whipt at Rome for penance. Apos. for the oath of allegeance there shall be songe that hymne in the Psalme. The right hand of the Lord hath done valiātly, the right hand of the Lord hath brought mightie thinges to passe: And of late againe, H. the fourth immedi­diate successor both in name and fate to H. the 3, shall be dispatched in the same bloudy & bou­cherly manner: would ever man haue thought, that he who in submission to the holy Church did receiue discipline at Rome? he, who at the instāce of the Iesuites did demolish the Pyramis the mo­nument ofThe house where Iohn Castell was borne, being razed to the ground, & a pyramis buil­ded in its place, spea­keth thus, Hic alta quae sto pyramis, domus fui, Hûc me re­degit tandē, herilis filius, malis magi­stris vsus, & scholâ impiâ Sotericum eheu nom [...] vsurpantibus their disobedience; & did recall, & restore, and endow, and countenance that or­der aboue all other orders of Fryers: hee who might well say with our Saviour: For which of my good workes doe yee stone mee? Would ever man thinke that hee should finde that aversion of heart, and indignation from that society that whereas before hee refused to swallow downe the knife put into his mouth, hee must now ad­mit it into his bowels, and haue his very heart strings cut therewith?By Iohn Castell.

And is the king of great Brittany in better tearmes of amitie with that Church,By Ravail i art. then these [Page 24] two vnhappy and disastrous kings before recited? Or hath he in this king-killing age a super sedeas from danger? It was once the Divinity o [...] Rome, Tenentur Angli vi reginam suam deijcere the English are bound to depose their Queene saith Bannes: &In his ad­monition. pag. 33. C. Allen: My Lords & Contryme [...] for Gods sake fight against the Queene to depose her▪ and now that our Queene is dead is our King in greater safty?Lib. 5. de Rom. pont. cap. 7. Is there not a position in Bell: tha [...] reacheth vnto him? Non licet subditis tolerare re­gem Hereticum: sed expellere eum debent, vt pasto [...] Lupum: It is not lawfull for subiects to tolerate a king an Here: but they ought to expell him, as a sheapheard the wolfe. Hath he not already fealt the effects hereof? Bee not there some sonnes of Beliall in our land, geniti proditionis, as the Prophet calleth them, who plot & practise til their heads ake againe, to find out the thread of our dread Soveraignes life: but that the good God of this Land hath inclosed it in a maze of his mercies past their finding out. Did they not of late goe to the Devils forge for a Torture? of which we may say: ‘Claudian.Quid tale immanes vnquam gessisse feruntur?’ and againe with the same Poet: ‘O mites Diomedis equi Busiridis arae Clementes!’

If they be compared to this late prodigeous [Page 25] tragick Gunpowder stratagem. If the grape gathe­rers cōe vnto thee, would they not leaue some grapes? If theeues come by the night they will destroy til they haue enough: and but till they haue enough (Ier. 49. [...].) but these mercilesse men, these Ignatian Py­rachmons, will downe with all at one blow,Surely every battail of the warrier is with noise and tūbling of garments in blood, but this should haue beene with bur­ning and de­vouring of fire. Is. 9.5. they will burie in one common * fire, roote & branch, head and taile, patrem & patriam, King, Queene, Prince, Clergie, Nobilitie, the R. Iudges, the flower of the Commonalty of our Land, and only, I thinke, that they might see an image of Tophet, and hell in this world. And doe you thinke they will here cease? no no,Ep. ad praeposit. soc. Ies. In his Ep. to the King Campian hath told vs long agoe: [...]rascatur homo, saeviat Daemon, erunt in Angliâ qui curent salutem suam, erunt qui provehant alie­nam. And Bishop of late in more expresse tearms: when they shall see no hope of remedy, the state be­ [...]ng now setled, and a continual posterity like to en­ [...]ue of one nature and condition, God knoweth what [...]hat forceable weapon of necessity may constraine & [...]riue men to at length: they will betake them­ [...]elues to their old Gods againe: Buthos & silen­ [...]ium, asDe praesc. Tertul. obserueth of some Heretiks in [...]is time: the depth of Sathan to invent, and si­ [...]ence closely to carry their Machinations, vntill [...]hey meete with an opportunity to act them. I [...]emember a saying inLiv. de aeto­lis linguā ta­tum Graeco­rum habent sicut speciem hominū, mo­ribus riti­bus (que) effera­tioribꝰ quā vlli Barbari immanes bel. luae, vivunt. Livie, of a sort of people [Page 26] not farre vnlike to these men: Mare interiectum ab istis praedonibus non tuetur nos, quid si in medio Peloponeso arcem sibi fecerint, futurum nobis est? The sea is betweene them and vs, and yet all the water in the seâ cannot quench their rage and wild-fire, and what doe you thinke would be­come of vs, if they had convents, and colleges in the heart of our Land?

I feare me I insist to long in this argument: It is only to shew your L. the straights in which we are. Aut dandus aut trahendus sanguis est: that either we must giue them ours, or take frō thē their heart blood: and as Tully wrot once to his friend Brutus, video te lenitate delectari. I must chāge the number, I see your H. delighted with lenitie, praeclare quidem, you do well: sed alijs re­bus, alijs temporibus locus esset solet, debet (que) Clemē ­tiae: but in other affaires, & at other times there is and ought to be place for clemencie. Nun [...] quid agas Brute? templis Deorum immortalium im­minet hominum egentium spes: now what is to be done?The secu­lar Priests preface to the Iesuites catechisme. Ibid. A societie of men who stile thēselues Fratres minimi, the lowest and meanest society and who apply vnto themselues that in the Prophet: qui sunt isti qui vt nubes volant & qua [...] colūbae ad fenestras suas? Who be these that fl [...] like clowdes, and as doues to their windowes [Page 27] and why doues? One of them will tel vs: Quia fel­lis acerbitate caret haec pacifica societas Iesu: for that this peaceable society of Jesus hath no gale: and yet are prowd Gyants of the earth and Incendiaries of this Christian world▪ these men I say are ready at all occasions to set fire on our houses, & daggers at our harts, therefore Cui parcimus? aut quid agimus? What do yee? whō spare yee? It is to you (R. H) that the Spouse in the Canticles speaketh, take yee these Foxes: or if you will haue it in an other idiome, [...], halter yee these Wolues. It is into your eares that the Apostole powreth the affe­ctionate desire of his zealous hart, I would to God they were even cut off that trouble you. Non est cru­delis qui crudeles iugulat, saith S. Hierome, He is not cruell which killeth them which are cruell, but on the contrary, he is cruell who doth not so, for crudetissima humanitas quae cum pernicie multorū, saith the same Hierome: It is a most cruel kinde of gentlenes to spare to the perill & hurt of many. And I say vnto you all that heare mee this day: put every mā his sword vpon his thigh: go to and fro not only from gate to gate, but from Dan even to Beth-sheba, from one corner of this kingdome to another, and slay (the Mini­ster with the sword of his mouth, the Magistrat [Page 28] with the mouth of his sword, The one with his [...], the other with his [...], these fathers and children of Babylon, and let that eie want sight that pittieth them, & heart be destitut of comfort that cryes at their downefull: Alas for these men.

The second part followeth, and that is prae­ceptum to: and it cōcerneth your duty, in which I will not be long, neither neede I, seeing your LL. are so well experienced already: and I know what S. Ber. saith, Indoctus si praesumat docere quod nescit, nihil indoctius agit: if Phormio will teach Anniball he doth nothing more vnhappily. Yet seeing that it hath pleased your good Lordsh. to come with Moses into the sanctuary to cōsult with the Oracle of God before you giue sentence suffer I beseech you the word of exhortation, and permit me to go so farre with you as my Text doth, and to tell you that you are the governors sent of God and your Soveraigne for the punishmēt of evill doers, and for the praise of them that do well.

For the punishment: [...]: for iust vltiō and revenge vpon evill doers, it is not enough to discountenance or punish them, if cōvicted, but you must vse prosequution and persecution against them, you must enquire after thē, search tribe, and family, and houshold, and man by mā, [Page 29] to finde out wicked Achan who hath stolne the wedge of God, and the Babylonish garment: Ios. 7. c [...] & whē you haue founde him you must hale him to the barre of iustice, and with the sword which God hath put into your handes cut him of from a­mong men: Auferte malum ex vobis, saith the A­postle, (1. Cor. 5.) put away from among you the evil man, purge out the sowre leaven, Auferatur malus ne malos generet, saith S. Ber: let the wicked be taken out of the way that he make no more wicked: and ne invltum peccatum caeteris noceat exemplo: saith S. Hierome: Least his vnpunished sin encourage others by his example.

There bee two kindes of wicked men that I thinke good especially at this time to cōmende vnto your L: the 1 is the wicked and deceptfull man: [...], & [...]: it is the Prophet Davids Combination, Ps. 3. Deliver me ô Lord frō the deceitfull & wicked mā. the second is the wic­ked & cruel man: [...] & [...]: it is likewise the Prophet Davids Combination, Psa. 71. v. 4. Deliver me ô God out of the hand of the evill and cruell man.

By the wicked and deceitfull man I meane those Foxes, those little Foxes in the Cant.Cant. 2.2 [...] Ber. ser. i [...] Cantic. Par­vulae non malitiâ, sed subtilitate: saith S. Bernard little indeed not in malice, for their wrath is firee [Page 30] and their rage cruell, but in wiles, & subtilties ma­king but little noise in the vineyard yet tending to as great a desolation thereof as the wilde Bore himselfe. Quid faciemus his malignissimis vulpibus, vt capi queant? saith S. Bern: what shall we do to these mischievous Foxes that we may take them? Quae nocere quàm vincere malunt: had rather conquer by secret revenge then by open enmity, Et ne apparere quidem volunt sed serpere: and wil not shew their heads out of their holes, but creepe in darknes frō place to place.Eò licen­tiùs quo la tétiùs. Ber. Hence their going masked vnder so many names, as so many visards, that they may the more surely & securely entrap vs. Garnet, alias Walley, alias Dar­cy, alias Roberts, alias Farmer, alias Philips. S. Amb. observeth of Auxentius the Arrian Hereticke that sometimes he would be called Auxentius, Orat. in Aux. sometimes Merculinus: Vnum portentum & duo nomina, it is one monster, saith hee, vnder two names: mutavit vocabulum, sed perfidiam nō mu­tavit, he hath changed his title, but his malice & treachery he never forgoes: exuit Lupum, & in­duit Lupum, he put off the Wolfe in one name, and put it on againe in another. A right Em­bleme of our Iesuits, who you see are alreadie growne frō Foxes in S. Bern: to Wolues in S. Amb. and let them haue but head a little, and they wil [Page 31] be Lyons to▪ but of these I spake but now, there is a 2 sort of wicked ones, even in this kinde. I tolde you but nowe that the Priests and Iesuits were Foxes, and you know, Vulpes foveas habēt: Mat 8. Foxes haue their holes, and these haue their hiding places and harborers in our Land. They haue their Dan and Bethel, where they do kisse the Calues, and erect their Idolatrous worship, they haue their high places and Hill-altars, and groues amongst vs, where they pray ô Baal heare vs, and sweare not by the feare of Isaak, 1. Kings. 18.26. but by the sin of Samaria: saying thy God ô Dan liueth, & the manner of Bersheba liueth. There be to to manie Michahs in our Lande,Iudges. 1 who haue a Priest and a Teraphim in Mount Ephraim in some private Chapple or Chamber, or Closset or the like:1. King. 1 to many who with Obadiah hide Prophets, but false Prophets, by fifties in a Caue. these woulde be looked after and bee drawne to the Barre to receiue their demerit for their treasonable chari­ty: at the least such order woulde bee taken with them as that their Recusancy shoulde not bee to the advantage of their estates. If you talke with them they will tell you of disgraces, imprison­ment, and losses, of their inexplicable griefe of hart, for the aversion & indignation of his Ma­iestie, more grievous and heavy vnto them then [Page 32] all temporall losses and afflictions. And yet if you looke vpon their estates you shal finde ma­ny of them gaine by this trade.In an an­ [...]wer to a po­ [...]ish libell in­ [...]ituled, a pe­ [...]ition to the [...]. Preach. & Gospellers. by Francis Bunny. It is a story prin­ted to the disgrace of our Laws, that a prisoner in Yorke Castle got so by this lost that he gaind where by to purchase lande worth an hundred pounds by the yeare: and it were greatly to bee wished that recusantes vnder this colourable pretense of their losses might not racke their rents, and deale hardly with their Tenantes as they do, nor lessen their charge and liue far vn­der that state there Ancestors haue heretofore lived, and they might yet if they pleased. Againe there is a custome, I feare me (permit and par­don my iealousie) for women to reconcile to the Church of Rome. The womā Iezable, is the Prophet, and vnder the warrantable liberty of her husbands conformity, shee entertaines, in­structs, reconciles all commers, and by these su­gred Syrens many of the kings loyall and honest subiects, are brought acquainted with Forraine opinions. Dearely beloved, the Divell was ever wont to vse the woman for his last most force­able helpe to speede his Temptations with all. Quid non mihi Foemina praestas? And I cannot but thinke that in this eager busines of his, hee vseth their helpe beyonde our knowledge and [Page 24] suspicion: this also would be looked vnto.

The second sort of wicked ones is the wicked and cruel man: the greedy depopulator; who to make roome for a sheepheard and his dog, doth send a whole worlde of people a begging: these are the wicked of whō Iob speaketh, they haue vndone many, they haue forsaken the poore: & spoiled houses which they never built. Iob. 20.19 and concerning which wicked ones it is said to you (R.H.) Let no man oppresse and circumvēt his brother, for the Lord is avenger of all these things. 1. Thes. 4. Ahab will haue Naboths vine­yeard: giue me thy vineyard: he confesseth it to be his vineyeard:1. King. [...] 2. Confitetu [...] lienam vt poscat in [...] bitam. Am [...] and yet hee must haue it from him, or he wilbe sicke after it. And why? because it is neere by mine house. These great men must dwell alone in the worlde, they cannot endure the shouldring of neighbours.Vers. 2 [...] Lion-like they make a partition of al to themselues, for so saith S. Aug. Amat & avaritia vnitatem: De verb Dom. se [...] 20. Covetous­nesse loveth a kinde of vnity to ioine house to house, and land to land, that he may dwell alone on the earth: and to what vse must Achab haue Naboths vineyard? only to make Hortum Olerum, Vers. [...] that I may make a garden of hearbs thereof, that I may make a sheepe pastour for my profit, or a parke for my pleasure, or peradventure that I [Page 34] may only be said to be Lord of all this large cir­cuit: and yet be Achabs reasons never so weake, or his end never so vnlawfull, let the Prophet I­say cry never so lowde in his eares:Is. 5. v. 8. Wo vnto them that ioine house to house, & lay field to field, till there be no place: Mich. 2.2. and the Prophet Michah, Wo vnto them that covet fields and take them by violence, & so oppresse a man and his house, a man and his here­tage. Let God and his Ministers say what they will, Ahab must & will haue Naboths vineyarde: Historia Achab tempore vetus est, Ambr. de Nabuthe Jesraelita cap. 1. vsu quotidiana, saith S. Amb: the story of Achab and Naboth is old indeed, but the example of Achab & Naboth is every daies example.Ibid. Quotidiè Achab nascitur. Quotidiè Nabuthe sternitur every day there is an Achab borne into the world, & every day there is a Naboth sent out of the world. A lamentable case that men should better endure the bleating of sheepe & Oxen in their eares, then the teares and groanes & cries of there harbourles & de­solate brethren. And yet if they did but strip thē of their vineyards only, and turne them out of house and home, it were well, but sometimes it commeth to passe,Ibid. cap. 1. vt possessio pauperi eripiatur, vita pulsatur: that the possession may come the better over, there be devises to fetch the poore owner within the compasse of the law. And be [Page 35] cause it was Achabs method: ociidisti et possedistis the poore mā shal suffer at the gallows,1. King. 21.19. that he may suffer the Rich quietly to enioy the inheri­tace of his fathers. This is a thing (R.H.) which cōcerneth you neerely. Let not such Ahabs find favour in your Courts, let not, ô let not Iustice,Ar. in eth. which is as the beauty of the morning and eve­ning starre be thus blemisht. Ordinatio divina non est peccatorum obstetrix, saith S. Aug. Courts of Iustice, which are Gods ordinance, are not, ought not to be a mid-wife to helpe into the world, or bolster out sin. And if there be any A­habs that heare me to day my coūsell to them is that of Daniel to Nabuchadnezar, Dan. 4.24. break off your sins by righteousnes, your iniquities by mercies towards the poore, & quem vltorē timetis facite debitorē: whom you either do,Amb. de Nab. c. 2. & certainly do or should feare your iudge for the cause of the poore and widdowe, make him your debtor. He that giueth vnto the poore lēdeth vnto the Lord: & as you haue turned their ioy into mourning,Ipse cibo in paupere pascitur. Amb. and their gladnesse into sackcloath, so go back againe, and turne their mourning into ioy, and sackcloath into gladnesse, let their loines blesse you, and warme them with the fleece of your sheep. For the praise of them that doe well. I feare me I haue bin too long: Al that I would say in the remainder is this. Dishearten and oppresse not innocency, let not flattering [Page 36] Zibah insinuate into Mephibosheths wealth, & if at any time by errour you haue done wrong in this kinde,2. Kings. 16 as sometimes no doubt you doe, Nō voluntate nocendi, sed necessitate nesciendi, as S. Aug. pleadeth for you, not of purpose to doe wrong, but because you cannot come to the knowledge of the right, recall and cancell your former acts: put Zibah out of Mephibosheths possessiō, let not your laws be like printers cha­racters, that with the same leters cā print heresy & principles of the true religiō, let it not be double tonged to speake to the Protestant in his lā ­guage, the language of Hierusalem, and to the Papist as kindely in his language, the languag of Ashdod: Let it not haue mensuram & mensuram a measure and a measure: pōdus & pondus, a waight a waight: one waight for great men at the court another for poore of the Country: one for your kinsman and freind, another for your ene­mie: one for the Laity, another for the Clergy. Let it not be said of you as of some iudges in S. Aug. time, alienus animus alienum tribunal, tha [...] if the iudge fauor you not, the law shall not fa­vor you: or if so, yet let it not 'ô let it not be said of you, that you are some of those iudges in the Psalme (Ps. 93) Qui fingunt afflictionem pro lege▪ who giue wormewood and bitternesse, insteed [Page 37] of iudgement, and turne Mispat into Mispah, [...]udgement into a snare, to ensnare the simple & [...]nnocent.

And you the Gent. of the Country, doe not end your countenance to strengthen the arme of sinne. And you Councellours, doe not lende [...]our tongues to varnish over the rotten body of sinne. And you I urers, doe not lend your [...]oules (which you haue impaned by oath) to set [...]inne loose & out of fetters. Againe, you Gent. of the Country, do not lend your countenance [...]o the discountenance or oppression of the in­ [...]ocent. And you Councellors, doe not lend [...]our tongues to make vertue ilfauored, or iu­ [...]tice guilty. And you Iurers doe not lend your [...]ouls either in favor of the Iudge, or some great man on the Bench, to finde a wounde for the stroake of iustice, where there is none.

And I beseech you my L. for the honour of your Christian profession: for the peace & se­curitie of our King, and Gospell vnder him, for the glory of your God, which may be hence il­ [...]ustrated. Let not the equiuocating Iesuite slippe [...]rom vnder, or out dare your laws: let not Re­cusants beare false witnesse anie longer against [...]heir own soules, in complaining with Crocodils [...]eares of imprisonment, and losses. Let the sta­tute [Page 38] as far forth as it was intended, & you may make them speake truth. Let not women by pri­viledge of their sexe, haue impunity to do wha [...] they list in the matter of Religion. Againe, let not Ahab range at loose without a hooke in his nostrells. Let not nobility vnderproppe it selfe with titles to oppresse. Let not the wealthy in­crease their gaines by swallowing vp the poore and beggaring the laborers of the Land. Let not Officers strippe and grinde the people with trickes and devises of cosnage. Let not Naboth loose his vineyard, or if his vineyard must needs goe, let him not loose his life for crying out of wrong and oppression.

Da propriam Thymbraee domum da moenia fessi [...] Let equity be mingled with iustice, & both put in practise according to the law and Christian charity, and a good conscience: let sinne beare its burden, and haue his wages punishment. Let vertue haue her reward impunitie, acceptance & praise, so shall hee who made you iudges on earth, make you Angells in heauen, and shall bring you out of these Courts on earth, to the assemblies of the first borne which are in heauē, to God the Iudge of all, and Christ the Iudge of the world to come.