yet I wish all men did obey as well as my self whilst it is a Law yet is it pleasing either to God or man to knock mens brains out because they are blind or pur-blind and will not go to Heaven along with us in our way A thousand wayes there are to Church and to Heaven as there are a Thousand lines from the Circumference to the Centre and a thousand wayes to London I wish all men went my way because it is the nearest Way I know but if they will not let them go their own in Gods Name way should we quarrel about the matter If God and Nature would have had us Vniform We had all been made alike of one Stature Size and Complexion but God and Nature seems so to delight in Variety that there are scarcely any two things in the World Uniform Nay we Prelats our selves are neither Vniform amongst our selves nor Vniform according to the Act as I have sufficiently prov'd in The Black Non-con-formsts setting up and Observing Ceremonies that God never made nor yet our so Celebrated Act for Vniformity where 's the Justice and Honesty to punish one Non-Con-Formist and let another Escape Scot-free One Prelate sets Candles upon the Altar another sets none one Prelate bowes to the very ground where and when another stands up as right as a dart one Church Celebrates with all sorts of Musick another with none at all One Church Sings their Prayers another reads them one reads the Communion Service in the Desk another at the Altar one Prays before Sermon another only bids men pray one Reads his own Notes another reads a Homely another has it Memoritâ—r one wears a Surplice only another a Surplice and Hood another neither of them and 40 more such Instances Now when these men dissent so from the Act of Uniformity and are Dissenters also one from another Are ye not Partial in your selves to prefer one Dissenter and Jayl the other Wo be to them that keep false Measures and Scales and Ballancies of deceitful weight one to buy by and another to sell by The Prelates indeed have gained the Ascendant upon the Affections of the three last Kings which no man envyes if they make good use of it and Legal use Their Influence too has not boen confined to White-Hall but has reach't Westminster-Hall I know it God knows but yet their Influence seldom reach â—â—o effectually Further West in the two Houses as to gain over much of them there in my Remembrance or if they did Chronicles are silent therein How therefore they now of late or why In Nomine Domini or with what Policy they grow so violent I cannot Imagine for if the 1 Edw. 6. 2. be in Force of which to me there seems not the least doubt I think we are in a fine Pickle lyable to every mans Action whom we have Illegally vext and damnified and Imprisoned through our Significavits in our own Nemes nay indeed as I said what Punishment can equal the Merit of such Mischiefs such Epidemical and national Mischiefs Though I doubt not but this little react will so clip our nails that we shall scarce venture to scratch terribly hereafter And truly I think and I would say it too but that it is Immodesty to commend my own Modesty that I have handled them here as Tenderly and Gingerly as if I had gone about to draw the great aking Tooth of the Nation ERRATA PAge 1. line 27. for Summer Read Sumner p. â— 1. 8. for Spiritualia R. ad Spiritualia p. 3 L. 17. for judiciously R. ingenuously p. â— l. 51. for-By Partially Timidity R. They declare the Kings-Laws by p. 4. L. 14. for Angeryr R. Ayery p. 4. l. 2â— for Emblemishments R. Embellishment With many other PART II. Query 21. Whether any of the Canon-Law or How much of the Canon-Law is in force at this day CHAP. XIII To which I answer briefly that it is undenyably true 1. THat All Laws of England must either be made or Confirmed by the Legislative-power and if they be not so made as are the Statutes or Confirmed as is part and but part of the common-Common-law and Canon-law by Statutes made by the Legislative-power they are not Laws of England and then cannot oblige the Subjects to Obedience For our King is our Liege or Legal Lord and we are his liege or Loyal that is legal Subjects because the Laws direct his Precepts and our Obedience and Duty 2. All the Canon-laws and Constitutions whether Synodical or Provincial are now Statute-law by 25 H. 8. 19. so that they be not contrary to the Laws of the Land Hence it follows that all Canons made since 25 H. 8. 19. and not made nor Confirmed by Parliament are not by this rule the Laws of England and consequently require not our Obedience thereunto for that reason whatever other reason there may be For the Executive-power of the Laws is in the King alone but it has been accounted Treason against the fundamental Laws of our Kingdom and Common-wealth to assert that the Legislative-power is in the King alone If it were he needs no Parliaments when he has a mind to any Money nor needs a Parliament to repeal a Statute if he could do it without them But his Will Goodness Justice and Oath and Declarations do promise us the continuance of his Rule and Reign according to Law And when by the King's Declaration of Indulgence he suspended the Statute we were in a most uncertain Condition not knowing what to trust to having according to his Royal word from Breda liberty of Conscience and by the Indulgence one day and lost the next when the Act took place again I say again Then In nomine Domini then how come we Ecclesiasticals to Command and exact of our Inferiours Canonical Obedience to Canons neither made nor confirmed by the Legislative-power but none were since 25 H. 8. so made nor confirmed By what Law can we exact of the Clergy then an Oath of Canonical Obedience to those Canons that are not Leges Angliae the Laws of the Land and command likewise and admonish the Layety to Subscribe the three Canons that vouches their Hierarchy and Dominion by Archbishops Deans Arch-deacons c. to be consonant to the Word of God when the Word of God has not such a Word in it as Archbishops Archdeacons Commissaries c. not a word on 't and this under pain of Excommunication and a worse turn as some think the Gaol these are brave doings the while When poor Clergy-men must Swear Canonical Obedience else we will not Institute them to a Living and then they must Starve and Dye for Thrash they may not Farm and Trade they may not being Spiritual-persons if they Begg they 'l be Whipt if they Steal they 'l be Hang'd for all the benefit of their Clergy and if they take a blind Oath of Canonical Obedience and yet do not know what is Canonical Obedience they must be Forsworn as much
namely the lessening and diminishing the Papistical Numbers and therefore in this time your Majesty hath especial Cause to employ them if it were but as the Emperour Frederick the Second employed the Saracens against the Pope because he was well assured that they only would not spare his Sanctity The CONCLVSION THerefore certainly Solomon knew what he said when he said That the Throne is establisht by Righteousness and Justice For Justice or which is all one the Law is the only sure foundation of the Throne which William Sirnamed the Conquerour so well understood that he post-pon'd or wav'd his Title to England as Conquerour and a long Sword deriving it against Earl Harold that Usurpt his Crown from King Edward the Confessor his immediate Predecessor as his next Heir by nature 'T is true Coke calls him William Bastardus and the common-Common-law sayes at least to all Subjects Bastardus non haereditabit a Bastard shall not Inherit but whether King William had any reason or rather was mistaken to think it too low to reach the Laws of the Crown though afterwards Illegitimacy upon another score so declared by Acts of Parliament proved not a sufficient Barr to seclude either Queen Mary or Queen Elizabeth from the Imperial Crown of this Realm or whether it was but King Williams meer fancy or that he had some other Title by the Will of King â—dward concerns not us at this distance so much as to enquire further than to say what all History agrees in negatively he did not claim his Right to the Crown by his Sword or by laying his Hand upon his Hilt but gently like other Successive Kings of England took the Coronation Oath and vowed observance of and Obedience to the Laws For the Throne of England is more stately magnificent and well-grounded than to stand upon so Ticklish a point as the Point of a Sword be it never so long a Sword much less should it stand upon so tottering a Lottery as to come to measuring of Swords or the long Cut carry it Especially since the Law of God and Nature teaches the vanquished to put by the longest Sword as far as they can from their Breasts and Throats except the Sword be Commissionated and Legitimated from the Law of the Land And since the Law of the Land is the only sure true infallible and impartial â—mpire in all Causes and over all Persons as well Ecclestastical as Temporal to decide all differences and contests that may or can possibly arise betwixt Arbitrary Lust Rage Will and force on the one hand and Disobedience and Rebellion on the other hand and since it has prov'd so fatal hitherto to any man that has dared to refuse to stand to the Umpirage and Award of the Law then tell me who will nay Indeed who may or can withstand or gainsay the Law that is irresistable And if by the Premises it be undeniably true that by the repealing of a Repeal the first Act is revived and also that an after-Statute makes void all its Predecessours that are contrary to it and also if the effect must be after its Cause then so certain it is that this Royal Statute 1 Edw. 6. 2. bearing date of its Life from its Cause prim Jacob. that reviv'd it must undoubtedly take place of 1 Eliz. 1. 1 2 Phil. Mar. 1 Mar. and all other Statutes that are its Seniors in every thing where they thwart it But alas 1 Eliz. 1. 1 Phil. Mar. 8. were not contrary to it much less could it come into the hearts and minds of those Legislators to repeal it more than to offer to kill a dead Horse for it was as dead by 1 Mar. 2. 'till King James Reviv'd it since which time who can deny but it has had Life by what Arts soever or for what hidden Cause soever or by whomsoever it has seem'd to be smothered though so advantageous and suitable to the Kings Prerogative Royal. Also if all the Canon-law made before 25 H 8. and no other be in force in Tanto for so much of them as are not contrary to the Laws of the Realm nor to the Kings Prerogative Royal which the Law also does in every thing support direct declare and advance and if Symony in contracting or purchasing selling buying or bargaining for Divine Gifts Functions and Offices be odious to God and man and to the Laws both of God and man then tell me who will or dare nay indeed who may or can give or take require or exact Money for Baptizings Buryals and Marriages for Sins Sacraments and Lectures for Letters of Orders Institutions Inductions Collations or the like much less chop and change Bishopricks or Benefices for lucre filthy Lucre in defiance of the Oaths against Symony in defiance of the Oaths of Canonical Obedience taken and sworn God forgive us by every Benefic't Priest and Bishop in defiance of the Law of God and man and which is worst of all to the apparent hazard of our Immortal Souls and all this for a little ungodly gain Who will believe us or our Preaching or can any Imagine that we believe what we Preach whilst without repentance we live in such Symonical Crimes to the universal scandal and contempt of the Clergy Which seems not more Catholick and general than Just if by our known Symony and Avarice Pride and Cruelty Persecuting-spirit and Woldly-mindedness above all others we taint our Holy Functions and be spot and stain our Surplices with so much filth making our selves thereby the common Scandal as well as common Odium what need have we above all others to ask forgiveness both of God and man And such may as lawfully be resisted as an honest Woman may resise a Goat or a Ravisher Howbeit It is so far from Purgation that it aggravates any Villains Crimes when he thinks to expiate his Abominations as Manasseh did by Humane Victimes sacrificing Men to his Wrath by encouraging inhumane Cruelties and Vexations against such who happen to have straiter Consciences and not so wide a swallow as himself How many Hearts were ever won by vexing them or how can men in Justice or Law be compelled to that Church by the Act of Uniformity which is not conformable to the Act but coyns or keep up new Ceremonies in unlighted Candles on the Altars cringing and bowing to them Organs and Musick with many such Innovations punishable by the Act of Uniformity If men must obey the established Religion let us have no other but what is established and if Dissenters must be punisht let all Dissenters be punisht and not make fish of one and flesh of another since Dissenters have this unanswerable excuse for not coming to Church and to the established Religion if there be another or more Religion or rather Superstition there than what is established by the Act for Vniformity For I and all good Subjects ought equally to abhor all Faction and all Innovation all new Religions or
no very seasonable time for a Judge to declare a Statute to be null and void that never any Judge as yet did upon the Bench take upon him to do since 1 Jacobi reviv'd it by Repealing its Repealer 1 Mar. 2. And truly whilst Ecclesiastical-Courts did little else but prove Wills and now and then get a few crack't Groats from a poor fearful Church-Warden rather than contend with them and some such little business most men past them by through contempt As not daigning to trouble themselves with medling with them though in that little they did They opprest and still do oppress His Majesties Subjects most impudently by extorting excessive Fees in despight and defyance of the Statutes to the contâ—â—y Impudent Registers But there is this to be said for them by way of Apology That when they give some hundreds of Pounds for the Sell-Souls-place they must make their money of Sins and Souls which yet is contrary to their own Canons I profess I have many times long together been puzling my self by studying what those Ecclesiastical-Fellows in their Ecclesiastical-Courts are good for or what one good thing they do every Creature of God is good for something but now I think on 't they do not pretend to be purely of Gods making there 's nothing in holy Scripture that is alike to their Constitution nor by what has been here said will any man that I know venture to say they are purely of the King 's making Legally if they live in defyance of the Kings Laws and refuse to use the Kings Name Style and Seal in their Processes Ecclesiastical enjoyned by the Statute I have been in Popish Countreys and there I have seen a Crew in many things like them But God knows we Protestants do unanimously declare against Implicite Faith and yet the Ecclesiastical Jurisdiction from the first Citation to the end namely to Excommunication and the Jayl is much carryed on by Implicite Faith For the Judges believe the Bishops Significavit and Arch-bishops Signifieavits whilst they good men signify a man Excommunicated and yet never heard one word of the merit of the cause but the Judges believes the Bishops Significavit and the Bishop believes the Registers Certificavit which unavoidable comes if you do not stop the Registers hand with money to his content Oh sad estate of Christianity Christianity God bless the King and Parliament when it sits I mean and by all Tokens it is probable that they 'l soon resolve these Riddles and also not admit palpable Symony and Hypocrisy to Provoke Gods Wrath and Judgments upon the Nation by making holy Ordinances and Ordinations vendible and Gospel-Keys of binding and loosing once another Gift of God a money-business or Political Engine to take away men's Franchises and Votes when there is no other way to deprive them thereof I cannot think that Christ entrusted Anathemas to his Disciples to play them so frankly at a bold Rate fast loose He that eats drinks unworthily that is to a Politick Carnal End eats and drinks his own Damnation and he that opens and shuts Heaven and Hell-Gates binding and loosing using the Holy-Keys unworthily that is for low politick Carnal-Ends uses them to his own Damnation God will not be mocked CHAP. VI. I Doubt not but all that Read this must say that in this Tract I have done their business already to all intents and purposes A Law may sleep a Statute may lie Dormant as did the Act of Vniformity whilst the King's Act of Indulgence according to his Royal Word and Promise from Breda facilitating his Return did last but though Laws may be husht and lull'd asleep awhile nay a long time yet if they be not quite dead woe be to him that tramples on them for the Laws of England are so sacred that it has been observ'd they have been too hard for any man at long run that durst oppose them withstand them or stand in their way the Laws are called the Subjects best Inheritance I remember part of Sir Harbottle Grimston's speech in Parliament Anno 1640. concerning Spiritual-Courts was to take notice of an Insolence of theirs much alike to what has been heard of in other cases namely under a Religious Pretext to meddle with mens Franchyses Charters and Priviledges as English-men for says that Loyal Gentleman and true Englishman speaking of the Lambeth Canons of 40. and the Synod then there ` That the Synod called together upon pretence of Religion took upon them `the boldness out of Parliament to grant Subsidies and meddle with men's Free Holds Oh! How dishonourable is it to any Religion to palliate so much venome as under a notion of a Gospel Ordinance of Excommunication or the like to design to make men uncapable of a Vote or Freedoms Franchises and Charters especially if they seem to be affraid of nothing so much as that some should conform and consequently be capable of as many Priviledges as the Debauchee or prophane Libertine Christianity do you call it more like Ely's Sons or Simon-Magus Oh God! may not such well dread thy Vengeance Christianity do you call it The wisest of all the ten Persecuting Emperours was Dioclesian whose Conscience so tormented his Breast for Persecuting the Christians that he threw the Diadem from his hated head and hid it in a Garden in the obscurest Py-corner of the World But the Horrour of Nero's Visage is by Suetonius rendred so tremendous to behold after he vented his Cruelty upon the Christians that it would make a mans Hair stand on end to view him extantibus vigentibusque oculis usque ad horrorem visentium with ghastly Looks and frightful Eyes strikeing Horrour in all that saw him such was the Fate of this Persecuting Atheist Religionem usque quaque Aspernator as Suetonius calls him a Contemner of every thing that lookt like Religion And such are the brood of Simon Magus that make use of Religion which is intended for the Salvation of mens Souls only to the destruction of their Bodies and Estates Simon quoth he no Simon Magus was not thus Impudent he did his business indeed namely the money business and to be ador'd and Reverenc't forsooth But he did it by juggle and sleight of hand but the Son 's of Eli and Symonists like Ghosts long enur'd to walk appeared at Noon-day did take purses before mens faces Swagger Curse Anathematize Damn bluster In good time they were charm'd down In Nomine Domini Amen If ever you were in Spain or Portugal as I have been tell me what Monkey or Baboon is more contemtible than a sneaking perjur'd Hypocritical Ecclesiastical Property of State What more Ridicule then a fawning Spiritual Sycophant in Antick-Dress cringing with his Pin-Buttocks and hallow-smiles upon a Whore Atheist or Renegade that do but scoff at his ghastly Habilements of uncouth Guize and Shape Portentous and Prodigious Risum teneat is Amicâ— could ye have held from Laughing at the Holy Mymick
Persecution are all short liv'd But I am sure some Ecclesiastical-men have not so much as the Letter of the Law to justify their Sell-Soul-Trade Oppressions Illegal Fees Vexations Symony and Extortions wherein they are far less justifyable than vile Bonner Oh! Does our Bibles teach us Symony or to take money for the Gifts of God that are not to be sold nor purchased with money Does Christ or his Apostles teach us to exercise Dominion like the Princes of the Gentiles and to Lord it over Gods Heritage Simon Magus attempted it but to cheapen and ask the Price of the Gift of God but did not actually sell it However we do not read that he intended to be twice paid But it is contrary to our Canonical-Oath and your own Canons to take or give money for Letters of Orders Sacraments Institutions Bâ—ptings Marriages Burials c. and contrary to our Oath against Symony or selling or purchating Gods Gifts How are we 〈◊〉 What Oath have we sworn to keep There is yet one even most thumping Objection behind and unanswered which the Lord Coke seems to lay the greatest Stress upon and did most prevail with the Lord chief-Baron and others to get it hush't down and laid after the â—wo Lord Chief-Jusâ—â—â—â—â— could not deny but it begun to be reviv'd and walk again since 1 Jacobi To the great Tâ—â—rour of the ruling Priests Commissaries Officials Jaylors Registers and Summers for 〈◊〉 Trade seem'd to begin to fail but for one main Argument or Cord that seem'd to bind it down again viz. Object It would be great Scandal to the Kings Justice yea verily if there had been no Legal Priests and Bishops made for three long years together with other Inconveniences to boot if the Statute of 1 Edw. 6. 2. should be in force and therefore it must not it shall not it cannot be in force Answ This Objection is like the Rancounter of a â—â—ayl there is no ward they think no fence against it and it is really so if the Law of England be club-Club-Law Object Was it a Scandal to have no Legal Bishops nor Legal Priests constituted for three long years how great then would the Scandal be for 70 long years say they Answ But My friends a Consumption or Gangrene is never the better but the worse more Inveterate more noysome more Dangerous and more difficulty cured by Continuance Did ever any man plead for the Expediency of an Vlcer because it was an old sore Is not the Continuance thereof the ready way to bring it to a Gangrene to the hazard of mortifying the part and threatning most formidably the Hazard of the Vitals and noble parts Never did Illegality or a Disease plead Seniority rationally for its Justification Is it a Scandal and attended with great Inconveniencies 'T is granted and it is too true What then What is to be done with it that is the next question and most necessary to be decided Is it a Scandal the more need there is of a speedy Removal of the Scandal such an old Scandal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Scandalum is a Greek word and it properly signifies a Threshold or stumbling block and Metaphorically all things that offend or lye in our way are called Scandals Now what shall we do with his block or Threshold or Scandal The Answer is most Easy Lay the block or the Threshold at the right Door whereto it belongs and appertains CHAP. IX DOes the Revival of this Statute put us again into the true Protestant dress does it take away the Conge Deslires and Elections thereupon which 1 Edw. 6. 2. says are in very deed no Elections but meer Colours Shadows and Pretences of Elections serving nevertheless to no Purpose and seeming also Derogatory and Prejudicial to the Kings Prerogative Royal c. Is the Kings Supremacy and Authority Ecclesiastical best asserted and avowed by his Name Stile and Armes in all Writs Original or Judicial in Ecclesiastical-Courts as well as they are in Temporal-Courts Then why should not Prelats and their Ecclesiastical Courts conform themselves and be as tender of the Kings Prerogative Supremacy and Authority in Ecclesiastical as well as Temporal Causes and Courts if they have not some Secret Reserve in the hollow of their Breasts why should they not be for the King as well in things that thwart as well as in things that make for their Interest if they be so Loyal in things that serve their own turnes Interest Power Grandeur and Dominion Is it a Scandal Remove it lay it at the doors it properly belongs unto If they be not Legally Constituted what then why then let them be Legally Constituted and if there be the more Vacancyes there will be the more first-fruits and Fees for Letters Patents They may the better afford it if they have had such stately Revenues so long illegally And what harm of all this Oh! say some A very great harm this would be a Confession of Guilt and a Confession of Sin and errour an old Sin an old Errour What then This is the first time that ever I heard that Confession of Sin was a Crime Oh but it argues such an Vniverssal Error why whoever said the Prelats are insallible in Spirituals much less Temporals we read of great Mischiess that have enshed by their buzzing at Câ—â—â—â—ong agoe and busying themselves with Politicks It had been much better for them 〈◊〉 for Princes too that Bishops had kept themselves to their Bibles And neither 〈◊〉 the World would have been so plagu'd with their Heats which like fire out of the Hearth 〈◊〉 has sometimes Consumed then Warmed having done Mischief unspeakable but what good 〈◊〉 this only my own Observation I learnt it from no worse man than a Bishop nay an 〈…〉 I mean Matt. Parker Arch-bishop of Canterbury in good Queen Elizabeths days who in his 〈◊〉 Intitled Autiquitates Britannicae speaking of the times of K. R. 1 and the Pranks of Hubere 〈◊〉 Arch-bishop of Canterbury has these words Neque enim si verum Judicarc Volumus in Republica Christiana quicquam sani atque Integri Saculum illud tulit Fictaque et Adusnbrata Religionis specie Proposita totus Clerus in Sceleribus Muneribus honoribus et Rapinis Neglecto penitus Verbo impune Volutabat Hujus mali Origo ab hoc Prosluxit quod contra Orthodoxorum Patrum Decreta Clerus Nimium Mundanis se Negotiis Immiscuit Nor was there if we will Judge aright in that Age anything left sound or as it ought to be in the Christian Common-wealth for the whole Clergy under a feigned and outside form of Religion did with Impunity Wallow like Swine in Wickedness Briberies Honours and Râ—pines altogether neglecting the Word of God The Original of all which Mischiefs was this becauss the Clergy contrary to the Decrees of the Orthodox Fathers would needs be thrusting themselves into and intermedling with Worldly Affairs Then he goes on to shew a fearful Example of Gods Vengeance upon one of
heretofore used c. so that they be not contrary to the Laws of the Land Wherefore here is apparently Petitio principii and the Learned Coke first prevaricates in reciting the Statute and yet leaves out the material words that limit it well knowing that otherwise this fallacy would be discern'd in begging the Question For he would prove Processes Ecclesiastical used as in Popish times to be legal by 25 H. 8. 20. so that such Processes be not contrary to the Law of the Land Taking it for granted that 1 Edw. c. 2. is not the Law of the Land quod restat probandum He clearly begs the Question taking that for granted which is the point in controversie and which he ought to prove by other mediums than what is in 25 H. 8. 20. because that Statute authorizes no Processes but what are according to Law and therefore much less can it make any Law voyd or be a cord to bind that wherewith its self is limited bound and confined I know he sets up the 1 Eliz. 1. like a Shrove-tide Top only that he may play at it and throw it down but we need not fly to 1 Eliz. 1. there 's no occasion for its repeal of 1 2 Phil. Marry 8. as to this particular yet it does repeal it The first and strongest and onely Cord that he confesses did bind it was but only temporary during its own force and whilest it had strength for how could it bind any thing any longer than its own power and vigour lasted But 1 Edw. 6. 2. reviving as he confesses by 1 Jacob. except it have been repealed since primo Jacobi It seems without further question or controversie to be in force And above all which accurate Lord Coke never mentions and would not at least did not think of he needs no other arguments to defeat his own three cords but his own arguments onely turning the poynts of them against himself For if an after-Act shall vacate all former Acts that are contrary to it and if the Life of 25 H. 8. 20. shall be accounted an after-Act to 1 Edw. 6. 2. though its first life was before it bearing date only from 1 Eliz. 1. the author and cause of its present life and motion which is also as true as that causa est prior effectu So also by the same reason must 1 Edw. 6. 2. be an after-Act to 1 Eliz. 1. 1 2 Phil. Mar. 8. 1 Mar. 2. 25 H. 8. 20. bearing date primo Jacobi the Author and cause of its present life and motion and therefore must make them null and void in every thing that is contrary to 1 Edw. 6. 2. revived 1 Jacob. And if this can be answered by all the men in England I will for ever hereafter throw away my Pen and forfeit my Reason to the Master of New Bethlehem And indeed that is the fittest place for me if the force of this so long-abused Statute be not here made evident to all rational men But on the contrary Bedlam is the fittest place for them that have insolently contemn'd and trampled on this Royal Statute and thereby brought such a horrible Scandal and Inconvenience if it be in force For if that Statute be in force how many lawful Bishops lawful Priests or lawful Ecclesiastical Courts have we in England But let the great Scandal lye at the right door whereto it belongs and let them that have been guilty of the sin bear also the Shame and the blame and be accountable for so great a Scandal and punisht accordingly look to it the Laws are too hard for all Opponents whoever they be in conclusion and at the upshot therefore it concerns some people to fence with all their force and might and all to no purpose but their own Confusion How can a corrupt Tree bring forth good fruit CHAP. XVII AND now I have done my business and also I have done the business of some Ecclesiastical men to all intents and purposes some will say and have shown what sad fellows they are though I confess some of them are my fellows yet I blush for them and should blush more to be seen in some of their Companies yet I care not how soon now I come into their clutches if their Nails were pair'd so short so short He that values any thing more than Christ Christ sayes is not worthy of him much more unworthy of him are those that value their Malice and Revenge more than the Propagation of the Gospel 'T is well that God is and must be just and therefore there must be another day of Reckoning in another World where Truth shall not stand at the Barr and be Arraign'd whilst Hipocrisie Symony Atheisme Debauchery Cruelty and Dissimulation sits on the Bench. But Gods Will be done on Earth as it is in Heaven he best knows what is best for us in this Life nor would I eat of some mens dainties to have their Bosoms Cares Terrours and Distractions here though I might be excus'd from paying their Reckoning in another Life 'T is true God hates Hipocrisie and it will never do a man good in another Life But in this Life It is as good as true Religion to such kind of States-men and Machiavilians as make no other use of Religion but in Policy and to amuze the vulgar A Horse painted in cloath which is not perspicuous is as good as a living-stalking-horse to catch Woodcocks that cannot see thorow it Hypocrisie then is good for something it will serve to catch Woodcocks in a State if it be so Substantial that the Woodcocks do not see thorow it but if it be apparently and visibly Transparent it is useless and good for nothing in the World it will not serve so much as to cheat withall no more than false dice after they are discovered apparently where and how even so any Church though it be not true yet if it retain but the face of Religion and look like Piety to see to it will serve well enough in States-policy where they are indifferent and careless for any more than to set a good face upon the matter as at Rome But that Church that retains not so much as the face of Piety but that it is a step to Preferment but to pretend to Piety or look soberly and demurely when the very outside Hypocritical-mask and Vizard of Religion is quite thrown off and cast aside through palpable and apparent Symony extorting Money for Gods Gifts for Ordinations and for all Gospel Ordinances to the daily and constant and apparent breach of their Oaths against Symony and their Oaths of Canonical Obedience and also through their Avarice Malice and Worldly-mindedness above all other People Pride Insolence and Cruelty above all other People Formality Dulness and coldness in Devotions above all other People Loosness of Conversation Oppressions and Extortions above all other People fighting against their Adversaries to wreak their Malice serve a turn or State-job and mischief