An Epitome, Chapter 1
CHAP. I.
THe third day of my Impriſonment, the keepers called mee out of the pit, where I was humbling my ſoule before God, and brought me to an upper Chamber, where ſeven or eight of the High Commiſſion, with the Clerke of the Regiſter, were ſet at a Table. After an interview, and ſome pauſe taken; Sir Henry Martin began to regrete my condition, ſpeaking more of my parts, then I was capable off; withall hee told me, that they were come to examine mee. I anſwered, that it ſeemed unreaſonable to me, to indanger a mans life by ſo cloſe, and hard Impriſon…t, and then to examine: but I deſiring to know their authority, and whether they were not of the High Commiſſion? they anſwered, yea; I replyed, that I could not, and therefore would not be examined by them; and that for theſe reaſons. Firſt, becauſe by an unlawfull warrant, they had violently caſt mee into a lothſome Priſon. Secondly, both the Lawes of God and the King, doe forbid them to meddle with the body or goods of the Subject; whereupon the Commiſſion under Seale being produced, and laid upon the Table, Sir Henry Martin told me, that himſelfe and Doctor Reeve had order from the King, to take mine Examination. I replyed, that it was more then I knew: but howſoever, if they would lay aſide their Commiſſion, and by vertue of the Kings command examine me: I would anſwer them. Not ſo, ſaid Sir Henry Martin; then ſaid I, not ſo neither as you would, will I be examined. You will not, ſaid he, be examined by any, but by the King. That is your Aſſertion, ſay I, and not mine, neither have you any ground for it: for if it pleaſe his Majeſtie to ſend his meaneſt Foot-man with a lawfull Warrant, I will obey without more adoe. They brought out two Bookes, demanding of me if they were of my doing; I replyed, that neither directly, nor indirectly I would anſwer one word, ut ſub judice. Sir Henry Martin asked me then, ſince I would not be examined, if I would ſpend ſome time in diſcourſe with them; I anſwered, with all my heart; ſo they would not lye at advantage to enſnare me. Sir Henry Martin ſaid, that they would not: I told them that the world knew that the Looking-glaſſe of the Holy Warre, was mine; and I had ſuffered much from them, unjuſtly for it: and as for the other Booke, I would acquit my ſelfe in that, as a lawfull examiner ſhould occaſion me. The Clerke offered to write thoſe paſſages; but I told him, he ſhould not, for it was contrary to covenant; ſo Sir Henry Martin cauſed him to forbeare; and laying by all their tooles, we fell to other matter. Sir Henry asked me what I thought of the Kings Supremacie. I replyed, that if I ſhould bee put Legally to it; my anſwer ſhould give Caeſar that which was Caeſars. I told him further, that being a Schollar, and a great Civillian, he could not chuſe but know; what both Divines and Lawyers, (Popiſh and Orthodox) had delivered concerning that: hee replied, it was true: neither was he ſo groſſe, as to thinke any King or other Man to be Head of the Church; onelyonly he did hold the King to be Soveraigne and Supreame Governour under Christ. Then (ſaid I) Sir Henry you have anſwered your ſelfe; but of this further in mine Examination by Sir Robert Heath, then Attourney Generall. From that he fell to aske me, what was the reaſon that I did oppoſe the Hierarchy ſo vehemently. I replyed, true it is, I have ever oppoſed them, ſince the Lord called me; but I proteſted, and that truely, it was not out of hatred to their perſons, though I and mine had ſuffered by them: nor out of envie to their places, whence their wealth, honour, and caſe might acrue: but firſt, becauſe their Places and Authoritie are not of God. Secondly, becauſe in executing of their Places, they take more upon them, then either the Law of God, or Man, alloweth them: to the prejudice and abuſing of the Kings graunts, the heavie detriment of the Subject, and the highly indangering of themſelves: and this I offered to make good: and as for their perſons, I told them, I wiſhed them as well as my ſelfe. What? ſaid Sir Henry Martin, if it bee ſo, we are all miſtaken; doe you not thinke that they are of God; Nothing leſſe (ſaid I) neither thinke I that they thinke themſelves ſo, if they will impartially examine their owne hearts: for they know thoſe thoughts to bee contrary to the Word of God, the current of Humane Writers, and to their owne Peremptory Aſſertions in their owne Workes, written by them for their defence. Yea, ſaid Sir Henrie Martin, but I will prove it thus, is there not ſuperioritie in a Civill ſtate; and was there not ſuperiority in the State Eccleſiaſticall, under the Jewes: Witneſſe Aaron… ſuperiority over the Prieſts, ſo that he reaſoned thus in effect, Aaron was over all the Leviticall Prieſts.
Ergo, Biſhops by Divine Right ſhould be over Miniſters.
For all my preſſures, I ſmiled to heare their Champion for the time; beat the braines out of their cauſe, with a beame of their owne making, or of the Popes; withall I told Sir Henry, that his Anticedent and Conſequent were of ſo deepe diſtance, that all the Learning in the World, could never make them meet. Yet he ſet a face to prove it, by a connex Propoſition;
If Aaron were over the Prieſts,
Then Biſhops ſhould be over Miniſters, &c.
I denyed the Connexion, and told him that all the learning amongſt them could not advance that Argument one foot; nor no more they did; but being at a ſtand, I told Sir Henry Martin that he could not of all the Quiver, have choſen a deadlier ſhaft againſt themſelves; as ſhould appeare by the retorting of the Argument thus.
Aarons Prieſt-hood was ſuperiour to the reſt under the Law.
Ergo, No Superiority in Miniſteriall function ſhould have place under the Goſpel.
The ſequell I prove thus.
That which was in forme of a Type of Christ under the Law, muſt have no place under the Goſpell, becauſe it is done away.
But not onelyonly the Prieſt-hood, but alſo the ſuperioritie of Prieſt-hood, or Miniſteriall Function, was in forme of a Type under the Law.
Ergo, Superiority in the Miniſteriall Function, must have no place under the Goſpel.
The Major I cleared both from proofe and reaſon, as Colloſ. 2. verſ. 17. Yea the Author to the Hebrewes ſpeakes particularly to the point, as in Hebr. 7.11, 12. The Minor as it is undeniable, ſo he had granted it by way of quere: yea, the Papiſts themſelves grant both in expreſſe termes, in the fore-quoted place to the Hebrewes, That the Leviticall office in Aaron, and other things were figures of Chriſts death, and to bee ended and accompliſhed in the ſame. I ſhewed how I could make good the Argument from the teſtimonies of the Fathers; as Cyprian ſpeakes punctually to it, citing the words of the Apoſtle, Let a man ſo account of us, as of the Ministers of Chriſt, and Stewards of the Myſteries of God, 1 Cor. 4.1. Paulus Apoſtolus (ſaith the Father) aequales habere voluit Sacerdotes, cum dicit, ſic nos exiſtimet, &c. The Apoſtle Paul will have all Miniſters to be equall; when he ſaith, Let a man eſteeme of us, &c. Doctor Willet uſeth the like Argument, by way of retortion againſt the Papiſts, bringing Aaron and his ornaments, for a warrant of their Maſſe, Church-Muſique, Vestments, and the like; becauſe (ſaith he) theſe were in Gods worſhip then, therefore they ſhould not be now. The premiſes being thus invincibly proved, Sir Henry for a while was ſilent; but at laſt brake out to his Fellow-Commiſſioners in this ſort; Gentlemen, I can goe no further, and I aſſure you if it be thus, you may burne all your Bookes. The three Deanes, or Parſons, or what they were with the Doctor, ſate ſtill mute as Fiſh, not anſwering one word. By Gods mercy, truth thus prevailing; Sir Henry began to touch on an old Callumnie, Doctor (ſaith he)▪ you are a great Conventicle-keeper (as they ſay.) To which I replyed, Sir Henry, you know in your conſcience I am no Conventicle-keeper; and as I hate the thoughts, and occaſions of impious and illegall contrivements; ſo if the Law were granted me upon any Subject that ſhould thus charge me, hee might ſmart for it.
Hereof it ſhall not be amiſſe (according to my ſimple knowledge) to ſay ſomething for the clearing of Gods people, and good duties.
Firſt, againſt Gods people, for the performance of ſuch duties there is no Law, Statute, or Command;Sect. and where there i… Law, there is no tranſgreſſion.
Secondly, it is both contumely, and injury, againſt God and the duties; and a wreſting of the Law againſt Conventicles, to urge it againſt the ſaid performances: ſince it is againſt the extent of the Law, and the intent of the Law-giver, witneſſe both the Commiſſion of Peace, giving power to inquire of Conventicles, which are ſaid to be againſt the Peace: and alſo divers Statutes made againſt Conventicles, containing the puniſhments of offendors therein; as 1o. Mar. cap. 12. 1o. Eliza. cap. 17. theſe are called Ʋnlawfull, and Rebellious Aſſemblies; including all Ron…s, Riots, or other confederacies, whether ſine armis, or vi armata. The former Statutes, and many other ſpeake fully againſt them, under theſe names, and divers*13. Hen. 4o cap. 2.2. Hen 5o. cap 8.19. Hen. 7o. cap. 23. other; where they are called, Rebellious Inſurrections, and Rebellious Aſſemblies; with theſe, I might cite divers Authors, as Dalliſon, *2. H. 5o. cap 9.15. Ric. 2. cap. 2.Marrow, &c. in all theſe, we ſhall not finde the performance of any ſuch duties, called by the name of Ʋnlawfull Rebellious Aſſemblies, or Inſurrections: and if they had beene ſo termed by Popiſh Princes, and Statutes made againe them; no doubt Profeſſing Princes would have repealed them, as they did other Statutes againſt Proteſtants.
Secondly, the Matter of Conventicles, doth cleare thoſe duties from the Name;Sect. Lambert. for the ſubject-matter of every Conventicle muſt (as the learned in the Law obſerve) be, an unlawful act done, or intended; but no law with us ſaith ſo of Faſting, and praying; and more particularly, in every Conventicle, there is a manifeſt diſturbance of the peace, in a greater or leſſer degree: as threatning ſpeach, turbulent geſture, ſhew of Armes, or expreſſion of Violence: but by the contrary, Faſting and Praying are the maine preſervers of Peace.
Thirdly, the end of a Conventicle is ever, or for the moſt part, evill; as to diſturbe the Peace, or revenge ſome Quarrell, &c. and therefore it is ſaid to be in terrorem populi, which words, are alwaies laid as mainely materiall, in an Indictment of this nature: but the intent of ſuch as humble their ſoules, is to meet God by Repentance, that he may meet us in Mercy▪ and therefore no Conventicle.
Fourthly, the Manner of a Conventicle, which gives the being to the thing is naught, as Diſorderly,, Tumultuouſly, or Extreamly ſuſpitiouſly, in regard of the Places, Converſations, or Profeſſions of the Perſons; being dangerous to true Religion, or the State. But they that humble themſelves, are no Suſpitious perſons, nor make they any diſorder, or tumult in comming together; but ſoberly, and holily, taking due circumſtances with them; they doe behave themſelves for the Truth and State; and ſay there were ſome Anomalie, in the carriage of the buſineſſe, yet it is farre from ſuch an inormitie, as maketh up a Conventicle.
Fifthly, they differ in the Effects; the effects of a Conventicle at the beſt, are the diſquieting and terrifying of the more peaceable ſort by their Act; and the imboldning of ſuch buſiebodies as live upon confuſion by their evill example; beſides the blood-ſhed and other wrong that often falls out. But the Mourners in Sion are not onelyonly meanes to keepe the peace; and to prevent the violence of feares, but alſo to pacifie the unpeaceable; either bringing Lyons to be Lambs; or at leaſt by power of Prayer reſtraining their rage; ſo that there is nothing of a Conventicle in it.
Sixthly, and laſtly, they are altogether different in their Cauſes; for the Devill and mans corruption are the cauſes of a Conventicle; But of afflicting the ſoule by humiliation, God is the Author and Mover. By all theſe large differences, it appeareth what wrong they doe unto God, to his People, to his Ordinances, the Lawes, and the State; Who call the gathering together of Gods people, a Conventicle.
For further clearing; to theſe I may adde ſome experimentall trials in our times. A certaine Judge, cujus nomini parco, (but no Friend to Sion;) was complained unto in the Circuit, by a Prophane exorbitant Crew, that certaine godly people in the place where they lived did keep Conventicles; the ground of which complaint, was their miſchievous malice conceived againſt that people, becauſe ſome of them being in office, had laid the Law to their Propheneſſe, the judge gave order to theſe evill men, to indict the other for Conventicle-keeping; his Brother Judge Itinerant being in the Room and over hearing, asked him what thoſe men were about, which he deſiring to conceale, he told him plainly that he knew the matter, and told alſo the people, that the courſe they were about was very illegall and injurious, and if they could not prove the people Conventicle-keepers (which they could not indeed) they would have a good action againſt them, whereupon they deſiſted.
Another inſtance from a Gentlemans caſe in the North, who was accuſed by a Purſeivant for keeping of Conventicles, he took witneſſe of ſuch as were preſent, and ſued the Purſevant at York, where the caſe was cleared on the Gentlemans ſide, beſides ſixteen pound given him for damnages: As this hitteth home (as I have ſhewed) the enemies of God; ſo it miſſeth not that Pannick feare which is in ſome of Gods people, qui trepidatione mentis & brevificto de minis; Who out of the trembling of the minde, and through a fained briefe of threatnings, would once call in queſtion their divine tenor of humiliation, or gathering themſelves (as the Scripture phraſeth) in more Families, againſt which there is not one jot of Lawes Statute or Common; and for Divine warrant (which no humane Law can contradict) I will ſay no more at this time but this, becauſe I have largely handled it other where, it is ſtrictly and frequently commanded, and highly commended by God the Law-giver; all bleſſings promiſed to the performance of it, all judgements threatned againſt the neglect of it, yea the heavieſt in all the Book of God, Iſaiah 22.14. and accordingly promiſes and threatnings have been accompliſhed; thus having borrowed leave by way of digreſſion, to clear ſo good and excellent a duty, of ſo foul and undeſerved a name; I returne unto the cloſure of our conference, where by the way I doe not approve of erroneous and phanatick with-drawing from the publique Ordinance.
O ſaid Sir Henry Martin, I doe not meane a Conventicle, but I meane Faſting and Praying; ſure (ſaid I) there is as great difference between theſe, as between loyaltie to God and man, and ranke diſobedience to both: But if Faſting and Praying were Conventicles I was never out, upon good occaſion given when I could conveniently; nor never would be as God ſhould enable me, for if it were not for Faſting and Prayer, (ſaid I) where had you and we been ere this? for theſe are the preſervers of the State. With that they▪ roſe up from the Table, and ſtanding about me, I told them that their cruell uſage of me againſt all Law was a pregnant evidence that they were not of God, and that the rather becauſe Jeſuites, dead men by the Law, enjoyed under them all eaſe, pleaſure, and proſperity, that their hearts could deſire; and I, and ſuch as I, had nothing but Gall and Vinegar wrung out to us by them in a full cup▪ With that Doctor Reeve let his bolt fly, affirming in his Conſcience, that I did more hurt then the Jeſuites, though it was beſide my intention. I replyed, it was an odious compariſon, and found in the mouths of none, but ſuch whoſe courſes ſorted better with the Jeſuites, then with the courſes of ſuch as were truſty friends to the truth; no reply being made, Sir Henry Martin lookt ſtedfaſtly upon me; my countenance through long faſting, beaſtly lodging, and other affliction, looking very pale; the tears ruſht into his eyes, and he asked me what I would have, if I would drinke any wine, with thanks I anſwered no, and ſo they departed; and thus much in effect paſt amongſt us, and I was carried againe into my Pit, and two doors lockt upon me, where with much cheerfulneſſe I gave humble and hearty thanks unto God, who had given mee (though the weakeſt and unworthieſt of his Souldiers,) the better in this encounter, tanquam primitias plenioris victoria as the firſt fruits of a fuller victory.