❧ TH' APPELLATION OF JOHN PENRI, unto the High court of Parliament, from the bad and injurious dealing of th' Archb. of Canterb. & other his colleagues of the high commission: Wherein the complainant, humbly submitting himself and his cause unto the determination of this honourable assembly: craveth nothing else, but either release from trouble and persecution, or just trial.  PSALM. 35. 19, 20, etc. Let not them O Lord, that are mine enemies unjustly, rejoice over me: neither let them wink with the eye, that hate me without a cause. For they speak not as friends: but they imagine deceitful words against the quiet of 〈◊〉 land. And they gaped on me with their mouths, saying 〈…〉 our eye hath seen. Thou seest it O Lord: keep not 〈…〉 far from me, O Lord. Arise and wake to my judgement, 〈…〉 to my cause, my God, and my Lord. judge me O Lord, according to my righteousness: and let them not rejoice over me. Let them not say in their hearts, O our soul rejoice: neither let them say, we have devoured him. jerem. 20. 21. The Lord is with me as a mighty Giant, therefore my persecutors shall be overthrown, and shall not prevail, and shallbe greatly confounded: for they have done unwisely, etc. 
ANNO DOM. 1589.   

To the right Honourable, th'assembly of the High court of Parliament, JOHN PENRI wisheth the direction of God's spirit, in all their consultations, that they may so behave themselves in the setting forward of God's glory, and the good of the weal public: (as in the day, wherein the son of God, Christ jesus, shall in flaming fire, render everlasting perdition, to those that obey not the Gospel) they may be found blameless in his sight. March 7.  
THat which in regard of my private safety and quietness (right Honourable and worshipful) I am bound before the Lord to perform, the same hath the credit and good report of the cause of God, in the promoting whereof, by his great and unspeakable mercies, I have been employed whether I would or no, at this present enforced me to accomplish. The care of procuring mine own safety (by all lawful ways) from the dangerous attempts of those that seek nothing else, but mine utter overthrow and undoing: nature itself, and especially God's ordinance hath laid upon my shoulders. The burden whereof I cannot reject, unless I would show myself on the one side, more unnatural than the bruit beasts, which will never be guilty of their own damage for the most part, if they see any way to avoid the same: and on the other side, to correct God's providence in refusing to try all the lawful means, which he hath ordained and appointed for the delivery of his children, out of the hands of their malicious enemies. But seeing unto this care of my private safe guard, is also joined the public clearing of God's eternal truth, from all the slanders, wherewith the iniquity of mine adversaries by my unjust trouble would take occasion to stain the same: may not all men clearly see, that I am drawn into this action with a twofold chord (which as the wise man saith, is not easily broken) of unanswerable necessity?  
The unjust dealing of the Archb. of Canterb. & others of the high commission, is such towards me, and of a long time hath been, as in the days of peace and public tranquillity, of my gracious and dread sovereign Queen ELIZABETH: I may now justly account myself, to be one, that in regard of liberty and quietness, am unjustly bereaved of the former public benefit. The cause why I enjoy not the same is, that my conscience will not suffer me (whom the Lord of his infinite goodness, hath enlightened with the knowledge of the saving truth of his gospel) to behold with silence, the lamentable misery of souls, wherein my countrymen the inhabitants of Wales live at this present, both in respect of their great ignorance and the grievous deformity of god's sanctuary among them. And I enjoy not the same, because unto my small ability, I have laboured and do labour to effect some redress of their foresaid misery, by lamenting their case, showing unto them and your Hh. their grief, together with the medicine, which the lord hath sanctified as his own ordinance to cure such maladies. An unworthy precedent to be conveyed unto posterities, that it should not be lawful for a man in the time of knowledge, to lament the ignorance of his brethren, in the time of the saving health of men's souls, to withstand their violent perdition, in the time of Zion's building, to lament and repair the ruins thereof. And that in a state professing enmity unto the Romish religion, it cannot be safe for a man to speak against the fornication of that strumpet and humbly to entreat, that the holy temple may be cleansed of all her pollution. And yet behold, such is my case for bewailing the spiritual bondage of my countrymen, for showing unto them the way whereby they might be restored unto the glorious liberty of the sons of God, for craving that they may be trained in this way, and for mocioning that gods holy sanctuary among them may be purified, I am tested from post to pillar, and permitted to have no assurance of quiet abode in any of her majesties territories and dominions, by the men aforenamed, besides the injurious imprisonment, wherein heretofore they have detained me for this same cause. And to the end I may truly acquaint you of the parliament with my troubles, and the true causes thereof, you are to understand, that the beginning of these men's hatred towards me, did arise from the goodwill I bear unto the glory of my God and the good of his church, and that the continuance thereof, is for the same cause. For until such time, as the Lord vouchsafed to use me (most unworthy, I acknowledge from the bottom of my heart) as an instrument to motion the parliament, holden by prorogation, in the 29. year of her Majesty's reign, in the cause of God's truth, I was a man altogether unknown unto th'Archb. or any other of the high commission, by whom I am now persecuted. My suit then unto the parliament was, that the gospel of Christ might in a saving measure, be made known and published amongst the inhabitants of wales, my dear & native countrymen. The equity of this petition; I manifested in a published treatise, allowed to be printed by public authority. The supplication, 
Master Edward Donlee.  together with the printed treatise, were preferred by a worshipful gentleman of my country, being himself a member of the house, who also showed the equity of the petition, and in effect avouched the truth of that which in the treatise was set down. The suit I was persuaded, would have been very plausible in a christian state, and the parliament showed no disliking thereof, though they sinned in the careless respect they had thereunto. Th'Archb. and his associates were contrary minded, they thought the enterprise to be intolerable. And yet was there no alteration of the established government of Bishops at that time sought for. The dislike of the petition they did not conceal, and therefore presently dispatched their warrants to call in the printed books, and to inquire for the author. The books in number about 500 together with myself, were fastened upon by the wardens of the Stacioners, M. Bishop and Denham, accompanied with Cole the pursuivant, whereupon being carried before the high commissioners, I was for enterprising the former action, charged by th'Archb. own mouth, not only to be a factious slanderer of her Majesty's government: but also to have published flat treason and heresy in my said treatise, I was threatened very bloodily, and reviled upon in a most unchristian sort, with earnest protestation, that they wondered how I durst solicit the parliament in that petition. See the cursed and outrageous profaneness of these, whom the Lord hath in his just judgement given over to withstand the mighty power of his word! As though the matter were to be astonished at, that they should be more forward in hindering the cause of God's glory, than meaner men should be to promote the same. If they had been the true governors of God's Church, they would have showed themselves the most earnest favourers of that supplication. For it is well known, in what a taking the country of wales is, for want of the true knowledge of God. And assuredly they, who of intended malice withstood that motion, shall one day feel the price and reward of their disobedience unto their never ending woe. Well, mine offence in presuming to speak in the cause of God, oppugned by my betters, was accounted so heinous, as in close prison I must be kept 12. days, at the keepers uttermost peril. Before my departure from the commission, understanding their intent to commit me, I demanded the particular cause why I was so hardly dealt with. Answer was made, that they would examine me again and then I should know. After a months imprisonment I was delivered without any examination, or any mention of the crimes of heresy and treason wherewith I had been charged. And so unto this day, I remain ignorant of any expressed cause wherefore, they either took away my books, or debarred me of my liberty, and ready by the grace of God, both to convince the high commission of most injurious dealing in the premises, & to clear myself of any crime they can lay to my charge, whensoever, before you of this honourable assembly, or any other equal judgement seat they darebe tried with me.  
Since the time of my release, I saw myself bound in conscience, not to give over my former purpose, in seeking the good of my countrymen, by the rooting out of ignorance and blindness from among them. And as it pleased the lord to increase this my care, so have mine adversaries augmented their rage and fury towards me, and especially to the cause that I maintain. This fury of theirs, at divers times showed by many of their instruments, did especially manifest itself on the 29. of january last. At which time one Richard Walton having a commission from the Archb. and others, wherein all her majesties officers were charged and commanded in her name, to assist the said Walton to make entry into all houses, shops, &c: to apprehend all those whom he should any ways suspect, and to commit them at his discretion unto the next Gaol or prison, until farther order should be taken with them, came into the place of mine abode at Northampton, ransacked my study, and took away with him all such printed books and written papers as he himself thought good, what they were as yet I cannot justly tell. And not contented to keep himself within the immoderate limits of a larger commission, then as I think can be warranted by law, he offered violence unto divers persons, and threatened not only to break open doors (having no such commission) but also to untile houses, unless he could find me where in deed I was not. At his departure he charged the Mayor of the town, who then attended upon him, to apprehend me as a traitor, giving out that he had found in my study both printed books and also writings, which contained treason in them. Whereas the books and writings of geatest disgrace (even in the sight of his master) which he could there find, were, one printed copy of the demonstration of discipline, and an answer unto master D. Some in writing, both which he carried away with him. The treason contained in either of those books, is no other than that which Amasiah the high priest at Bethel, found in Amos the prophet, 
Amos 7.  even the clear words of truth not to be abidden in a corrupt state of a church I grant.  
Behold now my Lords, and you the rest of this high court, the original and continuance of these men's enmity towards me. And judge whether I have not great reason, both for mine own safety, and for the clearing of the cause wherein I stand, to use this lawful means of appellation unto your Hh. and worships from their tyrannous and ungodly dealing with whom neither mine own innocency, nor yet the equity of the cause can any whit prevail. They are known to be very mighty, and have felt them very unjust and tyrannous. The only justice which I can expect from them, if I fall into their hands, is to be kept languishing in prison during their pleasure, and never suffered to come to the trial of my cause. If I hoped for any other measure, I should reason contrary unto mine own experience, against which no conceit ought to take place.  
In consideration whereof, being now by the lords providence kept out of their hands, and that in the time of the meeting and assembly of the highest council of this kingdom, I do in most dutiful & humble sort, make this my just appellation from the Archb. of Canterbury and the rest of his colleagues in commission, unto you of the honourable and high court of parliament, humbly referring myself and my cause unto your determination according unto justice. My only suit and petition is, that either I may have assurance of quietness and safety, or that the causes of my trouble being laid open by mine adversaries, I may receive condign punishment of mine offences. Where it may be seen that I crave no immunity, let me have justice and that is all I crave. This in regard of your places you are bound to afford me, 
If the high commissioners can justly charge me with any crime, I do them a great benefit, and greatly endamage myself, in appealing unto the parliament.  as in the day of judgement you shall answer before him unto whom no unrighteousness is acceptable. I do mine adversaries no injury in appealing from them unto you. For they may be assured of justice at your hands, if they will adveuture to pursue their suit. And me they cannot blame in repairing unto you for judgement and equity, seeing from their tribunal seat, I am like to receive nothing else but gall and woormwood. If their cause against me be good, if it be strong, if it be to be embraced, now let them not be ashamed to bring it out into the face of the sun, here they may be assured of justice, without any suspicion of partiality. My reasons used in my last supplication unto your Hh. against their government are but a few, if D. Bridges, or any of their side can answer them, I will grant myself to have oppugned the truth, and so will destroy myself that which I have built amiss, otherwise they show themselves to be but upholders of a ruinous building, and the repairers of that which wanteth a foundation. They can not refuse you of the Parliament to be their judges, unless either they think much to be tried by you, or because as it is in the proverb, they which do evil hate the light.  
They will it may be, allege the prerogative of their commission to be very large, what then? do they think, hereby to have liberty to oppress whom they will, do they think hereby to be above the parliament, whereunto all courts in the land are and aught to be subject, and from whence the high commission deriveth all the prerogative it hath? Are all courts, yea and all persons in the land subject unto the parliament only the Archb. and the high commission excepted? What else were this but for them to claim a foreign authority unto themselves, and to begin after the manner of their predecessors, to shake of the yoke of the civil authority? From which suspicion as they would clear themselves, so must they be content, to yield that the parliament may be the judges between us. Except they be ashamed of their cause and their proceed therein, they cannot possibly refuse this offer of just trial. And no reason they should, for they cannot pretend themselves either to be greater in power, or more forward in good will to administer justice, than the R. honourable assembly of parliament is well known to be. Though I fear me R. honourable & worshipful, that the Lord will enter into judgement with you for the small care you have to yield his son Christ jesus his right in this kingdom.  
If here they should demand by what authority, either I may lawfully appeal from them, 
That I am bound to appeal and the Parliament to receive mine Appellation.  or by what obligation your honours are bound to give ear unto my complaint: although both be already showed, yet a farther answer unto both are to ensue as followeth. I appeal from them at whose hands I can receive no equity, 
Act. 25.  by the same commission, that the apostle Paul and the prophet jeremy appealed unto the civil magistrates from the usurped and tyrannical high priests in their days. 
jerem. 26. 12.  The accepting of Paul's appellation by Festus an heathen judge, and the delivery of jeremy by the princes of judah from the slanderous accusations and wrongful proceed of the wicked priests and false prophets (besides many other unanswerable reasons) do necessarily bind me to appeal, and the parliament not to deny me the shadow of their wings, under which I may be kept from the violence of mine enemies. when Festus willing to get favour with the jews, used this speech unto the apostle wilt thou go then to jerusalem and there be judged of these things before me, Paul knowing that at jerusalem the malice of his enemies would be more likely to take effect then else where, answered I stand at Caesar's judgement seat, where I ought to be judged. If I have done wrong, or committed any thing worthy of death, I refuse not to die: but if there be none of these things true whereof they accuse me, no man can deliver me unto them, I appeal unto Cesar, his appellation was received of the Pagan judge. Now my state being not in respect of danger, altogether unlike the condition, wherein the holy Apostle was at this time, mine answer unto the high commission is I appeal unto the parliament, where I ought to be judged. If I have done any wrong or committed any thing worthy of death, I refuse not to die. The parliament will not be partial in administering justice unto me according to my deserts. But if there be nothing laid to my charge, but the defence of God's cause, and the oppugning of impiety and corruption, no man ought to deliver me into your hands, who care not whom you afflict in the maintenance of your own kingdom, I appeal unto the parliament. I am in regard of my safety as necessarily driven thereunto, as the Apostle Paul was ro appeal unto Cesar, or rather more. For he might conceive some hope of justice, when he was to be judged of Festus, who did not so mortally hate his cause as the high priest and others his accusers did, whereas I am to have you for my judges, who also are mine accusers, and sworn enemies unto the cause I appeal to the civil state, I hope by their means to be heard and delivered from your tyranny. As the prophet jeremy was in the like case by means of the princes in his time. The high priests and prophets judged him wor●hie to die, the princes hearing his cause debated in their presence, delivered him out of danger.  
The whole action is set down cap. 26. of his prophesy in these words. Now when jeremy had made an end of speaking all that the lord had commanded him to speak unto all the people, 
jere. ●6. 6. 7.  than the priests and the prophets and all the people took him, 
It is no new thing to find the supposed pillars of the church to be the most pestilent enemies thereof  and said thou shalt die the death. Why hast thou prophesied in the name of jehovath, saying, this house shallbe like Shilo, and this city shall be desolate without an inhabitant. And all the people were gathered against jeremy in the house of the Lo●d. And when the princes of judah heard of these things they came up from the king's house into the house of the Lord, and sat down in the entry of the new gate of the Lords house. Then spoke the priests and the prophets unto the princes and to all the people saying: this man is worthy to die▪ for he hath prophesied against this city as you have heard with your ears. Then spoke Jeremiah unto all the princes and to all the people saying, the Lord hath sent me to prophesy against this house, & against this city all the things that you have heard. therefore now amend your ways and your works, and hear the voice of the Lord your god, that the lord may repent him of the plague that he hath pronounced against you. As for me: behold I am in your hands, do with me as you think good & right: but know you for certain that if you put me to death, you shall surely bring innocent blood upon yourselves, upon this City & upon the inhabitants thereof: for of a truth the lord hath sent me unto you, to speak all these words in your ears. Then spoke the princes & all the people unto the priests & prophets: this man is not worthy to die, for he hath spoken unto us in the name of the lord our god.  
Let my cause now right Honourable, be weighed with the prophecy in this place, thereby it shall appear unto you, that necessity is laid upon me to appeal from mine adversaries, and that ye are bound to hear my cause, by the example of these noble men. Jeremy was judged by his enemies worthy to die, and I assure myself it was not their fault that he was suffered to live. They wanted but power and opportunity to dispatch him. They did what in them lay when they apprehended him, and adjudged him worthy to die for speaking against the State. The princes hearing the grievousness of his accusation, thought themselves bound to try out the matter, and sitting in judgement, heard the cause equally on both sides, and so cleared the prophet. Now had jeremy done well, if hearing the grievous accusations of his enemies, he would not have taken th'opportunity offered him by the lords providence to have judgement at the hands of the princes? he had not out of question, or had the princes done well in believing th'accusations and slanders of the priests and false prophets against him, and so in permitting the prophet to be debarred of his liberty, without any farther examination of the matter, or had they done well in sitting still, while the poor prophet and his mighty adversaries tried out the matter? They saw an other duty to be required of them and therefore presently without delay they holp him that was ready to perish. The case is now with me as it was then with the prophet: I am judged by th'Archb. of Canterbury and others in commission with him, to be a man unworthy to live in any State And I have more cause to thank the Lord for the peaceable government of her right excellent majesty, them for any favour of mine enemies that I now breath above the earth: I must either appeal from them, or be guilty of mine own blood. I appeal therefore unto the high court of Parliament, and if ye therein assembled, either credit the slanders of mine adversaries before ye know the cause, or sit still in rejecting my just Appellation, and suffer them to persecute me without a cause. Festus an heathen judge, and the princes of Iud●h, will rise up in judgement against you. For the same God that required at their hands the delivery of his servants out of the hands of their ravening enemies, requireth of you th' equal hearing of my cause. And if ye suffer me to fall by their means, you shall bring innocent blood upon your own selves and this whole kingdom.  
My case at this time is the case of the poor, the fatherless, the stranger and the widow, and therefore in that respect, ye ought to have a special consideration of it. For not to deliver the widow and the fatherless from the violence of the oppressor, when it lieth in your power, what is it else but for to oppress the poor the widow and the fatherless, concerning whom the Lord hath thus spoken, 
They are to be accounted oppressors which will not if they may deliver the oppressed.  If thou vex or trouble such, & so he call and cry unto me, surely I will hear his cry. And then shall my wrath be kindled & I will kill you with the sword, and your wives shallbe widows, and your children fatherless. Either then by granting unto me righteous judgement, 
Exod. 22.23.  ye of the parliament must deliver me from oppression and wrong, or I must be forced to account you among the number of mine oppressors. And you know, that being oppressed and trodden down, I am bound to cry to the Lord for aid, otherwise, I shall disobey his commandment, Psal. 50. 15. Acquainting him with my grief he hath promised to hear my suit, what will follow thereof, you cannot I am sure be ignorant. For than he hath protested that his wrath will be kindled against you & that he will devour you with the sword, and cause your wives to be widows, and your children fatherless, do ye not then see yourselves bound to receive mine appellation with such a bond, as in wisdom ye ought to take heed that ye incur not the danger thereof.  
Although then I be a thousand degrees inferior unto mine adversaries, in regard of outward things: yet by the mercies of the Lord, I have the upper hand of them, in the goodness and equity of my suit. For I come unto you in the name of God, most humbly entreating, and earnestly beseeching, that in a good matter, even in my right, I be not overthrown by the power of unconscionable enemies, and therefore many ways, I come not without th'unreasonable support of my petition. I come even with that warrant, by the virtue whereof the poor, the widow, the fatherless and the stranger are of due to have their right against the mightiest potentate under the sun. And that is the commandment of the Lord of heaven and earth, concerning th' administration of justice without partiality: you shall have no respect of persons in judgement saith the Lord, 
Deut. 1. 17.  but shall hear the small as the great, you shall not fear the fuce of man, for the judgement is Gods. And again, you shall not do unjustly in judgement. Thou shalt not favour the person of the poor, 
levit. 19 15  nor honour the person of the mighty, but shalt judge thy neighbour righteously, These ye know are the commandments of the land, whereby ye are bound to hear me unless ye think you may have respect of persons in judgement, for if the Archb. or any of his associates came unto you to be heard against me, you would easily condescend unto the motion. The like favour are ye bound to show unto me, because you are to hear the small as well as the great, and ought not to favour the person of the mighty. It is not unknown unto you, what the prophet Esaiah spoke of the judges in his time, 
isaiah. 1. 23. 24  because they would not help the fatherless to his right, nor suffer the widows cause to come before them, would ye avoid the just desert of that reprehension? Then I beseech you help me to my right, and suffer my cause to come before you, lest it may be truly said of you, that you execute no judgement, no not the judgement of the fatherless and oppressed.  
And albeit you will not do this in regard of my person which a● as the fatherless, as the poor and as the stranger, yet deny me not the same, either in ●●spect of the cause of God for the which I am troubled, or in consideration of th' equity of mine adversaries, from whom I can neither hope for justice in my trial, nor safety from danger. The cause of this my trouble and peril (as before hath been briefly touched) is only that the Lord vouchsafed me the favour, to motion a redress of the great ignorance and corruption which at this day reigneth in the church within my country. And because I do not conceal that which in conscience I am bound to lay open: namely, that the blindness and ignorance of our blind & ignorant guides, the tyranny, unlawful bondage, and unjust oppression of God's church by ungodly, and tiranical Lord Bishops, with the rest of th'unlawful church governors (who even by virtue of their places cannot choose but oppress the church of God) are the ready and direct way, not only to keep my countrymen from eternal life, but also to bring the Lords wrath upon us, our prince, maiestrats, people, and the whole kingdom. So that I am molested for soliciting the cause of God, the cause of men's souls, the cause of her majesty, and the State, with whom the Lord (with out speedy repentance) is not likely to bear any longer, for the manifold corruptions of our church. I am molested because I cannot be content that my countrymen should want the means of their salvation, and so run headlong to their own eternal ruin, and because I am not silent at the miserable profanation of God's sanctuary, by swine and unclean beasts: I am molested because I suffer not without any show of dislike, the holy ministry of the Lord and the sacred government of his church, to be a pray unto such men as are not worthy to live in any well ordered common wealth, much less in a reformed church: I am molested because I hold it unlawful for any man to take upon him the care, charge, and oversight of those souls, whom he cannot possibly feed, guide, and direct in the paths and pastures of eternal life: I am molested because with the holy Apostle Peter, I think it unlawful for any minister to be Lord over gods heritage, 
1. Pet. 5. 1. 2.  and think the judgement of our Saviour to be sound, who held it unlawful for his ministers to Rule like Lords: 
Luk. 22. 25.  I am molested because I hold that which is set down Heb. 3. 6. to be true, whereby I am enforced to confess, that as none but Moses or some other prophet, by the express commandment of God, was to ordain th'officers of the church under the law. So non but our Saviour Christ, or his apostles in the express written word, are to ordain the officers of the church government under the new covenant. I am also molested, because (being constrained by the former scripture, Hebr. 3. 6.) to acknowledge that our Saviour left an external government of his Church, and so is equal with Moses: and such a government as cannot be changed by any but himself, and so is superior unto Moses. I am driven to confess this unchangeable form of external church government ordained by him, to be a government, th' execution whereof, is committed to these 4. officers: namely, Teaching Pastors & Doctors, governing Elders, & ministering Deacons, because I find non other officers or offices, either expressed or included in the New Testament: Apostles, Prophets and Evangelists only excepted, which being removed out of the Church by the Lord himself, the boldness of our Bishops & their defenders is intolerable, in demanding why Pastors, Doctors, Elders and deacons, should be permanent: seeing Apostles, Prophets and Evangelists were but temporary. As though the Lord himself were not of sufficient wisdom to ordain what he thought good in the government of his Church: or as though he were bound, either to continue Apostles, Prophets, and Evangelists, or to abrogate th'other 4. offices, & under the Gospel to have no government of his appointment, much less unchangeable. I am molested because I made it known, that to maintain a Church government, which at the pleasure of man according to the divers estates of the Church may be changeable: is flatly to overthrow the prerogative, whereby Christ jesus is above Moses, in th'ordering of his own house. Th'outward regiment whereof, cannot be held changeable under the Gospel, according to times, places, countries & states, but Christ jesus must be made inferior unto Moses, contrary to th'express decree and counsel of th'eternal God, Heb. 3. 6. Briefly, I am molested because I made it known, that the government of the Church by L. Bishops and Archbishops, (being as they themselves grant, a temporary government, fit for the Church in time of peace, 
D. Bridges page 284.  but not of persecution, 
T. C. pa. 135. 76.  and never ordained by the Lord, but invented by man to prevent schisms, etc.) is intolerable in God's Church, because it maketh Christ jesus to have ordained, either a changeable church government of his own house, or none at all, and so to be far less faithful in God's house then Moses was.  
These and such like (my Lords) are the causes why th'Archb. and his, are so bloodily affected towards me. And I have (as mine adversaries themselves confess) alleged unto you the true cause of their hatred and enmity. For if th'Archb. etc. were demanded by this honourable assembly, why they imprisoned me, why they rifled my study, & took away my writings, why they now seek for me: their present answer would be, that I am an enemy to the present government of the clergy, established by her Majesty's prerogatsue and the consent of the State. And what is this in effect, but because I think Christ jesus to be more faithful in the government of his own house then Moses was.  
I know in deed, that for this cause they give out, that I am an enemy to her Majesty's government, a seditious and discontented subject, guilty of many attempts and practices against her royal prerogative, and one that intendeth nothing else, but the utter innovation of the state: wherein I do acknowledge th' ancient 
The crimes wherewith.  and perpetual slander of God's truth and his servants in all ages. 
Gods, truth and his servants have been charged in all ages, are treason and sedition.  For it hath been the continual course and practise of the devil at all times, to lay matter of state unto their charge, that have gainsaid any of those corruptions which his instruments have maintained in God's holy service. And if our Bishops should new refrain from this slander, than could they not so manifestly descry themselves (as they do) to be their natural successors, whose rooms in this age, they supply in the defence of the kingdom of darkness and ignorance.  
Our Saviour Christ was guilty of so many and so outrageous practices, against the State wherein he lived, as Pilate the judge could not save his life, and be a friend unto Cesar.  
This did the high priest openly protest against him, john. 19 12. And can we then marvel that his truth in this age among our high priests is subject unto the same obloquy? Tertullus th'orator would not be tedious in accusing th'apostle Paul: if Felix of his courtesy would but hear him a few words, he would briefly lay forth the cause of the jews hatred towards the apostle in this sort. 
Act. 24. 5.  Certainly we have found this man a pestilent fellow, and a mover of sedition among the Jews through out the world, and a chief maintainer of the sect of the Nazarites. The wicked jews also Act. 17. 6. 7. missing of Paul and Silas, drew jason with certain other brethren unto the heads of the city crying. 
Act. 17. 6. 7.  These are they that have subverted the State of the world, and here they are that gainsay the decrees of Cesar, saying that there is an other king on Jesus &c: where I do the less marvel, that sedition and treason is laid to my charge, for maintaining the truth, in as much as the bishops themselves in their allowed translation of the great Bible, upon the fore-alleged place of Act. 17. have given this note, namely. That the common and usual weapons which the wicked use against the members of Christ, 
The Bishop's note.  are treason and sedition. Their wicked slander against all that seek the reformation of our church, and particularly against me, have verified the truth of this doctrine, for assoon as any show their dislike of these corruptions, with a desire to see Christ bearing sway in the church of England by his own laws, they presently exclaim, that these are the men which subvert the state of the Realm, and that gainsay the decrees of her majesty, affirming that there is an other Sovereign, whose alone laws must be hearkened unto, and whose alone offices are to be allowed of in the government of the church, and that is Christ jesus th'eternal son of the living God: in deed if to defend the prerogative which he ought to have in appointing th'officers & governors of his church, be sedition and treason, I do confess in deed, that after the way which they call sedition and treason: so serve I the God of my fathers. But this is none other treason then that where unto our Saviour Christ and his apostles before me have given their hands and consented: and none other treason then that, whereupon all Kings and Queens do firmly lay the foundation of their royal crowns and Sceptres. And therefore ye of the parliament, aught to be so far from being moved with these shameful reports, now raised by our Bishops against Christ jesus, against his truth and his members, as ye should not permit such profane mouths, that presume in this sort, to whet their tongues against heaven, and him that sitteth therein, to escape unpunished. The forgers of these palpable untruths, confess themselves, that Treason and Sedition are th'ordinary weapons of the wicked against the members of Christ, which in deed hath been th'armour wherewith the devil in all ages, hath furnished his champions against the truth. And I cannot blame our Bishops for being skilful in this accusation, seeing so many of their predecessors have in the like cause, trodden the like path before them.  
Amos no sooner began to utter the truth in Bethel, but Amasiah the high priest there presently smelled out his dangerous attempts. And therefore like a good subject in the singular good will he bore unto his Sovereign Lord, jeroboam the son of joash king of Israel, he waded farther into the matter, and at length found Amos his treason and sedition to be so intolerable, as the Land was no longer able to bear it. Especially seeing th'enterprises of the prophet were taken in hand even in the midst of the kingdom, to stir up the subjects to innovation, in regard whereof, the high priest saw himself bound in conscience to send jeroboam this message. Amos hath conspired against thee, 
Amos. 7. 11. 12.  in the midst of the house of Israel, the land is not able to bear his words, for he hath openly spoken that which the Lord hath put into his mouth. The like treachery in the place before set down, 
jerem. 2. 6.  did the priests and the prophets find in Jeremiah: yea and such is the care which the limbs of Satan have of the civil magistrate, that rather than kings and princes should be honoured with the maintenance of a perfect building of God's church, they can presently find no less than sedition and treason in their purposes, that endeavour to further that work.  
When Jerusalem began to be re-edified, in the days of Artaxerxes, the men beyond the river knew well enough, that the building of God's church and th'establishing of his true service amongst men, is strait way a wicked and a rebellious enterprise. For which cause they sent word unto the king, that if Jerusalem a city rebellious and wicked, should be once built, the king's tribute thereby should be diminished, and because they had been brought up in the king's court, and that it was not meet for them to see the king's dishonour, they sent him word, that if he would search the book of the Chronicles of his father, he should find the true Church of God to have been always rebellious & noisome unto kings and princes, and to have moved seditions of old: for which cause also it had been destroyed. And further they certified him that if he would suffer the church to be re-edified, by that means the portion beyond the river should not be his. 
Ezra. 2. 19  Nor long after this time Nehemias with the Elders of the jews strengthened their hands to finish the building of jerusalem. What saith Sanballat, and Tobiah a servant, what a thing is this you do? will you rebel against the King? As if the building of God's church could not choose, but be a rebellious enterprise. You see by these examples right honourable, that it is the lot of God's servants, to be accounted, seditious men, and traitors unto princes and states, whensoever they do, but set their faces towards the building of the Lords house, and you see apparently by these testimonies, that it is no new found slander which the high commissioners have forged against me, but an ancient quarrel of the Devil in all ages and times against God's truth.  
Which may be the better manifested if you do consider, if either they can allege no reason of their accusation, or the same (if they do show any) is because I afforad my bounden service unto the truth. 
2. Infallible marks of the enemies of the truth.  For th●se are infallible marks, whereby awicked enemy of the truth, and a slanderer of the members of Christ may be known, namely, that either he can yield no reason of his slander (because he thinketh it sufficient for him in that cause, to invent an untruth without any proof) or his reason shallbe because the servants of God, do faithfully employ themselves in the service of their master, Rheum and Geshem accused jerusalem of rebellion, so did Sanballat accuse Nehemias, and the Elders of the jews. But how proved they their accusations? They need not to labour that way, because they slandered the church of God, and the true members thereof, against whom for the mo●t part, a slander without proof will be in steed of a thousand witnesses. jeremiah was accounted worthy to die by the priests and prophets in his time, and what was their reason? Why say they, he hath prophesied in the name of the Lord, 
jerem. 2. 6. 9  saying, This City shallbe made desolate without an inhabitant. Lo here my Ll. the infallible marks of the slanders and enemies of God's children, and where you find these marks give judgement accordingly. Now may it please your honours to demand of the high commission, why they account me to be a disturber of the peace of our church, and a seditious person. Either they will think themselves not bound to give any reason of their accusation, because against those that seek the wealth of jerusalem, any untruth willbe admitted, or their reason willbe because I hold it unlawful for them to live in popish callings, to be Lords over their brethren, to smother the truth, to rob Christ of his honour, and his church of her liberty, or to speak in their own words, because I dislike the government of the church by L. Archb. and Lord Bb. established by the prerogative of her majesty and the parliament. Hereby in truth declaring, that in persecuting me a worm of the earth, they are employed in his cause, with whom I fear me, unless they repent, they shall have their reward for speaking evil of the truth. For what else do they, in giving out that I am a seditious person, for oppugning the government of Archb. and L. Bb. & for maintaining the government by Pastors, Doctors, Elders and Deacons, but affirm the defence of God's truth, to be sedition, and the defence of the liberty of his Church to be treason? Will the parliament then suffer the cause of God to be thus shamefully abused, by wicked and profane men? Well my Ll. though you receive not my Appellation in regard of myself: yet suffer the truth to come before you. Suffer not the cause of God and his Church, for want of just trial, to fall into ignomy and discredit. Let it never be said, that Festus an heathen judge, should be more favourable in supporting the credit of God's truth and the professors thereof, than the parliament of England would be.  
The spilling of my blood for this cause, though it be a matter to be regarded of you that are in authority: yet I thank he Lord, it is not the thing that I fear: For by his inestimable goodness, I find myself an unworthy wretch, to be one of them, who in this cause are not afraid of death when it cometh, 
job. 5. 21. 24.  and one of them that may laugh at death and destruction, because I know the beast & stones of the field to be at league with me, and that everlasting peace for ever and ever, shall be unto me of the Lords free and undeserved reward. But the discrediting of the truth by my hard usage, is the thing that I regard, and the spilling of my blood for defending the truth, and writing against impiety, is it, that I fear me, will make this land an astonishment to our neighbours round about us. Be it then, that my complaint at this time, were not the complaint of the oppressed and the stranger: yet inasmuch as it is the cause of Christ jesus, for the which I am persecuted, you are bound to receive mine Appellation. And here me thinks, the Lord demandeth of you that are parliament men, as sometimes he did of the people of judah, what iniquity you find in the Church government by teaching Pastors and Doctors, governing Elders, ministering Deacons, that you have not only committed two evils, the one in refusing that government: th'other in choosing to yourselves, these broken pits, I mean the government of Archb. Lord Bb. which can hold in them nothing profitable to God's Church: but also think those that plead for Christ's interest unworthy your protection and countenance, against the injust and cruel enemies, and the cause wherein they stand, unworthy your defence? The Lord I say, demandeth what iniquity you find in the government of his son, that you have thus altogether rejected and forsaken the same, and cannot abide (I speak now unto such as are enemies thereunto) to have it consulted upon in your meeting. The best answer, which in this point you can make, are of late published by the public authority of the Bishops themselves.  
Let these reasons than be briefly examined, 
The Bb. reasons in the defence of their hierarchy, and against Christ's true government examined.  & see whether they will be a sufficient warrant for her Majesty and you in the day of Christ jesus, to refuse his government, and to embrace this hierarchy of Bb. in steed thereof.  
First, it is said that this hierarchy is established by the authority of her Majesty & the parliament. 
T. C. Epist. page 2.  The Lord answereth, that for this cause, the Navy of the spaniard of late, threatened our destruction▪ and that for this cause we have had extreme famine in all our quarters, dear years, and many an unseasonable harvest; and that for this cause, he threatened to take away our dread sovereign (whom good Lord spare in thy mercies, and crown with eternal blessedness for thy sons sake) by so many conspiracies, as have been villainously attempted within our land, and therefore warneth her Majesty & you of this honourable court, that unless you would feel his heavy hand unto your destruction, that this wicked and pestilent government of L. Bb. should be no longer maintained by your prerogative.  
Secondly, 
T. C. pa. 16. & page 140.  it is alleged, that this government by Pastors, Doctors, Elders and Deacons, was invented by, they know not whom, and that it is not yet proved, that any such government was in the primitive Church.  
Why this is more than shameless impudency, Is not that proved in the 31. year of the reign of Queen Elizabeth, to have been at all in the primitive Church, which our book of common prayer, in the beginning of her Majesty's reign, testified to have been therein, and to show the necessity thereof, declareth that we are to wish for the discipline then practised? Thus you may see, that our Bb. to save themselves harmless, take leave when they think good, 
Before the Commination on Ashwednesdaye  to cross the book of Common prayer in that which is most true, and which their own writings grant to be true, whereas they cry treason, treason, when other men do not allow that which is amiss therein. And you may also see how fit they are to lead others in the way of life, who are now grown so sharp sighted, as they will swear, that at noon days they can see no light, whereas in the very morning they themselves saw the uprising of the sun. But to answer this point in a word, the Lord maketh it known unto the parliament of England, that his son Christ jesus, was the author and ordainer of this Church government, which unclean mouths affirm, to be invented by they know not whom: yea, but our Bb. protest, that the opinion which now th●y have of their own government will not be shaken, 
T. C. page 8.  until they be resolved in two points, whereof now they are ignorant.  
First, that a direct commandment be brought out of the word to prove, that there should be in all ages and states of the church of Christ, 
This is a popish demand  one only form of government. Secondly, that some particular churches be set down, wherein the desired government by Pastors, doctors, Elders, & Deacons was practised. The high court of parliament is here summoned by the Lord of heaven, to judge whether the iniquity of these men be to be borne with, who blush not to speak evil of that upright way, whereof they acknowledge themselves to be meetly ignorant, why would they not require a resolution of their doubts, before they had gainsaid the holy ordinance of the lord, and accuse the same as traitorous unto her majesties government, and dangerous unto the state? 
An answer to the Bb. 3. & 4. reasons.  but concerning the former of their demands, the Lord answereth, that there is a direct commandment in the word, whereby the church in all ages and states, is enjoined to acknowledge the Lord jesus to be superior unto Moses.  
And therefore also that there is a direct commandment in his word, whereas by all adges and times, are bound to have on only outward form of church government. The latter question though it be a popish interrogatory, is yet satisfied without any great labour. For the church of Rome, philippi, Ephesus, 
Rom. 12. 6. 7.  Derbe Listra, 
8. Act. 20. 28. & 14. 23.  etc. 
Phil. 1.  with many others mentioned in the word, practised this government by Pastors, Doctors, Elders, and deacons. And if Christ jesus be as faithful in God's house, as Moses was, it is clear that no church, as before was touched in what age or state soever, can have any lawful government established, but only this, by Pastors, Doctors Elders, and Deacons, because no church under the law could have any lawful established government but that prescribed by Moses.  
Whereby the pretence that other churches professing the Gospel have not this government, 
T C. pag 82. Our Bb. 5. reason answered.  is evidently showed to be nothing else, but a proof that other churches have their imperfections and are not as yet so far built, as the Lord requireth. Asa was a godly King, and reform many things in the house of God: yet the Idolatrous high places remained all his days. These high places were the blemish, and imperfections of his government. Now were it any reason because he was a godly King, that therefore the spots of the church under him should be the pattern of josiahs' reformation, and that the high places should still be continued? It must needs be so if our Bb. manner of reasoning against the Lords holy ordinances be good and allowable.  
In the sixth place the inconveniences of receiving this government of the Lords ordaining are said to be so great, 
T. C. pag. 16 Our Bb. 6. reason.  that the attempting thereof might bring rather the overthrow of the Gospel here amongst us, than the end that is desired. If the receiving of the lords discipline, be inconvenient unto any state, that is not the fault of god his ordinance, but the sin of men, which have made their estate out of square, as Christ cannot be wholly received thereunto without their likely detriment. To gainsay the truth, because an inconvenience will follow the embracing of it, is an argument not to be heard of amongst christians. For our Saviour Christ himself affirmed it, to be no light matter to enter into the kingdom of heaven, and therefore declareth them to be unfit disciples for him, 
Luk. 13. 14. & 14. 26.  that will not enter thereunto through many tribulations: yea and forsake all earthly comforts, 
Matth. 16. 24  much less the maintenance of their outward estate, 
Mark. 8. 35.  rather than not to follow him in all the ways wherein he requireth their obedience. To pretend inconveniences then, in this cause bewrayeth an hollow heart unto God's glory. And yet it is not half so inconvenient to bring in Christ's government, as it was to expel popery. If her majesty and the parliament would agree to establish the same, all inconveniences would be soon prevented. The fear of overthrowing the Gospel by that means, is a slanderous surmise, and undutiful unto her majesty and the state, unless our Bb. be guilty unto themselves of some such purposes, I know not why this should be alleged.  
The inconveniences are, first the alteration of the whole state of the laws of this realm, as the utter overthrow of the study of the civil law and the alteration of the civil and common law. As though all these things could not be helped by one act of parliament. Popery had more show and colour of truth to reason thus for itself, in the reign of our late Sovereign of famous memory, King Henry the 8. So had heathen Idolatry in the days of josiah, or Hezekiah. They that use such arguments show themselves to be given over to withstand the truth. I hope the Parliament will admit of no such reason, as these are. Christ Jesus must not be allowed by his own laws to rule in state, he must needs be decreed by our laws inferior unto Moses, and that because we will not altar the state of our laws, we will not have the study of the civil law overthrown. We must not greatly wonder, that papists and Mahometists do keep Christ's holy and sacred verity out of their dominions: seeing in a state professing the true God, such godless men are found, as tremble not to publish and utter their ungodly conceits in this sort, against God's heavenly ordinances: and especially, seeing in a state professing the true God, such pretences are of force to keep out Christ's sovereign and kingly government. I hope that you who are parliament men, see this kind of reasoning to be such, as will stand in no account at the dreadful day of judgement. That which is spoken of Civillians, is also slanderous. For they live by temporal courts, and therefore it is not necessary that their profession should decay, when the Antichristian government of Archb. and Lord Bb. is expelled out of our Church. Further our Archb. and L. Bb. usurp the determination of many civil causes, in the deciding whereof, Civillians might be well employed. And is it more reason in deed, that the true Church of God should want the use of Christ's holy laws and statutes, than the study of the Civil law? O most shameful speech to be conceived, much more to be published in print (and that by bishops) in the days of the Gospel. But what dare not they publish, who profess themselves to gainsay the way of truth?  
And therefore they are not ashamed to give out, 
T. C. pag. 8.  that the desired alteration of Church government, would bring the judicial law of the jews into our state. This is a lewd slander. For Christ's government necessarily, requireth no part of the jewish law, to be received into any common wealth: but that which is moral.  
It is further objected, 
T. C. pag. 87.  that the laws maintaining the Queen's supremacy in governing of the church, and her prerogative in Ecclesiastical causes, must be abrogated, or else Christ cannot reign in our state. The reason whereof (right honourable) you have heard before alleged, both by the jews unto Pilate: namely, that our Saviour Christ jesus, is a deadly enemy unto Cesar, and also by Rehum, and the men beyond the river unto Artaxerxes. For as they noted, the building of the true church of God cannot choose, but be an hindrance unto princes. For jerusalem is known of old to be a rebellious city. But remember then, O my God, if they belong not unto thee, that thus slander the truth, and the upright ordinances of thy son Christ jesus, and if they be thine, convert them speedily. My Lords, & you the rest of the parliament, as you have any care of the glory of your God, see that the enemies of reformation, may either decist from their forgery against the truth, or prove their accusations. The Lord will judge you, even as you judge his cause, now offered unto your consideration. Wherefore as you will answer before him, & as you mean to have any favour at his hand, deliver the cause of his son Christ jesus from this ignomy.  
There is yet in this point, another fault found with the government of Christ, 
It is reason that all states should be maintained saving the estate of christs kingdom.  and another great reason alleged, why the hierarchy of Bb. should be maintained: and it is, that the one of the 3. states upon the authority, whereof the laws of England have hitherto stood, cannot without great inconvenience be now overthrown. Whereunto the Lord replieth, that the gospel of his son, was brought into this kingdom by the 2. Estates, to wit, by the temporal Lords of the upper, and the commons of the lower house: whereas since a third Estate, uz. Lords spiritual (as they are called) was added unto the 2. former, little or no good hath been enacted for the glory of God by that counsel. And if our State had been contented, according to the order of nature, to stand upon two legs, it is not to be doubted, but that all the wounds and sores of our church had been healed, and Christ's discipline long ago established to our comfort, and to the unspeakable good of our posterities. Moreover, the Lord threateneth assuredly, because of this monstrous and unnatural leg: whereupon our laws unto this day, are falsely said to have stood, and by the power whereof, all the world knoweth, this kingdom to have withstood the right of his soon, to lay our whole state even with the ground, so that it shall have nothing whereby it may be upheld. And L. Bb. have no better interest to uphold our laws then Lord Abbots have. The state may as well want the one as the other, and with as small inconvenience.  
There is added as a conclusion of these inconveniences, 
T. C. pa. 8●  that it is dangerous to pick quarrels with laws settled: but there is no danger to quarrel with the laws of Christ's kingdom. They of all other princes laws may be securely quarreled with, overthrown, and trodden under feet without all danger, and yet in our state are they no quarrelers, that abuse the son of God. The time will come, wherein it shall appear, that it had been better for all such wretches, that the womb had been their grave, then that they should have been given over to run into their own destruction. Our state hath well profited in religion, that now after 31. years of the gospel enjoyed, 
T. C. p. 92. 93  jesus Christ in demanding his own right, is now accounted a dangerous quarreler against laws settled. This slander hath been already answered. So hath the other set down page 92. 93. of this book concerning the likelihood of altering our civil government into a popular state, if Christ were once permitted to bear the full sway therein. The rest of the particular cavils contained in some few pages of this book, concerning maintenance of the minister by tithes, the inconveniency both of the ministers election by the people, and also of excommunication by the whole Church, are mere cavils, and answered before in the general, and therefore here, needless to be stood upon.  
Now the high court of parliament hath heard of all the iniquity that can be found in the Lord, and his son Christ jesus and you have heard of all the reasons (your careless and wilful negligence to deal in the Lords matters only expected) whereby hitherto you have been induced to refuse the church-government, which he himself hath laid down & prescribed in his word, and to embrace in steed thereof, a confused and an imperfect constitution of man's devise: whether these reasons set down by our Bb. themselves, will be a sufficient warrant unto you in the day of judgement, to refuse Christ jesus to rule over you and your people, to maintain the popish hierarchy of L. Bb. and to countenance their proceedings, who are wholly bestowed (for the most part) in persecuting and molesting those, who open their mouths in the cause of God and his people, for the restitution of those laws and liberties into our Church, whereof they have tyrannously bereaved it. But if you think as the truth is, that these fig leaves, issuing out of the dark understandings of wicked men, can serve you in no steed against the wrath of the lamb. Enter more narrowly into this cause, grant the same, and those that stand in it justice against their enemies, lest it be laid to your charge, that you have called good evil, and evil good, and lest it be laid to your charge, that you account your own ways equal, and the ways of the Lord unequal, & that you have executed no judgement, no not the judgement which concerneth the sincere and true worship of the eternal. Unto the equity of my cause, which yet (as ye see) is not mine, but the Lords, let this also be joined, that mine adversary can lay nothing to my charge, whereby I can be proved to have broken any penal law of the land. I do think myself in the cause, wherein the Archbishop, and the rest, that are joined with him, are become mine enemies, to have incurred, the penalty of non of our laws, inasmuch, as I have not transgressed the law of God. For I suppose myself to live in that state, the laws whereof are to be accounted of no force, which make him punishable, who before the Lord is an innocent and guiltless. The duty of a christian subject draweth from me this persuasion, that our state and government under her majesty, established by the authority of this house, will not account any law to be forcible, but that which is agreeable with the law of God, and that, non are punishable by any law in force among us, but those only, who are offenders against the laws of God. For with what face can it be avouched, that he is to be punished, against whom the Lord doth not command the sword to be drawn. And thrice miserable is that state, wherein these laws are in force, which command them to be smitten, which are not evil doers. Of which number non are to be accounted, save those only who by violating human positive laws, break also the law of God. They that hold the contrary, are not worthy to live in a christian state. They highly derogate from her majesties credit, and the good laws of this kingdom. And none can possibly hold such a position, but those, that under a pretence of authority, either do or would take occasion to oppress, and tiraunize over her majesties subjects, Now mine accusers cannot prove me to have broken the law of God in seeking the overthrow of their places, until they have first proved their own callings to be lawful, according to the word, unto which time, if I could have been assured of quietness at their hands, this mine appellation had been needless.  
Whereas now I am of necessity constrained thereunto as well for the reason before mentioned, as also, because I can neither have assurance of safety, nor just trial at their hands. I can hope for neither of these from them. For they have wholly vowed themselves with all their might and main, to slander, assail, resist, and hinder, the cause of God's honour, the salvation of his church, in the defence whereof, farbeit but I should spend my blood (as by the grace of God I will) when I am thereunto necessarily called, wherefore except either mine adversaries (which I heartily wish) would leave the smothering of the truth, and the unjust defence of their intolerable corruptions, or that I should surcease, (which I trust shall never come to pass) mine endeavours, to have the Gospel planted in my country, and the house of God cleansed from pollution, I can look for nothing else but all extremities at their hands.  
Hereby also it is manifest, that these men will be so far, from granting me either any release from their tyrannous Persecution, or yet equity of judgement: as they cannot possibly yield either of the two, without the dangerous inpairing of their own state. My course by the assistance of God I mean not to alter. The cause of my poor country, I mean to respect as long as I live, and never mean to give over, the discovering of those wicked men, who in this clear light of the Gospel, detain the truth in unrighteousness. 
In my supplication to the parliament.  If I may have (rather if Christ jesus may have) justice against them, I have lately proved unto you, that not one of these men, (I mean Lord bishops, and whosoever depend upon them) ought to be maintained within these domminions. Now seeing both the obtaining and also the soliciting of this suit, must needs be joined with the impairing of the Archbishop of Canterbury's estate & the rest in commission with him, who sit in these unlawful chairs of Lord bishops, or any wise depend upon them, how can they without their own irrecoverable loss administer justice or grant quietness unto me? Do they mean to yield unto the known truth, and to give over their places? Why then am I molested by them? Do they mean to be still the men, which hitherto they have been, that is enemies unto Christ's holy discipline, and government? Then cannot they possibly afford me any upright trial. For if they should, the church of God would be soon disburdened of them. And in wisdom they cannot let me go on quietly in my course, for the more the truth is opened, the nearer are they to their fall. My cause being thus, what may be said of the parliament, if I be not relieved by your means, in my most equal, most reasonable, and most christian suit.  
Yea but seeing mine adversaries, are so mighty, as they are known to be, and this suit so unlikely to prevail against them in our days, were it not better form, to let them run on in their wickedness, than thus to strive to mine own hindrance, and extreme peril in a gainlesse enterprise? And what calling have I to deal in this cause? That is it I know that the Devil would have, even to be let alone, and permitted quietly to carry all before him at his own pleasure, without any controlment? As though the stones of the street, had not a sufficient calling to gainsay the wickedness of men, when the servants of God are tongtied. And either it must be said, that sin at some age and time, hath a commission to go uncontrolled, or that the meanest in God's church, may speak in the behalf of God's honour, when other men are silent, at the treading thereof under foot. The general dissolution then, and the oppression of God's church in my country, joined with the deep silence of all other men, do make it lawful and warrantable for me, to seek the overthrow of Satan's kingdom, not withstanding, that I acknowledge myself, every way unfit for so great awork. And if it should please the Lord to stir up any of place, and gifts, to deal in the cause, I would soon set my hand upon my mouth and be silent. But I hope that the Archbishop, and his brethren, are not grown to that pass, as they will take the liberty to continue in unlawful callings, and to molest those, that gainsay the bad course, because they see not what calling any one man can have to find fault with their proceed. And I hope that you of the parliament, considering the equity of my suit, will vonchsafe me the hearing in so reasonable a petition.  
Consider the matter which way you will, and you shall find mine Appellation on all parts to be just: but especially in regard of the proceed of mine adversaries. The consideration whereof is not to be overpassed by the parliament, if any portion of the equity, and justice, sometimes flourishing in that assembly, benowd therein remaining. Their unlawful proceed appear, first, in that they assume unto themselves, the hearing of those causes, wherein by virtue of their commission, they have no warrant to deal, whereat the parliament cannot wink, unless they would suffer an Anarchy to take root in our state. This they do in a double sort. For first as before hath been set down, they lay treason to my charge, and therefore send for me by their pursuivants. What hath the high commission to do, with men suspected of treason? Is the place at Lambeth now become the palor, where traitors should be arraigned? The Archbishop of Canterbury, the bishops of London, Winchester, Doctor Cousin, etc. now become judges in those causes? Whether they incur not the danger of law, by entering into such matters, as are not within the compass of their commission, you of this honourable assembly are best able to judge. The truth is that the Archbishop, & his associates, when I was examined before them in the 29. year of her majesties reign, enforced me to clear myself upon mine oath, of the treason, which they gave out to be contained in the 40. page of my book at that time written unto the parliament. Tolerate this course, and what parlour or chamber may there be so private, wherein the Archbishop and his assistants will not arraign their seditious traitors as they faulsay account them.  
Secondly they presume to determine of those suits, the hearing whereof are referred unto the higher courts, and ought not to be usurped upon by inferiors, until the higher counsels have declared, that they will not determine of them. In this point, I had trial of their dealing the last parliament. At which time they presumed contrary unto right and lawful custom, and to the infringing of the ancient liberties of this noble house, to arrogate unto themselves, the determining and final ending of that suit, wherein I moved the parliament and not the high commission. And they wrongfully imprisoned me in the time of the parliament, for becoming a suitor even in the cause of God unto that assembly whereas by the privileges of this high counsel, I was not to be molested by any, during your session, but only by your honours, unto whom I became a petitioner. It nothing prevailed me to show the high commissioners, that I was a suitor unto the highest court in the land, and therefore not to be troubled by any inferior unto them, during the time of their assembly, for the supplication which I had thereunto preferred. Neither did it any thing avail me, to manifest it to be dishonourable unto this house, & to their honours therein met together, that they should not be the judges of those suits whereof they were entreated to consider.  
The injury which at that time they offered unto the liberties of this honourable court, (to commit, their tyranny to me wards) had not been so intolerable unless they, who usurped unto themselves the deciding of my cause, had been all of them members of this house. The persons then in commission, were these. Th' Archb. of Cant. the Bb. of London, Winchester and Lincoln: D. Lewine, D. Coosins, all parliament men at that instant. Now judge whether it be not against all right, that some few of the inferior members in that house, (of which number in respect of many, I might justly account the men before named) should extort unto their private censure, the judgement of a cause preferred publicly unto the whole parliament. The time hath been, wherein this high court would not have taken a meaner injury offered unto their liberties, at the hands of any prerogative within this kingdom: whether it stands not with the honour and credit of parliament men amongst posterities, not to have their liberties thus infringed and diminished, by inferior and base courts: it behoves them that love their country, and endeavour to maintain the wealth thereof to consider.  
But whether this be behoveful unto the state or no, I am sure it concerneth me not to be judged by that court, wherein I may not answer unto mine accusers (being the second head of the injurious and intolerable dealing of mine adversaries) but must be enforced upon mine oath to accuse myself. I am ready to answer whatsoever they can lay to my charge, and therein desire no other favour at your Hh. hands, than Felix a pagan judge and an infidel, 
Act. 23. 35.  offered voluntarily unto Paul th'apostle, that is, to answer unto mine accusers. This equal manner of trial which felons enjoy at every bar in this land, cannot be denied unto me with any reason. And because our law affordeth this equity unto known malefactors, the tyranny of the high commissioners is unspeakable, in constraining men to accuse themselves. Porcious Festus an heathen idolater, when the jews would have judgement against S. Paul, before they had by witnesses convinced him of any crime: 
Act. 25. 16.  answered, as the holy ghost noteth, that it was not the manner of the Romans (being Gentiles and ignorant of the true God) for favour to deliver any man to death, before that he which is accused have his accusers before him, and have place to defend himself concerning the crime. And may not the men, who profess they know God, be ashamed in their own cause, for the favour which they unjustly bear unto themselves, to imprison their brethren professing the same religion with them, 
The manner of administering justice at Lambeth.  because they will not be their own accusers? And yet all the justice that poor christians have at Lambeth is this. You are now sent for by Lords grace here, & us her Majesty's commissioners, we grant in deed, that as yet we know nothing wherewith you may be charged. For accusers you have none, neither were you sent for to answer unto them. For it is our manner to deliver men into bonds (yea and to death if the cause so require) though they have no accusers to convince them of any crime. And therefore you must here be deposed upon your oath, to reveal whatsoever you know by yourself, or any other of God's children her Majesty's subjects. Whereby it shall come to pass, that you shall escape us narrowly, but ere you depart the court, we will find sufficient matter to imprison you, and if you refuse the oath, to prison you shall go. For we administer it, Ex officio, and so upon your refusal, we may imprison you.  
And will the high court of parliament suffer this bloody and tyrannous inquisition, to be practised any longer within this kingdom? What can the murdering inquisitors of Spain do more, then by this snare, inveigle men's consciences, & constrain them to spill their own blood? It is well known, that no such manner of iniquity can be warranted unto the high commission, by the positive laws of this land. For in a criminal cause, they enforce no man to be his own accuser. And against the law of God, (by which no man should be punished under two or three witnesses) and of nature, all men know this manner of proceeding to be. For admit that the law of blasphemy were now in force among us, & that a man in the days of his iniquity had blasphemed the God of Israel, were it not both against the law of God and of nature (the Lord having vouchsafed him repentance of his sin, and in his providence so disposed of the fact, as no witnesses could be produced against him) were it not I say, both against the word and against nature, for him in this case to accuse himself? And yet the Archb. and his fellow officers, would either imprison a man ex officio, for denying the oath in this point, or compel him to be his own unnatural murderer. O miserable judges, before whom a man must needs, either transgress the laws of God and of nature, or thrust himself into inevitable danger. If they say, it is to be presupposed, that without just cause of suspicion, they will put no man to his oath: therein they protest no more than the jews did in accusing our Saviour Christ, and the inquisitors of Spain, draw with them in the same line. For the jews, they thought much, 
john 18. 30.  that Pilate should demand of them, what accusation they could lay to our Saviour Christ's charge, and therefore said unto him, if he were not an evil doer, we would not have delivered him unto thee. Where we may evidently see, the wisdom and discretion of the enemies of God and his seruauts to be such, as they never accuse any man, contrary unto right, equity & conscience. And as concerning the Spanish inquisition, it is well known, that that holy house, conventeth no man, without great suspicion of heresy. No more do the high commission, offer an oath unto any, without great cause, at the least, without vehement suspicion of his enmity to Lord Bb. and their government.  
And they are not only most injurious, in themselves, but they commit the execution of their tiranical proceed unto those very often, which an honest man would be ashamed to entertain in his family. To have a warrant for the apprehending, and touching of whomsoever it please you to suspect, is a charge of great weight, and ought not to be committed unto any, but unto such, as are known to have a rare and choice government, over themselves. Otherwise if a lewd and an undiscreet turbulent fellow, be armed with this overlarge and unbridled commission, is not unlikely but he will abuse half the subjects her majesty hath. And I pray you, what is likely to ensue thereof? Even this. The intolerable vexation and bondage, of her majesties free borne subjects and people, and in time it is to be feared the great dishonour, if not the contempt of lawful authority itself. The Archb. of Cant. with his colleagues, sendeth abroad his warrant to apprehend, whomsoever the messenger therein named doth suspect. Ought not this weighty charge to be very waightely handled? What choice then make they of the messenger? Surely Richard Walton is a man fit for the purpose. For they know his good behaviour, approved sufficiency, and wisdom to be such, as for his outrageous lewdness, dishonesty, and want of government over himself, amongst all the roisters in this land, they could not choose a more known, and notorious lewd person, and more unfit for so weigh ie a charge to be the pursuivant, he was sometimes beadle unto a company in London, (of the black Smiths I think.) The office though but mean, yet was that company ashamed, to have a person of that slanderous lose behaviour for their beadle, and therefore, for his detected crimes, here not to be named, they put him out of his place, being ashamed to retain him. And yet this is the man Right honourable, unto whose discretion the Archb. of Cant. will commit the molesting and imprisoning of whomsoever he shall suspect. Admit that among his cops, some of his companions, do bribe him to apprehend the honestest and best affected subject in a country, he may do it by his commission, and for his known lewdness he is not unlikely to attempt the fact. The magistrate is to assist him. And when he hath offered you this injury you have your amends in your hands, for he did no more than by his commission, he is warranted, & those who set him a work are the high commissioners, who have a prerogative above law, as they would bear the world in hand. May not her majesties subjects then, think themselves to be in a good taking, when their liberty shall depend upon the pleasure or disliking of such as are the offscouring and refuse of men. And I do think it nearly concerneth your Hh. of the parliament, to see that this abuse of the high commission by these men, be no longer tolerated in our state. For what care the high commissioners, how tyrannously they deal with her majesties most loving subjects, as long, as they hope that no man's accusation and complaint, how just soever, though in the behalf of the interest of Christ jesus, can be heard and countenanced against them? And therefore they are grown so insolent, as they dare enjoin her majesties officers, either at their commandment to work impossibilities, or upon the peril to answer the matter before them. Form this insolency of theirs it is, that of late they have in their mandatory letters, enjoined the Major of Northampton, to surcease the execution of his office in the government of that town under her majesty, and either to become their pursuivant, in apprehending one of his neighbours, or else personally to appear before them at London, and not to depart their court without special leave▪ his affairs in her majesties service, 
M. Sharp book binder of Northampton.  and the distance of Place between Northampton & London, nothing considered. And yet required they of him that which he could not bring to pass, because the party whom he was to apprehend, being well known to be a dutiful subject, and for the love he beareth unto God's truth to have been heretofore so cruelly? dealt with at some of their hands, by long imprisonment, and so evil dealt with, as his cause coming to be heard before the Ll. of her majesties privy counsel, their Hh. judged the bishops proceeding against him, to be against law and conscience, and so were the means of his delivery, the party I say, now fearing the like injustice, that he sometimes tasted of, was compelled with the hindrance of his family to absent himself from his calling. And from this hope, that their proceedings shall never come into question, it also cometh to pass, that they give out that I am an Anabaptist, an underminer of the chair of the magistrate, a pestilent & a dangerous subject many ways. For otherwise they would never have permitted by their authority any such books to be published against me, 
M. D. Some table page. 3. line 20.  yea but I hold her majesty with many thousands of her best subjects to be unbaptised, 
M. D. Some Epist. pag. 2  and the question between master Doctor Some and me is, whether such as were and are baptized by popish priests and unpreaching ministers have and do receive a sacrament. If mine adversary himself had not cleared me of this accusation by his public writings, 
Page 53.  his slander might at the least have been probable, whereas now his own writings do give him and his allowers the shameless untruth. But how can they be held no ministers, but that the Elements administered by by them, should be denied to be sacraments? I trust the one may be held, & the other not denied, with better reason by far, than the Archb. of Cant. can hold baptim delivered by women, whom all the world know not to be ministers, 
M. D. Some pag. 185. line 3. 31.  to be a sacrament. And how will master D. Some answer himself in this point, which hath confessed all unpreaching ministers both popish priests, and protestant Idols, to be no ministers? 
M. D. Some table pag. 4.  But it is an Anabaptistical error to account magistracy for an human ordinance. As though nothing ordained by man could be God's ordinance also? Or that the places Rom. 12. 1. & 1. Pet. 2. 13. were irreconcilable? And that it were a more Anabaptistical, and intolerable error in me, to affirm the government and offices of the common wealth, to be humane constitutions, which is true then, for our Bishops to hold the government, and offices of our churches to be the ordinances of man, which is most false? These and all such accusations laid against me and God's truth, as by the grace of God in mine answer to master D. Some, which are it be long I hope to publish, notwithstanding they have it in their hands, they shallbe proved to be palpable slanderers. So I do most humbly entreat you of this honourable assembly, in regard of the Lords eternal verity, against which these untruths are given forth, to see that either mine accusers shall prove these crimes, wherewith I am charged, or cease to slander and trouble me for professing the truth. The cause is the cause of God, as I have proved, it is the cause of the church, and so the cause of many thousands, of the most trusty, most sure, most loving subjects, that her majesty hath, whose hearts by the repelling of this my suit, must needs be utterly discouraged and thrown down? when they shall see the cause of God to have taken no place in the highest court in the land. And being the cause of God & his church, and that against sin, against impiety, against that which is likely to be the undoing and overthrow of her Majesty and our state: it desireth no favour but to be heard, and to clear itself, even in the presence of the adversary, that upon good grounds you may either acquit it, or condemn it. It will prove itself by God's assistance, to be the author of no tumult, no sedition, nor treason. It will also prove, that no danger or inconvenience, can possibly ensue the receiving of it into any state: & that the books and writings, sincerely favouring the same (for any unsound, or any unjustifiable books, that have been published, which might seem to yield any countenance unto it, the cause is not to answer) have not been invented of late, or stamped by man's brain, but have had their beginnings from the days of our Saviour Christ, and his Apostles, and were penned by the spirit of God himself. On the contrary side, it offereth to convince the adversaries cause, as an author of tumult and sedition from time to time, both in Church and common wealth, as traitorous unto the Majesty of jesus Christ, a dangerous enemy unto princes and states, and the fourtaine of all confusion and inconvenience, not to be repaired. And it offereth to prove this cause & side of our Bb. to have no other original and beginning, than the good intents of man's invention, not warranted by the word, even corruption itself. And to be now supported and maintained, only by the unlawful institutions of man.  
So that it is now manifested unto your honours, by how many ways you are bound before the Lord to accept and give ear unto this mine appellation, and I to appeal. Mine only hope is in you, be not unmerciful and pitiless towards me. I am persecuted and oppressed for the cause of God, by those enemies, that cannor possibly afford me either upright judgement, or release from trouble, without their own likely overthrow. I desire, but that which is most christian, namely that I may not have them both for mine acusers and judges, who before any seat of justice, dare not stand to their accusations against me, and whom their proceed with me, and always heretofore with the cause I defend, do manifestly convince, that all truth and equity is perished from among them. Either the cause, and their doings have no truth, no strength, and no equity in them, or else they will now she we the same in your presence, non have authority to exammine their proceed, whether they dare this attempt or no. I do here before Heaven and earth, before her majesty and this assembly, before every estate in this land, and all ages to come, clear myself, and the cause I defend, from the grievous and ungodly slanders, whereby they do continually load the same. I offer myself, and my cause to be tried by any lawful authority, so dare not mine adversaries, let them prove that I have done any thing whereby in equity I deserve punishment, & I will not grudge to sustain the same: So that mine adversaries be not my judges, and the judges of my cause, unto whom they cannot choose but be utter enemies. I do not here set down all, that could be said against them, and their proceed, which are most Antichristian and intolerable divers ways. I omit that they are fallen from evil to worse, since the beginning of her Majesty's reign unto this hour, and that they are likely to proceed in this course (without their restraint) until they have brought the Lords hand to execute his vengeance against us & our land. Their errors are grown intolerable, even in the main points of religion, and that contrary, not only unto the written word of God: but even to the writings, that have been and are published by authority, even by themselves. They allow a form of morning prayer, joined unto all printed Psalms in meeter, allowed also by public authority. Therein it is flatly and expressly set down, that it is not possible for any man ordinarily to be saved, but by preaching: and yet behold these men, even our Bb. especially the Archb. of Cant. have and do maintain, that men may hear, believe, and so ordinarily be saved without preaching. And by the practise of this monstrous error, 
Rom 10. 14. 1.  contrary to the word of God, 
Cor. 1. 21.  contrary unto the established, 
jam. 1. 21.  & privileged doctrine, allowed and practised in this kingdom in the beginning of her Majesty's reign. They are the very known cause of the perdition (without the Lords secret and unrevealed mercies) of infinite thousands of souls in this land. But although I say, that in their ungodly proceed, they neither agree with the Lord and his word: nor with themselves and the received and established doctrine in our Church: yet I do here omit to make any catalogue of their damnable errors and practices. Only in this point I wish your Hh. to consider, whether in truth, the words of the prophet Hosea may not be truly applied unto our Bishops in England at this day, & the most that depend upon them The prophet is a fool in all good ways, 
Hosea. 9 7. 8.  the spiritual man is mad: The watchman of Ephraim should be with God: but the prophet is the snare of a fouler in all his ways, and hatred in the house of God, 
Zephan. 3. 4.  or whether with Zephaniah and Ezekiel you may not truly say unto them, 
Ezek. 13. 4.  that they are light and wicked persons, such as have polluted the sanctuary, & wrested the law that they are like the Foxes in the waste places, and such as have not risen up in the gapps, nor made up the headg for England, to stand in the battle in the day of the Lord. And if you find these things to be verified in our prophets and spiritual men, than also undoubtedly may it be said unto England, the days of thy visitation 〈◊〉 England are come, the days of thy repentance are at hand, and England shall know it. Because thy prophets for the most part are fools, and thy spiritual men are mad, thy watchmen are as the snare of a fowler in all their ways, yea and they are the very cause that the house of thy God is so hated, and detested of all estates, as the building thereof is not regarded  
It remaineth now right honourable, that I betake you unto the almighty, whose cause is now in hand and before whom one day you shall give account of your dealings in it, humbly beseeching, and intreting you, that herein, and in all other matters of weight, you would take the holy man job for a pattern, that the same eternal blessing may fall upon you, which he enjoieth to his never ending comfort with whose words I will end. And when the ear heard me, 
job. 29. 11. 12. 13. 14. 15 16. 17.  (saith job) it blessed me, and when the eye saw me, it gave witness to me, for I delivered the poor that cried, and the fatherless, and him that had none to help him, the blessing of him that was ready to perish, came upon me, and I caused the widows heart to rejoice, I put one justice and it covered me, my judgement was a rob and a crown, I was the eyes to the blind, and I was the feet to the lame, I was a father to the poor, and when I knew not the cause I sought it diligently, I broke also the chaws of the unrighteous man, and plucked the pray out of his teeth.  
Your most humble suppliant, JOHN PENRI.