GREGORY, Father-Greybeard, With his Vizard off: Or, News from the CABAL In some REFLECTIONS Upon a late PAMPHLET Entitled, The Rehearsal Transprosed. (After the fashion that now obtains) IN A LETTER to our old Friend, R. L. from E. H.  
London, Printed by Robin Hood, at the Sign of of the He-Cow I O. if it be not a Bull, on the South-west and by West end of Lake-lemane and sold by Nath. Brooke at the Angel in Cornhill. 1673.   

REFLECTIONS Upon a late PAMPHLET, Entitled The Rehearsal Transprosed. In A LETTER TO Our old Friend, R. L.  
SIR,  
ONe would think you were at certain with the Company of Stationers, and, as their Pensioner, retained in constant Pay; For of late a man cannot write a private Letter to you, but forthwith you Print it: And though All of you be in the fault, yet the Innocent Sheet does the Penance on the Bookseller's Stall; Or stands, like a poor Greek, or some Mountebanks Bill, at every Pillar and Post, to be gazed on, if not laughed at.  
I know what you'll say; that all this modesty I now put on, is but a mere Copy of my Countenance; and that indeed and in truth, (you keeping the Key to the Press,) I had not writ to you above all others, but on purpose that you might open the Press-door, and let me in, with Imprimatur R. L.  
Which Passport had been set down in the first place, (as commonly it is,) like a Ticket, in hand, to get into the Playhouse, but that the Booksellers like it not.  
For they, (honest men,) knowing the worth of a Book only by the ready sale, perceive the people have got an opinion, (and then there's no beating it out of their heads,) and have taken such a prejudice against Books so marked in the forehead, that construing it to be a Brand of Infamy, they will scarce ask the price of them, or bid a penny:  
Taking it for granted, the Author so licenced, was some dull Phlegmatic fellow, and either wanted wit or honesty to vouch himself.  
To tell you the plain truth on't, and not to lie; It was neither the Importunity of friends, of the Stationer in particular; nor the near approach of the next Term; nor very much against my will; nor to Cancel the obligations many and great to his Worship, her Ladyship, etc. neither as a Testimony of great thankfulness; nor out of penury and want of a better Offering; nor any of the like stale Pretexts, that now set my Pen a work:  
But of my own accord, mere motion, and advice; mine own dear fingers itched to be at it; till I had finished and dispatched the Packet, in this Express.  
Wherein is enclosed and wrapped up a bundle of serious and honest Truths, as if held forth from Pulpit itself.  
But (I confess) they are, (like myself) merrily disposed; yet purposely so dressed, that the wholesome food therein contained, not disgusting the Palate of this humoursome and frothy Age, might relish the better, and go merrily down.  
Indeed it is a Quelque-chose, here and there a little Tart sometimes, but without gall or Bitterness; and here and there a Bit so sharp too, as, (like mustard,) to bite the Tongue of a sinner; but it is only to make his eyes water, and bring him to repentance; and the better digestion of his former crudities.  
If you suspect the Truth of all this, as related by a Party concerned, (for who is not in Love with his own Issue, though Crouch-backed, or Crook-legged?) then read not one Syllable more, 'tis alike to me, for I shall not get a penny by your custom; neither do I desire it. For I am well and warm; and wish all Mankind so; and to do what in me lies for the common Bene●…t do I now write.  
Praying that all men were of my Religion, (contained in this Letter) and then the world would need neither stocks nor Gaol; neither Inquisition, nor Surrogate; neither Act of Indemnity, nor Uniformity; neither Drums, nor Colours; Swords, nor Helmets; Fire-balls, nor little Cuttoes; Red-Coats, nor men of War: nor have any great use of those two lately-found out Inventions, Printing and Gunpowder; (and whether of them has most troubled the world, I will not take upon me here to discuss; yet I think the latter has not proved so mischievous as is supposed; Battles having been before the use of Gunpowder, the most bloody.)  
But if you think, this Preface is all but Quack, and promises more, like an Empirics Bill, than can be performed upon Trial and proof; and has more in the Contents than in the Chapter; then let the rest alone, for I write not to an Infidel.  
Yet the greatest part of the world is so: and a pretty quantity of the lesser part is inhabited, (some think) by people, that either have foreheads of brass, or no eyes in their foreheads: I mean Knaves and Fools.  
Knaves will not, and Fools can not understand my meaning in this following Letter.  
And thus far by way of Preface.  
At the Rainbow-Coffee-house the other day, taking my place at due distance, not far from me, at another Table sat a whole Cabal of wits; made up of Virtuoso's, Ingenioso's, young Students of the Law, two Citizens, and to make the Jury full, vouz avez, one old Gentleman: his bald Pate covered with a huffing Peruke, without an Eye of grey in't, or one gray-hair.  
But I knew him to be Old, because they all laughing heartily and gaping, I took that occasion, to look him in the mouth, and knew his Age, for indeed the mark was out of his mouth. I was tickled to know the cause of all this mirth, and presently found, it was a Book made all this sport; the Title of it, The Rehearsal transprosed.  
Look you here, says one of them, do not you see, p. 309. how smartly he ferrets the old Foxes, the Fathers of the Church? (as in biting Irony, he calls the old Bishops:) and how he claws off one of them by name, A. Sparrow D. D. Bishop of Exon? nay scratches one out of the Grave, L. Andrews late Bishop of Winchester? He's a notorious bold fellow, I'll warrant him, says another; he takes up the old Fathers like so many Schoolboys; and like a stout Pedant, or Priscian himself, he whips one of them publicly, and gives him chastisement for his worthy cares, because he had no better plied his Book.  
But he goes a little higher, says a Third, if in the same page, you look a little lower: and turns up his Majesty's Evil Councillors, and gives one slash at a great Minister of State, with great courage pulling the dead Lion by the beard.  
I like it not at all, and the Author much worse, says the old Gentleman; it sounds so like the old cry of London-Town in 1642. Down with the Bishops, Down; Down with the Evil Councillors,  
That do so keep us off, we cannot come at the King; and therefore it is we can never have him at our wills, to deal kindly by him, for his own good, and for reformation, to make him then a glorious King; therefore, down with the Bishops, down with Evil Councillors.  
The man is desperately disingenuous and unnatural, (I think) whosoever was the Author; he plays the Tarrier, by his falling on so fiercely upon the old Foxes, the fathers of the Church; and by that, should be some Vicar's son.  
For the Tarrier you know, is a monstrous beast, begot of a bitch, by a Fox, and so is half-dog, and half-fox: but there is no such enemy, in the world, to a fox, as is the Tarrier which is a part of him, though an Amphibious and degenerate Issue.  
I think, (replied another) he is rather a Jaccal, (which is an Arabian beast, but more monstrous in the odd humour of his rapacity) robbing the graves, and scratching up for a prey the dead Corpse, that lay decently interred, as by name Bishop Andrews, Bishop Bramhall, Archbishop Usher, Archbishop Laud; and a glorious Martyr, worth them all, King Charles' I.  
It is a marvel (saith another) what you will make of this New Author, at the long run; for you have made him a Ferret, a Tarrier, and a Jaccall already; The Gentleman himself has reduced thus many Metaphors within the compass of one bare sentence, p. 49. fetching a Cònjurer, a Playhouse, and a Ferret to make it up: sure his Rhetoric was born in a time when Metaphors were cheap; for though they be far fetched, yet sure they were not dear bought, he is so prodigal of them.  
Well said (saith a young Lawyer) I will bestow one Metaphor the more upon him for his liberality: He seems to me, to be a Cotswould-Hare, he's so well breathed, he has stood three or four Courses already; the first, called Rosemary, that was slipped at him, made more haste than good speed, and scarcely had poor Watt in view during the whole run: The Latter gave him fair Law, yet withal gave him so many smart turns, so nimbly and so quick, that I wonder how the poor fool shifted for itself.  
And now I hear there's one will have another Lose at him, if't be but for sport, and yet 'tis an even wager he'll click him up in good earnest.  

Look to thy Hits, poor Watt:  
Thou hadst better have sat  
For ever on thy Squatt,  
Than Hunted at this rate.  
The Ostrich wings has got,  
For Legs alone help not;  
This last, though set out late,  
Intends to show thy fate;  
And make thy Bonny Skutt  
A Trophy for the Hut,  
And there to be laughed at.   
Hold, good Gentlemen! says one of the Citizens, you have made beast enough of him already in all conscience: but truly, verily, and indeed, that Gentleman there, who made a Jaccall of him, in my opinion has sampled the Pattern to the life. As there is a Law in England against wolves, so, if I were a Parliament man, I would move for a law against Jaccalls.  
This Jaccall is an unsufferable beast in our Soil, especially when no dead corpse pleases his Palate so much, as those sacred Relics of Archbishop Laud, especially those of England's Martyr, King Charles 1.  
For he that beheaded these two was not half so barbarous, nor did do them half so much harm, as this Gregory Father-Grey-beard, who with his utmost malice and inveteracy strikes at their Innocence and Honour.  
For which cause, (though such a Barbarian ought not to be Christened, yet) He having no name, the Company did, (as He did to Mr. Bayes,) give him a name, by which he was known amongst them to this day, calling him, for his merits-sake, (as we do hereafter) Gregory Father-Grey-beard; or, Mr. Gregory, and sometimes plain Greg.  
For certainly the Headsman Father-Grey-beard was incomparable less mischievous than this villain; the natural lives of those two glorious Martyrs being mortal, but their Innocence (by this vile man here assassinated) should be immortal, and King Charles himself was more tender of these, than of his life, valuing his dignity above his Crowns; saying, in his own unparallelled words, (I shall ne'er forget them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cap. 15.  
I can more willingly lose my Crowns, than my Credit; nor are my Kingdoms so dear to me, as my Reputation and Honour: Those must have a Period with my Life, but these may surviveto a glorious kind of Immortality, when I am dead and gone; and a sweet consecrating of them to an eternity of Love and gratitude among Posterity.  
Those foul and false aspersions were secret Engines at first employed against my people's Love of me, that undermining their opinion and value of me, my enemies and theirs too, might at once blow up their affections, and batter down their Loyalty.  
This in practice, (what ever be the design) is endeavoured in this Book p. 301. with as much venom as can be spit; asserting there, that the whole Reign of King Charles 1. was deformed.  
We had a good wise King (the while) then, and fit to live and Reign, that would suffer his whole Reign to be deformed. Thus making him a Pupil, rather than a Prince; and one that of himself regarded not what was good; but was kept during his whole Reign under a Tutor and Guardian, or rather Governor; and he, viz. Arch. Bishop Laud, one of the worst too, for he says, he seemed to know nothing but Ceremonies, Arminianism, and Manwaring: with that he begun, and with that he ended, and thereby deformed the whole Reign of King Charles 1. p. 301.  
Thus he makes our Solomon, a Rehoboam; namely a child at forty years of age.  
By Ceremonies, Arminianism, and Manwaring; whatever they be in themselves, this Author represents them as very vile, wicked and ugly things, because they deformed the King's whole Reign. And therefore he concludes thereby, that King Charles 1. had no wisdom to understand the vileness, wickedness, and ugliness of these three things, Ceremonies, Arminianism, and Manwaring, whereby his whole Reign was deformed; or else that King Charles understanding the evil nature of these things that did deform his whole Reign, had not honesty, nor innocence enough to keep them off, from deforming his whole Reign.  
So choose him whether, for this Author determines him necessarily in these words, to be either so much a fool as to suffer his whole Reign to be deformed with Ceremonies, Arminianism, and Manwaring; and to be led by a man, that seemed to know nothing else; with which he begun, and with which he ended, and thereby deformed the whole Reign:  
Or else, knowing these things, and how they deformed his whole Reign; he makes him a vile and wicked King that would not save and deliver his whole Reign from deformity.  
By the former he makes him a weak prince, without wisdom; the contrary whereof is known to the whole world, and was never suggested before this time, by any but the Rebels in the beginning of the late Civil-wars, to withdraw the affections of his people from him, as from a man that had not wit nor understanding enough to govern them, but was led by the Duke of Buckingham and Archbishop- Laud.  
But if he mean the latter, that all this deformity was his own doings, and that though his Reign was deformed, it was himself, his own Inclinations and bent which contrived, at least concurred, in making his whole Reign deformed; then and even then, it is the old cry of the Rebels, who when they had got their wills of the Earl of Strafford; and Archbishop Laud, and left the King no Councillors, nor Kingdoms, nor so much as liberty; then changed their note, and justified the Evil Councillors, more than the King himself; saying he himself was his own wicked Councillor, and a Tyrant, and aught to die: And though their words (like these of this Author) were devilish and malicious; yet they were as good as their words, and condemned him for a Tyrant, and cut off his head. 'Tis indeed (answered another) all you say is infallibly true, and undeniable to a Tittle; but that which is admirable, and a greater Marvel, is the skill and cunning of the man.  
He does the feat so cleaverly, as if he shot with white Powder; did execution indeed effectually, but makes no noise, or evil Report; (like other unskilful and bawling fanatics;) for though you stare about, you shall not see the Executioner, nor know whence the shot comes; or if you do, he puts his vizard on presently, and looks, (like Faux) in disguise. Or, as the Mountebank, keeping a man, who is content to be slashed and cut, that his master may thereby show his Dexterity and skill in the Cure; so this Virtuoso wounds and cuts (but indeed with design) mortally; and with matchless courage and boldness, (disdaining trivial force) fights neither with small nor great, (except they lie in his way and detard Royal assassination) but only the King of our Israel; against whom when he has spit his venom, and with bold and home thrusts assaulted his Innocence and honour;  
Yet he has his Plaster at hand, (though it be without virtue) and would seem to make all whole again, with crying, Oh Lord! Sir, I beg your pardon; and then; as you were: All is well again.  
The Plaster (which he would make Alexipharmacal for the wounds with which our late Sovereign is attempted, and made, together with his whole Reign, deformed,) is the neatest of all; and clapped on as soon as the blow is struck, p. 301. deformed the whole Reign— of the best Prince that ever wielded the English Sceptre.  
A contradiction in terminis, and as barbarous as absolute.  
For how could he possibly be the best Prince that ever wielded the English Sceptre, except all the Princes that ever wielded the English Sceptre had their whole Reigns deformed, either by their carelessness or folly; or, (which is the less affront to be called Knave rather than fool, because one may be helped, the other is remediless) by vileness and wickedness doing the work themselves, and deforming their whole Reign.  
Again, if he be the best Prince that ever wielded the English Sceptre, and yet either did deform his whole Reign, or suffered it to be deformed with Ceremonies, Arminianism, and Manwaring;  
Then these three Reign-deforming Bugs, Ceremonies, Arminianism, and Manwaring are very consistent with the best Prince that ever wielded the English Sceptre.  
And if so, than these three Reign-deforming Bugs, are indeed but Bugs, and fright men more than burt them, and can scare none but children and fools.  
For that the best Prince that ever England had, owns, cherishes them, or at least permits them to be owned and cherished above all other things; and owns (above all other men) the man that seemed to know nothing else but these Ceremonies, Arminianism, and Manwaring; with which he begun and with which he ended.  
And all this must necessarily follow, or else those good English Princes that kept off, or expelled out of, their Kingdoms, these same three ugly Reign-deforming things; were better Princes than He that either brought them in, kept them in, or suffered them to stay in, and thereby deformed his whole Reign.  
And if they, (in doing so well, and much better than he) were better Princes than he; how could he be the best Prince that ever wielded the English Sceptre?  
So egregiously confident, and self-conceited is this Virtuoso Author, this new Politician; that, (through the high value he has for himself; together with the mean and low esteem he has for all others) thinks so slightly and easily to Gull them; and casting a little mist before their eyes, hopes to lead them about, like fools by the nose.  
Otherwise this foolhardy man would never have been so lost to all modesty and discretion, as to think to impose upon men, and be juggle them by such transparent mists, and easy Legerdemain; namely plain downright Nonsense and Contradiction.  
Alas! the man is not master of his Trade! And yet, as if he only, and the rest of the new Politicians and Virtuoso's, were like the Chinenses and had two eyes in their heads; but all the rest of the world blind; or, (at least) the best of them but single-eyed men; who with but one eye are not so very quicksighted, especially if you come upon them on the blind side.  
The Company seemed wonderfully well pleased with this discourse; all of them but the Virtuoso's and Ingenioso's; who were but four in all, and they too answered not one word: whether troubled with the Fret, and at the heart too mad and enraged to utter a word, hearing themselves thus checked to the face; and their Brother Virt— (who but a little before they had cried up for such a Prodigy and Marvel of wit) should so suddenly be charged home with so unavoidable a shock; whilst they stood by, and idly looking on, had neither ability nor wit enough to make resistance, nor knew how to help themselves nor Him: yet, (to see how soon the wind turns! and how suddenly smiling Dame Fortune can knit her brows!) if he had but come into the Room one half hour before, the whole Club had roused at the happy surprise of this wonderful wit; and had carried the Bugg upon their shoulders (like the Knight of the shire on Election-day) in Triumph about the Room: and had given him as many thanks for his great pains in this admirable Book, as the Author's friend I. O. and the Conventicle did, when they sent him for these his happy endeavours, the Gratuity, gathered amongst the Churches as a due offering; with all hearty Acknowledgements and the Thanks of their house; especially for promoting the good old Cause, modern Orthodoxy, Liberty, Indulgence, and Reformation: but particularly for setting the old Cry (against Bishops and evil Councillors) to a new Tune; not the old whining, snivelling, canting Leer-away; (now somewhat stale, detected, and out of fashion) but the fashionable, that most taking and admired new, new Tune, the pleasant Droll-away.  
The Brethren and Black-caps faced with white, having not vivacity nor wit enough for that way; the virtue of Sack-possets having not hitherto proved effectual nor sprightly enough to raise their Phlegmatic and insipid Tempers to any semblance of elevated and Mercurial Style.  
At least these Virtuoso's would have clapped him on the back and spit in his mouth; because it did so double and spend, when this Mopsus did open so well upon the hot scent against Bays p. 150. with whoop, Holla, Holla, whoop; ten times one after another; and with so full a mouth, that sure he has been used to't; and has some Thestylis to his Mistress, whose Nephew Amyntas is out of his wits.  
Or whether the Arguments against their friend were all ad hominem, and made the Indicted and Criminal to prove the evidence against himself, and by his own mouth and confession, or acknowledged all under his own hand; and thereby necessarily stopping their mouths, as if they had been silenced by a Bishop, or Thunderstruck.  
Or lastly, whether they were afraid to be laughed at the more, by answering nothing to the purpose, and thereby once more shame the Author, their order, and themselves; as being loath further to stir in that (Sir Reverence) that already was so noisome, and smelled above ground; I cannot tell.  
But now they answered only with a Countenance made up 'twixt wrath and discontent, having not altogether so great an eye of scorn and self-conceit in the mixture; and truly I was glad to see it, for mine own sake.  
For being but a plain blunt fellow myself, I did wish with all my heart, (led thereunto by (that that rules the world) Interest,) that some good body would take them to do; and so effectually humble them, that a homespun Countrey-grey and Friez-coat (though it be not a French-coat, nor bedaubed with Lace) (and is sometimes worn out, or sold in Long-lane, before it be paid for;) might pass the streets quietly by them without a scoff or huff.  
But though they were mute, the Gentleman went on that spoke last and so well of the Plaster, that proved not big enough to salve the King's honour and Innocence, if the wounds had been as truly as maliciously given him; nor can in the least salve this Author's honour and Innocence if ever he had any. Nor can keep him undetected, or protect him from the stroke of Justice, and the smitings of his own conscience; if he keeps any awake, for any other end but to laugh at, and Atheistically to jeer at.  
And as his own Tongue has given itself the lie in reference to King Charles I. so as palpably and plainly does it the same in relation to the account he gives of Archbishop Laud.  
As if the man resolved to make a Book of Prodigious contradictions in every Page, and sometimes (as already we have instanced) in the same Line  
Making one Repartee against the Bishop, to clash with another Repartee of his own for the Bishop; fight with a two-edged Sword, that cuts both ways; and slashes Pro, and Con. For the Archbishop, Repartee Pro fights in the van, p. 281. in these words: Arch Bishop Laud, who if for nothing else, yet for his learned Book against Fisher, deserved far another sat than he met with, and ought not (mark that!) ought not to be mentioned without due honour: well charged Pro.  
But here, come hither Repartee Con, and make him eat his words, or cram them down his throat; in p. 301. He seemed to know nothing but Ceremonies, Arminianism, and Manwaring; with that he begun, and with that he ended, and thereby deformed the whole Reign of the best Prince etc. Well struck Repartee Con, I knew thou wouldst make him recant these words, namely ought not to be mentioned without due Honour.  
But to him again Repartee Pro. p. 301. I am confident the Bishop studied to do both God and his Majesty good service; his will was good then. What say you to that, Repartee Con? I say in the same page and next following words: he was so learned, so pious and so wise a man; a man may be pious indeed, and have a good will to do well; but if he want learning and wisdom he knows not how to effect it; this Archbishop had both (he says) learning and wisdom, piety, good intentions and diligence, studying to do both God and his Majesty good service, and yet presently after denies all, he said no such thing; no not a syllable on't; he neither said he had a good will and endeavours for God and his King, nor any such thing, he never acknowledged his learning, piety, wisdom, and honour that was due to him; for the Archbishop had not one jot nor tittle of any of them, or any other thing that was good in him; why? He seemed to know nothing but Ceremonies, Arminianism and Manwaring, with that he begun and with that he ended. Nay, continues the young Gentleman (he was a Student of the Laws) I will show you how almost every page contradicts the other; but the company desired him to forbear a little; because the old Gentleman (his tongue being tired with lying still so long) desired he might be heard.  
That which he was so big with, and did so long for the happy time of being delivered of it, when it came to the Birth, was nothing but an old Proverb.  
For, like as when a churlish Mastiff worries a strange Cur and tumbles him in the dirt, every dogged little Cur will have a snap at him when he is down, so this old Gentleman that not long ago had with the same mouth cried up this strange new Author, convinced now of his former folly, shows the truth of his conversion by his zeal; and since the Company generally did now cry him down, the old Gentleman had scarce patience thus long to forbear him; and because that, wanting teeth, he could not bite him, yet as well as he could, the old Cur mouths him with a Proverb, Proverb against Proverb.  
The Proverb of this strange Author that thus provoked him and stuck in his stomach, did lie in p. 294. of the book. It was Jack Gentleman, Jack Gentleman.  
Which, says this old Gentleman, is a mere lie of his own making: though the Author on't, for fear of detection and shame, dares not own his own Issue, but makes it filius populi, a Bastard, of I know not whose begetting, only saying, they tell me, they tell me — It was come they tell me to Jack Gentleman. They tell me? continued he; what they? I am sure if it was any body, but the Author himself, it was Nicholas Nemo. For no body knows the old Proverbs of those times better than myself; and indeed, (saith he) I confess there was, and yet is, a Proverb something like it, but this Author eclipse it, and then new coins it, and would make it pass for Currant, with they tell me.  
The Proverb, in those times was not Jack-Gentleman, but Jack would be a Gentleman, if he could speak French. And was of old, and ye●… true; and made of those that being upstart Gentlemen, and having more money than true honour, their Father's leaving and bequeathing to their sons gentlemen's Estates, but could not leave them (what themselves had not) a Coat of Arms.  
For supply whereof upstart gets himself a French coat, a French wit, a French head, a French wigg, French legs, French cringes, French Tongue, and all other members about him (in apish and mimic imitation of the French) frenchefyed, thereby to be taken for a Gentleman; whence the Proverb, Jack would be a Gentleman if he could speak French.  
At which, so probably related by the old Gentleman, most of the company laughed heartily; and concluded that this new Author, designing in his whole book to promote again the good old Cause, which he calls modern Orthodoxy; and sometimes the cause too good; resolving right or wrong, to plead the Cause of the Non-Conformists, which since he has espoused, he is not ashamed of; and therefore confesses p. 282. that if he can do the Non-Conformists no good, he is resolved to do them no harm; and we will believe him without swearing.  
To carry on this goodly design, he bespatters the present Government, with unparallelled malice endeavours to slain and blemish the late Kings whole Reign as deformed, rails at Bishops and evil Councillors, dead and alive, justifies Schism, (as shall shortly appear) cries up Indulgence, and liberty, Breda, Breda; Reformation, Reformation; and with bitter sarcasmes and invective taunts, prosecutes the present Parliament, (Raillery being the most biting and insufferable Railing) and all this with as little fear as wit.  
Rather than not have a fling at the Parliament, and pinch it till it recant all, (especially the Act for Uniformity, or any Act against the good old Cause and Non-Conformists) to twit it home, as wittily and effectually as he can; he, p. 110. confounds nature to create a Joque; turns the Parliament-men into a Parliament of women, on purpose to break a jest upon them, which had otherwise miss them, viz. Superfoetation of Acts.  
And new-mints a word, Trinkle, trinkle the members; rather than his beggarly wit should have nothing currant. It would make a man sick, to see this little Tantalus catch and gape for a jest and a little Rhetoric; And (alas!) it will not come.  
And at other times to see him make a Lion's face and grunt and groan to send forth a little wit, but it is right Presbyterian, it will not come; for the man is as costive as one of the old Assembly of Divines; or Smec. or Tom Dumby-low, who died because he was so.  
And all this pother is for an old Cause that stinks above ground in the nostrils of every honest heart, both here and all the world over.  
Yet commend me to the men for one thing, they are as restless and indefatigable in their endeavours to promote it; (though so often baffled by God and man) that they still cease not to move every stone, bribe and flatter, threaten and frown, fight and rail, cant and recant, pray and lie, preach and slander, snivel and whine, exhort and blaspheme, in public, in private, in City and Country, in Churches, in Conventicles, with Licence, and without Licence, by your leave, and in spite of your teeth; As if old Knox himself was again metempsuchosed in every one of them.  
To this purpose, in this Author, they assault the Church and State, with the old weapons new furbished; and to make you believe their old cause was good, they make the old King's cause bad, and this bold man dares, in this juncture of affairs, with implacable inveteracy, prey upon the dead, not permitting to rest in the bed of Honour our gracious and blessed King, England's Martyr,  
That sacrificed his own life, rather than to live in infamy by betraying his people, the laws, and his own just rights. And, though we can scarce believe our own eyes when we see the matchless Impudence of this Author thus to traduce him and his whole Reign; and the present Parliament with Taunts as bitter as bold: yet to make all this seem but a jest, when he casts firebrands, arrows and death, like mad; he seems to say, Am not I in sport?  
In an affected, but taking and fashionable Drolling way, insinuating into every man's humour to carry on the work; Cajoling the Rabble with liberty, Indulgence, Breda, Breda; Cajoling the Yeomen and Corporations with Interest and Trade; and propriety, invaded with fears of Sibthorpianisme, Ceremonies, Arminianism and Manwaring.  
Cajoling the Gentlemen and noble men, with the dangers that again threaten their Reputation and Honour; and make them feel for their Cuttoes, and draw upon poor Cassock and Lawn-sleeves, for fear it should come again to the Proverb (of his own making) Jack-Gentleman.  
But I being suddenly called away, was no longer happy with the further discourse of this Cabal of wits; only I took notice before I parted, that the Virtuoso's all this while made not one Repartee; or if they did, it was but one little one, answering mostly with a countenance composed, and made up of magisterialness and high conceit, mixed with some pity but more scorn, and a little smile, now and then, proceeding from both.  
But with such a paltry and surly grace, that I could scarce contain myself; and I had much ado to forbear kicking the Coxcombs.  
And they had certainly felt the Print of my toes, but that I was not so angry as to hold from laughing right out, at such affected gravity, they looked so scurvily.  
With Head tossed up, but bridling in the chin,  
As if with half cheek-bit and Curb reyned in.  
Mumbling a little sometimes to themselves, as the poor ass does, when feeding upon Thistles, the sharp pricks gawl his Chaps.  
Whether, like right-bred Cocks of the Game, they kept their best strength for the Reserve and last Close: or, that they were good Husbands of their wits, and would not spend it, but in better company, some Cabal of their own; or, thought that the Moderators place was their own by Patent and just right; determining all at the last; or, did not at that time carry their wit about them, as loath to wear it out; or, like old true hunted Hounds, would not open, but when the scent was certain; or, whether they had some peculiar endearances for the Author, I cannot decide.  
But I was so nettled with what I had heard of this new Author, above all admiring the stupendious contradictions and double-Tongue of the man; that, though I had read in Diodorus Siculus of an Island in Arabia, where the Inhabitants have two tongues in a head, but loath to go so far to see them; yet since I might see the Marvel at home, (more prodigious than the child, at the Swan by Charing-Cross, with two heads) I was resolved, though it cost me a shilling, to see what I could find in this marvellous Book; and readily finding one at the next Stationers: the Bugg almost startled me at first, it had such a Porten●…ous Title, The Rehearsal Transprosed.  
The Rehearsal Transprosed? Some of the Common Herd of mankind, that ne'er paid six pence yet at a Club of the Virtuoso's, nor so much as once got the word for that night, would quietly (if not frighted with the Goblin) pass by this Title-Page, (when starched up with the Playhouse Bills,) as unconcerned and hopeless, as if it were Copti or Syriack.  
Or if he should be so daring, as to venture to spell it, and put it together, it would stick in his throat, like Welsh or Irish.  
This 'tis to be mortal, & not free of the Company of Wits, who, (as Gregory Father-Grey-beard (for so I'll style this whistler for his merits-sake, & sometimes for brevity sake, plain Gregory) intimates p. 51, 52, 53. 2d. Imp.) feast at a Club on nothing but conceits reeking hot, and with a pretty smile or so, till it be grown almost as good as a Play, at last laugh right out, and (saving your Reverence Sir) turn their breech ('tis his own smutty Language) at all the world besides, that live (poor souls!) on their leave, viz. cold conceits and not enough matured.  
Oh Hudibras! Droll Laureate! Wits-Common-wealth! or which is more, friend to Trans! Poor wit might have slept quietly, (as she has done time out of mind,) but that Hud took her napping, gave her a twitch by the nose, and made her wait on him in the shape of a Droll, draws a Circle and conjured her, henceforward never so much as to look at a Cassock, a Quoif, a Gown, or a Bulls-cap; but by no means on a Black-Cap white-faced, nor so much as to come within sight of the Cradle upon Kings-Colledge-Chappel, but be confined henceforth for ever to the Coffee-house, Clubs, Drolls, Virtuoso's, and Ingenioso's; who now, with the help of the Press, Coffee, and the Winepress, want nothing but Ink and Elbow-grease, (as Trans threatens the trembling world,) to do more harm than an hundred Systematical Divines, with their sweaty Preaching.  
What a dull Thing was he that writ The Advancement of Learning? (If he could but have hit on't) It had been but converting the Colleges and Halls into Laboratories, the Inns of Court into Coffeehouses, the Doctors into Ingeniosos; then changing their Books for Limbecks; Crucibles, Furnaces, Coffee-pots, and China-dishes; the Canonical Black for a light Drugget, Aristotle for Hobbs, Ecclesiastical Policy for Contempt of the Clergy, the Friendly Debate for our Friend Greg. Chopping Logic, and all antiquated Terms of Art, into Tuants, Flambos, Ragousts; Risks, Intrigues, Harangues, Comfortable Importance, Remarks, Repartees etc. above all keeping the head warm the while with a Periwig instead of a Square Cap, and the business had been done, the Circle squared; the Longitude, Pepetual motion, and the true Philosopher's Stone of wit had been found out.  
He that presumed the Pope was a Niggard if not very hardhearted, because he could as easily have fetched all the poor Prisoners out of Purgatory at once, as one or two now and then, if he had listed; would certainly have had as little charity for Greg. and his Corporation of Drolls, for engrossing all the Wit and Learning in the world, except that little they retail out to the frail world that half starved gape for it, when they may so easily (if they had the hearts) by the help of a new Dictionary for their new-coined words, every the world with light wit by wholesale, and free it from darkness.  
Yet I'll assure you; Dear Sir, I shall ne'er endeavour to bring these Wit●…alls within the statute against Monopolies; I do not envy them, nothing of this moves my spleen, but that they are grown so spleenatick, and cannot be content to have all the wit in the world, but must needs become petulant, and with scorn trample upon all mankind.  
This insolence of Greg. Father-Grey-beard against Bays, moves me; ●…or not contenting himself with exposing our learned friend, as impudent and Counterfeit, p. 2. a Preface-monger, a malapert Chaplain, p. 4. a dangerous fellow, p. 11. Arrogance, p. 19 Cutthroat, p. 41. Ecclesiastical Draw-can-sir, p. 42. Peniten●…iary universal to the reformed Churches, and ridiculous Buffoon-General to the Church of England, p. 44. Daw-Divine, p. 45. Opprobrium Academiae et pestis Ecclesiae, p. 46. Interloper, Prodigy, and prodigious person, p. 47. (yet by way of Irony) Pink of Cou●…tesie, p. 9 and Overseer of God's highway, p. 76. a Creature most obnoxious; yet m●… despicable, p. 48. a mad-Priest, fit for nothing but Bedlam and Hogsdon, p. 61. Cock-divine, C●…ck wit, p. 64. mad man in Print, p. 66. Hebrew Jew, p. 73. one that has strewed Arsehick in every leaf, p. 79. Spy and Intelligencer, p. 92. a Writer of a paltry Book, p. 105. a Buffoon, p. 106. a Hypocrite to God, and a Knave amongst men, p. 115. with the like Drivill, in twice as many pages more; but by degrees to render him an enemy of mankind, like a raging Indian, running a Muck, and stabbing every man he meets, p. 59 and killing whole nations, friend and foe, Hungary, Transilvania, Bohemia, Poland, Savoy, France, the Netherlands, Denmark, Sweden, and a great part of the Church of England, and all Scotland, p. 42, 43.  
Bless me (startled I) the drawingon world is just now at the last gasp; but I was so much the more astonished and surprised, because I found not one word of all this in England's fate, happily and piously discovered in two Prophetical Books, one called Annus mirabilis, It has a Greek name too, but in English it heights Mervails year, 1661. and the other, Annus mirabilis secundus, 1662. (who was the Author you may guess.)  
But having some skill in Astrology, I had more than a months mind to see the face of the Heavens, to know whether by their lowering looks, they boded all this terror.  
With a trembling hand therefore ●…king down the Ephemerideses, and the table of the dignity of the Planets, together with Will. Lillyes Introduction, I drew my Scheme, and I found the Heavens looked just thus.  
My fears brought me near enough to an ecstasy, which is next door to rapture and Poesy, my fancy meeting by chance with a Drolling Muse, represented the Scheme thus.  

Sol's near his Exaltation,  
Where Mars will welcome him anon;  
Mars his own house doth dignify,  
England's brave Prince is blest thereby.  
And Saturn in his own House lies:  
All these are happy Auguries.  
Mercury Virtuoso close  
Is in Conjunction nose to nose  
With Venus: (poor Girl!) fair, but frail:  
Their Meetinghouse, the Dragon's Tail;  
The sting, did make me quake for fear,  
I saw i'th' Dragon's Tail stick there.  
But forthwith all my fears were over,  
Because this Omen doth discover,  
Mars being Lord of the eighth house,  
(Which by Astrologers is ch●…se  
As fittest for) the House of death,  
In language of the stars, it saith,  
Some Lord by Hector Virtuoso  
May in a Duel die, or so, so.  
Mars being placed too in the Ram,  
He dies a Cuckold too. I came  
From thence to the tenth House, to spy  
In what posture Venus did lie  
Snugging so close to Mercury.  
Which speaks the loss of Maidenhead;  
No, Hold; alas! 'tis not so good;  
'Tis the loss of all modest sense,  
And speaks unparallelled impudence.  
But Jove being uncombust and free,  
With the Lords o'th' Triplicity,  
In no Azimenes; they, thence  
United in their Influence;  
And in the tenth House, where do lie  
The Drugs of cheating Chemistry;  
From thence it plainly does appear,  
The Heavens will knit their brows this year  
On Virtuoso's great and small,  
hogen's and Mogens too, That's all.  
A Bearded Comet next appeared  
(I knew him only by his Beard,)  
Which was a dreadful bush of hair,  
Right under Cassiopeia's chair;  
And, which presaged some little harm,  
Andromeda held him in her Arm;  
His Tail too did not much befriend us,  
I took my Optic of Gassendus,  
And looked him right up in the face,  
But found I much mistaken was;  
For that which seemed a Beard so big  
Was not a Beard, but Periwig:  
The colour as it first began,  
Still continued pale and wan,  
Because he lodged in Capricorn,  
Which in the skies is th' sign o'th' Horn:  
His face with Wig so dreadful made,  
I scarce saw any face he had:  
Whether he was ashamed to show  
A face so bad, I do not know.  
The Dog-star lent him influence,  
His Bushie-locks he had from thence:  
Which shows, that water-Dogs and Irish  
Greyhouds shall make Gentlemen flourish,  
With all the Hair that they can spare,  
To make Jack-gentlemans' wig of Hair:  
How near the Gallants nose will come  
To th' Hair that covered Shag'd-Dogs Bum  
Yet that in Honour doth surpass,  
Hair clipped from Scab'd-head Countrey-Lass;  
Or hair clipped off by Gregory  
From Tyburn-Thief's-head, as his Fee:  
The self same head of hair I saw  
Twice hanged at Tyburn; Is this Law?  
Good my Lord Judge! Hang Jack no more,  
His Head has been hanged twice before;  
And sold to Barber, by 'Squire-Dun,  
To make a Jack a Gentleman;  
When Upstart, Honour true to have,  
The soft place in his he●…d does shave.  
Who, more Star-Perriwigs does lack,  
This year look Lilies Almanac;  
Who Heavenly wigs can trim, (as well  
As I,) by old Prophetic skill,  
And long acquaintance with the stars:  
Foretelling this year, that i' th' wars  
The French King did get, to his praise,  
Forty Dutch Towns in forty days;  
The Witch i' his Almanac foresees it,  
Saying there venit, vidit, vicit:  
Presaging what the French did get,  
As truly as last Junes Gazett.  
Whether this Witchcraft hangs him or no,  
He ought t' have been hanged long ago,  
As much for villainy, (as I have heard)  
Against King Charles as now Father-Grey-  
I posted thence, from North to South, (beard.  
In haste to view the Poles both;  
Surveying the World's Axes too,  
Whether the Hinges held or no.  
I found them both, and either Pole  
In every motion, safe and whole,  
Loosened but by one Pin: Pox on it,  
(To make up Rhithme;) now I have done it.   
And I think I have done very fair for myself; for all my fears forth with vanished. I took heart of grace, and found that all this pother made by our new Author, was but right down railing set off with a little Droll, the more takingly to calumniate and cast contempt on the Clergy, which he endeavours to wound, (through the sides of Mr. Bayes,) Bishop Bramhall, and Archbishop Usher; and if his malice had gone no further than the Clergy, I had now left them to shift for themselves; for there is but few of them inferior to Greg. in any thing but this his own unparallelled Rhetoric of Barking.  
Is't not a marvel who this same Gregory Father-Greybeard is? The thing should be female by the Billingsgate Oratory of scolding; But then — whoop Holla; Holla whoop; some ridiculous common Hunt; by fears and jealousies, by his apology for I. O. and the brethren, it should be some R. B. or snivelling whining Black-cap underlaid with white; by its busy interm●…dling with State-affairs, some Sir Politic would be; by its half Jests, quarter Jests, and half-quarter Jests, it would be thought to be some little Droll, and by its plea for Corporations, some candidate against the next vacation for a Burgess place in Parliament. But let the thing be what it will, the stroak's not so terrible as the crack. I do not deny though, but that one of the Ingenioso's has found out of late, that all the Land, Mountains and Groves were once Sea; and all the Deep (now an Ocean) was once inhabited with men, women and children, as populous as now the world in the Moon; and that this same Sea shall be Lind again, and the Land Sea; but fear not, for he promises moreover I thank him, that this great change shall be the work of a six thousand years' Revolution.  
And therefore I dread no more the ruin of Hungary, Transilvania, Bohemia, Poland, Savoy, Scotland, France, etc. (I will not say for the Netherlands.) than when the Quaker cried Overturn, overturn, overturn.  
And though Gregory and his Virtuoso's seem to themselves to be Vertical and Cock-a-hoop ●…risking and kicking, laughing and jeering, fretting and railing, at the poor Clergy especially; for my part I neither envy him nor them that jolly employment.  
For, (as Alvarez de Luna, chief Favourite to the King of Castille, used to say to those that admired his fortune; so say I of these men that are so scornful, secure and culminant) commend not the Building till it be finished. Ante obitum nemo: (I will make use of my dear ends of latin verse; (as well and as decently made use of, as Italian patches are by Gregory) though I know the Wits laugh at them; and have jeered them to death, as St. Patrick did the Rats in Ireland, l. 65. S ti Patricii.)  
I grant there are such wise fools in the world, and so audacious, as, (like the old Giants) to bid Heaven Battle; casting dirt, and flinging stones at the stars; But he that sits in the heavens does but laugh them to scorn; and the stones fall usually on their own Pates.  
But Aquila non capit muscas, Greg. turns tail from the Ecclesiastical Politician, as a Prey too puny, and to show the courage of his wickedness le's fly with indignation, at two most reverend and Learned Prelates of our age, Bishop Bramball, and Archbishop Usher, Lord Primate and Metropolitan of all Ireland: (that was so once, I mean,) for (thanks to such as Greg. and his friends I. O. and the rest of the modern Orthodox) the good Bishop stripped of all but his Priesthood, (that indelible character) was glad to crouch and pray that he might be suffered in one of the Priests offices, that he might eat a piece of bread.  
Which Gregory calls p. 26. the height of the honest man's ambition, satisfying himself, (happy he that could, and holy he that would be so satisfied) with being admired by the white and blue Aprons, and pointed at by the more judicious Tankard-bearers.  
Thus Gregory adds scorn to the afflicted and affliction to his grief. Happy England in such Governors & Politicians as this Father-Grey-beard, 'tis pity he was not one of the Committee for Plundered Ministers in the late confusions, he is so tenderhearted.  
How would he have mumped and frowned upon the poor Nuns, if he had been Comrade-Inquisitor with Cromwell in Hen. 8. days? when the verdict was given in wittily enough for those times, (for then keeping to the Letter, and Latin scrapped were not cried down by the wits) Primi Pravi, Episcopi Aposcopi, Cardinals Carnales, Canonici Cenonici, Praepositi praeposteri: Oh Monachi, vestri Stomachi! I know not what a kind heart to the Nuns Greg. might have proved, but I am confident he would have made no bones on their Lands: and all this picque at the Clergy is not without design: Is not the band of— with thee in all this?  
Is there never a fat Manor of the Bishops-Lands next Hedge to his little field, I mean, it would help the Prospect a little better in his own ground, if he could persuade to another dissolution: Beshrew me he has done fair to put in for a share; and to be remembered in the dole.  
Besides, his necessities may possibly plead for him; for great Gamesters, (such as he makes himself p. 283. playing no less than Pieces at Picquet, and haunting the Ordinaries) are usually great losers: which unhappy chances if they fall out to be Gregory's Lot, and blank him and bilk him, then sui profusus must be alieni appetens.  
And of whose goods then can this Free-booter make a prize on more lawfully and with more justice, than upon the Church's Dignities? a Dignitory of Lincoln he tells us, p. 282. having cheated him already of his Pieces, and fingered his money. Is't not pity his Majesty does not give him a Letter of Mart, to reimburse himself upon that people, by some of whom he was robbed?  
Is not his Book a Prologue to his Revenge? foaming and raging against the people of God, (as proud Homan did,) and vowing their destruction and total extirpation of all the dignities in the Church, only for the affront of one Mordecai, alleging (as wicked Haman did) that it is not for the King's profit to suffer them.  
For render but the Bishop's office useless, especially as to Episcopal Grandeur useless; (as indeed it is if there be no discipline, all indulgence;  
Than praestò comes me in Judas with his old speech, (made just 1640 years ago,) To what purpose is this waist? Had not these fair Manors and Bishops Lands better have been sold and given to the Poor? Poor Soldiers, or poor Courtiers rather than fail.  
If a Gentleman has consumed his body, or wasted his estate, with gaming, riot, and wenching; would not it wonderfully comfort his bowels, refresh, and cheer up the man's drooping spirits and despair, To have all healed again with the Lands of the old Bishops, or prebend's, that ne'er knew how to lead a Dance, hand a Mistress, tread in a Masque, or pick the teeth with bonne Grace; nor so much as knew how to set the Periwig and Galloshoes, much less the true timing and accenting of a Rapper, and double swinger.  
And though these accomplishments, (not to be despised,) are worthy consideration, and may plead some merit; yet an Hospital, one would think, should be the height of such men's ambition, and if it were not for charity-sake, more than their due.  
But if their merits were never so impulsive and supererogating, yet good men, like God, should hate robbery for an offering.  
When the Levellers in the late times, set up their Standard at Burford-heath, and also erected a Court of Chancery, (so called, for the Equity of its design,) inviting all Christian people to the Confederacy; for is there any equity or good Conscience, said they, that a Lord or Gentleman should have 5000, 10000, or 20000 pound per annum, when 20000 men have not so many pence? Oliver thereat took so hot an Alarm, that he never did either more or better bestir himself, saying, If these men be suffered, there will be no living by them, either for Gentlemen, yeomen or tradesmen: But it is written, thou shalt not steal.  
When the dumb beast opened his mouth, saying, Am not I thine Ass? He did thereby in right and good reason stop the mouths of all those that should gape after the goods belonging to the Prophet, though a wicked one:  
And this Ass shall serve to reprove the madness of this Father-grey-beard, who p. 309. by trampling on the fathers of the Church, and rendering them useless, as wantonizing away their time and opportunities to do good; and as Tyrants, chastising them for their worthy cares, and afterwards striking at those of them that are privy Councillors, with unparallelled pertness and daring, would thereby render them uncapable of, and unfit for their great places and revenues.  
And all this in so palpable and signal a manner, that every vulgar eye may readily see through his design, and guests at the success, if his Book had come out in 1642, as it does in 1672. Yet the Government being so well settled, it is evident he labours in vain, and Balaam's Ass may silence him, these Places and Revenues (belonging to those Prophets) are their own.  
And by as good Right, Reason, and Law, as any other men can show for their estates.  
Indeed it is as needless as difficult for one of my quality to pass a judgement upon the merit and worth of the present fathers of the Church; and much more insignificant is any Testimonial of mine to vouch them.  
Yet in despite of Father Greybeard or Envy itself, and as far from flattery, we must say, that there are none, that are honess sons of the Church and legitimate, that have any cause to be ashamed of the present Fathers of the church of England, which  
Cl●…ros inter habet nomina clara viros,  
Still as of old, makes good the Proverb, currant all the Christian-world over,  
Clerus Britaunious stupor mundi.  
The English Clergy are the world's wonder.  
Worthies we have many, of whom this ungrateful and frothy age of the world is not worthy.  
But granting (what Gregory endeavours should be taken for granted) that some of the Fathers of the Church were good for nothing but to fill and keep the Bag, must all the Apostles be decried for one Judas?  
Nay granting that all the Lords spiritual minded nothing but wickedness, yet they have as good right to their Estates as any wicked temporal Lord of the laity, or profane Gentleman can have to his.  
And they must be very bad indeed if they deserve not their places, as well as the most others do; or even as well as this Father Greybeard himself does merit his places or Lands, if he ever had any, or has any yet left, since he begun to frequent the Ordinaries, and play pieces.  
And if he do not look well to his hits, it is more than an even lay, that I shall beat him out of his play, before I have done. Yet I would have had more wit in mine anger, and favoured him the more, if he had not so unmanly and disingenuously played upon the dead.  
Not to mention again here those already mentioned, our late Sovereign, Archbishop Laud, Archbishop Usher and Bishop Bramhall; to his own eternal reproach already by him violated, but most to his own shame;  
I cannot but here take notice how he again abuses himself, by contemning by name, Lancelot Andrews late Lord Bishop of Winchester; one that never produced any thing mishapen or deformed; but all so lovely, and with general liking and applause admired; that Gregory by dispraising any thing that was his Issue, does but betray his own judgement, blinded with folly or implacable malice against all the Clergy.  
To whom he confesses p. 283. he bears a great grudge, ever since he was nuzzled by one of their Coat; as if it was such a marvel, Jonye should be choosed, when he comes to Commence Gentleman and Gallant, by being made Free of the Company, with his pocket full of pieces at an Ordinary.  
From which if he had abstained and kept still in his Chamber, himself and his Book (writ it seems in revenge of his great loss) he had been a wiser man, and richer too, by saving his Pieces and his Credit, which (if not quite lost) is at desperate hazard, and at the last stake.  
But if the sins of this Nation should ripen to the like fatal Revolution, in making havoc and sale of the King's Lands, and Honours; the Lands of all his friends as well as the Bishop Lands, and Father Greybeard to his wish, should live to keep his own Court-Baron in one of my now Lord Bishop's Manors, it cannot be said in shri●…t for the Rapine as at the dissolution of Abbeys — Possidebant Papistae, (For Gregory himself assoyls our Prelates of Popery, p. 35. not for any great hatred they have to the Pope's great head, but for fear of his large throat, that swallows a whole Patriarchate at a Breakfast, and then if they be within reach and too near him; swoop goes Lambeth at one mornings-draught, like an Egg in Muscadine.)  
Yet Greg. with all his Arts will not be able to purge himself then, from his filthy share in the Rhyme and the reason too of the other part of that old Proverb — Possident Rapistae. But Sacrilege is but a Bugg to a wit and a Droll, especially if he have a kindness for modern Orthodoxy; which vouches that crime: It is but (as they use to 
Dr. Bruges.  preach) the Israelites robbing the Egyptians: It is possible it may be done again therefore, for it has been done; and some whaat else that I'll acquaint Mr. Gregory with by and by, which he shall not be able to ward off, with his none-such weapon, called p. 281. (in his hidebound Rhetoric) the Butt-end of an Archbishop, meaning Abbot.  
But I'll make him that he had as good have chose the Hinder-end of an Archbishop, as the Butt-end of that Archbishop, to mouth with, before I have done.  
But I have not yet done with him in reference to the other Archbishop of Armagh, already stigmatised with his saucy Pen; calling him with much Arrogance and scorn, p. 26. Honest man, who was deep gone in Grub-street and Polemical Divinity, and troubled with fits of modern Orthodoxy: nay which is worst of all, be undertaken to abate of our Episcopal Grandeur, and condescended indeed to reduce the Ceremonious discipline in these nations to the primitive simplicity.  
So that Polemical Divinity, modern Orthodoxy, the abatement of Episcopal Grandeur, and primitive Simplicity, are, (if not terms equivalent, yet all put together,) the great undertake of this Primate, after he was past the sucking-bottle, and had so much strength and agility as to leap over a straw.  
Yet how meritorious soever this precious work was in the Primate, the honour of it lights upon our friends J. O. etc. for J. O. and the confederates were prompted by zeal pure-pute, but the honest Primate stooped when he could not stand tiptoe any longer, & in spite of his teeth, let go what he could not hold: Thank him for nothing.  
I perceive He might have had, on all sides, as much thanks for his great pains, though he had not changed his name, of Primate and Metropolitan of all Ireland, to honest James Usher; and instead of his new dalliance with strange lovers, and making love to his new beloved's (the white and blue Aprons) had not forsaken his first love. And thereby have verified the Anagram, that, with more autumeing hope than truth, was given him when he was, James Bishop of Meath in Ireland,  
James Meath.  
Anagr.  
I am the same.  
The Archbishop did not stand fast, because he did not stand on good ground, but on the Pinnacles of the Temple, Episcopal Grandeur, and some Devils tempted him either to throw himself down headlong, or else they themselves would take the pains to do it, to save him a labour; He must needs go, when the Devil drives.  
Why? But does the Devil drive men to modern Orthodoxy? I beg your pardon Sir, if I mistake a little, nevertheless it puts me in mind of the Indenture made at Edinburgh in Scotland the fourteenth day of the second month in the first year of the reign of O. C. Protector, betwixt Archebald Mac. Dougal, (aged 72 years, and burnt for a Wizard in the same year under Edinburgh Castle) (I saw him burnt) on the one part; and the great Fiend Beelzebub on the other part, etc. But Arch. confessed then and there that two of the Articles which the Devil chiefly stood upon, (before he would seal,) was that Arch. should deny his Baptism and the Covenant, solemn League and Covenant. With much ado Arch. was content to deny his Baptism, but rather than deny his geud Covenant, he would never be Wizard whilst he lived; Nick, seeing the man peremptorily resolved, blotted out, The denying of the geud Covenant, and sealed notwithstanding; saying the matter was not great, for he himself was at the making of the geud Covenant.  
By all which it is as evident and true (as is the Manuscript of Archbishop Abbot, which Greg. so impudently imposes, and asserts as dogmatically and magisterially, as if he had stood at the Bishop's elbow when he writ it) That this same modern Orthodoxy (he must mean the Directory, and the geud Covenant, (its zinee) for which his whole book instead of a ●…bining, (which now takes not so well) is a Drolling Apology, as he confesses, (truth will out) p. 282. If I can do the Non-conformists no good, I am resolved I will do them no harm.) I say, it seems this same modern Orthodoxy and primitive Simplicity of Father-gray-beard, and the great Fiend, were about that time and year, at no great Feud, at least not of malice forethought.  
I know not how deep-learned Mr. Gregory is in modern Orthodoxy, yet I durst lay my Spectacles, he never read of a King standing on the stool of Repentance, in the Primitive Simplicity: in the old Records whereof I have seen Lawn sleeves, Rochet, square Cap, and Cassock writ in as fair and legible a hand, as Coat in Querpo, Black cap white faced, Breeches and Doublet, Stockings and Hat, Band and Cuffs, Cabala, Lugs flappant, Hourglass, Pulpit, blue and white aprons, Simars, Peruke, or new-fashioned Cloak.  
For that Roman Penula which St. Paul left at Troas, had neither black buttons nor cape: though Greg. p. 236. admires it above that in 1 Cor. 14. 40. And to tell you the plain truth on't, I do not believe that St. Paul ever left his Cloak behind him at Troas in his life: he was not so rich to have two suits to his back.  
For this same Cloak, that is so talked on, (which some Greek Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and lastly, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which) if you nip so hard as to make it cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Penula, than you may make a Roman Cloak on't indeed, but not otherwise.  
For the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Satchel which he left at Troas to put his books and briefs in; and therefore the learned Estius renders it arculam libris chartisque refertam; others scrinium. scriniolum, & domum scriptorum. Some scriptorum repesitorium, so Drus. some thecam librorum; I confess indeed Hesychius says it was a kind of Cloak, and also that it was lined with Fur to keep out the cold and the rain; and yet presently stands in a Quandary, and doubts whether indeed it was not scriniolum, a Satchel still.  
So that if this be true, we shall not in the primitive simplicity so much as find the old Cloak so much talked of; how many Cloaks soever you find in the modern Orthodoxy.  
Yet if the Non-conformists be angry that I should thus rob them of their beloved Cloak, (which was worn threadbare in the Pulpit) I can lend them three fort if I list, that shall fit them as well; and every Cloak fetched out of the Wardrobe of the primitive simplicity, (if they do not dislike the fashion) for they are all Canonical. The first and second I am sure they'll like, If. 59 17. They were clad with zeal as a Cloak. The second is I Thes. 2. 5. a Cloak of Covetousness; and the third is in 1 Pet. 2. 16. a cloak of maliciousness; and the stuff that then and there this Cloak was made of, you may see was, Liberty; I know they'll like it; if't be but because this stuff is in fashion.  
What kind of stuff this same liberty is, I'll show you by and by, I am sure, if it be not Bays, it is not Perpetuana.  
Truth says it, a Kingdom divided cannot stand, and the fatal consequence of this liberty and Indulgence, we see for example if we look at the Netherlands, where their division and nonconformity is their ruin, their confusions their confusion, the heads crazed and distracted, the hands feeble and the heart saint; yet Barnabee-Greg. will not take't for a warning.  
But we go not so far, we'll look nearer home, (and all within the memory of man,) what pitiful stuff this liberty and Indulgence proved (all the Proofs in the wearing) for one twelve years, when we had no King in Israel, but every man spoke and did what was right in his own eyes.  
Rake Hell, view the ghastly apparitions and evil spirits that walked ever since the primitive simplicity, (but bound down by wise Antiquity) and tell me if they did not all walk again in those twelve years of modern Orthodoxy, liberty and Indulgence. I deny not but they were Spirits, (Oh Spirit!) but I say they were evil spirits, (laid and charmed down by a form of wholesome and sound words) which being rend and torn apieces by the modern Orthodox, Hell broke loose, and almost frighted us out of our wits.  
Which some people that have bad memories and worse consciences have now forgot.  
Did not the evil spirits of Donatus, Priscilian, Pelagius, Arrius, and Aerius, (for I care not to set them down in order) the Apostolicks, Adamites, the family of love, Carpocratians, Henricians, Valentinians, Heraclians, Anabaptists, Contobaptites, the Manichees, Monetarians, Cresconians, Macedonians, Nestorians, Samosatenians, Circumcellians, Severians, Ebionites, Pharisees, Essenes', Flagelliferies, Fratricellians, and the Gnostics, (which I should have first named) so long dead, tread our English stage again, as if the old Sects and Heresies, were all metempsuchoed?  
Had we not spirits that denied the King's supremacy in all causes and over all persons? as did the Fratricellians and Manichees. (Aug. contr. F àust. l. 22. c. 74.) and the Flagelliferies. (Prateol. Heres. de Flagel.)  
Did they not Allegorise the Scriptures, the Passion, and Resurrection of our Saviour? as did the Valentinians. (Iren. l. 1. c. 1.) and the Family of love. (H. N. Instruct, ar. 4. s. 17. 29.)  
Had we not the fatum Stoicum from Priscilian? (Aug. de Haeres. c. 10.) Did not some (I name no body, I would not willingly give offence) did not some I say make a Covenant against Authority, without Authority, forswearing all former lawful oaths of Allegiance and Supremacy, but being tender in conscience (good men!) scruple to renounce unlawful oaths and Covenants of disloyalty and Schism? and did they learn this modern Orthodoxy out of the Primitive Simplicity? or from Donatus? (Optat. de schism. Donatist. l. 4.)  
Did they not learn to oppose Bishops from the Contobaptites? (Niceph. l. 18 c. 49.) and from Aerius? (Aug. de Haeres. c. 53.) And did not Donatus teach some to make addresses to the weaker Vessels, and to lead Captive silly women? (Optat. de schism. Donatist. l. 4.)  
Did not some promote the designs and Plots of their Cabal by a common Purse, and thought it Religion so to do? as did the apostolics. (Aug. de Haeres. c. 40.)  
Did they not confine the Church of Christ to their Conventicles? as did Donatus. (Optat. de schism. Donatist. l. 1.)  
Did they not gnash their teeth at the Surplice? as did Pelagius. (Hierom. adv. Pelag. l. 1.)  
Did they not deny all superiority and didistinction of Persons and quality? as did the Anabaptists. (Sleidan. Com. l. 5.) Did they not measure the dignity of the holy Sacraments by the worth of the Minister, as if those holy Seals were the Seals of the Minister and not of Christ? as did Donatus, from whom also they learned rebaptisation. (Optat de schism. Don. l. 6.) Did not some make themselves equal to Christ and the Apostles, and so denying the Lord that bought them? as did the Nestorians. (Euseb. Eccles. Hist. l. 3. c. 27.) and the Ebionites and Macedonians. (Theodoret. Haeret. l. 4.)  
Did they not deny Salutations, or bidding God speed, to all but their own fraternity? as did Donatus. (Optat. de schism. Don. l. 4.)  
Did they not cry down all holidays and Fast-days, (except long-Parliament Fast-days, and Thanksgiving-days for a bloody victory? as did Aerius. (Optat. de schism. l. 4.)  
Did they not learn to Cant, and ascribe every motion of their own spirits, to be the motion of the Holyghost within them? as did the Samosatenians. (Confes. August. 5. Ar. 8.)  
Did they not undervalue Scripture-Authority? as did the Circumcellians. (Aug. Cont. Pet. l. 1. c. 27.)  
Who taught them not to value, or at least, to undervalue the Testimonies of the old TeTestament, but the Manichees and Severians? (Trithem. de Eccles. Scrip. & Bulling. contr. Arnab. l. 2. c. 14.)  
Did they not learn that the Jewish Sabbath was none of the Ceremonies abrogated by the Apostles of Christ, but moral and perpetual, from the Sabbatharians? (Doc. Sab. l. 1.)  
Did not some lie and say they had no sin? as did the Adamites, Pelagians and Donatists. (Aug. Cont. Petil. l. 2. c. 14. etc. 19) and also the Carpocratians. (Iren. l. 1. c. 24.)  
Who taught them to cry up the Pulpit, and Sermons only, and decry Sacraments and Prayers, and Charity, but the Eutichites? (Theodoret.) Did they not deny Infant Baptism, and some the Baptism of those Infants whose Parents would not be examined by the lay-Elders, nor take the Covenant, (I mean) such as were not of their fraternity and Gang, as did the Heraclians, Henricians, and Pelagians. (Magd. Eccles. Hist. Cent. 12. c. 5. Aug. de verb. Apost. de bapt. parv.).  
Did they not declare that private men have Authority to order and reform the Church, call Assemblies and Counsels, and need not tarry for the Prince and Magistrate? as did the Monetarians. (Test. Rhem. Annot. Hebr. 13. 17.) and the Cresconians. (Aug. cont. Cresc. gra. l. 3. c. 51.)  
Did they not declare it unlawful for the Magistrate to punish heinous offences with Death, or to go to War whether offensive or defensive? as did the Manichees. (Aug. cont. Manich. l. 22. c. 74.) Did they not declare that no man has proprietary in Goods, Lands or Wife, but all should lie common, and without Enclosure? as did the Pelagians and apostolics. (Magd. Eccles. Hist. Cent. 5. fol. 586.) and the Manichees. (Aug. de mor. Eccl. Cath. l. 1.)  
Would they afford either an Alms or Charity, or so much as a good word or look to any but their own Sect and Faction? so neither would the Manichees. (Aug. de mor. Manich. l. 2.) Were they not pure in their own eyes, but abominated as Dogs all but themselves, and their friends? (so called in Enmity to all others) as did the Pharisees. (Luk. 18. 11. Is. 65. 5. Prov. 30. 12, 13) And the Donatists. (Optat. de schism. Donatist. l. 4.  
Did they not count it unlawful to swear, though in truth, in righteousness, and in judgement? As did the Essenes', the Jewish Puritans. (Philo Judaeus.)  
Thus old Heresies (long ago condemned and dead and buried) by the Indulgence of our late licentious times, have found an unhappy Resurrection.  
And cannot these evil spirits be bound down again to the infernal Pit, from whence they came to deceive the Nations, as formerly they were by the wisdom of our Ancestors, when Hell broke lose?  
Simon Magus and his followers the Gnostics (which in English signifies, the People of light) as they proudly enough called themselves) came at last, from one error to another, indifferenter utendi foeminis.  
And do not our Gnostics that pretend to all the light, fall away from one delusion and Enthusiasm to another, till they come to be Ranters, Atheists, and what not?  
Is there no eye to pity these, nor house of Correction to be found? words are lost upon them, they are possessed and prepossessed.  
We, we have lived to see that all this noise for the Gospel, Reformation, modern Orthodoxy, liberty, primitive simplicity, and abatement of Episcopal Grandeur, does but bluster on purpose to blow down Church and State, upon pretence to new-build them better and more fashionable after the Geneva-frame.  
Thus the Kite flies up to Heaven, but her design and eye is upon the Prey, and, but that the Buzzards (like thiefs) fell out amongst themselves, true men had not so soon come to their own. But his Majestic promised Indulgence I am sure (saith Father Greybeard) in his Declaration from Breda.  
Let honour for ever wait on his Majestic and his Royal word; but know, that the best, honestest and most learned Casuists will tell us, that if Thiefs and Robbers take a man's purse and rob his house, and not herewith satisfied, but they threaten also to kill him and every mother's son there, if the honest man do not promise and vow, nay swear, to give them more; yet when he's got out of their clutches he's also free of his oath.  
In the name of God what would this people be at? Is't not enough that they got his sacred Majesty's Father, and all his loyal friends, body and goods, that they could get into their clutches, and have they not done unto them whatsoever they would?  
Is't not enough that they robbed him of his Kingdoms and drive him to straits, that he had not where to lay his head?  
And have they not cause to bless God and the King every day they rise, that they are not hanged, drawn and quartered, as was Baanah and Rechab? But must they capitulate? setting down a stool of Repentance for him to sit on whilst they expostulate the matter.  
Oh but Indulgence, and Liberty, liberty of Conscience!  
By liberty of conscience must be meant either a liberty to do what we should do, or a liberty to do what we would do. If they mean a liberty to do what they should do, spur on, up and be doing, in the name of God. The Reins of Government will neither check nor curb you; take my yoke upon you and learn of me, (saith our blessed Saviour) for I am meek and lowly, and came not to do mine own will, but the will of him that sent me.  
That's it (saith Gregory) the Non-conformists would be at, they desire only liberty to do the will of God, not their own wills; and to worship God in his own way, in Gods own way, though it be not the King's highway.  
But what if the King's Highway be not out of God's way, will you be so wretchedly unsociable and singular, as to separate and go out of the way, when it is the King's Highway? The truth is, I have no great skill in Divinity, (my Education not designing me that way) yet as the times are, in a man's own defence of his Christianity (for to be sure now if he walk but out as far as a Club or a Coffee-house he shall be sure to be assaulted on that side) so much Divinity to defend it always in readiness, becomes as necessary for a Gentleman, as the little Tool behind to save reputation, and much more honourable; and without any great accoutrement, I may soon have Divinity enough, to try it out with Father Greybeard, I. O. and the rest of his friends; and can easily prove that the worship of God, so much prated of, and contained in the first Table, the four first Commandments, is in order, and made for the very nonce, and for no other thing or end but that men might obey the second Table, and six last Commandments. Start not, for I'll prove it as clear as the Sun at Noonday.  
And that though sometimes comparisons are odious, yet between God's commandments, to weigh and compare which is the greater and which is the lesser, is of absolute necessity to every godly man, when God's Commandments seem to justle for precedence, and strive for the place.  
As they often do: and no man can truly fear God and obey him as he ought, that understands not these Laws of Honour, and rules of Precedency.  
We cannot err when our Saviour is the guide and leads us the way: I'll instance in a few cases for example.  
The Pharisees of old, (just like our modern Pharisees in their modern Orthodoxy) were marvellous men for the worship of God, and God's day of worship, the Sabbath-day, Oh the Sabbath-day! and then for prayers, long, long prayers, sacrifice, and indeed for all the worship of God prescribed in the four first commandments, who but they?  
Good, very good thus far; who can otherwise think but that these who are so much for God, and his glorious worship, should be Gods own People, the Godly Party, and Almighty God as much for them?  
Who dare check them, lest he seem thereby to fight against God? Who dare speak against their ways, lest he seem to bid heaven battle, and speak against God's ways?  
The Lawyers amongst them, who were the chief Preachers, took it wonderful heinously, that even our blessed Saviour himself should dare to reprove them; and when he made so bold as to do it, they took it as a very high affront, Thus saying thou reproachest us also; us also, and reproachest, (not reprovest, but reproachest us also; taking for granted that to reprove, was to reproach them.)  
Yet for all this, in the first Sermon our Saviour makes, he assures his Auditory, That except their righteousness exceed the righteousness of the Scribes and Pharisees, they should in no wise enter into the Kingdom of God.  
What? Would not the worship of God in his own way bring them to God? No. Would not a zealous and holy keeping Gods holy day bring them to God? No. Would not the being cried up for the most pure and godly party bring them to God? No. Would not prayers many and long, and good too; and preaching many Sermons, and full good and Orthodox and saving Truths, bring them ●…o God? No, Yet our Saviour gives them his Testimonial, that they did not only preach well, but also nothing that was ill, (whatsoever they bid you observe, do.)  
And to give those Pharisees their due, they did not only go Heaven-wards, but they did far over-go many of our Pharisees and Preachers, Heaven-ward.  
For the Pharisees sat in Moses' chair, preached Truth, and nothing but the Truth, whereas, Bind your Kings with chains, and your Nobles with fetters of Iron, This honour have all the Saints— Curse ye Meroz, etc. and many other good Truths, were miserably wrested (you know) by many, nay most of our godly Party, (that pretended above all others to fear God) on purpose to dishonour the King.  
But I lay not the stress upon that, but granting that any man preaches, and prays, keeps Gods holy day, and worships him, how divinely, truly and sincerely soever; yet all this exceeds not a Pharisee, nor shall ever bring him to the Kingdom of God.  
Lord, Lord, have we not prophesied in thy name, and in thy name cast out Devils? Depart from me, saith our blessed Lord, I know you not; What? not know thine own Preachers, prophesying in thy name, and such as have prayed too, Lord, Lord? No. I know you not (saith he) why? Ye are workers of iniquity.  
Workers of iniquity? Who are they? or rather who are not so?  
In respect of the first Table, the four first commandments, the Pharisees (of all men living) were not so, workers of iniquity.  
And in respect of the four first commandments, such as prayed and preached in Christ's name, stood for the Lords worship, and consequently Gods times of worship, and the Lordsday, were (of all men living) the least workers of iniquity.  
Therefore since Christ knows not these, there is a greater thing than Gods worship wanting, and which is the one thing necessary, and what's That?  
Our Saviour tells us, in the same Sermon, even to do to others, as we would they should do unto us, for this is the Law and the Prophets, Mat. 7. 12. That is to say, The sum and great design of the Law, and the preaching of the Prophets have all but this one scope and end, to prevail with mankind to keep the second Table, or six last commandments, which do more particularly direct us how to observe this great general rule, Whatsoever ye would that men should do to you, do ye even so to them.  
So that as food and ●…ayment is for the preservation of the body, Preaching Gods holy word, Prayers, keeping days holy, and all the worship of God whatsoever has but one main scope and end, even to make men good, good to our own bodies and souls by temperance and sobriety, good to others, by demeaning ourselves peaceably, justly and mercifully one towards another, as we are particularly directed in the six last commandments.  
Which six last Commandments God himself, our blessed Saviour, and the Prophets, and Apostles, do therefore prefer much above the first table, and four first Commandments; in so much as the end is more noble than the means to that end; as the life is more than meat, and the body than raiment; meat and raiment being but the means designed for that great end, namely the preservation of the body and life.  
Therefore as he that clothes himself with raiment, how good & warm soever it be, and presently throws it all off again; and he that eats, and eats, and eats, and either presently vomits it up again, or that the meat Lienterically pass through him without alteration, and digestion, must needs be starved; so he that takes in never so much of spiritual food, and digests it not according to the great design and end for which God sent it, namely to observe the six last Commandments, that is, to be good to himself and others, he must needs have a ruin'd and starved soul. The Doctrine (how wholesome soever) being worthless for want of the use: and these great Sermon-mongers are at best but the great-eaters, the spiritual Maynards', and Wood of Kent, Mr. C. of Norwich, W. B. of Yarmouth. For can all our worship of God, prayers, praises, and preachings, observing Lords-days and Sacraments profit God? Is he the better for them? Job 35. 7. 8. If thou be righteous, what givest thou him? or what receiveth he of thy hand? Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man: but cannot profit God.  
Therefore when Almighty God first promulgated his sacred Laws, he tells his people wherefore he ordered them to keep his Commandments, Deut 10. 13. even for their good, not his own.  
And excellently does his Prophet Micah tells us to this purpose, the great duty of man, Micah 6. 6, 7, 8. Wherewith shall I come before the Lord, and how myself before the high God? Shall I come before him with burnt-●…fferings? etc. He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly and to love mercy, and to walk humbly with thy God.  
And when the Pharisees (that prided themselves so much in looking so carefully after God's worship and God's day) were offended so highly with the liberty which our Saviour and his disciples took to themselves upon the Sabbath-day, in not keeping it so strictly, as these Hypocritical Puritans deemed they ought to have done; our Saviour tells them of a superior Law and of far greater concernment than the four first Commandments put together, Mat. 12. 7. and that was the Law of charity and mercy, which if the Pharisees had understood, they would not have condemned the guiltless.  
Even God himself dispenses with his own Law for worship, in the old Law, when mercy and charity plead against it; for sacrifices and offerings were then part of God's worship, which were very chargeable; therefore for mercies sake and charities sake, at the Purification whereas the woman by Law ought to offer a Lamb for her cleansing, yet if she was a poor woman, and not of ability, Almighty God abates of his due, and is content with what, without any great charge or trouble, she might easily get in that Country, namely, two Turtles, or two young Pigeons.  
So that the Question is not so much which are Gods Commandments, as which are the greatest Commandments, and best deserve preferment; not the first Table, but the second; for to do justice and judgement is more acceptable to the Lord than sacrifice, Prov. 21. 3. and to obey, is better than sacrifice, 1 Sam. 15. 22.  
Therefore we must conclude, That though the worship of God be good, yet to do good and communicate good to others is better; though to observe the four first Commandments be good, yet to observe the six latter is better; Though faith in God be good, yet charity to ourselves and others is better, 1 Cor. 13. 13. and all faith and worship without this charity is not worth a pin, nay is just nothing at all, though a man preach like an Angel, 1 Cor. 13. 1, 2.  
This being granted for a great Truth, and which all the whining Tribe, though they lay all their heads together, are not able to disprove or gainsay, may silence the Non-conformists Prayers, and stop their mouths more than St. Bartholomew yet has done.  
For though to meet together to pray and preach, and worship God according to the four first Commandments be good; yet to obey the Commands of a Christian Magistrate, and submit to his Laws according to the first Commandment in the second Table is better; and aught to be preferred by every truly Conscienced Christian; and in so doing he is safe in that submission and obedience.  
But, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye, saith St. Peter, Acts 4. 19 For we cannot but speak the things which we have seen and heard.  
This Text has been damnably abused, and as the same Apostle says of other Texts of Scripture in St. Paul's Epistles, wrested, put upon the rack, (as the word signifies) and made to speak what it never thought; and will never justify our Non-Conformists either before God or man in the least. To whom does the blessed Apostle speak? Act. 4. 5, 6. to the Rulers, and Elders, and Scribes, and Annas the Highpriest, and Caiaphas, etc. who condemned our Lord Jesus to be crucified, and if they might have had their wills, would have been the death of all Christianity with him.  
And is his Sacred Majesty, and his two Houses of Parliament no better in your esteem than Annas, and Caiaphas; they are mightily beholden to you for your good opinion of them.  
And if that be not your opinion, that Text is nothing to your case, nor to the purpose: but point-blank against you.  
For whether it be right to hearken unto God, judge ye. God had never given Laws for his own worship to mankind, but for the good, peace and welfare of mankind: God had never made the first Table of the Law, but in order to, and for the better observance of the duties of the second Table: If Subjects would never have been disobedient to their Prince and Governors, nor children disobedient to their Parents, nor servants to their Masters; if men would never have coveted their neighbour's goods, nor their neighbour's wife, nor servant, nor have robbed, and murdered one another, but would have lived soberly, righteously, and therefore godlily in this present world, the Allelujahs of Angels had been the great worship of men: But since it is otherwise, and that the wickedness of man is great in the earth, and the imagination of the thoughts of his heart so bend to evil, and that continually, therefore God established his Laws, in the first Table by worship, sacrifices, etc. Typically, in the Old Testament, for expiation of the guilt of sin, and justification; and sent his Son, who was made a sacrifice for us antitypically in the New Testament for expiation of the guilt of sin and justification, as our Priest; and to show us how to live well, as our Prophet; and to exact our obedience, as our King.  
But none are benefited by his Priestly Office, but such as obey his princely Laws, according to his Prophetical Injunctions: none are justified, but such as are sanctified; for this is the great will of God, our sanctification.  
Our Sanctification therefore is the grand design of the Law and Gospel, Prophets and Apostles, and that sanctification being summarily concluded by our Saviour, in doing as we would be done by; and all lesser holy duties of prayer, praising, hearing, Sacraments, being in order to the great holy duty of doing as we would be done by, and particularised in, and reducible to, the second Table, prove in all cases of conscience, the truly godly must do the greater duty rather than the less, and the duties of the second Table rather than the first, so that he do but continue his faith in Christ the while, and in so doing.  
Now cannot the Nonconformist Preachers continue to be Christians, though they do obey the fifth Commandment, and submit to their Governor's Injunctions; nay can they obey God (who is the author of the fifth Commandment) if they do not obey their Christian Governors; does not God prefer the peace and tranquillity and welfare of mankind, before his own worship, and will not you prefer it?  
In obeying, and submitting in quietness to the supreme and Christian powers, you obey God, and that obedience is better than sacrifice; and proves evidently, that that which Gregory sets down, p. 100 for Apochryphas in the Ecclesiastical Politician, is an undoubted truth, namely, that moral virtue being the most material and useful part of all Religion, is also the utmost end of all its other duties; And all Religion must be resolved into Enthusiasm or Morality. The former is m●…er Imposture, and therefore all that is true must be reduced to the latter.  
In an unlawful and forbidden Conventicle, you may pray possibly to God, and preach of God, and hear God's Word; this worship of itself good becomes evil & a sin, because though doing a duty which is good and great, in itself, yet thereby transgressing a duty of the second Table, which is better and greater and of a higher concernment, your worship then and there is but as the cutting off of a Dogs-neck, and God will say, who hath required these things at your hands?  
When ye disobeying the fifth Commandment in your forbidden Conventicles appear before God, and spread forth your hands, he will turn away his eyes from you, yea when ye make many prayers he will not hear: Why? Your hands are full of blood: Your actions are Bloody; Schism, and Rebellion has filled the Land full of blood, from one end thereof unto another already, and therefore this liberty you cry up so, and cry so much for, and the calling of your forbidden assemblies God cannot away with: It is iniquity, even your solemn meetings, Isa. 1. 11, 12, 13, 14, 15, 17, 19, 20. And know that the great duty of a truly godly man is to cease to do evil, to learn to do well, to seek judgement, relieve the oppressed, plead for the widow, and to be willing and obedient; and ye shall eat the good of the Land. But if ye refuse and rebel, ye shall be devoured by the Sword, for the mouth of the Lord hath spoken it.  
Oh but the Ark, the tottering Ark, what godly heart would not tremble for the Ark of God, as old Eli's did? 1 Sam. 4. 13.  
What considering heart would with Democritus hold from laughing, till his sides ached, to see the madness of the people, and the Priest; or rather, (with the other weeping Whitaker) weep at the folly and delusion of poor souls, so dismally bejuggled?  
If a Conformist Minister, with all his Aaronical weeds on, or barely attired in the linen Ephod should but name such a Text in a Christian Congregation, how would the frighted Brethren run out of Church, and cry out, Types, Ceremonies, shadows, Levitical, Old Testament Spirit!  
Is this your Gospel Minister? Is this Primitive simplicity? Is this modern Orthodoxy? Is there one word of the Spirit in all this Text? Is it not froth as applied? and nothing to the purpose?  
But comes me godly Mr C. precious Mr. C. persecuted Mr. C. Bartholomew Calamy, and then all must be Gospel that he speaks.  
And though we poor souls understand not the Cant, yet the cunning Gypsies know well that by the Ark of God is meant the Bartholomew Babies; By the great scarlet Whore is meant the Pope; (but then whisper I to myself, this same great Whore if it be the Pope, can be none of them possibly but only Pope Joan.)  
By Babylon is meant Rome that shall be destroyed with fire and plagues in 666. the name of the beast, and the number of the name: But the mischief on't was, that Prediction, how ever aimed, yet light upon poor London, (God knows) instead of Rome; so hard it is to construe the Revelations, and so fatal to peep into the Ark, and to pry into God's secret judgements; such usually pay for their peeping, that (unlike to the good and true prophet Jeremiah 17. 16.) hasten from being a Pastor to follow God, to follow their own inventions, in desiring the woeful day upon others; O Lord, thou knowest.  
Then by Babylon and Antichrist is not only meant Rome, (that stands still, and above a thousand miles from Babylon, yet) take but one jump more, and but half so far, and you do only make Babylon in the Land of Shinar (where the great Tower stood, Gen. 11.) shake hands with Rome in Italy; but with a small stretch more into Little-Brittain, you may make Episcopal Grandeur, Lawn-sleeves, Cross, Cringing and Surplice confederates in the compliment.  
Would not Balaams' Ass (if alive) open his mouth again, to rebuke the madness of these Prophets?  
And a greater marvel it is to me, that the poor people should be such Asses, besotted and gulled to their faces by so easy and stale a Legerdemain of these jugglers,  
Who endeavour to turn the world upside down, topsiturvy; embruing all nations in blood and ruin (as we have found to our cost, and by dear-bought experience.)  
And all these Hocus-Tricks is but to scrape up a sneaking and beggarly living; (unworthy a man of parts or honour;) and to avoid the Statute against Beggars, Fiddlers, Gypsies, and Pickpockets, (like sworn Brothers of the Blade,) they clap on the Vizard of Religion and Liberty, with so much art and cunning, that though you hear the Gipsy Cant, you would almost swear he was a Saint:  
And as soon suspect your own hands, as his, though you find them in your pocket; The sleight of Tongue doing the seat instead of sleight of Hand, and with much more safely gets a richer prize.  
To whom Mall Cutpurse herself was but a fool, for the Knave shall look you right in the face all the while he is at it, and cutting your Purse.  
And as if Egypt was broke loose hither in a new fashion, these vagrants shall wander from town to town, all the kingdom over by droves, and in this new guise, laugh at the Constable, Beadle's, Justice of the Peace, House of Correction, the Stocks, the Whipping-Post, and the Jail, crying out, Liberty, Liberty; Indulgence, Indulgence; Breda, Breda.  
Would it not make a man's heart ache, and his hair stand on end, to see whole multitudes trepan'd by these spiritual Jugglers, into Rebellion and Blood, to the ruin of souls and bodies?  
Indeed the Apostle Saint Peter prophesies of these times, and these tricks, in 2 Pet. 2. 1, 2, 3. saying that false Teachers shall privily bring in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sneakingly, by stealth, furtim, clàm & subdolè, speciem pietatis praetendens, creeping into Houses and leading captive silly women, with) damnable Heresies, even denying the Lord that bought them.  
Which those only do that pretend to Christianity, but deny Christ's Religion, that is, deny Christ's word or great Religion, (the sum of all Religion, that is of Christ's making,) viz. To do as we would be d●…ne by: And though their ways lead to destruction, yet many shall follow these pernicious ways; This great way of truth being evil spoken of (as m●…er morality or the like,) by those that through covetousness and with fcigned words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fictitious, Canting, New-coyned, Fanatic words, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies,) they shall make Merchandise of you; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall make their money of them; or these men that pretend so to the spirit shall be spirits indeed, but evil ones; Spirits, such as catch up men, women and children to make money on them through covetousness.  
If it were not foretold that many shall follow their pernicious ways, we might well wonder that such flocks should follow these evil spirits to their eternal damnation, as well as temporal loss of body and goods: But we have lived to see, and yet do see whole shoals catcht with this bait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing but a few canting new-coined words; and with these they have made shift to get the good old Coin out of their Pockets; and sometimes Plate, Bodkins, Thimbles, Horses, Arms, and Silver-spoons, or whatsoever comes is welcome: All is fish that comes to net, whilst these Hugh Peter, Baxters, Marshals, and owen's laugh in their sleeves to see how soon the fools and their moneys are parted; and how parted? do they not know of the going on't, and how it is laid out, & what they get for it? Yes, they tell the poor souls they get Christ for it; Oh get Christ! whenas indeed they get nothing but a little canting, new-coined, Fanatic, phrase, or so; there's all.  
Be not offended that I call this expression, [get Christ, get Christ] mere canting, juggling and delusion, beguiling unstable souls; for I will give you a reason for it, unanswerable by all the Canters and Cabala of Jugglers in England; with whom and the best of them or all their great heads put together, I am not afraid to encounter in vindication of all and every thing in this Letter (occasioned by the bold undertaking of their friend Gregory Graybeard, who puts for Apochryphas, (and so sets it down in a different Character) the great Truth that Christ our Lord ever delivered to the world, viz. To do as we would be done by; which is the great end of the Law and the Gospel; namely the best regulation of our manners; or, as p. 100 Moral virtue being the most material and useful part of all religion; which has but two parts, Phanaticism and Morality.  
Which last is comprehended in that great way of Truth so much evil spoken of by some Christians; as being the practice even of some heathens, and therefore not the sum of Law and Prophets.  
But let me live and die like such Heathens, rather than live and die like such Christians, as dare prefer any thing above this, or any part of Religion above this; which my Saviour has told me is the sum of all.  
And he that believes Christ in this word, as a true Prophet; and conforms his life and conversation to this Law as given by his King Jesus, shall assuredly find him a Priest to pardon and forgive him, and bring him to glory, where he now sits.  
And this is that which in the beginning I called my Religion; not but that many others are of it, yet but few where I live.  
For I dwell in New-Amsterdam, where Satan's seat is, the Headquarters of the Legions, and the Rendezvous of Hell; the very Sink of all heresies and sects, and the Kennel where all the neighbouring fil●…h of Religion disgorges its self and disembogues.  
And as we never read of any Pharisee converted by our Saviour, except one or two, yet very many Publicans and Harlots; so here we find true that of our Saviour, that Publicans and Harlots shall get into the Kingdom of Heaven, before these our modern Pharisees (in English) Separates or Schismatics, as the word signifies.  
And the great Reason why this great Rule and sum of Christ's Message or Gospel was no more believed by the Pharisees, than now by our modern Pharisees, or Schismatics, called now modern Orthodox, is, because the heart of this people is waxed fat, and their cars are dull of hearing; and s●…eng they see and not perceive, and hearing they hear and not understand.  
They say they believe Gospel; show them Mat. 7. 12. and ask them if they believe that, that Rule before their eyes is the sum of all; and they'll rail presently at you, and cry out, good works, good works, the man presses us to good works and merit, Popery, Arminianism, and Manwaring.  
They say they believe St. Paul's Epistles to be God's word; show them 1 Cor. 13. 1, 2, 3. and the rest of the Chapter, and ask them, do you believe that your Preacher, (you so cry up for a precious man when he tells you of incomes, and experiences and getting of Christ) is a mere empty Kettle, a mere canting juggling noise, a mere feigned new-coined sound, if he does not preach up good works and charity to you, all contained and included in doing as you would be done by?  
They will presently fly out in rage and wrath against you, saying, you rail at God's Ministers, God ways, and God's people; and look upon all you say, as profane, and coming from a profane and loose spirit. Though with never so much meekness you entreat them to take heed, how in so saying they blaspheme God and his holy spirit, who says altogether so much as I have said, in that first verse. Though I speak with the Tongue of men and Angels, and have not charity, I am become as sounding brass, or a tinkling Cimbal; that is, a mere empty Kettle, sound and noise; yet they see this with their eyes, and yet will blaspheme and will not believe.  
Tell them further that this precious Preacher does not yet speak with the tongue of an angel, let his whinings, and snivellings, and gruntings, and groan be never so tuneable; they will not believe you, but when for the good of their immortal souls you bid them beware of the juggle, and take heed they be not cheated with new-coined and feigned words, mere Canting, as Gypsies that have a peculiar dialect and phrase of their own;  
Yet than they will revile you, rendering you hatred for your good will, slandering you in blaspheming Christ and the truth you declare to them; and think all this while they are lying, standering and railing you (which is far from Charity) that they do God good service, and vindicate precious men.  
Ask them further, whether those be not ●…eigned, fictitious, new-coined words (as the Apostle St. Peter says false prophets make merchandise, or make good markets with, through covetousness) which the Holyghost in Holy Scripture uses not, and which Gods Holy word is not acquainted with; and they will confess that they must be new-coined and feigned by false prophets and jugglers, if not coined there by the Holyghost.  
But then say, these expressions, viz. incomes, get experiences, look over your experiences, get Christ, and the indwellings of the spirit, & such like, many hundreds of them produced with a wonderful long whine and twang, are neither the words of the Holy Ghost, Prophets, Christ, or his Apostles, and therefore are feigned words which these spiritual merchants get money with, as Gypsies do by Cantting and Singing; And they will blaspheme and rail at you, though you say no more than St. Peter has done; and though they cannot find one such new-coined word in all the Bible.  
Is not the heart of this people hardened? and seeing they do not see, they will not see nor perceive, but like the Pharisees, look upon all your reproof to be a reproach to them and the ways of God.  
They cannot be converted, because not convinced; they are not convinced, partly by reason their Preachers are not faithful to their souls, but instead of showing them the way to Heaven, fill their poor heads with nothing but sound and noise and whining and feigned words: and partly do they continue unconvinc'd and unconverted, by reason they think they are converted already; & yet have as little reason to think so, as if they were Turks, Jews or Heathens: nay, I'll maintain it and avouch to be true before God and men, that I have by my own experience found more goodness, more kindness, more truth, more honesty, more sincerity among man-eaters or Cannibals in India, and Turks in Arabia; than amongst the best of these Professors. Read Jam. 2. 14, 15, 16, 17, 20, 21, 22, 24. Mat. 16. 27. Eph. 2. 10. Tit. 3. 8 Phil. 1. 27. Nay put in their Preachers and all into a sack together, and the first that comes out shall have incomparably more pride, malice, wrath, lying, slandering, and evil speaking, and rejoicing in iniquity (when they can hear of any faults or judgements with which any are overtaken that are not of their gang,) than any Turk, Jew, or Indian Man-eater that ever I conversed with, and I have conversed with thousands; and if these be the people of God, the Lord in his mercy deliver me from them, and the evil way they walk in by Companies, running headlong to the bottom and end of that way, eternal destruction, and striving who should first come there and run the fastest, (as if they were afraid they should not come at the Devil in good time.)  
Whereas my Religion, namely, this of my Saviour in Mat. 7. 12. like the Sun in his full strength and light, carries its own evidence and speaks sufficiently for itself, leading men into unerring paths, bringing quietness and peace and light to mankind; nor can any man walk in darkness or do any thing of the works of darkness that walks by this rule, but peace must be upon them, as upon the only true Israel of God; no canting, no hypocrisy, no feigned words needs here; but Righteousness and Peace embrace each other, both here and to Eternity.  
In which Religion I doubt not by God's grace to continue all the days of my life; for of all the Idols of the Heathens, there is but one true God, and of all Religions, there is but one true one, one Christ, one way, one truth, one life, one light; and this is it.  
Would God, think you, leave men a way to Heaven, revealed by his Son, if it were not to be found without a great many Fathers, decrees of Councils, Glosses, Homilies, Sermons, infinite, and as large and of as little purpose the most of them as the writings of Mr. Prin? Whereas this way of Christ is soon found, soon got my heart, easily remembered, readily applied. And if no other Text had been preached upon this 30 years, and practised, England had seen no wars nor bloodshed, ruin nor rapine, murder and rebellion, that had almost quite destroyed us; neither had the war been carried on with a few canting words, and misapplyed scriptures, prating and praying, seeking of God as Cromwell called it, when he went to prayer with the Officers of the Army, to seek God and know his mind, whether he should murder the King or no, whereas he had resolved it long before; like Jezabel, seeking God by prayer and fasting, when the bottom and design of all is nothing but rapine and covetousness to take Naboth's life, that thereby she might get the better footing in Naboth's vineyard.  
But if this little Rule be practised, down goes Diana of the Ephesians, and the Idols, fictions and imaginations of the heart of man.  
No man could steal nor covet, nor be a rebel, nor disobedient to his superiors, if he keep to this Rule; Why? because he would be loath to be so served himself; loath men should take away his goods, his servant, his daughter, his wife, or his lands, or good name. No man would be a rebel or disobedient to his superiors that is of this Religion; Why? because he would not endure that his servants, his children and family should be disobedient unto him; there would be no living, no keeping house with them, if they did not obey; for if he command one son, in seedtime, to go plough, and another to sow, and his son or servant say nay, but it is better to thrash, or fan, and more needful; this disobedience will make them all smart for it in a little time; a house thus divided cannot stand long,  
Nay, in spiritual things, the master of the family calling his servants & children to prayers in the morning, at noon, or night, he will not permit a servant or a child to be hallowing and playing abroad, whilst he is praying, nor to lie lolling upon a couch or chair, laughing and jeering with his hat on, whilst he is praying and kneeling, or singing of Psalms; there is not a Fanatic in England will suffer this, but will reprove, rebuke, exhort and chastise such a jeering, irreverent son or servant, &, thinks God requires it at his hands, and would send judgements upon him, and his family, with a grievous curse, if when his sons are vile, he restrain them not; (though they tell him it is their conscience to be vile, and irreverent.) And tell them moreover how God punished old Eli, for neglecting to restrain his sons, let them pretend what conscience they will, he will likewise have the liberty of his own conscience, which tells him, if it be their conscience to be thus disorderly, vile, irreverent, and disobedient, it is also his conscience to restrain their vileness, irreverence, and disobedience: and will further ask them, if they were in his condition, and were masters of a family, whether they would be content that their servants and sons should do what they list, and what was right in their own eyes, and whether it is possible a house so divided can stand long This every Fanatic in England pleads to his family, and brings the fifth Commandment to confirm and warrant all that he saith to them; adding that it is the first Commandment with promise, (as the Apostle calls it,) that is with promise of present reward in this life, even length of days; whereas men by disobedience to their natural fathers, or spiritual or temporal fathers in Church or State shorten their lives, as the rebels Baanah, and Rechab, Achitophel, Absalon, Sheba and the rest of them in all ages.  
Now apply this that I have said; examine thine own heart, call it to account seriously before thou come before God's Tribunal to receive thine eternal Doom when it is too late to amend, and try in any particular where thou disobeyest thy superiors in Church or State, whether thou wouldst suffer such disobedience in thine own family.  
First as to Ceremonies, which are but the outskirts, the suburbs of true Religion, (this one true Religion I am speaking of) yet it is a sign that thou art an enemy to the City of God and holy hill of Zion, if thou burn, plunder or pull down the Suburbs; not because the Suburbs are the City; or Ceremonies of true Religion, the true Religion itself, and Gods holy Zion; but yet the Governors in the City will watch over thee, punish thee and keep thee off, because thou art an enemy to the holy City, to the true Religion, or else thou wouldst not have overturned and trampled upon the Suburbs.  
If you understand this, you have the true notion and understanding of a Ceremony; if you do not, I will not further explain myself.  
Wilt thou not suffer thy child to loll and jeer with his hat on, whilst thou art praying and kneeling with thy hat off, though he pretend conscience for his disobedience; and wilt thou not kneel then, when they bid thee kneel, that are thy Superiors in Church and State? and be uncoverd, when they bid thee be uncovered? Hast thou power to enjoin Ceremonies in thy family? and have not thy Superiors as much power to ordain Ceremonies in the Church? Dost thou that pleadest the fifth Commandment against thy wicked disobedient son & servant, never plead it against thyself? Dost thou say to thy son and servant, you must needs be subject and that for conscience sake? and dost thou never send that Scripture home to thine own heart? thou that sayst a man should not steal, or be disobedient; dost thou steal? art thou disobedient?  
What need of jails or Acts of Indemnity or Uniformity, Licences or Liberty, Indulgence or no Indulgence? It is all one to him that is of this Religion; which will not suffer a man to pray and lie, slander and preach, fast and murder, talk of incomes and getting Christ whilst he goes the way to hell. There can be no Rebel-Saints of this Religion.  
I'll tell you in one word how truly to get Christ, whilst Canters belabour you with a sound and an empty noise.  
To get Christ, is to get to Christ; and there is no getting to Christ, but in his own way; his own way is what he taught himself for the sum of all Religion, Law and Prophets, Mat. 7. 12. which we have been treating of, which is ready at hand, always to direct thee in thought, word and deed, believe the Creed, say the Lords prayer, and the Liturgy, frequent Sacraments, and this is religion enough to carry thee to Heaven.  
But you'll say perhaps, and object against me, that if this be my religion, why do I not practise it? and again ask me whether in this Letter I have done to others as I would they should do to me; that is, would I be willing to be so sharply reproved and checked, as I sometimes check Father Greybeard, and the Canters.  
To which I answer, I not only would be content to be so used, but if I were such a wretch to trouble and confound the Kingdom where I live, with arts and methods that do tend, and (as by sad experience we have found) have tended to blood, ruin, wars and desolation;  
I would esteem him the best friend that I had in the world that could either convince me, and the people seduced by me of our villainies; or laugh me and them out of such fopperies, by representing me and them upon the stage in as ridiculous a posture if it were possible as ever they were acted by me or them, or Hugh Peter himself, when multitudes of poor fools strove who should first part with their silver-bodkins and Plate, body and soul for the Good O●…d Cause.  
And if it were not to do both the seducers and seduced good by this plain dealing, I had not writ a word in this Letter; for I know my reward from most of them is that hatred for my good will, railing, lying, and slandering me as the worst of men; and yet cannot evidence in one particluar, where I have transgressed this great rule of doing as I would be done by, this ten years.  
Which I speak not as a fool or a Pharisee to boast of; for fame, nor honour, nor dishonour, riches, nor poverty, good report, nor evil report, safety or hazard, can seem to me, or any that are well grounded in this religion of Christ, (of doing as we would be done by,) any thing to move me towards the least desire of applause; for I know this justification of myself is the way to create great envy, and great reproach against me, in those that know no duty so great as the four first Commandments; namely, the worship of God, his days, Sermons, mysteries, discourses and disputes of their ways of worship; they are full of that, but yet can envy, lie, slander and rail; and then I tell them, (but they believe not,) that all their praying, hearing, keeping Sabbaths, are not worth a Louse, nor their faith neither; though it is the very words, at least the sense of what they read with their eyes, 1 Cor. 13. 2. only here's the difference, I speak more worthily of their prophesying, and their faith, than the Apostle does allow to such idle mysteries, where charity is wanting, for he says, such a man as has the gift of prophesying, understands all mysteries, all knowledge, has all faith, without charity is nothing: whereas I only say, such a man's gifts, knowledge, mysteries and faith are not, without charity, worth a Louse.  
So that I have therein outbid the worth of them, a Louse is good for something, (I will not tell all its virtues) it is good for the Jaundice, etc. but all knowledge, mysteries, prophesying, and faith, without charity, the Apostle makes good for nothing at all.  
Away with men's prate of Religion, and admiring this and that precious man, this and that precious piece of worship, when it only puffs men up, makes them more proud, more scornful, more headstrong, more cruel, more bloody, more rapacious, greater liars, greater slanderers, more malicious than they were before, and more a Devil, than any man in the world is, Turk, Jew or Cannibal.  
Show me not the meat, but show me the man; if these people that prate of their precious heavenly food they have had in these late times, have in the mean time such starved souls, empty of all goodness, (but a little outside holiness and vizard of worship,) but are full of such horrid sins, as envy, malice, injustice, lying, cheating, defaming, and sometimes murdering and plundering and sequestering; that on this side Hell there's no such treacherous, false and unsociable villains; then by this it is evident, that like Ephraim, they said upon the wind, lived like Chameleons upon air, sound, whining, canting, feigned words; and if perhaps they have cast out some one Devil of swearing or Sabbath-breaking, they have entertained in the room seven other Devils more wicked than the former, and the last state of that man is worse than the first.  
I know with this plain dealing, I stir in a nest of wasps, and because I have cried down these feigned words, (with which craft these silversmiths and jugglers get their wealth,) these dearly beloved tones and whinings, that did so affect the silly women, thus undervalved, spoils the trade: G●…e me pen and ink and paper, will the jugglers say, this must not be suffered, we must use some course speedily to blacken, I say blacken the author, and impair the value of his Letter, or our trade is gone.  
Join your forces, up and be doing, truth is strongest; ye fight against your Saviour, S. Peter, and S. Paul to the Corinthians; if you quarrel me for this; come meddle then if you dare.  
And if you do provoke me, I will not only spoil the sale and market of your new-coined feigned words; but I'll cry down your market-day too, on which you sell your empty sounds to fill your pockets.  
Not that I am against preaching up charity and goodness; and faith and hope too in order unto charity, and upon the Lord's day too, if so be that preaching, praying, or worship, hearing, or faith doth not hinder better duties, viz. works of mercy, mercy to my own body, to my beast, to my family, to my neighbour.  
But if keeping any day of worship, or performing any duties of worship hinder any of those greater duties; then I sin in doing those duties of worship, which hinder those greater duties of mercy.  
Yet I say if I can do both, (both worship God and keep a holy day to him, and also perform the greater duties of mercy,) then both is better;  
God has joined them together, let not man put them asunder; faith is a good grace, and hope is good, and charity good; and preaching, and prophesying, knowledge and mysteries are all good, it is a pity they should be parted; but if we want charity, we want the great accomplishment, the greatest of these is charity.  
And if any body think that I herein speak too slightly of keeping the Lords day, let them know, that if they think so, they do but censure amiss, and like the Hypocrites and Pharisees condemn me for that, that was the very cause why our Saviour himself was accounted a sinner; as you may see Jo. 9 14. 16. 24. The Sabbath day, and all other days were made, as all things else, and as all Commandments were made, viz. only for the good of man, not for his hurt and damage, (if you will believe our Saviour.) The Sabbath was made for man and not man for the Sabbath.  
If my neighbour's house be on fire, as I am going to Church, I ought to get my bucket and throw water and help to quench it, for all going to a Sermon; and God likes me better, with my pail in my hand at that time, than the Bible in my hand, or a prayer in my mouth, when charity to my neighbour supersedes my worship of God, as being superior to it; as our Saviour tells the Pharisees upon the like occasion, Mat. 12. 9 I will have mercy, and not sacrifice, that is, not sacrifice when it hinders the greater duty of mercy.  
And if a flood be coming down, ready to flow my meadows, when my Hay had need be carried away with my cart, or else it will be carried away with the flood, I should sin at that time, if going to Church, or any worship of God should prevent me from harnessing my horse and going to cart on the Lord's day: and my servants should sin grievously with going to Church, when a work of mercy to my poor family and cattle called them another way.  
And though our modern Pharisees and Hypocrites will condemn me herein, yet they cannot tell how to confute it by Scripture nor reason; and if they had known the true Religion, or what this meaneth, I will have mercy and not sacrifice, they would not have condemned the guiltless.  
I might give many other instances, in making ready food in mercy to my body; I mean not only necessary food to keep life and soul togethet, as we vulgarly say, but such food as is most convenient, good hot victuals, and good drink on the Lord's day; for watering a man's Horse and Ass on the Sabbath day is not necessary for life; they will live (as hunting horses often do) a longer time without water; but it is not convenient so to make them fast, and being a work of mercy, though but to your beast, therefore does not every one of you think it lawful to do this convenient good on the Sabbath day? That is, supposing the fourth Commandment had the same force and efficacy, that other Ceremonies and Types had in our Saviour's time. But alas! the case is altered now; those types and shadows are now of no more force than Circumcision, and new Moons; which in respect of Gospel discoveries are but weak and beggarly elements; whereunto our modern Pharisees desire again to be in bondage, and lest the hope of their gain should be gone, they are wonderful zealous for the morality of the Sabbath; and the morality of the fourth Commandment; that yet are the most unmannerly, saucy, peremptory people under the Heavens; endeavouring to show morality no where but in their market-day, where they get much gain with as light frothy ware, as ever was sold; poor people are cheated and have a hard pennyworth of it, as ever men had, if they give a penny for these fictitious words, such as this, the ten moral Commandments, and the morality of the fourth Commandment; which all the art they have can never prove; nor that there is since Christ's death, any more intrinsecal holiness in one day than another; nor any more holiness in the Lord's day, than any other Holiday, mentioned in the Act of Parliament for that purpose; wherein are these words,— These days shall be kept holy, namely, every Sunday in the year, then follow all the Saints days, and holy days, to which the King and Parliament may add more holidays if they please; and as they have done; and as they are of humane institution, can also take away some if they judge convenient.  
Nor ought any man to keep the Lord's day, in conscience or duty, more than any other Holiday.  
And the ground of a man's keeping the Lordsday and all other holidays, is in obedience to the fifth Commandment, not the fourth Commandment.  
Which if it were moral, i. e. perpetual in their sense, it is not in the power of the Church, nor King nor Parliament to alter the day from the seventh to the first; but all Sabbath days were like the new-moons, and other Jewish festivals, mere shadows of things to come, but the body is Christ; which being come, the shadows vanish.  
And those that zealously affect men with this Jewish conceit, of keeping days, etc. do zèalously indeed affect men, but not well; nor honestly.  
I know men are apt enough to take liberty to themselves in this licentious age to any profaneness; but I deny that it is profaneness for me to dress convenient food for myself and family, hot and good if I can get it, on the Lordsday; and Gregory does acknowledge himself and all that he knows of his party to be of this opinion herein; in this one thing than we do agree; and this is the first particular we have concurred in, since we met.  
Also I deny that it is unlawful for me, (but rather a duty incumbent upon me,) to give my servants lief to play and recreate themselves with any honest sport, upon the Sunday, or any other Holiday at convenient times; for I ought in mercy and charity, to be merciful to my beasts, my ox or my ass, in watering them, which is not necessary, but only expedient for life;  
Much more ought I to be merciful to my poor Apprentice, my servant, my Hand-maiden, that have drudged and trudged to slave and work for me on working days, when Sunday or any other Holiday comes; if I be of Christ's true Religion, and do as I would be done by.  
Nay, I ought, if I am able to let them drink better liquor, and eat better meat, eat the fat, and drink the sweet, as Nehemiah speaks; and send portions thereof to the poor according to my ability, on those festivals; at least, give them, what I give my beast, ease and rest on those vacation-days; a pennyworth of ease is worth a penny. And the contrary opinion is hypocritical, pharisaical, hardhearted, apocryphal and profane; and contrary to the great Law of charity and mercy; and contrary to those infallible and unanswerable reasons rendered excellently in that proclamation for lawful sports on Sundays and all other holidays published by the Command, and well settled judgement of King James, King Charles' I. to that purpose.  
And agreeable with the opinion and practice of all Christians, Nations and Kingdoms in the world, and even of Geneva itself; and contradicted by none but our senseless, hypocritical, modern orthodox Rebels, that write in this particular, after nobody but Knox, that grand Rebel and Innovator.  
Oh but did not these fellows arm the rabble against the King and Bishops upon this very account?  
They did so, the more profane wretches they, by laying a yoke upon the necks of the disciples, which God never imposed; through their own superstition; or rather perverseness.  
Wheedling the silly rabble with pretence of Religion and Gods-day; which is not a day that the Lord has made, more than any other day; nor more holy, than so far forth, as the King and Parliament have made it, and set it apart for holy uses, as they have done other holidays; namely, vacation-days from servile and worldly toil, that men might be now at leisure, for God's worship, merciful and charitable works to ourselves, our neighbours, our servants, our handmaidens, our Ox and our Ass, and the like, which are the proper duties for a Sunday and other holidays.  
And because we are a trading, covetous, having, worldly minded people, if the King and Parliament think fit to allow us no other holidays but Sundays, and half a dozen more in a year, I am content. And the late wrethced Rebels might with more right and good reason have taken occasion to rebel, as Massin●…lla and his mutineers in Naples did by the spilling and overturning of a basket of Apples; than from that honest Proclamation for sports published by King James and King Charles I. of blessed memory, for lawful refreshments and recreations on Sundays and holidays after Divine service;  
So consonant to the doctrine and practice of all Christendom, and so agreeable with the great Law, of doing as we would be done by.  
And there is never a one of these spleenatick, peev●…sh, morose, unsociable, and hypocritical Pharisees, but in their practice do as much contradict their own doctrine for the Sabbath, as that so much talked of Proclamation has done, every Sunday when they leave their maid at home, carefully to look to the pot and the spit; that all be ready piping hot precisely against the time, that Lungs comes home, when his Auditory is tired perhaps more than himself.  
Binding heavy burdens, and grievous to be born, and laying them on other men's shoulders, but they themselves will not move them with one of their fingers: and saying, as John of Leyden did, (upon the rack confessing the true cause of his Fanaticism and Impostures,) The people love to he cheated with Superstition, and love them h●…st, that gull them most.  
Thus have I as briefly and as fast as my pen could write, given an honest and downright account, why and how true Christians should keep a Sunday or other day holy, (though not according to the hypocritical and modern orthodox; but) consentaneous with all the truly Orthodox Christians in the world.  
And in answer to what Father Greybeard in a different character sets down as the Apocryphal opinion of the Reverend Bishop Bramhall, but is an infallible truth, p. 38. namely, he maintains the public Sports on the Lord's day by the Proclamation to that purpose, and the example of the Reformed Churches beyond Sea: and for the public dances of our youth upon Countrey-Greens on Sundays after the duties of the day, he sees nothing in them but innocent and agreeable to that under-sort of people. And he takes the promiscuous Licence to unqualified persons to read the Scriptures, far more prejudicial, nay more pernicious, than the overrigorous restraint of the Romanists. And he took it well, in so taking it.  
For though no man can have a more sacred esteem and value for the holy Scripture and God's word than I have; knowing that it is profitable for instruction, and to make the man of God perfect throughly furnished unto every good work,  
Yet this good work of instructing out of it properly belongs to the man of God, it is his province, not incumbent upon every man, nor possible to be undertaken by every man.  
Because our English Bibles are not in every particular the word of God; nor in any one thing the words of the Prophets, of Christ and the Apostles, who not one of them spoke English, except perhaps S. Bartholomew, and the modern Orthodox have no great kindness for that Apostle, because of a certain Reason.  
But chiefly because neither he nor any other Apostle delivered the mind of God, and holy writ in the English tongue. The English Bibles in the Translation at best being but a paraphrase, or Homily of the word of God; nor all that neither for these reasons that are unanswerable and infallible.  
First, because the English Bibles are in some places erroneous; Secondly, They are in some places scarce sense; and of dangerous consequences, when every pert, bold and conceited fellow, (that only understands English) takes upon himself to raise doctrines and opinions thence, contrary to the sense and meaning of God in his holy word; contrary to the mind and meaning of the Holy-Ghost, as well as contrary to the sense of the Church and truly Orthodox.  
I love not this discourse, and could wish it were any body's task and employment rather than mine, it is so ungrateful and generally displeasing; yet since this bold Greg. has given the occasion by reflecting upon the honest words of the most Reverend and learned Bishop Bramhall, in these odd animadversions, in things far above his shallow pate, apprehension and reach;  
Therefore now my hand is in, though I could fill a Volume upon this excellent subject, so needful to be explained in these times, when people have run a madding with the English Bible in their hands, and brought to vouch their Exorbitances and horrid villainies; I need say nothing of the mischievous consequences of this promiscuous Licence of reading the Bible; those that thumbed it so much having proved themselves the most execrable Villains and Heretics that ever the Sun shone upon: but shall only give two or three instances, for what I have said.  
Which when people have weighed and seriously considered, they will not so stare and stamp, and cry out; Oh, this man would rob us, not of our goods, our wives, our good names, and our lives, but that which is dearer to us than all these, he would rob us of our dear English Bibles; then come the days of darkness again, and of ignorance; oh look to him he robs us of our Bibles, is not here a Popish plot?  
And you will have cause to thank him for it, more than all the Sermons that ever you heard from modern Orthodoxy; for this has ruined everlastingly the souls of millions of poor people guided with that frenzy and zeal, and has also shortened their days by duckquoying them into Rebellion and blood, blood being therefore given them to drink for they were worthy: But the trepanning Priest deserved the greatest punishment here and hereafter, by drilling them into Rebellion and blood; by wresting and misapplying of Scriptures, such as those — Curse ye Meroz— Bind your Kings with chains, and your Nobles with fetters of Iron; such Honour have all the Saints. — Babylon the great is fallen; and a hundred of the like temper.  
Whereas, all that I say, makes righteousness and peace to kiss each other, makes useless Swords and Guns, brings again the golden age; where every man sitting under his own Vine and figtree, leads a holy and happy life here and hereafter, has a Heaven upon earth, breaking their Swords into Ploughshares, and their Spears into Pruning Hooks; there being no use of Armoury, if the world were of my Religion herein contained; or rather of the true Christian Religion; the sum and scope whereof our Blessed Saviour delivered with his own mouth, and epitomised in one verse and sentence, Mat. 7. 12. as abovesaid.  
But some instances I promised to give, to evidence that the English Bible is in some particulars erroneous, scarce sense, and of ill consequence. As, in part of our Saviour's first Sermon, is rendered Mat. 5. 41. And whosoever shall compel thee to go a mile, go with him twain.  
From this story and fiction, (by our English Bible,) fathered shamefully upon our Blessed Saviour, a Christian is bound, if he meet with any man that being stronger than he, forces or compels him, (though he be in posthaste, or going for a Mid wife, a Doctor or Chirurgeon upon life and death, or whatsoever occasion,) yet he must go another way, quite out of his way a mile, and may not call for the help of the Constable, or neighbourhood, or other good body, to defend him from this violence, but in a quiet submission and obedience, he must (thus compelled) go a mile; which way soever the compeller pleases, he must make no resistance; but that's not all; he must go another mile of his own accord; and being thus easy to be fooled, at the two miles' end, if the man compel him again further another mile, away he must trudge; and so along all England over, and the world over; for there's no end of this obedience, if a Christian meets but with any compeller; or freed from him, happens upon another, that leads him about and about like an ignis fatuus, and all this by virtue of your English Bible, and in as plain words, as any that are in't, and as easy to be understood; without Metaphor, Allegory, figure or parable.  
What do you say to this now, you with your English Bible?  
Whereas, I say, it is false and untrue, and our Saviour never spoke such a senseless word in his life.  
For all that he said, as to this, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And Theodore Beza, (a better critic than a man,) renders truly — Et quisquis te angariabit ad milliare unum, abi cum eo duo, that is, in English, Whosoever by virtue of an order or warrant, from the Magistrate under whose Jurisdiction thou livest, shall compel thee to go with him a mile, go with him twain.  
And signifies no more than that ready and cheerful obedience that is due to Authority, from every Disciple of Christ, who himself not only thus preached, but practised; there was no rebel Christians heard on, that fought their Christian Kings, nor so much as Heathen Kings or Heretic Kings, till Calvin, Knox, Hugh Peter, Richard Baxter, J. O. Father Greybeard, and modern Orthodoxy.  
Constantius, Valens, Valentinian, Anastasius, Justinian, Heraclius, were all Arrian Heretics and Emperors, yet the Christians their Subjects never confederated in a Holy League and Covenant, to reform by arms in spite of their teeth; the Church militant in those times did not prove their Texts with Sword and Gun; The Good Old Cause was not then in those days old enough for the swaddling clouts: nay afterwards when Julian the Apostate was Emperor, there was no army of Saints, nor holy Redcoat-Christians that pulled off his Crown, or cut off his head.  
Perhaps you'll say, thank them for nothing; their wills might be good, but their arms were too short; or perhaps they had no skill in their weapons, and though Christians and Saints, yet not Army-Saints.  
Yes, that they were, Army-Saints; but not Rebel-Saints; Army-Saints they were, and there were more Christians in Julian the Apostates Army, than all the Heathens and himself put together:  
As is evident by their choosing his successor, Jovinian, to be their Emperor, because he was a Christian, (but not till the Apostate was dead,) saying, one and all, one and all, Jovinian, Jovinian, for we are Christians.  
And our Blessed Saviour, as he preached this cheerful obedience, and also his Apostles, Rom. 13. 1, 2, 3, 4, 5, 6, 7.— 1 Pet. 2. 13. 1 Tim. 2. 2. so did our Saviour practise.  
There was a Holiday made, (by the Chief Priest, who then was Chief Jewish Magistrate,) and no mention of it in God's Law; but he declaimed not against it, but quietly observed it himself, namely the feast of the Dedication, Joh. 10. 22, 23.  
He did indeed miracles to get better drink and meat, when poor people wanted it; but he never did a miracle to get money, or Coin, but only to pay his Assessment, Royal Aid or Poll-money, call it which you will, for it was each of them, and all of them, Mat. 17. 27. And all this only, by his example, to show true Christians, that they ought to make no resistance, nor give offence.  
Thus you see I have made very good sense, and good use of Mat. 5. 41. which your English Bibles make ridiculously useless, and no sense consistent or compatible with our Blessed Saviour's Honour, and Innocence.  
Again I'll instance in Mat. 28. 19 which though it be sense, yet it is of dangerous consequence; and as interpreted by the Anabaptists, has made a great bustle in the world; and besides it seems somewhat a hard Chapter, That God Almighty should give a Sacrament to the Jews, namely that of Circumcision, as a Badge or token (as the word Sacrament signifies,) that all that wore that Livery, belonged to him, were his visible servants, in which he comprehended a man and his house, and would not so much as suffer one of the little boys, to go above eight days without this Badge and Livery.  
And yet notwithstanding our Saviour in the Gospel should take away all these old Liveries, and give his people no new-ones, as good at least, and as large and as many, even for the children too, fitted as well as in the old Law:  
Or that our Blessed Saviour, under the Gospel which was to have larger extents, even to all nations, should take care only to mark his Sheep, and not the Lambs, by this Holy Badge and Sacrament of Baptism; and which was, and has been in all ages the Livery of all Christian people, nations and languages; excepting here and there, a bold, pragmatic, self-conceited Coxcomb, building his saith upon this Text, and construeing it in his own sense, knowing only the English Translation, nor scarcely that; not being able to speak or write true English.  
Look you here, saith he, look in the Commission, if it be not first teach, and then baptise— Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy-Ghost.  
Indeed this, as we translate it, and read it in our English Bibles, has some colour, and looks plausibly.  
For though it is false, when they say Christ said, first teach and then baptise,— yet we put down in our English Translation Teach, in the order of the words, before Baptise.  
And though that do not prove any thing, nor move a rational man, that none should be baptised before they be taught, any more than to persuade him that a Bullocks Horns do grow and put forth before their Hoofs, because it is said in the Psalm 69. 31. Bullocks that have Horns and Hoofs:  
Yet we have to do with people that know not the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and having their English Bible, they will stamp and stare with it like mad, thinking it is on their side, because it is in their hand.  
Then come I, & pluck it out of their hand, and say away you bold impudent fellows, audacious Blasphemers, do you call this God's word, it is not God's word, Christ never said teach all nations, baptising, etc. away to your Shop-boards, your Looms and your Comb-pots; and that will be more beneficial and advantageous both for your souls and bodies, than thus blasphemously to abuse Christ, by calling that his word, that he never spoke; if you heard the words he spoke, you understand them no more, than you do Greek or Syriack; therefore be not busybodies, mind your own business, and do not like Gregory Father Greybeard, argue of Divinity and policy, and tell the King what he should do, and the Clergy what they should do; for these are things above your shallow capacities, of a higher orb and motion, above your reach, above your sphere.  
Now Pragmatic will not believe a word of this, though it is wholesome, and futeable and good for him, and fits every thing about him but his pride; yet he will cry out, he's undone, he's robbed, (as Micah hollaed, when he had lost his foolish Images and Idols,) Judg. 18. 24. You have taken away my Gods which I made, and the Priest and you are gone away, and what have I more? And what is this that you say unto me; what aileth me?  
Poor man! What, lose all? lose that thou madest a God on? thy English Bible, which yet is not God, nor his word altogether: what, lose that which thou didst idolise and adore, and ask counsel of, and was thine Oracle, nay and lose the Priest too of this English Translation, the good Tailor, the good Chimney-sweeper, the good Miller, the honest Tinker, the honest Weaver and Cobbler, that left the vocations whereunto they were called, to become poor, bare-bone, English Priest to the great Idol, English Translation; and all he says is Oracle, and taken for Gospel; away go the women after him, and some silly men, and here and there a crafty knave; that when he and all his relations are almost broke, then to get custom and credit, after them goes he too; and the truth on't is, he has the best on't, together with the crafty, lazy knave that holds forth, for these rule all the other, are the Judas' and keep the bag, and the offerings and gathering of their Church, yet throwing down their Half-Crown or an Angel at a time among the rest, by their liberality to drill on the rest, (the gain returning tenfold by such a venture,) For they keep the stakes, and though they open their purse wide, and their mouth for the nonce, yet they can soon make up their mouth again.  
Now I confess these crafty knaves will be cut at the heart, and cry out as if they were killed or robbed, at this my plain dealing; and open their mouths wide, and set the poor fools which they make their dogs, to fetch and carry for them, and bark, and bite if they durst at whomsoever they clap their hands; but I am above them and their malice, safe in my charm for them — Deo confisus nunquam confusus. Which they no more understand, than they will do this my honest and faithful dealing with them, for their own good, if they consider it and weigh it without passion or prejudice, in the balance of the Sanctuary; where I am as safe from their clamorous noise, as is the Moon from the jaws of the barking Curs.  
And if they would but hold their barking, till they do but hear me speak, I should stop their mouths more than any modern Orthodox Presbyter has done upon this Text, Mat. 28. 19 that ever I heard of.  
For, my honest friend, have a little patience, believe me that knows more than thy English Translation, more than Cobbler, Weaver, and Chimney-sweeper, thy Bare-bone Priest, whom thou idolizest; and when thou hast adorned him and hung thy ornaments about him, then like the Israelites, thou admirest him as they did their Calves, and sayst of him and thy English Bible, These are thy Gods, Oh Israel, that brought thee out of the Land of Egypt, Popish Egyptian darkness; I was baptised when I was a child, because in those times of darkness my Parents knew no better, but here is the man, and here is the Bible, and here is the Text, Christ's own Commission, which has brought me out of that error and darkness.  
Alas! poor soul! deluded, bejugled, gulled, abused and misled poor soul!  
Christ never said, Teach all nations baptising them, etc. but said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in English, Disciple all nations, or make Disciples of all nations, baptising them in the name of the Father, etc. then follows, teaching them to observe all things whatsoever I commanded you.  
So that now baptising goes before teaching, how do you answer this Mr. Black-coat Chimney-sweeper? your Idol cannot save you now, for it is the workmanship of man's hands, and subject to corruption.  
But perhaps you'll say, were not the Translators of the Bible as good Scholars as I am? and as honest?  
First, I answer, I am glad you see there is an absolute necessity of Scholarship, more than a bare understanding and reading of English; an absolute necessity to keep up and give encouragements to a Learned Clergy, and that you lose your own eyes, at least your own spectacles, your own lights, when you contemn them, despise them; it is as the blind man despises his guide, but if he were gone, he would be glad to call him again, if not for love of him, yet for the need he has of him, he cannot get home without him, nor keep out of the pit without him;  
Or if he should call his guide again, and instead of him, one as blind as himself should happen to be near him, they might talk a little together, but this other blind man could not help his fellow home, nor keep out of the ditch, nor avoid the stumbling-blocks, although this same, or both of the blind men were bedaubed with gold and silver lace; or if their heads were adorned with a huffing Peruke, but wanting eyes and a guide, they must necessarily both fall into the ditch.  
And if any think that this reflects upon Gentleman himself, indeed I say it does, and is intended against those upstarts, which are Jacks rather than Gentlemen; for true bred English Gentlemen use to love and practise Learning themselves, did study to adorn their heads with brains, rather than a strumpet's hair, and loved and honoured Learning and Learned men.  
But our frothy Upstarts want wit and manners too, know no Gallantry, but what I can adorn mine Ass withal, when I list; only here's the difference, mine Ass is good for something, gives good milk for a Consumption, and is a repairer and restorer of the wasted body, and the Pocky Bones; whereas your Ass-Gentleman is good for nothing, but is a waster instead of a repairer, does no good in his generation, so much as the beasts, seeming to be born for no other end, but to run squeaking up and down like the Rats and the Mice, and to gnaw cheese and Parmasin; and eat up the victuals.  
Yet he shall catch at a phrase, chew to a Crumb some chemical term of Art, or a new-coined word picked up at a club; and away he struts, repeats to himself, admires his own Improvements, laughs at the Clergy, dictates policy, talks of a new wo●…ld in the Moon, and about goes the earth with a whip in a trice; Aristotle a Blockhead to Copernicus, his Politics dull to Machiavel-Greg. Galen a fool rather than a Physician; then nothing less contents him than to sublimate his silver into vapour and smoke, to be a Virtuoso; and with new experiments confound all Order, Government and Policy, and thereby commence new Politicoso; and wast body and bones with a Pocky Ingenioso. And there's your Gentleman a la mode.  
And if I might persuade the Clergy, if it were not to do good in their Generation, and serve it, and keep it from the ruin, such as these, like Father-Grey-beard, do threaten it with, these fellows should have Elbow-room, and have rope enough, to scope as they list in Church and State, and Court, and Councils; why should you be their Cooks, since they rule the roast? when there is scarcely the worst of you, but is more useful than a hundred of them.  
For as when there was no King in Israel, in England, every man did that which was right in his own eyes, their liberty, they longed for, reduced them to such confusions and straits, that they were forced for their sakes and benefits to call in the King, whose own right it was:  
So let but these new Politicians play their pranks, with their new Experiments of Licentiousness, and in Church, and State, and Court, and Councils do all, (as far as his Majesty will suffer them) as well as do ill, and we shall soon see them bring such confusions upon the Kingdom, and such straits upon themselves, they will be glad to call Clergy into favour again for their own sakes, as well as for the sake of their Posterities.  
Which certainly will suffer, if these men's folly be suffered and indulged; for who will bring up his son to be a Clergyman, when Gregory Greybeard shall be more countenan'cd than the best of them: it is a shame to tell, but it is too true; and a greater shame it should be so, than to say so.  
Omnia cum liceant non licet esse pium.  
For though no Clergyman gets either love or thanks, more than any other Minister of State, by concerning himself in the great affairs of State; (those that inhabit the temperate Zones, having more ease, and less sweat and danger, though not so near the Sun and his director Beams,) yet certainly it is good for the King and Kingdom, that they should have (as by Law their due,) a considerable influence upon and inspection into the great affairs of State.  
And I am of Gregory's opinion in that p. 301. That they make the best Ministers of State in the world, if they keep them to their Bibles; 'tis true, all men have errors, but they are in probability more like to keep to their Bibles, than any other sort of men.  
God therefore at first gave the Government to Priests, and Prophets, and Preachers, such as Moses was, and Samuel, David and Solomon, and made the Kingdom happy under their oversight; as England has been made as happy by their influence in Government, as by any other sort of men whatsoever, till the Kingdom's happiness fell with them, by the advance of modern Orthodoxy.  
And it is worth the remembering, that when the House of Lords voted the Bishops out of the House, and from the seats to which they had as good right as themselves; they did but thereby become their own Criers, and made Proclamation to dissolve their own Court; the Spiritual Lords only first going out at the door, and showing the rest of the Lords the way down stairs; and the most of the House of Commons followed soon after.  
But my pen runs like Mr. Prin's, I have almost forgot where I was; Oh! at the objection, why did not our Translators of the Bible, render the Original more exactly into English?  
To which I answer, the Translators in King James his time, did well and learnedly; mended many things that were amiss, and deserve great Honour and thanks; but they did but cobble some things, Bernardus non videt omnia; and some inconveniences in wording it, they did not, nor could not foresee: such as this of the Anabaptists mistake, and misconstruction in this particular. Yet the word bearing two significations, and Laymen in those times, not so audacious and impudent, nor the reading Scriptures so promiscuous and frequent as of late, of which sad consequences we have too much experience.  
But does not our Saviour bid men search the Scriptures? Jo. 5. 39 I answer, no, he does not; he said only to them that were learned in the Scriptures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or to whomsoever of his auditors that were conversant in Scriptures, in the Indicative Mood, ye do search the Scriptures, because in them ye think to have eternal life; and they are they that testify of me, yet ye will not come unto me that ye might have life. As if our Blessed Saviour should say, as he does in another place, seeing you see, and yet you do not perceive; and hearing you hear, and do not understand; ye search the Scriptures, thinking to find this eternal bread, that I am preaching of, namely, eternal life by Christ, and there you may see me, for they testify of me, yet ye will not come (for so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered Jo. 1. 10. tamen, sometimes said) unto me that ye might have life.  
I know the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be taken in the Imperative Mood, but that it is not so agreeable with the context, nor signifies any thing, if it were so, to prove this promiscuous use and licence of reading the Gospel and New Testament, of which not one word was then writ.  
Indeed no man in the world can desire more than I do, that all people did understand the Scriptures, the mind and will of God, by reading and searching into the Scriptures themselves, and also into the English Bible, so they read and search with the spirit of meekness, for instruction, and not for cavil and disputes, raising controversies and horrid new opinions out of difficult places of Scripture, not knowing what they say, nor whereof they affirm.  
Those controversies should be left to those of greater abilities, and of more sober spirits than themselves.  
There are plain places of Scripture enough for edification and to direct us in the way to Heaven, by living soberly, righteously and godly in this present world.  
And he answered smartly and well to a Fanatic, but a light heeled Gentlewoman, that was mightily perplexed with finding out the meaning of Daniel, Ezekiel and the Revelations; that she had been better employed, if she had considered the meaning of those plain Scriptures; Thou shalt not commit adultery; and Fear God, and Honour the King.  
I wonder what rational account any man that understands only the English Translation, can give why the Pharisees should find fault, Luke 6. 1, 2. with Christ's Disciples for plucking the ears of corn, as they passed through the corn fields, and did eat, rubbing them in their hands? did not the Pharisees eat on the Sabbath days? yes surely, and if they eat any thing, could not eat less, nor more easily made ready, than rubbing the Corn out with their hands, and eating some of the grains; meat ready dressed in, and to their hands.  
And though some Sabbath days were kept with more abstinence than others, and more solemnity; yet the English Translation help us to no discovery, calling that Sabbath only— The second Sabbath after the first.  
The second Sabbath after the first! what's that? If the Jews had a Sabbath that was called the first Sabbath, (as indeed they had,) namely, the Feast of the Passover when the first day thereof fell on a Sabbath day; then by this translation this Sabbath day, (when the Disciples plucked the ears of Corn and did eat,) must be the second, and next following Sabbath to it. But that is not true, because it is not the meaning of the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither helps at all to solve the doubt, as being but an ordinary Sabbath, on which it was lawful to eat a Breakfast: but it was not lawful to eat a Breakfast, or drink any thing by the Jewish Canon, until the sixth hour, (which we call Noon, or twelve a Clock,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 6. 1. which our English Translation renders very imper●…ectly and untruly, the second Sabbath after the first, and Beza renders it much worse, namely, Sabbato altero primo. And not at all to the purpose.  
The incomparable Grotius renders it best, and gives the best reason for that reddition; namely, the second Prime-Sabbath: that is, the day of Pentecost, on which it was not lawful to eat a breakfast, or eat or drink till twelve a clock; and therefore did the Pharisees find fault with the Disciples, not for eating upon a Sabbath day, as every body did, as well as their beasts; but for eating upon the second Prime Sabbath, the day of Pentecost.  
And this thus explained gives a very good account of the strength of S. Peter's argument, to prove that the Disciples were not drunk, as some did suppose, when they spoke with new tongues upon the day of Pentecost, Acts 2. 1. 15.  
These are not drunk, seeing it is but the third hour of the day, or nine a clock.  
Why? Is't not probable men may be drunk by nine a clock? yes, on other days, but not on that day the day of Pentecost, or second Prime Sabbath, when none were suffered to sell any wine or meat, or drink, nor taste any thing till twelve a clock, or the sixth hour.  
A great many more imperfections there are in our English Bibles, which I had rather were mended, than discovered: these Instances are sufficient to abate the confidence of those bold companions, that instead of being teachers of others, had need learn more humility and modesty themselves; and not be so desperately devoted to a new opinion built upon false grounds, whose foundation is not laid upon the rock of ages, Christ and his word; but upon the sandy bottoms of self conceit and the English Bible.  
I hope therefore that without any Paralogism I have evidenced that what the Reverend Bishop Bramhall has asserted concerning the promiscuous Licence of unqualified persons reading the Scriptures is, (though a Paradox in this hypocritical age, where the appearance and profession of piety is more prized than the truth, yet) not Apocryphal, nor Popish: as Father Greybeard maliciously insinuates p. 30. rendering him thereby an enemy to the Laity.  
Whereas indeed and in truth he is the best friend to them, that wishing them well, and desiring their good more than their good will, would not willingly have them take that in their hands which through unskilfulness they cannot manage, and through weakness they cannot wield; name 〈◊〉 Scriptures, sharper than a two 〈◊〉 Sword.  
But is the Good Old Cause (which 〈◊〉 thought had taken its last sleep,) awake again? Does not Gregory revive the Good Old Cause again, under the name of modern Orthodoxy? and give it strength, as well as life, by the same methods now, as in 1640?  
Did they not then, as he now, endeavour to enrage the people and rouse them again, (when they are tired and willing to be quiet,) with new jealousies and fears, fears of Ceremonies, fears of losing their Bibles, and their Sabbaths? rendering the Eminent Bishops dead and alive, friends in their hearts and doctrines too to Popery, but for a certain reason, rather making love to it, than espousing it? He sets not down these opinions of Bishop Bramhall's with an intent to confute them, ('tis beyond his ability,) but only notes them with an Asterism as bordering upon Popery, as pernicious to the Laity; to beget in them new heats against the Church, by exposing the deformities of King Charles I. and all his choicest Bishops for the love they bore to Ceremonies and Arminianism; and making all their Religion, (both of those deceased, and of those yet in power and alive) to be wholly trivial if not profane.  
Which brings to my mind that observation of his Sacred Majesties in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 15. concerning the same practices, that now this Greg. does again renew.  
It was a great part of some men's Religion to scandalise me and mine, they thought theirs could not be true, if they cried not down mine as false.  
It has always been the method of Atheists and Hell, by scandalising the Clergy, and bringing them into Contempt, thereby to foil all Religion and bring God into Contempt. He that violates the Ambassador is not afraid of the King that sent him.  
Plato was of an opinion that no man that went into a dark dungeon an Atheist, and stayed there two hours alone, could come out an Atheist.  
Because though company and frolicks may drown the secret whisper of the soul, that the natural instincts of the truth of the Deity cannot be heard; yet when the soul is left to an undisturbed conference with, and reflections upon itself, (an opportunity it seldom wants, when the hour of death is at hand) it must needs determine in the behalf of God Almighty, and against its own vanity:  
As that Scotch Secretary of State that lived Atheistically, died more wretchedly with these last words,  
Heu! miser aeternos vado damnatus ad ignes.  
Muzzle the Conscience some men can, and keep it from loud barking, but the longest practice upon it cannot altogether so stop its mouth, but it will make them hear sometimes, if not gnaw them, yea enough to make them weary of life, to be rid of such a troublesome companion; but neither live nor die can they with comfort; such a precious life leads an Atheist; his head is at variance with his heart; his wicked life and fears of an after-reckoning make him wish there was no God, but cannot long make him believe there is no God.  
Tantùm optat nullos esse putare Deos.  
For this reason it is that their words and actions fall out by the way, and are so often contradictory: sometimes laughing at all Religion and then presently apologizing for it: sometimes railing, and then immediately condemning all railng: commending what they condemned, and condemning what they did commend: like brothers of the blade, that when they have robbed in one disguise, change their Vizards, and shift themselves into another shape for ●…ear of the Hue and Cry: which puts me in mind of this Gregor. Who did ever see so much railing in so little a book as his? was ever any man prosecuted as he does the Ecclesiastical Politician with such variety of style in such prodigious railing, as we have already noted in part? what can be said more to defame the memory of King Charles I. Than to say, his whole Reign was deformed with Ceremonies, Arminianism, and Sibthorpianism, and Manwaring? Has not his present Majesty our Gracious Sovereign as high interest in, and concern for, his Blessed Father's honour, as his Crowns? can any violate the Majesty of the Father, and the Son be untouched and unconcerned? and if this be true that Gregory suggests, That the whole Reign of King Charles I. was deformed, the Duke of Buckingham stabbed by Felton, had a great hand in that deformity; and then does not this malicious invective seem to plead for the justice and equity of that horrid violence that deprived his Majesty and the Duke of their lives? Could they fall desired and beloved for their innocence, that lived for nothing but to deform the whole Reign? Father Greybeard reads his own sentence against himself, the same Book that evidences his villainy, craves justice against it, any I'll join with him in his wishes, p. 187. I could wish that there were some severer Laws against such villains, who raise such false and scandalous reports of worthy Gentlemen, and that those Laws were put in Execution: and that men might not be suffered to walk the streets in so confident a Garb, who commit those Assassinates upon the reputation of deserving Persons.  
That King Charles I. was a deserving person, he confesses when he calls him the best Prince in the world; that Archbishop Laud was a deserving person, he confesses, when he says he's confident he studied nothing more than to do his Majesty and God Almighty good service, and withal was so learned, so pious, so wise a man; and that he ought not to be mentioned without due honour, and that he deserved a far better fate than he met with; and yet notwithstanding all this merit and honour due to him, he makes him the cause of the Rebellion begun in Scotland, as he would make us believe, by imposition of the English Liturgy, p. 303. And surely the King had a hand in't too, or else he makes him a cipher, rather than a King; sure this man was by when the Inditements were contrived and drawn up against our Blessed Sovereign, and Archbishop Laud; for than they lay to their charge all the innocent blood, as they called it, shed in England and Ireland; and who could expect any better should come on't, when they seemed to know nothing but Ceremonies, etc. with that begun, and with that ended, till the whole Reign was deformed.  
And yet for all that this Gregory double tongue, makes one a Pious, Learned, wise man, and the other the best Prince that ever wielded the English Sceptre.  
Was not this Gregory begot by some Proteus of a Camaelion, an Oedipus cannot riddle him: he fights backward and forward, sometimes for the King, and sometimes for modern Orthoxy; he slashes with a two edged Sword and cuts both ways; brandishes against the enemy, and then falls foul on his own party, and the Good Old Cause; but it is with pickeering and flourishes, rather than close fight, and good earnest; and therefore he gives the Good Old Cause, a good new name, and because the old one is odious, he calls it sometimes Primitive Simplicity, sometimes modern Orthodoxy, and p. 303. the Cause too good.  
A Cause too good? too good for what? too good to be burnt does he mean? as it was by the common Hangman; or too good for the Rebel Saints? I'll assure you they did not think so; nor yet would, if it would please God and the King to entrust them with it once more; no, no, that's not this Author's meaning; he says it is the Cause too good to be fought for. Sure he thinks (as his friends H. P. J. O. etc. blasphemed in that horrid Rebellion (begun by the Scots, but occasioned and caused by Bishop Laud and consequently the King) That the battle was the Lords, and that men should standstill, (I wish they had,) and see the salvation of God; and that the stars in their Courses would fight against Sisera, (which they construed,) the King and Cavaliers.  
Sure this Greg. thought the King and Archbishop, for sending the English Liturgy into Scotland, did thereby involve themselves and the Kingdom in so much guilt, that the Cry thereof would go to Heaven (for less he cannot mean) and that God ought in justice to have taken the cause into his own hand, and destroyed us (as he did Sodom and Gomorrah) with fire and brimstone, and thereby have saved the Rebels a labour, and the Scots a long march into England. Greg. would have been an happy instrument to have persuaded the Scots to put up their pipes, for the cause was too good to be fought for.  
Yet it seems it is not too good to be writ for, nor to good to be commended again to the world; this man's a great friend to the King, to the Bishops, to the Government, to the English Liturgy, which he represents to have been so mischievous in former times; and now he quarrels with the Litany, because the word Schism is added: he does not like that men should pray against Schism; I am afraid one great quarrel and irreconcilable, he has against the Liturgy, is the same as of old, because it makes men pray so oft for the King and his Family, to which some men's hearts cannot say Amen.  
He might as well have quarrelled the Litany for another word there added; namely, Rebellion: But that had been to rob without a Vizard: the Picque now is only against Schism. And why? and why? he tells us, It spoils the Music, and cadence of the Period.  
Men that never intent to repent of their Crimes, love not to hear of them; sure I am, Schism in the Litany there added, spoils not the Music so much, as it does the Kingdom; which by it alone has been quite out of tune.  
I wish with all my heart though, that the King and his two Houses of Parliament would take Gregory's advice, p. 304. After all the fatal Consequences of that Rebellion, which can only serve as Sea-marks unto wise Princes, to avoid the Causes. And what were the causes? (if you will believe his hint) they were Archbishop Laud, and consequently and much more King Charles I. p. 302. the English Liturgy, p. 303. and the zealous assertors of the Rights of Princes, who are but at best, well-meaning Zealots, p. 303.  
Is't not pity but this Gregory should be called to the Helm of Government? 'tis Pilots own self, he shows wise Princes all the Sea-marks; here's Scylla, there Charybdis; here lies the flats, there the Beacon; here the Buoy, there the Fire-house; here lies Dogger-bank, there the Galloper; and that sand with the two horns, is the spits, that beyond, Goodwin Sands, but here, here, whoop, holla, holla, whoop, p. 150, 151, 152, 153. the King's Channel.  
Good Skipper! so much skill, and so much pains, such a Politician, and a Virtuoso to boot, thou shalt have a new Periwig, and once more another Gratuity sent thee from J. O. and a new Thanks-giving-day appointed by the Churches, with another gathering at the end on't, to that purpose; beshrew me, it came seasonably for an use of great comfort after you had been chouced at the ordinary and played pieces.  
Is it not meritorious enough? he supererogates; gratifies the Churches by shriving them, and laying all the blame upon that odious and hated thing the Liturgy, that was the cause of all the bloodshed, all the wars and ruin; that the rock on which we split; mind the Sea-marks, wise Princes, avoid the causes, if you will avoid the sad and fatal consequences.  
'Tis but lost money now to fee any Courtiers to put in a seasonable word for Indulgence and modern Orthodoxy; Father Greybeard for all. Is there never a Corporation that sends Burgesses to Parliament, that (upon a vacation, the late member being dead) may cry up Greg. and get him into the House?  
The Cabala cannot but approve the plot, Greg. is greater than a second Moses, he's a second Samson, can carry the whole house afore him.  
Methinks I see him at it: and addressing himself to the Speaker, makes this following speech in the Parliament House, composed out of his own book; (for I scorn foul play;) nor will I add one material word of mine own, to make him look more ridiculously or seditiously, than he has already with his own hand portrayed himself in his book; (only to make it to look more handsomely, I have dressed it in the fashion in this following Droll a la mode;) in forty pages of his incomparable book, (like that self-conceited bookish Philosopher, that undertook to read Lectures to Hannibal) puffed up with the beloved esteem he has for himself, takes upon him the Pilot's place, directing wise Princes how to govern the Helm, steer their Course and observe the Sea-marks.  
And I have stinted my Muse to his very words in all particulars that come most home to him, choosing rather to injure my fancy, than him; or lay to his charge more than what is proved to his face under his hand.  

Mr. Speaker,  

I, that spoke here but once before,  
Must now speak, though I ne'er spoke more:  
When the Seas swell high as the Poop,  
Shall not your Pilot, holla, whoop?  
And rouse Tarpollians, that lie sleeping,  
Ne'er dreaming what cause there's for weeping,  
Fasting and Prayers of the Churches?  
Now Orthodoxy left i'th' lurch is,  
And swallowed up, for aught I know:  
Prick up your ears, I'll tell you how;  
There is one Bays (and shall I tell ye?)  
He has a thousand Seas in's Belly,  
Another Hobbs Leviathan,  
Swells and will drown us if he can;  
The Netherlands and Hungary  
Are under water already, (p. 43.)  
And so is France, Bohemia,  
Sweden, and Transilvania,  
Denmark, and Savoy, that byth' Alps is,  
All Scotland, England, 'xcept a small piece;  
Geneva by Lake-lemane, Poland,  
I think at last he'll leave us no land;  
Look to your Ship then, hard at Helm,  
Starboard, or else we overwhelm:  
Ease the Shrowds there, Breda, Breda;  
There ne'er was such a flood since Noah:  
Take th' Topsail in, do what you may,  
The Mizzen on the Prow gives way.  
Down with the King's flag, (you near mind,)  
And let her spoon before the wind.  
All stands aloft; swack, swack; no near,  
For we have sprung a Leak I fear.  
There'r Goodwin Sands, Tom and John too;  
W'have scaped them tho' with much ado.  
Rummage the Ship, throw overboard  
What in the Ship may best be spared:  
There; y'have done finely, (have you not?)  
Thrown away th'best, the worst forgot;  
The Masse-Book there, (do you not see?)  
With th' Act for Uniformity,  
Lying i'th' Chaplains cabin there:  
Founder the Ship they will, I fear:  
The Surplice too, (I think ye are blind,)  
You always leave the worst behind;  
Orthodoxy's gone already,  
weare sunk, if you do not steer steady.  
There Grandeur lies: (you are so dull,)  
Hand all the Sails, and let her hull.  
Keep your Loof, Hold; w'have sprung a Mast;  
This 'tis to bear more sail than Ballast.  
Ply the Pump there, for I am told  
Five foot of water's in the Hold.  
Now, Master Speaker, if there be,  
Within you so much Repartee,  
As to ragoust now what I mean,  
By this Harangue tuant and clean,  
This English Ship of the first Rate,  
(The Hieroglyphic of the State,)  
Is saved from wrack, by Virtuoso,  
Ingenioso, Politicoso.   

Thus have I taught you in Parable,  
Now for the Moral; th' other was fable;  
I meant plainly to say; Wise Princes,  
Viewing the fatal Consequences  
Of the Rebellion, look out; spy  
Where the Sea-marks and Buoys do lie;  
That ye may guide us right, and even;  
Not tossed and wracked as we have been.  
For to say truth, 'twas Bishop Bramhall,  
Laud and King Charles, who did deform all;  
With Ceremonies, Arminianism,  
Manwaring and Sibthorpianism;  
Also the English Liturgy,  
And Schism, in the Litany,  
May (grieving th' Saints,) again put soon  
Us, and the Music out of tune: (p. 306.)  
Put out that word then, (as is fit,)  
Or put it all out every whit;  
And (if ye are wise,) all th' Liturgy,  
It makes some Saints in prayer to lie,  
And against conscience, say a thing  
That checks them, Praying for the King.  
These made the whole Reign ugly look,  
I dare be sworn. (Give him the Book,  
Saith Master Speaker, kiss it, so on.)  
But presently, as in a swoon,  
Or Planet-struck, poor Gregory was dumb,  
He hawked and humed, nothing would come.  
At last said; I'll not break my Oath,  
Further to lie I would be loath:  
For never I, since I was born,  
Did break my Oath or was for sworn,  
Nor, since I took the Covenant,  
Can for my heart or blood recant.  
Therefore now I'm upon my Oath,  
Not one word will I speak but troth.  
The Good Old Cause should bear the blame,  
Where the sin lies, lay there the shame;  
'Twas neither good, nor yet too good,  
Nor so ought to be understood.  
Charles the best Prince was, (truth to say,)  
That er●… did English Sceptre sway.  
Archbishop Laud was wise and pious,  
And learned too, and virtuous:  
Who dares charge him with Popery,  
His learned Book gives them the lie;  
Nor is it just he should be blamed,  
Nor without Honour due be named,  
Who studied always, what he could,  
For God, the King, and Kingdom's good;  
Therefore deserved a better fate,  
Than he (good Martyr!) did come at.  
And he that dares these truths deny,  
Is a bold Villain, and doth lie.  
Only I could wish, that there were (p. 187.)  
Some honest Laws made more severe  
Against such Villains, who do raise  
Such false reports; and do dispraise  
With Scandals worthy Gentlemen,  
Either alive or dead: And then  
We should not helpless thus grieve, when  
We such Assassinats do meet,  
In Garb so confident i'th' street,  
As if no harm at all th' had done,  
Murdering Reputation.  
Why should the Wolf be hanged up, when  
The Jaccal Scot-free goes? Poor men  
That for necessity do prey,  
And take a purse on the Highway,  
Your Law hangs up, but he that does,  
Like Staphyla, rob Graves, he goes  
Without control, because the Laws  
Are dumb and silent in this cause.  
To you it therefore does belong,  
To keep the Tombs secure from wrong.  
Lastly, 'tis known to all the world,  
This Realm was blest, till overhurled  
With the now Modern Orthodox,  
That Gulled this Land, with Calvin, Knox.  
And——————    
But here I fancy he is interrupted, speaking so maliciously and inveterately against the blessed memory of King Charles, and saying his whole Reign was deformed, in so great a Presence as this Parliament, which, (be it spoken as far from envy, as flattery,) yields to no preceding Parliaments for Eloquence as well as Loyalty, and therefore commands Mr. Greg. to the Bar, not questioning him for the good he had spoken, but for the evil.  
For he that spit in the face of that blessed Martyr did not thereby do him the hundredth part of that ignominy and harm; nor showed half so much venom harboured within.  
This Father Greybeard not contenting himself with what our late Sovereign, in vindication of his people's Laws and Liberties, more than his own, has suffered from the hands of tyrannical and bloodthirsty men, but (as in the indictment against him,) he charges him again with deforming his whole Reign, and by Sibthorpianism, affecting an absolute Government, upon which rock, (he is bold to say) we all ruined, p. 302. It seems then this rock of absolute Government, which the King surely affected, if he countenanced it so much as this audacious man would make us believe, for which the Rebels in no worse, but plainer terms, called him tyrant, and lay to his charge the guilt of all his innocent blood shed in England and Ireland.  
I am sorry this man should again rip up the old sores, which we thought had been cicatrized without any deformity on the King's part.  
And therefore he does with unparallelled confidence attempt to talk so much of Sibthorp, Manwaring, Montague, etc. It is the business of many pages, from p. 285. to p. 304.  
And to evince all this, the first and choicest weapon he brings upon the stage, is as unresistable, as terrible: there's no fence against a flail; he falls in pellmell, without giving one volley, to close fight, Handy-gripes, and Butt of Musket: (which he calls p. 281.) the Butt-end of an Archbishop, (that was) Abbot, of Canterbury.  
Now, (think I,) woe worth the day, look to thy hits, poor Bays, and beat but this Butt-end of an Archbishop about his ears, and I'll warrant him spoiled for a fencer whiles he lives again.  
To make room, and heighten the expectations of this matchless onset, he would make men believe, p. 280. that the wounds that shall be given to his Majesty, Archbishop Land, and the Government at that time, (by proving against them the guilt of Sibthorpianism and absolute Government,) are the wounds given by a Friend:  
Against which there is no fence, we keep no guard against him, and being secure on that side, the thrusts (like that of Joab's into the heart of Abner, and Amnen,) are certain and deadly; as being made with as little difficulty, as truth; and as easily and readily as basely and treacherously.  
And such is this Butt-end of an Archbishop; it admits no answer, cannot possibly be warded, 'tis the testimony of Arch— against Arch— the testimony of a friend.  
And I confess the testimony of a man's friend, (though but his supposed friend,) against him, shall find credit though false; whilst the evidence given in by an enemy, (through true,) is not believed, (like words of a frequent liar, though he tell truth sometimes,) because all is construed the effects of practice, malice, or design.  
And if this Butt-end of an Archbishop be indeed Abbot's Butt-end, which is not credible, (as I'll show by and by, where indeed it was forged, and out of what Armoury Gregory fetches this unavoidable dead doing tool; it is a hundred to one that we find that it came out of the Arcenal of Modern Orthodoxy; because Gregory (who is skilful and learned in nothing so much as that way) does bring it on to the stage, with marvellous prowess, to this Encounter;) yet the blows it can possibly give, will neither bring smart, nor infamy either to his Majesty, or Archbishop Land, in the judgement of any By-stander, that knows but the temper of Archbishop Abbot, what he was; and also the nature of this weapon, this same Butt-end.  
I need not give you the History here, (nor is this a place for it,) of the plottings and contrivances of the modern Orthodox in King James his time, from whose wardship though the King was set free by the privilege of his English Crown, yet he was never emancipated from the importunities of those busy, and unweariedly troublesome spirits; and t●…ough he condescended to the Conference at Hampton-Court, where they, as well as his Majesty, saw themselves baffled:  
Yet these are not men that will give over so; but King James would many times, (whether for old acquaintance, or not quite forgetting his former pupillage under their imperious and pedantic tuition, nor altogether at all times clearly remembering that now he was quite free, and sui juris; or whether, (as indeed very often he did,) to be rid of them and their busy intrusions) grant them very great favours; which he seems to repent of in his Basilicon Doron, when it was too late;  
Such was this advancement of Abbot to the Archbishopric, voiced and carried up so high by the Cabal of the Puritans, or Modern Orthodox, who were gratifyed herein by that good natured King, not without too late repentance, though Abbot frustrated the expectations of both parties: for when he was got into God's Blessing and the warm Sun, and so near the Court, he grew an absolute Courtier, yet not altogether forgetting his friends and Creators in the height of his fortunes.  
King Charles did not make him, but found him, Archbishop of Canterbury; the place being for term of life, and both the King and he had too much innocence to shorten it, before God and nature had put it to an end.  
Yet the Archbishop by reason of age, and the many infirmities and diseases of his mind and body, was very unmeet for Council or Court, being very wayward, peevish, morose, and unsociable for the reasons aforesaid.  
His Majesty's affairs no more than nature could admit of this vacation, (occasioned chiefly by his decrepit age and diseases:) it was thought fit therefore that his place should be supplied by others, of more health and ability both of mind and body to do his Majesty service.  
This prepared the way to Laud's advancement, who then was but a young Cour●… and in no great esteem either with the King or Duke of Buckingham, (though before the unhappy blow given that Favourite at Portsmouth, he was high in his favour, as well as his Majesties, King Charles.  
Who, notwithstanding whatever Gregory does all along suggest, was no fool, but had the most piercing eye and judgement of any man's parts and behaviour about the Court.  
And therefore Laud (Doctor of the Laws, yet no Civilian but a Priest,) could not long at Court be neglected or obscure; being so virtuous, so pious, so wise a man, that his Majesty could not but discern his Accomplishments fitted for the greatest conndence of his Prince, and to which he arrived after the death of the Duke of Buckingham, but not before; and therefore if King Charles his whole Reign was deformed, it was not by him all the while, (here if I durst, I had told Gregory hoc est falsum, or restat probandum, or-in phrase of He, he lies; but I am more modest, at least more wise, out of fear rather than ingenuity; he makes himself such a terrible Hector, p. 153. and p. 210.) But certain it is the Duke of Buckingham, whilst he lived, bore all the blame, if any was due, as well as the shame.  
But after his death, what should be done to the man whom the King delighteth to honour, but make him chief Favourite! and who more deserving than Laud, who studied to do both God and his Majesty good service, and was so pious and wise, as aforesaid?  
But envy, envy, (the shadow of greatness, inseparably attending those most who live in the brightest beams of Royal Bounty,) soon found out this great Minister of State.  
And envy it is, more than miscarriages, (to which all mortal men are subject,) which either shortens, or miserably disquiets the favourites of Princes; nor was ever any man therefore known to be a Favourite to two Kings immediately succeeding one another, but the Duke of Buckingham; which he did owe to himself, more than his fortune; of which he was a miracle indeed, but a greater miracle of nature; and seemed to be made for the very nonce, in so incomparable a complexion of mind and body, which seemed to disagree in nothing but a happy contention for precedency; the beauty of his large mind seeming to strive with that of his incomparable body, which should be more amiable and sweetly ravishing; his prudence and gravity being adorned with a ready wit, and command of his tongue; which never had a denial of what it craved, even when he was by resolved and combined impeachments prosecuted in Parliament, where he had more admirers than friends.  
But a wiser than he has told us, who is able to stand against envy? It is probable the Duke of Buckingham and Archbishop Laud after him, did some things, as well as the Earl of Strafford, that were not altogether approvable, or in strict account justifiable: induced thereunto rather by necessities than any evil disposition of their own.  
Nor do men of inferior rank know the reasons of State, and necessity of affairs, which might plead for Loans and Ship-money too, as our Saviour does for David (in his transgression of the Law, by virtue of a greater Law than Magna Charta, or the Petition of Right and necessity.) Have you not read what David did when he was an hungered, and they that were with him, how he entered into the house of God, and did eat the Shewbread, which was not lawful for him to eat, neither for them which were with him?  
Nor do these bold men know what are the pressures and urgent straits of a Kingdom, that cannot stay sometimes, without apparent ruin, the due redress of a Parliament.  
Especially when our wise King Charles could not but foresee, by former experiences, those heats of passion and sparks of prejudice that by some incendiaries were likely to be kindled, and threatened those combustions in the Kingdom, which afterwards by sad experience and trials we found too true, and for very many painful years remedilessly groaned and laboured under.  
Not but that a Parliament is looked upon by every honest English man, a most safe as well as acceptable constitution, both for the Prerogative and the Crown; as much as the people's just properties and liberties.  
Yet at best it is but good Physic, and proves unsuccessful and unhappy for the body politic, when perpetuated and made a constant food; of which truth we have in our age a fatal Probatum est.  
And only proves that some diseases are with less pain and hazard tolerated, than irritated by putting the body into a constant course of Physic, in order to cure: which many times besides the trouble, does sooner and more certainly hasten that death, which before we did but fear.  
And sure I am that whatever is the meaning of Sibthorpianism, Manwaring, Arminiavism, Montague, Absolute Government, or Loans, or any such frightful Bugs, (now brought again to scare the people with fears and jealousies,) yet put together, and at the worst they be no bigger than the little finger, in comparison of those thicker loins of pressures and grievances, with which to the death we were oppressed and tyrannised over many years together in pretence of remedy, and even still thereby our burdens are of nec●…ssity become so much the greater.  
But were Archbishop Laud and the Sibthorpians never so much to blame; were those sores & grievances never so great, by what authority, or to what good end does this bold Greg. now rip them up again when they are healed and cicatrized?  
His design must be either to create jealousies that his present Majesty or some great Favourites about him are again about to tread in Sibthorpian steps; (if this could be proved against him, he deserves to be hanged:)  
Or else not satisfied with the indignities his blessed Father and the other Martyrs suffered, crucifyes them again in Effigy; or as himself expresses it p. 280. And the detestable sentence and execution of his late Majesty, is represented again upon the Scaffold.  
And thus much for the temper of that Archbishop Abbot, in answer to his charge against Laud, if it were truly his charge and narrative under his own hand: as Greg saith it was p. 281. And if it was so, what great matter does it signify, That an old morose man, peevish by complexion and age, and improved to a far greater height of malice by the old Leven of modern Orthodoxy, fermented by his own passions and sufferings, through the loss of his Place at Court and the King's favour, his exercise of the Office-Metropolitan being also suspended, and the profits of the Archbishopric to better use, sequestered;  
Occasioned by the intelligence he kept with the factions, and not for refusing to licence a Sermon, (as is suggested,) as improbably as idly, whether by other men's fictions or his own is not worth the enquiry.  
But such a deformed Issue may shame either the Archbishop Abbot, or any body else, that should pretend to father it; not but that some of its parts are truly formed, but many of them are monstrous untruths; as if it were needful, I will demonstrate, and begin at the first three lines.  
But Gregory has picked these few that seemed most for his turn out of that, (which indeed goes under his name, The Narrative of Archbishop Abbot, etc.  
This audacious man as boldly calls it so, as if he had stood at his elbow, and saw him write every syllable, which he must have done, or else he is very impudent thus to impose upon men, that which he can but guests at, and has as little ground to build this faith of his upon, as ever any man had, that declared so audaciously, and confidently, as he does here, that any such Narrative in Print was another man's hand-writing.  
The truth is, Greg. his prime Talon lies in modern Orthodoxy; there he is best read, and there we find this Narrative, etc.  
And if he can show me this Narrative any where else than there, (which I defy him to do;) then will I confess that this Butt-end, (which in his hand he does so terribly brandish and flourish,) is indeed the Butt-end of an Archbishop; and when he has done, since it is but the Butt-end of that Archbishop, at best is but an Abbot's opinion, which is now no more credited, nor more Orthodox, than are the rail of Gregory or other the discontents of modern Orthodox.  
You may find it, if you will waste so much time as to read an old Diurnal, for such stuff is this, composed in a History forsooth, dedicated to Queen Dick, which was (in stile of modern Orthodoxy) Richard by the Grace of God, Protector of England, Scotland and Ireland, etc. Anno Domini 1657.  
By your Highness' humblest and most obedient Servant,  
John Rushworth,  
Chief Secretary in the Army, to General Fairfax, and afterwards for pious Declarations penned upon all occurrences for the satisfaction of the people, upon every new turn or change of Government, by that worthy Gentleman; for such good services related to, and preferred by Oliver Cromwell and his son Richard.  
This terrible dead-doing Tool the Butt-end of an Archbishop, thus brandished again by Father Greybeard, for the Good Old Cause, was taken out of that Holy Arcenal; let him deny it if he dare or can tell how.  
I cannot but smile to see this Huff, buffetting himself with this Butt-end of an Archbishop; as at other times, he meditates his own ruin, (when I in mercy and poor pities sake would step to the man, and stop him, laying violent hands upon himself,) in several pages of his own book; namely, when he says p. 8. Nor was there any thing that could more closely import him, than that the race and family of the Railers should be perpetuated among mankind. And p. 18. I am the more obliged to repair in myself whatsoever breaches of his (Bishop Bramhall's) credit, by that additional civility which consecrates the Ashes of the deceased. And p. 23. For all men pretend a share in Reputation and love not to see it ingrossed and monopolised, and are subject to inquire (as of great estates suddenly got,) whether he came by all this honestly, or of what credit the person is that tells the story. And p. 41. He never oils his Hone but that he may whet his Razor, and that not to shave, but to cut men's throats. And p. 49. Though an ill man cannot by praising confer Honour, nor by reproaching fix an ignominy, and so they may seem on equal terms; yet there is more in it; for at the same time that we may imagine what is said by such an Author to be false, we conceive the contrary to be true. And p. 49. He propagated an original waspishness, and false Orthodoxy amongst all his followers. And p. 48. But unluckily, in this fatal year of Seventy two, amongst all the Calamities that Astrologers foretell, this also hath befallen us. And p. 68 Which meeting with the former fracture in his Cranium, and all the concurrent accidents already mentioned, has utterly undone him. And so in conclusion his madness hath form itself into a perfect Lycanthopy. He doth so verily believe himself to be a wolf, that his speech is all turned into howling, yelling and barking: and if there were any sheep here, you should see him pull out their throats, and suck their blood. And does so verily believe himself a Jaccal, that if there were any dead Corpse here interred, you should see the beast scratch up their graves, and tear them out, to in●…omb them again ignominiously in his nasty Guts. And p. 77. That after they have done or suffered legally and to the utmost, they must still be subjected to the wand of a Verger, or to the wanton lash of every Pedant; that they must run the Gantelope, or down with their breeches as oft as he wants the prospect of a more pleasing nudity. And p. 85. Speaking to the little comfortable importance, (called for variety of phrase, p. 12. closer importance, Parthenope, whose mother Sir, sells Ale by the Town wall,) as you love yourself, Madam, let him not come near you, he hath been said all his life with vipers instead of Lampreys, and Scorpions for Crayfish; and if at any time he eat Chickens, they had been crammed with spiders, till he hath so envenomed his whole substance, that 'tis much safer to bed with a Mountebank before he has taken his Antidote. And p. 136. (For I am weary of noting the stabs he gives himself,) as much as possible I would not expose the nakedness of any person so eminent formerly in the Church. And p. 139. Perhaps he said so only for evasion, being old excellent at parrying and fencing. And p. 139. He has face enough to say or unsay any thing, that 'tis his privilege, what the School-Divines deny to be even within the power of the Almighty, to make contradictions true. And p. 155. Whereby you may see with what Reverence and Duty he uses to speak of his Superiors, and their actions, when they are not so happy as to please him. And p. 164. But of all his three bolts, this was the soon shot, and therefore it is no wonder if he missed his mark, and took no care where his arrow glanced. But what he saith of his Majesty and his Council. And p. 146. He confounds himself every where in his reasonings, that you can hardly distinguish which is the whoop, and which is the holla, and he makes Indentures on each side of the way wheresoever he goes. And p. 275. But such as you it is, that have always strove by your leasing (gently good Hec. as you love me,) to keep up a strangeness and misunderstanding betwixt the King and his people; and all the mischief hath come on't doth much lie at your doors.  
And whether all the invectives against the whole Reign of King Charles I. (deformed, (as he says) with Sibthorpianism, absolute Government, the rock on which we split, the imposition of the English Liturgy, the cause of the Rebellion, Ceremonies, Arminianism, Montague and Manwaring, libelling the Reverend Bishops for their worthy cares, sentencing Ministers of State, Privy Counsellors, jeering the present Parliament with being trinkled, and bringing forth Superfetation of Acts, as if he had a Commission to be chief Censor, prying into all Offices, and Officers, and condemning all that stand in the way of M●…dern Orthodoxy, and the Good Old Cause and Nonconformists, without mercy or fear, dead and alive, and all this in seventy two, and with as many self-contradictions as impertinences,) can have any other meaning than by such Leasing to keep up a strangeness and m●…sunderstanding betwixt the King and his people, judge you: Is't not pity but he should have his own wish, p. 187. Only I could wish there were some severer Laws against such villains, who raise such false and scandalous reports, etc.  
Sure I am he gives himself often enough to his shame the B●…stinado, and if they are not all Butt-ends, yet they are dogged Counter-buffs, with the least whereof he hits himself a vile box on the ear.  
And instead of encountering the enemy, le's fly at all adventure, and the random shot rencounters his own party, and being overcharged, the Butt-end of his Gun bumps his own breast, and fells him with the Recoil.  
A sad accident; like that, (but much more fatal than that,) which befell an honest well-meaning Zealot, our friend and acquaintance, W. S. Who, good man! conceited of his own Prowess and Gallantry, and taking ●…he Alarm at — The Contempt of the Clergy, musters up presently all his force, in a Letter to a Friend, with design to vindicate the Clergy from Contempt, and the fury of that Charge.  
But in his wrath and rage, mistaking his way, and to oblige his friends by the next Term, makes more haste than good speed; and missing also his Rest in the height of his Career, coming to the Grapple, fights in the Shock, hand over head, for the enemy against his own party:  
In an Answer, so incongruous to the design, confessing all, ask forgiveness, and crying for quarter, before the enemy had any thoughts of hurting him, and all this in language so insipid and ridiculous that he made the Clergy, (they thank him,) so much the more contemptible, and both himself and the Clergy the more laughed at:  
Producing nothing but a mere black Patch, (aimed indeed against, and clapped on too upon the face of his adversary, but) only thereby rendering the enemy so much the more a Beauty, who indeed was lovely enough before.  
So that my dear friend, if ever the mad hare-brained humour of Scribbling possess you, as it has done Greg. and W. S. so that nothing can hold you, but you must needs come out in Print, tempted by the Dog-Star, the Stationer, or the near approach of the next Term, In a Letter to a friend: let me beg of you, as you tender your Reputation and Honour, that you take care, not to subscribe it of all the Letters in the Crossrow, with those in the Fag-end of it, W. S.  
And be sure you put not in the Superscription one syllable of — The Rehearsal Transprosed.  
Lest thus marked, the Hue and Cry pursue you, up●…n suspicion of folly, and self-conceit, for the former; and upon suspicion of folly, self-conceit and sedition, for the latter: and punish you, as self-condemned by your own gross self contradictions, for both.  
But especially take heed that you have not the least resemblance of Greg. who does so often with his own hand foil and baffle himself and the cause he designs to promote.  
The man's a Fanatic, and by certain Paroxy●…s, as pleases the Planet that governs him, Lunatic with Modern Orthodoxy, and talks like Oliver's 〈◊〉, now in Bedlam, crazed with a notion on that side the head.  
Name but Bays, he cries out (like that hypocondriac that fancied he had Noah's flood in his belly, and if he pissed, should drown the world,) falls into a fit, rages and frets, foams and stamps, stairs and rants like mad, all are dead, dead as a Herring, drowned every mother's son, p. 42, 43. in Hungary, Transylvania, Bohemia, Poland, Savoy, France, the Netherlands, Denmark, Sweden and all Scotland, and a great part of the Church of England.  
Then as is meet, rails at him, calls him a Prodigy, p. 47. a Marvel, a Prodigious Person, a creature most obnoxious, Hebrew, Jew, Cock Divine, Cock-wit, Daw-Divine, Spy, Buffoon, a dangerous Fellow, Cut●…hroat, Madman, fit for nothing but Bedlam, and Hogsdon, etc.  
Then can any charity believe otherwise but this poor Gregory is crazed? and cries Holla Bays, Whoop Bays, Holla Bays, Whoop, Whoop; name but Bays and his fit comes:  
Or name but Schism, and it works immediately; as much as the name Cromwell does upon the mad Porter, who forthwith falls a praising his old master, and talks of nothing but Crowns and Councils, Sceptres and Bishops, and Preshyters; then rambling into a discourse of Divinity, talks of Superstition, Ceremonies, Profanation of the Sabbath, Schism, the Cause and the Covenant.  
So my Gentleman, when the word Schism is but named, he extols it to the skies, or at least says it is no such frightful thing, as the World takes it to be; take it into your hand, touch it, do, touch it, it will not hurt you; it is but a Theological Scarecrow, and rather frights than hurts; then like the mad Porter commends his old Master to the skies, ever since he had the honour of his acquaintance, when he was a Schoolboy at Eton; O Mr. Hales of Eton, how does Beauty and Majesty like two twins sit in thy large forehead with admiration?  
I should be as mad as he, if I should go about to answer seriously in Divinity with such a madcap, and do no more good of him, than upon the aforesaid Porter; if I thought he was not past hopes, I would give him a hundred Divines for his one; the worst of them all of far more learning, and less partiality and prejudice, than Mr. Hales, without any disparagement or just offence to his Master, that differ from him upon good reason in every thing that Gregory brings him to prove in reference to Modern Orthodoxy; all which Mr. Hales recanted after his conversion.  
If I thought any wise man would concern himself, in good earnest, with what so trivial a pen as his scribles in Divinity, I would lengthen this letter upon that subject, though I am quite tired already with his Impertinencies, Contradictions, and Leasings.  
A word he taught me, but if he grudges me any thing of his own, I pretend no propriety in it, he shall have it again, for one thing he says, p. 219. For, without the sign of the Cross, our Church will not receive any one to Baptism— Mr. Greg. This is your Leaseing, if by our Church, you mean the Church of England.  
I know you were better skilled in your Modern Orthodoxy, than the Liturgy, which gives rules for Private Baptism without the sign of the Cross; and declares that a Child so baptised, In the Name, etc. is lawfully and sufficiently baptised; and ought not to be baptised again— etc. afterwards follows, Then shall not He (the Minister) christian the Child again, etc.  
Are not you an Honest, true man, Father Graybeard? True of hand and tongue, and have kept your hand from picking at and stealing away the credit and good name of your betters? Have you kept your tongue from evil-speaking, lying and slandering? I wish you would confess to the Church of England, if indeed it be your Church, who it was, whether tempted by the instigation of the Devil, your own evil heart, or devilish men that hired you to these Leasings.  
Hold up thy head, man! there, thou dost not use to have too much modesty; come answer to this in your next Mr. Greg. I had rather hear of your honest Confession and Contrition, than any more Leasings, by which such as you are, strive to fill the people's heads with Proclamations of Ceremonies, Superstition, put them in fear they cannot come at the Sacraments, the Church does so rail it in; making them jealous and fearful with your Arminiansme, Montagueisme, Manwaringisme, Sibthorpianisme, and such frightful words; that though they know not the meaning of them more than your Nepotisme, Putanisme, etc. yet they believe these are some ghastly things, and you do very ill to scare them.  
This is the way to perpetuate and keep up a strangeness and misunderstanding betwixt the King and his People; for the people are good people, and will hear reason, if it be spoken; but when such as you hold forth, and represent the Church of England, in such a frightful Dress, the people cannot find in their hearts to make love to her; but run from her, like mad, frighted out of their Wits & Religion too, by such Boutefeaus & Incendiaries.  
And all these mischiefs and all these dirty doings do lie at your doors, cleanse yourself of them as well as you can.  
As Schoolboys have a Book of Phrases, collected out of the most fluent Latin Authors, which they bring in to every Theme, and upon all occasions; so Greg. has here and there, amongst his mad Harangues, a smart expression now and then, which he and the Virtuoso's at a Club have chewed to a Crambe, and now having gathered up the scraps, bunched them, and bound them together, he dishes them up in this Book for a Public feast.  
But alas Greg. does not consider that one man's meat is another man's poison, and that which suits one man's temper may kill another; especially in this age, when so many people, like Mithridates, or the Maid in Pliny, live upon that, laugh and grow fat with that, that would ruin others.  
Perhaps amongst your Crew and Gang, such venomous expressions, as you disgorge in your Book against the Innocence and good fame of the late King, Archbishop Laud, by the deformity of the Reign, with absolute Government, Ceremonies, etc. and perhaps amongst yourselves you do securely jeer and scoff at the Parliament, the Church, Sacraments, Fathers of the Church, and Privy-Councellors, and great Ministers of State; thinking you speak under the Rose, and so all goes merrily down.  
But I'll assure you these works of darkness, and words that are fit only for the place of darkness, malicious leasings, and consequently devilish and venomous words and discourses may not safely come abroad and be vended; though you pretend never so much mirth and innocency in your design. Apothecary's will not sell poison to any but those they have great confidence in, not willing for a little gain to be so much as the remote occasion of mischief, not having Antidotes in all their Shop prevalent enough to check the malignity and energy of a little poison.  
And truly all your Peccavi's come too late, because no body can believe that the same tongue does in good earnest, in one breath speak contraries, and blow hot and cold together at the same time.  
Indeed the man that blew his Pottage to make them cold, and blew his fingers to make them hot, came something near in likeness, to your mouth; but the Story says, it was at several times, and he made two blasts on't; and two Periods.  
But you in one sentence and breath, without stop or comma, talk of a whole Reign deformed by the best Prince that ever wielded the English Sceptre, and the like of the Archbishop; you outdo all that ever I heard of.  
And worse than the cruel Panther, that allures and entices his Prey to come near him, by sending forth a sweet scent and savour from his mouth, till the silly brutes (thus trepan'd) come within his grasp, and the reach of his bloody paw.  
Your breath is not so entirely perfumed, but has two savours; I wonder any body that have their senses entire, should be in love with you; and but that you are incomparable in your own conceit, I wonder you are so much in love with yourself.  
And nothing do I admire more, excepting always your own unparallelled confidence, than that any body should admire you for such a tall fellow, and tough Champion for Modern Orthodoxy, which you so often by your self-contradictictions betray, as well as therein your own weakness and infirmities.  
Indeed you manage a Cause that is plausible enough (God knows) in these days, when you strike at the Bishops, who have not at present too many friends, and they themselves scorning to be grave with a Buffoon; (it is his own phrase) and having not many that I see to take up the Gauntlet in their defence so readily as myself, though (I confess) with great disadvantage to my own fame.  
The Argument I undertake being not so plausible and taking in defending them now a days, as your jolly opposition and affront; in which particular alone you have the advantage of me; mine is the better, though yours be the more acceptable Cause; and this alone makes you to be cried up for a Samson, because you smite the Church and Clergy Hippolito and Thigh, though it be (be not angry) with the Jawbone of an Ass.  
Is it not possible there should be true honour and virtue under a Cassock or Lawn sleeve? Has Holland shirts, Periwig and light Drugget got the Monopoly of true Nobility?  
As the Noblemen and Gentlemen would be affronted, if the Clergy should despise them, with your Proverb, Jack Gentleman: so why should not the Reverend Bishops and others be as much offended, when such a Pickthank in a whole discourse seems to cry Jack Clergyman?  
The King alone is the Fountain of Honour, and are those streams of honour that flow from him, more pudled in a Clergy than a Lay-Channel? Does not the man forget his own Father?  
I hate the folly as much as the pride of such Upstarts, that because in their Pride, Jollity, and Atheism, they would cast contempt on the Clergy; in their folly they think they may and should cast contempt on the Clergy.  
Who in the opinion of Gregory himself, are the fittest to make the best Politicians in the World, if they keep to their Bibles.  
Which none probably does or can better understand, nor any in like probability better observe; 'tis true they are men, and subject to frailties, but all men as much, and in all likelihood more than they.  
And now I am upon't, I will but make trial, what virtue there is in Periwig Father Graybeard, above all others, to make a Politician of.  
For he often opes and gapes at Politic Lectures, like an Oyster, against the coming in of the Tide; it is his very element, and he is either there good, or no where worth the opening.  
I can scarce forbear smiling to myself to see how prettily he sets his face, and makes up his mouth, with such caution and gravity before he begins to read to Princes his Politic would-bees.  
First, blaming the Ecclesiastical Politician, (he must not be forgotten) for offering at that which was none of his Province, p. 61. Instructing Princes, like Sancho, how to govern his Island: And p. 206. He had put all Princes upon the Rack to stretch them to his dimension: And in another place, I am ashamed, Mr. Bays, that you put me on talking thus impertinently, for Policy in us is so.  
Now think I, we cannot be far off this Politic Lecture, it is either in front or rear, before or behind, it is hereabouts, look; for Greg. his whole book, then and there most condemns what he is forthwith about to practise; as formerly is instanced in the case of railing.  
To make the King and Parliament secure, he would lull them asleep with saying, p. 252. That men are all so weary, that he would be knocked on the head that should raise the first disturbance of the same nature,. A new war must have, like a book that would sell, a new Title.  
In the front of his Book, you have a strange and unheard of New Title, here he gives you the reason of it, he resolved there should be something in his book to make it sell.  
And what if a man that had a mind to raise a disturbance should give the Good Old Cause a new Title, and call it the Cause too good, or Modern Orthodoxy, are not those Titles as new, and as ready made to a man's hand, as the the new Title to his book, and by the same hand too? this man cannot for his life, but he must confound himself.  
But he that should raise the first disturbance of the same nature would he knocked on the head: would he so? I do not believe any man likes it so well, as to be willing to be knocked on the head, except those knocks be fine gentle knocks, not Scotch Knox, nor Modern Orthodox knocks: they did knock so gingerly that not any man I know would be so knocked with his good will however.  
I suppose by, would be knocked on the head, he means, he ought or should be knocked in the head; and that is somewhat deeper than on the head; it is as much as a man's life is worth, to be knocked in the head, but to be knocked on the head, may be but a Tailor's blow, a knock with a Thimble, a Pricklouse Rap.  
But not to play further with his words, the thing means as plain as it can speak, that the first Rebel that should make disturbance, must needs be knocked i'th' head.  
Therefore disband your Red and Blue-Coats, you need not fence where there is no fear; the Modern Orthodox that use to be so busy and indefatigable, are now ('tis very strange, and news you tell us,) weary.  
As soon as ever I read this news, thought I to myself, and whispered, this is all Leasing, the Factions and Modern Orthodox weary? 'tis impossible.  
As they are the Modern Orthodox, so they are the never-to-be-tired modern Peripatetics: what they that wearied two Kings; and one Queen; Queen Elizabeth, King James and Kng Charles, now themselves weary?  
Are they that would travel as far as Holland, Savoy, Piedm●…nt, nay to New England, rather than not have their wills, now weary?  
Are they that are so incessant to this hour in their Cabals, meetings, sending out Spies and Intelligencers into all Quarters, now on a sudden weary?  
Are these modern Pharisees that compass Sea and Land to make one Proselyte, and when he is gained, make him more a child of Hell than he was before, now weary?  
Does the Father of lies walk to and fro through the earth, and like a roaring Lion seek whom he may devour, and yet is never tired with doing mischief; and can the children of lies so degenerate? can those evil speakers, liars and slanderers, (in the French and Greek Languages, Devils,) now be weary and shame the stock they came of?  
I should not believe this fair tale Greg. tells, though I did not by sad experience know to the contrary: for though I did not live among such men, nor know the men and their communication, yet I know the nature of the men, the Devil must be weary of tempting, before such natured men be weary of acting.  
If Gregory did but know the boldness, impudence, confederacy, contrivances, designs of these men so well as I do, he could not with such impertinent and ridiculous Lullabees, pass his word for the Nonconformists, (how much soever he loves them,) if his word be any thing worth.  
Not that I think truly that they either can or will bite, but thanks to his Majesty's vigilancy, they dare not; the wolves in Ireland assault not, nor attempt upon any man that is well armed for them, but his nature is nevertheless as rapacious and wolfish.  
Nor can he be a friend to public tranquillity, that by persuading to too much security, renders all unsafe.  
I am sure King Charles I. never gave them an Inch, but they took an Ell, and found (too late, and to his cost,) how irreconcilable to all gratitude, and good nature, that sort of men continue, and says in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
(To which Book (as Gregory says of the Bible,) whatever Englishman keeps, for this generation at least, makes the best Politician, without Controversy; and of that happy and holy Book I'll say,  
Praeter Apostolicas post Christi tempora chartas  
Huic peperêre librum saecula nulla parem.)  
In one Edition Printed in Octavo 1649. and in page 204. c. 27. to the Prince of Wales:  
I cannot yet learn that Lesson, nor I hope ever will you, that it is safe for a King to gratify any faction with the perturbation of the Laws, in which is wrapped up the public interest, and the good of the Community.  
I have offered all for Reformation and safety, that in Reason, Honour and Conscience I can, reserving only what I cannot consent to without an irreparable injury to my own soul, the Church and my people, and to you also, as the next and undoubted Heir of my Kingdoms.  
Never repose so much upon any man's single counsel, fidelity and discretion in managing affairs of the first magnitude, (that is, matters of Religion and Justice,) as to create in yourself and others a diffidence of your own Judgement, which is likely to be always more constant and impartial to the Interests of your Crown and Kingdom than any man's.  
Next beware of exasperaring any factions by the crossness and asperity of some men's passions, humours or private opinions, employed by you, grounded only upon the differences in lesser matters which are but the skirts and suburbs of Religion.  
Provided the differences amount not to an insolent opposition of Laws and Government, or Religion established, as to the essentials of them, such motions and mincings are intolerable.  
Time will d●…ssipate all factions, when once the rough horns of private men's covetous and ambitious designs shall discover themselves; which were at first wrapped up and hidden under the soft and smooth pretensions of Religion, Reformation and Liberty.  
None will be more Loyal and faithful to me and you, than those subjects, who sensible of their errors and our injuries, will feel in their own soul most vehement motives to repentance, and earnest d●…sires to make some reparations for their former defects.  
Keep you to true principles of Piety, Virtue and Honour, you shall never want a Kingdom.  
And p. 35. c. 7.  
But common civility is in vain expected from those that dispute their Loyalty. And p. 21. c. 4. as swine are to garden and orderly Plantations, so are Tumults to Parliaments, and Plebeian Concourses to public Councils, turning all to disorders and sordid confusions.  
And p. 201. So order affairs in point of Power that you shall not need to fear, nor flatter any faction.  
For if ever you stand in need of them, or must stand to their courtesy, you are undone.  
The Serpent will devour the Dove: you may never expect less of Loyalty, Justice or humanity than from those, who engage into religious Rebellion; their interest is always made Gods; under the colours of Piety, ambitious Policies march not only with greatest security, but applause, as to the populacy; you may hear from them Jacob's voice, but you shall feel they have Esau's hands.  
These indeed are Politics, fit to be read to wise Princes, that observing the Sea-marks, they may avoid the fatal consequences, that excellent Prince experimented to his cost; It is pity goodness should ever prove evil, or that the Sunshine of Royal Bounty, should the more harden some sorts of men.  
Who, like true Sheba's, sons of Belial, that will endure no yoke, no restraint of Laws, no Reins of Government, grow headstrong, and getting the bit in their teeth, away they run neck-break over hedge and ditch, till they throw themselves and their rider both into the ditch.  
And then, (not till then,) at their wit's end, tired with their own licentious wantonness, they entreat their rider to get up again and guide them and govern them.  
For indeed the Crown is more beneficial to the people, than to him that wears it; for he has more cares, more hazards, more perplexities; and yet neither eats, drinks, nor sleeps better than millions of the people, nay sometimes as much in debt as any of them.  
So that I have sometimes wondered with myself that ever any man who had wit enough to be a knave, and was knave enough to be an Usurper, should have so little wit as to wade in blood so deep only to get the pleasures of a Crown.  
Which how steady soever it sits on any King's head, is yet weighty and more troublesome than gay; and thousands that behold him have less cares and hazards, and yet wear as good clothes, and eat and drink as well as he, or any man can; for to swoop like the Gipsie-Queen a dissolved Jewel worth ten thousand pound for a morning's draught, is not now deemed a Cordial.  
And if Ambition and Faction were not Monsters, one would marvel that Gregory should so disquiet himself with Picques at the Privy Counsellors and Bishops: who by their great places have greater cares and perils, and are to be pitied, rather than envied.  
And then for him to do all this with Politick-scraps gathered up when let fall at a Club in the Tavern or Coffee-house, bound up with patches out of Diurnals, old Parliament & Army Declarations, Mr. Hales of Eton his account of Schism, and Rushworth's orts, is intolerable presumption through a ridiculous conceit of his own abilities by such improvements.  
He had hit it, and had more seasonably transcribed Rushworth, if he had given us a report out of the speech of Mr. Glanvile, a great Lawyer and excellent Orator, which quadrates the March-Declaration to an inch; in telling us how far the Prerogative may lawfully entrench upon an Act of Parliament, p. 578. and 579. There is a trust inseparably reposed in the persons of the Kings of Euglond, but that trust is regulated by Law, etc. Statutes incorporate into the body of the common Law, over which (with Reverence be it spoken) there is no trust reposed in the King's Sovereign Power and Prerogative Royal to enable him to dispense with them, or to take from his Subjects that Birthright, or inheritance which they have in their Liberties by virtue of the Common Law, and of these Statutes.  
And I believe there is not a man in England but admires the goodness and wisdom of his Majesty and his Privy-Council in that March Declaration for Indulgence; as a new experiment, to make trial upon the modern Orthodox once more, how good so much goodness will make them, who hitherto like clay in the Sun, have been the more hardened by the Beams of Royal Bounty.  
For sad experience has instructed us, that the Headstrong Jade, rides with the greatest grace, when reined in with a Curb.  
Yet for all this, as if this Greg. our young Machiavelli, had the Law in his own hand, he tutors our wise Princes, shows the Sea-marks, and reads Politick-Lectures 12 pages together.  
The great design he promotes is to teach his Prince the art of forge-fulness; not the art of memory, but the art of gentlemen's memories; by which he means, (if he have any meaning) a loose, flashy, watery memory, that will hold no Print, nor retain impression.  
And though to help the impression and memory of some things forgot, he insinuate Sibthorpianism, Manwaringism and Montagueism, and Laudism; yet to remember that ever there was a Rebellion or harm in Modern Orthodoxy, then p. 253. believe him Kings as they have Royal Understandings, so have gentlemen's memories.  
Nay, he will not suffer His Majesty, our gracious Sovereign, so much as to retain any good nature, or gentle impressions of his Father's being murdered; if he has, Greg. makes him sorfeit his Gentility; he ought to have a Gentleman's memory.  
And is it so indeed good Greg? Cannot a King be Gentile, though he retain his nature? And cannot he be gentile except he bid defiance to all good nature too? And can a man retain any good nature, if he quite forget he had a Father and murdered too? Or if he must be disciplined by you into that forgetfulness, why should his memory be supplied with those ungrateful Resentments and Impressions of Sibthorpianism, Manwaringism, absolute Government, the deformity of his Father's whole Reign?  
Indeed Father Graybeard you are a very hard hearted and cruel Tutor as ever Prince submitted unto for Pupillage and Instruction.  
And why shall not his Majesty keep in memory, (except in Gentleman's memory) that his Dear Father was murdered? Why do you say? For a great many why's? J. O. for one, can tell you a great many: and his friend Greg. can also tell you a great many wherefores.  
Not wherefores only, why the King should not remember that his Father was murdered; nor only, who plotted, contrived, and were accessories thereunto; but also wherefore he should look to himself also for fear, and take heed, special heed of offending those that having been fleshed and bloodied already in the Royal Chase, are the more terrible. This is Gregory's Policy.  
Whereas Almighty God teaches Princes, who are Gods on earth, by his own example, with the froward to show themselves froward, Psal. 18. 26. and as Job 29. 17. Break the Jaws of the wicked, and pluck the spoil out of their Teeth. The Hebrew word there rendered Jaws, signifies the Grinders, or the Jaw-teeths; and is an allusion to the practice men use to cursed curs, and mastiffs that are man-keen; they break their Teeth, their sharp Grinders; a toothless Dog bites not much more than a dead dog: as if Almighty God by these things should say to Princes, Courage! Regum est parcere subjectis, & debellare superbos; Be not afraid of a Curr-dog or grinning Rebel; knock their teeth out, disarm them, trust them and hang them; or, as our King's blessed Father says as aforesaid; If ever you trust them, or must stand to their courtesy, you are undone.  
But comes me Greg. reads quite another Lesson, and instead of breaking the Teeth of the ungodly, and smiting his enemies upon the check-bone, (as God by King David's Army did the Rebels in Absalom's Army, Psal. 3. 7.) he would persuade the King into a Panic fear, and to flatter the factious rabble, as unmanly as unwise: Nay, not so much as to remember, but quite forget his Father, or that he was murdered; and since it is past, so let it go.  
This must be the meaning of p. 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, and 253. or else they are nonsense, and have no meaning in reference to what he retorts upon the Ecclesiastical Politician, p. 241. He goes a great way at first setting out for an Instance of this New Divinity and Policy; and truly so he had need; for such examples are rare in History, wise Princes were wiser than so; and though he finds one Prince in England, since Modern Orthodoxy came up, and got the upper hand, Charles I. that had not been treated so ill, if he had not been so good; yet this supererogating goodness is seldom sound in story.  
The first instance he fetches as far as Rome, and 1700 years ago, (excepting two months and three days, seven hours, seventeen minutes to a second) in Augustus Caesar whose Father too was murdered.  
Too was murdered? This must relate and can relate only to the King whose Father too was murdered.  
But first I deny that Augustus Caesar's Father was murdered: and that it is as false as that King Charles I. his whole Reign was deformed.  
Now is Greg. graveled, I feel him at the first step he takes, and knows not how to go a foot further, except lamely as he goes halting all along.  
And if Augustus Caesar's Father was not murdered, though he had never so much a Gentleman's memory, yet it is nothing to the case in hand.  
Augustus Caesar's Father died in his bed, the thread of his life was spun out as long as it would run naturally; there was neither Axe, nor Gregory, nor Father Graybeard, nor Bradshaw, nor Sword, nor Dagger, nor Senate-house, nor Brutus, nor Cassius in the Case.  
Why? then saith Gregory (I know his refuge) His Uncle was murdered: Oh my Nuncle! But why does Gregory then say, his Father too was murdered?  
This is Greg. his own self, he has heard in a Coffe-house, or a Playbook that Augustus Caesar succeeded Julius Caesar in the Empire, and so he takes it for granted he was his Son; and because Julius Caesar was murdered, therefore Augustus his Father too was murdered.  
But Augustus Caesar was not so near a kin to him neither, as Brutus that stabbed him, who was also his Nephew, and some say more than his Nephew; and though it was not so commonly known till after his death, yet Caesar's last words to Brutus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made the credulous world believe that more than brotherly familiarity, of which before they were only jealous; which was the reason perhaps that Augustus Caesar his Nephew and Successor was not so much as appointed by Caesar's last Will and Testament to be his Heir.  
The Triumvirs sharing the Government amongst them, till they had destroyed Brutus and Cassius, and all the Confederates in that bloody Conspiracy, not leaving a man alive that had a hand in Caesar's fall.  
And what Gregory can make of this, or Augustus Caesar for his purpose, for my part, I do not know; for let it go so, that Augustus Caesar's Father too was murdered; then (I also add) his Father's Murderers were killed for that murder; But either this latter part of the story was not in the Play, or else Gregory did not stay to the end of it, to hear whether the Comedy (which he thinks makes for his sport and design) did not end in a Tragedy; namely, the death and destruction of them that murdered Caesar— But that did not make for his purpose; but would have spoilt all, and the King's murderers would not have thanked him for his Plea.  
Because than he must have spoke against them instead of speaking for them; and if he had spoke the story out, he must have said — His Father too was murdered, but his Successors did hang up and destroy those murderers, every mother's Son. As that King did, Matt. 22. 7. not for murdering his Father, but a far less fault, the murdering only of his servants; and therefore he destroyed those murderers and burnt up their City, for an example to all the King-killers in the Christian World.  
I wish Gregory had not named for his purpose this Augustus Caesar, whose Father too was murdered; and 'tis ten to one but he has as ill luck in all the rest; for never did blind Archer more over-shoot himself, than does this Greg. But now his first Bolt aimed indeed, and designed at the Eccles. Politician, but is lodged in the gore-blood of the King's murderers; if Gregory loved me never so dearly, I would not engage on his side; for there is more danger from him than an Enemy; he has an unlucky hand as ever managed the Modern Orthodoxy.  
Yet do not I deny but that Honey licked off a thorn, Wool picked off a hedge, and Phrases picked out of a Comedy, Diurnal, Hales, Clubs, Rushworth's Speeches, and Army Declarations are very good things in themselves, and as useful in compiling some Books, as is Thesaurus Poeticus to help Fancy, both with matter and words, when a Schoolboy composes a Copy of Verses.  
And looks like Gazette; wherein though you find things of grand Importance, and may sooner come at your Watch or Horse when stolen by the Intelligence it keeps in all Quarters, than if M●…ll Cutpurse herself were alive; yet if you expect coherence and connexion there, you look for what it pretends not unto:  
But Mr. Greg. pretends a sailable Book, fitted with a new Title for the nonce; and yet his Letters are as contradictory as are sometimes those in a Gazette; you cannot pair them, you cannot sample them, they are of sveral Parishes, and look ugly, because not alike.  
Resembling a Cambridge-Schollar's riding furniture, which though good and not out at elbows, yet it is a sorry dress because unsuitable: The whole garb being divers to itself, and as different as the Gentlemen of whom they are borrowed.  
Therefore the next time Gregory writes an Apology for Non-conformists and Modern Orthodoxy, I advise him to take time till he can accoutre himself with his own store, lest he again contradict himself so often and egregiously, to the hazard of his same as well as something else.  
From Augustus Caesar he skips into France, and makes Rome and Paris, and 1600 years meet together in the turn of a hand; 'tis well leaped, nevertheless if it be but for his purpose, i'll think it worth his while.  
Henry the Fourth of France, and his Predecessor, (that was Hen. III. of France, if I have not forgot, for it is a long time since I read the story, and I have not my Monsteur de Serre's now by me, nor is the matter great) Hen. IU. and Hen. III. his Predecessor were ass●…ssinated. Gregory's words p. 241. are—  
Or, (to come nearer both to our times and your resemblance of the late War, which you trumpet always in the ear of His Majesty) had you (meaning the Eccl. Politician) happened in the time of Hen. IU. should not you have done well in the Cabinet? No Mr. Bayes, you would not have been for their purpose. They took other measures of Government, and accordingly it succeeded with them. And His Majesty, whose Genius hath much of both of those Princes, and who derives half of the blood of his veins from the latter, will in all probability not be so forward to hearken to your advice as to follow their example.  
Let any man judge by his words, if Gregory does not intend by all this, that His Majesty should in the case of His Father's murder, take example at Hen. IU. of France, and his Cabinet-Counsel, rather than follow the advice of the Eccles. Politician, His Majesty being so much the more obliged to write after the Copy of those two Princes, especially his Genius having much of both those Princes, but to the latter he is a very near Kinsman by the half-blood.  
And if this be the meaning of his words, (which I think neither he nor any man can construe otherwise) let us consider how aptly the Gentleman fits the story to our King, and the Case of His Father's murder.  
If the murderers of Hen. III. and Hen. IU. of France were mercifully dealt withal, and not prosecuted to the utmost; then indeed, and not otherwise does it plead at all for the murderers of His Majesty's Father; so that if His Majesty deal but by them, as his Kinsman Hen. IU. of France, and his Cabinet-Counsel have left him a glorious Pattern to imitate; then I perceive there is no great fear but His Majesty may still continue in Father Gray-beard's good favour.  
Hen. III. was stabbed with a dagger, and so was Hen. IU. of France; the former by Clement a Monk, (either in revenge of the death of the Duke of Guise, and other the confederates in the League, whom that King having once catched them in his net, put them to the pot; or whatsoever other bloody motion animated this cursed Monk to that horrid Deed.)  
Hen. IU. his Successor and next Kinsman with much ado, and by the help of his Protestant Subjects, and our Queen Elizabeth conquered all opposition, and was happily crowned; but leaving the Protestant Religion wherein he was educated, but not altogether his affection and kindness to the Protestants, Ravilliack stabs him to the heart at one blow, as he sat in his Coach, and the Villain being put upon the Rack, to the very last denled that he had any Confederates in that bloody assassination, but of his own accord and design alone was moved thereunto by reading of a Book writ by a Span●…sh Jesuit called Mariana.  
Both these murderers were tortured, their flesh by piece-meal nipped off with red hot pincers, and lastly drawn in pieces with four Horses.  
Ravilliack had a Father and a Mother alive, but not the least suspicion of confederacy with their Son in that fatal stroke could be laid to their charge; but in detestation of such a monster brought forth into the World, his parents were for ever banished, and the house wherein the villain was born and brought forth into the World was pulled down and made a Dunghill unto this day.  
This is the truth of the story; if it be not, let Greg. if he can or has impudence enough, deny it; and if so, then Mr Greg. must either conclude that his Majesty and Cabinet Counsel are very shallow, and meanly conversant in the History of his Progenitors and Neighbour Nation, and so believe the groundless insinuations of this impertinent man; or else he falls upon the party he has espoused with another terrible butt-end and counterbuff, by persuading his Majesty to follow the example of his Kinsman Hen. IU. of France, and his Cabinet, and not leave one of our King-killers alive; or if there be any on whom the innocent blood of his Father still calls for vengeance, that he would first put them upon the Rack, and make them confess who it was besides the Devil and their own wicked hearts that did instigate them to so horrid a villainy, and then pinch off their flesh from their bones with burning pincers, and pull their four quarters asunder with wild horses, and make their names as hateful as themselves, banish their parents, and make their houses a perpetual dunghill, in example of Henry IV. of France, and for an everlasting pattern to all King-killers unto the end of the world.  
And this is all that our Nibler at History gets hitherto by his sly insinuations, and indigested impertinencies in the behalf of his minions.  
Now let us proceed and follow him to his next instance, for I am resolved I'll take a brush with all the Butt-ends in his book, if't be but for curiosity, to try the metal of this vapouring Huff; as well as to prove what metal his weapon is made of.  
And now stand clear, the next is a none-such, a Goliah's Sword, They (Kings) observe how the Parliament of Poland will be their King's Tailor, etc.  
For which unsufferable affront to his Majesty our Gracious Sovereign, his Crown and Dignity Hereditary, and not Elective, and at the good will either of people or Parliament, as is the Polish-Crown, I leave him to be chastised by those whom it does so highly concern.  
Leaving the consideration to their Comments upon this bold entrenchment and invasion of our King's Prerogative, and Title to his Crown by a comparison so odious, as well as false.  
And so much the rather do I wave any enlargement upon this, and the rest of his ridiculous instances, (which would tempt any man alive, if he has any laughter in him, to laugh and droll upon this foppish Greg. the most impertinent thing that ever offered to tell a story,) but that I know he must shortly be disciplined for them by another hand, which (by turning up all, for want of the Prospect of a more pleasing nudity,) will make us as good sport, with Greg's following Stories that were Nuts to Mother-midnight.  
Go say thy Prayers Greg. and tremble at the rod that is coming upon thee, except thou thinkest the wisest way, in brief, is some way or other to save the Hangman a labour, and so be as insensible of the blows that are coming upon thee, as is thine old Master's head, Bradshaws or Father Grey-beard's, (your namesake, as well as Fellow-sinner's) heads, when the Jackdaws sh— upon them: and be thankful likewise that thou hast escaped my fingers too, whose Dexterity in flashing, more than any of the former Pedants, to your smart, you may yet further feel, when you give me far less provocation, than in these idle instances of your Politic Abilities.  
I tell you true, I do not think it was worth your while, to go so far as France, nay as Italy, for a sample of a King that had a Gentleman's memory, and could not so much as remember that ever his father was murdered; our King-killers, for whom you plead so heartily, might have made better escape, if you had never gone beyond Sea, to find out Kings to be for the murderers of a King, Royal Advocates, viz. Henry IU. of France, and Augustus Caesar whose Father too was murdered.  
And now am I so weary with following this Wild-goose-chace thus long, that if I would be knocked on the head, I cannot write one Page more, till I throw my pen away, and laugh a little at one pretty word: he has many on them, but this pretty word does so jeer the Parliament, and flear in their face for the Act of Uniformity, and the superfetation of that Act, p. 310. I cannot but admire the sagacity of his Raillery. It hath been observed that whensoever his Majesty hath had the most urgent occasions for supply, others of them (Fathers of the Church) have made it their business to trinkle with the members of the Parliament, for obstructing it, unless the King would buy it with a new Law against the fanatics. And this is that which of late years hath caused such a Superfetation of Acts about the same business.  
Modern Orthodoxy still; tooth and nail, fly at King and Parliament; all, dead and alive, that have a hand, or has had an hand in the Act of Uniformity, that bane of the Good Old Cause, but quite desperate by the Superfetation-Acts, about the same business.  
But this is no laughing matter, that which does tickle me spite of my teeth, is the word: the new coined word, by Greg. his own self, minted, is Trinkle; trinkle with the members of the Parliament; some of the Fathers of the Church, when his Majesty hath had the most urgent occasions for supply, did make it their busisiness to Trinkle, to trinkle with the Members—  
I wish for all that Gregory had not said trinkle, Trinkle? it does so run in my mind like a new tune, that I cannot write one jot more till I have eased my hypochondriack sides, and laughed at this same Trinkle a little, with my little Droll:  
A Mistress I lately made love to, only for the sake of her dress, 'tis so much in fashion, and looks prettily;  
But I ne'er entertain her above half an hour at a time, having better employ, and always after dinner;  
And that's the reason my Minerva is Crassa, and my wit so gross; yet it is but little neither for its age;  
For which cause my little Mistress Droll does not much care for me, for fear I should get nothing but a race of Pigmies, and therefore coy, and seldom comes at me.  
Her jodgings are in the Middle Temple, there she keeps with the ingenuous Hudibras; and in good earnest I think she loves him above all English men.  

Holla! nine Sisters! you! Clio,  
Melp. Thal. and th' rest! come hither, Ho!  
But stay, of late you're grown so common,  
Send little Droll, your waiting woman;  
You get the Hiss, but She the Hum:  
Droll then, my pretty Housewife, Come.  
What is't? (if thou be Oedipus,)  
To Trinkle Members of the House?  
Come, scratch thy noddle Girl, and guests:  
Riddle me, riddle me what it is.  
To trinkle members, is meant here,  
To round the members in the ear;  
No, no; for they've thrown off their Round Heads,  
And now got Perukes, and more sound beads.  
To trinkle members is perhaps,  
To cure the members that have Claps:  
Yet now that cannot be meant here,  
For Harry Martin sits not there.  
To trinkle members, then must be  
Some new, new term of Alchemy;  
And does in phrase of Virtuoso,  
Speak Royal Aid, supply, or so, so:  
Then trinkle members is get Glasses,  
Limbecks, Charcoal, Stills, Furnaces,  
(To crock your faces be not sorry)  
Turn the house to a Laboratory:  
Bring Luna, Venus, Quicksilver,  
Mars, Saturn, Sol and Jupiter;  
Sulphur, Salt-Peter and Petrol,  
Bole-Armonack and Vitriol,  
Ceruse, Minium and Red-ochre,  
Pitch, Chalk, Ars'nick and Synoper,  
Alum, and Salt, and Antimony;  
(To find the Mine where does lie Money:)  
Casting off Caput mortuum,  
Try for the Stone, if it will come:  
So trinkle members, as I've heard,  
Is nothing else but what I feared.  
Fire the House, with honest Fellows,  
Trinkle the members, blow the Bellows.  
Thus trinkle th' members, (as I am told,)  
Is turn the members into Gold;  
And so those Bishops were Midas',  
And some o'th' members golden Asses.  
Or, trinkle members, is, Get on,  
hay, for Superfetation!  
These two last senses th' meaning is,  
Or, Trinkles is nonsense, I wis.  
And Greg. had better far been hanged,  
Than thus with lasting Droll be banged.   
And if Gregory takes it in Dudgeon, that I thus set my little Droll upon him, and soil him; let him the next time bring either better weapons, skill and strength; or more humility, submission and manners.  
Lest she that has now banged him in Metre, give him the next time no more Quarter than the old Irish Rhymes do their Rais.  
But indeed it would be better on all hands, if he would keep him quiet, and within doors; and not, (as now) so weakly and and wickedly Rhodomantade for a baffled cause.  
By challenging his Betters, whether dead or alive, to come if they dare; whether King or Parliament; Fathers of the Church, or Privy Counsellors; to play the prize over again once more, at the same old weapons, (jealousies and fears, vile aspersions, crying, down with the evil Counsellors, and the Liturgy,) to fight for Reformation, Liberty, Indulgence, modern Orthodoxy and the Covenant.  
Thus far I thought the design of the man was to fight neither with small nor great but only with the King and Parliament.  
But now his hand's in, he'll play at small games rather than sit out, if't be but for l●…oksake, and to that purpose, in the next page 311. makes one step to the Ordinary.  
Have you never a little Clergyman here, for a Gentleman to play with? never a Droll, or boon companion with a Cassock on? that forgetting his serious office, will make a Gentleman merry, & rather than fail, with a Joque upon Scriptures make a little Play? that I may pass upon him once or twice: and with a lucky hit, (or as he phrases it, p. 312. with an unlucky Repartee,) jeer the Parson, make him a scorn, a tail and contempt to the people.  
His words there are; But his, (the Eccles-Politician's) zeal spends itself against the Atheists, because they use to jeer Parsons. That they may do, and no Atheists neither. For really, while Clergymen will, having so serious an office, play the Drolls and Boon Companions, and make merry with the Scriptures, not only among themselves, (who neither having Perukes on their heads, nor Swingers, and Repartees at their tongue's end cannot possibly be Gentlemen) but in gentlemen's company, 'tis impossible but that they should meet with, at least, (if not a swinger and a rapper two or three, yet) an unlucky Repariee (oh! I thought it would come) sometimes, and grow by degrees to be a tale and contempt to the people: (or as it is in the Original Our people, namely, the modern Orthodox do make themselves a tail of an old Orthodox Divine.  
And (p. 314.) I know not by what fate every day one or other of the Clergy does, or saith, some so ridiculous or foolish thing, or some so pretty accident befalls them, that (in our Author's words) a man must be very splenetic that can refrain from laughter, (it should have been quite contrary, A man must not be very splenetic that can refrain from laughter, for Splen ridet— It is the seat of laughter, always while you live, so much spleen, so much laugh.)  
But it would make a man laugh spite of his teeth: (though he had scarce any laugh to spare) at what? To see how every day one or other of the Clergy does or saith, or some accident befalls him, that a body can't c●…use but laugh.  
Thus the Tassil-gentle, once upon the wing, for lack of a Heron, or some noble prey, rather than fail, makes a stoop at a Jack-daw, or a Magpie.  
'Tis a merry world with Greg. he says, every day some one or other of the Clergy (either by word, or deed done by him, or done upon him) is as good to Greg. as Jack-pudding himself, or Wild, or Merry Andrew to make him laugh.  
When will't come to my turn (think I) to wait, and make the Gentleman sport? I am afraid he will not like my Droll, I shall ne'er please him; or if he do laugh, I shall, with some unlucky repartee, make him laugh but on one side of his mouth.  
Let me see; give me mine Almanac: since that Greg. has his every day sport (and laughing, and jesting at one or other of the Clergy) How long will it be before it comes to my turn?  
For you know, my dear friend, Father-gray-beard will find no great comfort in me, exc●…pt to laugh at my Cassock and Girdle; but let him and all the Virtuosos in England laugh how they will, whether with open mouth, or in their sleeves; they can never be able to laugh me out of my Coat.  
Indeed I am none of these merry Greeks; I can neither pergraecari, nor laugh now; I'm not in the humour; they only can best laugh that win.  
But I must be serious, and mind the great business in hand, to see when it will come to my turn to wait upon Father-grey beard, as one of the Clergy to make him laugh.  
Let's count. Every day? How many days is there in a year? Ask poor Robin.  
According to the 

Julian account 365 days.  
Fanatic Calendar 366 days, for there is a mystery in 66.    
Well then; 366 days in a year, and above 1●…000 Parishes in England; of which I have but just four Parishes, neither more nor less. How long then will it be before my turn comes for one or other of these four Parishes to make sport for Greg. and make him laugh, who is not one day without the company of one or other Chaplain (new as the day) to say grace for him, and make him laugh? At a venture, I'll say, it will not come to my turn (to tickle and trinkle him till he laugh again) above once a year, and to the most of the Clergy (who have but one Parish) once in four years.  
Now what great Marvel is all this, in reproach to the Clergy, that every one or other of them, (some once a year, and some of them (of the most wary and poorer sort, that have but one Living, and that scarcely a Living neither) once in four pears) does or saith, or at least some accident befalls him or them, that a merry man and full of spleen (sure he means a Fanatic) cannot hold from laughing?  
Nay, if there were a whole thousand of Clergymen so ridiculous, that once in a year, or at least once in four years, did do such a ridiculous action, or else spoke such a ridiculous word, or (at least) some gave him a twitch by the Girdle, or some other sad accident befell him, that might make a Gentleman laugh;  
Why are all the rest of the eleven thousand Clergymen thereby any more blemished and made contemptible, than were the eleven Apostles for one Judas?  
Or, than all, All the Lords, Parliament-men, Gentlemen and Tradesmen, because a certain Lord, (he shall be nameless) and a certain Parliament-man, (I name none) or a certain Gentleman, and also fourthly, and lastly, a certain Citizen, that either did or said, or else some accident befell him or them, or at least befell the wife of him, or one of them, so ludicrously and ridiculously; that a man (merrily disposed) could not but laugh, as if he had seen a pair of Horns upon the head of him, or them, or one of them, (a sad accident!) or, that a certain Lord, Parliament-man, Gentleman (I forgot to say the Knight) or Citizen with his Perywig off; either plucked off, or struck off, or boxed off, or fourthly and lastly (by some other sad accident) fallen off.  
Now what a blot in the Scutcheon would this be, to all the Lords, Parliament men, Gentlemen and Citizens in England? if Greg. was their Adversary, or should come to be Garter King at Arms?  
Oh! yes, a very great blot and blurr to Honour and Reputation; of which the Gentlemen of England are so tender, that 'tis two to one, if Gregory had not ten thousand Gloves sent him, all lefthanded; if he had dared thus to confront persons of Quality, and men of Honour.  
But to put the affront upon the Clergy, great and small, poor and rich, long & short Gowns, Lawn Sleeves, or no Sleeves, Cassocks silk or Cassocks threadbare, from the Ordinary, to the Rector, Vicar or poor Curate, from the silk Girdle with four Livings, to the worsted Girdle with poor one Living, 'tis all one to Greg.  
He dares all, slights all, jeers all, nay huffs, and struts, stands a tiptoe, and looks big; shakes his Perywig, and stamps, scolds, rails, swells, frets, and rages like a professed Hec. at all of them, as a pack of puny Gownsmen, a Pen and Ink-horn-crew, a sort of spiritless and cowhearted milksops, dastards and white-livers, and dare not send a Gentleman the length of their sword.  
Excepting this, there's nothing tends to the contempt of the Clergy in his whole relation and invectives, any more than what, changing the name, may with as much ease and unavoidably make a thrust at Reputation of Lord, Parliament man, Gentleman or Citizen.  
Some one or other of the Clergy, nay a thousand of them may be black; and yet both the Churchmen and the Church continue comely.  
I wish indeed, with all my heart, that all the whole company of Divines in England, were a Divine company: I wish that the Clergy, and all other men, (of what quality soever) were without spot or wrinkle, or any such thing; that might tempt either a light heart to laugh, or a good heart to weep.  
But though I so pray, I have no cause to believe it will be so; or any great ground for hope that it ever shall be so, whilst we are mortal, although Modern Orthodoxy and Hugh Peter should be redivived.  
The Modern Orthodox! Oh! there's your man!  
Iste regit dictis animos—  
— Nec longè scilicet Hosts  
Quaerendi nobis, circumstant undique muros.  
These are the men that can make  
Candida de nigris & de candentibus atra.  
(I'll fit you for ends of verse; and I'll use them as I list, and when I list, for all you, Father-gray-beard.)  
Greg. tells us not of one Daw-Divine amongst the Modern Orthodox (no, he says, that if he can do them no good, he is resolved, he will do them no harm) nor tells us of one Buffoon, or mad Priest amongst them; not one Cock-wit, Hugh Peter, J. O. Smec. or Cock-Divine, etc.  
Thus, Asinus scalpat asinum.  
The treacherous dealers have dealt treacherously, yea, the treacherous dealers have dealt very treacherously.  
But though there be not one of the Modern Orthodox (that pretend to fear God) who does truly honour the King:  
Yet I wish (if wishes would do) that there were not one of the old Orthodox Divines (who truly honour the King) but would also truly fear God.  
Turpe est Doctori cum culpa redarguit ipsum.  
Which I english thus:  
Great Doctors sins (when Doctors fall)  
Just like their Robes, are scarlet All.  
Not but that I think, that evil Ministers, if men of Parts, may possibly minister some good; a cracked Bell may serve to ring others to Church, though itself must be cast into the fire; or, like Noah's Carpenters, who made a shift to build an Ark of Salvation for Noah and his Family, though themselves were drowned.  
A dull whetstone may serve to set an edge upon a knife; and the life-less Sun does yet enliven other Creatures; and (in this sense) denies the old Axiom, Nil dat quod non habet; speaking, like the Magick-head of Brass, with honest words; like the Devil in samuel's Cassock, 1 Sam. 28. 14. And the weeds that may now annoy the Church's Garden, may yet prove medicinable, virtute officii, though not virtutis officio.  
Galba, Otho, and Vitellius, (as our Richard the Third) were good Emperors, though bad men; and 'tis possible bad men may yet sometimes be good Preachers:  
Yet we may say, as of weeds, they do more harm than good in the Garden of God, they make the way of Truth to be evil spoken of, and slain the Surplice they wear.  
Being the Churches Opprobrium, Rom. 2. 23, 24. the scandal of their Profession and high Calling, putting Religion to the Blush.  
For when we compare their profane lives, with those of the good Apostles, whom they succeed; we may say as that Painter replied to a Cardinal (who was angry with him for painting the faces of St. Peter and St. Paul so red) I do it, saith he, for the very nonce, that they may be thought to blush at the lives of their Successors.  
He was in the right on't, that of old complained, that formerly the Church had wooden Chalices and golden Ministers; but now, saith he, we have golden Chalices and wooden Ministers. Such Drones, so they get the Honey, care not who labour, or under what discouragements they labour, that's work for the poor Bee.  
Thus Damasus, (the Scholar to St. Hierom) stepped up into the Infallible Chair, whilst poor St. Hierom ended his days in a Cell at Bethlehem.  
Yet it is more true Honour, to deserve Honour and want it, than by Simony or smock Simony to bluster in swelling Titles without merit. Cato had rather men should question why he had no statues erected in honour of his great worth, than why he had any?  
True Piety and Virtue is vera nobilitas, it's own ornament; and needs not the varnish of dear-bought Heraldry to set it off.  
And if true Piety be required in any man, much more in a Clergyman, whose escapes (like a City upon a Hill, and the ointment of the right hand) cannot be hid, especially in these times, when men watch for advantage against them, and like the Devils rejoice in iniquity.  
A little spot is seen in white, in a Swan, not so in Swine; fine Lawn is sooner stained than course Canvas; every little flaw spoils a Diamond.  
The people are affected opere more than o'er, exemplis plus quam verbis, more with Examples than Precepts; more with deeds than words, except they be very flattering words, and pronounced by such glozing Parasites, as will lick up the people's spittle, in hopes of gain or fame: humouring them to the life, but to their own and the people's everlasting death; like Demas, that forsook St. Paul, to be further preferred to the favour of the rabble, and in the Idol Temple at Thessalonica.  
They therefore that tread in high places, had need look to their steps, that they walk uprightly, especially when they have many followers and dependants; lest they be accessary to other men's fall, as well as principally to their own.  
As the due place of the Clergy sets them above many others, Heb. 13. 17. 1 Thes. 5. 12. so should they be more eminent than others in Learning and Piety; Gods high Priest of old had Pomegranates for smell, as well as Bells for sound.  
King Solomon the Preacher call, himself Koheloth, the Preacheress, of the feminine gender; and Preachers are called wisdoms Maids, Prov 9 3. And the Apostles are called Joh. 3. 29. Christ's Nymphs, to teach the Clergy purity, as Virgins.  
The longer their Gowns and Robes are, the more apt to contract dirt, and therefore the more carefully to be holden up; lewdness in a Virgin is insufferable.  
Epicurism and Libertinism prevailed in the World, not for the goodness of the Doctrine, but because of the sober and austere life of the Doctor that brought it, Epicurus.  
And I am confident that rebellion and schism (which is factions libertinism) had never prevailed so far in the hearts of the people of England, against so righteous a King and Laws; but for the austerity of many of the most vile incendiaries, and the looseness and remissness of others, who went not so steadily, though walking upon better ground.  
Thus you see, my friend, I am not possessed with a spirit of contradiction, right or wrong to oppose all that Greg. does say; I can be content to accept truth, even when it comes from the father of lies: and all I have now writ toyou, upon this occasion given me by Greg. is only out of my hearty well wishes to the Clergy, that the enemy (by standing on their ground) may have no advantage over them; for we are not ignorant of his devices; endeavouring to foil, and always twitting a good cause, where he finds the least resistance and defence.  
Though in the greatest latitude of Charity, no man can imagine that Father-Gray-beard exposes the looseness of any of the Clergy, for any love he has to a more strict conversation, either in himself or them.  
That which is most admirable in the man is the pregnancy of his fancy in only one Art; to wit, the superfetation of wit in all the kinds of railing; the worst Butter-whore is to seek, and may well go to school to Trinkles, he and she both being so sertile, sure the brood they engender will all be Marvellous railers.  
With what exuberancy of stile and variety of invectives does he prosecute the Ecclesiastical Politician, Bishop Bramhall, Archbishop Usher, Bishop Sparrow, Bishop Andrews deceased, Arch bishop Laud deceased, King Charles deceased; with many sinister reflections upon his gracious Majesty and this happy Parliament?  
How falsely does he charge the Church of England, when he says it admits none to Baptism without the sign of the Cross? whereas the sign of the Cross is not the Cross in Baptism by her Constitutions: But the Cross after Baptism, when the Godfathers and Godmothers vouch for the visibility of the Child's profession and education in Christ's Religion; and is a practice as ancient as innocent amongst Christians, who, being scofft by the Heathens for believing in Christ, crucified on a Cross, they did ever since the Apostles time thereby testify, and openly, and courageously justify to the World, that they were no Gnostics, but like St. Paul, not ashamed of the Cross of our Lord Jesus Christ.  
And whereas he makes it such a horrid thing to keep men from the other Sacrament of Christ, viz. the Lords Supper, because they will not kneel and stoop to a Ceremony; let him know they do justly and warrantably in so doing, granting there is such an Humane Law, and Ordinance for the same: which ought to be, lest men left to their liberty, some would out of novelty, singularity or capriciousness, loll, or lie upon the ground, in unseemly, if not in immodest postures, and consequently tempt some to abhor the offering of the Lord.  
And whether we stand, or keep walking all the time, as many Calvinists do, or sit, as do some other Calvinists, or kneel, as do the English Protestants, one is as warrantable as the other, and all alike; and all unlike to the posture of our Saviour at the Institution of it; if he leaned his head upon St. John's Breast, as he did at Supper; which yet cannot be proved, that that posture of Discumbency was his posture at the celebration of this Sacrament.  
But much more credit had it been to Trinkles, and much more good had he done in his generation, if instead of hollaing and whooping against the Ecclesiastical Politician, he had been hollaing and whooping his Dogs, his Hogs, his Geese, or his Sheep; and leave discourses of Divinity and Policy, and censures upon the Doctrine and Fathers of our Church, King and Parliament, to men of greater abilities, and more modesty; greater reading, and better parts: Or, if his antipathy be great (as it seems to be) to all Clergywen, forgetting his Father; let him, concerning Sacraments, learn of that almost matchless Pen of Sir William Morrice, in his Coena quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which like a true English Gentleman, and not an upstart Virtuoso, he has gained a more lasting and glorious name, than a Kingdom could have given him without such accomplishments; and as much honour by every page of that his Book, as Father-gray-beard has got dishonour by his: And that is enough in all conscience, in the judgement of all Learned men, always excepted the Modern Orthodox, who I know would be angry, to be excluded quite from being thought (at least) to be Learned men; though the truly Learned men of the world, by long expectation to see some of their Learning in their works or words, are now grown hopeless, and despair of it, it is so long a coming, a deaf man would be glad to hear it, as much as a blind mind would be glad to see it; chiefly, because their Learning consists in sounds and tones, canting, groan, noise, clamours and whinings, which would be convenient for a deaf man to hear: And likewise in thumping the Pulpit, and there traversing all the whole postures of a Master of Fence, and has frighted some (that used to sit near the Pulpit) from their feats, being so often menaced with visage grim and fierce, and Bible heaved up, lest at last they should be knocked on the head, with Geneva and Knox.  
And truly at this taking Oratory they are old excellent, and for this alone cried up and followed by the rabble, in as great multitudes as Jack-pudding himself has about him at a Fair.  
And though I know not one knowing man of Quality in England, that is a Fanatic, (except upon design, as a crafty Mountebank companies, and plays the fool with his own Jack,) so the rabble and multitude are generally as much pleased with one of these Fanatic Jack-puddings, and part with their moneys as freely to them, and flock about them in droves, as great and numerous about them, as about Merry Andrew or Poet Wild.  
And they'll follow this foolery, till their pocket's emptied and picked pretty often, and the jest grow stale, (as indeed it is very sour already to all understanding men and women;) and though they did flock hand over head with their Plate, Thimbles, Bodkins, Horse, Arms, Spoons, Gold rings and Beakers, to those Jack-Puddings in the late times, Hugh Peter, and the rest, preaching upon Judg. 5. 23. Curse ye Meroz— as if they were afraid the Devil would take the hindmost; yet it would not be so taking now, as then, except the Hocus' devise some new Antic Tricks, (fools and children being delighted only in change and novelty) though the Text, Curse ye Meroz— will serve still now for the feat as well as ever it did, when occasion serves.  
Though to all but Fools and Knaves, it is such a Text for Loyalty and Allegiance, such a Text for the King and Cavaliers; that Almighty God has not furnished us with such another in the whole Bible:  
Yet these villains could turn it to the quite contrary sense, wresting the holy word of God by their Interpretation, as blasphemously as atheistically; for they were not all of them so besotted, but they could not but know that they did lie to the Holy Ghost.  
I confess indeed there are abundance of Texts, besides the fifth Commandment, that plead for Allegiance and Loyalty, but none like this of Curse ye Meroz—  
Other Texts require us not to think evil, nor speak evil of Dignities, much more not to entreat them evilly; For who can lift up his hand against the Lord's Anointed and be guiltless? Though the Lord's Anointed be as wicked as Nero or Saul, and have a Devil in him as King Saul had; yet we must not be so devilish as to lift up our hands against him. David, that did not cut off King Saul's head, yet his heart smote him, and his conscience smote him for cutting off Saul's skirt.  
But this Text — Curse ye Meroz— denounces a heavy Curse— not only as other Texts do for rebelling against the King and taking up arms against him, and sending in money and plate to the Rebels to comfort the hearts and bowels of Traitors;—  
But here they are by the Angel of the Lord accursed, that like Meroz sit at home, and will neither come nor send in their Horse and Arms, and moneys to the help of the Chief Magistrate and Chief Judge of the Land, as Deborah then was; and Meroz was accursed by the Angel of the Lord for not coming to help her against her mighty enemies: Where note too, that the helping thus the Chief Magistrate, (as Deborah was) is called helping of God, or the help of the Lord.  
No man that has his wits about him, or has any sober sense, enough to keep him from slavering, can deny this meaning I put upon it; and let Greg. and all the Modern Orthodox, if they dare, offer at any other Interpretation, or mitigate the force of this sense I put upon it if they can; and they are daring enough even now, as well as formerly, not only as T. G. and R. B. upon that Text, Touch not mine Anointed, but as many others of them, and Greg. amongst the rest does, p. 120. upon that Text, Rebellion is as the sin of Witchcraft.  
Which Text because the Eccles. Politician interprets it, Rebellion against the King— Greg. says (for fear he would be knocked on the head, if he should deny it) he does allow him that interpretation;  
Nevertheless (he say there) that Text of Scripture will scarce admit it. And though we know by that what true affection he bears to the King, (against whom who rebels, rebels against God; We have sinned against Moses and against thee, say the People; for the sin of Mutiny and Rebellion immediately against Moses is acknowledged Rebellion against God) so that that evasion will ease the tender consciences of no Rebels, but such of the Modern Orthodox, like Father Graybeard, that thus mince it: as R. B. and J. O. did Rom. 13. 2. making damned in that Text sound more comfortably.  
But let J. O. and R. B. that writ Oliver's Maxims of Policy and damnable Treason, and the poison to the Antidote of his Saints Everlasting Rest; together with all the Modern Orthodox, and yourself (in the first place I should have said) Mr. Greg. alleviate and take off the weight of this interpretation of Curse ye Meroz— which I impose upon you, and all of you put together have not Art enough to shake it off; Though thus you are bereaved of your Darling-Text, that sent so many poor souls to the Devil, so many thousands to an untimely and desperate end, and so many millions of blood and treasure cast away and lost by your leasings and lies told so speciously upon this Text.  
I know I had better have stirred in a Hornets nest, than thus to fret and anger the Modern Orthodox, the Leven of whose Religion makes them waspish, peevish, touchy, clamorous, and malicious slanderers and backbiters; But I am as much above the reach of their malice, as above their low and base Principles, and unmanlike as well as ignoble and effeminate Practices.  
Answering a man's Arguments with a Libel upon his Person, and clapping upon him such a beastly character, (as did the Heathens when they arrayed the Christians in Bear-skins) on purpose to set their dogs at them; according to their keeness either to bite or bark.  
Let them oppose the strength of my Arguments and reasonings with answerable skill and force, and then the danger is over as soon as it appears, though the Cabala club for the shot; as the whole Assembly of Divines did six years together with joint and united forces, to make only at last a Catechism for little children, when Ball's Catechism new printed had done the feat much better.  
These are brave fellows, for whose sakes the Government and Laws must give place, and bow which way they please.  
I know wise men know them well enough, but because some look upon these Demagogues and Incendiaries, as the great Lights and Luminaries against Ignorance and Atheism, (as Gregory suggests, p. 313.) i'll but draw the picture of one of them in the pulpit, and barely represent the words that a thousand witnesses yet alive are ready to depose unto, as the very language of the Pulpit, of Hugh Peter particularly, when they gulled the people of their souls, bodies, money, arms and plate, by their damnable doctrine from that blessed Text, Judg. 5. 23. — Curse ye Meroz.—  
It had been happy for England, the King, Parliament, people and themselves too, if they never had preached, nor ever should be suffered to preach on any other Text, than Matt. 7. 12.  
And because their Pulpit Buffonery on so sacred a Text, as — Curse ye Meroz— was all drolling stuff, I have suffered my Muse to make use of her Rhyme, but not her Fancy in this Pourtraicture; in which I can plead no propriety other than the Chronologer does in the villainies of Wat Tyler or Jack Straw, the bare Historical relation.  
I neither have nor can claim any right or share to this representation and interpretation of that sacred Text, nor this following Se●…mon of Hugh Peter thereupon, more than he that writ Sermon-notes after him, to which I have added only the Rhyme, and abridged Hugh Peter's idle Tautologies and some slovenly as well as prophaner expressions, unworthy my pen.  
The Historical relation and dress is mine own, but the Buffoonery is well known to be the Pulpit stuff of Hugh Peter in many Congregations, thwacked full all the Kingdom over, to listen to that profane Hocus, and paid him well for his pains.  
They shall have it therefore as freely as ever it was mine, they have bought it and paid dear for it, & therefore do I give it them, & put it in print for them, that keeping it by them, they may yet have something for all the Plate, Thimbles and Bodkins, the poor fools gave him with such a liberal hand; I am sure I deserve more for representing it in Droll; but they'll be far enough before they'll give me so much as one silver spoon for my pains, or perhaps so much as thanks, which is all I look for or need (I thank God) though my design is purely for their good, and to show them their folly and madness in so desperate a cause, to throw away their estates, body, and soul for such foppery, as  

Hugh Peters' Sermon upon Judg. 5. 23. Curse ye Meroz— Represented, like itself, in this Drolling Pulpit-stuff.  
Hide in these words, it plain appears,  
Lie men and arms, against Cavaliers:  
I see them, clear as any thing,  
Both Foot and Horse, against the King:  
Couchant, I grant, Perdieu they lie;  
Nor seen indeed by Carnal eye;  
Because they lie in Ambuscade;  
But ready are for a Parade:  
Armed Cap-a-pee; and One and All,  
To come when we do beat a Call.  
Drum-Major I, on Pulpit Drum,  
Am therefore now, beloved, come,  
With Bible in Geneva Print,  
To turn up All, this Text has in't.  
In which two Parts, at least, I c●…unt,  
Here's Gerazim, there's Ebal Mount:  
Here lies the Blessing, there the Curse:  
Take you the better par●…; the worse  
Is good enough for Cavaliers;  
And such as dare not show their ears,  
As Roundheads do, in good Old Cause,  
For Liberty, Religion, Laws:  
For which, who dies, is cursed never,  
From which, who flies, is cursed ever.  
For which, who dies, is blessed ever,  
From which, who flies, is blessed never.  
Since I was with you last, I've been,  
To tell you Truth, in Hell and Heaven:  
You'll say perhaps, it is a great way,  
Yet to the first, it is a neat way;  
And to be found out very easy,  
And downhill all way to't, an't please ye:  
Nor is't far off, ye may come to't  
In one day, though you go on foot:  
And Barefoot, with●…ut shoes or hose.  
Of all days in the week, I chose  
The Sabbath (taught by Master Gurney;)  
To speed the better in my Journey:  
For one may preach, and cant, and pray;  
Yet never be out of the way:  
When I came there, who (do you think)  
I spied, as I stood at Pit's brink?  
Except the Cavaliers, not one:  
And only one Committee-man,  
With Sequestrators three, at th' door;  
Only condemned for being poor,  
And ba●…king of a Bishop's land,  
Sentenced for ever there to stand.  
My foot stood just at brink of pit,  
A little more I'd been in it:  
Truly I durst not come too near,  
As I good reason had to fear:  
Long Prayers there are no assistance,  
I therefore still did keep my distance:  
And loath to stay, the fiends to shun  
Like H●…re before the Hounds, I run,  
And I, though fat, away did high,  
To see what I in Heaven could spy.  
And to that purpose I did gather  
In Arabs a great Phoenix feather  
To fly withal, a pretty thing,  
Daedalus ne'er imped such a wing;  
Resolving with myself to fly  
Above the Clouds, and starry sky;  
Hoping the better to get in,  
Because my namesake is in Heaven,  
St. Peter at the door: yet I,  
Thinking on't better, (●…th to fly  
So high a Pitch) had cause to fear  
I never should find entrance there,  
On that acount (but was to blame)  
Peter was not my Christian name.  
Besides, I feared St. Peter should  
Owe me a Grudge, because I would  
Often (for which I now am vexed)  
Make a holdsally from my Text  
Against the Pope, who is allied  
To Peter by the surer side.  
Fearing success, and loath to climb,  
I put off till some other time  
The Journey: I desisting then  
Can tell you no great News from Heaven:  
Therefore I'll keep me to my Text,  
That with some d●…ubts is much perplexed;  
But I'll resolve All out of hand,  
And first, in order as they stand,  
Curse ye Meroz— What is Meroz?  
Some Infidel will not come near us,  
Nor to us will Horse and Arms bring,  
But rather send them to the King,  
And go himself, and men to boot;  
But for the Cause not stir one foot.  
This is that Cursed Meroz, that  
To th' Parliament will send no Plate,  
But from us if he can will lock it,  
And keep his money in his Pocket.  
So much for that. Another word  
There is to clear: — Help of the Lord.  
Help of the Lord! What's that? Lord Bishop?  
Or House of Lords? Not so, I hope:  
Nor Lórd Newcastle, nor Lord Goring;  
(With whom the wicked go a whoring;)  
Help of the Lord, is, One and All  
Help the Lord Essex, General.  
But that's not All, for moneys are  
The Nerves and Sinews too of War;  
For Powder must be had for Gun;  
(We had as good else ne'er begun;)  
If the Red-coats have not their Pay,  
They'll from their Colours run away;  
Nor will they willing be to die:  
Nay, and perhaps may mutiny  
For want of Pay, where are we then?  
We may go hang ourselves for men,  
Except we money have. The Gold  
Must here be found; as I'll unfold;  
Help of the Lord then, is Dear honeys,  
Help the poor Red-coats with your moneys.  
Down with your Dust then; come, be nimble,  
Plate, Bodkins, Tankards, Spoon, ●…r Thimble:  
All these (then as if at a stand,  
And into pocket putting his hand)  
All these (like Barber's Teeth, being strung  
On Red cloth, ready as they hung)  
(Holding forth, said) all these (good People!)  
From Colchester St. Peter's steeple  
Are all clear gains; and I assure ye  
As many more I got at Bury.  
Then (lest the people should discover  
His sleight of hand, and so give over,  
Finding the Juggle out, and mock it)  
He put his hand in th' other pocket,  
As feeling for some other strings:  
(But in the interim flyly flings  
His right hand into th' left behind,  
And then the better them to blind,  
His hands met under's cloak, in brief,  
As the receiver with the Thief)  
He held it out then to be seen,  
(As if some other string 't had been,  
And said) This other string of Plate  
I, from the Wives of Ipswich got.  
The Butcher's Wife did freely give  
All the poor soul had, I believe:  
I got all to her very Plackit,  
And can have more still when I lack it.  
Help of the Lord then, is, Dear Coneys!  
Help us dear Petticoats with moneys.  
List; for I hear this Text plain lie,  
Fine Ends of Gold and Silver cry:  
(Beggars must be n●… choosers) whether  
Silver broken or whole; bring't hi●…her;  
Good Wife or W●…nch; the Widow's mite:  
Oliver C. shall you requite;  
If you'll not credit what he saith,  
I'll give you then the Public Faith.  
Methinks I hear the Proverb started,  
A fool and's money is soon p●…rted:  
That Proverb does belong to those  
That part with money to ou●… foes.  
Help who? the King? No. Nosuch thing,  
Help Parliament, not Help the King:  
When we say, King and Parliament,  
The Parliament alone is meant.  
So much for this time than I say.  
Desiderantur Caetera.   
By this you have heard how the juggle has been done; the story is good, because 'tis true, and thousands to this day witness it to their cost, to the loss of their goods, plate and estates, and which is more to the loss of the bodies, and souls too, (it is too probable,) of their dear relations.  
Was the holy word of God ever before in any age or Kingdom so vilely abused by such abominable wrest and interpretations, and to such base and bloody ends and designs, as by these Peter, owen's, Marshals, Baxters, etc. are not these worthy cares for the Fathers of the new Church of modern Orthodoxy? are not these within an inch and a half at least as bad as a Rationale upon the sacred Common-Prayer? could the Devil of hell ever abuse and wrest the Holy Scriptures, as these modern Orthodox: jugglers and Sermon-mongers have done? nay, the Devil to give him his due, was not so impudent, Mat. 4.  
For though he was Devil for taking the sacred word into his mouth, since he hated to be reform; yet those Sermon mongers in these times were much more Devils in that particular, and outvyed Beelzebub himself.  
For He, Mat. 4. quoted the Scripture truly, but not fully, omitting in the sixth verse of that Chapter, as his children used to do, in the seventeenth verse of 1 Pet. 2. the latter clause, as that which made not for their turn.  
But these children have outdone their Father in hellish craft upon those Scriptures, Curse ye Meroz— give them blood to drink— Bind their Kings with chains, and their Nobles in fetters of Iron— and a hundred the like; not, in concealing the full sense of them, as the Devil did; but being more devilish and out witting. Hell itself, in wresting them to a quite contrary sense, the Devil went not so far, these modern Orthodox herein making the Devil an Ass. Are not these worthy cares, Mr. Grey beard, for your Learned Fathers?  
Considering therefore these things with myself, as one whose fate it was to be born and bred up in schismatical times, and a factious University, (sucking in Schism with my mother's milk, in two s●…nses,) and consequently when I was a child, did as a child, and was gulled and cheated into their Fopperies, as much as I must needs have been into Mabometanism, if I had been born and bred up amongst the Turks, whom yet I have found the honester of the two, though both bad; I say, considering with myself, when I came to years of consideration, what devilish bloody and rapacious villains these Modern Orthodox Preachers and Sermon-mongers were, so that Hell itself could not match them; and withal considering that those people that most haunted those Preachments, Sermons, Lectures and Stories, were above all mankind whether Turks, Cannibals, Indians or Jews, the most false, malicious, revengeful, slanderous, envious, liars, cheaters, treacherous, bloody, perfidious, rapacious, plunderers, Sequestrators, Oliverians, Committee-men, Gifted-men, cruel, Dissemblers, Lovers of their own selves alone, together with them of their gang, covetous, Boasters, proud, Blasphemers, disobedient to Parents, unthankful, unholy, Traitors, heady, highminded, Lovers of pleasures more than Lovers of God, having a form of godliness, but denying the power thereof, etc.  
Presently I think with myself, if these be the people of God, who the Devil will have for his people, I cannot tell; for in all my travails upon earth, I never met with such villains and wretches amongst Turks or Indians; praying, as the Indian did, (when the Friar told him to what place after this life the bloody Spaniard went) that my soul may never go to that place, whither those bloody villains go, except they repent of their deeds.  
For thought I, how can these people be the godly party, whose deeds are blacker than hell, more bloody than those of that roaring Lion, as great Liars and Slanderers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Father of Lies can be, or make them to be; one may know by their Looks what breed they are of, they are so Fatherlike, as like him as ever they can look ':  
And tell them of these things, instead of giving you thanks, or repenting and amending, they rage and rail, slander like mad, or the Devil himself.  
Therefore finding them characterized and prophesied of in the latter days by the Apostle 2 Tim. 3. 1, 2, 3, 4. Oh! thought I, now I have found you Traitors, heady, highminded, etc. Lovers of Pleasures more than lovers of God; having a form of godliness, but denying the Power thereof, etc.  
Indeed and indeed— will they say— have you found us Traitors, heady, highminded, etc. but I pray who is characterized by the next words, lovers of pleasures— mark that — more than lovers of God; having a form of Godliness— who is for forms, I pray, come tell us that, are we for forms, etc.  
Now the poor souls think they have hit it. Alas! poor souls! the characters of Traitors, and the rest of them do not seem to fit these modern Orthodox altogether so well as these two last, for they seem to be made for them for the very nonce, on set purpose, nothing can be more apposite or proper for them. Lovers of pleasures, the Apostle says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluptuosi, Lat. voluptueux, French, voluptuous, (voluptas comes from voluntas) and sounds thus much, Lovers of their own wills and pleasures, a people that will have their wills and pleasures to be done, as if they were Kings, or more than Kings, a wilful generation, that what they list to have, they will have, or they will mingle Heaven and earth, ruffle Kingdoms, turn all to blood and ruin; Kings shall stand upon the stool of Repentance, Kingdoms shall be laid waste, millions of men and moneys lost; and the best of Kings if they stand in the way of their wills and pleasures, down they must, let God and Laws say what they will, for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more in love with their own good pleasure, than God's good pleasure: God says, Fear God, Honour the King, Submit to every ordinance of man for God's sake, be subject, you must needs be subject for conscience sake, or you shall be damned: no matter for that, let God and man say what they will, they will have their wills; yet these wilful people never want woe; nor those Kingdoms that are troubled with them; they misersably disquiet themselves as well as others.  
But these Modern Orthodox are not more signally described by that character, than the next— Having a form of godliness— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated here the form, is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence the Latins, by way of Anagram, have their word forma, and the English do nearer anagrammatize the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in our word here — form.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the face of any thing, exterior rei facies, the Vizor, the Mask, the Image, the resemblance of a thing.  
So that the form of godliness here is the face of godliness, the Vizor or Mask of godliness, the resemblance or Image of godliness, but denying the power thereof. Such a Mask as Jezabel put on, when she proclaimed a fast, but denied the power of godliness, when she murdered Naboth to get his Vineyard.  
And thus these Modern Orthodox put on the Vizor and Mask of godliness in their Old Parliament fast-days, their noise of Reformation, multiplicity of Sermons; yet these zealous Sermon-mongers, these gifted-praying men, these Jewish Sabbath-men, if they had had the power of godliness, they had not, durst not have run into Rebellion, Blood, Schism, Robberies called Plunderings and Sequestrations, Murder, Oppression, Lies, Slanders, Blasphemies, Pride, Malice, Envy, Hatred and all uncharitableness; and murder, which makes them odious to all mankind, but themselves, namely, King-killing.  
But not a word of this as you love me, this must not be remembered, learn herein to get gentlemen's memories; but if you will remember, remember Schism in the Litany, extinguish it, Litany and Liturgy, the cause of all the wars, together with the King and Council that imposed it, remember that— but as for the poor harmless Lambs, if it were a failing to murder the King and his friends, come, it was but a failing, an infirmity in the Saints, be Gentlemen and forget it.  
Yet for my part, in the most impartial scrutiny, that I can make, I do not perceive that these Modern Fauxes had their Vizors truly on, when they went about those deeds of darkness; I do not find that their way of Sermons, Prayers, Jewish Sabbathizing deserves so much Honour as to be called the true face, form, mask, vizor, or resemblance of Religion; it is so far from true, that it is not so much as like the true way of godliness, and Gospel discoveries by Christ and his Apostles.  
First for their way of Sermons, Preachments, two, three, four or ten times a week, the running of an hourg-lass or two at a time, in Lectures on Sundays and week days, Lectures in the morning, Lectures at noon, and afternoon, Lectures, Lectures, Sermons, Sermons, Oh Sermons! I am sure it is not a Gospel way, nor so much as the true face, form or semblance of the preaching of our Saviour and the Apostles.  
Our Saviour in his first Sermon upon the Mount in the 5, 6, and 7 Chapters of S. Matthew, all not half an hour long, yet speaketh of twenty or forty several subjects: not confining himself to one subject, one Text, Doctrines, Inferences and Uses, but thought he should not need to beg pardon, though he went from one subject in discourse to another of a Random nature; which our modern Divinity men would have called R●…mbling, at least; and 'tis well if it scaped so; our Blessed Saviour speaking what was most useful and seasonable for his auditory at that time, and more than ever he spoke at any other time, in one continued discourse.  
To say that all his Sermons are not set down, is bold, impudent, precarious, and daring: the Apostle John saith, the signs or miracles he did are not all set down, but for his words as they were all saving, so we have cause to think he did not grudge them to posterity; for certainly novelty in religious worship and variety was not then in fashion, he preached and so did the Apostles the best that they could, and the best that could be; and if they had not preached the same things over and over, over and over again, they must have preached one time better than another; which is not safe to say of our Saviour; therefore when his Disciples desire him to teach them to pray, he tells them no other but what he had told them in his first Sermon, when ye pray, s●…y, Our Father, etc. And when he was in his Agony, and prayed most earnestly, the third time, it was short not like the Pharisees, nor our modern Pharisees, but to the purpose, and saying the same words, the same words—  
Our Saviour never took a Text but once, and then the Sermon he made of it was not so long as the Text. S. Peter converts three thousand with a Sermon, Acts 2. And all the whole Sermon was but half a Chapter, and yet the longest that ever he made; that in the tenth Chapter of the Acts was scarcely half so long. I might give many more instances to show that this way of Sermons that now obtains and is the fashion, is not the way of Christ, if this was intended for a set-discourse, for that purpose; but I mention it now only to show that these Sermons, Sermons, Lectures, Preachings, as they that m●…st haunted them and cried them up, have been and still are the greatest villains, cheats, treacherous, deceivers ' under the Cope of Heaven; so it does but still evidence the more that it is not the way of Christ; brought into the Churuch by two or three talking men some hundred of years after Christ, but they shall be nameless; it is sufficient to say they could talk well, and they loved as all good Orators do, to hear themselves talk; but that this should be any argument that now therefore we must, (let the weather be never so cold,) sit it out forsooth, till an impertinent idle prating fellow has brought down Moon, Stars and Glories to show us how hard he studied the week before for this Hour-glass-Harangue, seems to me very strange, that the world should be so still bejugled; especially these tedious speeches being at best but smiled at, if not quite laughed out of countenance, where men speak best, viz. in the Parliament House, Councils, Universities, Inns of Court; but the Pulpit must be the last that will learn more wit and grace; though we pretend these are such Gospel times too, and will take our Saviour and the Apostles for a pattern.  
When they can infer any thing with more sense than yet I have heard, from Acts 20. 7. S. Paul's continuing his discourse until Midnight, the only objection in the Bible against all that I allege, I will give them an answer, if they will tell me how many hours of that night St. Paul and the Disciples did spend in eating and breaking bread, v. 11: and raising up Eutychus; and also if they will promise me, (in one thing more) to imitate that Holy Apostle, namely when they preach an hour, two, three, or till midnight, or all night, I care not, upon condition, these Modern Orthodox will also depart from us on the morrow for ever, to try how much we shall wet our Handkerchiefs, when they tell us, we shall see their face no more.  
They would be happy indeed, for themselves perhaps, I am sure happy for the Kingdom that has been so unhappy already, occasioned chiefly by their sweaty preaching.  
If they have wit enough, let them answer this, and to purpose too, or else down goes Bell and the Dragon; but if they answer as insignificantly, as they used to preach, when they cast so many long looks upon the slowly-sliding sands in the hourglass; if not angry shaking it for its sloth, then will their answers tire me as much as ever did their Sermons, and that's enough in all reason and conscience, and I shall scorn to honour them by taking notice of such impertinents.  
If St. Peter was alive again, and had not gone to school to some of these new Holder-forths, how would little Pulpit-man despise him for preaching the same, the same, and the same Sermon perpetually, when he could show him for a need three or four hundred or a thousand Harangues in his Budget.  
A wicked, foolish, perverse and hypocritical generation we live in, when men, nay Ministers rather endeavour to seem good Preachers, than be good Preachers in imitating Christ and his Apostles; and not by idle inventions, prefer what is plausible before what is profitable, rather pleasing men than God; therefore they have their reward: and have plunged themselves into perplexities, or into Parson slip-stockins extravagancies; choosing rather impertinencies commended for their variety, only by an idle loose people given to change, than to speak often to the same purpose, over and over again, though never so necessary, profitable, and to good purpose.  
Nor will the Clergy ever free themselves and their Sermons from contempt, till they follow the Copy and Pattern for preaching set them by Christ and his holy Apostles: and if Priest and people find really and truly that these Hourglass discourses are as uneasy and troublesome, as unprofitable to both; let them learn of their Masters, Christ and the Apostles, and the Primitive Fathers, who in their preachings went to question's and answers, that is, catechising, or echoing answers to questions; our blessed Saviour's usual way of preaching; to which Catechiser, as the right Gospel Preacher, St. Paul charge; the Galathians 6. 6. to allow him all good maintenance or a good Living, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Let him that is catechised in the word communicate to him that catechizeth in all good things; and not—, let him that is taught in the Word— For the words of St. Paul ought to be, and are now properly translated, Let him that is catechised communicate to him that catechizeth— For though all catechising is teaching, yet all teaching (Modern Orthodox, Pulpit-harangue teaching for Example) is not catechising, which was the usual way of teaching practised by our Saviour, the Apostles and Primitive Christians, and in England too, till this superstitious, hypocritical Modern Orthodoxy intruded, and impudently thrust its betters out of Church, and put it out of countenance with a brazen forehead.  
Didymus Optatus was called the Catechist, or Catechiser, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Doctor audientium, Cyp. ep. 24. in the Church of Carthage; Cyril the great was not ashamed of that name at Jerusalem, nor Hierocles at Alexandria, and many more, of the most famous men, of the World, as well as England, thought it no disparagement to Catechise, though I can give good reasons, that usually, (as in many places of Christendom at this day) any man may propound a question to the Minister, and desire to be resolved, and therefore should the man of God be able and throughly furnished unto every good work and word, to give a pertinent and ready answer to such as hearing him, asked him questions too, if they pleased, as the Doctors with our Saviour, Luk. 2. 46.  
So that those worthy cares of the Fathers of Modern Orthodoxy in their Preachments has not so much as the face, true form and resemblance of Christ's Sermons; but is a whimsy cried up so long by themselves, till it has justled Sacraments, Prayers, Catechising quite out of the Church; having not the power of godliness, in that there are no such villains (as I said before) as these Sermon-mongers upon the face of the earth, as every body must acknowledge and confess, except themselves, who are always apt to find fault with other men for superstitious, when they themselves are the most superstitious people, I know, in the world, as I'll show more fully on some other occasion; superstitious, (at the best) their sermonizing is, and has been; but that's not all, it has been blasphemous, atheistical, damnable and profane, as I have shown in their debauched interpretations and comments on Holy Writ; and I fear it is so yet, they do not use to amend. And God looks upon these Devotions of theirs, that they keep such a pother for, but as the cutting off of a dog's neck, and will say to them one day, who required these things at your hands? it is iniquity, even your solemn meetings: And they may thank the King and Parliament with all their hearts, if like careful Parents, they will not suffer these wilful, foolish, headstrong people have their wills, no longer be gulled by a pack of cheats; not permitting the blind Cobbler, Tinker, Weaver, Taylor, Chimney-sweeper, etc. nor the wilfully blind, but crafty canting Presbyter to lead the blind, lest they both fall into the ditch remedilessly. If I were to commend a Father, it should be him that has a care of his Children, and keeps them from hurting themselves spite of their teeth; and that chooses rather to do them good, than get their good will: when they come to discretion, (which is not likely till they have wiser and honester guides) then they'll thank this good Father for his care. Alas! if they were in their right mind, durst they blaspheme the Holy Ghost, when they father their impertinent, nonsensical, blasphemous rave in Prayer, upon the Holy Ghost; calling it the spiritual gift of Prayer, and the Spirit of Prayer, and I know not what good titles on so ill a deserving faculty; obtained at best but by custom, use, confidence, and volubility of words; which (I can speak as experimentally of it, and knowingly, as any Modern Orthodoxman, yet do I not account myself for it a jot the better man,) being an Art of which every Porter, Cobbler, Chimney-sweeper, or Hector, may easily be a Master, and attainable by every common Billings-gate-scold. I say again they lie to the Holy Ghost, and blaspheme the Spirit of God, that call such pitiful, low, easy and beggarly gifts, the gifts of the Spirit, other than of a confident, foolish, rash, impudent, blasphemous spirit, that is rash with his mouth in uttering any thing before God, before whom our words ●…ught to be few, Eccles. 5. 2.  
Which brings to my mind that bold and seditious Petition which a Scotch Minister put up in his Prayer before Sermon in St. Peter's Church at Colchester two or three years ago, when he was about to pray for his sacred Majesty, and our gracious Queen Katherine, in these very words — Gud Laird, bless the King and Queen's Majesties, and keep them from awe Lownery, but confund awe their Images and Idols, good Laird— whether having none of the King's Images in good white seller in his awn Pouch, he was in hopes to get some amongst the factious crew, so much the more by this libelling prayer, or having the Kingscoyn in his pocket he never feared that God would hear his prayer in confounding those Images of the King; sure I am he made a shift to chouce many of the Fops of the King's Images in good coin, and away he run with his Scotch Frow that followed him. But yet I cannot think that the extravagancies of bold men in prayer, even for the King, are to be allowed or trusted to; excellently provided against in our Liturgy, to which I think all public Preachers ought strictly to be limited.  
And though many Ministers usually pray for the King in their invented Prayers before Sermons (harmlessly, one would think at the first blush) yet upon stricter examination, their Petitions for the King, are but a kind of railing and blasphemy; as when they beg of God, that he would be pleased to overrule the King's heart, and make him a chaste, pious, wise, holy, just and temperate Prince, and a thousand such like expressions, and of worse nature, not fit here to rehearse, but insinuating and hinting as if he was a Prince that needed their Prayers in those particulars; and sounds little better than Treason, in rendering him to their utmost odious to his people.  
For to pray in the spirit, is to pray in the mind or spirit, that is, to mind what we pray, and heartily beg the same of God in my mind or spirit, (whether I use words or no words in private prayer the matter is not great) so that whether with words or without words, my mind or spirit intercedes for mercies at the throne of Grace, where the spirit of God helps our infirmites'; other prayer by the spirit there is none, but all other than this is pharisaical babbling out of ostentation, covetousness, or some base design unworthy of, and inconsistent with so holy a duty, whether in words placed in wont order, (as most certain and profitable) or in words of order diverted, subject to rash, uncouth, if not nonsensical sometimes and blasphemous expressions.  
And they that understand not this, know not what it is to pray in spirit, not knowing what they say, nor whereof they affirm, whilst these gifted brethren lie to the Holy Ghost, as Ananias did, how can they escape the judgements of God? Father forgive them, they know not what they say.  
But when men Pray in Public, as the Church did, Acts 4. 24. then they should render him the calves of their lips, with one mind and one mouth too, Rom. 15. 6. Glorifying God, all speaking, as in our divine Litany and Liturgy, (at least all saying Amen) lifting up their voices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord, as the Church did, Acts 4. 24.  
And that you may be assured it was by a Common-prayer-book at that time, in set words, known to all, it is said there, they did lift up their voices with one accord, which is imp●…ssible to be done but by a Liturgy; otherwise one of the Church might be praying for faith, hope, or patience, whilst others were praying for charity, temperance, or chastity, etc. and one would have done his prayers, whilst another was scarcely heated at it, or had not half done; but to end the Controversy, their set form of prayer is there registered upon Record in the 25, 26, 27, 28, 29, and 30. verses of that Acts 4.  
I wish the Modern Orthodox would show us how they can answer this, with all their cavils, cheats, evasions and tricks; that we might have another occasion to render them as ridiculous as they are already in themselves, to all the ingenuous of Christendom.  
And that which makes devout men own the Common-prayers of our English above others, is that a great many prayers are taken out of the Mass book englished; that we might not pray, as many Papists do, in an unknown Tongue; taking out of it only the Jewels, which are (for aught I know, or any body else alive) Apostolical, and almost as old prayers, as the Lord's Prayer; 'tis an unanswerable Schism, to depart from the Church of Rome, Antioch, or Greek Church, in any thing but wherein they depart from Christ and the Apostles.  
But these fiery, headstrong and wicked Modern Orthodox instead of sweeping a house, pull it down, and consequently make more work, as well as more bad work, till they have quite erazed the very foundations of the House of God.  
Nor did the Race or Religion of these Modern Orthodox ever come into any Kingdom, but they filled it with blood and ruin; sad instances whereof we have at home, in Scotland, in France and Germany, etc. desolated by their means a hundred leagues together, in more places than about Munster; their desolations and depopulations to be seen at this day, a sad spectacle whereof I have often had, which makes me the more loath their abominations.  
And every good man, as well as every worthy man, that has either honour or estate to leave to his Children and Posterity, had need be careful not only to leave his Lands and fields to his children and posterity; but likewise use his utmost care and diligence that those fields be not Akeldamas to his children, fields of blood; which they must needs be, if these Modern Orthodox men be not kept under, and muzzled as you do a cursed cur; for when ever and in what Kingdom soever since the first Rebel of them Calvin broached their Religion, they have mouthed and bit so keenly, where they had liberty, that the blood always followed, you may see the print of their teeth yet; good Lord deliver us from them, and the father of lies, from the Devil, his children, and all his works;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle to Titus I. II. Speaking of unruly and vain talkers and deceivers, spiritual Gypsies, cheats and Jugglers — It is very fit that their mouths should be stopped, saith St. Paul: It is not fit that their mouths should be stopped, saith Gregory Father Graybeard; Indulgence, Liberty, Breda, Breda.  
And what a rare fellow this Graybeard is, you may know by the opinion he has of Calvin, p. 59 whom he calls a good Scholar and a honest Divine, calling the Calvinists, p. 69. our Calvinists.  
They may be Calvinists, Father Graybeards Calvinists, because they are always bloody Headsmen, wherever they have room to strike, and a sword in their hand: But they are not our Calvinists, I assure you Greg. let them be your Calvinists then, it is pity you should be parted.  
And for Calvin's being a good Scholar, I doubt you would scarcely be mightily in love with the Jesuits, though they should approve themselves, as many of them have, far better Scholars, that is, men of better parts and better read men, and have shown more scholarship in their Works; and yet I think many of their principles have been as destructive to the peace of Kingdoms, even almost as Calvin himself; called therefore Lucian, so meritoriously anagrammatized 100 years before Father Graybeard was born.  
For my part, I hate to undervalue any man's scholarship; but I hate the folly as much of those men that argue so ridiculously; that because Calvin was a good scholar, therefore he could not be a Knave, or as bad as a Jesuit.  
This must be Greg's meaning, or else his scholarship does not at all vouch his Divinity: Perhaps Gregory is more acquainted with Calvin's scholarship than I am; though I think I have seen and read all his Works; the most famous (the Calvinists themselves say) is his Institutions, designed for a Confession of Faith, the Adjuster of Controversies, the Oracle of his Followers, and as if pronounced è Cathedra, unerring Divinity, and infallible; dedicated to that purpose, to his King (that once was so, I mean) Francis, the French King, whom he there in his Epistle Dedicatory styles the most Christian King; yet though he therein gave his own cause and his own heart the lie; yet not altogether to forget himself, and to show he was still John Calvin, he threatens him with the strong hand of the Lord, which shall without controversy come in time, and extend itself armed (I looked for that) both to deliver the poor out of misery, and to take vengeance on the despisers, which now triumph with so great confidence.  
Sure this great Divine was a great Prophet, or rather he knew well, he had laid in that Book such grounds of and for sedition, that his Followers would with strong hand stretch forth themselves to take vengeance, and call all this— The hand of the Lord, and the help of the Lord.— Curse ye Meroz — to this, is but the second part of the same tune.  
Some men have had such a Reverence for this same Calvin, especially being dead; O! de mortuis nil nisi bonum; that it has been thought as bad as sacrilege to tell truth of the man.  
No man can have greater Reverence to urns than I have; nay though a man die or be hanged for his crimes, yet when the law is satisfied all good men ought to be so;  
But in hayn●…us murderers, Parricides, and Traitors the Law is not satisfied with their deaths, but their horrid heads and quarters are set. up as long as they'll last, not to scare crows, but to scaré men from the like villainies.  
There is as great difference therefore betwixt my speaking truth of Hugh Peter and John Calvin, and betwixt Father Graybeards speaking lies of our glorious Martyrs Charles I. and Archbishop Laud, as betwixt light and darkness, truth and falsehood, honour and infamy, innocence and villainy, heaven and hell.  
Except bold Greg. that assassinates the Innocence and Honour of these sacred Persons deceased, do likewise say, that the Law was not satisfied, except they also had been quartered, as well as beheaded; and more I could say, but that the grief of my soul is so great, to think such a bold villain as this Greg. should dare now, now that his Son, our Gracious Sovereign is happily returned, to aspe●…se the sacred memory of his Father and friends and the whole Reign, infamously as can be spoken, in saying against them and the Reign, that it was wholly deformed; and if so, who is guilty of the Innocent blood which those King-killers laid to the charge of our Sovereign in that unparallelled Indictment against him, and Archbishop Laud; sure Gregory Greybeard was not far off when that Indictment was drawn up; but I am astonished that he dares write thus now; or that any loyal subject of his Majesties should be jolly, laugh, and rejoice in Greg's Book; God preserve his Majesty from all Modern Orthodox men, and from all that have been Modern Orthodox men, if they give not better proofs of their Repentance and Loyalty, than caressing and joying in Father Graybeards, or any of the race of John Calvin, as great a Scholar and Divine as he is.  
The greatest scholarship that John Calvin has left behind him, as a Testimonial of his Learning or Rhetoric, is, That his Institutions are writ in pretty clean Latin; which sounds no more to me, nor any scholar that I know, as an argument of learning, than if they had been writ in clean French, Welsh, or Irish.  
One language signifying no more of scholarship than another; no, though you add the admired Greek, and ever to be admired Hebrew (a language that no man alive understands, nor can attain to) into the bargain.  
Languages being nothing else but helps to discourse with men, or acquaintance with Books, as our occasions, trade or business does require.  
And a Calves-head is still a Calves-head, though it have a neat tongue in it, whether Latin Tongue, Welsh Tongue, Greek Tongue, French Tongue, English Tongue, or Hebrew Tongue; which last though, I say, is not now to be bad for love nor money; 'tis utterly lost, and was so before our Saviour's time; Mazoreth itself cannot retreive nor retrench it; nor do we read that the Holy Ghost that descended in so many cloven Tongues, gave the Disciples one Hebrew Tongue amongst them all; but that's all one to me.  
All that I urge this for, is, that that clean Latin style in which Calvin's Institutions is penciled, whether by himself or any other linguist, it matters not, nor signifies any thing to entitle him or any man else; A great Scholar.  
But if we may judge of his scholarship by his Divinity, 'tis (to say no more) right Presbyterian, and Knox his own self.  
Who, (as Calvin made a Religion, fitted only for the Horizon of Rebellion, wherein it was born and bred; so) Knox that devilish Rebel, thought he could not find a fitter for the Innovations, blood, usurpations, rebellions and confusions, which he and the bastard Murrey, intended, contrived and brought to pass in Scotland, when they imprisoned their lawful Queen, threatened her upon pain of death to resign her Crown, which she was forced to do, to save her life; with which Modern Orthodoxy Scotland and afterwards England, as well as other Countries, has been disciplined, till weltered in blood and ruin, as is known by woeful experience.  
Knox outdoing his Master Calvin in nothing, but his new superstition, of the morality of the Sabhath, and Judaizing therein, not more ridiculously than mischievously; that whimsee being one of the spiritual and hypocritical colours, laid on to varnish their Holy War and Rebellion in Scotland and England, to make the rotten Old Cause flourish with that; which, like their Preachments, Sermons, and Lectures, and gifted pharasaical, long, nonsensical prayers, are and have been as mischievous, I say, as superstitious and unwarrantable; having not so much as the true face, vizor, or form of Godliness, much less the power thereof;  
Yet with these they have long led captive silly men and women, laden with sins, subverging whole houses and Kingdoms, though they ●…e men of corrupt minds, reprobate concerning the faith; but (I hope) they shall proceed no further: It concerns all good men, and all that have either religion, peace, estates or consciences, honour or interest in Posterity, to take care to their utmost that they proceed no further.  
I hope, that even yet the Modern Orthodox men will consider these things, and the evil of their ways, as well as evils that their ways have lead unto; yet some people think, they'll be hanged before they amend, repent, or recant, they are so rooted in pride, stony-heartedness, and opinion of themselves, and their ways, though (God knows) they have as small reason to be self-conceited, as ever men had.  
I myself can show (and in several particulars have already shown) such a mystery of iniquity amongst them, and such a damned cheat, in what they most especially call Religion, that their Trade will be quite spoilt; yet when they see the hopes of their gain is gone, they'll rage and rail, like the silversmiths for their Idol-shrines and Diana's, as Gregory does at the Ecclesiastical Politician; but good Mr. Gregory! good Father Graybeard, old Gentleman your Idol shall not stand long, as your Brother Hugh said upon a more dismal occasion.  

Gypsees (some say) do understand  
By lines they read in face and hand,  
How long, when, how, where you may dwell,  
Can every way your Fortune tell:  
All these mysteries, with their blessing,  
You have for six pence, or a less thing.  
So,— Holderforth — (now indeed licitè  
Indulged) cries out, friends— Benedicite:  
With Canting Terms, cheating Tom Pops;  
The silly-women and the Fops;  
With both hands stretched out, open, to show  
He plays fair, and above-board to you,  
And never minds your purse, his eyes  
Looking another way, to the skies;  
Yet he shall do the feat completely,  
And get into your Pocket neatly,  
Not with sleight of hand, but tongue,  
Merely with a bare Harangue;  
(An Art, Moll Cutpurse neves tried,  
This Art was found out since she died;)  
Telling you stories, that shall fit right  
And good, as Nuts to Mother midnight:  
All the while, looking in your face,  
And telling, News of Acts of Grace,  
Telling Fortunes, Predestinations,  
Decrees, Elections, Reprobrations:  
(Of which, he no more Truth can tell ye  
Then Gypsies can, or William Lily:)  
Peeping into the covered Ark,  
Construing the Revelations dark,  
Times hid, and seasons known to none,  
But to Omniscience alone;  
When spiritual Gypsee thus is at it,  
Take my advice, look to thy Pocket.   

Right Preachings Catechising, And, Sirs,  
Our Saviour went to Questions and Answers,  
When he preached to the Pharisees,  
Publicans, Sinners, Sadducees,  
Nor was his Auditory vexed,  
When he digressed oft from his Text;  
Which, we ne'er read he took, but once;  
And then strait went again to Questions,  
And Answers, called Catechising,  
Which, Saints of old counted a wise thing,  
For this same Hourglass canting cheat  
Has been invented but of late:  
Though it be young, 'tis Giant grown;  
Baffling all other Religion:  
Yet far from enlightening the mind,  
It rather has made men stark blind:  
Like Pearl on eye, 't must not be touched:  
I wish the Cataract though was couched.  
For men by it, to deeds have run,  
Which Cannibals by nature shun.  
Millions of Sermons, Holderforth rehearses,  
Have not such good in them as these six Verses.   
Where are they? You'll say, these same six Verses that are worth millions; they are better sure than golden Verses. If the near relation I have to them do not enhance the price and value of them in my opinion, by some self-interest endearances, The six Verses are worthy to be writ in Letters of gold, on the outside of every Church in the Kingdom, because if the Sermon therein contained, be but remembered and put in practice, not one Modern Orthodox man will stay without door, or content himself with a bopeep hearing at a Church window, but into the Church he must come, and must say, that if these six verses be but observed, it will certainly bring him and all men living to the kingdom of Heaven, and bring peace on earth and good will towards men; nor is it necessary for any man, I'll justify it, to hear any other Sermon than these six verses, so that he practise them; nor can any man go to Hell that observes them, nor can there be rebellion, robbery, murder, evil-speaking or evil-doing, but by transgressing some particular in this Sermon, contained in six verses.  
Some men are so fantastical and fanatical, that they like and esteem nothing, but what is far fetched and dear bought; All the Sermons preached by Modern Orthodox this thirty years in England, I'll maintain it against the best of them, have not been so soulsaving, good and free from all harm, as this little Sermon: indeed some people will value those more, because they cost more than these six Verses you have so cheap, whilst the Modern Orthodox men's Sermons cost some people their plate, and moneys, and some their hearts blood: But this Sermon shall cost you nothing, esteem it not the less for that, the worth of it consists not in the Cabinet or dress, but in the Jewels wrapped up and contained within these six Verses, which are the Iliads in a Nutshell, the Bible in Epitome, and show the nearest way to heaven, and heaven upon earth.  

By the Liturgy learn to pray;  
So pray, and praise God every day:  
The Apostles Creed believe also,  
Do as you would be done unto.  
Sacraments take as well as you can:  
This is the whole duty of man.   
And is this all? Yes, this is all, and enough to bring thee to peace internal, external, and eternal; peace in thy conscience and soul; peace with all good men; and peace with God, my soul for thine; or, rather believe not me, but him that is the Author thereof, Mat. 7. 12.  
Now do I know what these Modern Orthodox men will say, as well as if I were in their bellies; away goes— to his Congregation, calls a meeting, sends about Tickets and Messengers throughout the City and Lines of Communication, as at Caryl's Funeral, to assemble the Elders, and gather the Churches to a general Rendezvous (the word is proper enough, for most of them have been Military men, Soldiers wives & widows, and following their Husbands into Scotland, good honest Leaguer-ladies there) Holderforth, that is best accoutred with mouth and lungs, speaking to this purpose. Friends, we are here gathered together, in the sight of— and the face of this Congregation to join together (Pish, pish, these Common-prayer-book Phrases have put me quite out, and made me quite forget my old canting stile; hold, try again.) Friends, Do you see, friends, (ay, now I am in and at it) as I said before, friends, do ye see this Book? writ against us, friends; and against our friends; and against Mr. — our friend's friend; by one E. H. What is this E. H? Oh! (no, it it does not spell, Oh!) surely, then surely, verily friends, this E. H. is one of the race of cursed Meroz. He is so far from helping us, that he has robbed, to his utmost robbed us, for ever, friends, even as I said but now, friends, do you see? he has robbed us in the first place, of all our hopes of Plate, Bodkins. Sack possets, Thimbles and Church-gatherings, friends: Nay, do ye see, friends? Secondly, he has robbed us of our English Bibles, our dear English Bibles, and then, you know, as for our parts, though I, your speaker, am somewhat ashamed to say it, yet you all know it to be true, that if he take the English Translation from me and you, he may keep all the other to himself if he will; it is all one to us, as if he had robbed us, dear friends, of all the Bibles in the world, friends.  
Thirdly, do ye s●…e, friends? he hath robbed us of our Sabbaths, our foe-annoying Sabbaths, our gain-procuring Sabbaths, our heart-refreshing Sabbaths, our heart-chearly Sabbaths, and our spiritual market-day Sabbaths.  
Fourthly, friends, he has robbed us, as I said but now, this same E. H. has robbed us of our very Sermons, our dear Sermons.  
Nay fifthly, friends, he has robbed us of our Lectures, our Tantlin Lectures, our soul-reviving, our soul-comforting Lectures; our every way profitable, and gain-procuring Lectures, our enemies confounding Lectures, those soul-ravishing opportunities, of you especially dear sisters, dear hearts.  
Sixthly, friends, what shall I say? friends, moreover, do ye see, he has stripped us naked, left not a figleaf upon poor Modern Orthodoxy, but has robbed us even, as I may so say, and with reverence be it spoken, this E. H. has robbed us of our very Prayers; making nothing of them but an impudent Harangue, Pharisaical, Nonsensical, and (what shall I call?) Hypocritical.  
Seventhly, More than all this, friends; he makes us, friends; us, I say us; he makes us that have been esteemed, in our own and other men's accounts, the godly Party, to be the most treacherous, cheating, lying, bloody, malicious, envious, splenetic, slanderous, deceiful, dissembling, covetous, rapacious, and damnable villains, that ever the earth groaned under; and says, He has trod upon many parts of the earth, but no such wretches are to be found amongst Jews, Turks, Pagans, and other men, with hard names, Cannibals, King killers, and man-eaters; sure this E. H. is no Gentleman, because he has not a Gentleman's memory, as Brother M— most gravely hints: that wicked clowns should remember these things, friends.  
Eightly, Moreover, friends, he says, this wicked ●…e, this E. H. friends, says that Paul seems to mean us, above all mankind, when he prophesies, 2 Tim. 3. 1. 2, 3, 4, 5, 6, 7, 8, 9 That in the last days perilous times shall come, and men shall be just such men and women, as you and I are, and all of us, friends, and all our friends there portrayed, as if the Apostle bade an eye upon us, friends, when he did draw our Picture there, so to the very life, as if it had been made for the very nonce, friends, and on purpose for us, friends, do ye see! it does so fit us, friends.  
Ninthly, he robs us of what I thought the whole world could not have robbed us of, friends, he robs us of our very pretences, our dear pretences, our very vizors and masks, our very forms and faces of godliness, mark that friends, do you see? we cannot keep a mask for him; this same E. H. will not allow them to be so much as masks, true forms, nor faces of godliness, nor so much as like the primitive face of Gospel-holiness; advise and consult dear friends, what we shall do for our masks, and our vizors of holniess; how shall we look, when we shall not have so much as Jezabel had to paint with? with what face can we call our late happy times the times of Reformation and Gospel days, when it will not be allowed that they were so much as the resemblance or likeness of Gospel-days, & Gospel-worship? our forementioned attainments, friends, wherein through mercy we get glory, must not now be admitted to serve for so much as a vizor, a mask, a cloak of Religion: nay, he makes the very cloak, friends, the cloak at Troas, to be no more canonical, than a Gown or Cassock: these are heart-piercing and heart-breaking discouragements, friends, what will become of us?  
Tenthly, Beloved, And is it so? Then the use we should make of all, should be to begin with an use of enquiry, who this same E. H. is? that we may blacken him, friends, as brother Harrison said upon another occasion, I say friends, we must blacken him, blacken, I am sure must be the word.  
Eleventhly, friends, further inquire, How shall we blacken him? was not the father of this E. H. some Jesuit? and his mother a Strumpet? was not the whore-son born at Tripoli? and one of the three that came over in four Ships? Has he not a mole above his chin? and another on his left knee? inquire after that friends; if it be so, then Beloved, our friend and cause-advancing Brother, William Lilly will tell us, that there is no dealing with him, especially if this E. H. was born as I hear he was, in the very same year and month with Charles II. before whom we have begun to fall; and then, I must tell you friends, I that am your Prophet must then tell you, dear friends, with a sad heart, (as the wise men and Zeresh his wife told Haman,) that then we shall never prevail against him, but shall surely fall before him.  
Twelfthly, Again inquire and seek out from among yourselves in this nation and Commonwealth, as I may so call it, friends, among ourselves, friends, here's none here, I hope, but friends; I say, inquire and seek out for a Commonwealth's man, and a modern Orthodox man, for some brother well gifted, to defend us, and our Holiness, which E. H. makes a nothingness; nay, not worth a Louse, as being neither so useful, virtuous, nor so hard to be acquired, especially in some Countries, inquire therefore for some man amongst us that may endeavour to weaken at least the Authority of his Letter, and be sure to blacken him.  
Thirteenthly, Friends, I think, (I only give you my advice, but) in mine opinion, there is not of our Party, any so well qualified to deal with him as J. O. if He be not too much out of credit already; or rather, what think you of brother Wild, he has some cause to be nettled, and therefore will the more readily undertake this E. H. who has taken him up already, a little smartly; and indeed all of us that were at brother Caryl's Funeral, I think we had as good have stayed at home; Friends, yet since it is, as it is, friends, as I said but now, there is none of us have so much wit for the work as our brother Wild, but the mischief on't is, this drink, by this drink, friends, by this vile beastly drinking, friends, brother Wild has now made his brains as foul and slubberly with his Guzzling as are the fore-skirts of his doublet; what therefore shall we do? dear friends!  
Fourteen, inquire still I say, friends, I am upon the use of enquiry, whether or no, it will not be our wisest course to sit still, and never offer at an answer to this Letter from E. H. who, I perceive, is a merry man, and would joy in another opportunity to make us more ridiculous, a scorn and a Proverb; now that his hand is in, I wish it was off.  
Yet Fifteenthly, Beloved, since this E. H. has robbed us also, (which I had almost forgot,) of that never to be forgotten Good Old Cause, mark that, friends, that Cause, I say, which we have fought for, over head and ears, resisting even to blood, dear friends; and since this E. H. has made it an old rotten Cause, that stink●… above ground, saving your presence, friends; Therefore, I say, therefore some course or other must be taken to answer him, if it be but for the Cause sake, which now, with modern Orthodoxy lies (it would pity one's heart to see it, friends, thus lie) a gasping.  
Sixteenthly, What think you friends; I only propose it; what think you of making another Gathering among the Churches for our friend— The Author of The Rehearsal Transprosed, to cheer up his drooping spirits, for I hear he is cropsick, and his spirit, like Nabal's, almost dead within him; but a little encouragement from you, I only give you my thoughts, would perhaps make him still get some more Ink and Elbow grief, and spend it briskly once more in behalf of modern Orthodoxy, and the Good Old Cause; which, though he says, is now too good to be fought for, (be not angry at him, friends, for he means no harm to us, nor it, so long as he does not think it a Cause too good to be writ for, so he do but vindicate it the second time with his pen, we expect no more from such white-livers; let us alone to vindicate it with the Pike.  
Seventeenthly, and lastly, Beloved, one use more and I have done, it is an use of Exhortation; you have heard what E. H. has done in robbing us, and making us naked and bare; you have also heard several inquiries, what may be thought fit to be done in our defence, which I leave, friends, to your consideration: which if you think useless, fruitless, goodless, and purposeless; then in the last place let me exhort you never to repent as long as you live, let them say what they will, or laugh their hearts out. Repent! and recant! that would be pretty indeed, that would be as much as to confess this Indictment, and acknowledge ourselves to have been guilty of all the innocent blood shed in these nations, Royal blood and all; and also to acknowledge that brother Oliver deceased had no Right to White-Hall, nor we to the rest of the Kings-Lands, Bishops-Lands, Lords-Lands, & Gentlemans-Lands, sequestered & sold to us in those happy Gospel times: the very thoughts whereof, (friends, do you see?) makes me weep, so that my eyes dropping so fast, my words can no longer drop as the rain, I'll sob out a little more though in the conclusion of this so necessary use of Exhortation, namely, that you would, friends, abhor this Book, or this Letter, call it what you will, from E. H. so that you abhor it as much as the Apocrypha, or as the Tabernacle of a Robber, or as that lewd woman's house you read of, avoid it, pass not by it, turn from it, and pass away, for there are charms in it, I speak mine own experiences, there are charms in that Book, that will force your wills, ('tis strange!) to be ruled by your understandings, (and then farewell blind zeal for ever;) & if you do but read and consider what he says, there are charms to make you believe all he says to be true, in spite of your teeth; he has spoiled us many a good Sermon, wherein we use to inveigh against the Cross in Baptism, and against Baptism of any, until they be taught, and against kneeling at the Sacrament: having given us a spiteful Go-by, which I never heard of before; calling it the Cross after Baptism, as if the Church of England held Baptism sufficient without it, and before it be used: and also denying, (which we know not how to help,) that Teaching goes before Baptising in the words of the Commission, asserting that Christ commands his Disciples, to make Disciples by baptising them in the Name of the Father, etc. and then says, in the following verse comes in Teaching, time enough. And then for kneeling at the Sacrament of the Lords Suppper, he says it is as easy to prove it the posture of Christ and his Apostles, as is sitting, lolling, lying, standing or walking; making no matter which, so there be decency and and order, friends; saying there is no more Ceremony in kneeling then, than at any other Devotion; nor more a Ceremony than when the Quakers in token of Respect, Love and Reverence when they meet, wring one another by the hands; but we know, friends, the Quakers are the silliest and most foolish Sect that ever was in the world, for denying all Ceremonies, because it is impossible, whilst we have bodies and are in the flesh, but we must use some posture or other of body, when we are at our Devotions; and one posture is as much a Ceremony as another: and also we must needs be covered with some vests, or vestments, when we are at our Devotions, except we meet naked; at which the women laughing, he concludes.  
Thus have I constrained myself thus long into a snivelling Cant, to show those that never came at a Conventicle, what Comments, (I am sure,) will be made of my Letter; though I protest I have not writ a syllable in it, whether jest or earnest, but in a sober, truehearted design for the good of those poor souls, bejugled and cheated of their Estates and more precious souls by modern Orthodoxy, carried on to the ruin of Kingdoms by Spiritual Gypsies, Fiddlers & Jugglers that wander all the Kingdom over, seeking whom they may devour and make a prize and booty of; and if I were a Lawyer, I think, I could find Law enough against them, and bring them, for all their shifts & Legerdemains, within the compass of the Statutes against Vagrants, Fiddlers, Jugglers and cheaters, if not Wolves, though in Sheep's clothing.  
And I have manifested more true love in this Letter to beguiled and unstable souls, than he does that picks their pocket.  
Such I mean, as Hugh Peter's, of whom they have had as good an opinion, as they now have of any of their precious, godly men, who can scarce hold from laughing, (as Hugh Peter's did,) to see how soon the poor fools and their moneys were parted.  
Of which precious snivelling, whining chapmen, if any be so foolhardy as to plead for their Baal's and Diana's, here defied; let him but put his name to what he writes, and I'll promise him I'll tell him if he desire it, what E. H. (at the end of this Letter subscribed) does signify, and who claims that name, which those Letters here stand for; because I'll justify every word I write; and I would also beg of such an one, (if at least such an one there be, so daring as to defend Modern Orthodoxy, whose admirers did use to expose themselves in Print as readily as ridiculously, and as pertly, as malepertly,) that he would place his words, as right as that disorderly scribbling Tribe of Adoniram use to do; and let me not have one such tempting word, as Trinkles, Tuants, Un: hoopable jurisdiction, or ferreting upon the stage, and the like to sport with; as he loves me, my ease, my quiet and repose.  
Left complaint be made by those of the Kings and Duke's Playhouse, that, for less money, to their great hindrance and want of custom, we entertain men in Afternoons, with our Repartees, till it be grown almost as good as a Play; as Father Gregory phrases it p. 35. very jocundly.  
Gregory himself allows a man once in his life to change his Party, p. 91. for which I could almost approve one thing he says; and indeed otherwise he would have condemned S. Paul and all mankind, who are born with their backs heaven-ward; but when he says, they may change sides either for safety or preferment, he discovers the sow, beggarly and ignoble principles that act him; 'tis Gregory like, Gregory's own self, for so he came to be an executioner, either for safety (to save his own neck from the Gallows) or for Preferment to so high an Office.  
Come take my advice Greg. learn at last to be more wise, and leave this scribbling, to which your stars are averse; and because I am in the counselling humour, I also advise you, (better late thrive than never) abjure this villainous game Picquet, which you say, you but lately learned; haunt not the company of Lincoln Dignitaries, nor those rooking Ordinaries, where you say you were chouced when you played pieces, for fear that though you never have grace to repent and return from Oliverian Orthodoxy, yet it is more than an even lay, that such lewd courses will in spite of your purse, make you a turncoat, a Profession that I was never so needy & threadbare to be of; for my Buffcoat, though turned two or three times, will scarcely make so neat a Cassock, as I now wear, though the King's Tailor himself take it in hand; Modern Orthodoxy, under which I was born and bred, and to which I was childishly led, being now abhorred by me, through more ingenuous & generous principles, than either safety or preferment.  
Neither of which was either designed, obtained, or like to be obtained in the change by me, who could, if I had listed to have been so base, have picked the people's pockets, with canting long snivelling sermons, as cleaverly as the best of them, with many thanks for my great pains therein, besides applause and renown too into the bargain alive and dead: whereas the party I own, is of another Cue, and Preferments, designed by our noble Ancestors with a liberal hand to men of most merit, being biased many times with little Picques and self-interest, run right upon the Jack, that if he paid not for it before he had it delivered, yet paid dearer for it by marrying cousin Abigail, or blear-eyed Leah our daughter: whereas more safety and preferment (as the Non- conformists know well) flows plentiful upon the Oliverian Orthodox, whilst the truly Orthodox Clergy fall into contempt universal, and by reason of envy to some of the Great Ones, and scorn to such as are too deservedly despicable amongst the Clergy, very few men do cordially concern themselves therein.  
Enough to deter men from those so little plausible Truths, which I have owned in this Letter, with such candour and freedom, according to that Primitive Orthodoxy of our Saviour, the Apostles, the Primitive Church, and the present Church of England, if they durst speak out, for fear of being houted at with such as Greg. and scurrilous companions of Oliverian Orthodoxy; who hang together on one string, stand by, defend, and encourage one another by gifts and preferments, too strong temptations for narrow and degenerous souls to resist, thereby betraying discountenanced Truths;  
Whilst, on the other hand and party, men are so unconcerned in any thing but private interest and little picques, that a despised truth may go a begging for all them, let the Church and Truth sink or swim, they'll save one, little considering that neither their private Cargoes nor themselves can possibly be safe in a wrack.  
Which this Kingdom and Church has suffered lately already by a rebellion countenanced and vouched by Gospel-discoveries, in their Lectures, Preachments, rash Prayers, called blasphemously, gifts of the holy Ghost, all which I have proved to be no gifts, otherwise than as Physicians call their Medicines doses, gifts; yet men pay dear enough for these doses, and so have these doses, if they be gifts, cost these Kingdoms dear, even their best heart blood; God keep us from their doses, and the Jewish thraldom of sabbathizing, by which Hypocritically and Pharisaically they impropriated a day from works of mercy, that they might have more leisure to sell their doses or gifts, as they falsely call them, helping themselves at once with a market day, on which they may sell at leisure all their Apostate wares and Impostures; and perhaps sell the same wares two or three or four times on the same market-day, first in a Morning Lecture at one Chureh, in a forenoon Sermon at another Congregation, in an afternoon Sermon at another place; and then fourthly and lastly, a Cram Repetition of the same Sermon, though pitiful ware, God knows, as ever cost so dear, having been paid for dear enough in conscience, at the first part of the day, when it was exposed to sale in the morning Lecture.  
And also this Superstitious Sabbathizing (though contrary to all the reformed Churches in the world, and all Christendom, whether they follow the Greek, Muscovian, Roman, Lutheran, or Calvinian Churches, yet) here in England alone admired by these Modern Orthodox, partly for their gain-sake, partly for pride-sake, glorying and braving their betters with that silly superstitious vizor of Religion; but making more damnable use of it, by arming the people, bejuggled with their pretences of serving the Lord in their care of the Lords day against the King and Church, that (hating to lay greater yokes & burdens upon the necks of the disciples, than Christ, the Apostles, Primitive Church and all Christendom does impose) proclaimed that due liberty, to which Christ had set us free by abolishing that Type Sabbathical (both weekly and yearly Sabbaths) amongst other hand-writings of Ordinances Ceremonial that were against us.  
Yet these Modern Orthodox men, fairly pretending for God, and preaching up his day, though superstitiously and Ceremoniously, Jewishly, Pharisaically and Hypocritically, made the silly people believe all was gold that they made to glister, and nothing could be superstitious which they cried up, who used to cry down superstition with a filthy wide mouth; and as wide from Truth, Scripture, Right Reason, as Heaven is from Hell, or Truth from falsehood.  
This Jewish superstitious Sabbathizing then furnished them with one whole day in a week to vend their wares, and get gain; (though afterward their insatiable greediness got them weekday Lectures too) also furnished them with a new cloak of Holiness to cover their knavery, rebellion, juggle, pride, covetousness and schism; and also furnished them with an Artillery of men and arms, with adjutant supplies of money to boot, to fight against the King and Church, and fill the whole Land with blood and ruin, fight for superstition under the colours of holiness, and the Lords day; and all that oppose them herein, must needs be fighters against God, and profane.  
Which opinion of the people is still so settled in them, and so little hopes there is, that they will be capable of better information, and so little thanks (however) for the pains; (unpleasant truths being never so welcome as pleasing errors and superstitions;) that I once resolved (with the old Politic Monk, sinere res vadere ut vadunt) to let people think and do what they would for all me.  
But when I considered the mischief that this Jewish superstition alone has occasioned in the Kingdom, and that either King, Church and Kingdom must deny their own light and knowledge, and thus Judaize, or else there is a weapon always at hand ready for the Modern Orthodox plausibly to assault again our Peace upon all occasions; and till mutiny be ripe, there is in the interim a sufficient calumny always ready, by way of preparation thereunto, wherewith to reproach the King and Church as debauched in principles and practices profane, when if the truth was but known, and the question determined, the profaneness must lie, where the superstition lies; yet if Gregory had not hinted it in reproach to Bishop Bramhall, I had not meddled with it now, though I bless God for the occasion, and that he has put so much courage and honesty in my mind, as to study more to get my Countrymen good, by avowing the Truth, than to get their good wills, by betraying Truth, through slavish and base designs of applause and profit, against both which as to mine own particular affairs I now speak in this particular concern for Truth, as you (knowing my Profession so well) do very well know. And I am afraid some of the Clergy of the Church of England will give me little thanks for some passages, and a hundred to one if some little pert Gentleman do not briskly stand up and say, You! with your Sermon of six verses, which you commend so highly to the skies, as that which alone will carry a man to heaven, if he do but practise that Sermon, (than he follows me on with Latin sentences — Laus proprio sordet in ore— etc.) And must we burn all our Sermon notes? Four or five hundred Sermons I have now by me of mine own making, at least transcribed all with mine own hand; and some I intent for the Press, some to dedicate to the Right Worshipful my Patron that gave me this Living: some of the better sort to the Right Honourable my Patron (I hope) that shall be, in giving me a better Living. And do you think I will lose the opportunities of publishing my thankfulness to one Patron for the Living I have, and of procuring myself a better Living by the Simony of Praises, a whole page full, in an Epistle Dedicatory to my Patron that shall be, I hope; you, with your six verses, what do you say to these things? besides, I owe you an old grudge for the market-day you speak of a little too slightly by your favour, Sir, as if we of the Church of England too made an advantage of that superstition by Morning Lectures, and fore and after noon Sermons and Repetitions, besides weekday Lectures; and all these perhaps but one and the same Harangue sold often after it was paid for fairly and delivered, in the presence of many witnesses; I must tell you, Sir, you are another Bays, you kill friend and foe, Hungary, Transylvania, etc. all Scotland, and a great part of the Church of England; besides, Sir, whilst I have a Hebrew tongue in my head, I must speak in the behalf of Hebrew, a tongue it seems (you say) you understand not, nor any body else, taking measures of others by your own shorter scantlings; that would be a pretty jest indeed, what is Hebrew tongue nothing with you, Sir? I have spent my money and my pains finely indeed, and Mr— the old Hebrew Professor that has had many a fair piece, besides collations at my chamber for reading Hebrew to me; the Mazoreth notes and all, you make nothing of, nor of the Jewish University at Tyberias, in Fa this is fine, very fine, very fine indeed; and all this, because one Vessius prefers the Septuagint, as (he says) Christ and his Apostles did, before the Hebrew Text, or Tongue, which you say of all Tongues (at the gift of Tongues) was neglected as a Language lost and needless, as not being the Mother Tongue of any people in the World, since the irrecoverable Captivity of Israel and Judah into Babylon: What do you say to these things E. H?  
I will say, noble Sir, nothing with a good will to offend your Mesship, your Priscianship, your Pedantship. Come on, I'll try your scholarship presently; I'll pose you, in the first place, can you form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or amo? No. Ha, ha, he, I knew what a Scholar you were: Can you cap Verses? No. I am no Po — It seems than you want a Hebrew Tongue? No. I say, no, still. Then you have a Hebrew Tongue in your head: No, neither. Then you would surely take my Hebrew Tongue away, would you? No. I long for no such Tongue, much good may it do you; but for my part, I say, hang it; 'tis dry meat, when all's done. But I mean, you say to my Hebrew Tongue, Tongue thou liest, thou liest in the Throat. Yes, that I do say, where else should it lie but in the Throat. I mean, you deny all Hebrew Tongues, Hebrew Texts, and Hebrew Jews. No. I do not deny but there may be one Hebrew Jew, for Father Gregory tells us of one at Malmsbury, but excepting that one, not yet six months old, I say again there is not one more Hebrew Jew that I know of in the world; if by Hebrew Jews you mean Jews that Vernacly speak Hebrew; or that do certainly understand it. Did you ever converse among the Jews? Yes, as far from this place as is Jerusalem and the Land of Jury, and much further off. And are not those Jews Hebrews? I mean do they not understand Hebrew? No, no otherwise than as you and I understand it; some of their Levites have a little insight into the Masoreth notes and rules of canting that Language: Their University at Tyberias, to make some little show that there is, or at least was such a Nation undispersed, invented those Masoreth notes, to give some light to that dark language, but thereby they have only of that Tongue made any thing rather than any thing certain; and to this day the Jews own the Chaldee Paraphrase especially; invented about our Saviour's Time; By Onkel●…s for the Pentateuch; and for the Prophet's great and small, by Jonathan; on whose paper, whilst he was writing it, if a fly chanced to light casually, fire from Heaven came immediately to consume her, the Rabbins say.  
Had the Jews no Chaldee Paraphrase before that time? Yes, Esdras, who first reduced the Old Testament into the Canon, as we have it now, immediately after the Return from Babylonish Captivity, turned the Old Testament into Syriack, but for your Hebrew Text, that, as a great secret, was only known to the Priests, who expounded all to the People from the Syriack or Chaldee, Nehem. 8. 7, 8.  
Why, is Syriack and Chaldee all one? Yes, I think so, differing only in Dialect, as did also the Antiochian or Maronites pronunciation, the Galilean, and Jerusalem Dialects; which yet were all one Babylonish Tongue, honoured by being the Mother-Tongue to our blessed Saviour (when in the flesh) as also to the Apostles; all these Dialects differing only as Scotch, Yorkshire, Devonshire, and Kentish pronunciations amongst us; or as the Doric, jonick, Aeolick, etc. among the Greeks.  
But, I say still; did not Adam speak Hebrew? I do not remember, it is a great while ago, but I think he did not; the Learned Grotius says, that that Language which Adam and all the world spoke 3400 years together, before the confusion of Tongues at B●…bel, was indeed one Language, but it is now lost, and dispersed amongst all Languages, dividing that Primitive Tongue to every Nation a piece, till it had never a bit left for itself; and no matter, it lasted long enough in all conscience for one Tongue; without a miracle no one Tongue can be epidemical and universal 100 years together, different climates will make different pronunciations: English and Dutch was the same Tongue in our Forefathers the Saxons, we scarce understand Chaucer's English, nor do the Dutch born in England readily understand the Dutch spoken in the Netherlands, and yet can speak a Language which they themselves call Dutch here in England amongst themselves.  
Do not the Jews at this day make most use of the Hebrew text of the Old Testament? No. Our Saviour, the Apostles and all the Jews in that time admired most, and made most use of the Septuagint, which was given (say some) by divine Inspiration; however, though the autographical Copy (laid up carefully in that famous Library of Ptolomaeus Philadelphus, (who set the 70 to work) when, in Julius Caesar's time (half a hundred years before our Saviour's time) was burnt at Alexandria with all the rest of that glorious Library, yet the Apographical Copies were taken for the most certain and authentic Text of the Old Testament, and therefore quoted upon all occasions by Christ and his Apostles, sometimes in places differing from the Hebrew Text, as we have it, there being thirteen signal variations betwixt them; the Chaldee Paraphrase not then having obtained that due credit it now has got; and the Jerusalem Targum, invented about 1500 years ago; and the Megilloth Targum, not above 1200 years ago, all in Syriack, and now generally owned by the Jews, all of them at this day?  
But were not the Talmuds both of them writ in Hebrew, the Pharisees saying they were delivered unto Moses upon mount Sinai with the Law? No, They were the Invention of R. Jehuda, surnamed for his holiness, Hakkadosh; but in the Chaldee Tongue, and as spurious and adulterate rejected by our Saviour.  
Which do you think is the most Authentic apographical Copy of the Septuagint, the Vatican or Alexandrian? Much alike; yet the Alexandrian is usually preferred; we call it the King's Manuscript, because it was sent to our King from Constantinople by Cyril Lucaris Patriarch there, and brought with him as a famous monument from Alexandria where he was Patriarch till advanced to the higher dignity, the Patriarchat of Constantinople; from whence our Leaguer Ambassador there Sir Thomas Roe sent it to our King.  
The Greek Church heard of no other Bible but this Septuagint 400 years after Christ, when St. Hierom first divulged commonly the Hebrew Text; at which the African Bishops, St. Augustine especially was so offended, that he interdicted that Hebrew Bible, as did also the Greek Bishops; which forced St. Hierom l. 2. cont. Ruffinum; & in Praf ad 2 Chron. to beg their pardon, saying, he had no design by that Promulgation, to confront the sacred Septuagint.  
And for my part, I think (if you will not be angry) that the Vulgar Latin is a more certain Interpreter, and as old (I believe) as since the times of the Apostles, being writ by them, or some of their Disciples for the use of the Church of Rome, to whom St. Paul writ an Epistle; and even Beza, as well as Grotius acknowledges it, so much the more credibly authentic for that old as well as odd Latin in which it gloried, before St. Hierom's time.  
For he indeed pretended to amend and correct it by putting forth another Latin Translation, concordant, as to the Old Testament, with his Hebrew Text, encouraged thereunto by Pope Damasus, and both his Latin Version and the old Vulgar Latin were confirmed by Gregory the Great: But because they made a distraction in the Church, they were by the Authority as well as pains of Clement 8. concorporated, and now are known by the old name; (given before St. Hierom was born) The Vulgar Latin: To which Learned men I'll assure you give a great deal of Credit and Reverence; therein consenting with Baronius, Bonfrerius, Serrarius, etc. though they differ in other matters.  
But I speak of my Hebrew Tongue, now that it is mended by the University at Tiberias, the Masoreth: What say you to that? I say nothing to it, I told you before, I love no Tongues when the goodness is quite dried out of them, I value them no more than a chip, though for want of better accommodation they usually serve some vain People to make a show with, thinking they are better than nothing, if you will believe a grave and learned Author called Hudibras.  
For Hebrew Roots, although th' are found  
To flourish most in barren Ground, etc.  
Be not offended Sir, I do not think you Sir, nor a thousand more such Hebrew babblers as yourself are, at all concerned in the Sarcasme; you carry Hebrew only a little at the tip, and Tongues end; they are no small fools, I can tell you, that can produce the Roots of that Tongue.  
What Language spoke our Saviour? Only one, the Syriack, or Babylonish, his Mother Tongue according to the flesh; though as God he understood all Languages and things; but he never travelled, during his Incarnation, out of the Nation and Language wherein he was born, that we read of. When our Saviour and the Apostles quoted Scripture out of the Old Testament, did they not follow the Hebrew Text? No certainly, but the Septuagint, as 'tis evident: Nor was the Old Testament composed into a Canon, as we have it, until Esdras first did it, after the Captivity: And the Samaritans own no Scripture to this day, nor in our Saviour's time, but the Pentateuch; the minor Prophets, as we have them, not till Esdras his time composed as now; and some of the Holy Scripture is yet quite lost to us, namely the Prophecies of the Prophets, Iddo, Nathan, Shemajah, etc. Besides most part of the Prophecy of Daniel was writ in Chaldee; so also Ezra chap. 4. and some other Parts of Holy Scripture, that I list not here to recite: And St. Augustine l. 18. c. 13. the civet. Dei. tells us, the Grecian Christians knew not in his time whether there were any other sacred Original but the Septuagint.  
Happily made more intelligible, if not more legible, by the concurrent Testimonies of sacred Apographical Versions and Copies, Syriack, Armenian, Indian, Vulgar Latin, Aethiopick, and the Mongrel Tongue Coptick, partly Greek, partly Old Egyptian; (as to some Books of the Bible, Persian) Chaldee Paraphrase; by the Providence of Almighty God, and the indefatigable pains of Learned men preserved and collected, namely, St. Hierom, Cyril, Eusebius, and Pamphilus, Mercer, Buxtorf, Sixtus Senensis, Pradus, Nobilius Flaminius, Abbas Apollinarius, Stephanus, Vilalpandus, Azorius, Simon de Muis, Lindanus, Kircher, Casaubon, Bochartus, Usherus, Fullerus, Erasmus, Grotius, Beza, Morinus, Breerwood, Vatablus, Munster, Hutter, Junius, Fabritius, Boderianus, Masius, above all Cardinal Ximenius the Toledan Primate, for the first great Polyglot Bible, enlarged by Arias Montanus at the charge of Philip King of Spain, commonly called; the King of Spain's Bible; but augmented since by the Parisian Bible, at the cost and care of Michael de Jay; and now all of them outvied by the Late Polyglot Bible Printed at London with as incomparable profit as pains.  
But do we not find the old Hebrew Tongue in those Bibles? Yes; Yes; But that which is rather construed by comparing with other Languages more certain and better known; especially since the old Hebrew that had anciently but three Letters that stood for Vowels, we may now make a nose of wax of an old Hebrew word, now that we have got a Baker's dozen of Vowels, besides Dipthongs added to the former.  
And indeed all those vowels, notes, and points, are not only uncertain, but of less standing in the University, than Greek accents and aspirations, a new invention too of the Grammarians: yet both of them are of much longer standing, than the distinction of the Holy Books inter Chapters and Verses; which yet are useful, if they be not always too much insisted upon: of all the new Hebrew additions Dagesch pleads the greatest seniority, being as old (some say) as the Letter N. But most old Hebrew Copies neglect him, and leave him out.  
In what Language was the New Testament first indicted? In Greek, all of them Autographically, as the most universal Language; and also in other Languages Autographically, as Latin, Syriack without controversy, and one or two Books thereof (some say) in the Hebrew Tongue: indeed the Apostles could speak all useful Languages; but although some ancient MS. say, that Matthew's Gospel was writ in the Hebrew Tongue for the Jews at Jerusalem, cited by the Learned Doctor Hammond in his Annotations upon Matt. 1. 1. yet because it is certain the Jews then at Jerusalem understood Hebrew at that time no more than you and I, by the Hebrew Tongue there, must be understood the Language of the Hebrews then spoken at Jerusalem; which was Syriack; which Theodoret and many other Learned Antiquaries say is an ancienter Language, as well as more certain, than your Hebrew Tongue; and being, as was said, the Mother Tongue to the Apostles, many Autographical Copies of some Books in the New Testament writ in Syriack were acknowledged for Holy Scripture, before some of those sacred Books were indicted, at least before they were generally received into the Canon of Holy Writ; namely, the Second Epistle of St. Peter; the Second and Third Epistles of St. John; the Epistle of St. Judas, and the Revelations of St. John.  

The Sun's face when long wrapped up in a cloud  
More beauteous shows, having cast off that hood:  
The English Genius mourning many a year  
In snivelling black, now grows more debonair.  
Rome as she thrive in Arms, so thrive in Arts;  
So England too; since she got Loyal Hearts;  
More brisk all Learning's grown, lately deformed,  
And must the Pulpit be the last reformed?  
In Parliament, and Inns of Court, Long Speeches  
Are reckoned little worth but to wipe br—  
He best does speak, that speaks plain, short & sweet:  
Is not right Eloquence for the Pulpit meet?  
Great is Diana, great long Sermons snivelling,  
By which Craft Holder forth sneaks for a Living.  
Be gone base canting Tribe with your New Lights  
That only teach men to be Hypocrites;  
Long wound Preachments being now forlorn,  
A Dress now out of fashion, being worn  
Threadbare by whining Pharisees alone,  
Or 'tis the Jews-trump of Religion.  
And is it not deservedly in disgrace?  
It ne'er yet had so much as a good face  
Or form of Godliness, far from the Power;  
The Primitive Sermons not one jot like your:  
Christ and his Servants, holy Writ records,  
Converted thousands with a few plain words.   
But still I fear little Priscian pursues me; and perhaps will say, I wonder what work you will cut out for the Ministers of the Church of England, now you have clipped away all, (but your own Sermon of six verses,) as well as Modern Orthodoxy.  
Truly, truly Generous Sir, I have cut out more and better work for you and all Gospel Ministers, than you are well aware of, or can readily accomplish. though all the shreds and parings, as rubbish be thrown into Hell, except what is included in these six verses; and you shall do your work more profitably and honourably to yourselves and the people, if you keep yourselves within the limits of those six verses, do as much good as ever you did, and have as much work too, and yet neither do nor say any thing mischievously and impertinently:  
For first your conversations (at which the enemy is so scandalised as well as yourselves) will be unblameable by doing as you would be done unto; you cannot then chouce poor Gentlemen of their moneys when they play pieces at an Ordinary, this Principle will keep you from cheating tricks, or being cheated; will keep your hands from picking and stealing and defrauding; and your tongues from evil speaking, lying and slandering; why? because you would not willingly be so served by others; but you must by this principle behave yourselves soberly, in reference to your own bodies in temperance, righteously in reference to all other men, by justice, and godlily in reference to devotion towards God in duties of Religion and holy worship: which is made up of five particulars, namely, Faith, the Seals of Faith, Prayers, Praises and Ceremonies.  
Unto which some add Swearing: but not well advised therein; For though God Almighty says to his people, Thou shalt fear the Lord thy God, Deut. 6. 13. and serve him, and shalt swear by his name; yet the last clause is not exegetical of the former; nor do men serve God by swearing; nor is it any part of Heavenly Liturgy, other than as when we serve truth and our generation, being called at Courts of Judicature, to attest truth, calling God to witness, and to judge us according to the truth of what we aver; and if this be done cordially, it assoils such a man of Atheism, but not of irreligion; if by Religion we mean religious worship; which I say has but five parts, as abovesaid: and all included in my Sermon of six verses.  
Now saith little Modern Orthodox; are you there again with your Clypticks? having neither accepted Sermon nor Lecture into your holy worship? I hope Sermons that have had all the room in the Church, (when your Liturgy, and your Sacraments, and your Ceremonies were turned out of doors,) shall yet be taken in for one share, part and portion of religious and holy worship of God.  
No, not a bit, I admit no Sermons, Lectures, Preachments, nor Harangues, no not mine own dear Sermon of six verses to have any part or lot in this matter of religious worship; I know they have turned all religious worship out of the house of God, so that now Sermon is taken to be the All of God's worship and so understood in common phrase; Is there a Sermon this Afternoon, or to day? is sermon done? were you at sermon to day? etc. meaning, were you at Church? or serving God to day? sermon, sermon for all; and if no sermon, then there's nothing at all, that amongst silly men and women can sound like religious worship.  
Whereas I come and say quite contrary; namely, that Ceremonies, Sacraments, etc. are religious, necessary, and holy worship of God; but Sermons, Lectures and Harangues are not at all the religious and holy worship of God, when they are never so good sermons; but the usual sermons of Modern Orthodox, that justled true and holy worship out of the Church, did not so much as tend to holy worship consisting in Ceremonies, the Liturgy, Sacraments, etc. those men being so far from preaching up those parts of holy worship, that they preached them down, and consequently, the more sermons, and the more eloquent sermons of that nature, were the most devilish works of darkness and Hell, and the more men heard and believed those sermons, the more they were children of wrath and darkness, if so be that those five particulars aforesaid contain all the parts and portions of holy worship; and that sermons, the most admired Preachments be not allowed therein any, (not so much as the least) share; sermons at best being only in order to God's worship, as they plainly and honestly comment upon, and exhort unto Ceremonies, Faith, Seals of Faith, Prayers and Praises; this aught to be the height of the Ambition that sermons can lay claim unto; only to be subservient and serviceable to these high and mighty Devotions, Faith, the seals of Faith, Prayers, Praises and Ceremonies, which three last you have most Evangelically in our Holy Liturgy.  
And all sermons that tend not to the preaching up of these, (how worthy cares soever Father Greybeards do esteem them,) are whimsical and extravagant at best, in relation to instructing people in Holy and Gospel worship: but if those sermons cry down these, or any of these five particulars, established in the Church, than those sermons, and sermon-mongers are diabolical, schismatical, hypocritical, seditious, false, foolish and Hellish; and such sermons in the Church, are like Baal, an Idol in the Temple of God, and such Sermon-mongers, Baal's Priests.  
All whom here I defy in the Name of the Living God, to come out, if they dare try it out with me in this particular, and plead for their Baal: so I call those sermons that men have not only made Idols of, but those Idols have been set up in the house of God, ever since Modern Oliverian Orthodoxy was set up, and all true and Holy Worship has been quite thrown out of the Church, to make room for this Baal.  
Not that I (neither) would have the Pulpit thrown out of the Church; since it may be so useful by Exhortations and honest Instructions from thence, how men may demean themselves in the holy Worship of God, and in Temperance, and Charity, and Justice towards themselves and others. But still I say, though I allow it a place in the Church, yet only such a place as the Seat of Ecclesiastical Judicature, those judicial Benches you see in some Churches, when Discipline was in fashion; namely, those Benches and the Pulpit are only for Direction, Correction and Instruction, and as much, and more need of the former than the latter; if those Seats and Benches of Discipline were, as they should be, filled with honest and able men, not with Salesmen, Brokers and Hucksters. But neither Spiritual Courts, nor Sermons, neither Discipline nor Doctrine are any parts of the holy Worship of God; though by reason of men's infirmities, they have, like Physic to the Body, or Laws to a Nation, been found useful, when well managed: But still, they are happiest people that need fewest Laws, and the healthiest people that need the least Physic, and the holiest and wisest people that need the least Doctrine or Discipline, Sermons or spiritual Courts.  
Both which, I confess, have proved pretty gainful Trades, as some have gone to work, to the people's great loss, as well as great disparagement and reproach to them; there being no greater sign of a Dunce, than that he is taught, and taught, and taught his Lesson over and over again, and yet can never say it, take forth, or turn a new leaf; ever learning but never able to come to the knowledge of the truth, as those silly women St. Paul chastises, 2 Tim. 3. 6, 7. But that our men should be so silly too, they may be ashamed of their dull pates, if they have any shame in them. Besides, like Blockheads and ill-thriven lean Jades, they also shame their Keepers, Teachers and Masters, who, if they had the right art of teaching, could not but make better Scholars.  
Perhaps the hypocritical Oliverian Crew will think I speak against Hourglass Sermons out of a lazy self-interesting Preservation, owning here plain and short Pulpit-talk, thereby to vouch my own negligence and sloth.  
Let them think so still, I care not: but though they think my Sermons too short, I'll make them amends in another bargain. I am sure they think my Writings and this Letter (in particular) long enough; if they do not, perhaps they will think so upon the next occasion they give me to hold forth against them.  
Besides, my Sermons are not Hourglass Sermons; for I give order to my Clerk and Sexton to turn the Hourglass in their Pew, that a great quantity of the sand may be run out, (under the Rose be it spoken) before they set it up in view upon my first approach to the ever-to-be-adored Pulpit; choosing rather to whet than dull the appetites of my hearers, and leave them rather a longing for more, than cloy their affections with tedious stuff: 'tis healthful at such meals to rise with an appetite.  
And indeed I and my Auditory are pretty well agreed for that matter; most of them (I hope) having not so ill been taught, or so learned Christ, but that they had rather be good than seem good: and so they have but the Worship of God (in our sacred Liturgy) to the full, they are more indifferent for those Pulpit after-drops; of which yet they have not been scanted, nor have they wanted any of their due and wont measure, this fortnight that I have spent in this Letter, more troublesome to my Amanuensis than myself; costing more pains and time in the Printing and Press than in the Composure.  
However, my Congregation, for the generality of them judge not the worth of a Sermon by the Quantity but Quality thereof; an ounce of meat being worth a pound of poison, as much as an ounce of Gold is worth a pound of dull Lead: choosing rather to have a profitable and plain Sermon, though short, than an impertinent story antiquely told, though never so long; they coming not to Church to see Tumbling tricks and Hocus juggle, with Cloak hung by, Buttons scratched open, Hands heaved up, with wide open Mouth and Cheveril Lungs, with Teeth bitingly set and grinning, with such apish Peter, Rogers, Dedham-Jack-Pudding Tricks; willing to leave those to modern Pharisees, Sermon-mongers, Hypocrites and Oliverian-Orthodox, the Head and Body of whose Religion is made up like a dismal Monster, in which nothing appears eminent but sowcing great Lugs and a Mouth greater, without Brains, and without any Face like true Religion; and if the Devil did not possess men strangely, with greedy Covetousness, Pride, Blood and Singularity, no man could be in love with it.  
But if any of these Madcaps will be so hardy, as to venture a fall or foil in behalf of their monstrous Mistress of modern Oliverian Orthodoxy; and undertake against me, to prove that she has a portion and share in religious and holy Worship; and also endeavour to prove that she has decent Features, if she be not a Beauty, and has more eminent and protuberant parts than Mouth and Ears, let him come out as soon as he will; for her credit and his, and all the credits of good Old Cause men, lie desperately in jeopardy and at hazard. Therefore the sooner they show their courage and strength the better it will be for them, and not much the worse for me; now my hand is in, I long to try again what metal they are made of, or where their great Sampson's-strength lies, which Fops only admire: For we never could find yet that their strength lay in their Brains or any Excrement that their Brains put forth or hitherto produced. Their Talon lies in chucking the white and blue Aprons; and if the Husband be Novice enough to be cullied into the bargain, there's so much saved: but if he be too crafty, like a cunning old Bird, that will not be catched with such Chaff; in that Case it is lawful for the dear heart his Wife to filch religiously, and cheat her Husband for God's sake.  
And so let them address to Petticoat, that's the height they can go, and plot how to make their approaches to her Pocket; and for the great pains of Brother Precious therein get a Maudlin Courtsee, and thanks, very lovingly, with great Cake and Posset too, over and above; mouthing in conclusion most savourly with Hopkins and Sternhold, which, in modern Gypsee-cant, sounds — Loath to depart.  
These are worthy cares for those Fathers, (so called in good earnest, it is no laughing matter, they become sometimes at such Meetings, Fathers, by right and good Reason.) But to fool themselves in Print, it renders them to all ingenuous men, but so much the more ridiculous, who were ridiculous enough (God knows) before, in all conscience.  
Like that little Adventurer, who to satisfy Wife, who longed to see dear husband's name in Print, and therefore desired him to put forth a Ballad: No, quoth he, dear chuck, none of us have wit enough to make a Ballad, except Brother Wild, whose fancy now (wants tilting, even for Ballad-wit, it) runs so low, and is so sour and stale withal, its briskness, such as it was, is now with its spirit quite gone, he is drained now to Taplash Tap-droppings: What think you then husband, said she, of the story, the pretty story you told me in bed last night of Puss-cat? what think you of putting that same Cat into the Press? Oh! dear love, replies he, I thank thee for that, 'tis very true, the story of the Cat,— that same, that, that, that, and away with it to the Press, a whole sheet full of Cat.  
Cat? what Cat, do ye think? House-cat? no, Church-cat, he would have said, but that he forgot it (in his Letter to a friend.) And what news of the Cat? Why, saith he, to this purpose, (for I cannot write so slovenly as his words are, it is too much honour to take notice of such a Scribbler, except after dinner to laugh a little for digestion sake) This same Cat, saith he: Very good, what of the Cat? Why, once upon a time there was a Cat: Good! go on: this Cat came into the Church— good still — and when she came there she was a Rat-catcher, a Rat-trap, and a Mousetrap: well, so far good; and this same Church-cat stood in spiritual Hieroglyphic, for kneeling and the Cross in Baptism, those two hateful Ceremonies to honest Gentleman, Modern Orthodox man, who has an antipathy to that same Church-cat: Well, go on, what of all this? what? Judge you, gentlemans, which is most civil, to keep that Cat in the Church, and thereby loose the good company of honest Gentleman Cat-hater, or else seal a lease of Ejectm●…nt against this Church-cat, otherwise Modern Orthodox starts up in a fright, saying, Sat you m●…y, Gentlemen, I cannot stay in the room, I have a natural antipathy to that same Cat.  
In fa, what an antipathy? where's Hopkins the witch finder? search him for a teat, or any such imp-suckler, any marks of natural antipathy to this same Church-cat can be found about him;  
Well, 'tis done, come give in your evidence; have you upon search found this same antipathy-teat about honest Gentleman? No, he's free and clear for that matter: But I find an ill habit of body and mind, contracted by humour of singularity, pride, envy and lean-chapped malice, which is the only cause of this dislike against this Church-cat of his own making; and only speaks this same Cat-hater to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover only of his own will, and good pleasure in God's service, that's all.  
For (to keep to the Allegory) since Ceremonies (which he calls the Rat-catcher) must needs be in the Church one way or other, in one form or other; whilst we have bodies, we must serve God either in the posture of kneeling, etc. (which he calls the Rat-catcher Cat) or else in the posture of sitting, lolling, lying, etc. (which I'll call Rat-catcher Owl) to which I and millions more of honest Christians in these days, and ever since our Saviour's time have had an antipathy; to retort therefore upon this wise disputant, and beat the Cat about the Owls-head of the Bouby; judge you, gentlemans, which is most civil, to keep the Owl in the Church, by the Ceremonies of sitting, and lolling with hat upon skull, etc. the like irreverent postures, to which Church-owl, I and millions of honest Gentlemen have an antipathy, or rather fright this Rat-catcher Owl out of the Church, for with her howtings and scrietching she spoils the music and harmony of Spiritual Worship; so that I, and millions of such Owl-haters by antipathy must otherwise avoid the Room and be gone.  
We live in a Foppish Generation, Hugh Peter's ghost yet walks; he used to tell a story of Puss-cat, and Puss in her Majesty: It took wonderfully, and this nonsensical story of the Cat, because she made a mouth and mewed against Ceremonies, was as good (at first) to some, as are nuts to Mother-midnight.  
What wicked design men can have in blurring paper, and make it dear at this rate, I cannot tell; but sure I am the greatest purchase they get by it, is only infamy, amongst all wise men, by rendering themselves in print public laughingstocks, a scorn and a proverb.  
The truth is, I find a great deal more difficulty in persuading my mind to stoop so low, as to take any notice of such despicable fellows, or what they print, than to confute them: Why? tell me seriously, was there ever any argument so vilely ridiculous, as this of the Cat?  
A sordid crew! what never a Modern Orthodox man that can write like a man or, a Scholar? can they play the men only to the women? I'll assure you, now that I have here thrust out Sermons from Religious Worship, that used to thrust out all Religious Worship, and have introduced Ceremonies as a necessary part of Divine and Holy Worship; they had need rally all their forces, or they, are routed for ever. And to encourage the best of them to the Ran-counter, I'll help them with a weapon, from Mat. 15. 9 Let them manage it and flourish it as well as they can.  
But I would not have them, for their own credit, to tell the world, any more lies in print; and say, I speak against Preaching and Faith, and Sermons the means of Faith; if they should, they tell a damned lie; I would not have Sermons (so they be plain, honest and seasonable) at all undervalved, or disused when occasion calls for it, and the people's ignorance or negligence; But I will not yet let them take place in God's Worship, Sermons being but man speaking to man, or at best, when God's assistance concurs, it is but heavenly influence upon man, which is another thing than Gods Holy Worship, which ought to be our daily sacrifice, in exercises of Faith, the Sacraments as occasion offers, constant Prayers, Praises, and Ceremonies, according to our holy, heavenly and incomparable Common-prayer-Book.  
Ceremonies, will Gregory and the rest of Oliverian Orthodox say, Ceremonies, they are one ground of our quarrel with your way of worship, and the great ground, as being superstitious, and but bodily worship.  
But bodily worship? why? what would you have? I make them no more But bodily worship; yet that But, is such a But, that it will prove a Butt-end against Modern Orthodoxy for ever, to all that honestly, and with a good heart, free from partiality, prejudice and passion, do consider, and believe Gods Holy Word and their own eyes.  
How does the Apostle beg of the Romans, with many imprecations, for the Ceremonies of bodily worship, in God's holy Worship, as a most reasonable service to him, A holy acceptable and living sacrifice unto God, Rom. 12. 1. And bids them all to open their mouths together in Prayer, Praises, and Worship of God, as if they had but one mouth among them all, as well as one mind in glorifying God, Rom. 15. 6.  
And also calls upon the Corinthians not only to do the great duty, but the lesser duty; not only to glorify God with their spirits, but with their bodies, 1 Cor. 6. 20. And that for a very good reason, because the body is God's purchase, as well as the soul; Christ hath bought both, paid a price for both; both therefore, body as well soul must glorify God, by reverend postures and gestures, as kneel, bowing, sometimes even to the very ground, after the Pattern and example of our Saviour, Mat. 26. 39  
These blasphemous wretches of Oliverian and Modern Orthodox would have called our Saviour superstitious, and as well too St. Paul kneeling, Eph. 3. 14. and St. Peter bowing down to the ground, Luk. 5. 8. and kneeling, Acts 9 40. St. Stephen at last gasp kneeling, Acts 7. 60. with many other devout men, in the Old and New Testament, Dan. 6. 10. Psal. 95. 6. Acts 20. 36. Acts 21. 5. 'Tis true, the worship of the mind is more profitable than of the body, which profits but a little; yet that little, since it much helps the reverence of my mind and spirit, ought I not to follow the Example, Precept and Pattern of the Holy Ghost in Scripture? who sure best knows what is spiritual worship, after the Holy Example of our Saviour, the Apostles and all Saints, in the Ceremonies of kneeling, bowing, etc. in bodily worship; rather than to follow the Precept and Pattern of new Oliverian Orthodox men, Dissemblers, Murderers, Hypocrites, Cheats, and Antic Foppish Jugglers, and wresters of Holy Writ, as ever did gull silly souls,  
Ceremonies than are one part of Spiritual worship, and Sermons are none; much less are their Sermons any, that have been full of trumpery, and railing against Ceremonies; thereby also railing against our Lord and Saviour, and all holy men: Let Baal look to his hits, he's gone else for ever from the Communion of Saints and ingenuous men, for this Generation, that yet feels the smart of their delusions and juggle, and knows, to their cost, all I say to be true by lamentable experience.  
As for Faith, you find all its Articles in the Apostles Creed; believe but that and be saved, so far as faith can save you; but faith without good works can never save you, but is a dead faith, if you will believe your own eyes, Jam. 2. more than those Jugglers, that cast a mist before you, to keep you blind, and lead you by the nose, by calling good works, (without which no man shall go to heaven or be happy either in this world or the world to come) most blasphemously, popery, superstition, and I know not what; but be but so good as to give them your moneys, your Pla●…e, your Bodkins, your Thimbles, etc. Oh! than it is no Popery nor Superstition; but stroking the tools on the head, gives them a coaks and a flap with a Fox's tail, and makes them believe they do a very good work, and help the Lord also; and if they can persuade some old fop, man or woman, to part with a good Estate to maintain a weekly Lecture, or else mouth will not open, except that same annuity be in the case; and then, the old Fox dies a charitable good man, not guilty of popery by that good work, no not he: He that gives to Monks and Friars, and English Clergy, he is popish and and superstitious: but to give to Modern Orthodox for a weekly Lecture and Sermon; Oh heavenly! thank you lovingly.  
As for the seals of Faith, you have the Sacraments; Initiating, Baptism, strengthening, The Supper of the Lord.  
Prayers and Praises, which both for private, Family, and public Devotions are incomparable, and without fear of nonsense, rashness or blasphemy, contained in the Liturgy, which should be the daily sacrifice of Prayer and Thanksgiving either in your houses, or better (if you can get company) in your Churches, every morning and evening, as well as once a week, and always was frequented by Holy Church, till Modern Orthordoxy, that abomination of desolation (spoken of by Daniel the Prophet) was set up in the room thereof, etc. the Holy Liturgy taken away, contemned and despised by wicked men, thereby to set up themselves their own superstitions and inventions.  
If in the Explication of the Liturgy, Sacraments, or Creed, or that Text, Matt. 7. 12. Thereby to order men's conversations aright, you speak as pathetically, fully and plainly as you can, whether in the Church or from house to house, catechising the ignorant, on Sundays, or other. holidays or working-days; whether on a single Text, or (as our Saviour usually did) on twenty several subjects, in delivering Truths most seasonable and most useful to your Hearers; whether an hour, half an hour, or half a quarter of an hour, according to your discretions, what and how long may be most profitable and convenient; Fear not but in so doing you do the work of an Evangelist with true honour and approbation of God and all good men.  
And leave canting, stories, whimsies and and cheats to the Modern Oliverian Orthodox, they are unworthy the high calling whereunto you are called, and the benefit of the Clergy of the Church of England; and only fit for Tailors, Weavers, Cobblers, Chimney-sweepers, and such spiritual Jugglers, Canters and Gypsies.  
I have comprised in those six Verses the best things and all that are needful things which accompany salvation; of which now I will not further speak.  
It had been happy for the King, Kingdom, the People and the Prayers too, if they had kept themselves to that Divinity alone contained in those six Verses, infinite treasure and blood had been saved, which has been spent and spilt, through the whimsies and superstitions of these Oliverian Orthodox men.  
Can any wise or good man imagine that the Almighty and merciful God would leave the way to Heaven so hard to find, that no body can find it out, but he that has heard twenty, or a hundred, or a thousand, or ten thousand Sermons.  
Foppish and bejuggled mankind! Our Saviour and his Apostles converted millions with a few, short, plain words: Religion is the work of the whole man, all the days of his life, consisting in the constant practice of piety; and not in prating of piety, in idle and endless questions, disputes, glosses, controversies, Lectures, whimsies, stories and Harangues, set off with antic twangs of the nose, wry faces, mops, mows, split jaws, sparrow-mouths, grunting, lion's faces, hems, haws, yawnings, gapings, snivelling, whine, and mock-gypsee canting and juggle, by spiritual Hocus Pocus, and Oliverian Orthodox, being Traitors, heady, highminded, lovers of their own wills and pleasures, more than Gods will and pleasure, having a form or face of godliness, and that no good one neither, but denying the power thereof: For of this sort are they which creep into houses, and lead captive silly women, laden with sint, led away with divers lusts, etc.  
Now will they have the impudence to say I rail and reproach them in this reproof; no matter: so said their Predecessors to my Saviour, when he denounced a woe to these Scribes, Pharisees, Hypocrites: Besides they are not my words, so much as the words of the Holy Ghost, 2 Tim. 3.  
What can be said too smartly and home to such malignancies, as these Foppish stories, Lectures, whimsies, wrest of sacred Scripture, by Hugh Peter and the rest of the Tribe, which has undone us once already; he that cheats once 'tis his fault, but if I am cheated twice with the same Juggle, Interpretation and Legerdemayn, though from another Hocus or pickpocket, I may thank myself; no matter; Look better to the pocket another time.  
Aftertimes, (for envy, (like hollow friends) accompanies every man that is worth any thing, till he comes in his Grave, and then it leaves him) (when prejudice and passion does not bribe the judgement) will best determine, which of these three (Gregory Trinkles, or Hugh Peter's) thus in their colours penciled, have the best Physiognomy.  
Indeed they all three face one way, go one way, and follow one and the same Modern Orthodoxy, but with a different style, and under a different name.  
Hugh Peter held forth & managed Modern Orthodoxy under the name of the good Old Cause; but Father Grace beard follows it under the name of the Cause too good.  
Hugh Peter rendered the good Old Cause good enough to be fought for; but Gregory has a higher value for it, at least seems to be so chary and tender over it, that he says, it is too good to be fought for.  
But both of them agree in fundamentals, and with joint forces inveigh against the King, our late Sovereign, and his whole Reign; rendering it and him despicable, and deformed all over with Ceremonies, Arminianism, and Manwaring.  
Both of them agree against the Common Enemy, Bishops and Evil Councillors; both of them quarrel with the Cross after Baptism, and kneeling at the Sacrament.  
Only Hugh Peter's does more tolerably pretend to Controversies in Divinity, as not being out of the Road of his Profession: But, certainly this same Greg. whatever he be, is no Divine.  
It would almost tempt Charity to very hard thoughts of him, whilst he, like Julian the Apostate, prosecutes so vehemently and maliciously Religion and all religious men.  
If Plato's transmigration of souls were true, I should conclude that Cham was again in him Metampsuchosed, he does so turn up the Fathers of the Church, and exposing their nakedness to his Power, slashes them for their worthy Cares.  
But his Rod does most wound his own face, and his own malice, and betraying its self, becomes his own Executioner.  
For certainly if his conscience were awake, it would fly in his face, and make him recant, (with St. Paul for a less defamation unawares) I wi●…t not Brethren that it was God's High Priest.  
God's High Priest— and yet a wicked man, and then too going about a wicked action; and yet St. Paul does ask forgiveness.  
But Certainly Gregory can have no call to pass a censure upon either Ministers of State, Councils, Fathers of the Church, their Actions, Councils, or Books; sure if the way were good, and the good Old Cause never so good, yet certainly Greg. it is not your Road, and therefore (if for no other cause you are out of the way) as much you are when you talk Politicly of Augustus Caesar, Hen. IU. etc.  
Your Policies are like your Divinity, but neither of them taken out of the Bible, which (you say) will teach a man the best Politics.  
You might learn other measures of Government out of the Bible, then displeasing or pleasing the People.  
Herod to please the People killed James, and because he saw it pleased the People, he put Peter in Prison also, Acts 12. 3. Pilat to do the Jews a pleasure, delivered our Saviour to be crucified; and Foelix willing to do the Jews a pleasure left Paul bound. Argumentum turpissimum est Turba, faith Seneca.  
These soft and unmanly Rules of Government and Policy, may perhaps agree with your own effeminate temper; but they are not grounded upon Reason nor Religion.  
Indeed when the light of these are obscured and Hoodwinked with fear and cowardice, the man is no more a man, much less a Governor, nor with these circumstances capable of direction; for fear frights ' h●… out of his wits, and how can he govern others, that cannot govern himself?  
But Almighty God does usually give large and noble souls to them that are designed for Government, and not capable of such puny impressions of fear, that mollify and unman vulgar and narrow spirits. The threatening ●…llows daunted and amazed Julius Caesar's waterman, till the great courage of Caesar revived the poor spirited man with Caesarem & fortunes, and fetched him to life again, and made him tug it out.  
This noble spirit of Government is called in Holy writ, the spirit of God, which came upon Soul when anointed to be a King, and upon the seventy Elders, Numb. 11. 17. when they were appointed to be Councillors of State.  
Indeed those Independents, Numb. 16. 3. Korah, Dathan, Abiram and their Crew thought themselves as good as the best, and as holy as the best, and as good as their Governors, but Moses presently showed them the difference on't.  
There are many incomparable instances in the Bible, which will teach Governors better policy, than puny and narrow hearted Gregory dares think on, for all the commendations he gives the Bible, for the most absolute accomplishment of a Politician. The people mutinyed, were displeased with Moses their Governor, and rebelled, Exod. 32. now if Gregory had been at his elbow, how would he with fearful S. Peter have advised Moses, as S. Peter did our Saviour, Master spare thyself: how would Gregory have read politic Lectures to him, and have entreated him to look to himself, and shift for himself, and not hazard himself among the Rebels and tumults? Hell was broke loose, the people swarming in uproars, and terrible in threatenings: or if he could not have persuaded Moses to run away, he would as he does to our Governors, insinuate the Wisdom and necessity of pleasing the people, coming with cap in hand, rather than sword in hand, and beg of them for God's sake to be quiet and they should have any thing. But Moses God's servant was not so, he was faithful to himself and the true measures of Government, and knew if he had rendered himself to their mercy, and yielded to their rage, it had been but offering his throat to be cut; a sad instance whereof I could give you in these late times; But what does Moses in this case? Exod. 33. 26, 27. who is on the Lord's side? whose for me? let him come to me. There came none to him but Gownsmen neither; only in those days the sons of Levi wore swords, and it seems known how to handle them, as well as bluffer Gallants, for Moses had no sooner given them the word of Command, but they fell upon the rabbble, cut and slew till they had left three thousand dead upon the spot; and this the Holy Ghost calls the consecrating or sanctifying of a man's self by slaying the Mutineers, and there is a Blessing from Heaven promised to be bestowed upon them for their valour and good service in the ●…9. v.  
Such a white-livered Politician as Mr. Greg. durst not receive such measures of Government as these into his breast, for fear they should fright him out of his wi●…s; and if England's Martyr Charles I. had harkened to his own courage so much as he did to softer Councils; if some Pantaloon & Mu●…se Courtiers that had better courage to lead a dance or a young Lady, than head a Troop, had been away, & if in their stead he had had a Company of Swiss for his Courtiers, or gallant English Gentlemen with English Courages, and with them sallied out upon the Tumults which flocked about his Gate, he had in all probability crushed the Cockatrice in the Egg, and sent the Prentices home (as O. C. did) to their shop-boards with a vengeance to them. However it could not possibly have fared worse with him than it did: those softer Politic Lectures bringing the good King in conclusion to die afterwards at the same place; the more's the pity, and pity it is that mercy and kindness are not always good nor fit; as that good King found to his cost, and therefore tells his son, If ever you trust to them (meaning the factious Reb●…ls) or must stand to their Courtesy, you are undone.  
To manage the Reins of Government thus with a steady hand, and to ride with a Hank, is the best of all both for King and people, as we have found: headstrong Jades would kill themselves, if you lay the Reins upon their necks, it is their happiness and ease to be rid with a Curb: a licentious Government is no Government, it is contradictio in●…adjecto, or (as Greg. phrases it p. 83.) it is another J. O. an He Cow, that is to say, a Bull.  
And it is worth the while here to remember the clean fancy of that incomparable English Poet—  

A King by yielding does like him and worse  
That saddled his own back to shame his Horse.   
And because Mr. Greg. has put me upon't to answer his Politic Lectures out of the Bible, I'll but give two Instances out of it, not to instruct my Governors and tutor Kings, I thank God, I was never such a conceited thing, nor so lost to all modesty and sense of humility:  
But it is (in my Sphere) to instruct people what a blessing attends their Obedience to their Supreme Governors, if when they command some things in Religion, which in Circumstantials of Religion are poynt-blank against God's own Law; and yet God likes it well, blesses the people for such obedience, though the Command of their Governors (persuaded thereunto out of good Reason, some great convenience or Necessity) was directly different from the Command of God.  
When the King and his Council made an Order to keep the Sacrament of the Passeover, 2 Chron. 30. 2. together with the advice and concurrence of the Parliament therein, called there, all the Congregation, it must be meant in their Representatives: for all the People, nor the thousandth part could not come to hear, or know what was done at the great Council, much less give their votes; I say, this King Hezekiah with his Council and great Council of the Congregation made a Decree to keep the Passover in the second Month.  
This is worse than the Cross after Baptism and Kneeling at the Sacrament; for we can find no beginning when they entered into the Church, and therefore have as much cause to think it was the posture of Christ and his Apostles and their constant practice, if not more cause, than to think the contrary.  
But here in 2 Chron. 30. 2. is an Act of Parliament (I'll call it so, for the better understanding of it in English phrase; for it is of the same nature) quite contrary to the Law of God concerning the Sacrament, as to one Circumstantial of Time.  
God commands to keep it in the first Month, and positively reiterates the Command, and bids them keep it in that appointed season, Num. 9 2, 3, 5.  
The King and Parliament say to the People, we command you for certain good reasons and motives to observe the Sacrament in the second Month.  
Now saith Modern Orthodox, hang me, draw me, quarter me, imprison me, fine me, do your worst, I defy the D●…vil, and all the Laws of men contrary to God's Law; here I'll live, here I'll die. So you may (say I) and be damned too in all probability; lose your Soul, as well as your Life, Liberty and Estate, as wise as you are, and as wilful as you are.  
And you may go on railing your Governors and the Fathers of the Church, and tell them they sit in the seat and temple of God, and as if they were God, nay above him, make Laws different from God's Law; and therefore call them Antichrist, the Be ist and the false Prophet, and whether it be right to obey God or man, judgeye.  
Thus accepted was that Law of the Ki●…g and Parliament in Hezekiah his time, by the Zealots that had more heat than light, and more passion than knowledge and true spiritual wisdom. For if our Governors be never so bad, they cannot be so bad as the Devil himself, and Michael the Archangel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was not so impudent or audacious as to rail at the Devil, when contending about an honest Cause with him: nor was the Devil his superior, but because a Dignity, a Principality, an Angel, though a black one, St. Michael was not so audacious as to blaspheme the Devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
What desperate wretches than are those devilish people, that pretend to the greatest sight of Religion and Knowledge of God, and yet censure, rail, blaspheme, lie, slander, revile, and speak evil of Dignities and their Superiors, without any remorse or check of Conscience? and these people will talk of Consciences! Consciences, and liberty to tender Consciences; then the nether Millstone, the Adamant, the Rock is tender, if these men have tender Consciences, that make their faces harder than a Rock, impudent foreheads, hard hearts, hearts of stone, consciences seared with a hot iron; that though the poison of Asps is perpetually under their lips, and they spit their venom against their Superiors, yet recant not, repent not, nor do their tender Consciences feel any remorse or regret.  
Thus Ver. 6. when the Post went out with the Letters from the King and his Princes throughout all Israel and Judah, and according to the Commandment of the King, requiring the people to Conform, and not to be stiffnecked, v. 8. as their fathers were, but yield themselves unto the Lord— so is the Law of the King and Council there called. But what entertainment did the people give it? This is the question at this day.  
Truly the people were then as now, some of them Conformists, and some of them Non-conformists.  
The Nonconformists, were Ephraim wholly, and part of the Tribe of Manasseh, and part of Zebulon, v. 10.  
The Conformists, were all Judah, part of the Tribe of Ashur, part of Manasseh and part of Zebulon, v. 11, 12.  
Here stand the two Pparties; the Non-conformists jeering and laughing, and scorning and mocking at the Messengers or Ministers of the King declaring the King's pleasure, and the Law, v. 10. And the Ministers were right served (I am sure) Father Grace beard will say, he would have chastised them for their worthy ears; nay, I fear he would have cried out ruin and desolation, all Scotland and part of the Church of England, etc. is quite undone; Here is man's Post against God's Post, man's Threshold against God's Threshold, Antichrist against Christ, and the King's Law against the Positive words of God's Law.  
But perhaps some will say, Hezekiah though a good King, yet had his faults, and so might his Council too; tell us not what they did, but tell us how God did approve and like of what they did, in making a Law against his Law: who did God own, the Conformists or Non-conformists can you tell us that?  
Yes, that I can, 2 Chron. 30. 12. This commandment of the King and the Princes against the positive rule of God's Law, being made for a good reason moving the King and his Council thereunto, is not withstanding called the Word of the Lord, and the band of the Lord was with the Conformists, God is on our side may they say: For the hand of God was to give them one heart to do the Commandment of the King and of the Princes, by the word of the Lord. Thus tempting of Moses, is called tempting of Christ, 1 Cor. 10. 9  
This I had not now urged but that Greg. and such fellows as he, will take upon them to read Politic and Divinity Lectures to the World in Print, when they know nothing but Modern Orthodoxy; read Books, and hearken to Preachers of their opinion, wherein thus confirmed, they admire their Gigantic Improvements, and then bid defiance, like furious Orlando, to all mankind; when indeed they are big with nothing but a soft pate huft and blown up with their own dear humours of self-conceit.  
Nor do I think Governors have warrant from that instance to disannul God's Sacraments, but as to Circumstances and Ceremonies of time, place, habits, gestures, and the like, according to their Judgement and necessity, or conveniency moving them, have an unanswerable Right.  
Let Greg. and his Modern Orthodox men mitigate this too, I fear them not, nor all their snivelling and whine, which no body admires, but blue and white aprons, and the more ingenious Tankerd-bearers.  
And let them consider without prejudice, and in the fear of Almighty God, that when the Sons of Jonadab, the Sons of Rechab, in obedience to him their Superior, submitted to his Humane-law in drinking no Wine, nor building Houses, nor planting Vineyards, (which certainly are all very good things, and God likewise tells man that all the good creatures he made on purpose for him and his use, every herb bearing seed, and every tree bearing fruit, commanding it should be to mankind for meat, etc.) yet in obedience to the first commandment with promise, they would not take the liberty and privilege warranted to them by God and his Word, but would obey the commandment of Jonadab their father, and keep all his precepts: And God did so love them for it, that he blesses them for it, saying, Jer. 35. 18, 19 Thus saith the Lord of Hosts, the God of Israel; Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according to all that he hath commanded you: Therefore, thus saith saith the Lord of Hosts, the God of Israel, Jonadab the son of Rechab, shall not want a man to stand before me for ever.  
Happy would it be for the people of England, in soul and body, and estate, here and hereafter, on earth and in heaven, if they would observe these thing, rather than the wily wrest of Holy Writ by crafty Seducers that have no way to cheat the people and be admired by them, but by such Artifices as cheat them of their souls too, and make the Kingdom so disturbed, and their followers too; and the bottom of all these juggle is but to get a paltry sneaking livelihood, and a little popular applause.  
And then must our Governors, and the King in especial be therein happy too, and verify every way the Anagram of his name in Latin,  
Carolus Stuarte.  
Anagr.  
Clarus sort tua.  
When Nero set Rome on fire, he played upon the Ho-boy all the time, and laid the blame on the Christians; and thus Greg. J. O. and the rest of his friends, the Modern Orthodox set these three Kingdoms on a flame with a brand fetched from Geneva and the Covenant, and yet they make themselves merry with our misery, lay all the blame upon King Charles, Archbishop Laud, Ceremonies, and Imposition of the Liturgy; assassinating again those two glorious Martyrs in their Honour and Innocence, and endeavouring to justify the bloody Villains that murdered them.  
Nor must his Majesty so much as think of their bloody and unparallelled Cruelty, because Augustus Caesar's Father too was murdered, and his Kinsman, Henry IV. of France likewise, and Henry III. and such gentlemen's Memories had their Successors and the Cabinet-Council, that they let the murderers escape scot-free; and if piety and good nature would move for a stricter vindication of his Father's death, yet in Policy, have a care, displease not the Villains, as you love your Kingdoms, for a sturdy Swiss, and a malapert Fisher-boy in Naples overturned all by a basket of Apples.  
With such stuff as this does Father Greybeard and his Modern Christians, wipe their mouths with the whore in the Proverbs, and say, they have done no wickedness; but all the fault is in thine own people, in King Charles I. Archbishop Laud, Fathers of the Church, Superfetations, Parliaments, and evil Counsellors.  
And if I have beat all these Butt-ends of his upon his own Pate, and vindicated King Charles I. his Reign from that deformity, wherewith both it, his Majesty and Archbishop Laud are by this bold Author, as falsely and maliciously, as well as most unseasonably, in this Juncture maligned, I have my end.  
But who this Malignant is for my part I am not solicitous, nor did I ever see any man that was taken for him upon suspicion.  
I have dealt with him all along, as is prescribed in the method for cure of unruly and vain talkers and deceivers, Tit. 1. 13. namely, rebuked him as sharply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly, to the quick, as near as I could, with honest design, by such harmless incisions to let out the impostumated Quitter, and prepare for his cure; odi vitium, non virum.  
And now I have done; and (to write after him, p. 325. but withal to set him a better Copy) I shall think myself largely recompen said for this trouble, if Gregory and others shall learn by this Example, that it is not impossible thus long to be merry and angry, as he was; but to be merry and angry, and yet not sin by, traducing the most innocent and honourable Persons, dead and alive, by such superfetation of Railing, as he has done.  
I am Your servant, Edm. Hickeringill.  
FINIS.