A MODEST CONFUTATION OF A Slanderous and Scurrilous libel, entitled, ANIMADVERSIONS upon THE REMONSTRANTS DEFENSE AGAINST SMECTYMNUUS.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Diog. apud Lucian. de Hist. conser. 
Printed in the year M.DC.XLII.   

TO THE READER.  
READER,  
IF thou hast any general or particular concernment in the affairs of these times, or but natural curiosity, thou art acquainted with the late and hot bickerings between the Prelates and smectumnuans: To make up the breaches of whose solemn Scenes, (it were too ominous to say tragical) there is thrust forth upon the Stage, as also to take the ear of the less intelligent, a scurrilous Mime, a personated, and (as himself thinks) a grim, lowering, bitter fool.  
I have no further notice of him, than he hath been pleased, in his immodest and injurious libel to give of himself: and therefore, as our industrious critics for want of clearer evidence concerning the life and manners of some revived authors, must fetch his character from some scattered passages in his own writings. It seems he hath been initiated in the Arts by Jack Seaton, and by Bishop Downam confirmed a Logician: and as he says his companions did, 
Pag. 10.  it is like he spent his youth, in loitering, bezelling, and harlotting. Thus being grown to an Impostume in the breast of the university, 
Pag. 13.  he was at length vomited out thence into a suburb sink about London; which, since his coming up, hath groaned under two ills, Him, and the Plague. Where his morning haunts are I wist not; but he that would find him after dinner, must search the playhouses, or the Bordelli, for there I have traced him; 
Post pra● dia callirboendo. Pers Sat 1. Pag. 8.  [among old Cloaks, false Beards, tires, Cases, Periwigs, Modona vizards, nightwalking-Cudgellers, and Salt Lotion.] Many of late, since he was out of Wit and clothes, as Stilpo merrily jeered the poor Starveling* Crates, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} La e ● lib. 2. in vita Stilp●n.  he is new clothed in Serge, and confined to a Parlour; where he blasphemes God and the King, as ordinarily as erewhile he drank Sack or swore. Hear him speak: [Our liturgy runs up and down like an English galloping Nun, Pag. 16. While she pranks herself in the weeds of Popish mass, she provokes the jealousy of God, no otherwise than a Wife affecting Whorish attire, Pag. 22. Liturgy a bait for them (Papists) to bite at, Pag. 23. A pharisaical and vainglorious project, Ibid. God hath taught them (the People) to detest your liturgy and Prelacy, Pag. 24. Is liturgy good or evil? Evil? 
Bish. Hath Occa●. Med●.  Pag. 26. A* Meditation of yours observed at Lambeth from the archiepiscopal Kittens, Pag. 29. The Prelates would have Saint Paul's words 
* In●u● vices sub●unt, & 〈◊〉 teste moventur. Iuv. Sat. 6.  ramp one over another, Pag. 40. ●et not those wretched Fathers think they shall impoverish the Church of willing and able supply, though they keep back their sordid sperm, begotten in the lustiness of their avarice, Pag. 57 Lest thinking to offer them as a Present to God, they dish them out for the devil, Pag. 58. Your Confutation hath achieved nothing against it, (The Reply by SMECTYMNUUS) left nothing upon it, but a soul taste of your Skillet foot; and a more perfect and distinguishable odour of your Socks than of your nightcap, Pag. 67.] Christian, dost thou like these passages? or doth thy heart rise against such unseemly beastliness? Nay, but take heed: [This is nothing disagreeing from Christian meekness, Pag. 2. Not unauthorised from the moral precept of Solomon,— Nor from the example of Christ, and all his Followers, in all ages, Ibid.] Horrid blasphemy! You that love Christ, and know this miscreant wretch, stone him to death, lest yourselves smart for his impunity.  
This is my adversary; to encounter whom at his own weapons (which he voluntarily chose pag. 4. as Goliath his Sword and Spear, to defy the God and the Host of Israel) I am much too weak; and must despair of victory, unless it may be gotten by the strength of a good cause, and a modest defence of it. I dare not say but there may be hid in my nature, as much venomous atheism and profanation as hath broken out at his lips; (Every one that is infected with the sickness, hath not the Sores running upon him:) Of which should I be as lavish as he hath been, it might be said of us, that we encountered one the other like a Toad and a Spider, and each died of the others poison: or whiles we would seem to fall out about some petty matters in Religion▪ we well enough agreed together to be eminently wicked. It is my Prayer to God, that all those and the like scandals, with which he hath, and I may grieve the Church, may be forgiven to him, and prevented in me: And that in his good time himself would undertake the Curing of his church's wounds, which by the ignorance of some, and malice of others, are like to be but the worse for the Plaster.  
Faerwell.   

THE PREFACE  
§. I.  
IS apologetical; and well may it be so. Satisfaction to tender Consciences, is that which we look for, and that which you ought to give; as having done violence through all your book to the person of an holy and religious Prelate, the ears of all good Christians within our Church, the established Laws of the Kingdom, the precious and dear name of our common Master and Saviour Christ Jesus.  
We must suppose you have undertaken a religious cause: that is your pretended subject; we shall examine the truth of it by and by; we must now look to your manner of handling it: a suspicious way you think; and so do I. Here we agree. Your defence is, In such a cause, it is nothing disagreeing from Christian meekness, the moral precept of Solomon, the example of Christ. What? to weary God and man, with lewd profanations, scurrilous jests, slanderous and reproachful calumni●s? What moral precept in Solomon countenances such language as this 
* See more of the same hotchp●tch in the Episile.  [Scum, Lad●es, kitchen-physic. Brawn, Beef, Kickeshaw and Crambe-Prayers, Motley and patched incoherences. With hay pass, repass, and the mystical men of Sturbridge: Your Barber leading in Balaam's ass. Christ and his Apostles, Capon and white-broth in the same leaf. Esau's red pottage, and a spur-galled Galloway. Bastards and Centaurs of spiritual fornications. A Christian Ministers Surplice, and an Egyptian Priests frock in the same suds: your Primero of piety, Cogging of Dice into heaven. Gleeking and Bacchanalia, and Flanks, and Brickets, &c.] Such language you should scarce hear from the mouths of canting beggars, at an heathen 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Eth. ● 4. c. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Latinis Scurra dicitur, sumtâ metaphorâ à mendicantibus, qui ad arras & templa Deum sedebant & jacebant, & à sacrificantibus stipem mendicabant. Inter●a autem seipsos multis jocis & scommatis vexabant, & interdum praetereunte● conviti●s pr●scquebantur. à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ara, & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} jaceo seu accubo. Vid. Mag. Co●●● Eth. Arist.  altar; much less was it looked for in a treatise of controversial theology, as yours might have been thought, had you not thus prevented it. As for Christ's example, which you blasphemously urge, surely that holy mouth was never so foul, but then when it was spit upon: Yet neither was that indignity so bad as this.  
Well, but what if the benefit of this kind of writing will make amends for the fault of it? Shall we do evil that good may come thereof? God forbid: not if the good which followed were far better than it is like to prove: for let us see, what does it promise? [Even this vein of laughter, as I could produce out of grave Authors, hath oft times a strong and sinewy force in teaching—] doubtless you mean Atheism. For what else it can teach I am as far to seek, as you are of those grave Authors that defend it. I care not to know what your reading hath been; and mine own is confessed small: Yet 
* Sir Fr. Bacon.  One I have met withal, who (till you confute him with a graver) shall speak home to the purpose. To leave all reverend compassion towards evils, all religious indignation towards faults, to turn Religion into a Comedy or satire, to rip up wounds with a laughing countenance, to intermix Scripture and scurrility sometimes in one sentence, is a thing far from the devout reverence of a Christian, and scant beseeming the honest regard of a sober man. Is this your noble jealousy, your dear love to the souls of weak Christians! this your well-heated fervency! for shame render not that holy fire of zeal, which burned as bright in our forefather's breasts, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Vid. Mer. Casaub. in Praesat ad Med. Mar. Aur. Anton.  as it lies dead in ours, any further suspected to the world; lest anon, men think it nothing but a name, an ignis fatuus, or the lying and false brag of some vainglorious fools.  
Again, it must be believed, you have done this not without a sad and unwilling anger, not without many hazards: and therefore we must pardon your endeavours! Who put you upon the task? who forced an unwilling, relenting man, to commit such insolences? Little charity doth he deserve, who will choose to ask forgiveness, rather than not to 
* Nae tu, awl, nimium nugatores, cùm maluisti culpam deprecari quàm culpâ carere:— te oro, qu●t perpulit ut id committeres, quod priusquam faceres, peteres uti ignosceretur. Cato apud Macrob i● Pr●fat▪ ad Saturn.  offend.   

§. II.  
NOt to tarry longer in your Preface; the intent of it was, as of other passages in your book, rather to maintain and defend libelling, than to give any pretended satisfaction: yet at the same time you condemn it too: condemn it on the Bishop's side, defend it on your own. If any of their party (for indeed thus the matter stands now) do chance to write, than their writings are defaming* Invectives; 
Ask your Lysimachus Nicanor what d●faming inve●tives &c. p. 7.  if any of yours, than it is liberty of speaking, permission of free-writing: nothing more injurious, nothing more pinching, than the restraint of them to freeborn spirits, p. 8. For my own part, I dislike them equally in both; unless in you somewhat worse, than in all that in this kind have wrote before, because you stand up to justify it. That Lysimachus Nicanor, which you instance in, (is but one, and truly to my remembrance I have seen no more; one of theirs to an hundred of yours is odds:) I misliked and censured as much as any that I have read. But what have all the Bishops, on whom you so hotly charge it, to do with that? nay what he, in whose dish you so enviously and maliciously lay it? no more than you had sure with news from Hell, or the Protestation protested. Before I answer your Justification of these libels, I must tell you, you have wronged the noble ingenuity and fair memory of that wonder of our age, Sir Francis Bacon, whom you here bring in as a witness against the Bishops, He complains (you say) of the Bishops uneven hand over these kind of Pamphlets. 
Pag. 7.  You say so: Hear him. [And here I do much esteem the wisdom a●d religion of that Bishop, which replied to the first Pamphlet in this kind; who remembered that a fool was to be answered, but not by becoming like unto him; and considered the matter he handled, and not the person with whom he dealt.]  
You will say perhaps, this was but one Bishop: Hear him again in the name of them all. [I hope assuredly that my Lords of the clergy have no intelligence with these other Libellours, but do altogether disallow, that their dealing should be thus defended: For though I observe in him many glo●es, whereby the man would insinuate himself into their favour, yet I find too ordinary, that many pressing and fawning persons do misconjecture of men in authority; and many times Veneri immolant suem, they seek to gratify them with that they most dislike.]— [For I have great reason to satisfy myself touching the judgement of my Lords the Bishops in this matter, by that which was written by one of them, whom I mentioned before with honour.] Whom have you wronged most now? your author, your Reader, or the Bishops? Believe me, who ever you are, such collusion as this is unchristian.  
I return to you again. This permission of free-writing (so you are pleased to style the most bitter and atheistical libels) were there no good else in it, yet at some time thus licenced, is such an unripping, &c.  
Let the good be what it will, I am sure it is the most unworthy way of procuring it that may be. What general, 
Militum virtute non hostium imbecillite, potentia quaeri debet. Them●st. apud Iust. Spec. Europae p. ●4. Lond. 1632.  in whose breast there lived but one spark of noble valour, would first disarm the enemy, and then fight! The just arms that they have who defend a good cause, is innocence, integrity, and repute; which when they are deprived of, lays them open to such impotent nakedness, as inevitably brings their ruin. [These courses (saith Master Sandys) are base and beggarly, even when singleness of mind and truth do concur with them, and far unworthy of an ingenuous and noble spirit, which soareth up to the highest and purest paths of Verity, disdaining to stand raking in these puddles of obscoenity, &c.] When singleness of mind and verity concur; both which are wanting here in your cause: no singleness of mind, because these corruptions in manners are urged by you as arguments to disprove a clear and divine truth, (which Sir Francis Bacon will tell you, is as well now a policy of the Devils, as formerly pretended holiness was to raise errors.) No truth, because though some corruptions, and those grievous ones, are confessed and lamented, yet not on his hand to whose person you lay them. Hear then my forecited author: 
Sandys Spec. E●rop.  [But if to this baseness of discoveries, other baseness be also added; if malice prefer them, if slight increase them, if falsehood and slander taint them, then do they not only abase men from the dignity of their nature, but even associate them with the foul enemy and calumniator thereof, whose name is the slanderous accuser of his brethren.  
The good that arises of these libels, 
Mach. discourses upon Livy, lib. 1. c. 8.  (as the Florentine informs me) is, to incite the people of fury and tumult, to breed hatred, findings, factions, ruin. [And yet it is somewhat pinching among freeborn spirits, if this liberty be denied.] Yea, Some Citizens have served themselves of these calumnies, and made them steps and helps to their ambitious ends. How? By confirming the people in an ill opinion of them that do oppose, thereby to get their votes and partage. And as it depresseth that scale wherein you put all the Prelates, so it raiseth that as much, wherein you put yourselves. 
Vide Hooker Eccl. Pol. in Praefat.  The ripping up with exceeding severity the faults of higher callings, begetteth a great good opinion of integrity, of zeal and holiness, to such constant reprovers of sin, as by likelihood would never be so much offended at that which is evil, were they not singularly good themselves. And further (as you have used the matter, imputing personal faults to the government in general, of which I shall say somewhat anon) It gets you the opinion of wise men too, that can see farther into ecclesiastical affairs, than either the Founders or Conservers of this established Polity. Thus much of libels in general. I come now to yours.   

§. III.  
NOr would I have done you the injury to have called it so, were it not too too manifest. For that which even you professedly disavow (private and personal spleen, p. 3. lin. 18.) is the greatest matter in your book; the other business being handled but by the by, or not at all: and where it is, in such a wretched, loathsome manner, as once I did almost doubt me, whether or no you did not jeer at both sides, at Religion, and God, and all. I shall first answer to those personal injuries, and then to the cause. Only first let me satisfy you concerning my engagements and dependency, which perhaps you may possibly think might have wrought me to this vindication. I am free, as you, or any true subject may or need be: I have a fortune therefore good, because I am content with it: and therefore content with it, because it neither goes before, nor comes behind my merit. God hath given me a soul, eager in the search of truth; and affections so equally tempered, that they neither too hastily adhere to the truth, before it be fully examined, nor too lazily afterward. Such excess fills the world with furious, hot-brained heretics, schismatics, &c. the defect, with cold speculative Atheists. I have always resolved that neither person nor cause shall improper me, further than they are good; and so far it is my duty to give evidence.   

§. IV.  
HE that shall weed a field of corn, bind the weeds up in sheaves, and present them at once to the eye of a stranger, that is ignorant how much good wheat the field bears, beside those weeds, may very well be deceived in censuring that field; especially if he which presents them hath put into the heap such weeds as came from elsewhere. Thus it fares with men, when the evil actions of the best are picked and culled out from their virtues, and all presented in gross together to the eye or ear of him who is otherwise ignorant of the persons whose vices or faults they are; what monsters do they seem! This and more have you done to our Prelate: This, in pinning upon his sleeve the faults of others: More, in that those which you pretend faults are indeed virtues. 
Foxian. Confess. p. 14.  What hath the Remonstrant to answer for the* scorn that is by some thrown upon our Martyrs; while it is known to all, that will not be ignorant, that he doth both honour their memories, and tread in their steps; and that he doth not, as they did, in an holy zeal sacrifice his blood to his God, is not that he is backward to it, but that it is not yet required at his hands. God is my witness, I do not, neither can I flatter him: He that so patiently hath offered up his fame, his civil life, to be torn by the teeth and fangs of calumny, how shall I think he will love his blood better than that? I know what it is that hath rendered many Martyrs and their stories so suspected as they are, 
Vide Donne's Pseudom.  to wary and uncredulous men: Sometime a* wrong cause; when traitors shall engage God in a conspiracy, and then being detected and brought to execution, die for it no less undauntedly than if it were for the dearest truth; unhappily priding themselves in that, for which they ought rather to have repented. What glory is it, 
1 Pet. 2. 20.  if when ye are buffeted for your faults ye take it patiently? Sometimes the seeking their own deaths in a good cause, out of ambition of obtaining that honour, which those first times of the Church had set upon martyrdom. Whence I should think it as discommendable for men to seek thus over-eagerly their own deaths, banishments, confiscations of goods, stigmatizings, as the Philosopher did the seeking of* preferments: 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Pol. 2. c. 7.  Neither shall I ever esteem either their names or memories who shall thus gather sticks for their own several piles; and as if God knew not what honour was sit for them, be their own Carvers: so may the same thorns which Christ wore as the Crown of Humility, be upon their heads the Crown of Pride. Otherwhiles the ignorant or malicious unfaithfulness of the Martyrologers, in transmitting to us those Church-stories, big-swollen with untrue Legends, as so many invincible arguments of the truth of that cause, which those Martyrs sealed with their blood. I have seen beyond sea what the Jesuits of our own nation have carped at Master Fox his History; which made me think, though I durst not say, that they injured them no less now than formerly: and if any one of ours shall do the like, I shall think he wisheth no better to the Protestant cause than they do.   

§. V.  
AFter you have born the people in hand, that our Remonstrant hath defamed the old ones, it is an easy thing to persuade them that he hath made new. So you do; [haled some into the Gehenna at Lambeth, 
Pag 12.  strappadoed others with an oath ex officio—] If that Court hath been illegal, either in the constitution of it, or in its proceedings, it is more than I know: but if so, the Remonstrant is as guiltless of such illegalities, as I am ignorant: And a fault committed there can no more prejudice Him, than the Divine right of Episcopacy. Though your bowmen here were quick in the delivery of their arrows, yet they were wide of the mark.   

§. VI.  
IF you missed before, now you will be sure to hit him, [You love toothless Satyrs; Let me inform you, a toothless satire is as improper as atoothed sleek-stone, and as Bullish.] I wonder you go no lower; perhaps his cradle might have yielded you some worthy observation: It was reckoned amongst Saint Augustine's faults, 
Ger. M●ringus in vita Sancti August.  faults, that in his infancy he did morosiùs flere. Such a note had not been amiss here; but vixit is enough for that; an happy time, that you cannot invent a slander to fix upon. You begin therefore with his youth; the sport and leisure of his youth, even that must be raked up out of the dust, and cited to witness against him, as it were to disparage the holiness of his Age and Calling. [When my early sins are done away as a morning cloud, they shall never obscure or darken my setting Sun: God will never impute them to me, man may] hath been the comfort of many a dying Saint, in the day of evil, when the iniquity of their heels have encompassed them; many, whose first years have been as famous for* debauchedness, 
Primam 〈◊〉 tis par●em ●e quaera●, in coe no perdidit. ●T●es. de S. Aug.  as their latter for devotion: whiles this Remonstrant no sooner came to be capable of the more violent impressions of sin, but his nature and it fell foul; and because he had overcome vices in himself, he took liberty to whip them in others. Which timely zeal, as it did not misbecome his youth, so can it not disparage his 
* Non corrumpuntur in deterius quae aliquando etiam à malis, s●d hon●sta ma●e●t. quae saepius à bonis fiunt. P●in. l. 5. ep. 3. Arist. apolog. pro suis l●dic. i●.  Prelacy; no, not as Poesic, not as satire: The first you cannot condemn; and the latter I will maintain, against greater critics than you would dare boast to have been conversant with: only if I appeal to such, my fear is, I shall have no adversary.  
To let pass therefore your simile of the sleek-stone (which shows that you can be as bold with a Prelate, as familiar with your laundress,) why, in the name of Philology, is a toothless satire improper? why Bullish?  
Euge novam Satyram, Satyrum sine cornibus euge!  
Monstra, nout monstri, haec; & Satyri & Satyrae!  
The author himself furnished you with the exception: 
Epig. ad suas Satyras.  and had you had but so much life or quickness in your pallet, as to have tasted an Epigram, you might have understood he speaks there in the person of such carping Poetasters as you, and your now-despised Tribe, are: They say, they are Monsters; you, that they are Bulls: you mean, I suppose, chimeras; absurd and ridiculous compositions of words, inconsistible with sense. Let us therefore, if you will, take them in pieces, and see where the incongruity lies. Satyra signified anciently any kind of miscellaneous writing, which we now term* essays; 
Farrage libelli Iuv. Sat. 1. I●●ge ●ell. Mosellanus ad Gell. ●. 1. c. 17.  whence Varro entitled many of his books of divers subjects,* Satyras suas: Whence there was also a Law called metaphorically* Lex Satyra, when by one and the same Vote, divers things were enacted. Last of all, it came to be restrained to such kind of writings, as contained the vices of the times, whether in verse or prose; more commonly now of later times in verse. Dens or dentatus you cannot think should come here into composition with a satire, in the primitive or proper signification of it, so as to make Satyra dentata as we say it of a child, after its teeth are grown, or before, that he hath teeth, or is toothless: we must seek then some other sense for it; where I find teeth and horns to signify strength, used to defence or injury. Nothing is more familiar in Scripture, than horn for strength: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Luk. 1. 69. Hebraeis familiar est (Keren) id est cornu, pro vi & ●obore usurpare, sumpta metaphora ab animalibus cornupetis. Beza ad ●oc.  He hath raised up an horn of salvation; a strong salvation. So also for injurious strength, foenum habet in cornu is a common Proverb. The word, Matth. 10. 16. which we translate simple, or harmless, is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ab {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cornu. Thus Martial lib. 13. ep. 91.  
Dente timentur apri, defendunt cornua tauros:  
Imbelles damae, nil nisi praeda sumus.  
So vinum edentulum was used by the Ancients for small wines, such as we say in plain English, will do a man no hurt: Vinum edentulum, hoc est nullarum virium, vel saltem perexiguarum. Salmuth. ex Gualth. Tit. 25. p. 84. In the same sense Horace speaks of the effects of strong wines: 
Tu spem reducis mentibus anxiis,  
Viresque, & addis cornua pauperi.  makes a man bold or injurious: and in this sense (Unless these authors are improper, it is no Bull to say a toothless satire, i. e. an harmless Poem, that doth Parcere personis, dicere de vitiis; spare the person, but strike the vice: For such should a true satirist be,  
— asper  
Incolumi gravitate.  Horat. de Art. Poet. 
Satyrae incolumes are harmless (more elegantly) toothless Satyrs; in opposition to Satyrae mordaces, biting or toothed Satyrs; such as for their loose insolences were by Law forbidden to the Ancients.  Quid refert dictis ignoscat 
* Quis il●● Mut●●s? is qui damnavit eum qui carmine lusisset nomine expresso, L. Dorleans Nov. Cogit. 〈◊〉 ●●rnel. Tacit.  Mutius anon? 
To which decorum our author professes himself to have had respect, Virgidem. lib. 3. in Prol.  
For look how far the Ancients Comedy  
Past former satyrs in her liberty,  
So far must mine yield unto them of old,  
'Tis better to be bad than to be bold.  
And Sir David Lindsey in his satire in Prol.  
Prudent peopill I pray yow all  
Take na man grief in special,  
For we sall speik in general  
For pastime and for play:  Thairfoir till all our rimis be rung, &c. 
Though what was, and is denied the stage, is got up into the Pulpit: much as the manner was with Chaucer's Pardoner.  
Then wool I sting 'em with my tongue smart  
In preaching, so that he shall not assert  
To been defamed falsely, if that he  
Hath trespassed to my brethren or me:  
For though I tell not his proper name,  
Men shall weil know it is the same  
By signs or by other circumstances,  
Thus quite I folk that doth us displeasances,  
Thus put I out my venom under hue  
Of holiness, to semen holy and true.  
As you have censured the Remonstrants' poesy, so in like manner you have justified a slip in the Smectymnuans Philology; I mean, so weakly, not so maliciously, they mistook a Bench for a Judge; or rather the place for the men: Areopagi for Areopagitas; and you make it good: How? [If in 
pag. 6.  dealing with an outlandish name they thought it best not to screw the English mouth to an harsh foreign termination, they did no more than the elegantest authors among the Greeks, Romans, Italians, &c.] Every country, I know, takes and gives that leave in the use of foreign words, to fit them to their own easiest pronunciation and best liking: sometimes out of necessity, sometimes of choice and pleasure only. The Greeks when they met with words terminated in any of these letters, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, because such terminations were unknown to them, usually changed them. As Polybius for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} writes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. And Suetonius (as some will have it) tells us how the Romans used the old German word (
a Nam parum abfuit cuin à Bructero quod●m occideretur. Suet in T●b. Som● readings for ●ruct●ro have Ructe●o: ●orrentius his manuscript hath Rut●ro.  Rutters) which they still use to signify horsemen in war. And so perhaps our English word (Meat) is but Mattya fashioned to our Dialect: 
Dives & ex omni posita est extructa macello  
Coena tibi; sed te 
b Mattyae seu macteae sunt bellaria, Graecis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, omne mensae secundae genus.  Mattya sola juvat.  Mart. lib. 10. Ep. 59  
So the Italian Inciostro from the Latin word 
c Ex purpurâ atramenti genus conficiebatur, qu●d Encaustum nominabatur: h●c soli Imperatores privil & literis subscribendis ●●ebantur.— unde & Inchiostro postea derivatum credo, Guido Pancirollus rerum memorab tit Encaust p 10.  Encaustum, as likewise our English word (ink.)  

Encaustes 
d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. ab {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} uro. Lege Cl. Salmas. in Pl●v. Vopisc. p. 393.  Phaeton tabula tibi pictus in hac est,  
Quid tibi vis, dypyron qui Phaetonta facis?  Mart lib. 4. Epig. 47.  
[Our learned Chaucer did not stick to do so.]  
True.  
— There was a King  
That height Ceys, and had a wife,  
The beast tha Might bear life,  
And this Queen height Alcione.  Fol. 267. 
Semiramus, Candace and Hercules,  
Byblys, Dido, Tyshe and Piramu●.  Fol. 275. 
Ne like the pit of Pegace  
Under Pernaso where the Poet● slept.  (Fol. 301. 
What is all this to the purpose? 
Ceys for Ceyx.  Chaucer hath mollified a termination, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quod valet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: he hath not metamorphosed the name of a place into the name of a man: or if he had, 
Sir Ph. Sidney Defense of Poes'.  it were one of those faults which ought to be forgiven (not imitated) in so reverend antiquity. The old Latins wrote in for eum, joure for jure, nox and noctu for nocte, diequinte for die quinto: Would you do so now? Yes, yes, any thing, rather than acknowledge the least error: For either you are as disingenuous in matters of Grammar as of Religion; in both, purposing therefore to maintain a thing, because you have said it; or else perhaps you have a design to innovate as well upon our language as upon our Church-government. If you be remembered, you set Afranius in Lucian to laugh at the Bishops; to return you an innocent jest, I will set Demonax upon you. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Luc. Demo●ax.  This Demonax asked one a question, who answered him in old obsolete affected words; prithee fellow (saith he) where are thy wits? I ask thee a question now, and thou answerest 400. years ago. I ask in the sixteenth of King Charles, and you answer in the first of King John. For your Aula & Olla, that you say is the same in old Latin, I could clap you on the shoulder with a Greek Proverb as old, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Children and ●ools, &c.  
Senex avarus vix sibi credens Euclio,  
Domi suae defossam multis cum opibus  
Aulam invenit.  Plaut. Aulular. 
But for your application of it in plain English [Aula and Hall] I must tell you it was an observation as unchristian & flanderous in that particular, 
Pag. 66.  as in the general 
a Omina quaedam occultiora sumpta sunt ex rebus, locis, nominibus, vestibus. Vide Isa. Pont. in Collectan. ad Macrobium. Ex nominibus, Roma quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, robur. Roma, non Romula, ne male ominaretur diminutivum. Ne mihi damn●m in Epidamn● duas. Plaut. in Me●● ch. omen, non à loci aliquâ incommoditate, sed à nomine tantùm. Item, S●te emem, Lucridem fore confido 〈◊〉 in Pers. unde à d●s plerunque auspieata nomina: A love, Diocles, Diogenes, Diom●des: A junone, Heraclides, Heraclitus: A Sole, Helius, H●●od●rus, &c. Hugo Grotius in Februis ad Mart. Capell. Sa yricon.  superstitious.   

§. VII.  
NExt you impugn his logic: The Remonstrant had said, 

Da- civil Polity in general notion is variable and arbitrary; you subsume, But  
ri- The Polity of our kingdom is civil Polity: Ergo,  
i. The Polity of our kingdom is variable, &c.   And thereupon you cry, Treason! and want of logic! In the first you are uncharitable; in the last, irrational, only guilty of that failing which you impute to the Remonstrant. For look upon your syllogism; there is in the major proposition, fallacia ad plures interrogationes: For either we ask, what is possible only; or what is possible and lawful. The Remonstrant answers; It is possible civil Polity may vary; or, It is in the general notion left of God to a various administration; subject to divers forms, Monarchy, Aristocracy, Democracy. You answer; It may be lawfully done at any time, or by any what ever undertakers: For so much is inferred in your conclusion.  

Civil Polity is at any time, or by any undertakers variable and subject to a lawful alteration:  
But the Polity of England, etc Ergo,  
It is at any time, by any undertakers, &c.   
This makes the Treason, this you must and do infer, or else you charge him with Treason unjustly. In this sense, as lawful, and, at any time, and, by any undertakers, the Remonstrant denies the particular to be inferred upon his general. But in his own he grants it, viz. That it is possible, subject to a condition of variation, though it be Treason against the highest Majesty of heaven, whose substitute the King is, in him or them who do attempt a change. And in this saying he says no more, than all Statesmen of the general, and Sir Francis Bacon of our particular, 
Considerations touching the Church of England.  had said before him. [All civil governments are restrained from God unto the general grounds of justice and manners, but the Policies and forms of them are left free;] free, and to the arbitrement of a people, met together and consenting by the secret impression and instinct of God, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Arist. lib. 3. Pol. cap. 6. to take what form of government they please: which being settled according to the general rules of justice, and particular rules of the best advancement of public good, is so immediately ratified by God, by his infusion of sovereignty into him or them, who by the joint consent of all is advanced to the helm; as also (to us Christians) by laying so many injunctions upon the people, 
Rom. 3. 5.  to obey and honour all those in authority, not for wrath, but for conscience sake; that it is a ●inne of the highest degree, only but in thought to meditate an alteration.  
The Apostles distinction, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, shows us what is the Kings hold, and what is our duty. The King's hold is divine; he hath a deputed sovereignty, which works upon the conscience, either willing or refusing to submit, in just lawful and indifferent things: our duty is, in these things, willingly to obey: and in case of substraction of our obedience, to know that he hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a compulsory power, without which God had put the sword into his hands in vain; that is, made him like a George on horseback, with his hand and sword lift up, but not able to strike.  
In this point I suppose both they that labour for and against Episcopacy, do agree jointly.   

§. VIII.  
Envy is a makebate, always doing ill offices: if it cannot compass its own ends one way, it will another. You, not having any thing to accuse the Remonstrant to the King, do it to the Parliament. [Gladly you say, 
Pag 6.  we believe you, as gladly as your faction wished for the assembling of this Parliament. 
Pag 13. — Whether this reflect not with ●cont●●ely upon the Parliament.—] Let the thief or murderer dread the Judge; Let fear dwell where it ought, in guilty bosoms. Doubtless the Remonstrant; and those which you esteem hi● faction, are as glad of, and wish as well to this Honourable Assembly, as you and yours do. It is not the Parliament they make head against, but you and your furious complices, who between soft flattery towards some of that House, and rough violence to others (Witness your Libels against so many of them, as their consciences made Vote contrary to some proceedings) are like to over-turn all. They know, and so do I, That the sun looks not upon a braver, nobler Convocation, than is that of King, peers, and Commons; whose equal Justice, and wise moderation, shall eternally triumph, in that they have hitherto deferred to do, what the sour exorbitancies on one hand, and eager solicitations on the other, not permitting them to consult with reason, would have prompted them to: who know how to ponder wise and grave 
a Numerantur sententiae, non pondera●tur: nihil est tam inaequale, quàm aequalitas ip●a: nam c●m sit impar prudentia, par omnium jus est. P●in. l. 3. epist. 12.  sentences, not from the number, but the worth of them that propound them. Among whom, even the youngest and unskilfullest may stand a pattern and example to future times, teaching State-Novices, rather to inform their judgements to the good of the next Assembly, than to use them to the 
b Rudes nos & imperitos reducta libertas deprehendit, cujus duleedine accensi, cogimur quaedam sac●re antequam nosse. Idem l. 3. ep. 14.  prejudice of this present. The gravest and most experienced, to be what they are thought, and to deserve all that praise, with which the people 
c Senatus, humano g●ne ireverendus, O●bis terrae consilium, Asylum mundi, Fid●m & al●um reipublicae pectus. Vide Fil●sac●m l. 3. s●lect. T. t. Sen●otus Ven. Sen. §. 4, 5, &c.  load them. So to satisfy their desires as they are just, not as they are 
d Non considerandem est quid vir opt●mus in present â 〈◊〉, sed quid semper sit probaturus. Plin. l. b. ●. ep. 7. Sunt quae non dare, sed nega●e, beneficium est. Poscit aeger frigidam, ira●us serrum, &c. exorari in pernitiem rega●tium, saeva est 〈◊〉. Sen. de B●nef.  vehement: considering that the multitude crave only out of the sense of evils; of which so long they will have a sense, as they are willing to obey. All conspiring unanimously, so to advance the pure Religion of our dearest Saviour, that it be not dispirited on one hand by gaudy ceremonious Formalists; nor lost on the other amids a Crowd of sullen and ignorant Sectaries: and after that (to which it is an honour for him to submit) the divine sovereignty and royal Immunities of our most gracious Master.   

§. IX.  
WE must go higher yet▪ and if we will, may believe the Remonstrant to be [a notorious enemy to truth, pag. 2. a false Prophet, pag. 3. a belly-god, proud and covetous, pag. 5 squeezed to a wretched, cold, and hollow-hearted confession of some prelatical riots, pag. 15. whose understanding nothing will cure but kitchen-physic, pag. 17. a Laodicean, pag. 24. a dissembling Joab, pag. 28. a dauber with untempered mortar, pag, 62.] Good God thou that hast promised to direct the steps of the humble, and to be with those that are of a meek heart, instruct me how to choose some other path to walk in towards my Eternity; for this my soul hates! Let me for ever be shut out of that heaven, that is the reward of such black calumny, such malicious and devilish slanders! And, O you my dear brethren, who are disaffected towards the Prelate, look upon and give evidence to the man! How is he an enemy to the truth, unless the Gospel of Christ be a lie! How is he a false Prophet, unless yourselves who profess the same faith be impostors? View well that heap of age and reverence, and say whether that clear and healthful constitution, those fresh cheeks and quick eyes, that round tongue, agile hand, nimble invention, s●ay'd delivery, quiet calm and happy bosom, be the effects of threescore years' surfeits and 
* Apponitur coena non minus 〈◊〉 q●àm frugi, 〈◊〉 dele●ratur, 〈◊〉 afficitur; ●nd 〈◊〉 post ●7 〈◊〉, 〈…〉 ●●rumque vigor integer, ind●agile & vi●idum cor●us, ●olaque ex●e●ecture prudentia. Pl n. l b 3. epist 1.  gluttony. What time could he steal to bestow upon Mammon, the God of this world, who hath given us so large an account of his idlest 
a Occasio●all Medit.  minutes? whose whole life hath been nothing but a laborious search after human and divine truths, which having picked out, (as that little miracle of nature doth honey) from weeds and flowers, he did not improper to himself, but liberally dealt them to the 
b Non ●ibi, sed operi bibunt. Quint decla. 13. Ape's paupe is.  good of the public; his toil being impleasanted to himself, in that he loved the work he went about; and accepted of the world, because they knew he dished out nothing to them, but what he tasted of himself; penned nothing but what first he practised. How could he be lazy and idle, whose volumes are so many, whose preaching so frequent, whose studies so early and late; so that it is only questionable whether his lips did drink in more grace than they distilled? I commend not, but vindicate. Must he be therefore lukewarm, 
See Shepherds sincere Conver●. Christ an M●der. 1 Ex 〈◊〉. p. 70.  because his zeal burns not as hot as hell? must his conscience be therefore cauterised and seared, because he brands not every Christian out of the Church of England with the marks of reprobation? writes not the dreadful doom of God in the forehead of all Popishly given, in France, Spain, Italy, Germany? Sends not all Russian, Abassine, Grecian, Armenian, Aethiopic Churches, which all the day have flown different ways, and laboriously culled (with the Bee) such sweets as they could light upon, in the evening swarming to hell; or presently sets not fire on their hives? Alas! how long hath this been the doctrine of the Church of England? and I cannot yet believe it. Shall I ever think, with that foolish Anchorite, that the Sun shines nowhere but into my Cell? Or can I not enough enjoy and bless God for the warmth of his great light, unless I confidently affirm, that at no time, in no measure it shines beyond our Tropic. Let who will confine the mercies of God in Christ to so narrow limits; I dare not.  
Brethren, hath he forsaken the faith, that is so far an enemy to the Pope, 
Pag. 18.  as the Pope is an enemy to Christ? Is it come to this now, that he must be bid part from the rest of his brethren, that holds not episcopacy to be Antichristian; All forms of Prayers and Liturgies to be quenching of the Spirit, evil (quatenus ipsum;) An equality of Ministers, living upon niggard contributions; demolishing of Churches and all kind of sacrilege lawful? That calls not the royal, noble, and devout munificence of our Ancestors, who received, cherished, and transmitted our Religion to us, the price of their damnation? Doth that good Spirit of God dwell nowhere but in dry or marishy constitutions? Will Grace mix with nothing but adust choler, or lowering morose peevishness? Cannot Grace and Nature consist? When we deny ourselves, must we deny humanity? Doth God's Spirit now inspire Christians, as the devil did his Priests of old, by putting them out of their wits? Is conversion nothing but a turning about to this man's opinion, or that man's novelties? a slavish imitation of some foreign Church abroad, or doting upon some great Masters at home? Why else cannot a sober, modest, humble, orthodox Prelate go for a Christian among us? Why are we weary of him, if we be not so of our Religion? him, who had been as holy, wise, learned, temperate, bountiful, sincere a Protestant, as any this day in our Church, had he but been of your opinion in matters of discipline? How almost a Saint, how altogether a devil? No preaching, no care of the peace of the Church, no learned Volumes writ, no hospitality, no poor fed, no holiness of life, no Church, no salvation, but in the Presbytery? Worthy you of your chains and faggots, O ye Martyrs, that commended this government unto us; perish and rot the memories of those famous Assemblies, that confirmed it, and bound us to the maintenance of superstition and Antichristianism! And now that I find them so ungrateful to the dead, it lessens my wonder, though not their impiety, that they are so to the living. Away with those cheap as numerous leaves, that image forth to us his ravished and devout thoughts; away with the clear and bright mirror of a dispassioned soul, a rectified understanding, a liberal and Christian charity; with that sweet and heavenly 
* Vellem mihi, etsi non qualis in Marco Tullio fuit, aliquam tamen proximam ●loquentiae contingere facultatem. Lactan. l. 3. div. Inst c. 1. Veri●as licet possit sine eloquenti● defendi, tamen claritate & nitore sermonis illustranda est, ut potentius in animos influat. Idem. Quid igitur? anon adfuit Paulo sua {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}? certè adfuit, quanta nulli unquam obtigit; sed coelestis, non humana. Beza ad 1. Cor. 1. 17.— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Naz. 1. in lul.— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Idem Orat. 20. in funere Basil.  eloquence that prepares a way for the Spirit of God; that opens our ears, the gates of our souls, that the King of glory may enter in, and dwell there; that awakens our understandings to arise and be ready to entertain that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the engrafted Word, which is able to save our souls; yea and away with it from the earth, lest it upbraid to future ages, the tyrannous malice and affected barbarisms of these present times. Blind men! that will not see our own good; that shut our eyes, and then complain that we want the sun! If you will not look upon his works, which testify of him, ask his great Master, or his noble retinue at Court, whether this confession of the riots and disorders of Courts, Officers, Palaces, City, country, were now squeezed from him? Whether it came not then from his lips as freely as now? Whether his reproofs seemed cold, wretched, or heartless? Or if there lurked hidden evils which he saw not, or those which he saw were not reformed, why doth he suffer as a countenancer, as a contriver? It was a word fell from the boldest and most undaunted spirit that Rome ever saw, 
* Animus mihi certè nunquam defuit, tempora defuerunt. ul 4. Philip. Non prosequi, non fugere.  I would, but the times would not. Zeal must have discretion as well as knowledge. He that pressed too hard upon the enemy and lost himself, was in the old discipline of war accounted as infamous as he that fled. He that regulates his actions by a good conscience, rather than popular fame, however they hear abroad, finds ever the content and reward of them at home.  
But in good earnest, What should he do to please you? what way, besides abjuring his Prelacy, or being as wicked as you would make him, is there left for him to content you? If he write controversies, than he is a swashbuckler against the Pope; then he careers with spear in rest, and thunders upon the steel cap of Bellarmine: If he preaches, than he sermonizes and daubs with untempered mortar: If he contemplates or meditates, than he plays with ●ambeth Kittens: If at Court, he is crowding for preferme●t, or accusing the people to the King: If at home, he is a belly-God, &c. O the love, and charity, and reverence of these times, to so holy, so deserving a Bishop! May ye stay for such another glorious light of the Church, till ye can deserve him! and never enjoy the benefit of this, till ye have made him amends for these injuries! 
* At si intereos quos nunquam vidimus floruisset, non solum 〈◊〉 e●us, orum etiam imagines conqui●eremus: ejusdom nunc honor praesentis & gr●tia quasi satietate langues●it: at hoc pravum malig●umq●e est, ●on admirari homine● admira ione dignissimum, quia videre, audire, alloqui, c●mplecti, n●● 〈…〉 verum etiam amare contingit. Plin. lib. 1 epist. 16.  Had former times shown him, or foreign Churches nourished him, he that is now your scorn had been your wonder: Happy had that man been that could have dressed a Sermon in his grave and weighty Sentences, or his Study with his Picture: only now we wanton at the full breast, and because we are at springhead, rather puddle the clear stream with our foot, than slake our thirst. Froward spite, that makes us therefore hate, because we cannot love enough; therefore revile, because we cannot sufficiently praise. But go on, revile, slander, belie holy men; yourselves can give us the best and truest character of what ye are: Neither in this point would I ever have condemned ye, had I not heard it from your own mouths. And you, Reverend Sir, stand up; the disadvantage of your old age, your spent and decayed strength, that would naturally shrink under such pressures, makes but Grace more eminent in you: We can never better see how the foundation bears the weight of the building, than when the props be removed. How can any one say, Lo this man leans to an arm of flesh, 
●ccl 12. 1●  when he sees it withered? The evil days of a man are the best of a Christian: Now may Grace borrow her Master's Chariot, 
Esa 63. 3.  and triumph, saying, I have ●rod the winepress alone, and of the people (Fear, hope, boldness, glory) there was none with me. And to thee, O God, be the praise of this exercise of his Christian fortitude; it is thou that hast shown (as the last and most glorious blaze of this dying light) That he that could deserve all praise, could suffer all injury.   

§. X.  
THe scraps and offal that remain of your libel, concern liturgy and episcopacy; both which you have handled, as you esteem of them, unworthily and basely. Forsooth you would give the world to know these two things; First, that you are no Bishop: Secondly, that you can pray ex tempore. Surely a man of strong parts, and a mortified ambition! It was thought of old, that the Philosophers did therefore contemn and speak ill of riches and pleasures and high places, because they were never born to them; as the Fox cursed the Grapes that were out of his reach. But we will not think so uncharitably of you; A rich Widow, or a Lecture, or both, contents you.  
To the first you make way, by a long, tedious, theatrical, big-mouthed, astounding Prayer, put up in the name of the three kingdoms; not so much either to please God, or benefit the weal-public by it, as to intimate your own good abilities to her that is your rich hopes.  
Petit Gemellus nuptias Maronillae,  
Et cupit, & instat, & Precatur.  
Because you shall never say I am envions, and go about to disgrace you, I will give this testimony of your orisons, That there wanted but one petition to make them complete, which was, That God would forgive you the profanation of the rest of your book.  
To the second you make way (a very compendious way in this age, if as honest as compendious) by flattery and railing: at both which you are old excellent, or as your own expression is, sufficiently tried. How you can perform the first hath been already heard; now let us hear the second. Speak out, the Parish is big. [Our great Clerks think these men, because they have a Trade, as Christ himself and S. Paul had, cannot therefore attain to some measure of knowledge, and to a reason of their actions, p. 13.] As Christ had; Christ preached, Ergo Sam. How may. Take heed friend, you border upon blasphemy. Our great Clerks think, &c. Truly, small Clerk, you know but little of those men's minds: I will ensure you they do not think so. But why should you plead this? Methinks it were much better for you, and more conducible to your ends if it were so: For could they not attain to a reason of their actions, there were great hopes they would choose you to be their Minister. But I know not how unluckily you have spoiled your own market; if that be true which you elsewhere affirm of them [That they are competent Judges of a Ministers abilities, as it will not be denied that he may be the competent Judge of a neat picture or elegant Poem, that cannot limne the like,] unless in your simile you recover yourself and abuse them: For who ever accounted an ignorant Gull a sufficient and competent Judge of a terse poem?  
— Versus reprehend●t inertes?  
Culpabit duros? Incomptis allinet atrum  
Transverso calamo signum? Ambitiosa recidet  
Ornamenta? Parum claris lucem dare coget?  
Arguit ambiguè dictum? Mutanda notabit?  
Fiet Aristarchus?—  
All which is the office of a critic. Who but you thinks an inspired cobbler may judge of Apelles his workmanship? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Synes Epist. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Arist. Pol. 8. c. 3. Vt de pictore, fictore, sculptore, nisi artifex judicare, ita nisi sapiens non potest perspicere sapientem, Plin. lib 1. epist. 10. (These authors testimonies, I hope Sir, may be considerable against your insolent affirmation.) Who but you, against the command of God himself, dare bring not the Congregation only, but the very beasts of the people, within the borders of the Mount? Sober and wise Christians, I doubt not but they know where to stay; neither will they follow such ringleaders as you, to their own destruction: Such men will acquit our great Clerks well enough, of any or all your pretended slanders; and besides tell you, (that though against all sense and reason they make them not Judges of their abilities, and against all antiquity and custom of the Church, above what ever is written or practised in Scripture, they receive not their ordination from them;) yet they both encourage them in, and bless God for their safe knowledge, and becoming actions. Go you then to your mutinous rabble, and if you can appease their furies, enthrone their sage wisdoms upon some stall or bench, and cite before them the Clerks of either University: those competent Judges, I guess, will do like themselves, reject one as unsufficient (so as they the Horse which Polygnotus had exquisitely painted, 
Fr. I●n●us de P●ct. vet l. 3  damned the whole piece, because contrary to the nature of that beast, he had made him with hairs on his nether eyelids,) only for that he hath too little hair on his upper lip, or too much upon his forehead; because he useth not to wear wrought nightcaps, or mastic patches. In the mean while another (as the goodwife in Plutarch judged of Philopoemen) shall be thought fitter to ●leave blocks than divide a Text, because he hath a sour or crabbed countenance; because either his learning is too much, or that little he hath lodges, as their Prentices do, 
Ingenium Galbae mal● habitat.  in an ugly Garret: Whiles a third shall be deeply suspected of Arminianism, because he hath a squint-eye, or is of the Archbishop's college. Briefly all those glorious lights, and bright stars of eminence and lustre in either Horizon, shall be no better esteemed of, than Tyro in Gellius observes the Hyades were, which by his Clownish Ancestors were taken for so many sucking-pigs; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Suculae dictae. A. Gell. l 13. c. 9  and perhaps under that name shall be driven to Hogs-Norton to pipe upon the Organs (if they be yet standing.) But I leave these grave Censors, these Areopagi, if you will, to their own discretion; lest while I am busied in observing of theirs, I forfeit mine: and this Paragraph be taxed for that fault of your whole discourse, which in the easiest Censurers mouth is but Levity and Digression.   

§. XI.  
OF liturgy first. 
1 Cor. 10. 23. a Re ringend●m est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈…〉 ●gtur, sc. indiff.  Into which that distinction of Saint Paul's shall lead the way: All things are lawful, but all things are not expedient. A thing in its own nature indifferent, and so lawful, doth sometimes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} become inexpedient, and so unlawful. By this rule we will examine the point in hand. For that set forms of Prayer are in themselves at least indifferent, the precept and practice of Christ confirms, 
Lord Viscoun● Say and Seal in his answer to the Archbishop.  and no man in his right wits ever denied. [Some set forms of Prayer, by some men, in some cases may be lawfully used.] The question is therefore of the expediency, not of the lawfulness of such prayers, viz. Whether a set form of Prayers, this in particular to which the Church of England hath been, and is laudibly as piously accustomed, may {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, expediently be used, and enjoined by all to be used, in a national Church, as ours is.  
To the clearing of which point, there are two things of necessity to be done: 

1. The conveniencies and inconveniencies of such prayers in the general, must be weighed.  
2. The blemishes with which this of ours in particular is charged must be examined   According as we find which, for or against, our conclusion must be made.  
1. It suits to, and agrees best with God's own proceedings in the government of his Church. In which it hath pleased his divine wisdom so to order the matter, that (since all men are not alike capable of knowledge, nor have the same abilities,) his providence should as it were conform itself to this unequal condition of men: whence it is, he hath made choice of some to teach others, and pray for others; chose some to be Apostles, some Ministers, Pastors, Teachers; whereas had he not had respect to this, and purposed to go along with this weakness of man's nature, he could as well have infused abilities (I mean supernatural) into the breast and brain of the most ignorant despicable member of the Church, sufficient without other teachings or helps, to have raised him to converse with God here, and possess God hereafter, as ever he did into the ablest of the Apostles.  
And now having thus ordered the matter; (for thus it is, was, and ever will be, let men dream never so long, torture and rack Scripture, to make it roar out an imaginary lying perfection) God looks that those some which he hath chose, endued, set apart to teaching and praying, and all other offices of ministerial function, as they are public men, so should have a public care of that Church wherein they are: So drive, as the Church may go like a flock together, a due respect had to the Lambs and Ewes big with young, to the weary, faint, and lame: — Hanc aegram vix Tytere duco: which always are the most considerable number.  
Yea, come we to the shepherds themselves: How many laborious, painful, conscionable men are there, that if these helps may not be allowed them, must either tempt God, fail in the performance of their duties, or give them quite up, 
● Cor. 2. 16.  as not sufficient for these things? And if it come to this once, how many souls, (every one, for aught we can say of this or that particular, being to God alike precious,) will here be desperately, irrecoverably lost! For what help? will our Land afford enough such ex tempore men? no nor the much magnified Amsterdam, with Geneva and New-England to boot. Hope is a brave, heroic, sublimed Christian virtue, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Rom. 5. 5.  but it is of things which make us not ashamed.  
2. Such Liturgies and set forms are most expedient, if we look to the nature of Prayers (Public Prayers.)  
Prayer in itself considered, Is the proper act of the soul, of the will and understanding, and may be completely and perfectly offered up to God, without those subsidiary helps of invention, disposition, memory, language; these, when we speak of private Prayer, are but the vain pomp of it: when of public, the necessary adjuncts.  
I will pray with the Spirit, and I will pray with understanding, 1 Cor. 14. 15. This often misapplied Text is to be understood of public Prayer, as you may see by comparing it with the second verse, He that speaketh or prayeth in an unknown tongue, speaketh or prayeth not unto men, but unto God. By Spirit is meant (not as our vain humourists would have it) an extemporal faculty of wording it, but that gift of the Spirit which Saint Paul mentions vers. 5, 6, &c. viz. the miraculous gift of tongues, or faculty of speaking divers languages: by understanding is meant the understanding of the people; for he that prayeth in an unknown tongue, prayeth not unto men, that is, not to their understanding. That which I gather from hence is this; That those public Prayers are most expedient to be used, which are most accommodated to the capacity of the people. Herein I known you will agree with me. I go on. But a set form is most accommodate, Ergo. This proposition is easily proved: I make it good thus.  
1. The understanding is prae-acquainted with, and the subject otherwise difficult is thus made obvious and easy. 2. The matter is the same, not at the will, or passion, or ignorance, or negligence of him that prayeth to be varied: by reason of which, sometime the people cannot, sometime dare not go along with their Minister. 3. Though the language be not in itself unknown, yet the harshness of it in some, the length and tediousness of stile in others, the affected height of forced Allegories and Tropes, not to say the nonsense and ridiculously absurd variations of many pretenders to the faculty, render● it altogether as unintelligible, as it were Latin or Greek. If were to make good this assertion by a particular in ●ance, I would go no farther than your prayer you have given us, pag▪ 6, 37, 38. which infinite of honest and simple Christians would no more know how to understand, than they would do a Scene out of johnson's Catiline.  
But what command in Scripture is there for it? Where is conceived prayer mentioned! what such virtue is there in the extemporal wording of a Prayer, that for the giving it such undoubted liberty we must run all these hazards? The soul may be as much inflamed that prays in a set form, as that which doth not: and that may be as cold that prays extempore. Will you say, that every one that hath the gift, hath also affections answerable? you dare not. That then may be belied, and we shall admire the spirit where it is not: what is this, but to warm ourselves at a painted fire? For indeed it is not the volubility or roundness of tongue, that is the work of God's Spirit primarily in him that hath this gift of Prayer, but the enkindling of the affections: I say primarily; for where the Spirit of Grace, which is as fire in the heart, finds such abilities, such natural abilities, either actual or potential, it doth catch hold of them, and make fuel as it were of them, whereby the soul burns the more ardently: But where it finds them not, God never infuseth them, (this is mere Anabaptism) otherwise no such abilities, 
See Perkins cases of Consc. of set forms of Prayer.  no grace, no extemporal expressions, no Prayer. And this being thus, doth it make a Prayer ever the more acceptable to God, that it is extemporal? Doth it make a Prayer unacceptable, that it is not so? In truth, no: But this is it, there is more of the man in the extemporal Prayer, and that makes us dote so much upon it; as the fond mother commonly loves that child best, whose face is most like her, though perhaps of worst conditions. You cannot but know, that there are of the holiest men, and most able Ministers about London, and elsewhere, that both use our Liturgy, and accustom themselves to a set form of their own; wisely considering as I said before, that they are public men, and are bound to do not what they could more to their own benefit, but what they must, to the peoples. Yea, those that do use extemporal expressions, I would ask them, how far they are from a set form: Is not yesterday's, to days, tomorrows, and every day's Prayer alike, in the frame, economy, or disposition of the matter? Is not the matter the same? do they not preface, petition, conclude always alike? Not in the same words, you will say. Well, but S. Paul did so in all his Epistles in the very same words; and it is more than probable did so in all his Prayers. If there be new emergent occasions, do not those men insert into their own? doth not the Church insert into the commonprayer book such petitions as are needful for those occasions? Consider then in what things their Prayers come near yours, and yours come near theirs, and where's the difference? why is the world distracted about nothing? either you are exorbitant, or both may agree.  
3. Most expedient to attain the end such worship drives at; Order, Unity, Piety, and the best advancement of God's glory: Whereas an unbounded liberty in extemporal and fanatical Prayers, brings forth the quite contrary; disorder, disunion of affections between man and man, impiety, atheism, and anarchy. Ex ungue leonem. What lewd demeanours, what insolent and irreligious behaviours, both towards the Book of Common-prayers, and the men that use them, hath this lawless time shown? now, while the laws are still in force that authorize them. The King and Parliament devoutly use them, religious people morning and evening frequent them; now some to spurn and tear them, others spit at them, you to call them superstitious, evil, a cramb, a Kickshoe, an hotchpotch, a Drench, &c. If this be not the highest degree of profanation, nothing is. Surely, if we do not repent for this, our posterity will; and besides that, blush when ever they shall be upbraided by such prodigiously atheistical Ancestors. But to proceed: What order can ever be expected? what uniformity looked for? what consent and harmony betwixt Church and Church, when every one shall differ in that which should make them truly one? a Communion of Saints, even their community of Prayers? How, while some are starved, shall others be pampered? and than what likeness? Tell me not, that they that will shall use the Churches set forms; for either they will be wholly neglected, where others cannot be had, being so discountenanced, if left arbitrary; discountenanced, I say, by public authority, & depraved, condemned, damned, by private persons; or else, whiles both are in use, it will nourish a continual enmity betwixt the users of each. It is a requisite in the Church of Christ, that the particular Congregations which are the members of that mystical body, be of one heart and one mind, especially in their Prayers to, and Praises of God; more especially in public meetings, at public deliverances, in public dangers: how shall we be so, when we shall not know what one another's hearts and minds are? No, but the design of your dear friend, the author of The Protestation protested, and some since him, is, to have the Church at length sifted and winnowed, and the grain laid apart by itself, that is your faction; and for the chaff, all else, let them do or be what they will, it matters not. If the King's State will maintain the faith of Christ, well and good, they shall have your fair leave: if not, they shall have your leave too; so you may enjoy your consciences you are indifferent. This is the Common good that is cried up, though indeed the public woe: and thus you tread a fair way to it: you shall have the hold of the hearts of the people, the surest hold that may be, of their consciences, of all their religiousest actions, their Prayers, Supplications &c. and the State shall have none of you: not command you to pray for the King, that you say is time spent in flattery; not for Bishops, they are Antichristian; not for his subjects, that they may live godly and peaceable lives u●der him, they are dogs, shut out of the gate of the new City▪ howling.  
Immortal odium, & nunquam sanabile vulnus  
Ardet adhuc Ombos & Tentyra—  
What can the end of these proceedings be, but an irreconcilable distance between party and party; then jealousies, than provocations, than wars, than ruin! I doubt not, but if Christ had been pleased to have converted to his faith but one King and his whole State, and for to have ordered a national Church, and have given over to us that order as a pattern, surely it should not have been any such independent anarchical Government as your platform is, nay will be if we can tell when; for as yet the Whelp is not licked into any fashion. You say that set forms of Prayers are quenching the Spirit; whether it be so or no, I am sure your extemporal will set such a fire on your Spirits, that they will need quenching, or the whole kingdom will burn with them. Weigh these circumstances, and you will see that there is an expediency of set forms in a national Church.  
2. Of set forms some of ye will grant, but not of these that are. Your reason?  
[The form of your liturgy is fantastic and superstitious, and the end sinister, the imposition violent, pag. 2●.]  
Fantastic? Like enough they might think so, that saw or heard you read them; Sed malè dum recitas, &c. But then the fault was not in the Prayers, but your officiating. If ever you were present at a Synagogue in Amsterdam, and saw how the Jews with voice and ge●ure read a Section of the Law, or one of David's psalms, you might justly say the men were fantastic, yet the matter was good.  
But the form is so. Wherein I pray? I suppose you mean the same thing, with those importunate triflers in Queen Elizabeth's days, who were offended at the short cuts or shreddings, at the intermingling of praying and reading in it, in such manner, as if supplicants should use the same to a mortal Prince in proposing their suits, all the world would think them mad. If thus, the answer is, where you had the objection; 
Hooker Eccl. Pol. p. 241.  I have turned down the leaf, pray save me the labour of transcribing, and look it yourself: only the close is this; Our case were miserable, if that wherewith we most endeavour to please God, were in his sight so vile and despicable, as men's disdainful speeches would make it.  
Though you borrow your arrows (your objections) from their quiver, yet what with being new feathered with the people's discontents, perhaps flying with the wind; and lastly, their heads being poisoned with the gall of asps, they pierce deeper now than formerly: then our Prayers were but ridiculous, now superstitious. Were they always so? Yes. Belike it was beyond the skill of those holy men to refine a Scorpion into a Fish, pag. 14. Where then was their error in transmitting over this superstition to us? Was it malice, or ignorance, or both? that when we asked them Bread, would give us a Stone; when we asked a Fish, would give us a Serpent? [It bribed their judgements with worldly engagements, pag. 16.] O the inconsiderateness of eager and headlong ambition! that men, who but now were, some returned from banishment, others drawn out of prison, should in an instant be so turned about, that they would forfeit their Religion, their wisdoms, their Credits, yea their Souls, in obtruding upon a Church superstitious and damnable Rules for Devotion; and all this to get a narrow incompetent bishopric. If they had minded preferment, why looked they not abroad, where sacrilege and misdevotion had not so straightened their walks, nor demolished their goodly prospects, nor washed out their gilded titles? they could not have been worse there, if they were superstitious at home. I wonder not now to hear them so traduced by the Papists, when ourselves do thus uncharitably misreport them. Martin Mar-prelate (as Master Sandys can tell you) is in the disgrace of our clergy cited by the Papists, 
●pee. Europe.  as a grave unquestionable author: and what place your Animadversions may once have in the Vatican, is yet dubious; though it be certain that those Spiders of Rome cannot have a fitter subject from whence to draw poison. But is it certain they are superstitious now? Will your Smectymnuans affirm so much? Truly than they are as deeply concerned in it, as any of the rest of their brethren, who before the unhappy distaste of the late Convocation, could alike swallow so much Popery. However; where is the superstition? In this, this, or this Prayer, or any of the rest? If not in any of the parts, not in the whole. O but [it symbolizeth with the mass, and pranks itself in Popish weeds, and goes too garish upon holidays, p. 22.] They have Anthems, and Organs, and Copes, and Surplices in the Church of Rome: True; and when all this is away, still they have Prayers: and if you will wholly abolish them because symbolical, Antichrist will symbolize with ye {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in his Creed in spite of your teeth, unless you mean to have no other but The Christian belief concerning Bishops. That soul that can soar aloft upon the strength of his own wings, or hath its flagging Pinions completely ymped with feathers from the Dove, the Spirit of God, shall little need such advantages as are these things which we speak of; (for advantages they are, and but advantages;) only take you heed you do not, Icarus-like, over-dare, and give all the Christian world else leave to acknowledge and remedy as they may, their almost irremediable weaknesses. This outward State and glory (Says my forecited Author) being well disposed, doth engender, quicken, increase and nourish the inward reverence and respectful devotion, due to so sovereign, so awful a power: which, those whom the use thereof cannot persuade so, would easily by the want of it be caused to confess.  
Next, [the end is sinister: a bait for Papists to bite at.] Saving your scorn Sir, such baits are laid by his direction, that made his Apostles fishers of men. But what would that do? bring them to our Churches? Yes, and did: Alas, what was that you will say? I will tell you; It was a shame to such Recusant Protestants as you are, that will not only not bite, but not so much as nibble. But you have answered yourself: It was [a greedy desire of winning of Proselytes, by conforming to them unlawfully.] I will confess with you, that there was a greedy desire of winning Proselytes, and is still; but no unlawful means used, till you have proved that those things, with which our Church and the Church of Rome do symbolize, are either in their own nature, or due use, superstitious. If you know what is the meaning of that passionate entreaty of S. Paul, 
Rom. 14. 15  Destroy not him with thy meat for whom Christ died: or of that which he allegeth as his own example; 
1 Cor. 9 22.  To the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some:] you would not call it, as you do, a vainglorious and Pha●isaicall project; unless you think that a Papist cannot have a tender conscience; or if he hath, that he ought not for his satisfaction to be yielded unto in things indifferent. Neither is this end (a respect indeed it is, that was and is had in having such forms, though not the main and ultimate) frustrate if they do not come; for it keeps as many Protestants at Church now, as it did Papists at first (till they were upon other reasons diverted;) many of which by so unsufferable a scandal, would either abstain from the worship of God altogether, or go where they might have it nearest to their ancient manner.  
In the last place, you say the imposition is violent: you mean this in respect to yourselves, who have resolved never but by force to submit to any thing, how just soever: otherwise I s●e not how you can possibly call it so, since the authority is lawful and just; the thing in itself indifferent, and in the circumstances expedient, the extent of the imposition no farther than as it may stand together with Prayers of our own framing, whether as private m●n or as public. To conclude thi● Section, you and I might hav● b●n far better busied in using those pious forms, than ●n thus d●sputing them either of the one side o● the other.   

§. XII.  
I Was glad at my heart when I heard you cry out [s●t the grave counsels upon their shelves, 
Pag. 19  string them hard,] for from such your slighting of them, I conjectured your ignorance in that ki●d of learning to be, though not so ingenuously confessed, yet altogether as much and great as mine. And see, my conjecture proves true; where my fear was most, I find lea● cause why to fear: you have shown that Episcopacy, as it cannot be upheld but by well-grounded reason, and diligently searched antiquity, (the Scripture in this, as in a less material point, being less clear:) yet it may be beaten down both by the clubs of the base rabble, and the rude fist of your false logic. For what is all your conf●tation of that holy Order, but insinuative and cheating inconsequences, or spiteful and malicious railing; as if you intended so only to triumph over the cause, (as lately ye did over the person of a Prelate) by throwing dirt in his face? Though your bright and new-varnisht Modona vizard (under which you so hansome●y play the hypocrite) have deceived the people, yet (Non omnes fallis—) others there be will know it to be but a vizard, especially wh●n I shall have rendered it more ugly, by scraping off the paint. In doing which I must follow you some what more close than formerly.  
Animad. It had been hapty for this Land, if your Priests had been but only wooden; all England knows they have been to this island not wood but wormwood, that have infected the third part of our waters, like that Apostate. etc pag. 53.  
Confut. It is an unhappy, though necessary misery, that doth accompany the Church of Christ; that not only the people, but the guides of those people are subject to corruptions and depravations, as well in manners as doctrine: and it i● yet a more unhappy misery, that those corruptions have a farther mischief, viz. that too too often advantage is taken by and upon them, to discountenance, yea to ruin many truths. As here; a Bishop is incestuous or bestial, ambitious, or tyrannical, or heretical, or ps●udodoxe, Therefore the Calling is Antichristian: One is so: therefore all are so. What could make rational men swallow such absurdities, but offence taken at those personal faults and misdemeanours? confess with you, that there is nothing more intolerable, more justly abominable in the eyes of God and man, than a lewd, vicious, or lying Prophet; that there is nor higher nor lower among them, nor Priest nor Prelate, but some of them hath been and is so: What, shall we therefore have no more Ministers? Is it the office, or the man, that bears this cursed fruit? you say the office. I ask of Prelacy only: why is it then that the inferior Clergy is most faulty? how can they be so lewd, if no Prelates? or if lewd, why is not their order abolished? Hath Prelacy some ill quality in it, that makes good men bad? why are not all the Prelates alike vicious? why are there so many good men amongst them? Or look again; Were not they which have misbehaved themselves in that office, bad men before they were in it? or those that were good before, did they not continue so? It is the man then, the sinful corrupt nature of man, that yields these bitter fruits, not Episcopacy.  
Animad. What should I te● you how the universities (that men look should be fountains of learning and knowledge) have been poisoned and choked under your governance, &c.  
Confut. Fair and pure may those living streams ever flow, both Isis and Chame! but who, Iwis, hath troubled them? yea, who goes about to dry them up? if either they fail, or be pudled, you cannot blame Episcopacy for either. If some Bishops be Arminians, and some Scholars at either University, that infection came from beyond sea, though not in the same ship with your Presbytery. Was Arminius a Bishop? surely no more than Mr Calvin: Why then should that be objected to them or the cause? Or pray tell me, do you think if you have pulled down! piscopacy that those opinions will die? Alas, never till you can kill depraved and curious reason, which hath the start of Grace in these two things; namely, that it is sooner ●p at, and better cherished and heartened in its operations than she commonly is; it being as natural to man to love the one, as to hate the other. What other choking you should mean, i● not this, I can no more conceive, than I can how it concerns the business in hand.  
Animad. And if to be wooden be to be base, where could there be found among all the reformed Churches, nay in the Church of Rome itself, a baser brood of flattering or time-serving Priests? etc  
Confut. To recriminate is so poor a way of justification, that I should think he wants all other excuses that flies to that; therefore though you and your faction lie open nowhere more than on this part, I purposely spare you; yet so, as I will show you the advantage I had you at. For observe me; What is that which you call flattery? standing up by the King. Is it not their duty? and yours too, were ye not so great Patrons of popularity? If the King's sovereignty be inviolable, may it not lawfully be published? may not a Minister dare preach it? yea, and if your Parlour orators have defamed, may not the Pulpit vindicate? There is difference, I hope, between a libel clapped upon Whitehallgates, and a Panygirick at Paul's: In my opinion those flatterers shall do very ill to be silent, till either their Prince be less virtuous, or you less malicious.  
Animad. And as for your young Scholars, that petition for bishoprics and deaneries to encourage them in their Studies, and that many Gentlemen else will not put their sons to learning, &c. That which they allege for their encouragement, should be cut away forthwith, as the very bait of pride and ambition, the very garbage that draws together all the fowls of prey, &c.  
Confut. It is one of those young Scholars that asks your Eldership, whether there were not birds and beasts of prey, that did devour the flock, before ere the Church were so much beholding to the bounty of Princes and Nobles as now she is? Whether the devil can allure never a cobbler from his awl and last under a fat Prebendary? Whether a widow's house be not as tempting as a Bishop's Palace? or there be not of those degenerate sort of men, who will desire the Priesthood for a morsel of bread? If so, how are we, or shall we be then more safe than now? Poor soul! how envy and anger befools thee! Bethink yourself better; are not Parsonages, Vicarages, and Lectures prey too? and do we not see halt and dumb too often possess the former, and crazed men the latter? away with them then by any means. No, but away with those fowls and beasts rather, and then that prey will be meat for honest and able Preachers; or I doubt not else but sacrilege Hook and his neighbour Gentlemen will make many a pleasant meal on it. But in good earnest Sir, for bishoprics and Denaries, they are in too wise a dispensers' hands to be given to Vultures; had it been otherwise, perhaps yours and your fellows mouths ere this had been stopped.  
Anim The heathen Philosophers thought, virtue was for its own sake inestimable, and the greatest gain of a Teacher to make a soul virtuous. Was moral virtue so lovely or so alluring, and heathen men so enamoured of her, as to teach and study her, with greatest neglect and contempt of worldly profit and advancement: and is Christian Piety so homely and unpleasant, and Christian men so cloyed with her, as that none will study and teach her but for lucre and preferment! O stale-grown Piety! O Gospel rated as cheap as thy Master! &c. pag. 54.  
Confut. Now I see you know somewhat: and were I not assured that other passions distracted you, I could easily be inclined to think that this volley of expressions proceeded from a love of goodness: indeed so much the more easily inclined, by how much I would fain have it so. For were there no guile in them, as I do continually nourish such thoughts, so would I never desire to have them better clothed: if at any time a flood of eloquence becomes us, it is when we express such a love, or such an indignation! But it is one thing that you say, and another thing that you prove: the means is often times rested and taken up in stead of the end; therefore the means is not the means; or therefore the means cannot be looked at as the means: illogical and absurd! A Philosopher loves virtue; and a Christian loves him that is the fountain of that virtue; What then? The Philosopher, you say, loved virtue for itself; So doth a Christian love God much more. But he did it with neglect of others things, wealth, honours, &c. He came then so much short of his own philosophical perfection: They that stood a begging in the streets, might (if it had pleased them) have been as liberal as their best Masters; And that Philosopher that flung his gold into the sea, might have been perhaps less an infidel, if he had provided for himself and his family with it; I am sure might have been more magnificent. But that offends you, that our Church should use the same means to entice men to the pure service of God, that were used to tempt our Saviour to the service of the devil. Those means were neither in themselves▪ nor as enticemen●s, any way dangerous; but so far as they were tendered by him, from whom it was a sin to receive them to him, who could make no use of them; for such an e●d, as it had been a sin to accept them O●herwise how could God entice the children of Israel with the promise of Canaan; or Solomon, with riches and honours and all kind of abundance? But these desires mix. 
Heb. 11. 29  As subordinate they may: The holy Ghost witnesseth of Mose● that he had an eye to the reward; I ask whether in that Moses sinned yea, God himself hearteneth on the Church of Smy●na, 
Rev. 2 10.  Be thou faithful unto the death, and I will give thee a Crown of life. Du Moulin whose Tractates you would seem to be acquainted with) in a discourse Of the love of God, tells us, the most imperfect and incomplete degree of this love is, to love God for the good we receive from him: Thus children (saith he) say Grace, that they may go to break-fast. Indeed a childish love. The perfectest is, to love him and nothing else; a love only the glorified Saints are capable of: betwixt which two he placeth a third, a mixed love; which is, when we love God with other things; yet so, as that we love those things for God's sake; that is, as helps and furtherances of our own piety and his glory. Either you wilfully oversee much truth, or are very ignorant.  
Animad. A true Pastor of Christ's sending hath this especial mark, that for greatest labours and greate● merits in the Church, he requires either nothing, if he could so subsist; or a very common and reasonable supply of human necessaries. We cannot do better therefore than to leave this care of ours to God; he can easily send Labourers into his harvest.— He can stir up rich fathers to bestow exquisite education upon their children and so dedicate them to the service of the Gospel, he can make the sons of Nobles his Ministers, etc pag. 56. Animad. No man doubts of what God can do; but we may well doubt he will not do what we would have him, while we are thus froward and unthankful; while we are under persecution, poor, wretched, and despicable, fed but from hand to mouth, (as we say) whiles God leads his Church through a desert or wilderness: If we expect our drink to drop out of a flint, or from the shivers of a barren and dry rock; if we spread our table to a miracle, or every morning and evening look out for a Raven to feed us, it becomes our condition, and therefore God answers our expectation: but if when he hath brought his Church into a land that flows with milk and honey; when he hath made Kings our nursing Fathers, and Queens our nursing Mothers, we will then overlook all that bounty, and say God can do thus and thus, can raise out of these stone● children unto Abraham, and bring up those children to his own work, at his own miraculous expenses; this is but to tempt his providence. God can do this and more, but his ways are his own. He can rain Manna into our mouths, as well as due upon the earth. Shall we be angry, because we have our Corn at the second hand? he could have sent us into the world with our clothes on; is it not as well that he sets the worm to the wheel to spin it for us? doth he not show a work of providence in preparing both for us, as well as in giving them to us? so no doubt he could have immediately from himself supplied the necessities of his Ministers; is it not as well that he doth it by others? doth he not make a virtue out of what we have, in their hands through which it passeth? is it not liberality, is it not munificence in them that give it? why should we envy good men their piety? or are these virtues out of date, were they only ceremonial? hath God impropriated all the riches of the earth for the use of the laymen only? are not Glergy-men members of the body of Christ, why should not each member thrive alike? if these must be poor and naked, 
Vide Hooker in praes●t. Eccl. P●l.  so let the rest be; and though there be in this but little wisdom, yet will there be some indifferency.  
But you will say, It is too much, and ill placed▪ Any thing is so that is ill used: Single out the man, and if you can make better use of it than he, I wish you had the preferment. But for Church livings in general, 
B●cons consi●.  a judicious Surveyor once said, (and I dare say they have not been much bettered since) that they were insufficient for the churchmen: and that all the Parliaments since 27. H. 8. who gave away Impropriations from the Church, seemed to him to stand in some sort obnoxious and obliged to God in conscience to do somewhat for the Church (he did not mean to rob it) to reduce the patrimony thereof to a competency.  
Animad. Can a man thus employed (in preaching, &c.) find himself discontented or dishonoured, for want of admittance to have a pragmatical vote at Sessions,— or be discouraged though me● call him not Lord:— would he tug for a Barony, to sit and vote in Parliament? pag. 57  
Confut. Yes marry, what else? That man that was and could have still been content without those honours, will be very loath now to let them go; yet not so much that he loves the honours or means that accompany them, as that he would not have his country made guilty of so shameful a depriving him of them. Why should sacrilege and injustice triumph over God's cause, whiles he hath tongue or pen to defend it? yea, why should he or any the rest of that sacred function forsake their Great Master in it? Me thinks if all other arguments failed, it were sufficient proof of the goodness of it, that it hath him to be its Defender that is Defender of the Faith: A Prince, who if for nothing else, will therefore keep the munificence of his Predecessors inviolate, that he may teach succeeding ages a reverence to his Own: which indeed is so much the more estimable, in that it is exercised in so perverse an age of the world, as is so far from giving it its just value, that it scarce allows it 
* As 〈◊〉 the King's gift, regal bounty may be excusable in giving. p. 59  pardonable. Alas! what an heap of disorder and ruins had this Church even now been, had not God sent it So Gracious a governor! But if, notwithstanding what divine and human laws, what the King and all Good men vote to the contrary, such a desolation must come, may the curse which hath always been wont ●o accompany such Desperate Robbery, be to this land turned into a blessing; and may it never fall any whit below that happiness, which in God's extraordinary supply of New Means is and may be Imagined.  
FINIS.