The Professed Royalist: HIS QVARRELL WITH THE TIMES: MAINTAINED IN THREE TRACTS: viz. The Loyal Convert. The New Distemper. The Whipper Whipped. Opus Posthumum. HEB. 11. 4. He being dead, yet speaketh. OXFORD, Printed in the Year, 1645. TO THE SACRED MAJESTY OF KING CHARLES', My most dear and dread Sovereign. SIR, BE pleased to cast a gracious eye upon these three Tracts, The 1. against Disloyalty. and at Your leisure (if Your Royal Employments lend You any) to peruse them. 2. Public Distempers. In Your Three Kingdoms● You have three sorts of people: 3. Private Calumnies. The first, confident & faithful; The second, diffident and fearful; The third, indifferent and doubtful. The first are with You in their Persons, Purses, (or desires) and good wishes. The second are with You neither in their Purses, nor good wishes, nor (with their desires) in their Persons. The third are with You in their good wishes, but neither in their Persons, nor Purses, nor Desires. In the last, entitled, The Whipper Whipped, these three sorts are represented in three Persons, and presented to the view of Your Sacred Majesty. You shall find them as busy with their Pens as the Armies are with their Pistols: How they behave themselves, let the People judge: I appeal to Cesar. Your Majesty's Honour, Safety, and Prosperity, The Church's Truth, Unity, and uniformity, Your Kingdom's Peace, Plenty, and Felicity, is the continued object of his Devotion, who is SIR, Your Majesty's Most Loyal Subject, Fra: Quarles. THE LOYAL CONVERT. VIRG. Improbus haec tam culta novalia miles habebit? Barbarus has segetes? HOM. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. OXFORD, Printed by LEONARD LICHFIELD, Printer to the University, 1645. To the honest hearted Reader. READER, I Here protest before the Searcher of all hearts, that I have no End, either of Faction, or Relation in this ensuing Treatise. I am no Papist, no Sectary, but a true Lover of Reformation and Peace: My pen declines all bitterness of Spirit; all deceitfulness of heart; and, I may safely, in this particular, with Saint PAUL, say, I speak the truth in Christ and lie not, my Conscience bearing me witness in the holy Ghost, that I neither walk nor write in craftiness, nor handle the holy Scriptures deceitfully: Therefore if thy Cause be jesus Christ, in the name of jesus Christ, I adjure thee to lay aside all wilful ignorance, all prejudice, all private Respects and Interests, and all uncharitable censures: Deal faithfully with thy Soul, and suffer wholesome admonitions: Search the several Scriptures herein contained, and where they open a Gate, climb not thou over a Style: Consult with Reason, herein exercised, and where it finds a mouth, find thou an ear: And let Truth prosper, though thou perish; and let God be glorified, although in thy Confusion. THE LOYAL CONVERT. THE Kingdom of England, that hath for many Ages continued the happiest Nation on the habitable earth, enjoying the highest blessings that heaven can give, or earth receive; the fruition of the Gospel, which settled a firm Peace; which Peace occasioned a full Plenty, under the gracious Government of wise and famous Princes, over a thriving and well-contented People, Insomuch that she became the Earth's Paradise, and the World's Wonder, is now the Nursery of all Sects; her Peace is violated; her Plenty wasting; her Government distempered, her People discontented, and unnaturally embroiled in her own Blood, not knowing the way, nor affecting the means to Peace, Insomuch that she is now become the Byword of the Earth, and the scorn● of Nations. The Cause and Ground of these our national Combustions, are these our national Transgressions, which unnaturally sprung from the neglect of that Truth we once had, and from the abuse of that Peace we now want: Which, taking occasion of some differences betwixt His Majesty and His two Houses of Parliament, hath divided our Kingdom within itself, which had so divided itself from that God, who blessed it with so firm a Truth, so settled a Peace, and so sweet an Unity. As that sin brought this division, so this division (sharpened with mutual Jealousies) brought in the Sword. When the Lion roars, who trembles not? And when judgements thunder, who is not troubled? Among the rest, I (who brought some Faggots to this Combustion) stood astonished and amazed: to whom the mischief was far more manifest than the Remedy: At last, I laid my hand upon my heart, and concluded, It was the hand of God; Where being plundered in my understanding, I began to make a scrutiny, where the first Breach was made, that let in all these Miseries. I found the whole Kingdom now contracted into a Parliament, which consisted of three Estates: A King, a house of Peers, and a house of Commons; by the Wisdom and Unity whereof, all things conducible to the Weal-public, were be advised upon, presented and established. I found this Unity disjointed, and grown to variance even to Blood: The King, and his Adherents on the party; and his two Houses and their Adherents on the other. The pretence of this division, was the true Protestant Religion, which both protested to maintain; the Liberty of the Subject, which both protested to preserve; the Privileges of Parliament, which both promise to protect; Yet, nevertheless, the first never profaned; the second never more interrupted; the third never more violated. Standing amazed at this Riddle, I turned mine eyes upon his Majesty; and there, I viewed the Lords Anointed, sworn to maintain the established Laws of this Kingdom: I turned mine eyes upon the two Houses; and, in them, I beheld the Interest of my Country, sworn to obey his Majesty as their supreme Governor. I heard a Remonstrance cried from the two Houses: I read it; I approved it; I inclined unto it: A Declaration from His Majesty; I read it; I applauded it; I adhered to the justness of it: The Parliaments Answer; I turned to the Parliament; His Majesty's Reply; I returned to His Majesty. Thus tossed and turned as a Weathercock to my own weakness, I resolved it impossible to serve two Masters. I fled to Reason; Reason could not satisfy me: I fled to Policy; Policy could not resolve me: At length, finding no Counsellor, but that which first I should have sought; I hied me to the Book of God, as the Great Oracle, and ushering my Inquest with Prayer and Humiliation, I opened the sacred leaves, which (not by chance) presented to my first eye, the 20. of the Proverbs, v. 2. The fear of a King is as the roaring of a Lion, and who so provoketh him to Anger, sinneth against his own soul. Now I began to search, and found as many places to that purpose, as would swell this sheet into a Volume; so that in a very short space, I was so furnished, with such strict Precepts, backed with such strong Examples, that my judgement was enlightened, and my wavering Conscience so throughly convinced, that by the Grace of that Power which directed me, neither Fear nor any By-respects shall ever hereafter remove me, unless some clearer light direct me. But, above all the Rest, a Precept and an Example out of the Old Testament (strongly confirmed by a Precept and an Example out of the New) settled my opinion, and established my Resolution. The first Precept Pre. 1. out of the Old, jeremy 27. v. 6. Where it pleased God to own Nabuchadnezzar his servant, (although a known Pagan, a professed Idolater, and a fierce Persecutor of all God's children) concerning whom he saith, 8. They that serve not the King of Babylon, and that will not put their necks under his Yoke, I will punish them with the Sword, Famine, and the Pestilence, till I have consumed them. verse 9 Therefore harken not to your Diviners, and Prophets, that say unto you, You shall not serve the King of Babylon, for they prophesy a lie unto you. v. 10. But the nations that shall serve the King of Babylon, and bring their necks under his Yoke, those will I let remain in their own land, (saith the Lord) and they shall till it, and dwell therein. Can there be a stricter Precept? or could there be a more impious Prince? And yet, this Precept, and yet, this Prince must be obeyed: nay, sub poena too; Upon the pain of God's high wrath; fully expressed in Famine, Sword, and Pestilence, not only upon the people, but upon the Priests also, that shall persuade them unto disobedience. The second Precept Pre. 2. is enjoined us out of the New Testament, Rom. 13. 1. Let every soul be subject to the higher Powers, for there is no Power but of God; The Powers that be are ordained of God: Whosoever therefore resisteth the Power, resisteth the Ordinance of God, and they that resist, shall receive to themselves damnation. This Power (this King) to whom S. Paul commandeth this subjection, was Nero, the bloody persecuter of all that honoured the blessed Name of jesus Christ. God's Command should be a sufficient Argument, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is enough: But when he adds a Reason too, he answers all Objections: But when he threatens a punishment, (no less than damnation) upon the resistance thereof, he hath used all means to persuade a necessity of obedience. Let every soul be subject.) Not equal, much less superior. And what is taking up of Arms, but an employed supposition of at least equality? What are the hopes of Conquest, but an ambition of Superiority? What is condemning, judging, or deposing, but Supremacy? For it is against the nature of an Inferior to condemn, judge, or depose a Superior. And, lest the Rebellious should confine his obedience to a good Prince, the next words reply, For there is no power but of God. Power in it self, is neither good nor evil, but as it is in subjecto, the person; If an evil King, an evil Power; If a good King, a good Power: God sends the one in mercy, and we must be subject; the other in judgement, and we must be subject: In things lawful, actively; in things unlawful, passively: If a good King, he must have our praise, and our plyance If an evil King, he must have our Prayers, and our Patience. He that resists the Power (whether good or evil, for all power is of God) resists an Ordinance of God, (Ordinances of men are not resisted without ruin) and whosoever resisteth shall receive, but what? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation to themselves. Now, compare this place with that 1 Cor. 11. 29. He that shall eat this Bread, and drink this Cup of the Lord unworthily, eateth and drinketh What? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation to himself. If then there be proportion betwixt the Sin and the Punishment, you may hereby gather the heinousness of disobedience; the punishment whereof is the very same with his that is guilty of the Body and Blood of our Lord; to the o●e, for not discerning the Lords Body; to the other, for not discerning the Lords Anointed. The Lords Anointed? Ob. And who is he? None but the Regenerate: Christ is not Christ to any, to whom Jesus is not jesus. God's word answers your silly Objection, Ans. not I: Was not Saul Gods Anointed? 1 Sam. 26. 9 Was not Cyrus' Gods Anointed, and many more whom God acknowledges so, and yet wicked Kings? Cyrus is mine Anointed, Yet he hath not known me. The first Example Ex. 1. for our Obedience the Old Testament proposes to our imitation, Ex. 1. Dan. 3. 16. Nabuchadnezzar the King of Babylon sets up a golden Image: Shadrech, Meshach, and Abednego were commanded to fall down and worship it. The King, a known Pagan, commands a gross Idolatry; Did these men conspire? Or (being Rulers of the Province of Babel) did they invite the Jews into a Rebellion? Did these (to strengthen their own Faction) blast their Sovereign's Name with Tyranny and Paganism? Did they endeavour by Scandals, and impious Aspersions, to render him odious to his people? Did they encourage their Provinces to take up Arms for the defence of their Liberties or Religion? Did they seize upon, or stop his Revenues? or annihilate his Power? Did they estrange themselves from his Presence? Murder his Messengers? Or would they have slighted his gracious Offers? No, being called by their Prince, they came, and being commanded to give actual obedience to his unlawful Commands, observe the modesty of their first answer, We are not careful to answer thee in this matter, Dan. 3. 16. and being urged, mark their pious resolution in the second, Be it known, O King, we will not serve thy Gods, nor worship the golden Image thou hast set up. Dan. 3. 18. The King threatens the Furnace; They yield their Bodies to the Furnace, and say, Dan. 3. 17. God whom we serve will deliver us out of thy hands, and not, He will deliver Thee into our hands. They expect deliverance rather in their passive Obedience, then in their actual Resistance. But they were few in number, Ob and their Forces not considerable. Admit that, Ans. which all Histories deny. Was not God as able to subdue Him with so few, as to deliver them from so many? Had their weakness less Reason (for the Cause of God's apparent dishonour) to expect a miraculous assistance in those days of frequent Miracles, than we, after so long a cessation of Miracles? God's glory will not be vindicated by unlawful means, or unwarrantable proceedings. ay, Ob. but we take up Arms, not against the King, but against his evil Counsellors. Adherents ye mean, Ans. A rare distinction! And tell me; whose power hath his Adherents? The Kings. By which appears, ye take up Arms against the King's Power; He that resisteth the power, (it is not said the Prince) shall receive damnation. Eccles. 8. Again, Where the word of a King is, there is power: God joined the King and his Power, and who dare separate them? They that take up Arms against the Parliaments power (you say) take up Arms against the Parliament; Do not they then that take up Arms against the King's power, by the same Reason, take up Arms against the King? Now, look back upon your intricate distinction, and blush. But, Ob. if the King betray the Trust reposed in him by his Subjects, they may suspend their obedience, and resist him. King's are Gods Vicegerents, Ans. and cannot be compelled to give an account to any, Psal. 51. 4. but to God, Against thee, against thee only have I sinned: That is, to thee, to thee only must I give account. Though I have sinned against Vriah, by my Act; and against my people, by my Example, yet against Thee have I only sinned. You cannot deprive, or limit them, in what you never gave them. God gave them their Power, and who art thou that darest resist it? Pro. 8. 15 By me Kings reign. But, Ob. his Crown was set up upon his Head by his Subjects, upon such and such conditions. Why was the penalty, Ans. upon the fail, not expressed then? Coronation is but a humane Ceremony. And was he not Proclaimed before he was crowned? Proclaimed? but what? A King: And did not you at the same instant, by relative consequence, proclaim yourselves Subjects? And shall Subjects condition with their King, or will Kings bind themselves to their Subjects, upon the forfeiture of their power, after they have received their Regal Authority? But, Ob. the King hath, by Writ, given his power to his Parliament, and therefore what they do, they do by virtue of his Power. The King, Ans. by his Writ, gives not away his power, but communicates it. By the virtue of which Writ, they are called Ad tractandum & consulendum de arduis Regni, To treat and advise concerning the difficulties of the Kingdom: Here is all the power the Writ gives them, and where they exceed, they usurp the King's power, being both against the Law of God, and the constitutions of the Kingdom. Well, Ob. but in case of necessity, when Religion and Liberty lies at the s●ake, the Constitutions of the Kingdom (for the preservation of the Kingdom) may suffer a Dispensation. Admit that: Ans. But what necessity may dispense with the violation of the Law of God? the deviation wherefrom, is evil, and Thou shalt do no evil that good may come thereon. But, Ob. we take no Arms against the King, but only to bring Delinlinquents to condign punishment. And, Ans. who are they? even those that take up Arms for the Kings; which, an unrepealed statute, 11. Hen. 7. acquits. But, admit Statutes may be broken, and you seek to punish them; Who gave you the power so to do? The Law: And what Law denies the King power to pardon Delinquents? God, that hath put power into the hand of Majesty, hath likewise planted Mercy in the heart of Sovereignty: And, will ye take away both his birthright and his Blessing also? Take heed, you do not slight that, which one day may prove your Sanctuary. But, Ob. the King being a Mixed Monarch, is bound to his own Laws. There be two sorts of Laws, Ans. Directive and Coercive; As to the first, he is only bound to make his account to God; so, to the second, he is only liable to the hand of God; Eccl. 8. 4. Who shall say unto him, what dost thou? But, Ob. Kings, now a days, have not so absolute a power, as the Kings mentioned in the Scripture. Who limited it? Ans. God, or Man? Man could not limit the Power he never gave: If God; show me where? till then, this objection is frivolous. But, Ob. when Kings, and their Assistants make an affensive, and a destructive war against their Parliaments, may they not then take up defensive Arms? It is no offensive War for a King to endeavour the Recovery of his surrepted right; Ans. however, Hester 8. are not the members of a Parliament Subjects, to their Sovereign? if not, what are they? If Subjects, ought they not to be subject? God's people, the jews, that were to be destroyed by the King's Command, neither did, nor durst make a defensive War against his abused power, until they first obtained the King's Consent. But, admit it lawful, (though neither granted, nor warranted) that subjects may upon such terms make a defensive war, does it not quite cross the nature of a defensive war, to assail, pursue, and dispossess? Wh● you shot 5 pieces of Ordnance, before one was returned at Edge-hill, was that defensive? When you besieged Redding, which you after slighted, was that defensive? When ye affronted Basing-House, was that defensive? The warrantable weapons against an angry King, are, Exhortation, Dissuasion, wise reproof (by such are nearest to him) Petition, Prayer, and Flight: All other weapons will at last wound them that use them. The Second Example, Ex. 2. was jest us out of the New Testament, by Him that is the true precedent of holy obedience, Our blessed Saviour; 1 Pet. 2. whose Humility, and sufferance, was set before us as a Copy for all Generations to practice by. The temporal Kingdom of the Jews, successively usurped by those two heathen Princes, Augustus and Tiberius, two Contemporaries, was his natural Birthright, descended from his Type, and Ancestor King David. Had not he as great an Interst in that Crown, as we have in this Commonwealth? Was not He as tender eyed towards his own natural people, as we, to one another? Was not the Truth as dear to Him (who was the very Truth) and the way to it, as direct to Him, (that was the only Way) as to us? Was not He the great Reformer. Had the Sword been a necessary stickler in Reformation, how happened it that he mistook his weapon so? Instead of a Trumpet he lifted up his Voice. Was Plots, Policies, Propositions, Profanations, Plunderings, Military Preparations, his way to Reformation? Were they not his own words, He that taketh up the sword, shall perish by the sword? Matth. 26. 52. Nor, was it want of strength, that he reform not in a Martial way: Could not he command more than twelve legions of Angels? Or had he pleased to use the Arm of flesh, could not He, that raised the dead, raise a considerable Army? Sure, S. john the Baptist would have ventured his head upon a fairer Quarrel, and S. Peter drawn his sword to a bloodier end; No question, but S. Paul, the twelve Apostles, and Disciples would have proved as tough Colonels, as your associated Essex Priests did Captains; and doubtless S. Peter, who converted 3000. in one day, would have raised a strong Army in six. Our Blessed Saviour well knew, that Caesar came not thither without divine permission; In respect whereof, He became obedient to the very shadow of a King; and whom he actively resisted not, he passively obeyed. ay, Ob. but there was a necessity of his obedience, and subjection, to make him capable of a shameful death. No, Ans. his obedience, as well death, was voluntary; which makes you guilty of a shameful argument. But, Ob. He was a single person; We, a representative body: what is unexpedient in the one, is lawful in the other. Ans. Worse and worse! If our blessed Saviour be not Pepresentative, Tell me, whereof art thou a Member? woe be that body politic, which endeavours not to be conformed, according to the Head Mystical. He preached Peace; Your Martial Ministers (by what authority they best know) proclaim War; He, Obedience; They, Sedition; He, Truth; they, Lies; He, Order; They, Confusion; He, Blessedness to the Peacemakers; They, courage to the Persecutors; He, Blessedness to the persecuted; They brand them with Malignity that call them blessed. God was not heard in the whirlwind, but in the still voice. But, his thoughts, are not as our thoughts, neither are our ways like his ways. But, whence proceeds all this? even from a viperous Generation (which hath long nested in this unhappy Island) and those increased Multitudes of simple souls, seduced by their seeming sanctity, who taking advantage of our late too great abuse of Ceremonies, are turned desperate enemies to all Order, and Discipline, being out of charity with the very Lords Prayer, because it comes within the Popish Liturgy. How many of these, have lately challenged the name of sanctified Vessels, for containing the poison of unnatural Sedition! How many of these, have usurped the stile of well-affected, for disaffected Peace! How many of these, have counterfeited the honour of good Patriots, for largely contributing towards the Ruins of their Country! How many does this Army consist of! How, for their sakes is Blasphemy connived at! Sacrilege permitted! How, for their encouragement are Lies and brasle-browd Impudencies invented, nay published (nay published in the very Pulpits) and tolerated (if not commanded) even by them, who (perchance, were this quarrel ended) would throw the first stone 〈◊〉 them! How many of our Learned, Religious and Orthodox Divines (who by their able Tongues, and Pens, have defended and maintained the true ancient and Catholic Faith, and vindicated the Reformed Religion from the aspersions of her potent Adversaries) are now plundered in their Goods, sequestered in their Livings, imprisoned in their persons, (if not forced in their Consciences) whilst their wives, and poor children, begging their Bread, are left to the mercy of these unmerciful times; even for the encouragement of them, whose pedantic learning durst never show her ridiculous face before an easy Schoolman, whose livelyhoods they unworthily usurp, not dispensing the bread of life, but the darnel of giddyheaded fancy and sedition, abhorring the way to peace, and maligning those that ensue it. ay, Ob. but we desire Peace, so we may have Truth too. What mean ye by having Truth? Ans. The preservation of the Old Truth, or the Institution of a New? If ye fear the alteration of the Old (having your Sovereign's Oath, which you dare not believe) what other Assurance can you have? The Blood you shed, is certain; The change you fear, is uncertain: It is no wisdom to apply a desperate Remedy to a suspected disease. If the enjoyment of Peace depends upon a full Assurance of Truth, our discords may bear an everlasting date: God hath threatened to remove his Candlestick, and our wickedness justly fears it; And so long as we fear it, shall we abjure Peace, the blessed means to prevent it? He that seeks to settle Truth by the sword, distracts it. Or, is it a Truth ye want? If so, Is it of Doctrine, or of Discipline? If of doctrine, Actum est de nostra Religione, Farewell our Religion. Or, is it of Discipline? Discipline is but a Ceremony. And did the Lord of the Sabbath dispense with a moral Law, for the preservation of an Ox's life, or an Asses, and shall we, to alter some few indifferent Ceremonies (allowed by the Parliaments of three pious and wise Princes, and the practice of many holy Martyrs, who sealed the true Protestant Religion with their blood) cry down Peace, and shed the blood of many thousand Christians? Our seduced Protestants, will have no set Forms of Prayer, but what proceeds immediately from their own Fancies. This is their Truth. Our Semi-Separatists, will hear our Sermons, (if they like the Teacher) but no Divine service. This is their Truth. Our Separatists, will not communicate in our Churches, nor joy●e in our Congregations. That is their Truth. Our Auabaptists will not baptise, till years of discretion, and rebaptize. That is their Truth. Our Antinomians will have no Repentance. This is their Truth. Our Independants, will have an universal Parity; This their Truth. Good God, when shall we have Peace, if not, till all these Truths meet! But, Ob. Christ says, I come not to bring Peace, but the Sword; therefore, for the propagation of Peace, it is lawful to use the Sword. So, Ans. He is termed a stumbling Block, and does that warrant us to stumble? So, ● Cor. 1. ●3. He says, All you shall be offended because of me; and does this patronise our Offences? The Law is good and just; Because, than we had not known sin but by the Law, Matth. 26. 31. is it therefore lawful for us to sin? God forbid. Rom. 7. 7. Our Saviour brings the Sword among us, as wholesome meat brings sickness to a weakly sick stomach, or physic to a body abounding with Humours; not intentionally, but occasionally. Thus, by your erroneous and weak mistakes, you make the Prince of Peace, the Patron of your unnatural War; and the God of Truth, the precedent of your unexamined errors. But, Almighty God, the Champion of his own Truth, and maintainer of his own Cause, hath (to more than common admiration) appeared in this great enterprise. He that delivered Israel's handful from the hand of Pharaohs Host, hath showed himself in the (almost incredible) proceedings of this heaven-displeasing War; the brief relation whereof, may move those hearts, that are not scared, or stone, to melt into a thankful Acknowledgement of his Power, and remain as Monuments of his Mercy, that children, (yet unborn) may say hereafter, God was here: viz. The two Houses of Parliament made first a general seizure of all the Arms, Ammunition, Castles, Forts, Magazines, and Ships, (being the whole visible strength of this unhappy Kingdom) to whom (having now settled the Militia, both by Sea and Land, in their own hands) tides of Proposition gold came in, upon the Public Faith; Money (like blood from the Liver, conveyed through all the veins) issued, to make a large supply, and where it stopped awhile, mountains of massy Plate, from the vast Goblet to the slender Thimble, this Faith removed into their safe possession: And when the great Milch Cow began to ●lake; they pressed her Nipples, and by hard straining renewed the stream. As Physicians evacuate the Body, sometimes by Vomit, sometimes by Purge, sometimes by Phlebetomie, sometimes by sweeting, sometimes by sluxing, sometimes diuretically, yet purge but the same peccant humour; So did they, first by Proposition, then by way of Contribution, now by way of Loane, then by way of Subsidy, (no less than 50 at one time) hereby way Assessment, there by way of Twentieth part, then by way of Excise, one while by way of Sequestration, then by way of Plunder, but still, the issue, MONEY: And, to work the better upon the Affections of the Multitude, all this for the behoof of King, and Parliament, for the pretended defence of (God knows what) Religion; Insomuch, that Men came in like Swarms to the next Tree, or rather like treacherous Decoys, with their innocent Multitude, into the Net, and Horses without Number. Thus were they supplied with all necessaries, which the Arm of flesh could provide for the waging of an inconquerable war, whereon, the money already expended, makes no less figures than 17. Millions Sterl. besides the Revenues of the King, Queen, Prince, Duke of York, and the whole Estates of all such that take up Arms against them, besides free Quarter, and Soldiers yet unpaid. His Majesty, on the other side, driven away with a few Attendants, not having among them so many Swords and Pistols, as these had Cannons, wanting both Money, Horses, and Ammunition, only what he received from the piety of some believing Subjects, (whose ears were Pamphlet-proofe against all defamations, and scandals cast upon sacred Majesty) finding slender Provision in his own Dominions; and that stopped or seized, which came from foreign parts; No Shipping, but what he purchased, with the precious and extreme hazard of his few (but valiant) Subjects; No Arms, but what he gained by the courageous venture of his own neglected life, the subject of our continual Prayers. Yet hath God covered his head in the day of battle, and blest him with such success, that He is (by the Divine Providence) become a great Master of the Field, and almost able to maintain fight with his own Ships at Sea. The God of Heaven bless him, and prosper him, and make his days as the days of Heaven, that being here the Faith's defender, he may still be defended by the Object of that Faith. Nor is the providential hand of God more visible in prospering him then in punishing his Enemies, whose ruins may remain, as Sea-marks to us, and Pyramids of God's Power, whereof a touch. Sir john Hotham, than Governor of Hull, who first defied and dared his Sovereign to his face, what is become of him? How stands he a Mark betwixt two dangers, having nothing left him, but guilt enough to make him capable of a desperate Fortune? Master Hambden, that first waged Law, and then War against his own natural Prince, hath not he (since these unhappy troubles began) been first punished with the loss of children, nay visited to the third Generation, to the weakening, (if not ruining) of his Family, and then with the loss of his own life, in the same place where he first took up Arms against his gracious Sovereign? was it not remarkable that the Lord Brooke, who often excepted against that clause in the liturgy, (From sudden death good Lord deliver us) was slain so suddenly? who was so severe an enemy against Peace should perish in the same War, he so encouraged? Who so bitterly inveyed against Episcopal Government, should be shot dead out of a Cathedral Church? who labouring to put out the left eye of established Government, his left eye, and life were both put out together? How is Duke Hamilton (scarce warm in his new Honour) taken in his own snare, having entangled his Lord and Master in so many inconveniences? How is Holland, whose livelihood was created by his Sovereign's favour, branded with a double treachery, and like a Shuttlecock fallen at the first return, and scarce able to raise himself by a sorry Declaration? Is not Bristol Fines (who at his Council of War condemned and executed innocent blood) himself condemned (pleading innocence) at a Council of War from the mouth of his own General, though finding (perchance) more Mercy than he either deserved, or showed? But that blood that cried to him for Mercy, will cry to Heaven for vengeance. And, are not many more ripe for the same judgement, whose notorious Crimes have branded them for their respective punishments? How many of those blood-preaching Ministers, have died expectorating Blood? whilst others, at this time, labouring under the same disease, can find no Art to promise a Recovery. All whom I leave to possible Repentance and pass over. Cromwell, that professed defacer of Churches, (witness Peterborough and Lincoln, etc.) and Rifeler of the Monuments of the dead, whose profane Troopers (if Fame has not forgot to speak a Truth) watered their horses at the Font, and fed them at the Holy Table, that Cromwell. Sands, whose sacrilegious Troopers committed such barbarous insolences, with his (at least) connivance, in the Church of Canterbury, and used such inhuman tortures on the tender breasts of women, to force confession of their hidden goods, the golden subjects of their Robbery; What can the first expect, and what reward the other hath found, I neither prophesy nor judge. If these, and such as they, do fight for the Reformed Religion, God deliver every good man both from them, and it, Cursed be their wrath, for it is fierce, and their Anger, for it is cruel. These, (and of such many) are they, that whilst they pretend a Reformation, need, first, to be reform. Nor do I, in taxing this Army of such impious Barbarismes, excuse or rather not condemn the other; whereof, no question, too great a number are as equally profane; whilst all together make up one body of wickedness, to bring a ruin on this miserable Kingdom; for whose impieties. His Majesty hath so often suffered. ay, Ob. but His Majesty's Army, (besides those loser sorts of people) consists of numerous Papists, the utter enemies of true Religion. To whom the King hath sworn his protection, Ans. from those he may require assistance. But, unto all his people, as well Papists as Protestants, he hath sworn his protection, therefore from all his subjects, as well Papists as Protestants, he may require assistance. Neither does he call in Papists, as Papists, to maintain Religion (as himself hath always manifested) but as subjects to subdue, or at least qualify, Sedition. The aid of the subject, is either in his person or in his purse; both are requireable to the service of a Sovereign. Put case, His Majesty should use the assistance of none but Protestants: tell me, would ye not be apt to cavil, that he is favourable to the Papists; neither willing to endanger their persons, nor endamage their purses; or, at least, that they are reserved for a last blow? Or, in case, Papists should largely underwrite to your Propositions, send in Horses, Arms, or other Provisions, would you not accept it; and, for its sake, their persons too? Are you so strict in your Preparations, as to catechise every soldier? Or, to examine, first, every Officers Religion? Or, having the proffer of a good Popish, or debauched Commander, tell me, should he be denied his Commission? Remember Sir Arthur Ashton, whom His Majesty entertains by your Example. These things indifferently considered, it will manifestly appear, that the honest minded vulgar are merely seduced, under the colour of piety, to be so impious, as by poisoning every action of their lawful Prince, to foster their implicit Rebellion, But, in case, your side should prosper, and prevail, what then? would then our Miseries be at an end? Reason tells us, No; God keeps us from the experience: Think you, that Government (whether new, or reform) which is set up by the sword, must not be maintained by the sword? And how can Peace and Plenty be consistent with perpetual Garrisons, which must be maintained with a perpetual charge? besides the continual excursions, and connived-at injuries, committed by Soldiers, judge you. Or, put the case, this necessary Consequence could be avoided, think you the ambition of some new Statesmen, accustomed to such Arbitrary, and necessitated power, on the one side, and the remaining loyalty of His Majesty's disinherited Subjects, watching all opportunities to right their injured Sovereign, and themselves, on the other side, would not raise perpetual tempests in this Kingdom? Or, if such an (almost) unpreventable evil should not ensue, think you, such swarms of Sectaries sweat for nothing? Are their purses so apt to bleed to no end? Will not their costs, and pains expect, at least, a congratulatory connivance in the freedom of their consciences? Or, will their swords, now in the strong possession of so great a multitude, know the way into their quiet scabbards, without the expected liberty of their Religions? And, can that liberty produce any thing but an established disorder? And, is not Disorder the mother of Anarchy? and that, of Ruin? Open then your eyes, closed with crass, and wilful blindness, and consider, and prevent that, which your continued disobedience will unavoidably repent, too late. But, the truth is, They are all Papists, by your Brand, that comply not, in this action with you: Admit it were so; Are not Papists as tolerable for His Majesty, as Anabaptists, Brownists, Separatists, Atheists, Antinomians, Turks; and, indeed, all Religions, and Factions, nay Papists too, for His Subjects? These, of His Majesty's side, come freely, out of their Allegiance, as Subjects: Yours, are preached in, coming out of obstinacy, as Rebels: They, at their own charges, proportionable to their Abilities; These, like judas, selling their Sovereign's Blood for ill paid wages: Yet, both sides pretend a Quarrel for the true Protestant Religion. Good God What a monstrous Religion is this, that seeks protection from the implacable opposition of her two Champions! His Majesty protests to maintain it: The two Houses protest to maintain it: O, for an Oedipus to read this Riddle! His Majesty adds one Clause more, wherein if the other Party would agree, the work would be at an end, which is, According to the established Constitutions, by Oath taken by him, at his Coronation; And there, the two Houses leave him, contending for a yet, undetermined alteration. And, for my part, I dare not conceive such evil of the Lords Anointed, and my Gracious Sovereign, as to fear him perjured. Hath not His Majesty, in the presence of that God, by whom he reigns, imprecated the Curse of Heaven on him and his Royal Posterity, (Sub Sigillo Sacramenti too) if He, to his utmost, maintain not the True Protestant Religion, exercised in that blessed Queen's days, and propagated by the blood of so many glorious Martyrs (at which time God blest this Island in so high a measure) if he preserve not the just Privileges of Parliament, and the Liberty of the Subject? Nay, more, did not His Majesty so promise the severe execution of the Statute against all Recusants, that if he failed, he desired not the aid of his good Subjects? What inferior person would not think his Reputation wronged, not to take up confidence upon such terrible terms? What notorious evil hath his Majesty perpetrated to quench the sparkles of a common Charity? Consider, O, Consider; He acts his part before the King of Kings, whose eye is more especially upon Him; He acts his part before his fellow Princes, to whom he hath declared this his Imprecation. He acts his part before his Subjects, whose stricter hand weighs his pious words with too unequal Balances. Were he the acknowledger of no God, yet the Princes of the earth, (if guilty of such a Perjury) would abhor him. Or, were all the Princes of the earth, blind, deaf, or partial, would not he think his Crown a burden to be worn upon his perjured brow before his own abused people? Or, (having renounced his Subjects aid, upon his fail) could he expect that loyalty, which now he wants upon a mien suspicion? But, He is a Prince, whom God hath crowned with graces above his fellows; A Prince, whom, for his Piety, few Ages could parallel. What Vices of the times have branded his Repute? His Youth, high diet, strength of body, and Sovereign Power might have inclined, and warped him to luxurious vanity, as well as other Monarches, whose effeminaries have enerved the strength of their declining Kingdoms; How many would have held it a Preferment to be Attorney to his Royal Lust, or Secretary to His Bosom Sin? Yet, he remains, a precedent of unblemished Chastity. He might have pleased and pampered up his wanton Palate with the choice of curious Wines, to lighten Cares, which wait upon the regal Diadem; Yet, he continues the pattern of a chaste Sobriety: He might have magnified his Mercy, and sold his Justice, to reward a Service, in pardoning offences, (committed by those of near relation) yet, He abides the example of inexorable Justice. These and many other eminent Graces, and illustrious Virtues can claim no Birth from Flesh and Blood; especially, in those, whose pupillages are strangers to Correction; Nor, is it safe Divinity, to acknowledge such high Gifts, from any hand, but Heaven. Which, being so, my Conscience, and Religion tells me, that Almighty God, (who is all perfection) will not leave a work so forward, so imperfect; but, will, from day to day, still add and add to his transcendent virtues, till he appear the Glory of the World; and, after many years, be crowned in the World of Glory. Martial. lib. 8. Ep. 66. Rerum prima salus, & una Caesar. Postscript to the Reader. NOw thou hast heard the Harmony of Scriptures, without Corruption, and the Language of Reason, without Sophistry. Thou hast not only heard Divine Precepts, but those Precepts backed with holy Examples, Neither those out of the Old Testament alone, but likewise out of the New. Being now, no Matter left for thy Exceptions, prevaricate no longer with thy own soul: And, in the fear of God, I now adjure thee, once again, as thou wilt answer before the Tribunull at the dreadful and terrible day, that thou faithfully examine, and ponder the plain Texts which thou hast read, and yielding due obedience to them, stop thine ears against all sinister expositions, and remember, that historical Scripture will admit no allegorical interpretations. If any thing, in this Treatise, shall deserve thy Answer, do it punctually, briefly, plainly and with meekness; If, by direct Scripture, thou canst (without wresting) refute my Error, thou shalt reform, and save thy Brother; If not, recant thine, and hold it no dishonour, to take that shame to thyself, which brings Glory to thy God. 1. S. PET. 3. 15. Be always ready to give an answer to every one that asketh you a reason, with meekness and fear. FINIS. THE NEW DISTEMPER. WRITTEN By the AUTHOR of the Loyal Convert. Hilar. de Trin. Lib. 4. Hoc habet proprium Ecclesia; dum persecutionem patitur, floret; dum opprimitur, proficit; dum laeditur, vincit; dum arguitur, intelligit; tunc stat quum superari videtur. OXFORD, Printed by LEONARD LICHFIELD, Printer to the University. 1645. THE NEW DISTEMPER. AS it is in a Principality, or in a Republic. The further it swerves from the first Constitution, and Fundamental Principles, the faster it declines, and hastens towards Ruin; So is it in the Church; The more she deviates, and slips from her first Foundations, the more she grows into Distempers, and the nearer she comes to Desolation. It hath been the wisdom of all Princes, and Free States, of former times, to carry a watchful eye upon the growing Inconvenients of their Kingdoms and Republics; That, as evil manners daily breed diseases, so the continual making, and execution of good laws should daily be prescribed as Remedies● lest, by too long neglect and sufferance, the Body of the Commonwealth should grow so foul with superannuated evils, and the humours wax so prevalent, that the desperateness of the disease might enforce them to as desperate a Remedy. It is no less prudence and providence in those that are appointed by the Supreme power (as under him) chief Governors and Overseers of the Church, to be very circumspect; and, not only faithfully to exercise their Ministerial Function, by due and careful preaching of the Gospel; but likewise, diligently to discharge their office in governing, that is, in making wholesome Ordinances, and duly executing them; That the Inconveniences that grow daily in the Church, may be daily rectified, lest by too long forbearance they gather head, and so become either incurable; or else, capable of Remedy, with too great a loss. The natural Affection I so dearly owe to this my native Country, (to which my soul always hath, doth, and will for ever, 〈◊〉 as much happiness as heaven can please to give) permits me not to think our Church in so forlorn and desperate a Case, but that it may be capable of a wholesome Cure; Yet Sense and Reason (flying with the natural wings of Love and Duty) bids me fear, that those unnatural Humours, Pride, Negligence, Superstition, Schism, and (that Harbinger of Destruction) Security have so long been gathering, and now settled in her, that she cannot, without long time, and much difficulty, (or else especial providence and divine mercy) be restored; For the hastening whereof, accursed be that unworthy Member that shall not apply the utmost of his endeavour, and diligence; and, not return the best of those Abilities, he sucked from her in health, to her advantage, in this her great and deplorable extremity of Distemper. The wearied Physician, (after his many fruitless experiments upon a consuming Body) advises his drooping Patient to the place of his birth, to draw that Air, he was first bred in: The likeliest way to recover our languishing Church, is to reduce her to her first Constitutions, that she may draw the breath of her first Principles; from whence having made so long a journey, her return must take the longer time. The Physician requires not his crazy Patient to take his Progress thither in a rumbling Coach, or a rude Wagon, (they are too full of motion for a restless body) nor to ride Post, (the swiftness of the passage makes too sudden an alteration of the Climate) but in an easie-going Litter, the slowness of whose pace might give him a gradual change of Air. The safest way to reduce our languishing Church to her first Constitution, is to avoid all unnatural Commotions, and violence in her passage; and carefully to decline all sudden alterations which cannot be without imminent danger, and to use the peaceablest means that may be, that nothing in her journey may interrupt her, and prove too prejudicial to her journeys end. The disease of our distempered Church, (Cod be praised) hath not as yet taken her principal parts; Her doctrine of Faith is sound; The Distemper only lies in her Discipline and Government; which hath, these many years, 〈◊〉 breeding, and now, broken forth, to the great dishonour of (her Mystical Head) Christ Jesus; to the unhappy interruption of her own Peace, (the Legacy of our blessed Saviour;) to the great disquiet of our gracious Sovereign, (her Faith's Defender) to the sharp affliction of his loyal Subjects, (her faithful servants) and to the utter ruin and destruction of this Kingdom, (the peaceful Palace of her Glory.) 1. As for her Discipline; In the happy days of Edward the sixth, when all the Romish Rubbish and Trumpery was seavengerd out of this (the new Reformed) Church, and the wholesome doctrine of undubitable Truth was joyfully received into her gates, (being for many years clo●'d with Ignorance and Error) the piety and providence of her newly chosen Governors, (whose spiritual Abilities, and valour, were, after, charactered in their own blood) thought good, in the first place, to make God's Worship the subject of their holy Consideration; To which end, they met, and (finding in the Scriptures no express form of Evangelicall Discipline in each particular, and therefore concluding, it was left as a thing indifferent. to be instituted according to the Constitutions of every Kingdom where Religion should be astablisht) they advised, what Discipline might best conduce to the glory of God and the benefit of his people; They, first, debated, and put to the question, Whether the old liturgy should be corrected and purged, or whether a New should be contrived. Cranmer, then Archbishop of Canterbury, a pious, moderate, and learned Father of the Church, (and not long after a glorious Martyr) finding, that the old liturgy had some things in it derived from the Primitive Church, though in many things corrupted) conceived it most fitting for the peace of the Church, not to savour so much of the spirit of contradiction, as utterly to abolish it, because the Papists used it; but, rather, inclined to have the old Garden weeded, the Errors expunged; thereby, to gain some of the moderator sort of that Religion to a Conformity: But Ridly Bishop of London, a man though very pious, yet of a quicker spirit, and more violent, (and not many years after suffering Martyrdom too) inclined to a contrary Opinion, rather wishing a total abolition of the old Liturgy, and a new to be set up, lest the tender Consciences of some should be offended. The business being thus controverted, it was at length voted for the purging of the old; to which service were appointed Doctor Cranmer Archbishop of Canterbury. Martyr. Goodrick Skip Thirlby Day Holbeck Ridley C●x King EDWARD'S Almoner. Taylor Heynes Redman Bishop of Ely. Hereford. Westminster. Chichester. Lincoln. Rochester. Martyr. after B. of London. Deane of Lincoln. Martyr. Exeter. Westminster. Master Robinson Archdeacon of Leycester. Mense Maio 1549. Anno Regni Edwardi sexti tertio. Whereof three were famous Martyrs; and the rest, men of unquestionable sanctity, soundness, and learning; which, being done, was authorized by Act of Parliament in that blessed King's reign Edw. 6. and with a full Consent received into the Church of England, confirmed by divers Acts of Parl. in the days of Q●. Eliz. King james, and King Charles, our now gracious Sovereign, whom Almighty God long preserve. But this established Discipline, had no sooner being, but enemies, (of which sort the devil hath always instruments to nip the Plants of Religion in the Bud) whose number, daily since, increasing, grew hotter and hotter in opposition, and stronger and stronger in faction, being too long, for peace fake, connived at; and, at last, too unseasonably, and violently opposed, insomuch that the disease, in these our late days, grew too powerful for the Remedy; so that the Distemper of our Church, in that respect, is grown so high, that I fear Phlebotomy will rather produce a further languishment (being already come to Madness) than a Cure. Nay, so far have the Enemies of this established Government and Discipline, given way to their exorbitant and refractory Opinion, that they will neither allow the Matter, nor the Form, nor the Authority and testimony of the Composers. 1. Not the Matter; (though they cannot but acknowledge it, in the general, to be very good, yet) because it was unsanctified by superstitious lips. 2. Not the Form; because set, and composed by Humane Invention. 3. Not the Composers; because Bishops, and so (though Martyrs for the Cause of God and his true Religion) Members of Antichrist. 1. As for their Exceptions against the Matter; how ridiculous they are, let Reason judge: Have not superstitious tongues, and eyes, viewed and read the Scriptures in their very Original and purity? Shall therefore the Scriptures be disallowed? Have not superstitious persons profaned our Churches with their Popish Doctrines, Sacraments and Ceremonies? and shall our Churches therefore be cried down, or shut against the Ordinances of God? because those Poets were Heathenish, was S. Paul afraid to use their sayings? Was the Spirit of God too blame, to indite them? Good things, abused, work evil effects upon the abusers; but lose not their goodness by the Abuse, 2. As for their Exceptions against the Form, being set, and not conceived, the Authority of the Scriptures I hope will answer. God the Father warrants it: God the Son prescribes it: God the holy Ghost allows it. 1. God the Father warrants it, in the Old Testament, at the time of the Law, by his command to Moses, Numb. 6. 21. where he gives him a set form and words to bless the people, The Lord bless thee and keep thee, the Lord make his face to shine upon thee, and be gracious unto thee. 2. God the Son prescribes it in the New Testament, in the time of the Gospel: Whe● S. john the Baptist had taught his Disciples to pray, the Disciples of Jesus Christ (whose house was called the house of Prayer) humbly requested the fame boon from him, who prescribed them that Form which he had formerly used in the end of his Sermon, Mat. 6. 9 which he intended not as a Model, (as some would have it) but a very Prayer itself, to be used in those very words, as they were delivered Luke 11. 2. not, After this manner, but, when ye pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say. That he willed the same words to be used, is evident; For his Disciples would be taught, as john taught his: And how were they taught? S. john taught them the words only; he could not give them the Spirit to make an extemporary descant upon them. So that being a direct Set Form, it warranted Set Forms, which were used from the beginning of the Primitive Church; from whence, this part of our Discipline had her original. 3. God the holy Spirit allows it: Who dare question, that the holy Spirit inspired S. Paul in all his Epistles, written to the Churches? In all which Epistles he concludes with this one Prayer, The grace of our Lord jesus Christ, etc. 3. As for their exceptions against the Composers of this liturgy, who were no less than holy Martyrs, (and by Firelight saw more Revelations than these Objectors did by daylight) men of approved learning and true piety: though some have impudence and spiritual pied enough, to think their own abilities and inspiratious to fly a higher pitch; and Ignorance enough, to acknowledge greater knowledge in themselves, yet the most humble, able, and truly sanctified minds, have always had Martyrdom in so high reverence, that they conclude, that God that made their blood the seed of the Church, and gave them the courage and honour to die in the maintenance of the Truth, would not permit that seed to bring forth such darnel of superstition; or them, to die guilty of those Errors, they so resolutely cried down with their dying blood. 2. As for her government by Episcopacy (the extirpation whereof being a great addition to her Distemper) It hath as much or more Ius Divinum to plead, then that, which endeavours to demolish & succeed it, Presbytery; Both are but mentioned in the Scripture, at large; but no particular Rules for the executing the office of either; which, being left wholly as arbitrary, it rests in the power of the Supreme Magistrate (whom God hath constituted his Vicegerent) to choose, and establish, which may best be found consistent with the Constitutions of the Kingdom, and stand to most advantage with the civil Government. But admit the Civil Government will stand with either? When the Balances stand eavenly poised, the least Grain turns it. In things indifferent, the smallest circumstance casts it. This Island of Bitaine (if we look back above 1400 years, being a long Prescription) when she first received the Faith, was then governed by King Lucius, whom God made a great Instrument for reducing of this Kingdom from Paganism; who, sending to Rome, and accommodated from thence with two Christian and learned Divines, by their labours, and God's assistance upon them, planted the Gospel: At the beginning of which plantation Arch-Flamins and Flamens were put down, and in their room Archbishops and Bishops were introduced; which Government successively continued, and flourished through the reigns of many wise Princes, confirmed by many Acts of Parliament, since the Reformation; exercised and approved by holy Martyrs; and allowed of, as most fitting, until the year of our Lord 1641. At which time, multitudes of the lower sort of people, throughout this Kingdom, petitioned, and tumultuously troubled the Parliament, so that some of the Members, perchance according to their inclination, and others, for quietness sake, consented to the abolition and extirpation of Episcopacy, the unadvized Contents of their clamorous Petitions. Now if these Governments hierarchical and Presbyterial be indifferent; these Circumstances, (First, of the time, when Episcopal Government began; Secondly, of the unintermissive continuance, for so many Ages; Thirdly, the credit of the persons confirming and approving it) me thinks, should cast such a kind of necessity upon it, that the other (being an untried Government, and having no consent or approbation from the Supreme Magistrate; and, being only cried in by the Ignorant multitude, affected to novelties and change) should have no wise friend to plead for it. We read in the Scriptures of Elders (which are members of a Presbytery) as it is written, Ob. Titus 1. 5. For this cause I left thee in Crete that thou shouldest set in order things that are wanting, and ordain Elders in every City, as I had appointed thee. Also, 2 Pet. 5. 1. The Elders which are among you. I exhort, who am also an Elder. By which it appears, that Titus had instructions to set up a Presbytery. You take the Scriptures by snatches: Ans. Had you read in Titus the next verse following but one, you would have had Saint Paul's meaning with his words, viz. ver. 7. For a Bishop must be blameless, as the steward of God, not selfe-willed selfe-willed, etc. So that, it plainly appears, that Elders mentioned in the 5. verse, are expounded Bishops in the 7. Or, had you compared Saint Peter's first verse (before mentioned) with his fifth in the same Chapter, you would have found Elders no positive, but a relative word; no Office, but a degree of Age. Ver. 5. Likewise the younger submitting themselves to the elder; the Apostle here showing, what the behaviour of the Elder Ministers should be towards God, and of the younger towards them. So that if either of them had set up a Presbytery, it was suddenly pulled down again; and Episcopacy (which you so much dislike) placed in the room. We are so far from disliking Bishops, Ob. that where there is one, we desire there were twenty; nay that every Church in England and Ireland had a several Bishop; Diocesan Bishops we dislike, Parochial we allow. How suddenly (to cross a settled and warranted establishment) your windmill fancies can make an alteration. Ans. Titus, c. 1. 5. had a command from S. Paul to ordain Elders in every City, (which he interprets Bishops) not in every Church, or Parish; which Ordinance, the Church of England hath punctually observed from the Primitive times to this day. But you have refractory and gainsaying spirits, spirits of contradiction, that understand not the Scriptures, but by your own Interpretations; always stirring, but never settled; hating order, despising Government, and resisting all Authority. But this Episcopal Government had her original from Rome; Ob. and being poisoned in the Root, it cannot be wholesome in the Branch. Ignorance is the mother of all Error. Ans. Your Chronologie fails you: If you carefully search Antiquities, you will find your Objection against it, a good Argument for it. I confess Episcopacy had her original partly from Rome; but, in those days, when we conformed according to the Church of Rome, the Church of Rome conformed according to the Word of God. Rome was, then, part of the Primitive Church, not being above 187. years after Christ: The Bishops of Rome were then so far from being Antichrists, that most of them were Martyrs, and died for Christ. But our Bishops have too great Revenues; Ob. whereby, they are occasioned to Riot, pomp, and glory. Those Princely Benefactors (whose bountiful Piety's thought nothing too much for God's Ambassadors, Ans. and therefore enlarged their Revenues so much) well knew their places and callings required it; whose gates were to be open to all comers; and bread to be given to all that wanted. Their Places owe relief to the fatherless; comfort to the widow; supplies to the needy; and succour to all that are afflicted; and hospitality to all strangers. No, their great Revenues are greater Eyesores than Inconveniences, if not abused. But these great Revenues might have been decimated, Ob. and the Tenth part might have sufficiently maintained a preaching Ministry, and the nine other parts might have been added to the King's Revenues, which would have made him the richest and most glorious King in Christendom, and taken away the necessity of Subsidies from the Subject. This is robbing Peter to pay Paul; Ans. beggering the Keys to enrich the Sword, and the next way to bring a curse upon the King, and all his people in general, by a general guilt of Sacrilege. The Shewbread must not be eaten but upon more necessity then (God be thanked) His Majesty was at that time put to. The holy Oil must not be put unto a Civil use; But His Majesty's pious and resolute refusall ●stereof hath in one word, fully and fairly answered this Objection. But Bishops have too absolute a power, Ob. which gives them occasion and opportunity to be tyrannical, and to exercise an arbitrary Jurisdiction over their Brethren. From the beginning, Ans. I confess, it was not so; neither stands it with wisdom or policy to suffer it to be so: For the Government of the Church must have proportion with the Government of the State: Government of several natures in one Nation, breeds confusion; and that, ruin: We therefore being a mixed Monarchy, necessarily require a mixture likewise in the Hierarchy; which excledes all arbitrary power. It is true, absolute Monarchy, and an unlimited Hierarchy are apt to fall into the distemper of Tyranny; and Democracie and a parity in Government is as apt to run into the disease of Tumult; but of the two evils, Tyranny is the least, by how much it is the easier to be cured. A monster with one head is sooner overcome then a Hydra with many. If our Hierarchy hath slipped into this irregularity, it is great wisdom and reason for a Parliament to rectify it. But the King having the sole election of Bishops, Ob. and so much favouring them, will hardly consent to the abridgement of their power and greatness; so that, being his Creatures, their power will be upheld by him, to the end that upon any difference betwixt him and his people, they may be the more able to uphold him, and ready to make a strong party for him; so that the more their power is weakened, the less his party will be prevalent, whereby, his Prerogative may want Advocates, and the Liberty of the Subject no enemies. His Majesty, Ans. by his yielding to the Bill of taking away their Votes in Parliament, hath given a sufficient Earnest of a further Moderation of their power; and no question, was, and will be ready to hearken to this or such like humble and reasonable Petitions (for the extirpating this jealousy) viz. That when any Bishop dies, or is translated, he would give liberty to the whole Clergy and Freeholders of those Dioceses to choose, nominate & present four learned and religious Divines, most unblameable in li●e and doctrine, able for government, and diligent in preaching: Of which four, His Majesty to prick one, which maybe consecrated Bishop of the Diocese; By which means, both His Majesty and His People, having an interest in him, he will be equally engaged; who, in cases of difference, may become rather a Mediator then Partaker: and, receiving just power from the King, may execute it as uprightly amongst his people. But they are Lords, Ob. and lord it over God's Inheritance: Whereas, 1 Pet. 5. 3. forbids it, Be not Lords over God's inheritance: and Christ, Luk. 22. 25. says, The Kings of the earth exercise Lordship, but it shall not be so with you. Our Bishops were Lords, Ans. as they were Peers of the Land, and as Peers, they had Votes in Parliament; which, being taken away, they are no more, now, then what the dignity of their Calling and their own Merits make them. As for that place in S. Peter, thus it is meant; Ye shall not be Lords over God's inheritance, that is, Tyrants; Lords and Rulers being at that time none but Heathens and Persecutors, whose tyranny made the very name of Lord, terrible, and odious: So that, in that place, by Lordship is certainly meant Tyranny. Neither can this imply a Parity in our Church; for without a Superiority, and Inferiority, there can be no Government: A Parity cannot be considered in order of Government; but only, in the work of the Ministry. In this, all are fellow labourers; In the other, some command, and some obey: S. Paul and Timothy had an especial command and charge over other Ministers. As for that place in S. Luke, which you allege, The Disciples striving who should be the greatest among them, our blessed Saviour's answer was to this effect, Let King's exercise power and authority over their vassals, (as indeed their tyranny made them little better) but it shall be otherwise with you: You are all fellow-servants to me, that am your chief Lord and Bishop of your souls; whilst I am here, all superiority lies extinct: Christ was then the only Governor, and the Root of Government was in him: But at his departure, he gave some to be Apostles, some to be Pastors, etc. and yet all those degrees were equal in respect of the work: He himself said, Ye call me Lord, and so I am, and yet, Luk. 22. 27. I am among you as he that serveth: whereby it manifestly appears, he intended a parity of the workers in respect of the work, not a parity in the government in respect of the workers. Bishops (whose office is to promote Religion, Ob. and to advance the Gospel, (as is pretended) and to encourage Prenching as the ordinary means conducing thereunto) are so far from so doing, that instead thereof, they silence godly Ministers, and put down weekly Lectures, which were set up at the proper charges and the piety of the people; and to the great establishment of true Religion. Here lies a Mystery; Ans. being the most crafty advantage the devil ever took of popular piety. Admit the piety of the honest hearted People was the first motive to these weekly Lectures, how was that piety abused, by those weekly Lecturers? They were chosen by the people; their maintenance (consisting most of Gratuities) came from the people, which ebbed or flowed according as their Lunatic doctrines wrought upon the people. Those Lecturers (whose whole subsistence thus proceeded from the people) must for their own better livelyhoods please the people: And what more pleasing to the people than the preaching of Liberty? and how should Liberty be enlarged, if not peeced with Prerogative? Then down goes Authority, and up goes Privilege; Down goes the Book, and up goes the Spirit; Down goes Learning, and up goes Revelation; who gaining credit in the weak opinions of the vulgar, grew the Seminaries of all Ignorance, and the nursing fathers of all Rebellion. These are those godly Lecturers that Bishops put down, who never lost themselves so much, as in not setting up better and more orthodox in their rooms, which had taken away the ground of this Objection. Our Bishops being proud, Ob. idle, covetous, and Popishly affected, are therefore fit to be extirpated. Ans. Admit some be so; must, therefore, such, among them, as are humble, diligent, charitable, and enemies to Popery, perish? Shall they that are bad, have more power to pull down a settled Government, than they that be good, to keep it up? Did Moses, the man of God, extirpate the Government of Priesthood because Aaron had a hand in the people's Idolatry? Or, will you undertake that the Elders in a Presbyterial Government shall be all faultless? Let the guilty receive their respective punishments, and let others take their office: But the innocent to suffer with the guilty, is a point of high injustice. But admit this Government by Bishops, had nothing to plead for it, neither prescription, nor continuance without Intermission, nor the Authority of Parliaments in all Ages, yet considering it is, now, a Government, in Being, it seems not consonant to Reason, or policy to extirpate it, or take it away, before an other Government be pitched upon. To pull down one main Pillar, before another be made to supply the place, and to support the room, is the next way to pull the Roof upon our heads: Hath not Episcopacy been long voted down? And is not the Assembly, at this time, divided and in controversy, nay puzzled what Government to set up in the room of it? By which means, occasion is administered to all disorder, Liberty lies open to all Schisms, Sects, and Heresies, and Sectaries grow bold to vent their giddy headed opinions without controlment, confirming themselves in their own Errors, infecting others with their new fangled and itching doctrines, the nature whereof is (like a Tetter) to run, till it overrun the whole Body. (Have not our eyes beheld all this?) which if these unsettled times should long continue, (as God forbid) would gather such head, and strengthen this our confused Kingdom, that if her issue of blood were stopped in one place, it would break forth in another; and, like Hercules his Monster, if one head were struck off, another would arise, to the utter confusion of the true Protestant Religion, which already begins to be the least part of this tottering Kingdoms profession, and rather connived at, then exercised by some. Are not complaints preferred against Brownists and Separatists, See a book Entitled, The sum of a conference at Terling in Essex, jan. ●1. 1643. unheard? Nay, are not men afraid to complain against them for fear of punishment? Have not protest Anabaptists challenged our Ministers to dispute with them in their own open Churches? Have not their disputations been permitted, nay, unadvisedly undertaken by some of our Ministers, (who themselves are thought little better) wherein they have made many Proselytes, and left many of the vulgar (who judge the victory to the most words) indifferent? Have they not after their disputations retired into their Inns, and private lodgings, accompanied with many of their Auditors, and all joined together in their extemporary prayers for a blessing upon their late Exercise? How often hath Bow-river (which they lately have baptised New jordan) been witness to their profanations? How many daily make their private meetings, and assemble in the City of London to exercise their Ministry? How many have been convicted of Blasphemy, and yet unpunished? How many times have their witnesses been taken against some of our most learned and religious Ministers? for which, some, are plundered, some sequestered, and some imprisoned: How many of our Ministers whose severity proceeded formerly against Fornicators, Adulterers, Drunkards, Swearers, and such like, are now undone upon their revengeful witnesses and testimony, appearing now (for the better colouring of their malice) well affected to the Cause? All which in time will so encourage all Sects, Factions, Hypocrites, and make Heresy so bold, & strong in this Kingdom, that the true Protestant Religion will be (under the detestable name of Popery) even turned out of doors for company, or at least so little favoured, that it will be forced to shroud itself in corners, as those Sectaries did, before these troubles were. ay, Ob. but when things are settled, and justice done upon the Popish Faction, these Sectaries with their Sects will vanish like the Mist before the mid day sun, and a true reformed Religion will be established to us and our Posterity. You seem by this Objection but a young State Physician, Ans. and a mere novice in the curing of a disease of this nature. In some cases, where the undisturbed humours keep their bounds, distempers are quickly evaporated, and being scattered through the whole body, every part breathes out some, and Nature (being able to truckle with the disease) by her own power, relieves herself; and, in a short time, rectifies the Body: But upon a continual confluence, and gathering head of lawless humours, she is so weakened; that she hath no power to resist, and less heart to struggle with her enemy, but is forced to yield: But the time you prefix for the subduing of these numerous Sects, is, first, when all things are settled, secondly, when the Land is cleared of Papists. 1. For the first, It is all one as if you had said, When the body is in good health, you will easily find a cure. A rare Physician! In the mean while, you will connive at this continued confluence of humours, which makes it at length incurable. 2. As for the second: Take heed while ye go about to cure a Fever, you run not the Body Politic into a Dropsy, with too much Phlebotomy. But you will first clear the Kingdom of Papists: And who be they? In your Account, all such as stand for Episcopal Government, (a Government coetaneous with this our almost out-dated Religion) All such as approve of the Book of Common Prayer, (a Form established by many Acts of Protestant Parliaments) All such as are passively obedient, and loyal to his Majesty, (a duty commanded by Gods own mouth) Of the Clergy, all such as will not preach for blood, (although Ministers of the Gospel of Peace.) All such as will not take the Covenant, to suppress Bishops, (although they have formerly sworn canonical obedience to their Ordinary) All such as will not encourage Subjects to resist the power of their natural Prince, (although having taken the Oath of Allegiance, and the late Protestation.) And to conclude, all that have not contributed willingly, bountifully, and continually to this War; and in a word, that have any considerable Estates to pick a hole in: If all Sects and Sectaries be not suppressed till then, we are like to have a comfortable Reformation. But in case, you only mean such Papists as own, and acknowledge the doctrine of the Church of Rome; Tell me, what course would you take with the●? Either you must banish them, or disinherit them, or take away their lives. 1. If banish them; It must be done, either with the King's consent, or against it; If against it, you resist the power, and he that resisteth shall receive damnation, Rom. 13. If with it, you make the King guilty of perjury, who hath sworn to protect all his Subjects in his Coronation Oath. 2. If disinherit them; It must be done, either according to the known Laws of the Kingdom, or against them; According to the Laws, ye cannot; for there is no Law for it. If against them, you transgress what you pretend to maintain in all your Declarations. 3. If take away their lives, It must be done, either for a Cause, or without a Cause; If for a Cause, show it, that the world may be satisfied: If without a Cause, you are guilty of murder. Which course soever ye take, you have not Christ for your example, who quietly suffered the two Caesars, being Idolaters, not only to possess that Kingdom, but to usurp it, because God permitted them, and permissively placed them there: When the Disciples asked our blessed Saviour, Didst not thou sow good wheat? Whence cometh it that there be tares? His answer was, The evil one hath done it. His pleasure being demanded, whether they should weed them up? his Reply was, No, Let them alone until the harvest and then he would separate them. A good deed may be ill done, when either against command, or without warrant. Though God hath permitted the evil one to plant Papists among us, yet he hath not authorized us to root them up, nor yet to take the lives of any, until their actions come within the danger and compass of the established Laws of the Land. We have precedents for the rooting out of Idolaters in the Scriptures; Ob. which warrant us to do the like. You find it no where, Ans. but in the time of the Law; at which time, God immediately commanded it; which kind of Warrants are now ceased. Again, In the time of the Law, some were accounted Strangers, And strangers had not the privileges that brethren have. Usury was lawful to be taken of strangers, not of brethren: Now, in the times of the Gospel, Christ hath made us all Brethren, and called us by his own name, Christians: and what was lawful, then, to be done to strangers, is unwarrantable, now, to be done to Christians. We are brethren. Then Protestantisme and Popery may be consistent in one Kingdom, Ob. and God's name may be harmelesly profaned with Idolaetry and superstition, in the same place, where it is truly and sincerely worshipped. Your inference is not good. Ans. It is one thing for a Prince to protect his subjects; and an other to be partaker with them, or to allow of their superstitions. King's cannot enforce Consciences, though pitched upon a false Religion: All that Magistrates can do against them (unless for Seducing, which a particular Statute made Treason) is to punish their purses, for not observing his Statutes respectively, or for exercising their Religion contrary to his Laws, But well it were if such a necessity of Connivance had no such subject to work upon. How happy had it been for this unlucky kingdom, if his Majesty's most prudent and pious offer, two year since, propounded to us, had been accepted in this particular, That all the Children of his subjects of that Religion, should be taken from them, and educated in the Religion of the Church of England? By which means, the whole Kingdom, in a short space of time, would have been peaceably reduced to an Unity in Doctrine; And, if the same course were taken with oath Srectaryes, an Uniformity in Discipline also. But our Kingdom must not expect an universal and through Reformation in all particulars, till Catechisms be more strictly used, and the intercourse of Ambassadors (which cannot simply be avoided) and Legers be restrained; and strict statutes made and executed against sectaries. But to return to our first matter. Admit Episcopacy were a Government, accidentally inconvenient, and that a more fitting Government, were discovered, prepared and made ready to be set up, It would be but a new untried Government, and not experimentally known what proportion it would bear without temporal Constitutions. A horse may be well mettled, and conditioned, and every way commendable for the saddle; yet not draw well in a Coach or Chariot: A great part of our Common-Law is built upon the Cases of Bishops, insomuch that if that Government be changed, there must be a necessary alteration of many Laws of the land; And what inconvenience may arise from such an Alteration, I leave to the Judgement of Lawyers, being not unworthy of some Consideration. But let these things be accounted not Inconveniencyes, and that the hierarchical Government is fit to be demolished, either for the abuse of it, by some few exorbitant Prelates, or for the mischiefs that follow, in respect of it self, in that it administers such occasion of offence, yet the too sudden Execution of a business of so great a consequence, and concernment, gives a livelier testimony of passion than discretion, (if Polititions may have credit) and savours of extremity, (which is opposite to all virtue,) and too much rashness, the distemper of all serious and honourable undertake: Too sudden an Alteration in matters of small moment, passes not without some inconvenience; but, in things of such a nature, as a Government, nay a Church government too (the nursery of the whole Kingdom's happiness or misery) it cannot be without imminent danger; but the sudden alteration of a fundamental Government of the Church, (which necessarily carries the State with it) threatens, nay brings no less than unavoidable ruin to both. A Rashness, too much (we fear) relishing of private ends to demolish that government in twelve months, which hath been setting up and maintained by as wise generations as ours, above fourteen hundred years. How happy had it been for this (at that time prosperous, but now miserable) Kingdom, had we taken the advantage of (that greatest blessing, that ever gracious Prince conferred upon unthankful Subjects) the Triennial Parliament, wherein, we might every 3 years have inspected this new recovered Kingdom, and kept it always in a perfect Crisis, the approaching Terror whereof, would not have afforded popular evils so long a time, or liberty to root themselves or gather head against the peace and welfare of our happy Government; through the benefit whereof we might have taken an advantageous leisure and mature deliberation to ripen every Bill, and, by degrees, to rectify every nonaged Grievance; and indeed, what happiness was there, which we had not then an offered opportunity to bring upon this (now) unhappy Land? The Government of the State, as in many things, it was reduced into an excellent temper; so, questionless, (had not this unnatural difference interposed) it had in all things (by the continued goodness and favour of His Sacred Majesty) been perfected, to the comfort of us, and the happiness of succeeding Generations. The Government of the Church likewise might, by the virtue of the granted Triennial, been narrowly and exactly searched into; The Governors strictly observed; The Bad turned out, and changed for better; They that deserved punishment, punished according to their misdemeanours; Others, less offending through some neglect, reproved and checked; and, upon no amendment, the next Triennial, proceeded against accordingly. The Figtree was not presently cut down, Root and Branch, but suffered till another year; And punishments before an Admonition are too rashly and severely inflicted. Thus by this gradual and Triennial Course, Mercy and Justice would have incorporated; the Government of the Church had been established; the peace of this Kingdom had been secured; the bad Governors had been rectified, or removed; the good, encouraged and honoured; and Peace and Truth had kissed each other. But the multitudes of these our national sins were too great, to permit so great a Blessing on this Nation, as the benefit of this Triennial Prrliament. God suffered Abraham to see the holy Land, but for the transgressions of the people, not to possess it: God showed us a glimpse of that mercy (which our sins made us unworthy to enjoy) and snatched it from us. In which respect, we are now left to our own ways, and governed by our own Inventions; and (what is wors●) we are neither penitent for our national sins, nor our own; nor (what is worst of all) sensible of God's judgements, nor our own miseries. How often have our Modern Ministers in their unmeditated prayers, before the open Congregation, given God joyful thanks for these blessed times! Eccles. 5. Whereas (if their hearts had not been hasty to utter any things before God) they might have rather petitioned for a removal of these his terrible judgements: How often have they prayed for the continuance of these happy day's ● whereas, Eccles. 5. had not their mouths been rash, they might better have deprecated those miseries. How often have they in their Sermons. blasphemously challenged God (upon the forfeiture of his Justice) to crown their Cause with Victory! How often, instead of wholesome doctrine, have they delivered such reports as their Consciences knew Fables, and were before next Sabbath Lies upon Record? How often have they preached down Subjection to Princes, and encouraged the Sword to grow warm in the blood of Christians? How often have they Articled against Orthodox, able, and learned Divines; and crowded themselves into their Livings, who upon my certain knowledge (some of them) can neither make true Latin, nor write good English; and then, lay their preferment upon the wisdom of the Parliament? How many children above a year old (because their fathers are suspected to be loyal to their Prince) continue unbaptised? many parishes can witness. How long time is it since the last Sacrament of the Lords Supper was administered, let the people tell, if their memories be so good; and then, the Elements delivered in their own new devised words. These are now the faithful Ministers of the Gospel of Peace: These the Ministers of this blessed Reformation: These the men that must pull down Antichrist out of his seat, and set up Christ jesus in his throne: Nay, rather, these are they that for filthy lucre carry men about with divers and strange doctrines: These are the men that in former times separated themselves, sensual, having not the Spirit. These are they that despise dominion, and speak evil of dignities: These are such as have gone the way of Cain, and run greedily after the error of Balaam for reward; and have perished in the gainsaying of Core: Jud. 1●. The fear spies in your feasts of charity, feeding themselves without fear; clouds, that are without Water carried about with the wind; 13. raging waves of the Sea, fo●eing out their own shame, to whom is reserved the blackness of darkness for ever. Is not this a blessed Priesthood? Are not these rare materials for a hopeful Presbytery? 〈◊〉 governors for the house of God? Are not the two great Nurseryes of this kingdom like to flourish; when the chief Plants are pulled up by the roots, and only the●e Crabstoc●s suffered to prosper, and bear their own natural fruit? Our fathers have eaten the Grapes, and their children's teeth will be set on edge. They that have been the Pillars of our Religion are hewn down, and our falling Church is shored up with these inconsiderable spars. They that grappled with, and foiled the stoutest Champions of the Church of Rome, are imprisoned; wanting both bread and liberty; And such as neither did, nor could, nor durst appear in such a quarrel, are crowned with their Reward: They whose learning and orthodox piety made England the glory of nations, and the envy of foreign kingdoms, are now disgraced and ruined; and th●se, that learning made not capable of a Degree, advanced and honoured to the great dishonour of this kingdom. Nor can I hear forget, how much this staggering Church of England owes to her pious and religious Nursing Father, and her faiths royal Defender, our gracious Sovereign; whose wisdom, moderation and tender piety (amongst other of his princely virtues) hath so manifesty showed itself; in not following the example of those, whom my heart bleeds to call his Enemies; and blazing the new Ministry of this kingdom, as they have done the old? Had his provoked passion published a Century to the eye of all the world, of those moral vices, hideous blasphemies, infirmities and failings of the Clergy of the one party, as they did on the other, how would the Church of Rome, and all the Enemies of the Gospel of Jesus Christ, have hissed and derided our Religion? that, by the general Confession both of Prince, and people, had such Monsters to adorn it? How would foreign Christians have been frighted at the very name of the Church of England? How would the stile of Protestant have become the Obloquy, and By word of all Religions: It was not for want of matter: Report would have 〈◊〉 enough, besides that, which, perchance, would have made the truer history. Nor was it scarcity of penmen, to paint their actions to the life: Oxford had & yet hath Pens, sharp enough, & Ink that wanted no Gall: Nor can I conceive how such nimble, active, and such salik fancies here could have forborn it, had not the wisdom & providence of his Sacred Majesty laid upon them his restraining power: By which it evidently appears to those that are not obstinately & maliciously blinded with the darkness of resolved Rebellion, that his Majesty's solemn Vows, and serious Protestations, for the maintaining the honour of the true Protestant Religion, agree with his most pious Intentions, and published Resolutions: Had his secret affections been warped, or the least degree wavering from the Church of England, or any whit inclining to the Romish superstition; had the imaginations of his heart intended secretly an introduction of the Popish Religion, how could his new design been better animated, then by an inward dislike of the Protestant Religion, & how could that dislike have been better fomented and encouraged, then by the Advantage, the just Advantage taken of the general corruption of her Ministry? But the wisdom and tenderness of his Piety stands silent, in this behalf; and, in his singular prudence, hath not so much as taken notice, or in any of his Declarations once reproved the uncharitable impiety of that scandalous Pamphlet, for fear of further blazing it, but rather suffering it to perish in its own filthiness, & choosing rather to groan under the burden of his faithful and abused Clergy, then by revenging and painting forth the crimes of the other party (far more guilty) to afflict Religion under the burden of both. Thus is the health of our languishing Church impaired; thus is the body of our crazed Government distempered; thus is the peace of our Saviour's Spouse disquieted; thus is the welfare of our English Zion determined; Her Dovelike piety is turned to Serpentine policy; her Unity, to Division; her Uniformity, to Disorder; her Sanctity to Profaneness; her Needlework robes to a particoloured Coat; her honour into disgrace, her glory into disdain, and her prosperity into destruction. Lam. 1. 2. She weepeth in the night, and her tears are in her Cheeks. Among all her Lovers there is none to comfort her; ver. ●. and all her friends have dealt treacherously with her; Her adversaries are the chief; and her enemies prosper; for the Lord hath afflicted her for the multitude of her transgressions: Her children are gone into captivity before the Enemy, 2. ●. and her gates are sunk into the ground: Her Kings and Princes are among the Gentiles; her law is no more, and her Prophets find no vision from the Lord: ver 10. The Elders of the Daughter of Zion sit upon the ground, and keep silence, and have girded themselves with sackcloth; The horn of her enemies is lifted up; They spared not the persons of her Priests, they favoured not her Elders, they have laid wait for the breath of our Nostrils, Lam. 4. 20. the Anointed of the Lord, and servants bear rule over us. Our Inheritance is turned to strangers, Lam. 5. 4. and our houses to Alyants': We drink our water for money, Lam. 3●●3 and our woods are sold to us: We have sinned and have rebelled, therefore thou hast not spared: For this our hearts, our hearts faint, for these things our eyes are dim; For these things I weep, mine eye, mine eye runneth down with water. Where, O where are you, all you that are the wisdom and Governors of this unhappy Island? Where, O where are you, the great Counsel and grave Senators of this falling Kingdom? Where, O where are you, the great College of Political Physicians of this languishing Commonwealth? Are ye all fallen asleep, while we perish? & is there none to awake you? Open your eyes, unlock your ears, and mollify your hearts: Behold, behold the miseries of your land, and if Compassion be not banished from the earth, pity, O pity the approaching Ruins of this your groanning, this your native Kingdom. Hear O hearken to the sad Complaints of your afflicted petitioners; and, if your hearts be not of Adamant, relent, and let them not in vain petition for their lives: Let the breath of this distempered Kingdom, contracted into one extreme sigh, move you to the speedy endeavours of a timely Cure. Inquire into her Constitution. Examine her distempers, and reduce her to her first Principles: Try no experiments upon a body so declined, and let not the Acuteness of her disease suade you to a desperate remedy. Look, O look back into the blessed days of Queen Elizabeth: Observe what blessings we then had, both by Sea and Land; What plenty; what success; what victories; what honour abroad; what unity at home; and indeed what had we not that could make a Kingdom happy? Reduce us, O reduce us to that happy government; and let not the eagerness of a Reformation be a means to want men to be Reform, or matter for a Reformation: Remember, O remember that great Reformer Christ Jesus; He was against all bloodshed, but his own; for that blood sake follow his Example: Or, if the way must needs be made by blood, let it light rather a little, upon many Generations, than all upon one; the ruin whereof will deny us another Generation: Let not the children of your Mother starve in the land of bread, and let not the foundations of your natural kingdom be longer dabbled in unnatural blood. Turn, O turn your eyes upon her breaches, and let not strangers Lord it in her Gates. For the mercies of that God which hath been merciful to you, be merciful to millions of Christians, whose lives depend upon your Care; be merciful to millions of children, that know not their right hands from their left; be merciful to generations unborn; to whom, when deep Records shall bring the Chronicles of your Actions, ages to come may magnify your Merits: For his sake that is the Prince of peace, as you desire to meet peace upon your Death beds, let this Sea of blood already spilt be thought sufficient: For the whole body of England's sake, who have trusted their power into your hands, that have cast all their welfares upon your wisdoms; for their sakes that venture their lives and fortunes upon your providence; for your own sakes; for your tender wives & dear children's sakes; for the God of mercy's sake, as you love mercy; for Christ Jesus, the God of peace his sake, as you prise the peace of a Good Conscience, hearken to, and ensue peace, while there is a possibility of peace. Darken not that Religion with the black storms of contention, you profess to glorify: Lessen not the glory of that Church, by partiality, which you have promised to beautify: Draggle not that Gospel in the sinks of blood, which you have protested to magnify: The sins of Nineveh were not too great for God's compassion, and shall the offences of poor England be too great for yours? Nineveh cried mightily to heaven, and they were spared; and shall the miseries of three Kingdoms be hollowed in your ears, and not heard? Well, Hest. 4 13 If Ruin, by a foreign power come, (which the God of heaven and earth forbid) think not with yourselves that you shall scape the Fury more than all the rest: 14. But if you altogether stop your ears, at such a time as this, then shall Enlargement and Deliverance arise to England from another place, but you and your houses shall be destroyed; And who knows whether you are sent to this employment, for such a time as this? O thou that art the great preserver of mankind, to thee, to thee we turn the voice of our complaint: Thou, thou art gracious, and plentiful in Compassion, but in man there is no help, Lam. 3 24. nor mercy in the sons of men. Job 13. 15. Thou art my portion O God, and I will trust in thee, Psal. 146. although thou kill me. I will not trust in my bow, Ps. 14. 1, 2 it is not my shield that can save me, but it is thou alone, O God, that canst deliver us. Deliver us O God from the evil men, preserve us from the cruel men, which imagine evil in their hearts, and make war continually. Have mercy, O Lord, have mercy upon us, 123. 3. for we have suffered too much contempt:. Hear the mourning of the Prisoners, 102. 20. and deliver the children from death. 83. 5. They have consulted together in heart, and have made a league against thee. 79 4. We are a reproach to our neighbours, even a scorn and derision to them that are round about us. 74. 10. O God, how long shall the Adversary reproach thee? Shall the enemy blaspheme thy Name for ever? 137. 7. Remember the children of Edom O Lord in the day of jerusalem, which said, Raze it, raze it, to the foundations thereof. 132. 9 Let thy Priests be clothed with righteousness, and let thy Saints rejoice. Lord, how long will't then hide thyself? 89. 46. for ever? Shall thy wrath burn like fire? Wilt thou be angry with us for ever? 85. 5. Wilt thou prolong thy wrath from generation to generation? 84. 9 Behold, O God, our Shield; and look upon the face of thine Anointed. Let thine hand be upon the man of thy right hand, whom thou hast made so strong for thyself. Give thy judgements to the King, 80. 17. and thy righteousness to the King's son; 72. 1. that peace may be in his days, and let his enemies lick the dust: Cloth his enemies with shame, but upon his head let his Crown flourish. 132. 18. How long shall the wicked, O Lord, how long shall the wicked triumph? They prate and speak fiercely, and the workers of iniquity vaunt themselves. 94. 3. They smite down thy people, O Lord, and trouble thine Inheritance. They slay the widow and the stranger, 115. 10. and murder the fatherless. O house of Aaron trust in the Lord, for he is our help and our shield; He will bless the house of Israel, and he will bless the house of Aaron. Praise ye the Lord ye house of Israel, 135. 19 praise ye the Lord ye house of Aaron, praise ye the Lord ye house of Levi: Ye that fear the Lord, praise the Lord. PSAL. 122. 6, 7, 8, 9 Pray for the peace of jerusalem: they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions sakes, I will now say, Peace be within thee. Because of the house of the Lord our God, I will seek thy good. Hier. sup. Epist. ad Rom. Quisquis corpus suum affligit, & concordiam deserit, laudat Deum quidem in Tympano, sed non laudat in Choro. The End. THE WHIPPER WHIPPED. BEING A REPLY Upon a scandalous Pamphlet, CALLED THE WHIP: Abusing that Excellent Work of CORNELIUS BURGES, Dr in DIVINITY, one of the Assembly of DIVINES, ENTITLED, The Fire of the Sanctuary Newly discovered. Incerti Authoris. Qui Mockat, Mockabitur. Imprinted, M. DC. XLIV. THE WHIPPER WHIPPED THere came, by chance, to my un-enquiring hand, a Pamphlet called The Whip; whose Pharisaical Author pretended a transcendent Zeal to my first eye; but, after a leaves perusal, I found his flame so extremely hot, that his Religion seemed (for want of due stirring) burned too; and so much tasted of the Brass, that no Orthodox palate could relish it, nor a well-grounded Conscience digest it: The nameless Author had an Utopian spirit; and the Government he best affected, was Anarchy: He was a Salamander; his very dwelling was in Fire: His Heart was a sink of Ignorance; is Spleen, a spring of Gall; a Shemei, a Rabshekah: his mouth ran bitterness and malice; and his Pen flowed venom, and Rebellion. The object of this fiery Pamphlet, was the orthodox & most excellent work of Doctor Cornelius Burges, a man of singular parts; and, at this time, a worthy Member of the Synod; or Assembly of Divines; entitled, The Fire of the Sanctuary newly discovered, or A Complete Tract of Zeal, and printed by George Miller and Richard Badger, anno 1625. which, this Pamphleteers unlearned Pen hath to poorly answered, so impiously maligned, so maliciously calumniated, that I have thought good to cast away some Ink upon him, (not in vindication of the Doctor, whose Conscience, enlightened by the Scriptures, needs no Champion) but to rectify the abused vulgar; who, by the help of such pneumatical Fantastics, have turned their leaden apprehensions into Quick-silverd Zeal, which hath swallowed up and devoured their duty to their betters, their fair demeanour to their equals, and their charity to all Relations. This unwo thy Pamphleter, in the Progress of his more unworthy work, against this worthy Member, uses that method, which B●elzeb●b the prince of Flies prescribes him; who, like a Fly, buzzes through his whole Larder, blowing here & there; but lea●ing such fruitful corruption, that, in short time, his whole store, nay (if possible) the very Bread of life, moulded by the hand of heaven, which he hath set apart in his margin, would grow unsavoury. He begins at the Dedication Epistle, repeating the Doctor's words, then poisoning them with his own Calumnies; whereunto, if ●ur Patience (equal Readers) will admit me, by the name of a Replyer; you shall have all woven together in one Loom: Wherein I purpose not to load your ears with those his frivolous preambles and impertinences, which would swell this Pamphlet beyond your Patience; but, suddenly to rush into the List. D. Burges Dedication Title. To the Right Honourable, WILLIAM, Earl of PEMBROKE, etc. Calumniator. Popery and Superstition at the first dash! Dedication is a mere P●pish Ceremony, begun by the Antichristian Hierarchy, derived from deo and dicatio, which is a vowing to God: It was first used when Steeplehouses, or Meeting-places were built, which Papists call Churches, dedicating them to God; or to those they honoured as much, Saints, whereof some of them are now roaring in hell; under which pretence, they juggled holiness into them, more than into Barnes or Stables: Now this Book the Doctor dedicates to the Earl of Pembroke, whereby he secretly acknowledges him either a God, or a Saint; If a God, he blasphemes; If a Saint, he lies; for he was a Courtier, and preferred the King before the Elect; whereas Saints imitate God, and should be no Respecters of persons; in whose eyes, Kings and Subjects are alike. Replyer. When Ignorance hath shot forth her shady leaves, how quickly Impiety buds! and, then, how suddenly Rebellion blossoms! Ignorance first taught thee a false Etymology of a word; then, Impiety suggests a slight estimation of a Church; and then, Rebellion insinuates a disreputation of a King. Now, one lash more at school, would have helped all this, by curing that Ignorance, and letting you know, that Dedication is derived from De, (here taken perfective) and dicatio, (which is an offering or a presentation) which two words, joined, carry the sense of a full or total presentation of this Book to whom he presented it. Now Cal. where's the Blasphemy? or where's the Lie? ●●t them even both return to the base mouth from whence they came; And that one lash more which might have cured thy Ignorance, in time, might save Gregory some labour; and thee, some pains, in an undedicated Meeting-place. D. Burges in the Epistle Dedicatory. It (viz. this Treatise) speaks of Fire; But such, as was made to warm, and not to burn any thing, unless stubble. Cal. I knew what temper your fire (your zeal) had, (lukewarm Master Doctor) apt to receive warmth or flame according to the times. Rep. It is the devil's custom to leave out half the Text: Let me supply your defect, Cal. To warm solid hearts; Not to burn any thing but such stubble as you, and then the sentence is perfect. D. Burges. Here is no ground for an Utopian spirit, to mould a new Commonwealth; no warrant for Sedition to touch the Lords Anointed, so much as with her tongue; No occasion administered to Ishmael to scoff at Isaac; no Salamanders lodge themselves here. Cal. An Utopian spirit is a word of your own coining, whereof I confess my ingenious ignorance. But I perceive, this opinion which you pin upon Pembrok's sleeve, admits rather of an old Popish Government, then of the moulding of a New, by an holy Reformation: It makes such an Idol of your King, (whom you falsely tear me the Lords Anointed) that it brands that hand with the aspersion of Sedition; and that tongue, with the guilt of Impiety, that touches him; whereas Kings are but men, and wicked Kings but Beasts, in God's eye, and the righteous have God's power, and may touch them; nay, and scourge them too; But, I fear, your Zeal burns now only to light your Doctorship to a Deanery: What you mean by Salamanders, I know not. Repl. You profess Ignorance, Cal. in the beginning and ending of your learned speech, and discover Treason in the whole Body: The first Ignorance you profess, is, of an Utopian spirit, wherein I thus inform you: It is a fanatical spirit, even your own spirit, by which you pray Nonsense by the hour, preach Treason by the half day, and ejaculate blasphemies every minute. Your last ignorance is, of the Salamanders; wherein I thus instruct you. They are the fiery spirits that dwell within your flaming bosoms, by which ye murder, under the pretence of piety; rob by way of Religion; and fling dirt in the face of Majesty by colour of zeal: No wonder, Cal. those spirits are unknown to you, when ye know not of what spirit ye are: As for the body of your speech, we leave it to the judgement of Authoritis. D. Burges. But here's a flame that will lick up all angry wasps, and inflamed tongues that presumptuously and without fear speak evil of dignities, and of things they understand not, railing on all not so free as themselves to foam at the mouth, and to cast their froth on all that are near, without difference. Cal. This your Flame, courtly Master Doctor, lights us to understand, that your saintly Patron had then some remarkable Living in his Gift; or power, to make you one of the King's Chaplains, in ordinary; strengthened, with the hopes whereof, you thus magnify dignities, that is, Kingship, Lordship, and Bishopship: And I am verily persuaded, if Amal●ck or Esau, (whom God cursed) were in being, your li●sy- woolsy Zeal would endeavour to vindicate them from that Curse; Or if Caiphas, the High Priest, were placed in office here, you have a Pencil to paint his Wall white enough, for Paul to curse. Repl. Cal. I fear you are one of those angry wasps the Doctor's Zeal licks up, and his Pen (now above 19 years old) discovered your nest, being a faction now in power, and prophesied of above 1500 years since; whose malapert, saucy, and slovenly Tenets were well known to him, to be the Ivy of the true Orthodox and Primitive Religion, whose ambitious and fiery spirits, (hating all Government both in Church and State, casting their foam and froth in the face of Majesty and Hierarchy, without respect of honour or place) his conscience (enlightened and instructed by the holy Scriptures) hated with a perfect hatred, and used his best means to suppress and quench. D. Burges, in his Preface. My sharpness against some democratical Anticeremonians is not meant to weak Consciences, joined with pious, sober, and peaceable courses. Cal. Mark, whilst this sharp Doctor would boast of a virtue called Moderation, he turns Advocate to that detestable sin of lukewarmness: As if he should have said, My sharpness against the enemies of Popery, extends not to them, that are not too active and zealous of God's glory. Doctor, this Fire will hardly make your Pot boil. Rep. Mark how this bitter Calumniator acts his own part to the life; at one breath, both wresting the words, and wronging the person: And how it offends him, (whose glory is to set weak Consciences upon the Rack) to see another, fearful of offending a weak Conscience: Cal. This Zeal will make your pot boil into the Fire. D. Burges. But I speak to such as keep a frantic coil about Ceremonies, and think they never take their level right, but when, with every bolt they shoot, they strike a Bishop's Cap shire off his head, and yet are more fantastical, ignorant, proud, self-willed, negligent and deceitful in their particular Callings than many whom they despise and condemn to Hell for carnal men, forsooth, as any observing eye may easily discern. Cal. So, Master Doctor; I now call both the Parliament, and the whole Assembly of Divines to witness, you are either a Malignant, or a Turnecoate: When you read this clause, remember your own late Votes, and tell me, what Mettle your Conscience is made of. Tell me now, in sadness, Doctor, Are they ignorant, proud, self-willed, negligent, and deceitful in their Callings, that inveigh against Ceremonies, forsooth? that endeavour to strike off a Bishop's Cap forsooth? Once again, I say, remember your own Votes and blush: Nay, if, with the Satire, you can blow hot and cold with one Mouth, you are no Divine for me, forsooth. Repl. You triumph Cal. too much before the victory, and crow too confidently upon your own Dunghill: I justify the Doctor in what I know: you condemn him, in what you know not: What his Votes were, or how, or when made, it matters not to me, but his opinion (declared to all the world) proclaims him no less than Orthodox: I look upon him as a Divine, absolutely; not as an Assembly-man, relatively: The Satyrs hot breath warmed his fingers, which else had been too cold: The Satyrs cold breath cooled his Breath which else had burnt his lips: The first was Breath; The last, but Wind. D. Burges. Touching the Carriage of Zeal towards Princes, my CONSCIENCE witnesseth with me, in the sight of God, that I have spoken nothing, but what in my judgement is the Truth, without sinister or base intents. Cal. This Clause stands like a Pander to keep the door, till you have committed your spiritual Fornication within; and to anticipate your believing Reader, whilst you basely flatter Princes; wherein, you have engaged your Conscience, and attested God concerning that your opinion, we shall hereafter understand; which in his due place, you shall not fail to hear of. Repl. How like a snarling Cur you gurne before ye by't: Cal. as you have acted your first part, in showing your teeth; so, anon, we shall expect your second part, in clapping your tail betwixt your legs, and shamefully running away. D. Burges. Nor do I touch on that, presuming to teach my Betters (but rather as men use to do, when they go for Orders, or a Benefice) to give account. Cal. Doctor, It is the property of Dogs to bawl at Beggars, or Inferiors, who come empty handed; but to fawn upon their Feeders, and wag their flattering tails at those, from whose well furnished Trenchers they expect some scraps: No, you presume not to teach your Betters; Tell me, Doctor, who sent you? Whose Ambassador are you? Come you in your own name? It seems you do: He, in whose Name you should come, knows no betters: The Truth is, Christ sent you; but Antichrist (from whose surrogates you had your Orders) signed your Commission: Christ sent you to Preach, and Antichrist bade you take a Benefice by the way; which (speaking to your Betters) you here craftily insinuate in your Simile: lesuites beg not, but point ye where the Box stands. Repl. Your saucy Impudence, Cal. Votes Modesty a vice, and rudeness, Zeal: Our blessed Saviour says, Give unto Cesar those things that belong unto Cesar; and Saint Paul, Honour to whom Honour belongs, commanding all things to be done decently and in order: Which is too neat a Doctrine for your nasty spirits: God, who is no Respecter of persons inmatter of justice, commands you not, to disrespect persons, by way of manners: Diet for Princes and Peasants require several dress: When Saint Paul said to that heathen King Agrippa, Believest thou the Prophets? I know thou believest; have not you blasphemy enough to traduce the Apostle of a courtly lie? I fear, your Rabseka-spirit would have lent him courser language. And as for the Benefice you say the Doctor insinuates in his Simile, you might have charitably translated it into two or three Sequestrations, and then it had been tolerable. D. Burges. And yet I would teach withal: I mean, the boisterous Multitude; who, ever prefer the rough Channel before the temperate shore, and think no man preaches well in a Prince his Court, but he that is so fiery and rude (plain as they call it) as with his Thunder shakes the very house: And if he cast no squibs in a Prince's face, or preach not like a Privy Councillor, they say he hath no holy Fire in him. Cal. How this temporising Doctor still courts Preferment! In his last Clause, he Craftily insinuates for a Benefice; and in this, as grossly for a Court Chaplainship, wherein, he openly discovers how his silken Conscience stands qualified for such employment, being more ready to sow Pillows under Prince's Elbows, then denounce Judgements against their sins; declaring himself a professed enemy against the, boisterous multitude, who love the rough Channel; And who are they? Even those Nathanian spirits that dare tell the King, Thou art the Man; and professing himself a Friend to such as love the temperate shore; And who are they? Even such as flatter Princes into the flames of hell. A fit Doctor to consult and vote in the Assembly. Repl. It is one part of the devil's office, Cal. to accuse man to man, w● Office, I fear, you rather execute under him, as his Child, then usurp from him, as a Stranger: Gods servants must wear God's livery, Meekness; They must reprove with wisdom, sobriety, & mildness; especially, the sacred persons of Kings: God was more in the still voice then in the thunder: Squibs, taunts, and Rail are none of God's ways; but love, temperance, and moderation: If your house have a flaw, or an unsound pillar, will you, strait fire it; and, not rather prop it, and, by degrees, strengthen it, for after service? God's fire, (that appeared in the bush) gave light; but, burned not; But your Zeals have no patience, demolishing and consuming, even from the Cedar that grows in Lebanon to the Hyssop that is upon the wall: If such fire become the Assembly, then take out Burges, and put in Peter. D. Burges. If men dislike a Book in this Age, their Censure is usually, It hath no salt in it: A discourse of this nature should have salt good store, for all sacrifices must be seasoned with salt; So is this, but intended to season only, not to fret any, unless by accident. Cal. But if salt hath lost its savour, wherewith shall it be seasoned? So hath yours, Doctor; Your Sacrifice then will quickly stink: You are a very bad Physician for the soul; Your kichen Physic (for you have no other) were good to keep a healthful soul in a good state; But when favours of lust, dropsies of drunkenness, pleurisies of Blood, faint fits of lukewarmness, etc. accost the soul, your seasoned Broths will fail: sometimes the disease will require vomits, purges, phlebotomy, cautherizing, scarifying, cutting, etc. But, I fear, your end is rather to cure your own defects, than your patient's distempers. Repl. I fear, Cal. some of the Doctor's salt hath fretted your chapt fingers; which, perchance, you strive to wash out with your own vinegar, which so much troubles you: you name some diseases in others, but forget your own, both acute and chronical, the cardiaca passio, the tumour of the spleen, the petulancy of the tongue, the Cold Fits of uncharitableness: The first, second, and fourth of these are inward and habitual; and, I fear, incurable; but for the third, the Beadel of Bridewell will be your best Physician. D. Burges. Thus have you my Apology (if it be one) as a small screen to hold between you and the fire, if you think it be too big, or too near, and that it would heat you too much. Cal. Doctor, Your Apology is as needless as your work: Your Fire (whereby (I take it) you mean your Zeal newly discovered) is but an Ignis lambens, or as rotten wood, shining in the dark; Or if it be a true Fire, it is but of Juniper, which rather serves to perfume a prince's chamber, then to warm a Christians heart; and so dull, that it requires, rather, a pair of bellows, than a Screen. Repl. I hope, Cal. It is not such a fire as yours, called Ignis fatuus, which entices poor souls, (wandering in the dark,) to break their necks; But (as you have excellently, (although against your will) termed it) a fire of juniper; No perfume, sweeter; no Coals, hotter; This Juniper fire sends up sweet perfumes of Comfort to the broken heart, and contrite spirit; but threatens the fiercest of God's judgements to the Rebellious and impenitent soul. Here, Reader, be pleased to pause a while, and to understand, our Calumniator hath done with the Doctor's Preface, intending now to set upon the body of the work itself; wherein, he undertakes not his Task progressively, but selectively; whether, he drives at one subject, collecting what he finds scattered through the whole book; or whether his with can only dance after a Pipe of that nature, I cannot resolve you; You have it as I found it: This I perceive, by his straggling Method, that it was leap year in his Brains, as well as in his Calendar; And so, we begin again. The Fire of the Sanctuary uncoverd. D. Burges cap. 3. pag. 39 lin. 13. It had not been lawful for Elijah to put those Idolaters to the sword, if he had not been able to plead special Commission from God, as he did. Cal. Take heed Doctor, you run not yourself out of the Assembly into Ely house: What special Commission had our Parliament to do the like? Yet how many thousand more have perished by the sword, at their Command? Are not they wise, and truly religious, and holy Merchants for God's Glory, and blessed Agents for our Kingdom's Reformation? And would they do such an act, and stand guilty of such a Fratricide, so horrible a slaughter, had they not a Warrant for it? Come, Doctor, It is wisdom to retract and change a mis-opinion: It is a good bargain, to change for the better, and get 400. l. per. annum. to boot, and God knows what besides. Repl. You ride, Cal. upon the surer horse, as the case stands now: Take heed of the King's plunderers. The Parliaments Authority is inscrutable, and too great a mystery for a private man's Capacity; But if the Doctor's opinion be firmly grounded on the word of God, my Confidence of his Piety is such, that neither fear of Prisons, nor hope of Fortunes, are able to divert, or to corrupt him: But, Cal. it had been better worth your pains, to have refuted his opinion, by the strength of holy Scripture, then pinned your implicit faith upon the Authority of men, though never so learned or religious, being the self same Error, we cry down, in Popery. D. Burges cap. 3. pag. 40. line 21. He that being under authority will rather resist then suffer, makes the Cause suffer by his resistance, and so in stead of standing zealously for it, he doth in effect raise forces against it. Cal. A high and desperate Malignancy! A Doctrine most dangerous and damnable! not only contrary to the practice of all Churches, that labour for a Reformation, but directly opposite to an Ordinance of Parliament also. If this Doctrine be permitted from the Pen of an Assembly man, without punishment or public Retractation, our Cause will carry warm Credit; and his bosom a strange Conscience: If this Clause be sound, we are at a weekly cost to much purpose; If unsound, our Assembly hath a sound Member. Repl. No question, Cal. that Malignant Doctrine hath been the ancient and received Tenet of former days; neither do I know any Religion so opposite to it as the Church of Rome, which holds it not venial, but meritorious, not only to resist but also to depose the Authority of the Supreme Magistrate; But we are better taught by Scripture, & not alone commanded, but also find it frequently exemplifyed unto us by holy men, to give all passive obedience to the power of our Princes, whether good or bad; without which Gods true Religion, would, surely, want that honourable Confirmation of holy Martyrdom, which formerly it had; But whether the year 1642. brought new inspirations and revelations with it, or whether the thousand six hundred and forty one years before it, slept in the darkness of this point, deluded by false Translations, the Doctor (if you repair to him) no question, can render you a satisfactory account. D. Burges cap. 3. pag. 41. line 20. Zeal may stand with suffering and fleeing, but not with Resistance, which is Flat REBELLION; And no good Cause calls Rebellion to aid. Cal. Here's more Water from the same Ditch, but a little more stinking, through the addition of this odious word REBELLION: What Malignant Devil haunted this Doctor's Pen? Nay, in those calm days, when that base term (REBELLION) was hardly understood, but in our Prayers Confessive; Nay, scarce then; A word, more fit for those that can submit to the inordinate power of a Prince, and crush Religion in a Commonwealth. Repl. How now, Cal. Does your shoe pinch you there? Dare you resist who have liberty to flee? Can you resist, and not rebel? Can you do the Act with a good Conscience, & not hear of the Action without impatience? How willingly can a dog foul the room, and how loath to have his nose rubbed in it? Did not I tell you, in the Preface, (where you showed your teeth) that you would clap your tail between your legs anon, and run away? He whose enlightened judgement there called his God to witness, hath condemned your Cause, styled you by the Name of Rebel, and branded your actions with the style of flat REBELLION: His Conscience, then, had neither Fear to pinch it; nor Affection, to enlarge i●; nor could his Merits aim at any By-respects for his maintaining of so known a truth, so doubly fortified both by the law of God and Nature: REBELLION is a Trade the Devil is free of: It is both Trade and Devil too: No wonder, Cal. to see you run so fast; You know who drives you: Nay, he hath driven you so far beyond your senses, that you hold him only loyal, that rebels; and him rebellious, only, that submits. D. Burges cap. 3. pag. 45. lin. 20. I think no wise man doubts, that even in the purer times of the old Church in Israel, corruptions grew in Ceremonies as well as in the substance of God's worship, and yet pry into the Scriptures never so carefully, we shall not find any of the most Zealous Saints fall on fire for Ceremonies, which is worth observation. Cal. A true Chip of the old block Canterbury, who after he had familiarized the name of the Altar, in the common ear, (not daring to bring in Transubstantiation, with a full Tide) innocently left out those words in his Service book, which only made the difference betwixt a Sacrifice, and the Sacrament; so that, but one step more, and the work had been fully done. So this our Doctor (not daring to urge Ceremonies too loud, left the Godly should hear him) sets the peaceable Custom of the former Saints betwixt him and the danger of all good men's Censure. He made the example of the Saints the wall by which his creeping Popery might hold, for fear of falling; who, (had not this blessed Parliament dropped down from heaven, to crush these Superstitions in their Rise) had been, by this, as perfect a Proficient as the worst; had had his high tricks, his low tricks, and perchance, his Merry tricks too, as well as his fellows. Repl. How you wonder at a spark of fire, Cal. when just now your eyes dazzled at the flame! Did not the Doctor, in his Dedication, as good as confess himself an enemy to Anticeremonians? did not yourself tax him of rank Popery? and yet, what a business now, you make of his creeping Ceremonies? The liar, Cal. and the malicious, sometimes, are alike forgetful; But, to the purpose; If you loved the substance of Religion more, you would have more lamented that sea of Christian blood, that hath been shed about these Ceremenies, than I find you do: We contend, so much, about the shell, that, I fear, we have lost the Kernel: But this know, Cal. so long as you traduce your brother, and thus abuse your spiritual father, neither the love of God, nor the God of love abides in you. D. Burges cap. 3. pag. 66. line 14. Again, let such as be Zealous sticklers for democratical, or Aristocratical discipline, consider how ill the Church can be governed by one policy, and the Commonwealth by another. Cal. Our Doctor is grown a Machiavilian; and forgets that Piety is the best Policy; We, living under a Monarchical Government in the commonwealth, how he pleads for a hierarchical government in the Church? consequently, dissallowing democratical or Aristocratical Discipline, which our gracious Parliament is now setting up; But 'tis no wonder to hear him, that hath so Zealously pleaded for the Robes and vanities of the whore to apologise for her government; and● by consequent, for the whore herself also! Repl. When Ignorance and Folly meet, how malice domineers? How this government, by Bishops, erected in the Apostles days approved by Polycarpus, Saint john's Disciple, and Irenaeus the Disciple of Polycarpus, Ignatius, and all those first Planters of the Gospel; submitted unto by the whole Primitive Church; confirmed by Lucius, the first Christian King in this Island; afterwards, established by so many Acts of Parliament, (as yet unrepealed,) and freely and personally exercised by so many godly and learned Martyrs; how this Government sticks in ignorant Calls stomach? whose forgetful malice, would make the Doctor an enemy to the proceedings and designs of Parliament, whose writings were printed so many years before this Parliament was dreamed of: As for his pleading for the whore, this know; had the popish Strumpet found no better friends than he, she had wanted that retrograde Mercy of a Third part, when the Protestant Matron must be content but with a fifth. D. Burges cap. 3. pag. 68 line 20. It was long since the Zealous Complaint of a Holy Man, that men could no sooner get up their names in the world, and be able readily and confidently to muster up a few places of Scripture, nothing to the purpose, but they thought themselves sufficient to encounter Moses himself, setting upon him as furiously as Dathan or Abiram ever did: Happy were this age, had it none of that Temper. Cal. But has that holy man no name, Doctor? or, was it your own self? The man we know not, but his Intentions are apparent; namely, to conclude none able for the Ministry, but such as have first their Ordination from your popish Bishops, from whose imposition of hands, they presently receive the spirit; till then, being neither called nor qualified: brave juggling! when the laying on of Symonaicall hands must enable a drunkard, or a whoremaster, or worse, to preach the sacred Word, and administer the holy Sacraments, who now, by the virtue of this Hocas pocas, hath a capacity to forgive sins, being (though formerly very ignorant) now gifted more or less, according to the gift he brings; where they that are called by the secret working of God's spirit, inwardly, enlightened by knowledge, and especial Revelation, and able for Interpretation (though never gifted with tongues) were not permitted to exercise their ministerial Function: but imprisoned, persecuted, and pilloryed. Repl. True, Cal. you hit the intention right; and have so plainly discovered yours too, that every fool may read it; and (being converted by you) approve it, too: wherein, you intimate, how needless, Ordination and Learning are, to qualify a Minister; and, that any, who finds himself gifted, may execute the Priestly office. Tell me, Cal. may any, that hath skill to make a shoe, a hat, or a suit, profess the Trade, till he be made free? Your Halls say, no: Why? he hath skill in the Mystery, and his Apprenticeship is served! what hinders him, he cannot practise? His Master must make him free, and he must perform the City Ceremony. And shall the calling of a Minister be undertaken by every unexamined tagrag? Shall every Cobbler, Feltmaker, or Taylour intrude into that honourable calling, and be judges of their own sufficiency? and leave their lawful Trades for unwarrantable Professions, according to their own humorous Fancies? Our bodies, Cal. expect the help of the most rational and authorised Physicians; but our souls can be content with every Emprick, and accept of every Theological Mountibank: As for our Bishops you term Popish, How many of them have lately forsaken (for their Conscience sake) their livelihoods, and fled from the Popish faction in Ireland, hither, where, instead of charitable relief, they are thrashed and tribulated, with another Flail? D. Burges cap. 3. page 70. line 11. The next way we can possibly take to the best Reformation is by prayers and tears. Cal. I see, the Doctor loves to sleep in a whole skin, and far enough off from Resisting to blood: 'tis true, Prayers and Tears, are said to be the weapons of the Church; And happy it were if such weapons could prevail: But where Entreaty finds defect, Compulsion must make supply; If Prayers cannot, Swords may: If Tears may not, Blood must. Repl. Let them perish by the sword, that take up the sword; And let them that thirst for blood, guzzle blood until they burst: David, that fought Gods Battles, commanded by Gods own mouth; nay a man after Gods own heart; yet his hand (that was in blood,) must not build the Temple; And shall we expect, by blood, a Reformation of the Temple? The stroke of a Poleaxe is not acceptable, where the noise of a Hammer was not warrantable. D. Burges cap. 4. page 79. line 4. When many people are demanded their Reasons of divers opinions, which they stoutly stand unto, is not their answer thus? Because the contrary is against the word: Being pressed to show wherein, they reply, We are but ignorant People; we cannot dispute with you, but so we are taught by Reverend men, if you talk with them they will be able to satisfy you to the full. Cal. Do, Doctor, offend those little ones, and despise Gods Blossoms: All have not learning to maintain their Opinions, by Argument, and Sophistry. The battle is not always to the strong, nor the Race to the swift: The persuasion of a Conscience is an able proof; and the opinion of holy men a strong Refuge: Better to stand courageously (though ignorant) in a Good Cause, (as some do) then to maintain Error (as you do) with learned Impiety. Repl. Hence it is Cal. your Cause is stronglyer defended by the Sword, then by the Pen, whose Ignorant Patrons, can better thrash then plead: 'tis confessed, the persuasion of a wel-grounded Conscience is a good proof to the party so persuaded; but here it sticks, not able to convert a brother. Review those world of Pamphlets, of both sides published, and weigh them; In those of the one side, you shall have the full consent and Harmony of Scriptures; strict precepts, commanding; holy Examples, confirming; and all, undeniably pressed, and learnedly urged home to every Conscience that is not feired; On those, of the other side, what Wresting of Scriptures? What allegorising of plain texts? What shuffling? What faltering? What obscurity of stile? What Rhethoricall pretermissions of things material? What pasquils? What invectives? What raylings? What bitterness? Enough to discover a Bad Cause, and to disparage a Good: But, Cal. your unmaintained Opinions are pinned upon the Authority of men: Say, where's the Papist, now? Is not Implicit Belief one of our greatest Quarrels with the Church of Rome, even unto this day? Did not our Saviour himself condemn the old Pharisees, for their Traditions? If this be not blind Zeal, that Scripture is Apochrypha, which said, Without knowledge the mind is not good. Pro. 19 2. No, Cal. such Zeal is the mother of all Sects and Heresies, being guided by the opinion, we conceive, of those men, who are subject to Error, because but men: I advise such to keep their ears open; and their mouths, shut. D. Burges cap. 4. page 82. line 12. I wish it were no breach of Charity, to compare the stirs of our Brownists, Anabaptists, and Familists, and all the Rabble of such Schismatical sectaries (who may truly be termed Puritans) with this inconsiderate action of those rude Ephesians, (Acts 19 32.) If there be any difference, it is only in this, that these mad Martinmarre prelate's profess in their words, that they knew God; but in their works, they deny him. Cal. All that hate Popery and Popish Prelates, are, in our Zealous Doctor's esteem, Brownists, Anabaptists, and schimaticall Sectaries, which he brands with that (now almost forgotten) stile of Puritans; all, far honester men than himself; whom (compareing them to those rude Ephesians) he makes (according to the King's unworthy Declarations) the Authors of all these Commotions, calling that worthy man Martin marre-prelate, mad, for touching the apple of his eye, the idolatrized Hierarchy. A Malignant of the right stamp, and coined at the Kings own Royal Mint! Repl. Once again, good Cal. (if it will not too much prejudice the progress of your wit) correct the frailty of your Memory; and remember, the doctor's book, which you so sound answer, was Printed in the year 1625. which was a little before this unhappy Commotion; which, you say, he fathers upon the Brownists and Anabaptists, and schismatical sectaries, according to His Majesty's Declaration: Truly, Cal. your malice may rather brand him for a witch, than a Malignant; but your discretion may hold him rather for a Prophet, then either; that, so long since, foresaw this: Indeed, in that point, he jumps word for word with His Majesty's Declaration: and, if the King speak true, the Doctor speaks not falsely: For what His Majesty writes, now, by way of history, our Doctor delivered then, by way of Prophecy. D. Burges cap. 4. pag. 137. line 20. Such as make a great blaze when prosperity, credit, Peace and Preferment are bellows to blow it; but are so carried about as hay in a whirlwind with the blast of Time, that they will be ready to fire that which before they maintained, if the wind turned never so little about, & through fears or hopes, will be of any Religion and temper, that the strongest faction embraceth, resolving to go no further than a fair wind and weather, and a calm tide will carry them; And if any storm arise, presently to make to the shore, to prevent peril of life and goods; Such Zealots I say as these never had any Coal from the Altar, to kindle their Sacrifices; they never knew what it is to aim at the Glory of God. Cal. Your Doctrine is good, had it been as well followed; Say Doctor, who was he, that a little before this Parliament (when our brethren the Scots made their first approach into this kingdom, and whom a little after, the King Injuriously Proclaimed Rebels) in his Sermon at Magnes Church by London-bridge, flew in their faces, vilified them with opprobrious terms, styled their design, Rebellion, proclaimed them Robbers, Ravishers, Traitors, and the disturbers of the Church's Peace, called their Doctrines schismatical, new fangled, and seditious, brought in to refine us, (with this addition) God will not be beholding to the Devil to sweep His Church; And not above a month after, at the beginning of this Parliament in another Sermon at the same place, out of this Text Act. 17. 30. (And the times of this Ignorance God winked at, but now commaneth all menevery where to repent) took an occasion to eat his words, & contradict every thing he formerly delivered? Who was the cowardly ●ur then? according to your own phrase pag. 138. line 3. Who is the Sheeps-heads now according to your own term? pag. 139. line 23. Who turned his Fiddle to the Base of the times? pag. 147. line 1. Who is guilty of Parasitical baseness? pag. 147. line 18. Who is the Whiteliverd Christian to be turned out among dogs and hellhounds? pag. 182. line 11. Doctor, now you have told us what he is, the whole parish of Magnes can tell you who it is. Who was it that was so active for the oath Ex Officio, so eager for the two shillings nine pence so contentious with his parishioners? The Clergy can witness the first, the City can testify the second, Magnes can attest the last: Yet all this was done by way of zeal. Repl. Cal. First your tongue is no slander, Secondly your profession gives you a Patent under the broad Seal to lie: but to spoil your jest, if any such man was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True, Saint Magnes was the Doctor's Church at that time, and if any slipped into, and abused his pulpit, and himself, no question but the Doctor is as much troubled for it as you are pleased with it: But who ever you tax (if you play not the Poet) he may, in spite of your bitterness, justify his seeming Contradiction, and eat his words as harmelesly as a Potato pie in Lent: Whether the Scots were Rebels or no, was no matter of Faith, but Opinion; The object of opinion is Reason, and it altars with Reason; When His Majesty proclaimed them Rebels, (being a matter of fact and state,) was it not reason for him to own it? But being pleased, by pardon graciously to take off that odious imputation, it had been neither reason, manners, nor safety not to approve of it. When a ship hath made a voyage with one wind into New-England, will you blame it for returning back with a quite contrary? No wise man Cal. will do it, unless you, or such as you were in it. D. Burges cap. 4. pag. 93. line 13. It is then a clear case, that a Christian is not bound to reprove, or discourse of Religion to known or suspected scoffers: If he testify in secret to his God, his dislike of such Varlets, avoid needless society, and unnecessary commerce with them, and in his soul, secretly mourn for their dishonouring God, he hath done his duty. Cal. By your leave, Doctor, Your zeal here smells a little too much of the Coward: Did your dying Saviour endure the base Scoffs, and bitter Taunts of the jews, for your sake, and is your Reputation so dainty, not to abide a little jeering for his sake? Will your zeal sell God's honour for the impatience of a Scoff? Were it your own case, I fear, Your wit would find spirit enough, either to contemn it, or retort it: But you will away, and complain to God in a Corner: Metal to the back! Doctor, He that refuses the vindication of God's honour, denies him; And he that denies him at Court, him will God deny in his Chamber: Can you hear your Sovereign abused and be silent? perchance (as the case now stands) you can, and make one for company, too, if you fear not his prevailing power. But can you hear your bosom friend injuriously reviled, and lend him no Apology, but run away; and whisper in his ear a tedious Complaint? If this you can, you are no friend for me: This (if your zeal belie not your conscience) must serve God's turn, nay more, you have done your duty too. Repl. Have you not an inhibition, Cal. to cast Pearls before Swine? Are you more tender of God's glory, or more wise to propagate it, than David, who accounted it his duty to keep his mouth close whilst the wicked were before him? Cal. your zeal tastes a little too rank of the mother; a Bellings-gate zeal, where the Revenge is often more sinful than the Offence: Perchance you'd spit in the offender's face.: That zeal is a strange fire, that produces such moist effects: Cal. your Religion is too rheumatic: Sure, Saint Peter had a good quarrel, to draw his sword, yet the action had too much rashness in it (as well as blood) to be accepted: Where the party offending is not capable of reason, or the party Vindicating, hath no capacity of discretion, the action is not warrantable: Better to bear the hazard of some dishonour, then to have it indiscreetly vindicated. D. Burges cap. 7. pag. 262. lin. 22. The supreme and sovereign Prince, who hath none between him and God, representing the person of God, executing his office, and in this respect, bearing his name, to whom he only is accountable for all his actions, by way of Summons and command, this person, I say, must in all things, and at all times, be handled with all humility and due respect of that high place he holdeth; so as all may be taught not to despise, but to honour him, the more, by the carriage of those that are, in case of necessity, to treat with him in the name and business of his God. Cal. How now, Doctor? None between him and God; Only accountable to God for all his Actions? Sure, Doctor, You are now besides your text: Shall whole kingdoms, then, depend upon his extravagant pleasure? So many millions of souls lie open to the tyranny of his arbitrary will? Is he not bound to his own Laws? not limited by his Coronation oath? May he alter established Religion, by the omnipotence of his own vast power, and turn God's Church into a Rout of Infidels; and our Liberties, into a tenure of Villanage? Is this your Zeal for God's glory? The man hath overwhelmed his judgement in the deep gulf of flattery, and lost himself in his own Principles: Can he represent God's person, that commands what God forbids? Doth he execute God's office, that forbids, what he commands? If this be zeal, or common Religion, let me turn Amalakite, or any thing that is not, this. No, no; Doctor, (saving your private engagements, and expectations,) Kings are no such persons as our late Idolatry hath made them: The trust of Kingdoms is put upon them; which, so long as they faithfully discharge, they are to be honoured and obeyed; but, once being violated, their Covenants are broken; and they are no longer Kings; The safety of the people, is the supreme Law; and people were not made for the good of Kings, but Kings, for the good of People. Repl. How this Doctor's loyalty, good Cal. offends you! If he would temporize as you do; abuse and slander Scripture for his own liberty, as you do; fly in the face of Majesty, as you do; endeavour to introduce a new Government in Church and State, as you do; Blaspheme God and the King as you do, he were then a holy, a well-affected man, a Saint, or any thing that's good; But now his Conscience is directed by the Scriptures, his Judgement enlightened by the Scriptures, his words warranted by the Scriptures, especially in a Case of such Consequence, Away with him; He is a disaffected person, a Malignant, and what not, that's Bad? But concerning Kings, Know, They represent God's Person, whether good or bad; If good; they represent him in his Mercy; If bad, in his judgements: Christ hath a Rod of Iron, as well as a Golden Sceptre; a Nebuchadnezzer, as well as a josiah; a Nero, as well as a Constantine: We must stoop to both: He that submits not to the power of a bad King, Kicks against God's Judgements; But he that resists, snatches God's Rod out of his hand; and, refusing Correction, falls into DAMNATION: We must submit to the Higher Powers. Rom. 13. 1. And who are they? Whether it be to the King, ● Supreme, or unto Governors that are sent by HIM. 1 Pet. 2. 13. 14. From whence necessarily this follows; That Power which he warrants not, we have no Warrant to obey; and, Those Ordinances his power signs not, we have no Commission to observe; As for your slighting and deposing Kings, the Current of the Scriptures runs strong against you, and all the examples of God's children (through the whole book of God) bend another Course, They know no deposing of Kings but by death; no determination of Passive obedience, but by fire: But whether our Translation of the Scriptures be the same with former Ages; or whether some strange light hath darted inspirations into these our later days, (which the Apostle denominated perilous) I leave to the learned Synod; who, I hope, will at length consult us into a Religion, which shall need no future Alteration; or that Alteration no further effusion of Christian blood. D. Burges cap. 7. pag. 272. line 19 God made a Law to all, Not to revile the Gods, nor curse the Ruler of the people; which Law prohibiteth not only Imprecations, and seditious Rail, (which is a hellish impiety, though it be but in word only, be the Prince never so impious) but even all rude, bitter, and unseemly speeches, although in secret to himself alone, much more, in public, or in other places behind his back. Cal. What pains the Man takes to pick out Texts to countenance his Idolatry-royall! True, Kings are called Gods: But what follows? They shall die like men: Concerning which dying not a word; because it is so opposite to a Living, which is the only Butt he aims at: But mark the Doctrine his Courtship raises from his well chosen Text, Though Princes be never so impious, yet to reprove them roundly (which in his language is seditious railing, rude, bitter and unseemly speeches) is a hellish impiety; and, in his King-clawing judgement, must neither be done in public, nor yet in private. How ready are such Officers to light Princes to the Devil! Repl. Cal. If he light Kings to the Devil by his point of Doctrine, you take a speedy course to send his subjects after him, by your use of exhortation: But mark your own words, you first intimate that he makes him a God; then, conclude, He lights him to the Devil: You that can so suddenly make Contraries meet, reconcile the King and his two Houses: The issue then of all, is this; You say, He makes the King a God, by flattering Idolatry; and, I say, you make his subjects, Devils, by your flat Rebellion: Calvin, whom you confide in, tells you, That Princes (though most wicked in their Government) yet in respect of the dignity of their places, their name and Credit must be spared; But see, a greater than Calvin; Elihu, the moderator betwixt job and his miserable Comforters (job 34. 18.) saith, Is it fit then to say to a King, Thou art wicked? and to Princes, ye are ungodly? Behold, a greater than Elihu, Solomon (whom ye blasphemously less Credit then either, for his partiality, being a King) says, Eccles. 8. 4. Where the word of a King is, there is power, and who shall say unto him, What dost thou? D. Burges cap. 7. pag. 274. line 19 God hath engraven so large and fair a Character of His Imperial Image in their foreheads (viz. of Princes) as must be sacred in the hearts of all, and bind not their hands only, but tongues also to the good behaviour, and that for ever. Nor is this carriage only due to good princes, but universally to all. Cal. Sacred? a little further: nay, then make him Almighty too: and even, fall down and worship: Make him your graven Image, your Dagon, and hoist him up for a God; but be sure the Ark ●e away: Nay, though an Idolater, an Infidel, sacred too: Make him your Bell and Dragon; but you do well to bind his subjects hands to their good behaviour, for fear some Daniel be among them. Repl. How now Cal. Is your furnace so hot? you forget that he is God's Vicegerent, you make so bold with; Remember, there be birds of the Air, and things with wings; Had you lived in Nebuchadnezzers days, you would have saved him much Fuel, and his Officers some labour: Questionless, your furnace had consumed the three passively obedient Children, and been too hot for the fourth to walk in. D. Burges cap. 7. pag. 277. line 17. Invectives (though but against an equal, or infeferiour) are ever odious, but against a Prince, intolerable. Cal. If Invectives be so intolerable, let Princes be so wise as not to give occasion, and deserve them. Repl. If all should have according to their deservings: I fear, Cal. the Psalm of Mercy, would scarce advantage thee. D. Burges cap. 7. pag. 278. line 6. An indefinite Reproof of sin in public is enough; If this serve not to reform a Prince, forbear; More will make him worse. Cal. King's are past Children, to be whipped on others backs. The Scripture will show you some Prophets that feared not to rouse the very persons of Kings, by name; and rattle them sound, and before their people too: But, Doctor, you have either no Commission, or are afraid to execute it: You flee to Tharshish, when you should go to Nineveh; You whisper softly, lest they should chance to hear ye; and give your Royal Patients no Physic but Cordials, for fear it work and make their queasy stomaches sick. Repl. The actions of Prophets, which had immediate Warrants from heaven, are no precedents for later times; neither durst those courageous Prophets speak before special Commission: Did Eliah stir to reprove King Ahab till God had given him charge to go? 1 King. 21. 17, 18. Amos prophesied not against King Amaziah, till God especially commanded him: Ordinary reproofs must not be copied from extraordinary Embassages; but from their usual Sermons, which in their reproofs, were for the most part, indefinitely uttered to all, in general; by name, to none. But you, that have fresh Influences of the spirit, may Boanarge it where and when ye please, and play the Bedlams in divinity; But remember what is said to those that exceed their Commissions, Who hath required these things at your hands? D. Burges cap. 7. page 280. line 18. What shall they answer unto God, who being but private persons discontented, shall take upon them, Shimei-like, to revile and traduce their Sovereign behind his back, and presume to make every Tavern and Alebench a Tribunal, whereat to accuse, arraign and condemn the sacred and dreadful person of the Lords Annoyted (whom they ought not to mention without a holy Reverence) and to censure all his Actions, before their Companions as confidently as if he were the vassal, and they the Monarch: Hath not former experience told us, this is the high way to all Treasons and Rebellions? Cal. When Princes offend their God in suffering, or partaking with Idolaters, shall subjects be afraid to offend them? Shall God's name be abused and torn in pieces with their execrable oaths and blasphemies, and shall their dainty names be held so precious, as not to be spoken of; or (as our Doctor says) not mentioned without a holy Reverence? Shall Gods most sacred and just Commands be despised and slighted by them, and shall their profane Injunctions not be unperformed, without presumption? their unlawful Commands not violated without Rebellion? Weigh these things with the balance of the Sanctuary, and you shall find, that you either want true Zeal; or your Zeal a right object. Repl. Cal. review your own Argument; and you will (with the help of some reasonable discretion) find it (TEKEL) weighed in the Balances, wanting in weight; In case, thy Prince should offend his God, in wounding and tearing his holy Name by oaths and Blasphemies; Put case, he should justle Gods sacred Laws out of the Land; violate them in his countermands; profane his Temples with Idolatry, or Barbarism; will this warrant thee to dishonour him, whom God hath commanded thee to serve? to rebel against him, to whom God hath commanded thee to be subject? to disobey him, whom God hath commanded thee to honour? Because he offends his God, wilt thou aggravate the offence, in offending him? and rebel against God, in rebelling against him? Weigh these things well; and let thy own conscience (if not bribed with partiality) be thy judge. Thinkest thou this rabble of rebellious and seditious Rakeshames, that style themselves by the name of Mercuries, Scouts, Weekly Intelligencers, etc. but, indeed, a pack of Alebench Whistlers, decayed Captains, and masterless Journeymen, that want more hairs than vices; and, for Thirty pieces of Silver, betray the Lords Anointed; for half a Crown a week, fly in the face of God's Vicegerent; and, under a pretence of Reformation, fell themselves to all wickedness; that, like Sampsons' Foxes join tail to tail, and carry firebrands about to set the gallantest Kingdom in the world on a light flame; thinkest thou that these are pleasing to the God of Peace? Thinkest thou, these brazenfaced Monsters, with their meditated lies, malicious scandals, printed (and shamefully permitted) in their seditious Pamphlets, are pleasing to the God of Truth? Thinkest thou, these undecent and preposterous actions, tending to the confusion of well-establisht Laws, and to the disturbment of a long settled Government, are pleasing to the God of Order? Thinkest thou, that they, and their Abettors will pass unpunished? No; Cal. If our King fail in his duty to God; and we, in ours to him; God will keep us still divided in our affections so, that we shall join in nothing, but in drawing down judgements upon the whole land; which, without Accommodation (the King always living in his Royal Posterity, and the Parliament never dying) will perpetuate us in blood, till the utter Ruin both of Church and State. D. Burges cap. 7. page 282. line 16. If good People should discern some Errors, (and those not small) in Princes, the best Pattern they can propound themselves is, that of Samuel (1 Sam. 15. 35.) mourning and praying for Saul, not for Form only but heartily, and fervently indeed; and the worst they can pitch upon (unless they proceed to open Treason) is that of common Newesmongers and seditious spirits, who cannot make a Meal, spend a Fire, drink a Pint, or drive away one hour, without some pragmatical discourse, and censure of Princes, and their State-Affayres. Cal. Nay Good Doctor; we have had many samuel's (or as good) that have fasted and prayed, at least these twenty months, That God would be pleased to turn the King's heart, and bring him back to his Parliament, but god hath stopped his ears against us, and will not be moved. And, since God hath made his pleasure so openly known through the whole Land, (nay through the world too) that his Majesty's heart is fully resolved and knit to Popery and Superstition; shall we subjects (whom it so much concerns) be afraid to communicate the business to one another? Your conscience, Doctor, is grown a great Royalist; but your tender Zeal of your Prince's honour will hardly stop our mouths or close our ears; Our Case is so, that our discourse of him, and States-matters too, cannot be too pragmatical (as you call it) we must, now, take advantage of those his faults, which our Fasts, Prayers, and Petitions could not redress; And, since his cruel Course of life, and solid behaviour will not be a perfect white, we must die it into a sadder colour; and these his Crimes, which our tears cannot wash fairer, (for the comfort of ourselves and Children) our reports (for the countenance of the Cause) must make fouler, for the exasperating of our Confederates, and encouragement of our soldiers; so, that by this christian Stratagem, through, the interchange of news (which you condemn) we may facilitate our own designs. Repl. Cal. Your christian stratagem is but the modest term of a devilish project, or, in plainer English, a piece of errand knavery; wherein the father of your contrivements receives much glory; and the God of Truth, no less dishonour: Read that statute which God made, Levit. 19 16. Thou shalt not go up and down as a Talebearer among thy people; where, in the end of the verse, he signs it with I am the Lord. The falseness of the Tale doubles the sin; the baseness of the end trebles it; the person damnifyed (being a King) makes it, quadruble; the persons venting it, (being subjects) makes it terrible; but the place where it is commonly vented (being Pulpits) makes it horrible; and by the ministers of the Gospel too; and in the name of the God of truth too, almost impardonably damnable; Now Cal. Tell me how you like your Christian stratagem; No wonder, if your samuel's were not heard: 'tis well for you, God Ears were closed against their prayers: Had he not been deaf in Mercy: and merciful to admiration; and admirable in patience; they, surely, had been heard in judgement, to the terrible example of such unparallelled Presumption. How often have your solemn Petitions set days apart, for the expedition of your Martial attempts in a Pitched field, or for the raising of a Siege? How often have your solemnities been showed in plentiful thanksgivings for the blood of those thousands, whose souls (without infinite mercy) you cannot but conceive, in one day, dropped into the flames of Hell! What Bells? What Bonfires? What triumphs? And yet, for the success of your oft propounded, and (sometimes) accepted Treaties of Peace, what one blessed hour hath been sequestered? What Church door hath been opened? Which makes me fear (and not without just Cause) your Fast and Prayers have been rather to Contention, then to Unity; and that they have rather been attractive for judgements, then for mercies, upon this blood-bedabbled Kingdom. D. Burges cap. 7. pag. 284. lin. 1. As for such as will not take out this Lesson, let their eyes, their tongues, their tears, their sighs, their coats, their prayers be what they will be, their Carriage savoureth not of Zeal for God, which thus casteth dirt and Myre upon the face of his Vicegerent, and tendeth to the taking away the life of his life in his subjects hearts, in which all good Princes desire as much to live, as to enjoy their Crowns; And if it be not lawful thus to smite at their Persons, with the tongue only, shall that be thought Zeal for God, which seeks their deposition from that Crown, which once a just free and absolute Title of Inheritance hath set upon their heads? Cal. Doctor, you are very confident of your own learning, and definitive Judgement, to tie every man's Zeal to your Rules: and it seems, you are more tender in flinging Dirt (as you term it) in your Sovereign's face, then in preserving his soul from the flames of Hell: Neither do I conceive it a thing so he ynous, to take his Subjects hearts from him, as to unite them in the superstitious Bonds of Popery: And as for your deposing him from the Crown, (which you falsely call his absolute Inheritance) if he break the Covenants, whereby the Crown is set upon his head, he dissolves his own Authority, and our Obedience; and himself is become his own deposer. Repl. Cal. It is not the Doctor, that prescribes Rules to another's Zeal, but the holy Scriptures, from whence he draws his infallible principles, and Conclusions; And whereas you censure him for more prising the cleanness of his sovereigns face, than the welfare of his soul, your malice wrongs him in your hop-frog confutation; wherein, you make a wilful preterition of that point, whereof you censure his neglect, in the wrong place. And whereas, you turn Deposition upon the default of Princes, know, kingdoms are neither Copyholds, nor Leases; subject, either to forfeiture, or Reentry: Kings have, from God, their power of reigning; from Man, the Ceremony of Coronation: To God they must give account, (not man) on whose pleasure their Titles absolutely depend. D. Burges cap. 7. pag. 288. line 4. In fine, David thought him (viz. that slew Saul) worthy of no Reward but death; and of this, so worthy, that instantly he gave order for his execution, with this sharp sentence uttered, Thy Blood be upon thine own head, for thine own mouth hath testified against thee, saying, I have slain the Lords Anointed; A memorable example, and an Argument unanswerable against all King-killers, and deposers of absolute Princes, absolutely anointed by just title, as here with us. Cal. Here, revereud Doctor, Your Simile limps: First, David was a Prophet; and, (knowing the Crown so near his head,) spared that life, which he knew so near a Period; not willing to dabble his Conscience in such needless blood: Secondly, (being confident himself was the next successor) commanded present Execution, to terrify his new Subjects from the like presumption: Thirdly, (Though you deny it) our King's bold not their Crowns by such an absolute Title, as those of Judah and Jerusalem. Repl. Is the Doctor's Simile lame, Cal. Sure, 'twas your ill usage made it so: But say, was David a Prophet? Had he special Revelations? then, doubtless, his ways and actions were the best precedents for us, to follow: But was he a Prophet? Then, sure, he knew it a heinous sin, to take away the life of God's Vicegerent (though an Idolater) Had he special Revelations? then, questionless, he knew death a just Reward for killing the Lords Anointed (though a wicked King.) But did this Prophet's heart smite him, for cutting off his Sovereign's skirt? then, sure, God will not let him go unsmitten, that takes his Crown from off his head, or power, from his hand: But, Cal. how truth will be confessed by your unwilling lips! which intimate, the Prophet's conscience had been dabbled in blood, had the deed been done, and his subjects guilty of presumption, that should do the like: And, whereas you deny our Kings so absolute a power, or title as the Kings of former times, you should have done to better purpose, to show, who limited it, and when; for your own single assertion is not Classical. D. Burges cap. 7. page 290. line 2. Authority is ever one of Envies eyesores: Subjection a yoke, that Humane Nature loathes. Although Inferiors cannot help it, nor durst complain, Liberty, Liberty is every man's desire, though most men's ruin. Cal. When Authority is put into a Right hand, Subjection is no Burden to a good heart: But when Tyranny usurps the Throne of Monarchy, than the people may suspend Obedience, and cast off the yoke of their Subjection: We that are received into the liberty of the sons of God, and made heirs of an everlasting kingdom, have too much privilege to be enslaved to men, or made vassals to perpetual bondage: If desire of holy Liberty be our labour here, eternal Sovereignty shall be our Reward hereafter. Repl. He that gives Authority, knows not where to place it: The people were pleased with goodly Saul; God was pleased to choose little David: Tell me, did the burthen-threatning hand of Rehoboam, the son of Solomon, the King of Israel and Judah; or jeroboam (the rebellious subject of Rehoboam) who made Israel to sin, deserve the Sceptre? By your marks, neither; In God's wisdom, both: The one, to crush the liberty of the too proud subject; The other, to exercise the consciences of his chosen people: In both, to work his secret pleasure. But Guildhall hath wiser counsel; and your Conventicling wives are fitter Judges for the setting up, or pulling down of Kings; for regulating the power of the good, or limiting the prerogatives of the bad: But, 'twere fitting, first, to correct S. Paul's Epistles, or to vote S. Peter works APOCRYPHA; who, both, instruct us to submit to the Authority of Kings, good or bad; But, indeed, the Liberty of the Subject had been a strong plea, had not His Majesty spoiled their jest, and granted all * 1 Triennial Parliam. 2 Starchamber. 3 High Commission. 4 Shipmoney. 5 Coat and Conduct money. 6 Monepolies. 7 Forests. 8 Tonnage and Pound● 9 Regulate the Clerk of the market. 10 Knighthood money● 11 For the continuance of this Parl. Petitions; and the Badge of slavery had been unanswerable, had not our glorious Saviour honoured, and worn it upon his seamlesse Garment: The God of glory endured what we despise; and showed that example, we scorn to follow. D. Burges cap. 7. pag. 307. line 14. For my part, I am so far from taking away Prayer from preaching, that I could wish not only more preaching in some places, but more Prayer also in other places; and I mean, only that Prayer which is allowed too: In performance whereof (if the fault be not in them who undertake it) much more good will be done, then will be acknowledged by some, who magnify preaching, rather than adorn it; Yea, I will add, more than by some men's preaching, admired by so many. Cal. It is very much, Doctor, you durst so openly wish more preaching in those days, when your dumb-dog-Bishops silenced so many; and most of all, themselves: Nay, you are not ashamed to wish more Prayer too: What a Lot is this, among so many Sodomites! But after all this, Lot was drunk: Our Doctor, being afraid to be thought too righteous, put in one her be that spoilt his whole pot of Porridge: I mean (says he) that Prayer which only was allowed: And what Prayer was that? even that English Masse-book, which (God be thanked) the sacred piety of Soldiers, and the holy boldness of Inferior Christians, hath most blessedly taken away. This is that Prayer, our Doctor desires only should be used; This is that Prayer-book, our preaching Doctor deifies, and prefers before some men's preaching (and who were they, in those Episcopal days, who knows not?) admired by so many. This is that Prayer-book, that Prelacy, which this temporising Doctor hath now entered into Covenant (in the presence of Almighty God) to suppress. Repl. It seems Cal. this Book of Common-Prayer is your main quarrel here; and Bishops, by the Buy: Tell me, who composed that Book? In whose Reign was it composed? and what Authority confirmed it? Were not those blessed Martyrs the composers? they, who gave their bodies to the flame, in the defence of the true Protestant Religion, and in defiance of that superstition, whereof you say it is a Relic? Dare you vie piety with those Martyrs, that are so dainty of your passive obedience? They composed it; You defy it: Was not this detestable book composed in that pious Saints days Ed. 6. of holy memory, when the Protestant Broom swept cleanest? and when the cruelty of that bloody Religion was but newly out of breath, and fresh in Memory? This blessed Saint allowed it; You despise it: Was not this book, ye so revile, confirmed by Act of Parliament (in those days) the Members whereof were chosen among those that were (excepting the blessed Martyrs) the greatest sufferers under the tyranny of that barbarous Religion, whereof, you say, it favours? The Authority of this great Council confirmed it: You condemn it: Did not the Phoenix of the world, and of her Sex Queen Elizabeth, of everlasting Memory, (in whose days God so smiled upon this kingdom) and that Monument of learning and wisdom, King james, of never dying memory in all their Parliaments, establish it? Yet, you revile it: Did not yourself, in your oath of Allegiance, swear to maintain the King in his established government, in Church and Commonwealth? Yet, in this particular, you violate it. Ponder all this, Cal. and, then, reviewe your own words, and if you blush not, you are brazenfaced. D. Burges cap. 7. pag. 309. line 21. If they can pick out some boldfaced mercenary Emprick, that by the help of a Polyanthea, or some English Treatise, can make a shift, five or six times a week, with his tongue, and teeth, to throw over the Pulpit a pack of stolen wares, which sometimes the judicious hearer knows by the mark, and sends it home to the right owner again. Pag. 310. line 15. Or if the man hath been drinking, feasting, or riding, that so no time is left to him to search so far as a naked Commentary, Postel, or some Catechism, yet adventures on the sacred business of preaching, carrying to the Pulpit a bold face, instead of savoury provision, and thinks it sufficient, that the people hear Thunder, though they see no Rain, and, that loudness will serve, for once, instead of matter; because (if he be earnest) silly women, and some ninnyes more will count him a very zealous Preacher, and impute his want of matter to his wisdom and desire of edifying, not to his want of study, or ability, and say, He preaches to the Conscience: He stands not upon deep learning: He reproveth sin boldly, that is to say, other men's, therefore they love him: not theirs, otherwise, they would abhor him. Cal. And such a ●cale of Trumpery, that my pen tires before it come to the tedious Journeys end of his invective speech; wherein, I have so much charity left to excuse him; in that, he personates some Ministers, whom his malice conceives no better them fools; Who, indeed, though they make no flourish, quoate no Fathers, repeat no sentences of Greek and Latin, and preach not themselves (as our learned D. doth) yet edify the simpler sort of people more in two hours, than he with his neat Orations and acquaint stile doth in five Sermons, ushered in by his Popish L●ttany. These are those men who (in his last clause, be covertly saith) are admired by too many, and whose preaching less edifies then the superstitious Common-prayer book: Doctor, leave your gibeing, and presume not too much upon your learning and wit, which God hath given you, as a sharp knife to cut your own Throat, And deride nor those whose Defects of learning are so bountifully supplied with Inspiration● and Revelations of the spirit. Repl. Take h●●d, good Cal. you merit not the Honour to be called the Dunces Advocate: These are the men, that carry their Provaunt Sermons up and down the Country, and in their people-pleasing Lectures, cry up Liberty, a●d pra●e down Government; cry up the Spirit, and bear down Learning; cry up Sedition, and preach down Authority. But tell in, Cal. where were all these Edifyers, these inspired Pneumasticks, when the daring Pens of Fisher, Campion, Harding, and other learned Heretics breathed forth their threatenings against the true Protestant Church? when as the hot mouthed Challenges of Rome's Goliahs thundered in our English Host, where, where were all those longwinded Lecturers? Which of them took up the Sling? What one amongst them threw down his Gauntlet? Who among so many, struck one blow in the just defence of the true Reformed Religion? Or tell me, without blushing, where are they that did it? These, that bravely rushed into the Lists, defied the Enemy, grappled with him; nay, laid him on his back; tore the Crown from the bold Strumpet's head, and snatched the Cup of poison from her trembling hand, what Palm, or what Reward have they, I shame to tell: These, like undaunted Champions endured the Brunt, in dust and sweat, and stoutly undertook the Cause; whilst they, like Trout, all day betook them to their Holds, and now, in the dark night of Ignorance, prey upon the Church's Ruin: They fish in Waters, which themselves have troubled. These, these are they, that lead silly women Captive, and creeping into Widow's houses, devour them under a pretence of long, Prayer; Learning's shame, Religion's Mountebanks, the vulgars' Idols, and the Bane of this our (late glorious) now miserable Kingdom. D. Burges cap. 7. pag. 319. line 22. God made a Law, that every word of an Accusation should be established by two or three witnesses: This Law is revived by the Apostle in the Gospel, and applied to the Case of Ministers. Against an Elder receive not an Accusation, but under two or three witnesses. 1 Tim. 5. 19 By an Elder, meaning a Minister, as Saint Ambrose, Epiphanius and others rightly do expound it. Pag. 129. line 9 It were therefore a most uncharitable, and unchristian Course upon a bare Accusation of an Enemy, to condemn a Minister, before himself be heard, and a competent number of Witnesses of worth produced against him. Cal. How now Doctor, doth your Gild begin to call for more witnesses? Are you tormented before your time? The Law (you speak on) would in these days, be nedlesse: Our Ministers faults are now writ in their foreheads, and as apparent as the Sun at noon, whose lewd loser Conversations, are impudent Confessions, and visibly manifest, enough without farther Witnesses: Our Crime-discovering Century, is both Witnesses and ●ury, and the pious Composer thereof, a most sufficient judge: But some there be so craftily vicious, that they can keep their words and Actions from the eyes and cares of Men: For such, I hold a reasonable Presumption, Evidence enough; Others there be, whose vices want no Witnesses, but, perchance, their Witnessses, (as the too partial world expounds it) want worth and Credit. Some measure worth by a visible Estate; some, by unimpeachable honesty of body, or behaviour; others, by a religious demeanour according to established canstitutions; whereas, for my part, If a poor handicrafts man, or whose Infirmity denies him a through-paced honesty, or whose piety is a little zealously refractory to established discipline; nay, be he a convicted Anabaptist, or Blasphemer, or what not? (in case it be for the Cause) that brings an Accusation, or appears a Witness against a Malignant Minister, I question not, but such a Witness may be valuable. Repl. The Law denies it, Cal. But now the Law's asleep, all actions are arbitrary: But the ground of that Law was very just; for, as Theodores in 1 Tim. 5. says, Because Ministers touch sinners to the quick, it exasperates many against them; in respect whereof, their Accusations require many witnesses. Eutichianus an ancient Bishop, about the year 276. after Christ, (if Bishops retain any credit more than a Turk) Ep. 8. Episc. Syrill. admonishes, to weigh well the Accusation of a Minister, because the faithful execution of his Office gains him many enemies. He also proceedeth to disenable all Heretics, all suspected of Heresy, excommunicate persons, Malefactors, Thiefs, Sacrilegious, Adulterers, that seek to Witches, or Conjurers, and all other Infamous persons. In the 3. Council of Lateran (Vide Append. Concil. Lat. 3. par. 50. cap. 69.) It was decreed, That upon an unproved accusation of a Clerick, his own single oath should free him. It was agreed in the 7. Council of Carthage, that all servants, Stage players, unclean persons, wanderers, all that came uncalled, all under 14. years of age, and all that the Accuser brings from home with him, shall be rejected, as Witnesses, against a Minister. Another Decree of Analectus, denies the Accuser to be a witness, or the witnesses to be such as are revengeful, and must be clear of all suspicion. In a Synod at Rome, about Constantine's time, it was decreed, No Deacon should be condemned under 44. able witnesses: Such tender care was, always, had of the accusation of a Minister. But now Cal. your Tenets can (in favour to your new fashioned pieties) qualify secret whoremasters, open blasphemers, and such as your self; nay, one single Accuser (and a sorry one too) will do the feat. D. Burges cap. 7. pag. 232. line 20. But what? is every tattling Basketmaker, or Butcher, or mincing She a fit Judge of a (Ministers) doctrine, and meet to reprove and confute him for it? Is that Zeal, which catches at pieces of sentences, and then runs away; and gives out, that he preaches false doctrine, contradictions, or Invectives, to shame him to his flock? Cal. Doctor, if some of your Coat (I name no body) were as tender of your Lives, as ye are of your Doctrines, you would have fairer reports: But your bent is to bring the vulgar to believe your words without Examination; and, then, you'd preach them into what Religion ye list. Could you but once work them to Implicit faith, the Kingdom of Antichrist were more then half set up: The horse that winces, is galled somewhere, or we account it the trick of a Jade, that fears riding. God hath commanded all to search the Scriptures; and will ye take Pett if we examine the Doctrine you raise from thence? Did our Saviour storm, when the Sadduces reproved his words? How often were his Doctrines traduced, as false? How often was his Authority questioned? nay more, denied? Yet he reviled them not. Doctor, struck down your stomach; The closer you follow Christ, the cheerfullier your flock will follow you: But know, in things so near concerning us, our mouths shall be as wide as the faults, be they of Potentates, Generals, or Princes: and if they do not what our Conscience tells us is their duties, they shall not fail to hear on't. Repl. Cal. I think Ignorance hath given thy tongue a Bribe, thou playest her Advocate so well: Both of their lives, and doctrines, Ministers must give account to God, and his subordinate Authority; and not to you: Cal. you forget the Calling of a Minister: He is your spiritual Father: Cham was cursed, for discovering his father's nakedness. Put case, your Minister should show his nakedness in some Error; either, of life, or doctrine; it were more modest piety for you to cover it with your silence, or to recover it by your prayers, then to upbraid Him with it. Had you searched the Scriptures as you ought, you would as well have condemned the sauciness of the Sadduces, as the mildness of our Saviour, whose high Authority needed no Credit among men; but our poor Ministers (whom the least breath of a Mechanics mouth, is able (now) to ruin, and undo both wives and children, without compassion) have reason to be moved with such affronts: But, Cal. perchance, you vindicate your own natural father, whilst you revenge yourself upon your spiritual; from whence, ariseth this doctrine; You have more love to the f●●sh, then to the spirit: No question, Cal. your saucynesse is universal, and fears not to be exercised upon the Sword, as well as Keys; Your Prince hath found it; Your General hath found it; whose slow designs cannot agree with the Constitutions of your too fiery spirits, your discontents have found unbridled tongues, to propagate your liberties, although by blood; But the Synod, (whose consultations are to settle peace in our distempered Church) can go their own paces, without petition or complaint, from whence, ariseta this doctrine; You love your own safeties above the glory of God. D. Burges cap. 7. page 335. line 21. I wright this, to clip the wings of those Bats, and Rearmice, that are ready to fly in the Minister's face upon all occasions, with false accusations, saucy Reproofs, and proud Censures of his Ministry, desiring to be teachers of Law, understanding neither what they say, nor whereof they affirm. Cal. Doctor, you still harp upon the same string: But do these Bats, these Retemices trouble you? Then walk less in the Dark; (You know my meaning) But you now pick a Quarrel against your forenamed Reprovers, That they desire to be teachers of the Law, understanding neither what they say, nor what they affirm. How your Orthodox nose swells at that! If ye would be oftener in your Pulpits, there would be the less room for them: But tell me, Doctor; If a Smith or a Tinker should happen to be gifted, and strike a Nail of edification into the spiritual foot of an unregenerate brother, and thereby save his soul, would it trouble you, because the Smith was not called? would it grieve you, because the Tinker had no Ordination from a Bitesheepe? If a good deed be done, true piety will never blame the hand that did it. Repl. Cal. You have twice together, out of your sink of bitterness belched out your naucious malice upon the Dr. in these dark words, (I mean no body, and You know my meaning) which like the status hypocondriacus (fuming from your spleen, the Receptacle of all base humours) troubles and distracts your head. But, in His Name I defy both them, and thee: And, as for your Tub-preachers, you so much defend, I perceive by your Metaphor, they edify the clean contrary way; Concerning whom, this only. When the great Block of Religion is removed, than such Bugs appear: Rebellion, like an Easterne-wind, brings in such vermin●: When jeroboam rebelled against his lawful Sovereign, and dispossessed him of the Crown of Israel, he made Priests of the lowest of the people, which were not of the house of Levi. 1 King. 12. 31. And this became sin unto the house of jeroboam, even to cut it off, and to destroy it from off the face of the earth. 1 Kin. 13. 34. But your Tubbists have learning enough, and understanding too, sufficient for an Auditory composed of such as you, whom Ignorance cannot injure. D. Burges cap. 7. page 360. line 11. If he that seems religious, will yet be idle, false, undutiful, and stubborn, rail at Ceremonies, Bishops, and Common-Prayer, disdain to be corrected, and maintain his fault; that man or woman will never have any true Religion in him, till with a Cudgel all these Counterfeits be beaten off. Cal. As our Doctor hath, formerly, in his several Clauses and Chaps of Zeal set down the particular Items of his illaffected and malignant opinions; so in this last, he hath comprehended all in a Summa Too: alis: And, to conclude mark one thing, right worthy to be observed; and then, farewell; He, that hath buzzed so long about the Room, like a Flesh-Fly, hath now discovered himself to be a Hornet, with a sting in his Tail: He ●●ath, at length, turned the weapons of the Church into a Cudgel; and changed the peace of the Gospel into Club-law. Repl. Cal. If the Doctor's Inventory please thee not, the fault lies in thy own Ignorance, that knowest not how to prise such jewels; Grains are fitter for Grill, than Pearls: Our Doctor, whom you revile, is neither Fly, nor Hornet, but a painful Bee; who, though he carry a sting in his Tail for such turbulent spirits as you, yet he hath likewise honey in his Bag, for such as shall deserve it: Think not his Zeal cruel, because, it mentions a Cudgel; A Cudgel draws no blood, as your encouraged Swords have done: If justruction will not do, Correction must; but Love, in both; If Saint Paul cannot persuade subjection to higher powers, Nor Solomon obedience to Sacred Majesty, Paul's Rod is for the stubborn heart, and Solomon's Scourge for the fools back. HEB. 6. 4, 5, 6. It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Spirit, And have tasted the good word of God, and the powers of the world to come; If they shall fall away, to renew them again unto Repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame. To the Readers. NOw the business is ended. If you look upon this skirmish with a general eye, you will see nothing but (as in a Battle) smoke and confusion: But if you mark every one's particular behaviour, you will easily distinguish betwixt a rash fiery spirit, and a truly valiant. In the Doctor, you shall find a David, fight Gods defensive Battles, without sinister respects, or private passion: In Cal. you shall see the son of Nimshi, marching furiously, and hewing down the Priests of Baal, yet nevertheless a great worshipper of Calves: In the Replyer, you may behold jonathan coming a Reserve to David, though perchance shooting his arrows sometimes wide, and sometimes open: It lies in you, Readers, now, to judge, and give the Palm: For the Doctor's part and mine (would Cal. durst make the third) we both resign our shares: Let Truth be crowned with the Victory, and the God of Truth, with Glory. FINIS.