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. TO THE SACRED MAJESTY OF KING CHARLES, My most dear and dread sovereign. SIR, BEpleased to cast a gracious eye upon this Book, and at Your leisure (if Your royal employments lend you any) to peruse it. In Your Three Kingdoms, You have three sorts of people: The first, confident and 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 this book, 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, The Replyer. THE WHIPPER whipped. THere came, by chance, to my uninquiring 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; his Spleen, a spring of Gall; a Shemei, a Rabshekah: his mouth ran bitterness and malice; and his Pen slowed 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 so poorly answered, so impiously maligned, so maliciously calumniated, that I have thought good to east 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 demcanour to their equals, and their charity to all Relations. This unworthy Pamphleter, in the progress of his more unworthy work, against this worthy Member, uses that method, which Beelzebub the prince of flies prescribes him; who, like a Fly, buzzes through his whole Larder, blowing here & there; but leaving 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, than poisoning them with his own Calumnies; whereunto, if your Patience (Equal Readers) will admit me, by the name of a replier; 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, &c. Calumniator. Popery, and Superstition at the first dash! Dedication is a mere Popish 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 perfectivè) 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 Blasphemic? or where's the lie? Let 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 Lord's 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 term the Lord's 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 authority. 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 magnisie dignities, that is, Kingship, Lordship, and Bishopship: And I am verily persuaded, if Amaleck or Esau, (whom God cursed) were in being, your linsey-woolsey 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 Zeallicks 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 mal●pert, 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 Anti-Ceremonians 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 grin before ye bite: 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 Isanded; 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 sext 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: Jesuites beg not, but point ye where the Box stands. Repl. Your saucy Impudence, Cal. Votes Modesty a vice, and rudene●se, 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 in matter of justice, commands you not, to disrespect persons, by way of manners: Diet for Princes and peasants require several dressings: 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 temporizing 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 princes' 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 toman, which Office, I fear, you rather execute under him, as his Child, then usurp from him, as a Stranger: God's 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 railings are none of God's ways; but love, temperance, and moderation: If your house have a slaw, or an unsound pillour, will you, straight 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's. 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 favour, 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 kitchen 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, &c. accost the soul, your seasoned broths will fail: sometimes the disease will require vomits, purges, phlebotomy, cautherizing, scarifying, cutting, &c. 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 chapped 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 beadle 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 iuniper, 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 Sk●eene. 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 wit 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 misopinion: It is a good bargain, to change for the better, and get 400. l. per. annum. to boot, and God knows what be sides. 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 exemplified 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 ●alme 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 it; 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 care, (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, lest 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 I 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 Ceremonies, 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't is 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 dreamt 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 Fift. 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 simoniacal 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 Coblor, 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 God's battles, commanded by God's own mouth; nay a man after God's 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 God's 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 stronglier defended by the Sword, then by the Pen, whose Ignorant Patrons, can better thrash then plead: 'tis confessed, the persuasion of a well-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, undeniable pressed, and learnedly urged home to every Conscience that is not seired; On those, of the other side, what Wresting of Scriptures? What allegorising of plain texts? What shuffling? What faltering? What obscurity of stile? What rhetorical pretermissions of things material? What pasquils? What invectives? What railings? 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 Martin mar prelates 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 Doctors esteem, Brownists, Anabaptists, and schimaticall Sectaries, which he brands with that (now almost forgotten) stile of Puritans; all, far honestci 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 mar-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 soundly 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 thou 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 men everywhere to repent) took an occasion to eat his words, & contradict every thing he formerly delivered? Who was the cowardly cur 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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}? 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 harmlessly as a Potato pie in Lent: Whether the Seots were Rebles 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 billings-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 villeinage? 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, as 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 railings, (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-hill! 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 be 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 Nebuchadnezzer's 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 soundly, 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 stomachs 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 Bedlems 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 God's 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 God's 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, Seouts, Weekly Intelligencers, &c. 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 Lord's Anointed; for half a crown a week, fly in the face of God's Vicegerent; and, under a pretence of Reformation, sell themselves to all wickedness; that, like Samson's 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 brazen-faced 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-affairs. Cal. Nay Good Doctor; we have had many Samuels (or as good) that have fasted and prayed, at least these twenty months, That God would be pleased so 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 soiled behaviour will not be a perfect white, we must die it into a sadder colour; and these his Crimes, which our tears cannot wash sairer, (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 errant 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 troubles it; the person damnified (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 Samuels were not heard: 'tis well for you, God's 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 unparalleled 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 thanks givings 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 Fastings 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 heinous, 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 prizing 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 re-entry: 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 Lord's 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 Kings hold 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 Lord's 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 envy's eyesores: Subjection a yoke, that human 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's 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 Monopolies. 7 forests. 8 Tunnage 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 seamless 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 I But after all this, Lot was drunk: Our Doctor, being afraid to be thought too righteous, put in one her be that spoiled his whole pot of porridge: I mean (says he) that Prayer which only was allowed: And what Prayer was that? even that English mass-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 temporizing Doctor hath now entered into Covenant (in the presence of Almighty God) to suppress. Repl. It seems Cal. this Book of commonprayer 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, review your own words, and if you blush not, you are brazen-faced. 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 ninnies 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 deal of Trumpery, that my pen tires before it come to the ●●adious 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 than 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 Dr. doth) yet edify the simpler sort of people more in two hours, than he with his neat Orations and quaint stile doth in five Sermons, ushered in by his Popish Lettany. These are those men who (in his last clause, he covertly saith) are admired by too many, and whose preaching less edifies then the superstitious commonprayer book: Doctor, leave your gibing, 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 not those whose Defects of learning are so bountifully supplied with Inspirations and Revelations of the spirit. Repl. Take heed, 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, and prate down Government; cry up the Spirit, and beat down Learning; cry up Sedition, and preach down Authority. But tell me, Cal. where were all these edifiers, 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 Goliah's thundered in our English Host, where, where were all those long-winded 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 Trouts, 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, Religions 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 Guilt begin to call for more witnesses? Are you tormented before your time? The Law (you speak on) would in these days, be needless: Our Ministers faults are now writ in their foreheads, and as apparent as the Sun at noon, whose lewd and looser Conversations, are impudent Confessions, and visibly manifest, enough without farther Witnesses: Our Crime-discovering Century, is both Witnesses and Jury, 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 ears 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 Theodoret 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. Syri●. 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, thieves, 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 nobody) 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 Antichrill 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 flesh, then to the spirit: No question, Cal. your fanciness 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, ariseth 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 Ministers face upon all occasions, with false accusations, fancy 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 rearmice 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 bitesheep? 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 nobody, and You know my meaning) which like the flatus 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 eastern-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 stub borne, rail at Ceremonies, Bishops, and commonprayer, 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 Chops of zeal set down the particular Items of his ill-affected and malignant opinions; so in this last, he hath comprehended all in a Summa Totalis: 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 hath, 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 prize 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 instruction 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, fighting God's defensive battles, without sinister respects, or private passion: In Cal. you shall see the son of Nimshi, matching 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.