A DEBATE CONCERNING THE English Liturgy, BOTH As Established in & As Abolished out of the Worship of GOD. DRAWN OUT IN Two English & two Latin Epistles, Written betwixt Edward Hyde Doctor in Divinity, AND John Ley Rector of the Church of Solyhull in Warwickshire.  Aug. Epist. 174. Pascentio, p. 910. Veritas vincat nec esse est sive negantem, sive confutantem. 
LONDON, Printed by A. M. for Edward Brewster, at the Sign of the the Crane in Paul's churchyard. 1656.   

To the Highly Honoured HENRY SCOBEL Esq Clerk to the Right Honourable THE COUNCIL of STATE.  
SIR,  
THe good offices you have often done, for many godly Ministers, and (by them) to the Church of God in this Nation, Done, not by the importunity of Petitioners (spurred on by necessity) but with the alacrity of your ingenious and generous spirit, nor with any, either expectation or desire of a Fee beforehand, or a gratuity afterwards, have deeply engaged them, highly to honour you, and heartily to pray for you, so much the more, as they have the less manifested their thankfulness by any real returns: and that by your Antipathy to them, not by their oblivion of them, or unwillingness to tender them to your acceptance; for (on my Knowledge) divers of them had a consultation to present you with a joint testimony of their gratitude, though not answerable, either to your merit, or their own minds, but I diverted them from that intention, by telling them, (which I had in effect though not in terminis, from your own mouth) that the success and satisfaction of your endeavours was sufficient content to you, and that you were resolute not to receive any thing, which looked like a Reward for what you had done; and by that little acquaintance and conference I had with your Colleague Mr I, I had cause to account him your Brother Benevolence towards objects of charity in the like kind. I will add one observation more, of a subordinate Officer to you both, who notwithstanding his great pains, and quick dispatch of a business of much concernment to the peace and comfort of the Ministry, when a just salary of his service was offered, shut his hands as close against it, and more seriously than any Capochin friar would do, against an oblation of white or yellow Mammon, tendered unto him. This especially, as compared with the contrary disposition in others, gave me occasion, for a time, to pause upon the comparison of the precedent and present times. 2. To praise God for our happy change for the better, in that particular; and ●. To give this public Testimony to your Charity and Integrity, in the name of myself and of many of my Brethren, whose Benefactor you have been, as the Right Honourable Senators of the Court our Patrons, and his Highness our Protector, of whose favour, some of us haply would not be found altogether unworthy, if what we have done and suffered for the Service and Safety of the public, were as well known, as the benefit and countenance we have received from our superiors, either while the long Parliament sat, or since (as too long) it was put to a Nonplus. But the relation of this will neither sort with our modesty to write, nor with your many and p●nderous ●mployments to read, who have fewer spare minutes, than most others have spare hours or days; therefore (leaving these polemical Papers to your best leisure for perusal) I will only take leave of you, with the application of the prayer of Nehemiah for himself, to your condition and ours, The Lord your God and ours remember you, and wipe not out your good deeds which you have done for the House of your God, and the Offices thereof: This is the sincere and hearty Prayer of,  
Solyhull, June 18, 1656. Sir, Your most faithful, affectionate and humble servant, JOHN LEY.   

THE PREFACE TO THE Prudent and impartial READER; showing the Causes of Penning and Publishing the English and Latin Letters following, reciprocally written betwixt Dr E. H. and myself.  
TO the Reader, who is so prudent, as not to judge before he well understand the cause before him, and when he doth understand it, will be so just, as not partially to sway his sentence on the wrong side, I shall give an account both of the writing, and of the publication of these Papers, betwixt Dr H. and me: And my account is this;  
When I received his calumniatory 
* Of that Letter see the end of the Preface.  Letter, bearing date Novemb. 14. 1649. I presently penned an Answer to it; not resolved (at first) to make any other use of it, then to ease my mind, and to spread his accusation, and my clearing before the Lord, with my prayers to him, to take my Innocency into his protection, and to rebuke my adversary, that the sense of his sin might so affect him with sorrow and shame, as to move his heart to heal me, with the same hand wherewith he had wounded me. But when I perceived he was rather animated by my forbearance of a refutation of him, to continue his contumelies against me, (as I was informed by such as well knew it) than any whit mollified towards any hope of amendment, (for which I had waited a competent time) I thought it requisite to make him such a return, (though but private) as might tend to the conviction of him, in his unchristian dealing towards me, though I had little hope of his conversion to any Christian accommodation with me.  
Yet, having other business in mine hands, of greater moment than a monomachy betwixt the Doctor and me, I found myself not at leisure to review, (with due advisedness) what I had written, and to transcribe a corrected Copy for his reading, until I saw my silence brought upon me such prejudices as were too many, too weighty, too public to be remedied by a private Apology: For  
First, I was told, by a man of note, (an immediate ear witness of his words) that at W. (in the presence of himself, and some other 
* Mr. B. Mr. V.  Learned men) the Doctor bragged that he had publicly offered me Disputation, and I durst not undertake it, and that he had written a Latin Letter to me, and I answered him not, at which time yet he confessed, that I read a Paper to him in Latin, but he heard no more of it.  
Secondly, That both ways, by his Tongue and Pen he had provoked me to a scholastical encounter (though I could not hear about what) and that I durst not undertake him, whereas the truth is,  
1. That though he put forth now and then, some passionate flashes, showing his dislike of the Directory, and his desire that the Service Book might be restored to the honour it formerly had in the Service of God throughout the Churches of England, yet in a deliberate and regular way of debate, I began with him, not he with me, as my Letter to him, and his Letter to me will manifest, which I have set down word for word at the end of this Preface, and upon his Letter I have made such and so many Animadversions as it requireth.  
2. That he never made me any such offer of Dispute in Latin, nor do I think the Gent. that heard him, and knew my daily Office in the Assembly for examination of Ministers in that Tongue, did either believe that he was so indiscreet as to dare me in that sort, or if he were, that I was so faint hearted, that I durst not answer his challenge with the weapon he had chosen.  
3. When having heard of this thrasonical Bravado, I told him of it, he utterly denied it, yet I feared, though he belied me but once (for that particular) he belied himself twice: first in saying of me what he said not, and then in unsaying that to me, which he said to others before: for I rather think he would vent a vain brag of himself against me, so far out of my hearing, then that he who related it would misinform me of him, having no temptation at all thereunto: and therefore I conceive this self contradiction came from hence, he was so immodest as to fain a challenge (where there was none to gainsay him) but not so impudent, as with an iron sinew, or brow of brass (as the Prophet Isaiah saith of some, Isa. 48. 4.) to stand to a falsehood before his face, that was able to confute him.  
4. For his writing to me in Latin it is true he did so twice; but it was in such sort, that no man of judgement (who had read both his Papers) would think either of them in themselves worthy of an answer, especially the later, it being a mere extravagant excursion from the matter of debate betwixt us: and for the former, because it contained somewhat concerning the Question wherein we were opposite▪ though but little, for most part of it was taken up with bitter invectives (wherein I had my share of suffering with my Letters) I made an Answer to it for their Apology, as well as for mine own, in the same Language wherein it was penned, and brought it with me to Wall where we met, and read a good part of it unto him, to which he said nothing but this; I see you can write in Latin: and I had left the Copy with him (at that time) but discovering divers gross errors of the transcriber, in that I read, and fearing there might be many more in that I read not, I took it back with me to have it corrected by the same hand that wrote it, but mine Amanuensis leaving me ●●●er then I looked for, I laid it aside, having no purpose to proceed any further in it, unles● some new occasion invited me to it, as of late it did, when divers of my Religious and Lear●ed friends pressed me (with much importunity) to publish what I had penned, as a necessary remedy against the doctor's reproaches of me, which they conceived were most current among them which knew me least, yet some also, who were well acquainted with me, and professed much respect unto me, (before these unhappy times of great defection of friends and exasperation of adversaries) estranged themselves from me, and sided with him in misapprehensions of me, because he was so obstreperous and I so silent. Notwithstanding, had he confined his defamations to an exotic tongue, as most would have taken the less notice of them, so I should have taken the less offence at them, nor should I have had so urgent an inducement (as now I have) in this manner to make mine Apology against them; or could he have seen any time to take up and give over his malevolent misrepresentations of me, I should have exercised the patience of mine ear, towards the petulancy of his tongue for a longer time; but as David complained of some such adversaries, Psal. 35. 15. He ceaseth not to tear me, with such traducements as he conceiveth may render me most odious to good and ingenuous men, as I have been informed by divers, who had no ill mind or end towards him, and were doubtful what to do concerning what they had heard (fearing concealment of the truth might further wrong me, and the telling of it would not a little grieve me) and I had the more cause to believe them, because a very little while ago he set upon me with that stale unsavoury calumny, T●● I snatched his Living from him before he was outed, though as oft as I heard it (which was too oft for a good man to have spoken, had it been but once, because it was notoriously false, too oft for a wise man to have uttered, had it been true.)  
And it is not to be doubted but he was more forward, and more frequent in his false accusations of me behind my back, than in my presence, especially in places where he had a design to promote his own profit, (as at the Committee of the County of B. sitting at R. he had) where by his misreport of me to a Gent. of the Committee, he so far incensed him against me, that in stead of understanding my cause, and doing me Right, he would not vouchsafe to hear it, but dealt with me rather as a professed enemy, than an equitable Judge, loading me with reproaches, which if they had been true, did not put me out of a capacity of an upright hearing of what I had to say for myself, nor of receiving an award (as the merit of it did require) from him as well as from others, who as joint Commissioners, were authorized to hear and determine the difference betwixt the Doctor and me. To that passionate and partial man I made such a reply (when he was in Office) as mine innocence needed, and his injustice deserved.  
This was it which (together with the forementioned persuasion of my prudent and well-affected friends) turned the scale of my doubtful deliberations, for what I was to do in mine own defence; which put me upon a firm resolution, to publish a true and just Vindication of myself, both against the Doctor and the Gent. (whom he misguided, to such harsh and injurious dealing with me) though principally against the Doctor (as the author and mover of such misconceipts and reproaches as the Gent. poured out upon me, both in public and private: And so I shall first take the Doctor to task for his traducements of me, especially such as he cannot deny, since I have them under his own hand in the Letter forementioned, which I have resolved into the several parts thereof, and refuted them particularly; that done I endeavoured so to undeceive the Gent. so far, as to make the Doctor and myself better known unto him, than yet either of us are, and I hope (upon the rectifying his judgement) he will take more offence at his own credulity towards him, and contumely against me, than at my Apology for myself against them both, whereto I am necessitated, unless I will betray my Innocence by the implicit guilt of consenting silence, and so lie patiently under an open scandal, from which my conscience, my Calling, and my engagement to the public service of the Church and State, do jointly both allow me and oblige me, to acquit myself, which now is the business I have in hand, and I shall begin it with my first Letter to the Doctor, and his answer thereto, upon which I have made Animadversions, and subjoined them to it: But for the Refutation of his calumniatory Letter, dated Novemb. 14. 1649. and noted at the beginning of this Preface, and for mine Apology against the reproaches of the choleric Committee-man forementioned (though they be both ready for the Press) I shall upon an especial reason suspend their publication until another opportunity.   

The Contents of the Book.  

THe Preface, showing the Causes of Penning and Publishing the English and Latin Letters following, reciprocally written betwixt Dr E. H. and myself.  
My first Letter to Dr H. concerning his immoderate Zeal for the Service-Book, with a motion to debate our difference about it.  
Dr H. his Answer to that, declining the Debate, with Cautions and Concessions.  
Necessary Animadversions upon his Letter, divided into several Sections.  
SECT. I. Three Reasons referring chiefly to the Doctor, why his English Letter was not presently answered: His mistake about the word seraphical, the sense, rise, and use of it.  
SECT. II. His error (in calling Bonaventure a seraphical zealot, because he castigated the Greek Church) refuted, and the right Reason showed, why he was so called  
SECT. III. The Doctor justly termed a seraphical Zealot for the Service book, his absurd Elogium of it, and Calvins' Censure upon it.  
SECT. IV. The Service-book served not for distinction of the Reformed Churches from the unreformed, as the Doctor saith: Too much conformity in it to the Romish Breviary, yet it passed in the first Parliament of Q. Elizabeth, and why it did so.  
SECT. V. The Service-book not cast out by the Parliament or Assembly as a menstruous cloth, as the Doctor insinuateth, but laid aside with honourable remembrance of the composers of it, and with approbation of the Book itself in divers respects.  
SECT. VI. The Doctor alloweth the laying aside of the Service book, so far as justifieth the Parliaments and Assemblies removal of it, by the example of Hezekiah's breaking of the brazen Serpent; yet with some mistake of that story.  
SECT. VII. The constancy and ingenuity which the Doctor assumeth to himself (if he had been an Assembly man) acted by those who were chosen in that service.  
SECT. VIII. The removal of the Service-book, as before showed, is neither sacrilege, nor just cause of scandal, as the Doctor suggesteth.  
SECT. ix.. A set or composed form of Prayer, how far lawful or needful: The ridiculous Devotion of a mere Reading Curate.  
SECT. X. The Doctors pretended moderation and modesty concerning the Service-book, and his denied seeking to defraud me of the people's favour, Confuted.  
SECT. XI. He desires no intercourse by Letter with me, until he be removed out of the County, upon pretences false and frivolous.  
SECT. XII. How the Doctor will take me for his Oracle, and have more free approach to me, when he is gotten farther from me: How preposterously he prefereth temporal interests before spiritual: Mistakes velitations for less than differences: His epiphenonema flat and feeble like the premises.    

Additions and Corrections.  




I. THe Catalogue of the authors published Dictates, b●●ing made without his knowledge is defective, in four● Particulars. So that to the  
12. forementioned should be added.  
13. An after reckoning with Mr Saltmarsh, being an answer to his last Paper, which he calleth the end of our Controversies, in 4to.  
14. A comparison of the Oath of the sixth Cannon of the last Synod of Bishops, and the protestation set forth by the Parliament, in answer to a Letter of Mr Pediett Harlow, in 4to.  
15. An attestation of the Ministers of Cheshire, to the testimony of the Ministers of the Province of London, against errors, Heresies, and Blasphemies, in 4to.  
16. A complete account concerning the proceedings of the fourth Classis London, with Mr Symonds touching his admission, to a public Lecture within that Classis, in 4to.  
All penned by Mr Ley, though Seven of them without Name, or with other Names than his.    


II. In the Epistle Dedicatory.  
p. 2. l. 8. after the word Brother, add in.    


III. In the Preface to the Reader.  
p. 3. l. 17. for my Letters, read many others.  
p. 3. l. 20. for Wall, read Wallinford.   

IV. In the first English Letter.  
p. 1. l. 10. for Tuesday, read Thursday.    


V. In the Animadversions.  
p. 11. Sect. 3. l. 8. for that, read it, and within 6 lines of the end of the same Page, for that, read it.  
p. 12. l. 10. after Clemens, blot out the word then.  
p. 21. the last line, for words, read Prayers.  
p. 28. Sect. 11. l. 8. for you, read me.  
p. 33. Dr hides Latin Letter beginneth.  
p. 38. Mr Ley's answer to it in Latin beginneth. Though neither of them have the Title of the Writer set before it.    


VI. In Mr Ley's Latin answer.  
p. 40. l. 9 10 he promiseth to note with arithmetical Figures the lines of the doctor's Letters, when he taketh any thing out of them, (which though he did it in his own Manuscript it could not be so well done in the Printed Copy,) nor was i● very needful, since the Letters cited are so short.  
p. 40. l. 18. for Putici, read Publici.  
p. 44. l. 3. blot out ejusmodi.  
p. 48. l. 6. co, read Eâ.  
p. 51. l. 14. ante finem, for hujusmodi, read Vnius modî. & l. 16. for recipis, read recipie.  
p. 53. l. 7. for Coiellus, read Cowellus.  
p. 55. l. 21. after the word illis, add diabolus. & l. 23. after the word Caucius, add &.  
p. 62. to the Superscription, after the words fecisse scio adds.      JOHANNES LEY.  

My first Letter to Dr H. concerning his immoderate zeal for the Service-Book, laid aside by the Parliament.  
SIR,  
YOu have (oft in my hearing) expressed yourself a seraphical zealot for the Service-book, and sometimes (especially at our last meeting Tuesday evening, Feb. 26.) professed yourself a resolute Champion for it, and a stout Antagonist against the Assembly of Divines at Westminster for advising the Parliament to put it out of Office in the solemn administration of Divine duties; in whose defence if I had not been your Johannes ad oppositum, I had by my silence betrayed the truth and trust reposed in me, though then I lacked leisure (being to make preparation for the Fast on Tuesday following) to draw out the debate towards a desirable issue.  
That business now over, my thoughts have returned to the Theme (which then we had in hand) and called to mind our light velitation about it, and induced me to desire that (passing by the eruptions of your passion) I may fix upon somewhat which you will own (as the dictate of your Reason) in the difference betwixt us.  
You then touched upon two Heads, which seemed to me to be your summa genera, under which you intimated many subordinate and particular Arguments, those two were sacrilege and scandal, in Excommunicating that Book from the service of the Sanctuary, which you took upon you to prove, and that rather in Latin then in English, as if you were loath to let the common people know, either the weakness of their judgements, or the wickedness of their hearts, who have so much opposed that excellent piece (as you take it) of public Devotion: And yet I cannot but think, by what I have heard from your mouth at first, and from others (at the second hand) that you endeavour (all you can) to ingratiate yourself and your Ministry with the people, especially of Br. and to expose me and mine to misconceipt and contempt by your Religious observation of it, and my sacrilegious (as you would have it thought) aversion from it.  
For which cause, I thought it my part so far to appear in a way of Justification of the Parliament, the Assembly and myself, as to tell you, that if you would (in writing) either make an Apology for that Liturgy, as no way faulty, and always necessary to be continued in the Church of England, or an Antilogy against all conceived prayer without a set form (which I took to be your Tenet when I last talked with you) I would return you a modest and ingenuous answer (under my hand) in the same language you pleased to use, whether Latin or English, and whereas you pretended some peril (in that undertaking) by opposing the Parliament; I proposed unto you a secure course for yourself, by confining your contestation personally to me, and setting down your exceptions (whether with your name or without it) rather as an inquisitive sceptic, then as a definitive Dogmatist, which now I entreat you to do, and if therein I may prevail with you, you may perhaps take me off mine intendment for a public vindication of my submission to Authority in the disuse of that form of Prayer, or may occasion a more full satisfaction in performance thereof; for either of which I shall remain,  
Your respective and thankful friend, JOHN LEY. Friday March 1. 1649.   

Dr H. his Answer to my first Letter.  
Sir,  
While I was reading yours to me, to see if it required an Answer, your messenger went away, or else I had sent my respects to you presently, though not my Answer till another time: I say then, that the Title of seraphical belongs to those new Bonaventures, who took upon them to castigate all other Churches, as he doth the Greek (in lib. 1. sent. dist. 11.) and with less Reason, though with greater Insolency; but a zealot I am, and desire to be for that public worship of God, which I conceive most for his glory, and for his people's good: And truly Sir, such was that of our Service-Book, once thought to be (by the consent of ourselves and all other Protestants) so that in our late Discourse I might very well say, It would very much have troubled my conscience (as it hath since troubled the Church) to have been an instrument of casting that away (as a menstruous cloth) which was for many years the Church of England's chiefest Robe, both for Ornament among the Reformed, and for Distinction against the unreformed Churches: And if any Divines of the Church of England ever gave their advice for its opprobrious ejection, they must show a good reason, why they altered their own judgement, before they may hope to have any powerful influence upon mine: If I had (in the use of that form) served God without my conscience, I had been an hypocrite; and how can I then now scorn and revile it against my conscience, and not be an Apostate. To lay it aside is one thing, to revile it another: That a godly Hezekiah may do, if he think it a Nahushtan, but this befits only a Rabshekah: That may be out of obedience, this only out of peevishness, or some worse principles. Surely Sir, I must needs still say (but now it is too late to say it, save only to yourself) that had I been of the Assembly, I should have showed so much constancy to myself, as not to have easily changed my judgement, and so much ingenuity towards others, as not to have subdolously concealed it: I should have propounded some considerations before they had determined, though now I propound no Objections after their determination: And my Considerations would have been specially those (which you do intimate) of sacrilege and scandal, for it could not but have seemed to me sacrilegious, to rob God of his worship, and it could not but have seemed scandalous to r●b him of that worship which he had once solemnly devoted to his Sanctuary, and as solemnly practised in it.  
These I might say would then have been my Considerations, but I do not say they are now my Objections, yet happily they may be so to yourself in private hereafter, if you will faithfully promise me first your privacy, than your satisfaction, I shall then follow your advice, and propound only my doubts depending upon you only for their solutions, whereby you shall have this privilege over me, to make me your servant, if not your convert, and I shall have this privilege over myself, to see my errors ill maintained if not amended; I shall likewise desire to have no gall in my ink, and I hope to find none in yours; yet must crave leave to say, That your making me a candidate of the people's applause (by endeavouring to expose you and your performances to their dislike) savours of too much bitterness, if you do not believe, and of too much credulity, if you do, for which cause I shall not desire any such interchange of Letters, whiles you are among those who have sworn themselves into an antipathy against me, or I among them who seem to have a sympathy with my Religion: for the first may increase more jealousies in you, the later may raise more imputations on me: But after my removal out of the County (which at this instant takes up much of my thoughts and time) I shall be glad I may have free approach to such an oracle as yourself, and will not want good advice for want of asking it: Only first let temporal interests be fully settled betwixt us, than our spiritual velitations (for I will not call them differences) will begin with the greater freedom continue with the lesser prejudice and conclude with the least inconvenience; which must be a special proviso and care of,  
SIR, Your humble servant, E. H.   

NECESSARY ANIMADVERSIONS upon the precedent Letter of the Doctor.  

SECT. I.  
Three Reasons referring chiefly to the Doctor, why his English Letter was not presently answered: His mistake about the word seraphical, the sense, rise, and use of it.  
TO this Letter I made the less hast to return an Answer for three reasons. 
Sect. 1.   
1. Because the Doctor professed an unwillingness to hold an intercourse with me by Letter while he remained in this County.  
2. Because a good part of it was a kind of retractation of what he had said, and for that (within a while after) I expected to speak with him again, to know where his mind would settle, for (comparing his precedent speeches and writings together) he seemed to me to fluctuate very much, not only in his passion, but in his opinion.  
3. Because (notwithstanding his negative resolution forementioned) (about fourteen days after remaining yet where he was before) he sent me a Latin letter, to which I made answer in the same language, and in that I brought as much of the English Letter, (having translated the matter of it into Latin) as I took to deserve either Censure or Answer.  
I had not then a thought of publishing any thing of either, yet since now I find cause to do so, I conceive it also convenient, to make some Animadversions upon the most material parts of his English Letter, in English (as I have done to his Latin Letter in Latin) which I shall now apply to the Doctor in the second person, as directly written to him as my first Letter was, in these words, Sir, you have oft in my hearing expressed yourself a S●raphicall zealot for the Service-book: 
D. H.  To which you Answer. That the title of seraphical belongs to those new Bonaventures, who took upon them to castigate all other Churches, as he doth the Greek (in lib. 1. dist. 11.)  
By that you say Sir, 
Animadv. 1.  you seem not to understand, or not duly to consider the sense and use of the word seraphical, which ariseth from an 
a Saraph incendit, accendit, succendit, ussit, adussit, combussit, cremavit igne. Schindl. Pentaglot. Col. 1948.  Hebrew Root, signifying an height of heat, even to burning: It was given per Antonomasiam to 
b The life of the seraphical Father St Francis, Vol. 2. Part. 2. Of the lives of the Saints written by Alphons. villeg. p. 169, 171, 178, 186, 187.  St Francis of Assisum (the Founder of the Minorite Friars.) There was another 
c Vol. 1. Of the Lives, &c. gathered out of P. Ribadineirae & Alphons. Villeg. Part. 2. p. 361.  St Francis of Paula, (who had not the honour of that angelical appellation) and he of Assisum was called seraphical, for the zeal and fervency of his spirit and actings: as 
d ubi sup. ad lit. b. p. 178.  when he renounced all his right of inheritance, stripped himself of all his clothes, unto his shirt, and gave them to his father, saying, until this time I have called thee father, but from hence forth I will acknowledge no other father, but our Father in heaven: 
e Ibid. p. 186, 187.  And when in zeal he went to preach in France, Spain, Egypt, and Syria, among the Infidels, that he might obtain the Crown of Martyrdom: And he was so called for the seraphical vision they write he had, of the likeness of the 
f Ibid. p. 190.  six winged Seraphim burning with fire, and casting beams glittering exceedingly, which descended with great swiftness, and drew near to the place where he was, and between the said wings appeared the figure of a man crucified, whereupon he straightway, (as the Friars tell the tale) fell into an ecstasy, as usually he accustomed in the meditation of the passion of Christ, to which he was devoted more than can be expressed: 
g Ibid.  And at this time (Ovid like) they fain a metamorphosis, telling of a transformation of him into the similitude of Christ, the figure of his blessed wounds remaining imprinted in his flesh: Of him the friar's Minorites were called seraphical Brethren, or Friars of the seraphical Order. Thence is it that 
h Erasm. Colloq. a p. 702. ad p. 729. edit. meae.  Erasmus puts the title of Exequiae Seraphi●ae, upon one of his Dialogues, wherein he discovers the pretended zeal and real hypocrisy of the Franciscan Friars.   

SECT. II.  
His error (in calling Bonaventure a seraphical zealot, because he castigated the Greek Church) refuted, and the right Reason showed, why he was so called.  
NOw for your Bonaventure, 
Sect. 2.  whom you would have to be entitled a seraphical zealot, because he did castigate the Greek Church, if you mean by castigating the Greek Church, 1. The opposing or refuting of the errors of the Greek Church, especially in respect of their opinion of the Procession of the holy Ghost (whereof the Schoolmen dispute in the first Book of Sent. dist. 11.) he should not more be called a seraphical zealot for that, than 
i Pet. Lomb. ●. 1. dist. 11. p. 66. Aquin. part. 1. q. 35. art 2. ad prim. & 2d & q. 36. art. 2. corp. artic. Scot. l. 1. dist. 11. q. 1. vol. 1. p. 209. Dom Bannes in prim. part. Ib. art. 1. q. 2. Tom. 1 p. 376, 377. Estius in 1. Sent. dist. 11. sect. 2. p. 57 & p. 59 Bell. l. 2. de Christo c. 22. Tom. 1. p. 135. col. 2. & p. 139. col 1.  many others who did the like, as well as he. 2. If you mean that Bonaventure did chastise the Greek Church with more vehemence and fierceness of spirit than other Writers did: I answer,  
1. That cannot be proved, for though he accounted the Greeks in his time more erroneous than their Ancestors, from 
k Non dicit (scil Damasc.) quod spiritus non sit a filio sed dicit non dioimus a filio quia Grae●i ●on confitebantur nec tamen negabant. Bonav. in 1. Sent. dist. 11. q. 1. Tom. 5. Operum Romae Excus. An. 1588. Ex typogr. Vatican. Damascen. docet spirit sanct. non procedere ex filio sed per filium Damasc. de Orthod. fide l. 1. c. 11.  Damascen (who flourished in An. 730.) downward, called them an 
l Sed modo eorum maledicta progenies addidit ad paternam dement●am & dicit quod non procedit a filio nisi temporaliter. Ibid.  accursed offspring of their progenitors, adding to their parent's madness (who were wavering, neither confessing nor denying the Procession of the holy Ghost from the Father and the Son) but holding, That the holy Ghost had only a temporal procession from the Son; and for 
m Id●o tanquam bareticos & schismaticos Romana damnat eos Ecclesia. Ib.  this (saith he) the Church of Rome do●ms them heretics and schismatics. Yet the worst he saith of them he saith not in his own Name, but in the Name of the Roman Church.  
So that he should be called a seraphical zealot, for that, no more than the Pope or any Cardinal, or Bishop, or Doctor of the Church of Rome, who gives his consent to the Pope's Excommunication of them, and they were Excommunicated by Pope Martin, as is remembered against them in the 
n Concil. Lugd. 2d Anno 1274. Fr. Long. Sum. council p. 842. col. 1.  second council of Lions. The truth is, as the Greek Nation had but an ill name of old among the ancient Romans, so since Damascens time the Greek Church was much distasted by the Latins, and they by them again. For 1. The Roman Orator (many hundred years before Benaventure was born) taxed them for 
o Odium levium Graecorum, Cicer Orat. pro ligar. fol. 225.  levity, 
p Fidem nunquam ista Natio coluit.— unde illud d● mi●i testimonium mut●um, Cicer. Orat. pro Flacco fol. 141. b.  unfaithfulness, 
q Invitatio ut Graecorum more biberetur— poscunt majoribus poculis. Cicer. act. 3. in verrem fol. 29. a.  drunkenness. 2. That levity and unfaithfulness is charged upon the Greek Church, by the Roman Church; for in the 3d Council of Latera● An. 1215. under Innocent the 3d, the Greeks (after 
r Concil. Lateran. 3. c. 4. Tom. 7. Council edit. been. part. 2. p. 808.  reconciliation with the Latins) 
s In tantum Graeci caeperunt abominari Latinos ut si quando Sacerdotes Latini super eorum celebrasse●t altaria non prius ipsi sacrificare volebant in illis quam ca tanquam per haec inquinata lavissent. Ibid. c. 4.  became so adverse to them, that they would not consecrate upon their own Altars, after the Latins had used them, until they had washed them.  
And the children which the 
t Baptizatus etiam à Latinis & ipsi Graeci rebaptizare aus● temerario praesum●bant. Ibid.  Latins had baptised, they baptised again. And in the second Council of Lions, Anno 1274. (to which 
u Alph. Villeg. the Life of Bonav. Vol. 2. of the lives of Saints, part. 2. pag. 47.  Bonaventure was sent by Pope Greg. 10.) though the 
* Concil. Ludg. 2. Fr. Long. Sum. Concil. pag 841. Col. 1.  Emperor Paleologus brought his Greeks to the Council, and they therein consented to the Latins (in the Article, touching the procession of the holy Ghost, from the Father and the son) and submitted themselves to the Roman Church: yet as they had been so fickle and false (in what they undertook before that time) as to turn and revolt from what they had professed, no fewer than thirteen 
x Tertiâ decimâ vice Graecos deficientes— Concil. Lugd. 2d Fr. Long. Sum. Concil. p. 842.  times, so it is not unlikely but that after this Council (when Bonav. was dead) even to the Council of 
y council Florent. Tom. 8. Concil. been. ap. 553. ad p. 1038.  Florence, An. 1438. (when the Latins and Greeks were again reconciled) there were many breaches betwixt them, which might make many Romanists as great seraphical zealots against the Greeks, as ever Bonaventure was, yea or as those before his time, 
z Ni●●t. Choniates lib. de Isaac & fill. ejus Alex.  who used the Greeks more inhumanly at the taking of Constantinople, than the Saracens did the Christians at their taking Jerusalem: Therefore you have no reason from Bonaventures zeal against the Greek Church, to call him a seraphical zealot, as by a special Title, yet a zealot he was, and seraphical too, and might well be called a seraphical zealot, (not as you mistake the reason of title) but for such as these: Because,  
1. He was of the Order of the 
a In the Life of Bonav. by Villeg. Vol. 1. part. 1. p. 42.  seraphical Father St Francis, to whom that denomination was principally appropriated.  
2. He was not only of this Order, but devoted to it by especial vow of his mother, confirmed by miracle, for being sick (when he was a child) she vowed (if he recovered) to give him up to be a Franciscan Friar; God heard her prayer to the 
b Ibid.  admiration of the Physicians (as the writer of his Legend recordeth) and she made good her vow.  
3. He was when he came out of his minority (though still a Minorite Friar) a great zealot for the honour of his Founder St Francis (and of his Order) For,  
1. 
c The Life of St Francis by Villeg. vol. 2. part. 2. p. 182.  He wrote his Life.  
2. 
d Tom. 7 operum Bonav par. 3.  He wrote of the six wings of the Seraph.  
3. 
e Ibid. Tom▪ 8. operum part. 4. ●pusc.  A declaration of the rule of the Minorites.  
4. 
f Ibid.  Two Apologies against the calumniators of the Fransc. rule.  
4. Because, as seraphical St Francis himself, 
g The Life of St Fr. by Villeg. ubi supra at c.  preached not with eloquent words, and worldly wisdom, but with much fervour of spirit, (as the Romanists write of him (so did Bonav. utter not instant, earnest words, but 
h Flammantia non instantia verba profe●eb●t. Possev. Apparat. Sac. Vol. 1. p. 233.  flaming words, as Possevi● noteth out of Abbot Tritemius.   

SECT. III.  
The Doctor justly termed a seraphical Zealot for the Service-book, his absurd Elogium of it, and Calvins' Censure upon it.  
ANd in this sense I might (as I did) well call you a seraphical zealot for the Service-book, 
Sect. 3.  for your discourse of it, and pleading for it, with me, hath been fierce and fie●y, (as when 
* Not many days distant from the date of your letter, and in the Parsonage Hall, M. R. W. and myself being present.  you said, If I preached against the Service-book in the forenoon, you would preach for it in the afternoon, if I would lend you my Pulpit) and your Letters, both this in English, and the other in Latin, show rather how fondly, than how devoutly you are addicted to that: You say in this Letter, How it was for many years the Church of England's chiefest robe, both for ornament among the Reformed, 
D. H.  and for distinction against the unreformed Churches: And in your Latin Letter you call it, The most glorious household stuff of your father.  
1. Robe, 
Animadv. 2.  Ornament and Distinction: Three brave words, very meanly and impertinently brought in, as I believe any man of ordinary apprehension will easily judge: The word Robe you know signifieth a garment, Hath the Service-book any resemblance to that? If you had called the Surplice a Robe, you might have gone away with that word, without exception, though you might have met with a check at the next word Ornament, from such as with much contempt and scorn used to call that a rag: But (to let pass that gross {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of calling the Service-book a robe) How was the Service-book an Ornament among the Reformed Churches? What Reformed Church out of England and Ireland (except the exiles in Queen Mary's days, and not all of them neither) ever took it for an Ornament? If they had they would sure have adorned their Divine service with it, and have spoken of it rather as Honourable, then but tolerable, and that for a time; as 
i In Anglica●● qualem describitis multas video fuisse tolarabiles ineptias. Calv Epist. Anglis Frankford, p. 158.  Calvin did of the English liturgy (saith he, writing to the exiles at Frankford) as you describe it, I see many tolerable toys, trifles, follies, unfitnesses; take which word you will to express his Latin word ineptiae, you will have as much ado to gloss or dress it up into an Ornament, as to make a Silver Pen of a Goose quill; unless you add guilding unto it, or some other decking of the Artificer upon the leaves and cover.  
But to save you that needless labour, Calvin presently expresseth what he meaneth by these two words tolerabiles ineptiae, viz. 
k His duobus verbis exprimo non fuisse ●am puritatem quae opta●da fuerat quae tamen primo statim die corrigi non poterant vitia cum nulla su●●sset manifesta impietas ferenda ad tempus fuisse. Ibid.  That the liturgy was not so pure as was to be wished, yet what faults could not be corrected the first day, (since they contain no manifest impiety) they were to be tolerated for a time, yet so, that it 
l Doctos tamen probosque & graves Christi ministros ultra eniti & aliquid limatius & purius quaerer● consentancum foret. Calv. Ibid.  meet (saith he) that the Learned, good and grave Ministers of Christ do endeavour beyond it, to find out somewhat more refined, more pure, 
m Nunc cum vobis fit Ecclesia instituenda & liberum fit formam qua●ad usum & edificationem Ecclesiae maximè apta videbitur de integro componere quid sibi velin●●escio quos faecis papisticae reliquiae tantopere delectant. Calv. Epist. Anglis Frankford. p. 158.  free to compose a new form of prayer, which may be most apt or fit for the use and edification of the Church: and saith, he knows not what to think of them to whom the dregs of Popery are so delightful, as not to be pleased with a change for the better: Nor have they any other 
n Nam quae illis rixandi caus● nifi quia pudet melioribus cedere. Ibid.  cause of quarrel (saith he) but because they are ashamed to yield to better men, and better things.   

SECT. IV.  
The Service-book served, not for distinction of the Reformed Churches from the unreformed, as the Doctor saith: Too much conformity in it to the Romish Breviary, yet passed in the first Parliament of Q. Elizabeth, and why so.  
FOr your third word, 
Sect. 4.  distinction, that is as ill applied to the Service-book, as the two former, for how serves that for a distinction of the Reformed against the unreformed Churches? If you call those unreformed Churches that have it not, you speak a new Dialect of your own, and as nought as new; wherein all Orthodox Protestants will be against you: If you mean by unreformed, those who are most unreformed, viz. the Roman Churches, the distinction was not so great, either in K Henry the 8th his time, or K. Edw. the 6th his time, or Q. Elizab. time, as it should have been: Not in K. Henry the 8th his time, for then 
o Praefat. ad Paul▪ tert. in Brev. Roman.  Card. Quignonius at the request of Pope Cl●● 7. then made the Popish missal liker the English for a great part, than it was to the Roman Breviary: Not in King 
p ●ox Martyr. Vol. 2. p. 667. Col. 2. n. 20.  Edw. the 6th his time, for when the Rebels were up in Devonshire, for the restitution of the Mass and other Popish matters comprised in several Articles: To that of the Service-book, (which was one of them) the King's answer was, As for the Service (in the English tongue) it hath manifest reasons for it, and yet (perchance) it seemeth to you a new Service, and is indeed none other but the old, the self same words in English, which were in Latin, saving a few things taken out, which were so fond, that it had been a shame to have heard them in English, as all can judge that do report the truth. Not in Q Elizab. time, for Pope 
q B● Andr. Tort. torti. p. 142. & B. Mort. in his Protest. Appeal. l. 5. c. 28. Sect. 4. p. 680.  Paul the 4th would have allowed of the Service and Liturgy, set out by her, if she would have received it by his authority: And for the English Service, as it first passed in Parliament, it was not such as was desired by the best, but such as could be obtained of the worst sort of Protestants, who made the major part in the first Parliament of Q Elizab. and who were so superstitiously devoted to that form of Service, that the Book would not have passed, if it had been so Reformed as it should have been: We have just ground for this conjecture out of the 
r The first day's conference at Hampton Court p. 14.  Conference at Hampton Court; where (upon, the debate betwixt King James and others, about the womens' Baptism by warrant thereof) the King urging and pressing the words of the Book, said, they could not but intend a permission of women s● to do, the Bishop of Worcester said, that (indeed) the words are doubtful, because otherwise, perhaps the Book would not have passed in the Parliament; and for this he cited the testimony of the Archbishop of York.  
Why then should those who have power to reformed what is amiss, be confined to such a form of service as this? which had i● been a perfect masculine issue, they who should (as Midwives) have holpen to bring it forth, would have been ready to strangle it in its birth.  
Yet such as it was, with all its faults and defects, they gave their Vote unto it: but those who were truly wise and godly, never meant to set up their rest with such a Reformation: For it was both irreligious and unreasonable which some Prelates projected, viz. instead of proficiency towards perfection, to make us retrograde, to the state and stature of our church's minority, and they might as well put down preaching, and bring up Homiles, and mere reading Ministers again, as make that form of prayer a standard to our public devotion.  
Now for that you say in your Latin Letter, where you call the Service-book you lent me (before my Library was brought to Br.) the 
s Patris mei quoadam gloriosissimam supellectilem quam prae occulis me charum habuisse semper & habiturum.  most glorious household-stuff of your father, which you say is precious in your sight, and so shall be for ever. Methinks you honour that Book so much, as you must imply no little dishonour to your father, as if he had not a Bible in his house, and no less dishonour to the Bible, if he had it, and yet that were not in your eye a more glorious piece of householdstuff, than the Service-book was.  
But though neither the Parliament, nor the Assembly did either admire or adore it, as you did▪ it should not have been so contemptuously used as it was, to use your own words.   

SECT. V.  
The Service-book not cast out by the Parliament or Assembly as a menstruous cloth, as the Doctor insinuateth, but laid aside with honourable remembrance of the composers of it, and with approbation of the Book itself in divers respects.  
IT would have troubled my conscience, 
Sect. 5.  to have been an instrument of casting it away as a menstruous cloth 〈◊〉: 
Dr H.  And if any Divines of the Church of England gave their advice for its opp●brious ejection, they must show a good reason why they altered their own judgement, before they may hope to have any powerful influence upon mine.  
Who they be (if any Divines at all of the Church of England) who cast away the Service-book as a menstruous cloth, 
Animadv. 3.  or gave advice for its opprobrious ejection, I know not, sure I am that I am none of them: and for my Brethren of the Assembly, they have at large, with much candour and fair dealing (though for that they have not been fairly dealt withal by some) expressed their sense, both of the Compilers, and of the Book itself: Of them they speak very honourably, for they say, In the beginning of the blessed Reformation, 
* In the Preface before the Directory. p. 11  our wise and pious Ancestors took care to set forth an order, &c. Afterwards their words are, That what they did in laying aside the Service-book, was not from any love to novelty, or intention to disparage our first Reformers; of whom we are persuaded, (were they now alive) they would join with us in this work, and whom we acknowledge, as excellent instruments raised by God, to begin the purging and building of his House; and we desire that they may be had of us, and of posterity in everlasting remembrance, with thankfulness and Honour. Ibid. p. 6.  
And of the Book itself, they say, That it occasioned many godly and learned men to rejoice much in it at that time it was set forth, because the Mass and the rest of the Latin Service, being removed, the public worship was celebrated in our own tongue: many of the common people also received benefit by hearing the Scriptures read in their own language, which formerly were to them as a book that is sealed. So Preface p. 1, 2▪ the worst they say of it comes from the abuse, and the worst abuse is, That it was made no better than an Idol, by many ignorant and superstitious people, who pleasing themselves in their presence at that service, and their lip-labour in bearing a part in it, have thereby hardened themselves in their ignorance and carelessness of saving knowledge and true piety, p. 4. whereof I find too much proof by sad experience in some of those who have learned of you to mistake erroneous superstition for religious devotion. But suppose that some of them had cast it away as a menstruous cloth, for the defects and errors in it, and the Idolatrous doting of many, if not of most upon it, is it any better than the best human righteousness? and did they think worse of it than the Prophet Isaiah speaks of that, where he saith, We are all of us an unclean thing, and all our righteousness are as filthy rags? Isa. 64. 6.  
If I had served God in the use of that form without any conscience, 
Dr H.  I had been an hypocrite, and how can I now scorn and revile that against my conscience, and not be an Apostata?  
It is true Sir, 
Animadv. 4.  not only of you, but of any one else, and not of that form of Prayer only, but of any other, that he who formally worships God, either without his conscience, or against it, is an hypocrite, and to revile and scorn that (of which a man hath formerly thought honourably and spoken reverently) against his conscience, is to play the hypocrite also, and to add to his hypocrisy the sin of apostasy: While you say this in your own name, if you mean it of others, particularly of the Ministers of the Assembly, or at least of some of them (as perhaps you do) you have answer to that calumniatory conceit already: If of yourself, your words imply that some have solicited you to scorn and revile the Service-book against your conscience, if you know any such (as for my part I do not) I doubt not but you will be more ready to scorn and revile them, then therein to be persuaded by them: for you are so far from all compliance in that kind, that you charge such as without scorn or reviling have laid it aside, with sacrilege and scandal, touching which I shall answer you, when the order of your words bring me to that charge.   

SECT. VI.  
The Doctor alloweth the laying aside of the Service-book, so far as justifieth the Parliaments and Assemblies removal of it, by the example of Hezekiah's breaking of the brazen Serpent; yet with some mistake of that story.  
TO lay it aside is one thing, 
Sect. 6.  to revile it another; that a godly Hezekiah may do, 
Dr H.  if he think it a Nehushtan, but this befits only a Rabshekah; that may be out of obedience, this only out of peevishness or a worse principle.  
To the reproach●r reviling of the Service-book I have answered already: 
Animadv. 5.  that which I shall now observe, is your concession, that he that layeth the Service-book aside, if he be a governor, may for all that be an holy Hezekiah, and an inferior employed in preparing for, and conforming to such a Reformation as that, may do it in obedience; which you seem rather to approve of, then disallow: If so, you have yet no just exception against the Assembly upon that account: for you may read in the forecited place, what they did in their own words: 
t preface in Direct. p. 7.  We have after earnest and frequent calling upon the Name of God, and after much consultations, not with flesh and blood, but with his holy Word, resolved to lay aside (mark your own words, to lay it aside) the former liturgy, with the many Rites and Ceremonies formerly used in the worship of God; And they laid it aside, not as you mistaking say, Hezekiah did the Brazen Serpent, because it was Nahushtan, (i.e. brass or brazen) for that was not all, nor the chief cause, for which he broke it in pieces, for it was no better than brass (for the matter of it) when by God's appointment it was first set up by Moses, Numb. 21. 8. but because (even to those days) the children of Israel did burn incense unto it, 2 King. 18. 4. so the Service-book was laid aside, not so much for the matter of it, (though what was erroneous in it, and some error certainly there was, which was worse than pure brass, as bad as the rust or dross of that and other metals.)  
But because (as the brazen Serpent) it was made an Idol, as hath been showed, so was the Service-book, and so is it by many to this day; which is not so much the fault of the Book, as the folly of those who so much doted on it, and so many dote on it, and so much, that (if it be not taken from them) the next generation is more like to be more infected with, than the present to be cured of their superstition towards it: and as Hezekiah called it Nahushtan, i.e. brass or brazen (by this Name giving the people to understand, that being (when it was the best) but a creature, now but a mere brazen figure of a Serpent, and not so much (when he had broken it in pieces, having no virtue of healing, as formerly it had) there neither was nor could be any deity in it, no not when it had a miraculous operation annexed unto it; and therefore, neither sacrifice was to be offered, nor incense to be burnt unto it (as then they did) so we may say (to such as idolise the Service-book) that for the materials of it, being but Ink and Paper, visible letters, and legible words, and being not infallibly indicted by the Spirit of God, as the sacred Scriptures are, it should not be made such an object of worship, as by many it is: and now Sir, you have by this comparison degraded the Service-book so low as a piece of brass; How can you set so high price upon it, as to make it the most 
u See Sect. 4. at the letter f.  glorious householdstuff your father had? If the Inventory of his goods were but ratably prized to this particular, you would not take your child's portion after that rate, but would require an higher valuation to be set upon them.   

SECT. VI.  
The constancy and ingenuity which the Doctor assumeth to himself (if he had been an Assembly man) acted by those who were chosen in that service.  
HAd I been of the Assembly, 
Sect. 7.  I should have showed so much constancy to myself, 
Dr H.  as not to have easily changed my judgement; and so much ingenuity towards others, as not to have subdolously concealed it.  
Had those (whose Office it was to make choice of men for that service (thought you a fit man to be called to it, 
Animadv. 6.  I wish you had made one of that number, than your own experience would have showed you, many who changed not their judgement, when they changed their practice, in the disuse of that Book, which they had formerly used, rather in a way of toleration, until the time of further Reformation came, then of approbation for perpetual use (as by an immutable Law of the Medes and Persians) who were (in that particular) of Calvin's mind (as is 
* At the letters I, K, L, M, N, in the 2d Alphabet.  before mentioned) suffering what they could not then amend, and amending their own condition, by removal of it, as soon as the Divine providence offered a fit opportunity for that purpose; and who were so far from a subdolous concealment of what they thought of it, that (when it was most magnified by such as were Masters of ecclesiastical Ceremonies, and would have Lorded it over our faith, if we would have been so tame as to submit our necks to such oppressive yokes, they did not forbear (before such) plainly to speak their opinions against it: and when the times were so far changed, as not only to cry it down, but all other set forms of prayer, they both disputed and preached for the lawfulness (though not for the universal conveniency, much less the absolute necessity of a set form of prayer) of this (for both parts of it) I can bring fair evidence of his sincere carriage in that cause, whom it may be you meant (at least obliquely) to tax for fickleness, in forsaking his first love, or for fallacy in sitting silent, when he should have freely spoken his mind and conscience on that behalf.   

SECT. VIII.  
The removal of the Service-book, as before showed, is neither sacrilege, nor just cause of scandal, as the Doctor suggesteth.  
I Should have propounded some Considerations, 
Sect. 8.  before they had determined, 
Dr H.  though now I propound no Objections, after their determination: And my Considerations would have been specially these, which you do intimate of sacrilege and scandal, for it could not but have seemed unto me sacrilege, to rob God of his worship, and it could not but have seemed Scandalous, to rob him of that worship which he had once solemnly devoted to his Sanctuary.  
The former part of your speech seems so modest, 
Animadv. 7.  that had you still contained your spirit in such moderation, as those terms imply, 
* See Sect. 3.  but you did not, the breaches betwixt us had never been so wide, nor so loud, as they have been, and as the sequel will show: for the present, to the Objection of sacrilege and scandal, I shall say little now, having in expectation a fitter occasion to speak to them more fully: Now it may be enough to say, First, Whereas you say, To take away the Service-book, is to rob God of his worship, which be had once solemnly devoted to his Sanctuary, may imply, either actively, that God himself devoted them to his Sanctuary, or passively, that they were devoted by others: the former I suppose you do not mean, though your words may bear such a sense; and for the latter, if you think that an outward particular form of worship so devoted, as that was, may not be taken away without sacrilege, it is your error, for Christ hath prescribed no particular form of worship for his Church in the new Testament, as he did in the Old; if he had, all Christian Churches should have been bound to that, but since he hath therein left them free (except for the general rule of decency and order, 1 Cor. 14. 40.) and the short form of Prayer, commonly called the Lord's Prayer, but is not a prayer, say some, but only a pattern of prayer (but the Directory of the Assembly saith it is both) they are at liberty to frame diversity of forms (so they be consonant to the sound doctrine of the Scripture) and what they frame themselves, 
●age 38.  they may correct or change, take away the old, and substitute a new Form, as they conceive may be most convenient for the honour of God, and the furtherance of godliness. Secondly, To call the taking away of an human form of Divine worship, sacrilege, is ●o reproach not only the present Reformation, but the precedent in the days of King Edward, for then there was one form of Service at Salisbury, another at Hereford, another at Bangor, another at York, another at Lincoln, but 
x So in the Preface of King Edward's Service-book. p 2. Printed ●n. 1549.  King Edward abolished them all, and established another form, which was to be the form of worship to the whole Realm. Thirdly, The Translations of the Bible, and singing Psalms turned into Meeter, were with the Service-book, devoted to the Service of God in his Sanctuary, so were the Books of Homilies; Was it sacrilege in 
y King James (upon exceptions taken at Translators of Scriptures in the Service, out of the corrupt Editions of the English Bible, published in the reign of, Hen. 8. and Edward. the 6.) said he could never yet see a Bible well translated in English, but the worst of all his Majesty thought the Geneva to be: So Dr Barl. then D●an of Chester, in his relation of the Conference at Hampton Court, p. 47. he had a spleen against the Genev for their Government sake, as presbyterial and not episcopal: this Bib●e, for some Notes, which he said were very partial, untrue, seditious and savouring too much of dangerous and traitorous con●eipts, he disallowed, Ibid. But an unprejudiced Reader will find no such matter in them; howsoever, for the disgrace of both, a new Translation must be made (and so it was) that they might be shut out of the Church, both the Geneva Translation and the Annotations upon it.  King James to take away all precedent Translations, the Geneva especially, which was most in use before since his coming to the Crown of England, and had been Printed above 30 times by Queen Elizab. and his privileged Printers Christopher and Robert Barker, and making a new one to put the old out of use and office; or was it sacrilege in King Charles to cashier the old Psalm-book, made partly by 
z Balaei Cent 9 Vol. 1. p. 728.  Thomas Sternhold, Groom of King Edw. the 6th his bedchamber, and the rest, by men of the same relation and Religion, by authorising his father's Edition of the singing psalms to be published in the Churches of his Dominion.  
Or were you guilty of sacrilege, when you left off the Homilies 
a Where there are a multitude of Sermons, there he would have Homilies read divers times. Confer. at Hampt. Court. p. 57  which King James would have allowed, not only as Sermons deputies, but as their fellows in joint Commission with them?  
Obj. But you will say, Change is no robbery, to take away a silver Chalice from the Communion Table, and to put a golden one in its place, or to bring a more perfect Translation of the Bible (for one less perfect) a more exact Psalm book, then that which hath been formed in ruder times, and to preach a Sermon, in stead of reading an homily is no sacrilege, but Religious Beneficence, but the new Reformation hath taken away the old Service, and hath not set up a new one, nor any other in the room thereof.  
Sol. There hath been done so much in effect in the Directory, that there will be no defect in the public worship, if the Minister be but competently qualified, both for praying and preaching, as he should be; for by following the direction there given, he may as well make his own Prayer, as his own Sermon, especially if he give himself to both (as the Apostles did) Act. 6. 4. and make use of such 
b Among divers others, the most copious, perspicuous, and the most exact for matter and method yet extant that I have seen, is Dr. Wilk. Warden of Wadd Col. in Oxford his Book.  helps, as God hath been pleased to furnish this age withal, above many of the former; and I doubt not but as at the first setting up of the English Liturgy, there was necessity to make use of many illiterate, yet well meaning upright-hearted Protestants to take the cure of many Parish Churches, for want of a competent supply of Learned-men, as 
c Cambd. Hist. Eliz. l. 1. An. 1550. p. 30.  Cambden observeth in his Hist. of Qu. Eliz. and in the Preface of the Homilies of the first Edition (to my best remembrance, for I have not the Book by me) it is said, There was scarce to be found, for every County, a well qualified Preacher, who without a prayer book, and an Homil●e, could not pray to God for, nor Preach from God to the people: But now there will be, by God's blessing on means and helps (more than heretofore) a sociableness of proficiency, both for Praying and Preaching, so that Ministers shall have no more need to have their prayers made for them, than their Sermons; and why should they not be able to make their own words in the reading Pew, as well as in the Pulpit; or why (as the manner of some is) may not all be done in one place.  
For your second exception of scandal, you know the usual distinction of Scandalum datum & acceptum, he that gives the scandal is the offender, that is, he that doth any thing he should not do, whereby another may justly be offended, but he that takes offence at a warrantable act, not he that acteth warrantably, is the offender: No doubt when Hezekiah broke the brazen Serpent, those who did so idolise i●, as to burn Incense to it, were offended with his severity in breaking it, but that was their fault, not his, whose purpose was by that Reformation to remove a great occasion of scandal from the eyes of the people, and that was their meaning who laid aside the Service-book, at which many godly persons took offence, because it was,  
1. So conformable to the Popish Mass-book, as 
* See Sect. 4.  before hath been observed, whereof I can make more particular proof, and haply shall do in time convenient.  
2. Because the Scriptures brought into it were taken out of corrupt Translations, even since there was a better set forth by King James his procurement.  
3. Because apocryphal writings were prescribed to be read, and much of the canonical Scripture left out.  
4. Because there were many particulars in it very liable to suspicion of an erroneous sense.  
5. Because by it many of the best Christians, who durst not use the gesture of kneeling at the Sacrament, were excluded from the Sacrament, all which gave great occasion to the schism of the Brownists.  
6. Because it was so strictly urged,  
1. That by the 14 Canon it might not be lawful for a Minister to omit any part of it, though besides his Preaching, he had both Sacraments to be administered, and Catechism to be performed.  
2. Ministers were enjoined to make it their diurnal of Devotion, when Dr Easdall chancellor of York, Dr Cousens and Dr Wickam were Visitors at Chest. for Archbishop Neale, they required the reading of the Service book every day, and when it was objected the people would not come to partake with the Ministers; What of that, said Dr Cousens to him that made the objection, do you come and do your duty; There be rivers in the wilderness where no man dwells, alleging Psalm 104. 10. but he forgot the following verse, They give drink to the beast of the field, the wild Asses quench their thirst.  
7. Because divers godly and learned Ministers, who scrupled subscription and conformity to the Service-book (not without apparent reason) were in the year 1605, to the 
d The Survey of the Book of commonprayer, p. 161.  number of 277, called in question about it, 260 were under censure, some of Admonition, some of Suspension, some of Deprivation.  
And it was matter of scandal to the weak and wicked, as the brazen Serpent was; for as the Jews did by that, so do most ignorant and profane people do by this, idolising it so much▪ that they prefer a piece of Service-book at the grave, before Preaching of a Sermon in the Pulpit: I speak what I know by experience of some, who were so much offended at my refusal of the one, that they would not give me thanks for my pains in the other, and some are constant recu●ants from their Parish-Church, though they dwell very near it, because I am not constant to a set form of prayer, particularly to that of the Service-book.  
I will conclude mine Answer to this Objection, with the conclusion of a debate betwixt Dr Edw. Maynw. the last chancellor of Chester, and myself (as I have observed in my Latin Answer to your Latin Letter) which we had many years before the beginning of the last Parliament, which was this, I having showed him what offence was given and taken by urging of the Service-book, such as it was, and how little appearance of just cause of exception there would be, if it were laid aside, he confessed at last and said, We shall never have peace and true charity in the Church, until it be taken away.   

SECT. ix..  
A set or composed form of Prayer, how far lawful or needful.  
Obj. BUt the want of that, 
Sect. 9  or of some other new composed form in stead of it, causeth much scandal by many men's un-premeditated and extemporary utterance, whereby they speak that many times, which tends rather to the debasing of that holy Office, and to the offence of a prudent and pious hearer, then to the honour of God.  
Sol. It may be so, yet 1. That must not prejudice the gift of God by the Spirit of grace and of supplication, Zech. 12. 10. which divers doubtless have, and give evident proof of it by their practice. I have heard it, and 
e In the 2d Sermon of my Monitor of Mortality. p. 23  once before published it in Print (which I may here pertinently repeat) from a very faithful 
f M. St. G.  witness, that a man of high place in the Church, and of eminent parts and proficiency in all kind of knowledge, especially of Divinity, acknowledged, that he hath heard a layman in a leathern jacket pray by heart, without art or book, and with such an evidence and domonstration of the Spirit, as hath made him much ashamed of his own defects and disabilities to perform that duty of devotion in such a manner and measure as he had done.  
2. For those that have not the gif●t, they may by premeditation and study compose a set form of prayer for themselves and their people, which may prevent the precipitation of any unfit or offensive expression.  
3. Because most are loath to own their own wants, and to seem less able for their calling than other men are, who need not tie themselves to any set form of words, it might I conceive be expedient, as an help to such as are more weak in parts or spirit (for some have rather too much bashfulness, than too little ability for the service) and for a prevention of their errors, who are too presumptuous in boasting themselves in a false gift, Prov. 25. 14. pretending to have that they have not, and so undertaking beyond their power, as it is in the note upon the place, in the first Volume of the late large Annotations, as also to prevent presumption in some, and for evidence of consent of Churches in the service of God; and lastly, for a supply to the defects of the common people (who commonly are acquainted with no prayers, but those they hear in the Congregation) that a set form were composed in stead of the old Service-book (but not so imperiously imposed, as that was) which might be so much better done in the present age (by the best gifted in that kind) as when the people are well acquainted with it, might give them better content than the Service-book did:  
For as the Translations of the Bible are more perfect now, than in King Edward's reign they were, and Preaching more solid, more methodical and eloquent than in his days, (as will appear by comparing Latimer's Sermons before that King, with others before Q. Elizab. the two late Kings, the long Parliament, which last amount to many Volumes now they are Printed;) And the singing Psalms are more exactly rendered in Meeter by divers in old England, and lately by our Brethren in new England, than those Thom. Sternhold, Will. Hopk and Rob. Wisd. so no doubt, if we compare Printed Prayer-books as old as the first English liturgy, with those which have been set forth in our own time, we shall find as much preeminence as difference in the latter above the former, and if such a design should be so far taken to heart, as to proceed to effect, because most of the Reformed Churches of Christendom have found cause to frame a set form of prayer for themselves, yet I should never desire to have it so rigorously urged, as 
g Quod ad formulam precum & rituum Ecclesiesticorum valdè probo, ut certa illa extet a quâ pastoribus discedere in functione suâ non liceat. Calv. Epist. Protectori Angliae, p. 69. edit. meae Genev. Excus. 1575.  Calvin advised, nor so premptorily pressed to practise, as some Prelates have done, but that it were rather commended to the use of all (for the reasons before alleged) than strictly commanded to any, for many would act in a way of freedom, who would not come under a servile obedience, especially for that which is neither expressly prescribed nor prohibited in Scripture. By this proposal and plea for a set form of prayer, I intend not to take off or cool any man's desires or endeavours to be able to walk without such a crutch: But for Preachers especially I would have them give themselves to the doubt duty, wherein the Apostles exercised themselves, viz. Prayer and the Word of God, Act. 6. 4. as well that as this, that by God's blessing they may prove good proficients in them both. It was the great error and the mother in gross ignorance in former times, that Ministers pinioned their devotion to the Service-book, when many who were but reading Levites, were so word-bound with it, that upon any occasion which they met not with in that road, they were at a stand, and as mute as fishes; which calls to my remembrance Sir Thomas Holcroft's Curate, at the vale-hill in Cheshire, to whom he went his house was on fire, desiring him to pray, the Curate betook himself with much haste to his Service-book, and finding out the prayer for Rain if time require, prayed according to the form thereof, That God would send such moderate showers, &c. Moderate showers Sir Humnet (so was the Curate called) said the Knight, that will do no good, it is a great fire, a very great fire: howsoever he had none other holy water to quench it: Thus he exposed two things (besides himself) to derision (which should be entertained with gravity and reverence) Calamity and Devotion.   

SECT. X.  
The doctor's pretended moderation and modesty (concerning the Service-book, and his seeking to defraud me of the people's favour,) Confuted.  
THese (I might say) would then have been my Considerations, 
Sect. 10. Dr H.  but I do not say they are now my Objections; yet haply they may be so to yourself in private hereafter, if you will faithfully promise me first your privacy, than your satisfaction.  
Your choice of Considerations, 
Animadv. 8.  before Objections, is prudent and methodical; I would it had been your manner to keep yourself in that good order, I should not then have had so much to object against your inconsiderateness both of speech and writing as now I have, nor should you have need to capitulate with me for a promise of privacy, your own discretion would have been your protection, if I had either not promised (as I never did, though in your 
* Both in this, and one in Latin.  Letters you impose a promise upon me) or had not kept your counsel, which upon a lawful promise no provocation should have made me violate, but you were commonly so confident in your high conceit of the Service-book 
* See Sect. 3. , that (notwithstanding all that was said or done by the superior powers against it) you were willing to have appeared a public Champion for it in the Pulpit, so far were you from any need of my secrecy for your security in that matter, unless you counterfeited a courage then, as it may be you do a fear now: Howsoever to require me to give you satisfaction in what you shall object, is as unreasonable, as if I should condition with you to rest satisfied with whatsoever answer I should make to what you objected.  
I shall desire to have no gall in my ink, 
Dr H.  and I hope to find none in yours, yet must crave leave to say that your making me a candidate of the people's applause, by endeavours to expose you and your performance to their dislike, savours of too much bitterness, if you do not believe it, and of too much credulity, if you do.  
In this passage you deliver your own desire for yourself, 
Animadv. 9  and your hope of me, with a Dilemma against me; your desire you say, is to have no gall in your ink, and you hope to find none in mine; (that is a figure, for I know you would not be understood according to the letter.) Your mind is, that our writings might not be imbittered with uncharitable expressions, if you had stopped there, I might have thought that you had a better conceit of me than of yourself, because of yourself you say, but that it is your desire, and we may desire the Reformation of the lewdest, of whom there is least hope; but of me you say you hope, and hope is not without some appearance or ground of good, yet sure your desire of such a Christian temper is very faint, or comes upon you very seldom, since a very small occasion easily puts you into a passion, and your passion usually vents itself with much virulence, whether you write or speak, and your hope of me seems very light, since your Dilemma in the next words, tends to convince me of too much bitterness, if I believe not that you desire the applause of the people, to the prejudice of mine acceptation of too much credulity if I do.  
To the first part of it I answer, 1. That if I should say you desired to be the peoples Canditate, &c. and not believe it, this were hypocrisy, rather than bitterness, for if I were disposed to speak bitterly against you, I would not deal so mildly with you, as to lay so small a matter to your charge, as that you desire to be gracious in the people's eyes, whose Pastor you were, and that therein I may not be your Jacob to supplant you, which if you confess, more will be ready to excuse you, than to condemn you for it. To the other part, that it is too much credulity, if I do believe it, I say it were gross stupidity in me, if I did not believe it, having had abundant evidence of it, of several sorts ever since I first saw you.   

SECT. XI.  
The Doctor desires no intercourse by Letter with me, until he be removed out of the County, upon pretences false and frivolous.  
FOr which cause I shall not desire any such intercourse of Letters whiles you are among those who have sworn themselves into an Antipathy against me, 
Sect. 11.  or I among them who seem to have a Sympathy with my Religion. 
Dr H.   
Of this passage I have observed somewhat, 
Animad. 10.  but that was only as a supersedeas to our interchange of Letters for a time, and that time must be (say you) 1. While I am among those who have sworn themselves into an Antipathy against you, &c. Have you so soon forgotten your caution of bitterness, as to write thus bitterly of them (who upon their Oaths) did but discharge their consciences in matters criminal against you? and how can you say they swore themselves into an Antipathy against you? Was not their Antipathy as you term it, of an Ante-date (of three or four years' time) before their swearing? Truly, Sir, for those whom you chiefly mean in this heinous charge (so far as I can judge of them, and I have had opportunity to know them better than you) they are so far from being too forward to swear falsely that in a cause of mine, they were very loath to take a true Oath, if otherwise they might be freed from it. 2. While you are among them who seem to have a Sympathy with your Religion. Your Religion Sir? I had thought you and your friends, and I and my friends had been all of us of one Religion; but if we be not, we differ (sure) chiefly in this, that we hold the Bible the best furniture of our houses and closets, and you the Service-book: If so Sir, we would not change our spiritual Birthright, or double Legacy in our Lord's Will and Testament, Old and New, for your Mess of red Pottage, your rubric and Service-book, if we might have a world to boot.  
For the first may increase more jealousy in you, 
Dr H.  the latter may raise more imputations on me.  
However your Dichotomy of reason, 
Animad. 12.  for our not writing to each other, be made; I am sure it is misapplied, for imputations are the effects of the former, viz. swearing Antipathy, which you apply to the latter; and jealousy proceeds from the latter, viz. the Sympathy of your friends, which you apply to the former: And so you place them as improperly and impertinently, as if you should put a glove on the face, and a mask on the hand.   

SECT. XII.  
The Doctors contradicting of himself, calling me an Oracle, to whom he will have free approach, not when we are nearest together, but when we are farther asunder: How preposterously he prefers temporal interests before spiritual, and mistakes velitations as less than differences: His epiphenonema flat and feeble like the premises.  
But after my removal out of the County (which at this instant takes up much of my thoughts and time) I shall be glad I may have free approach to such an Oracle, 
Sect. 12.  as yourself, 
Dr H.  and will not want good advice for want of asking it.  
Of your removal out of the Country, 
Animad. 12.  you give me occasion to speak in another place, but wherever you be, I shall never look you should, nor do I believe you ever meant to take me for your Oracle, or as you write (before) to depend upon me for solution of your doubts, but if ever you had so high thoughts of me, so humble an estimation of yourself, by what Circean charm have you changed me from an Oracle of truth into a teacher of heresy, by whom the people under my charge may be rather poisoned then nourished (as in your oft recited and refuted, and ever to be abhorred slanderous 
h Of this Letter, see the conclusion of the Preface.  Letter you do) for that you say, you will not want good counsel for want of asking: I can truly answer you, that you have been often offered good counsel, yet were not so ready to take it, as to take offence at him, who freely gave it you without asking: But how can you promise such free approach to your Oracle, when by removing yourself out of the County, you put yourself at further distance from him? it is not so easy for you to act contradictions, as to speak them.  
Only first let temporal interests be fully settled betwixt us, 
Dr H.  than our spiritual velitations (for I will not call them differences, &c.)  
First let temporal interest be fully settled. 
Animad. 13.  What temporal interests settled, first settled, fully settled, before we meddle with spiritual? This is the method not of Christians, but of worldlings, directly contrary to the counsel of our Saviour, Matth. 6. 33. Then say you, our spiritual velitations (I will not call them differences.) Why so Sir, do you think difference imports more opposition than velitation doth? If you do, you are much mistaken for two may differ divers ways, and yet abstain from all strife and contention, but velitation is a striving or contentious difference, for 
i Velati v●citati sunt milites qui vestiti & inermes exercitum sequibantur & in mortuorum locum substitui solebant by postea mutatis literis Velites appellati sunt & velitaris pugna dicta quae fundis ac lapidibus interdum eti●m bastis fieri ab in●rmibus solet. Perot●i cornucop col. 31. nu. 30, &c.  Velites (from whom that word is derived) were soldiers, who followed the wars, and were substituted in the room of such as were dead, and they fought with slings and stones, and sometimes with spears, but without any defensive armour: Thus a man may say (without any cause of offence) that you and your wife do differ Grammatically in gender, and Logically in number, as you are a man, she a woman, as individuals do; and morally in qualities, for in mine observation you are more passionate, she more patient; she more silent, you more talkative: but it would be liable to just exception, (in a true understanding of the word) if he should say you had velitations betwixt you, when you live lovingly and peaceably together.  
But were the word velitation a weaker word, I see no reason why you should wave the word difference in our case, and make choice of it as more remiss and moderate, since you make no less matter than of sacrilege and scandal to take away the Service-book, whereas I deny, and (I think) have already disproved both, and is not this ground enough to call our dissenting opinions and contestations, differences. But you that now seem so disposed to peace, as not to admit of a word of difference betwixt us, how is your calmer aequor, ruffled up into a boisterous fretum at other times? How oft for one diminishing Meiosis of this kind, do you take up an aggravating Auxesis, and therein are so rampant, as if you meant to make me so afraid of your fury, as tamely to sacrifice mine innocence, to your tempestuous violence.  
Then our spiritual velitations will begin with more freedom, 
Dr H.  continue with less prejudice, and conclude with the least inconvenience, which must be a special proviso and care of, &c.  
Though you should not begin at wrong end (as you do) in giving precedence to matters temporal, 
Animad. 14.  before spiritual, the epiphenonema of your Le●ter may not pass without some Animadversions upon it. 1. Whereas you say, Our velitations will begin with more freedom, I suppose you mean freedom of speech, and that truly is a necessary condition of scholastical debate, and cannot in justice be denied, while it keeps close to the matter and order of Dispute, and digresseth not from the dictates of reason to deviations of passion. But such a regulated freedom would be to you as Photion to Demosthenes, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an hatchet to cut off the superfluity of his luxuriant Oratory. For I have observed, not only in your pleading for the Service-book, but in your ordinary discourse (in which observation, such as you know are able to judge, have concurred with me) that you are so tongue-free, as that you use to speak, as soldiers measure plunder, by the long Ell, that is, by the Pike, as Phil. Commin. hath it, and will not allow others an inch of room or time to word it with you, though they be able to speak as wisely, and in their wisdom do rather choose to hold their peace, then to weary others with multiplicity of words, as you use to do.  
2. For continuing with less prejudice that might be expected, if prejudice did not make a great forestalment of judgement, and prepare the mind and will for obstinacy, at the beginning as in yourself, (I am confident) it did; so that (as I said in mine answer to your Latin Letter) to labour to turn you from your preconceived opinion, is all one with the labour of the Popish Novice, who (at the command of his superior) watered a 
k Ignatius Epist. de obed.. joined with the rules of the society of Jesus.  log of wood a whole year together, as if it had been some lively plant, with hope of fruit.  
3. For that you say of concluding with less inconvenience, it is like a feeble conclusion of a Syllogism from infirm premises, for there is no vigour in either of the precedent particulars, to invite to a spiritual velitation, after the settling of temporal interests, much less in this last; for who will undertake a matter of this moment, (upon such a poor and dull inducement) as the avoiding of some inconveniences, or abating them from a higher to a lower degree, when by a total forbearance he may totally shun them: Wise men will expect, that the managing of such a controversy should produce some good success or benefit, answerable to the pains bestowed upon it: and in your concluding Consideration, you should have sharpened your motive, that it might have been, as a goad and nail fastened by a Master of the Assembly, Eccl. 12. 11. but it falls flat like a bolt, or an arrow shot without an head, and so this Letter ends, and a worse should follow, with the refutation of it, but I hope to reserve them both to be divulged at a fitter season.   

EJa age, Vir Doctissime, ex compromisso fi●t, ut quae inter nos est opinionum discordia (& opinionum ta●●ùm sit monebit me charitas, qui amisi●ea, monebit te multo magis justitia, qui possides) Latino idiomate agitetur.  
Aequum enim est ut quae sunt propriae Scholasticorum discep●ationes, Scholasticorum more discuriantur. Quorsum autem Regina ac Domina Scientiarum Theologia utatur linguà servili & vernaculà? Quorsum loquelâ suâ Populum appellet, quae sensibus suis etiam literatissimorum captum transcendit? Quin etiam hoc peregrinum idioma aut me à metu Crucis liberabit, quia sedi●ionis accusationem (penè dixeram suspicionem) non patitur, aut saltem perducet ad Crucem Christi, quae linguam Latinam non minus quàm ipsam Hebraeam olim sanctificavit. Ubi contemplari potero (proh dolor) jesum meum rursus Crucifixum per Judaizantes Christianos; & Inscriptionem illam Hic est Rex Judaeorum, non atramento sed sanguine delineatam ab iis qui dicentes Hic est, derident; dum ostentant Christum, Crucifigunt. Hunc ego Regem, Hunc ego Caesarem Appello, qui potest & seipsum & M● indignum Peccatorem, salvum facere. Populum Appellari in in hâc cau●â, ab aliis, molestè fero; à me non Patior. Et proinde Intima● omnium Veritates, exoricâ (ut it à dicam) dialecto disserendas tibi offero; Ne vel Ego ad Faciendum Populum scripsisse videar, vel Tu ad Inficiendum; Ego ad faciendum Populum, dum pro antiquo Religionis Exercitio atque Ritu disputo, quae Populi est spiritualis Haereditas; Tu ad inficiendum Populum, dum extemporaneam Colocynthidis farraginem, licitè Ecclesiae obtrudi asseras in Cultu Publico, Animo licet detestandi Schisma, & Apostasiam, Calamo tamen Schismatica & Apostatica quaelibet Enthusiastarum figmenta defensuro; Utpote quae ex hâc spirituali sive Licentiâ sive Lasciviâ, sive Intemperantiâ sive Insaniâ (nescio enim quod dicam, nam & ipsi nesciunt quod dicant) tanquam ex impurissimo fonte emanabunt.  
Et jam Liturgiam Anglicanam (in meo Libello, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  Patris mei {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, gloriosissimâ quondam supellectile) p●ae oculis expansam habes, quam ego prae oculis charum semper habui, & habere cupio. Expande ulteriùs, introspice, imô intimiùs specta, nihil invenies quod Idolum aut menti objiciat, aut oculis repraesentet; nisi forsan ipsa sculptura Literarum, pro superstitione Babylonica reputanda sit; & illud, Non facies tibi Sculptile, Attem Typographicam eliminare debuat è seculo, vetetque nos figuras & imagines Literarum exarare: (Quod metuo brevi Homunciones à solo spiritu edocti pro suâ autoritate determinabunt.)  
Hookerum itidem habes, meâ manu notatum, tuâ indagine perlustrandum, Judicii paenè Divin●, at Modestiae plusquam Humanae Hookerum, in cujus Judicio mille Theologos, Scholasticos mille mille reperies; in cujus Modestiâ unum paenè Hominem desideres. Judicium ille suum Patribus nostris reliquit, O si & modestiam nobis Filiis reliquisset, non tam praepropero studio scripturientium. Theologastrorum Cacoethes dementati ●epuli frontes Impudentiâ, Linguas blasphemià▪ Animos Apostasià obduxisset. Non tam Praeproperâ Audaciâ ipsi Paties suos, Religionem Patriam, Deum Patrium, imò suum, imò semetipses Abjecissent. Infandum s●clus, sed (ut a●● Propheta Jeremias▪ cap. 5▪ v. 30, 31.) Res stupenda & horrenda fit in teriâ hâc Prophet●e ipsi propherâtum saltò, & sacerdotes dominatum exercent horum ope●â, & Populus meus ità amant● Inspiciamus Tremellium, Sacerdotes dominatum exercent horum ●perâ. i● Dominos agunt in Hereditatem D●mini (ait ille) ut dicitur 1▪ Pet 5. 3. ideque Ministerio I seudoprophetarum, quos Sacerdotes ad conciliandam sibi Autoritatem submittebant. Putâsses Interpretem ipsum, non tantùm▪ Propheram, Prophetâsse de nostris his●● temporibus, quae ut: ultima, ità pessima sunt & vilissima degeneris & malignantis seculi. Sacerdotes (privatì, puta, sacerdote▪) Dominos agunt in Haereditatem Domini, i. in Cierum, ut lequitur S. Petrus, in universos, ut loqui amant sancti Populates. Loquamur & nos cum vulgo, ut ut sentiamus cum Apostolo & saplentibus, & dicamus, Dominos agunt in univers●m Haereditatem Domini, aut certo certiùs Ageren, ídque ministerio Pseudoprophetatum quos ad conciliandam sibi autoritatem submittebant, nisi quod Pseudoprophetae, qui a●●is poterunt ●ut●ritatem conciliare, non tantùm autoritatem sed etiam Dominium-sibimetips●● & faciliù● concilisre poterunt, & meliùs conservare. Sed revetà utrique & Sacerdores & Pieudoprophetae conspirant in Haereditatem Domini, acsi ●a●um staret, Populum Christianum candenti zelo (ut Ulysses Polyphemum candenti vecte) occaecare.  
Intereà temporis delusum monstrum (nam & populus, Christianus licè●, est monstrum horrendum informe, ingens, si lumen ademptum) docent passim eboare, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. O amici nemo me interficit dolo neque viribus. (nam & vim & do●os adhibuerunt, quae sunt arma Schismaticorum, ut ●●eces & Lacrymas, quae sunt Arma Christianorum, ex Ecclesiâ Christi amolitentur.) Ridente, i●idem spirituali Ithaco, (qui multo magis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, & mare terrámque circuit quaerens quem devoret.) quod non nomen suum, sed nomen Derad stupendam hanc fallaciam adhibuerit. Adeò ut x Ulysses dixerit apud Poëtam,— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Hostis ille humani generis (& nostri puto nunc plusquam omnis humani generis) possit verba ista sic mutare. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 1.  Sed quo ferar mente & calamo? Videar enim non tam extra Comitatum Familiâ meâ obambulatoriâ, quàm extra Comitatem Ferociâ, non meâ, decursoriâ brevi peragraturus▪ si hâc morositatis viâ diutiùs incedam. Sed idem ipse qui venit pertare infirmitates nostras, noluit pati hanc Impietatem nostram. Idem ipse cujus Verberibus nos sanati sumus, facto flagello è funiculis istos fortiter verberavit, qui vendebant & emebant in domo Patris sui, Jo● 2. x tamen illi columbas & boves & oves vendebant, quae Deo accep●a erant in sacrificiis: Nos autem serpentes & aspidas & dracones in Domo Dei venditamus. Unde qui illis ●●ellum construxit ex funiculis, certè nobis construeret ex scorplonibus. Christi factum●●: exemplum● mihi est, ità etiam apologia. Lubens agnesco quòd zelus Domus tuae devoravit me, ●óque lubentiùs, Quòd zelus meus devoravit Domum tuam. Zelus inquam meus, quia ipse maxima sum pars eorum qu●s perstringo, ut nemo mihi jure succenseat, quòd mihimet ipsi displiceam in istâc impierate (impieta● autem isthaec est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) quâ sibi alii nimio nimis placent. Hinc est quòd non i●à aegrè ejectus è me●●entorio, iniquè tamen fero Deum meum ejici è suo Tabernaculo. Indignè tulit Salvator meus Domum Patris sui profanari, qui suam ipsius minimè curavi●. Caeterùm ut in causâ Dei ex ipso verbo 〈◊〉; S● ipse Verbum Deus lequendi mihi norma, qui debet esse & ●●quendi & 〈◊〉 finis. Sit ipse Lapis ●ngularis pro fundamento Aedifici●, nè ista 〈◊〉 tu jure Canonic●, prep●iè de me dici videatur, Aedifici●, né ista Catacir 〈…〉. Nullam au●em Voc●m emis●: Verbum (quantum memini) 〈…〉 propositum nostrum, quàm illam quae huic historiae de 〈…〉 Marcus Evangelista, cap. 11. v. 17. Et docebat 〈…〉 est qui●●omus mea domus Orationis vocabitur omnibus Gentibus? vos 〈…〉 c●m spelun●am latro●●●. Quae verba mihi vide●●●●●nia ferè quae ad exerci●●um cultus publici spectant in recto ejusdem usu {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in profane vel perverso ejusdem abusu {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} audientibus inculcare. Sed mihi forsan vix licet dogmaticè quicquam statuere, nec in istâ● aetat●● quae 〈◊〉 doct●●nam non feret, quod dolendum; nec in hâc Veritate quae ad sanitatem & Doctrinae & Vitae plurimùm conducit, quod & pudendum & dolendum. Esto igitur, pro tuis menitis scepticè dicam omnia; utque in defensione Religionis Eccl●siae Anglicanae eo modo progrediar, qu●a ●●●am evertendam process●●um, Quaerendo scilicet. Non dico Novam R●●igionem, novum Christum, sed Quaerendo certè & investigando. Deus 〈◊〉 avertat▪ Inquisitio verbo tenus j●xtà est, sed reipsa (inquis) longè 〈◊〉 si inquisitiuè loquar non definitiuè. Et quidem ipse Christus in hisce Verbis, Quae●endi methodum mihi suggerit, dum ai●S, Nonne Scriptum est? Q●●m enim ille per Interrogationes docere voluerit, quidni ego pet 〈…〉 velim?  
Primùm igitu● Quaer● us, Qui● hì● dicitur Domus Dei? An quilibet locus in propatu●●● 〈…〉 Domum. An quaelibe● domus privata? a● hoc nihil ad D●um. 〈…〉 hominis, non Dei. An Templum deniqu● 〈…〉 aliq●id ad domum Dei, sed nihil ad omnes Gentes.  

I●●que subinde quaer●.  
Annon omnibus Gentibus necessarium sit erigere publica Oratoria ad cultum Dei?  
Annon erecta, & conservare, & frequentare, & revereri.  
Secundò quae●●●ur. 〈…〉 spectu dicitur Domus Orationis? an respectu Orationis privat●●? at sic fidelium familiae, imò corpora sunt Domus orationis. An respectu Orationis publicae? ità quidem videtur, propter vocem omnium Gentium.   

Itáque subinde quaero.  
An illa sit Oratio publica, quae non est vox totius Gentis?  
An vox totius Gentis dici possit, quae non habeat formam loquendi publicam?  
Tertiò quaeritur, Quo sensu dixit, Vocabitur (demus Orationis) omnibus Gentibus? An quia lici●e possint Gentes (in Domo Dei) orare cum formâ publicâ? Hoc lentum nimis, nam câdem ratione possunt licitè non orare cum for●â publi● â. It● que Domus Dei & vocabitur Domus Orationis (purà Publicae) & non vocabitur: i. erit, & non erit, si Episcopi antiqui (Criticorum certè, licèt non Theologorum, facile Principis) observationem amplectamur. Nam ille ait, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pro {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saepè accipi, & instantiam facit in illis Junonis verbis apud Homcrum, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, proinde vocor tua uxor. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪ i. sum. interprete E●stathio.  
An potiùs quia necessariò debeant Gentes, in Domo Dei, orare cum formâ publicâ? sic quidem videtur, non enim universale esse potest, quod non est necessarium. At hec universale est, utpote quod omnibus Gentibus incumbat.   

Itaque subinde quaero.  
Annon omnibus Gentibus necessarium sit instituere formam Orationis publicae.  
An forma Orationis publicae ritè instituta possit omnino exterminari sine scandalo & sacrilegio.  
Nullus dubito quin multa alia ejusmodi sub hisce contineantur, quae aequè ac proposita problemata semel discutientu● statim se prodent. Multae sunt sive dispurentur in Thesi de Liturgiâ statâ in communi, sive in H●pothesi de Liturgiâ Anglicanâ in particulari. Ego autem haec paucula, eâdem paenè temeritate & incogitantiâ tibi proposul, quâ alii nunc die●um suas Precationes Deo effutiunt. Ut ut, ductum tuum secuturus sum in su●utis de Oratoriis & Oratione disputationibus, qui in ipiâ Oratione ut sequar, nondum à me impetto. Etenim & Liturgiam in genere ad Religionem Christianam, & Liturgiam hanc in specie ad exercitium ejusdem▪ Religionis in quâlibet natione Christianâ esse necessariam, videtur posse colligi ex verbis Christi. Proinde L●urgiam excommunicare à Communione Sanctorum, nihil aliud esse quàm contrahere reatum Scandali propter emnes Gentes quibus necessariò sic orandum est; & Sacrilegii, prop●e● Domum Dei, quae est Domus Orationis.  
Haec qualia quantula fuerint, utrumque nest●ûm diu exe●tcebun: in Charitate, si tu promissam tacituraitatis fidem servaveris; in judicio, si violaveris. Me enim Homines rapere poterunt ad Tribunal suum, ego te accusare potero ad Tribunal Christi. Quorsum enim scribat Theologus, nisi ut in Foro Conscientiae lis & commoveatur & dirimatur? Forum Civile res suas tracter, res hujus mundi vanas & evanidas. Forum Conscientiae non descendit ad Carnalem Judicem, sed spiritualem & ●xpecta● & reformidat. Haec ego (Vir Ornatissime) aut insomnium noctium vigilias, aut inquietarum dierum insomnia (nam somniare me cogunt clamórque virûm, clang●rque Penatum, quae nunc aures opplent, licèt dormire non sinant) Haec ego (inquam) aut insomnium noctium vigilias, aut inquietarum dierum Insomnia praecipitanti & animo & calamo à me projeci. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} est quem vides Embryo, & maximam sui partem duarum nectium (sed parum A●●ica●um) s●entio debet. Ego enim interdiu Scytham imitari coactus Transferendo La●tes, (olim immobiles, unde nec sine strepitu (usque dum) tanquam inviti, moventur.) Noctu non potui non contemplari felicitatem Israelis, Qui in stabili demo Dei sui immotus habitat. Siquidem Beati qui habitant in Demo trâ Domine, in secula seculorum laudabunt te. Nec mirùs Beati qui non habitant in demo s●â, si ideò non habitant in domo suâ quia in t●â habitant. Ii enim & in seculo verè laudant, & in secula seculorum laudsbunt te. Illud sibi opus reputantes; hoc, sibi reportantes mercedem operis Deus faxit ut in mercede operis conveniamus, qui in ipso opere non c●nvenimus; ut in beneficio ac felicitate Laudum communicemus qui in Officio ac Ministerio Laudandi non communicamus. Id quod ex animo precatur qui ex animo est.  
Tuus in Christo Frater (licet haud usq ad Aras) ED. HYDE. Martii 15ᵒ 1649.    

ACcepi non ità pridem abs te (vir egregie) post Literas Anglicanas primo Martii ad me datas, alias 15to ejusdem mensis Latinè exaratas, quae mihi priorum memoriam refricuerunt, ansamque praesentem praebuerunt priores Anglicas relegendi, & (quoad per varias occasiones licuit) utrasque accuratiùs pensitandi. Post studiosam ambarum collationem subiit animum mirari, unde tanta tâmque repentina mentis tuae & styli (& non tantùm ut tu vis, idiomatis aut dialecti) immutatio. Nam  
1. In Anglicis, Literarum commercium (quale antè habuimus) comperendinari voluisti, donec in alium Comitatum te transtuleris, (ubi ●ec antipathia meorum, nec sympathia tuorum amicorum, suspiciones in me, aut imputationes adversum te ciere poterant,) & quae inter nos de temporalibus in ambiguo versantur agitationes comp●●●●tur.  
In Latinis autem (cùm res & rationes nostrae in eodem planè statu essent quo priùs) en quaeso tu quantum mutatus ab illo, qui ea nunc arripis & anticipas quae in aliud tempus anteà distuleras, & Saulum refers retrogradum, comitatem cum ferociâ commutando.  
2. In Anglicis enim videbaris pro Liturgiâ Anglicanâ sedato animo (ut pium Christianum & prudentem Theologum decuit) modestum Antagonistam agere; in Latinis Romani potius pugilis pre Missali suo impetuosè decertantis personam geris. Nec tamen anteà non eras zelotes Scraphicus, (quem à te titulum conaris amoliri.) Saepius enim priusquam calamum ad scribendum arripu●sti, linguâ praefervidâ pro Rituali Anglico Anglicè depugnâsti. Neque veram rationem reddis cur B●●aventura dicatur Doctor S●rap●●cus. Non enim (ut tu malè ●ariolaris) illud ei indebatur cog●omentum, quod alias Ecclesias, praecipuè Graecam (lib. 1. Sent. dist. 11.) castigaret, sed quod in devotionibus verba flammantia proferre consueverat, ut refert Tritemius apud Anton. Possevin. Apparat. Sac. Vol. 2. p. 232. & 233.  
3. In Anglicis timidè & circumspectè omnia profers, quae Magistratum publicum qu●que ●edo atti●gunt. In Latinis temerè & audacter venenata spicula, (co●●umelias & calumnîas atrocissimas) jacularis, quae nemo sani cerebri aliò (ex tuâ sententiâ) spectare sentiet, quam ut supremam hujus nationis autoritatem con●odiant, & populo reddant despicabilem, si Anglicè (ut fama fert) perinde probre●è loquaris ac Latinè scribis.  
4. In Anglicis me non tantùm adeo civiliter sed & honorificè (longè supra meritum meum fateor) excipis, ut pro Oraculo habeas, quod subinde consulas. In Latinis, quasi scripturientem Theologastrum, & extemporancae 〈…〉 farragini● assertorem vellicas? quae verba tam a●●arulenta sun● ut colocynthidem omninò saptant expuendam.  
His & aliis (haud modic● momenti 〈◊〉) ●aepius apud me reputatis, valdè dubius aninu per debt 〈◊〉, eum ●●●ere omnino consultius esset, an Responsionem (〈◊〉 possulabant Literae) adornare: quâ ver●bar ne aut 〈◊〉 verbis quàm natura & officium ferunt, aut lenioribus quàm causa exigit, uti coge●er. 
Ludov. Vives do Adol●sc. Institut p. 5●9.  E contra etiani si taccrem metuendum mihi erat, ne gloriandi occasionem tibi darem, qui (qu●ntum ex dictis & dictatis tuis conjectare possum) eam avid●us quàm prudentiùs aucupatis, 
●ristotle alone hath performed more very near in all parts of knowledge, then in anyone part thereof the whole world hath done.  inaniter ossentando lingua●um perit●●m, quasi Anglicè scribendo● on pessis ex●●è videri eruditus; cùm Graeci, à quibus omnium disciplinarum fontes, mai ârunt, materno sermone eas tradiderint discendas: & inter eos Aristoteles, communi omnium suffragio & Hookeri judicio singulari, totius mundi Philosophorum Imperator, Graecè sua varia velumina evulgaverit: & Lutherus Aphorismum suum de Linguis, cum comparatione inter Augustinum & Hieronymum, 
Hooker de Eccl. Pol. l. 1. p. 13.  sic concludat: Non idiò quisquam est verè sapiens (sic nec verè doctus) quia Graecus est, 
Luther Tom. 1. ad Joh. Langium. fol. 52.  vel Hebraeus, quandoquidem B. Hieronymus, quinque linguis monoglossum Augustinum non adaequavit.  
Hinc ut & labes eluam quas calamus tuus (bile tirctus) iis aspersit, qui de Religione & Republicâ be●è meriti sunt, deliberatum est mihi saepius, & nunc stat sententia, in binis Literarum exemplaribus praenotatis, ea obelo meo conflgere, quae animadversione meâ & retractatione tuâ dignissima esse judicavi: & hoc, hisce cancellis mihi circundatis.  

1. De occasione & causis disseram, quas mutationi sermonis Anglici pro Latino praetexis.  
2. De modo tuo tractandi controversiam Liturgicam.  
3. De materiâ quae est 

1. Parergon  
2. Ad propositum 

in Literis tuis,  
praecipuè Latinis.      
4. De fine & effectu hujusmodi concertationem secuturo.   
De quibus quoties tibi quicquam objicio vel respondeo, lineis Literarum tuarum (unde tua depromo verba) figuris Arithmeticis notabo.  

I. De Occasione & causis, &c.  
Primùm ais ex compromisso fieri ut quae inter nos est opinionum discrepantia Latino idiomate agitetur. Alucinaris, Domine; Nam, ut rem, seu potiùs reculam istam, à primordio repetam, sic habet. 
1649.  Vicessimo sexto die Februarii, cùm tu Liturgiam encomiis supra modum pro more tuo eveheres, ego monui ut quod affectu immodico, (uti rebar) assereres, momentis rationum tentares astruere, id te facturum spondebas, sed Latino idiomate, respondi statim, si formulam istam cultus pulici, adeò formosam esse vendites, quasi nullibi lentiginosa aut naevina conspiciatur, & rationibus fulcire nitereris, non posse (quod dixisti) sine insigni sacrilegio in Deum, & gravi animorum periculo à Sacris eliminari, Anglicè scriberé●ne an Latinè me pro Parliamento (cui geminum illud crimen intentas) compariturum hyperaspisten. Sed nunquam existimavi expedire (multo minùs ex condicto statui) ut quaestiones quae ad populi praxin spectant, de illorum haereditate spirituali (ut tuis verbis utar) quorum conscientiis solutionibus consulendum, ignoto popularibus idiomate ventilentur. Et eadem certè mens fuit eorum, qui hanc Serram reciprocarunt longè priusquam tu & ego litigare caepimus. Non poslunt te latere libri de Disciplinâ & Liturgiâ polemici inter Doctorem Whitgiftum & Magistrum Cartwrightum; inter hunc & Magistrum Hookerum; inter Ministros Lincolnienses & Huttenum; inter Doctorem Mortonum, (tunc Cest riensem posteà Dunelmensem Episcopum) & Diaeceseos suae aliquot Ministros; & inter Doctores Amesium & Burgesium: quibus accenseri possunt multi alii: qui omnes istis controversiis agitandis linguam illam crediderunt aliis commodiorem, quam tu consultò profiteris in hâc nostrâ controversiâ declinare.  
1. Quia (inquis) aequum est, ut quae sunt propriae Scholasticorum disceptationes Scholasticorum more discutiantur.  
2. Quia non est aequum, ut Regina & Domina Theologia utatur linguâ servili & vernaculâ.  
3. Quia Christus in Cruce non minùs sanctificavit Linguam Latinam, quàm Hebraeam.  
4. Quia hoc peregrinum idioma liberabit te à metu crucis, i e seditionis accusatione.  
Quod ad primam causam attinet, docui anteà, & ratione & exemplis comprobavi dubia de Liturgiâ Anglicanâ non esse Scholasticorum propria problemata, sed documenta potiùs, ubi resolvuntur, quae ad instructionem populi summopere conducunt.  
Secunda causa pla●è Pontificia est, quae, siquid omnino valeat, valet ad arcendum Laicos (quo verbo mori loquendi potiùs quàm proprio judicio morem gero) à Sacrae Scripturae lectione, juxta Papae interdictum, sed contra Christi edictum, Joh. 5. 39 & Apostoli Pauti ad Colossenses 3. 16. Et quare quaeso in hâc tuâ ratione per contemptum vocas cujusque Gentis linguam vulgarem Servilem & vernaculam, &c. Certè, ante & post confusionem Babylonieam lingui Hebraea in Veteri Testamento servis perinde ac Dominis Israelitis materna fuit & communis: & nunc ipsi Judaeis Antichristianis, ubique gentium degentibus, est erudita, & non sine disciplinâ tradita & edocta. Num ideo Theologia minùs dominabatur aut regnabat primaevis illis temporibus Hebraicts literis conscripta & vocibus pronunciata quàm s●quioribus post dispersionem Judaeorum seculis, quia Hebraea lingua servis juxtà ac dominis vulgaris erat? idéoque secundum te, Servilis ac vernacula?  
Tertia causa secundae est adeò cognata ut Papismi rancidum odorem spiret cuibbet emunctae naris Protestanti. Nam ut prior contra Scriptur●… versiones in linguam cujusque Gentis propriam, sic haec pro Precibus Latinis, u●unque à populo non intellectis, militat, impotentior licet, ut & pleraque omnia Pontificiorum argumenta. At velim à te doceri, Domine, unde sit, & qualis linguae Latinae sanctificatio. Christus, inquis, in cruce non minùs sanctificavit linguam Latinam quàm Hebraeam. Esto, & hoc etiam, non magis sanctificavit Hebraeam, quàm Latinam, aequales ergo, quoad istam sanctificationem, sunto: & inde sequetur, neutram esse sanctificatam, aequè ac utramque: & si alterutra sancta lingua dici mereatur, erit non Latina sed Hebraea; & illa sanctificatio non est à cruce Christi arcessenda, sed ab usu illius linguae in colloquiis inter Deum & populum suum, ab Adamo ad Mosen, & in scribendis sacrosanctis Dei Oraculis, à Mose ad Malschiam. Quod autem ad sanctificationem ternionis istius linguarum attinet, ex inscriptione tituli Crucis Christi Hebraicè, Graecè, ac Latinè, Joh. 1920. Luc. 23. 38. Si ex relatione ad Christum sanctitatem aliquam contraxerit, quidni & ipsa Crux, cui Christi corpus affixum erat? Si & hoc, num existimas sanctius te de patibulo pendentem, quàm in lecto jacentem, moriturum? Consimilis quaestio moveri potest de clavis manus & pedes Servatoris perforantibus, 
Nil obstat quo minùs aliquis sincera fide & rectâ intentione, affectum & animum in solum Christum intendens, labis Judae, & alia quae injustè Christum tetigerunt, reverenter oseuletur. Gab.  de lanceâ latus ejus vulnerante, de coronâ spineâ & flagello caput & corpus Christi sanguine ipsius pretiosissimo cruentantibus. Nec minùs appositè quaeri potest de sputo in factem formosissimam projecto, & de manibus eorum qui colaphos ei inflixerunt, num contactu violento sanctificationem aliquam extuderint. Nec non de Judae labiis, num osculo proditorio aliquam virtutem ● Christi genâ elicuerint, unde & ipsa reverenter osculentur, ut Gabrieli Vasquez Jesuitae comminisci placuit, &, quod est aequè stultum etsi specie minùs impium, Asinum cui Christus insidebat rectè potuisse adwari: quod est ejusdem cerebri febricitantis somnium. 
Vasqu. de Aderatione, l. 3. disp. 2. c. 6. num. 76. p. 504.   
Ad quartam rationem respondeo, multo tutiùs potuisse te argumentis pro Liturgiâ Anglicè modestè dimicare, quàm in eos quos teneris revereri tot aculeata convitia projicere, 
Vasqu. ibid. p. 504. & 505.  quod in Latinis Literis affatim fecisti. Nam nonne Latinè sciunt qui te possunt ad civile Tribunal fistere & ad poenas maledictorum poscere? Haec de occasione & causis quae te ab Anglico ad Latinum idioma transtulerunt.   

II. De Doctoris modo tractandi controversiam Liturgicam.  
Ad secundam partem transeo, quae est de modo tuo tractandi controversiam Liturgicam. Et is certè neque Theologiam sapit, neque Logicam. Cum enim Literae tuae Latinae 133 lineis constent, supra 100 impendis affectibus indulgendis, reliquas ferè omnes Socraticè interrogando, vel dictatoriè definiendo potiùs quàm dubitandi aut asserendi rationes assignando. 
Diog. Laërt. in vita Pyrrbox. p. 675.  Dicis (non ut Pyrrhonius Zeteticus, sed ut dogmatistes Pythagoricus) Liturgiam excommunicare à communione sanctorum, nihil aliud est quàm scandali & sacrilegii reatum contrahere. Sed dicis tantummodò, non probas. Nam Textus ex Marci 11. antè à te citatus, non eò sponte tendit, sed tu per vim eum trahere conaris, ut suo loco docebitur. Praetereà, quantum totâ serie & contextu orationis ab illâ charitate desciveris, quam in fronte Literarum profitebaris, & quae veritati indagandae plurimum conducit, patebit opinor ipsi tibi, ubi deferbuit i●a, relegenti.   

III. De Materiâ.  
Tertium quod mihi proposui in Literis tuis, praecipuè Latinis, perpendendum, est Materia, & ea quidem multifaria, quam ego antè distinxi in parerga & ad propositum spectantia.  

I. De Parergis, quae sunt partim 

Devotiones  
Invectivae.    
1. Devotiones tuae erga Crucem & Crucifixum, loco non suo fusae, ejusmodi sunt, ut alias fortasse si eas legeret, te Franciscum, gregis fraterculorum sui nominis fundatorem, in iis referre diceret, me tacente. 1. Invectivae, quae sunt variae. 1. In Judaizantes Christianos, qui Jesum rursum, ut tu vis, crucifigunt, & inscriptionem illam, Hic est Rex Judaeorum now atramento sed sanguine delineant, qui derident, & dum ostentant crucifigunt. Qui, quaeso, sunt isti Judaizantes Christiani? ubi loci agunt, ostentant, derident, & Christum crucifigunt? Causam Christi, seu potiùs Gentis Anglicanae jura, & privilegia Parliamenti inter nostrates ad sanguinis Christiani effusionem devenisse nemo est qui non novit, nemo bonus qui non luget. Sed utri parti Bellatorum dabis inscriptionis istius ex atramento in cruorem transmutationem? Poteram hic citra injuriam, ductum orationis tuae sequendo, te dilemmate bicorni petere, & eo te adigere, ut vel in commilitium, cui omnia salva & gloriosa cupiebas, tam diram accusationem (quod prae amore non velis) vel in Parliamentarium Exercitum, (quod prae timore non audes) vibrâsse pateat. 
Aug. contra Petil. Donatist. lib. 1. c. 29. Tom. 7. par. 1. p. 104.  Sed malim, quemadmodum ait Augustinus, ut sine superbiâ de veritate praesumer●, sic sine saevittâ pro veritate certare.  
2. Fervidè inveheris in ejusmodi hujus aetatis Ministros, & non est difficile divinare, te illos maximè intelligere, qui minimè sustinent praeduro quorundam Praelatorum jugo colla subdere; quibus competere putas gravissimam Prophetae Jeremiae increpationem, Jer. 5. 30, 31. Res stupenda & horrenda fit in terrâ hâs Prophetae ipsi prophetant falò, & sacerdotes dominatum exercent horam operâ, & populus meus ita amant; quid autem sacturi essetis tandem? ac si {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tantum iis liccat quibus ne {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quidem licet. Quae verba (quantum temporum diversa ratio patitur; Prophetas enim, quales Jeremias habuit sibi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & aemulos, non habemus) facile fuerit in bene multos insulatos Praesules & corum praelaturientes Sacellanos retorquere. Nonne enim Domini Episcopi non in plebem modò sed in Clerum Domini (pro nihilo ducentes, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} satagebant? Retrospice precor, revolve annos proximè ante inchoatum hoc Parliamentum elapsos, quibus quàm elato spiritu, quàm targido fastu, quàm superciltoso & severo Dominatu quidam imperitarint alus, praecipuè fratribus compresbyteris, nec te clam est, neque quenquam alium esse potest, qui vel ultimae Synodi Episcopalis canonem sextum pensiculatiûs perlegerit. Mihi certè non semel observanti quàm imperior●è quidam Episcopi superpelliceum Pastoribus & Praelectoribus Theologicis ingererent, visi sunt Judices Judaicos albis inequitantes asinis aemulari. Quorum (etsi praegravi) jugo non me sentio sic exacerbatum ut d●ffitear multos fuisse olim imò & etiamnum superesse aliquot Episcopos, ut eruditione & pietate, sic humilitate & mansuetudine spectabiles. Qui si Minstri totos ipsorum arbitratui sese dederent, non ut magistri rigidi aut Aegyptii exactores duriter tractarent, sed ut fratres comi familiaritate excipere dignarentur. Hujusmodi nolim quenquam pennâ meâ fieri vel uno pilo nig●●orem.  
Tertia Invectiva in Eccl●siam fertur: in quâ causaris non licere tibi quicquam dogmaticè statuere, in istâc aetate, quae sanam doctrinam non ferat, quod pudendum, nec in hâc Eccle●iâ, quae nullam non sanam ferat, quod dolendum. Sed haec, ut arena sine calce, minimè cohaerent. Nam aequipollentiae regulis ità respondet Antithesis, inter sanam doctrinam non ferat, & nullam non sanam ferat, ut menti tuae omnino dissideat. Verba enim posteriora innuunt Ecclesiam, nullam praeter sanam doctrinam probaturam, vel passuram. Sed de hoc, nisi devius aequi, non diceres dolendum; cùm dolendum esset potiùs de contrario, scilicet si Ecclesia quamlibet non sanam seu falsam doctrinam ferret Et si Ecclesiam nostram hujus adeò nefandi adiaphorismi ausus es incusare, ad resipiscentiam & palinodiam vocandus es; cùm apertè constet Magistratum & Ministerium Anglicanum, sociatis consiliis & conatribus, erroribus, haeresibus & blasphemiis obstitisse Et corum certè maximè interest Religionis puritatem ab omni doctrinae corruptricis labe (quoad poterunt) usquequaque sartam tectam conservare. In Apologiâ pro magistratibus, p●aesertim pro summis, in quos ni metus aliquatenus te cohiberet, genumum vehementissimè defigeres, duo te docebo. Alterum, ut à ce ●●íque similibus (iniquissimis supremi Senatus aes●imatoribus) in ●aeresibus censendis & haereticis coercendis dissideant. Alterum quoutque in occursum inverint, rè tales qui sint in animarum perniciem aut periculum ampliùs proficerent.  
Quod ad prius spectat, vobis (non illis) haeresis est Episcoporum regimen Tyrannicum, Liturgiae cuitum, (si non subjectivè, certè objectivè) superstitiosum, & ●aeremonias cassas & evanidas aversari. Ferre non sanam doctrinam vobis (non illis) est, non ferire Anathemate, aut custodiae non tradere, & ad capitale Tribunal non rapere, circa sanam doctrinam haesitantes Christianos; & errorem, aliquâ necessitate cogente, ad tempus tolerare, (cùm saluâ pace publicâ adhuc tollere non possint) vobis (non illis) est perfidè Religionem prodere, & haeresi fancire patrocinium.  
Sed alia mens est, alias animus eorum, (uti ex dictis & mox dicendis constabit) qui Reipublicae sacrae & civili praesunt, nimirum nolunt, & fortè prae timore Dei non audent, in Religionis negotio, Anglicani summ: Consistorii, sive Curiae supremae clerolaicae, aut Scoticani Presbyterii Independentis (Independentis inquam, quatenus superiorem potestatem in terris agnoscit nullam) asperitatem imitari, rè veritati luculentiùs illustrandae & ulterius propagandae januam clanderent, & pessulum ei obderent, aut in conscientias (adhuc tenellas) pro cha●●tate fraternâ autoritatem planè despoticam exercere viderentur.  
Posterius quod attinet, de Magistratibus probatur, eos non prob●re aut quamlibet non sanam doctrinam ferre, ex variis edictis Parliamenti. Ut  
1. Edicto de solenni Jejunio (die Jovis, Febr. 4. 1646) ad placandum Deum, nè ob istam causam, (scilicet ob haereses & blasphemias, sceleratissimâ audaciâ passim sparsas) ira Dei in Gentem-nostram exardesceret ad vindictam.  
2. Edicto Maii 2o, 1648. in quo paena statuitur in illos qui haereticam pravitatem profitentur.  
3. Edicto de Jejunio Febr. 28. 1649. ob causam priori parilem.  
4. Edicto de strictè inquirendo in librum blasphemum, dictum Volumen volans, 
Angli●. Titul. erat. The flying Roll.  Zechar. 5. 2. & in alium adversus mutationem Sabbati Judaici in diem Dominicum, & in libri autorem, & Typographum, & de omnibus exemplaribus igni tradendis, & hoc nuperrimè, non ante duas planè septimanas.  
De Ministris idem patet ex multis & instantibus eorum Petitionibus, Declarationibus, & Querimoniis, contra errores, haereses & blasphemias, complurium subscriptionibus attestatis, & (per prelum) publici juris factis: quibus ante sesquiannum Ecclesiae Scoticanae Presbyteris de Religione nostrate ita satisfactum est, ut inde Parliamento suo consilium dederint, nè bellum moverent aut arma capesserent, sub praetextu haereseos extirpandae, ad nostram Angliam invadendam.  
Quartam invectivam stringis in eos, qui serpentes, aspides, & dracones in domo Dei venditant, & ex co insers, si Christus. Joh. 2. 15. flagello è funiculis facto fortiter verber●●verit eos qui 〈◊〉 domo Patris sui columbas & boves & oves vendebant, quae Deo accepta erant in sacrificiis, certè nobis construxerit flagellum ex scorpionibus. Quos hic intelligas sacrilegos caupones me quidem latet. Si (uti puto) haereticos concionatores, qui populo lethifera opinionum portenta propinant, Responsionem habes in modò à me dictis: quibus hoc tantùm adjicio, Istiusmodi Africanis mercatoribus, qui semper aliquid apportant monstri, Templorum valvas (quae tuo sensu magis mechanico quàm Theologico, domus Dei sunt) non communiter patere, sed ut plurimum occludi & obserari. Quinetiam benè nôrunt ipsi, qui serpentes, aspides & dracones alunt, antra, speluncas & latibula, potiùs iis quaerenda esse, quàm loca publico cultui dicata; qualia non modo fugiunt, sed & per improperium ex odio & contemptu turritas aut pyramidatas domos vocitant. 
Steeple-houses.  Sub hoc titulo Invectivarum, multa alia ex eodem spineto desumpta tela praeterire prudentius esse duxi quàm repugnando retundere. Et reverà me jam caepit taedium tam fupervacanei laboris ulteri●s proferendi.  
Quinta Invectiva, diversi generis est à praenotatis, quam, ut morbum [Noli me tangere] intactam relinquerem, nisi in Literis non semel, & in colloquio saepè & importunè prodidisses.  
Estque de amissis facultatibus, & ejectione è tentorio tuo, ac si omnino praeter meritum tuum, imò & propter zelum domus Dei te domo tuâ Judices à Parliamento designati exegissent! Beati, inquis, qui habitant in domo tuâ, ne● minùs beati qui non habitant in domo suâ. si ideò non habitant in domo suâ▪ quia in demo tuâ habitant. Equibus verbis quis sanus sensus erui potest, qui non in illorum autoritatem & integritatem irruat, & injustitiam impietatemque iis nefariam exprobret, qui quantumvis invisi tibi sunt, adeo justi audiunt ut nullo corruptorio mun●re, vel latum unguem, à semitâ justitiae dimoveri possint: & adeo pii, ut nihil habeant antiquius quàm ut domo Dei fideles dispensatores praeficiant, qui dent samiliae fidei dimensum suum tempore praestituto, Luc. 12. 42? Et cùm me facias illorum in te latae sententiae (adeóque ex tuo sensu, sceleris) participem, tui saltem, juris, praeproperae prensationis reum: isthac calumniâ in veritatemne, an in charitatem turpius peccaveris ●aud facile fuerit dijudicare. Dememinisse namque non debes, & ut meus fert animus non potes, te saepius hanc mihi injuriam stomachabundè objecisse in colloquiis nostris, & toties me meam innocentiam sic asseruisse ut omnem istiusmodi suspicionem ex animo tuo penitus averruncarem. Sed adhuc s●rdo me cecinisse video, cùm identidem recurrat, quasi sub cineribus (ut redaccendi posset) recondita non restincta. Fortasse non tanti me facis ut tibi curae sit Apologiam meam meminisse. Sed, ut ut apud te vilescat aestimatio mea, tuâ tamen interest judicium tuum errori, charitatem livori aut invidiae nequaquam prodere. Quod nè deincepe fiat ●●mae tuae & famae meae, hisce scriptis assertionibus (〈◊〉 D●um omniscium & omnipotentem testem appoli●,) consultum capio: q●a●●●memoriae tuae subsidium, & ad sapiendum inter ●os eo 〈◊〉 dissidium ●n fu●urum, tibi cairographo meo consignatas mitto. Verba enim avolant, voce prolata, dum Litera scripta manet.  
Primùm, assero & assevero, me nunquam, quod memini, de Rectoriâ B quicquam cogitâs●e, vel audivisse, multo minùs ambivisse, priu●quam vacantis Ecclesiae praefectura mihi ab illis proponebatur quorum maximè intererat curae animarum vigilantissimè prospicere.  
2. Cùm de●ega●orum judicum confessus, pro spoliatis Ministris Westmonast●rii agentium, me tibi succenturiare designarent, non antè ab illis conclusum erat, neque à me officium aut beneficium acceptum, quàm à delegatis judicibus hujus Comitatus (qui te mulctârunt Rectoriâ) certiores facti eramus per Testimonium trinâ subscriptione illorum ratum, te fuisse 4to Septembris antè exauctoratum.  
3. Octobris 13. Autoritate, quae summâ rer●m potitur, missus & munitus, ad curam pastoralem suscipiendam, huc me contuli, illud enim & Religio monebat, & mandabant two qui me tibi successorem dabant.  
4. Ad omnem injuriae praetextum amoliendum adduxi mecum Decretum Exauctorationis tuae Apographum, & Amanuensem ipsum, qui ex officio transcripsit, ut siquid dubitationis de causae cognitione, discussione, aut conclusione oriretur, ille, qui omnibus interfuit, responderet, & respondendo tibi plenè satisfaceret, qui 〈◊〉 justissimo processu fuisse peracta testabatur, idque ex Decreto pro q●ntâ parte, partim nunc agnoscis. Qualiter antem 〈◊〉 dum contradicenti in os tibi obstitir, 
M. C. Delegatorum Com. Berk. Commentariens.  ●●e Sabb. 〈…〉 à te habitam, exceperis, convenit 〈…〉 ●entiam recorderis, & ut ille ad charitatem & indulge 〈…〉.  
5. Cùm tu, per Petition●● 〈◊〉 Westmonasterienses Delegatos, moveres ut su●● de & pro me Decretum, per alquot dies suspenderent, praetensâ spe judices Redingi sedentes Causam recognituros, & sententiam suam in te latem rescissuros, me istius sollicitationis prorsus inscio, ideóque in contrarium nihil moliente, Responsum ab amico, uti scribis, honorando accepisti, id nullo modo ab iis concessum iri.  
6. Hoc nuncio accepto per. Literas à me petiisti (& ego assensum statim praebui) in aedibus Rectoriae commorandi spatium ad 25 Martii, aut primum Aprilis. Et in iis professus es, quandoqùidem tibi Beneficio frui non liceret mihi libentiùs te ●●ssurum quàm alii cuiquam. Veruntamen aliàs ità te geris, quasi ludum exerceres tuo nomini cognatum, Apodidrascindam, 
Anglicè, Hide and Se●k. Junius autem sic describ●t. Apo●idrascinda pu●ritae lu●us quo obstrictis ei qui in medio sedet oculis caeteri in latebras sese abdunt. Mox d●●o signo dum ille latentes vestigat, ii ad sedem ejus tanquam ad metam recipientes se praevertere illum saiagunt. Jun Nomenclat. de lusor. p. 218.  alcernatim occultando quod prodideras, & prodendo quod occultaveras. Nam tum antè tum ex eo tempore, conquestus es meam quâ polleo apud Parliamentum gratiam te jure tuo & facultatibus spoliâsse, aut jam spoliato spem restituendi omnem praecidisse; contrà quàm vel expectabas vel metuebas si alii cuipiam pastori populum de Br. concredidissent. Putabas enim, ut ex variis tuis dictis intellexi, adversariorum erga te animos emollitos, aut adversum te eorum potestatem evervatam, & judicum favorem tibi conciliandum fore, si cùm alio athleta tibi-colluctandum esset: cùm luculentissimè mihi constet (& quandocunque cupis testatissimum tibi faciam) nisi ego antè 16●m Octobris huc appulissem, eodem ipso die redintegratam fuisse in te querelam coram iis judicibus qui sententiis ferendis & fi●mandis robora referre malunt quàm arundines: quod utique scivisses infelicitèr si contigisset novato examine experiri, seu (ut verbo utar quod eventui magis congruat) periclitari. At si, ex sententia tuâ recognitio causae concederetur, non ilico voti compos fieres, nisi & Deleg●ti Westmonasterienses rescissionem sui ordinis definitivi recensioni deliberativae (iterum fortasse recensendae) sic accommodâssent ut suae autoritati prudentiae & constantiae non constarent; quod tibi, (i rationem non affectum consulas) non erat vel expectandum vel expetendum: cùm quod multo minus est & tempestiviùs quàm deinceps fieri potuit, ubi ab amicis tui gratia petebatur, pernegârint: tempestivius inquam multo tum quàm impraesentiarum, quia mihi chirographo & facto Rectoriae possessionem (undecim legis titulos sive puncta, ut paraemia censet) tradidisti: & ego cautione sub gravi multâ teneor grandem pecuniae sulmmam pro bonis, valdè carè divenditis, tibi die praefinito pendere.  
Coronidis loco hoc unum ex antè dictis consectarium addam, viz. me nullam tibi injuriam intulisse, illum occupando (non aucupando) locum quem possidere diutiùs non potuisti: quia superior potestas quae te officio & beneficio privavit, (quantillicunque tu facis) de autoritate libertate, bonis, fundis, vitis, omnium utriusque regni Angliae & Hiberniae subditorum decernit, in me utrumque contulit. Utrumque inquam, idque summâ aequitate, sive populus spectetur sive minister. Quod ad populum, Servator Christus, Marc. 6. 34. Commiseratione intimâ commotus est super iis qui erant ut oves non habentes pastores. Ergo cùm tibi non permissum sit docere populum, pietatis & charitatis erat eos aliis docendos tradere. Et quod ad Ministrum, dignus est operarius mercede suâ, Luc. 10. 7. inquit idem summus & solus doctor infallibilis. Nota, mercede suâ, quâ operarius est, nè dicas mercede tuâ, qui non operaris. Proinde dato sed non concesso, aliquid injustum in hoc negotio gestum esse, hoc equidem esset, mihi laboranti quintam decidi partem fructuum, & tibi, tanquam Pharaoni non laboranti, Gen. 47. 24, 26. eandem assignari. Sed instas te Rectorem hujus Ecclesiae etiamnum esse, me autem Curionem tibi suffectum & annuo ducentarum librarum censu à te donatum. Sic quï tibi admodùm favebat ex tuo ipsius ore in prandio funebri ante paucos dies prodidit. Respondeo, Si istius tituli (Rectoris scilicet typhus arrideat, tituli sine re, mihi quidem non displicebit, quandoquidem  
1. Multi sunt Reges merè titulares, qui dominio potiri nunquam expectant quod titulo sibi quotidiè vendicant.  
2. Quia adeò benignum habeo Dominum qui domo discedit suâ ut mihi de idoneo habitaculo accommodet, & adeò munificum ut amplissimum salarium laboris (si non verborum pleonasmo magis quàm reverà, quod verendum est) largiatur.  
3. Quia eò humilitatis se demisit, ut coccinatus Doctor cùm sit, & linguarum peritiâ (quam in Literis ostentat) multis antiquorum Patrum eruditior, non dedignetur sub pullato Presbytero Curione suo Curionem agere; quod superiore septimanâ & aliàs dixit, etsi mihi soli, sine arbitris.  
Hisce innocentiae meae & calumniae tuae liquidissimis indiciis (aliis, quae Anglica tua petulentia importuna & petulca magis quàm ut ferri debeat, Anglicè fortassis extorquebit, in aliam occasionem reservatis) Parergâ dimittam. De quibus jam satis, imò multo nimis nisi tibi, cujus vestigiis mihi erat insistendum, longè nimiùm in iis expatiari libuisset.   

II. De Materiâ Causae conjunctiore.  
1. De vituperio tuo Precum conceptarum. 2. De Hookeri laude. 3. De laude Liturgiae.  
Jam ad ea quae sunt Causae affiniora, gradu quamlibet diverso, descendam. Quaedam enim eminùs eam aspiciunt, quaedam cominùs. Prioris generis sunt 1. Vituperium Enthusiasmi, seu extemporaneae colocynthidis (ut vocas) in Precibus fundendis. 2. Laus Hookeri, totius aeconomiae caeremoniarum assertoris studiosissimi. 3. Ipsius Liturgiae Anglicanae encomium.  
Quod ad Primum attinet: videris dicterium illud acerbum in Preces conceptas, nulli verborum formulae astrictas, de quibus inter nos est discrepans opinio, sic intorquere, quasi nihil interesset inter formulae istius verborum servitutem & enthusiasmum, quem satis catachresticè, extemporaneae vocas colocynthidis farraginem. Nam colocynthis hujusmodi res est, farrago plurium & diversorum, praecipuè granorum frumenti, compositio aut mistura. Et illud sancti Prophetae praxis religiosa probat, Cor meum bonam materiam meditatur, & lingua mea est graphium expediti scriptoris, Psalm. 45. 1. Verbaque poë●ae & prophetae ethnici (nam tales eodem titulo nonnunquam insigniuntur, 
Horat. de Art. Poëtic.  Tit. 1. 12.) recta ratio dictat, Verbáque praeviam r●m non invita sequentur, non minùs precibus ad Deum quàm concionibus ad populum competere. Et de Enthusiasmo, utcunque sint qui immediatum & sine omni cogitatione praeviâ praesentaneum Spiritus afflatum jactent quem non habent: quos Sapiens assimilat nubibus & ventis siné pluviâ, Prov. 25. 14. velim tamen ut nè superciliosè nimis de Precibus conceptis praecipites sententiam, nè fortè contumeliosè adeoque periculosè impingas in prophetiam de Spiritus effusione inter orandum spiritubus nostris adminiculo, Zich. 12. 10. Joel 2. 28. Act. 2 14. Rom 8. 26.  
2. Hookerum effusionis laudibus sic evehis. Habes Hookerum judicii paenè divini & modestiae plusquam humanae, in cujus judi i● mille Theoleges, mille mille Scholastices reperies. Judicium ille suum patribus nostris reliquit: O si & modestiam nobis filiis reliquissit. Si Hookerus-tanti aestimandus sit, ob nihil ferè aliud quam quòd de & pro Regimine Ecclesiae & Liturgia scripsit, tibi quidem praesti●isset hac controversiâ omnino supersedere & me ad illum ablegare informandum quàm hoc tibi & mihi negotium tam inutiliter facessere. Sed ignoscas mihi, Domine Doctor, si phantasiam tuam de judicio Hookeri non agnoscam. Et fortesse tua tam immodica de illo praedicatio sic excipietur ut meiosis de illo tuae auxesi par, quasi lege talionis, referatur: secundum illud Solomonis, Qui benedicit amico suo voce magna marè surgendo maledicto imputabitur ei, Pro. 27. 14. Ego quidem perlectis ejus quinque libris politiae Ecclesiasticae cum aliis opusculis, & accuratè notatis, ante annos viginti, existimavi Autorem virum doctum, disertum, 
Richard Hooker, a Divine to be imitated for his modesty, temperance, meekness, and other virtues: and famous for his manifold commendation in learning, as his Books of ecclesiastical Polity set forth in English, and most worthy to be turned into Latin, may a●undantly testify. So Camd. Hist. of Queen Elisab. Ann. 1599 & 1600 p. 514.  & modestum. Nec invidebo illi Camdeni ercomium, nec gravabor ermarginalem sedem assignare, (etiamsi sint qui exuberantiam in illius verbis observert minimè probandam) ex tertia editione Anglica, utpote omnibus aliis locupletiore. Attamen hoc inter legendum me saepiùs malè habuit quod multoties pro nervis & lacertis sive confirmationis causae suae sive confutationis alienae verborum phaleras & sententiarum apophoreta lectoribus proponat, & quod aliquando profiteatur se nolle rationibus ab adversario adductis respondere. 
Dr Mor●●n.  Est & aliud quod in illo causatus est vir ob varia & perdocta ipsius dictata Anglica & Latina typis mandata apud exteros juxta & nostrates celebris, scil. nimis operosa & circumducta illius est obscuritas plerisque in locis, quam affectatam ideôque putidiusculam putabat; quámque adeô offensè tulit ut non potuerit suae patientiae imperare aut a genio suo impetrare ut vel primum Ecclesiasticae Politiae librum perlegere sustireret: qu●m hac censui â perstrictum subiracundè seposuit, Si non vis intelligi debes negligi. Idem vitium & multa alia in illo autore nigro carbone notantur ab aliis, praesertim à quibusdam Protestantibus generosis in Anglicis Literis ad ipsum Hookerum adhuc viventem datis, 
Your books be so long and tedious, as we verily think the like hard to be found, fair differing from the holy Scripture, and nothing after the frame of the Writings of the Reverend and Learned Writers o● our Church. Your I refaces and Disc●urses before you come to the question, are so long and mingled with all kind of matters, that we may ask whether your m●aning be not to show yourself some extraordinary Rabbi, or some great Pythagoras, that enjoin your scholars, or your adversaries to five years' silence before they can be perfect in your meaning. So in an English Letter of certain Gentlemen directed to Mr Hooker, and printed Ann. 1599 p. 44.  quibus dum Dr Coivellus pro libris Hookeri se vindicem opposuit non ità selicitèr eo functus est officio ut non suam a stimationem magis laeserit quàm illius est opitulatus. Sed haec misla facio, cum mihi non sit cordi raevis doctorum immorari, & tibi fortè cordolio fuerit refricare memoriam eorum quae tuae de Hookero ce●sioni sic ex diametro repugnant. Hec autem non esse omittendum, sed & dicendum & pressiùs in te urgendum judico, Si modestiam Hookeri ità suspiciendam ducis, quare quaeso tam segniter & tot parasangis illum à tergo sequeris sine ulla aemulatione aut imitatione illius virtutis quem sic encomiis effers? quàm immodestè abs te dictum est, mille Theologos mille mille ●●holesticos in illo reperiri! Num tu tot Theologos, tot Schola●●icos legisti, & tam accuratè ad comparationis trutinam exegisti ut possis sine arrogantia insigni talem sententiam ferre? Pra●tercà quàm longè abes ab illius modestia quem ità luxuriosè laudas, cùm in unis tuis Literis Latinis plura profuderis maledicta in eos quos pro adversariis habes quàm Hookerus in qui●que suis libris praenotatis! 
I desire to have no gall in my ink, and I hope to find no gall in yours.  q●●bus quantum ab ea lege cha●itatis & candoris declinaveris quam inter nos in Literis materno idiomate dictatis sanc●●● cupiebas, aut cupere fingebas, tuum erit has cum illis conserendo verecundè recensere.    

De Liturgiâ Anglicanà.  
3. Liturgiam Anglicaram cumula●è laudas tum in Anglicis Literis tum in Latinis. In Anglicis, ais Liturgiam Anglicanam maximè conducere ad gloriam Dei & populi salutare ●onum promovendum non modò nostratium sed & Protestantium omnium consensu. Deinde dicis fuisse multis annis Ecclesiae Anglican●e stolam seu pallam praecipuam ad ornamentum Ecclesiis reformatis & ad distinctionem earum à non-reformatis. In Latinis vocas codicem Liturgicum (mihi à te commodatum) Patris tui quondam gloriosissimam supellectilem, quam prae oculis te charam habuisse semper & habitarum profiteris. Et proximis verbis me moans ut expandam ulteriùs, introspiciam, & intimiùs spectem nihil me inventurum polliceris quod idolum aut menti objiciat aut oculis repraesentet, nisi forsan ipsa sculptura literarum pro superstitiont Babylonica reputanda sit, & illud, Non facies tibi sculptile artem Typographicam eliminare debet. In his verbis quàm multa sunt quae censoriam virgam justissimè merentur.  
1. Quòd dicis istam cultus divini formam (prae aliis) finibus praecipuis Dei gloriae & populi salutari bono inservire: cujus contrarium solidissimis argumentis & luculentissimis exemplis aliàs evictum iri in me recipis, quandoquidem nequeunt in hujus loci angustias sine notabili veritatis praejudicio coarctari.  
2. Quia hoc ex consensu omnium Protestantium in communi asseris: quod nunquam legitimis testimoniis probatum dabis, cùm nequeas opinor exemplum vel unius Ecclesiae reformatae extra nostram Anglicam & Hyberniam (Ecclesiâ profugorum ex Angliâ tempore persecutionis Marianae exceptâ) proferre, quae juxta illud praescriptum Deum publicè coluerit: quod proculdubio fecissent si tanti, ut tu refers, Liturgiam Anglicanam aestimàssent.  
3. Ubi Liturgiam stolam vel pallam ornamentum vocas Ecclesiarum reformatarum & distinctionem earum ab Ecclesiis non-reformatis, duriusculâ sanè catachresi uteris: cùm stola seu palla sit indumentum personale superpelliceo & epomidi potiùs quàm Liturgiae (merè reali) applicandum.  
4. Commonitorium de expandendo, introspiciendo, intimiùs spectando Liturgiam importunè & inopportunè mihi obtrudis, tanquam adhuc id mihi faciendum esset quod fortasse antequam tu ex ephebis excessist● & dudum feci saepiùs & forsitan intimiùs attentiùs & accuratiùs, quàm tu qui formam istam deperis, i.e. ut Lexicographi exponunt, perditè amas & quasi ad periculum pereundi.  
5. Quod eam ab omni periculo Idololatriae vindicare conaris hâc ratione, quia nullum Idolum menti objicit aut oculis repraesentat, perinde est ac si sol & luna & stellae non fuerint Idola gentium, Angeli & Sancti Idola Papistarum quia neque menti objiciunt neque oculis Idolum repraesentant. Consule quaeso B. Apostolum Paulum, ubi docet Idolum nihil esse in mundo, 1 Cor. 8. 4. & ex eo disce Idolum nihil esse quod Idololatriae reatum habet extra mentem hominis cujus merum est figmentum: ideòque si a scripto codice aut sculptâ effigy solis & in Idolum transeat, peccatum non est in scripturâ aut sculpturâ, sed in iis qui non honorant tantùm sed etiam adorant, cujus tu culpae mihi videris arguendus sicut alter Micha Judic. 18. 24. eos queribundè prosequens, qui Deos, quos ipse fecit, abstulèrant. Dicis enim iniquè te ferre Deum tuum ejiciè suo Tabèrnaculo: ex quibus verbis cum antecedentibus & consequentibus ritè collatis promptum est colligere Liturgiam Anglicanam tibi Deum aut te Parliamento {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} esse. Sic Graecus Textus haber, 2 Tim. 3. 3. quem Latinus reddit per calumniatorem. Tibi Deus est, si Deum dicis ejectum fuisse quando ejiciebatur Liturgia. Tu illis calumniator es, si, ut verba sonant, perditissimae apostasiae à Deo & amolitionis omnis Religionis è Templo crimen illis inferas. Quanto cautius moderatiùs in Anglicis Literis eâ de re scripseris recognosce: 
To lay the Liturgy aside is one thing, to revile it another; that a godly Hezekiah may do, if he think it a Nehushtan: but this befits only a Rabsh●keh: that may be out of obedience, this can be only out of pe●vishness, or some worse principle.  quod tu margin notatum probas hoc consuluit Synodus Parlamento, ut in Praefatione Directorii clarè constat: quod improbas nec fratres in Synodum coacti fecimus, neque ègo feci aut facturus sum unquam. Possunt ex tuâ sententiâ citra culpam defectus & errata Liturgiae modestè declarari: quod ego facere institui, illorum praecipuè causâ qui sic adamant ut omnem cultum publicum absque illâ confidenter juxtà ac impotenter damnent: quasi illâ demtâ nihil aliud restaret quo Deus possit honorari, 
Calv Institut. l. 2 c. 8. 9 29.  quod de violatióne Sabbati celeberrimus Ecclesiae Genevensis doctor & pastor piè & patheticè pronunciavit. Sed in istâ tuâ concessione sentire viderls (quod mihi verum non videtur) Hezekiam scil. serpentem aeneum contudisse quia Nehushtan erat: cùm illud secerit, ut apertissimè patet ex contextu, quia usque ad dies illos Israelitae adolebant ei, 2 R●g. 18. 4. non quia Nehushtan: Nam illud verbum Nehushtan materiam aeneam significat ex quâ conflatus erat ab initio: & Rex pius etsi sic vocavit quia tunc temporis nihil erat nisi Nehushtan, i. e. aenea serpentis imago, omni virtute salvificâ (quam anteà relatione ad Christum habuit, Num. 21. 9 Joh. 3. 14.) spoliata, ideo tamen comminuebat quia majestatem Dei minuebat, Idololatris thus ei adolentibus, quod Deo soli debuit offerri.  
His quae à te confusim in Literis tuis fundebantur ad methodum à me redactis & jam, prout merebantur, expensis & responsis, tandem ad reliqua deveniam: quae duplici nomine mihi gratiùs obveniunt. Primò quia sunt causae magis homogenea. 2. Quia brevitate suâ prolixitatem parergorum aliquà ex parte compensabunt.  
Haec ad duo capita revocabo: alterum est Testimonium Scripturae, alterum argumentum artificiale ex eo deductum. Testimonium Scripturae pro Liturgiâ Anglicanâ proffers ex Marci 11. 14. ubi Christus severam objurgationem in vendentes & ementes in Templo stringit, his verbis, Nonne scriptum est, domus mea domus orationis vocabitur omnibus gentibus? vos autem fecistis speluncam latronum: quibus consona sunt quae habentur Matth. 21. 3. Luc. 19 46. Isaiae 56. 7. Jerem. 17. 11. Caeterùm ex verbis Christi secundum Marcum extorques veriùs quàm elicis 14. quaesita, quorum pleraque sunt nodi in scirpo à te astricti, quibus commodè aptari possu●t verba Ciceronis, 
Cicer. de natura Deorum, l. 3. p. 243.  Rem meâ sententiâ minimè dubiam argumentando (seu potùs quaerendo) dubiam facis. Ex istis quatuordecim duo tantùm sunt eaque postrema, quae non ità longè petita nec à causa aliena, Responsione (sed ea quidem brevissimâ) dignabor, hâc tamen praemissâ praemonitione. Cùm ex Literarum tuarum Anglicarum ac Latialium collatione compertum habeam, in his rationis tuae ductum verbis & phrasibus (undecunque corrasis) mancipari; in illis verba potiùs rationi subservire: in his te iracundiae aestu abripi & in devia & praecipitia ferri; in illis mente sedatiore duci, ideóque magis cautè prudentérque procedere: & cùm superiùs rationibus & exemplis comprobaverim multo convenientiùs & fructuosius hanc de Anglicâ Liturgiâ controversiam Anglicè quam Latinè disceptari posse: Institutum esse meum profiteor meas partes congruenter agere tam in oppugnandâ superstitione, vel servitute potiùs, istius Liturgicae precandi formulae, quàm in pietate & libertate precum conceptarum, quas tu sannis planè Lucianicis excipere soles, propugnandis. E duobus istis quaesitis (reliquis 12. in alium locum sive censendis sive respondendis commodiorem, rejectis) alterum, mihique prius, est  
Annon omnibus gentibus necessarium sit instituere formam orationis publicae? Respondeo  
Si de omnibus gentibus omni tempore in quaesito quaeras, necessarium esse nego, qui enim materiam habet substratam, quemadmodum in directorio exhibetur, si habilis & idoneus sit Minister ad ministerium Evangelicum obeundum, formam ei addere, haud difficile fuerit: ut in concionibus formandis, quarum materiam non formam ex sacrâ Scripturâ depromere debent & solent concionatores orthodoxi omnes: qui tenentur precationi aequè ac praedicationi sese jugiter dedere, quemadmodum Apostoli in concilium cum multitudine discipulorum congregati sanciebant, Act. 6. 2, 4. ideóque non est necessarium ut qui ad ministerium Spiritus Evangelicè vocantur & ad illud officium benè gerendum & exequendum dotibus à Deo instruuntur orando magis quàm concionando & perorando ad verborum fascias & serperastra redigantur.  
Alterum Quaesitum est, An forma Orationis publicae ritè instituta possit omnino exterminari fine scandale & sacrilegio?  
Huic ipse tu respondes posteà Aristotelicè definiendo quod Socraticè prae te tulisti tantùm quaerendo indagare. Sic enim exertè concludis argumentum ex Christi verbis, quod alterum est è duobus quibus tibi à me respondendum esse duxi & dixi. Proinde, inquis, Liturgiam excommunicare ex communione Sanctorum nihil aliud est quàm contrahere reatum scandali propter omnes gentes quibus necessariò sic orandum est, & sacrilegii propter domum Dei quae est domus Orationis, Respondeo  
1. Ubi quaeris de formâ orationis publicae ritè institutâ praesupponis, quod ego quidem non concedam, Liturgiam Anglicanam sic fuisse institutam,  
2. Si pro temporum ratione & necessitate ritè fuisset instituta, non continuò sequitur r●è fuisse observatam, multo minùs perpetuò observandam. 
Camd. Histor. Elisab. Regin. l. 1. Ann. 1559. p. 30.  Nam in primâ Reforma●ione, ut commemorat Camdenus, ob inopiam Doctorum Protestantium multi Mechanici, non minùs Literarum ●udes quàm crassissimi Pontificii sacrificuli, Beneficiis, Dignitatibus, & Praebendis donati erant, 
Hieronym. ad Demetriad. tom. 1. p. 71.  & ab officinâ ad animarum curam vocati: in quos Hieronymi censura stringi potuit: Erant priùs imperitorum Magistri quàm doctorum discipuli: quorum ignorantiae non Liturgiâ tantùm sed & Homiliis consultum erat, materiâ & verbis aliunde suppeditatis quae proprio Marte ipsi non poterant exhibere, sive populo ad Deum prece● fundendae essent, sive à Deo ad populum verbum ipsius esset annunciandum. Num ideò convenit aetate nostrâ, Doctorum orthodoxorum copiâ beatiore, ejusmodi caecis ducibus gregem Domini ducendum, & adeò mutis magistris docendum committere, & ut Homiliis injunctis conciones cedere cogerentur? quod idem esset ac si validi & vegeti grahis, cum infirmis & mancis, uti tenerentur.  
3. Quando Liturgia Anglicana, ut publici cultus forma esset primùm decernebatur, 
The King excepted, urging and pressing the words of the book, that said they could not but intend a permission and suffering of women to baptize. Here the Bish. of Worcester said, that indeed the words are doubtful because otherwise perhaps the book would not have passed in the Parl. & for this he cited the testimony of my Lord Archbishop of York. So in the sum of the Conference at Hampton Court. p. 4, 15.  talis erat non qualem optabant optimi, sed potiùs qualem admittebant pessimi eorum quibus, in Parlamento confidentibus, vota definitiva competebant: in quo plurimi erant qui veteris superstitionis fermento adhuc inficiebantur: quorum five infirmitati sive pervicaciae partim me●u partim astu mos gerebatur: quod non obscurè innuitur in colloquio Aula Regia Hamptoniensi habito, Anno 1603.  
4. Ubi in conclusione Pyrrhonistae personam exuis & Peripatetici induis audacter inferendo & asserendo Liturgiam excommunicare è communione Sanctorum, &c. Vide quàm multa pecces.  
1. In eo quòd Liturgiam à communione Sanctorum excommunicari statuis: quasi sanctiores essent ii, qui superstitione occaecati communionem istius cultus, omni alio, ac si pannus esset menstruus, spreto, mordicus nituntur retinere, quàm alii qui puriorem & pleniorem reformationem suspirantes eam aversantur.  
2. Quia dicis omnibus gentibus necessariam esse istam Liturgiam, quam excommunicatam quereris: cùm maxima pars gentium Christianarum non agnovit, imò ne novit quidem. Et sicut Symbolorum Fidei (quoad confessionis formam) fuit & adhuc est copiosa varietas, 
Perkins. Vol. 2. p. 585.  quam notat Perkinsus in suâ Demonstratione Problematis & alibi dinumerat supra 60 Symbola: sic Liturgiarum est adeò numerosa diversitas ut ad tria satis grandia volumina accreverint, 
Perk. Vol. 2. p. 263.  edita Duaci apud Bellerum, Anno 1605. Et in nostrâ Angliâ quando illi ad clavum Ecclesiae sedebant qui maximè unitate fidei & cultus gloriebantur, diversae erant precandi formulae: scil. Sarisburiensis, Herefordensis, Bangorensis, Eboracensis, Lincolniensis; tot enim recensentur in Praefatione Precum ab Edvardo sexto editarum. Anno 1549.  
3. Quia eos scandali reos arguit qui Liturgiam istam ab Ecclesiâ amoverunt: cùm si scandalum omnino sit non est certè datum ab iis sed ab aliis acceptum, qui eam ut Idolum potiùs quàm per eam Dominum colere consueverunt. Et si melioris parti: potiùs quàm majoris ratio sit habenda, dici veriùs potest auferri quàm dari scandalum, istud Eridis pomum è Templo ejiciendo. Et reverà quidam qui ex officio tenebantur Liturgiae illius aestimationem inviolatam quoad poterant tueri, vi veritatis tandem victi, fassi sunt nunquam cum istâ formulâ communium Precum Ecclesiae communem pacem coalituram: quod mihi ante annos duodecim contra Liturgiam sicut nunc disputanti, non dubitavit agnoscere Dr Edmundus Mainwaring, vir doctus & ingenuus, Cestriensium Cancellariorum ultimus.  
4. Quia gravissimum Sacrilegii crimen Reformatoribus Ecclesiae, insigni tuâ temeritate impactum, quatuor tantum verbis, Domus mea Domus orationis, plenissimè à reprobatum reris: quod sine dilucidâ & nervosâ confirmatione objicere non debuisti. Et, ut tecum tuo more agam Socraticè s●scit●●do, nonne Liturgia dictatum est humanum? & num eodem loco erit apud nos quo eloquia divina, quae sunt infallibilia? nonne in 39 Articulis fidei unus est, viz. vicesimus primus, qui docet generalia Concilia errare posse, imò & aliquando errâsse in rebus ad Deum spectantibus? quidni de illis Theologis idem dici possit, qui infra Concilium nationale aut provinciale constituti, Liturgiam composuerunt Anglicanam?  
Mihi certè compertissimum est & illos nonnunquam errâsse, imò & in hoc opere, quo de inter nos praesens controversia vertitur, emendanda admisisse. Proinde Possessio quam in Ecclesia obtinuit, licet plurium annorum praescriptione confirmata, ad eam orandi formulam perpetuò stabiliendum parum valet, 
Tertull. de veland. virg. tom. 2. p. 57  si justae exceptioni sit obnoxia. Nam ut Tèrtullianus statuit, Quicquid adversum veritatem sapit id haeresis est, etiam vetus consuetudo. Et si tibi sacrilegi fint omnes qui quippiam tollunt quo Ecclesia donabatur, quid existimas de Rege Jacobo, veterem Bibliorum Sacrorum versionem cum Annotationibus Genevensibus auferente? aut de Rege Carolo, Psalmos metricè à Patre suo compositos, cantandos Ecclesiae commendante? qui si quemadmodum proposuit obtinuissent, prior si non venustior multo proculdubio vetustior canendi forma protinus à Templo exulâsset. Et quid de teipsâ statues? Num tu tibi sacrilegus es, 
Colloq. Hampt. colloq. 2. dici. p. 57  qui Homilias in Ecclesiâ legendas, etiam ubi non desunt conciones, quemadmodum Regi Jacobo placuit in Colloquio Hamptoniensi, diutino silentio sepelivisti?  
Dices forsan Reges illos non tam abstulisse quàm in melius mutâsse sacra Ecclesiae; ut qui calicem stanneum à mensâ Dominicâ submovit & argenteum substituit: & teipsum consimili ratione sacrilegii crimine purgabis, quia pro Homiliis populum concionibus instituisti. Si ea tibi mens sit, mente saltem concedis nos nullâ necessitate teneri priorem orandi formulam retinendi. Sed ilico replicabis eos qui Liturgiam sustulerunt nullam aliam, quae ejus vicem vel defectum suppleat, suffecisse. Fateor, ità tamen ut hanc objectionem me antè praevenisse putem in r●sponsione ad prius quaesitum; quam tibi faciliùs erit ibi relegere, quàm mihi, denuò scribendo, commemorare.   

IV. De Fine & effectu, &c.  
Quarta pars responsio●is superest de fine & effectu dissertationis nostrae: quae est tua satisfactio meâ solutione dubiorum: & ut in foro conscientiae lis commoveatur & dirimatur. Sed in Literis tuis, praesertim Latinis, ità mihi videris obstinavisse animum, ut tibi satisfacere, hâc in re, idem esse sentiam ac annum integrum truncum aridum irrigare: quod praefectus quidam Pontificius tironi suo dedit in mandatis, obedientiae coecae exercendae cau●â, ut habetur in Epistolâ Ignatii Loiolae Jesuitarum Patriarchae de obedientiâ cum regulis istius Societatis excusâ. 
Habetur eadom historia apud Johannem Cassianum. l. 4 c. 24.  Id●óque mihi decretissimum est bonas horas uti nunc in hâc causâ, posthac non prodigere. Nihilominùs si tibi animus est tuam ostentandi facundiam Latinam, & meam in eâdem linguâ, sive infantiam sive facultatem ulteriùs pertentandi, non detrectabo privatum inter nos congressum, nec apertum coram arbitris, communi consensu nostro deligendis: etiamsi existimem hujusmodi logomachiam pueris potiùs, sub ferulâ tirocinium agentibus, aut neotericis rhetorculis ad pluteum declamantibus quàm nobis, Theologis veteranis, convenire.  
Ut tandem manum de tabulâ tollam, hoe tantum ad culpam tuam elevandam non in totum cluendam, attexam; viz. quod teipsum revocas ferocientem mente & calamo, & morositatis incusas, imò & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} domum Domini deverantis; & agnoscis te maximam esse partem eorum quos perstringis, ut nemo tibi succenseat quod tibi ipsi in ist âc impietate displiceas.  
Qua tuâ, 
Frater fur, frater lupe, frater afine! Sedulius apol. pro lib. conformit. l. 1. c. 12. & l. 3. c. 28.  verbo tenus, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ut anteà superstitiosâ devotione, Franciscum sanctâ hypocrisi referre videris, furem, lupum, asinum, fratris nomine salutantem: de qua, ut obiter annotem, Vincentius Belvacensis caput unum inscribit, cujus titulus est, De Sanctâ Hypocrisi Francisci. Quòd hypocrisin monacho monachorum fundatori tribuit, 
Vincent. Belvacensi● Episcopus. spec hist l 19 c. 105.  satis id quidem convenienter; at quòd hypocrisin Sanctam nominavit, cùm hypocrisis & sanctitas asystata sint, discordem prorsus facit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Petrus Dam. l. 1 Epist. 16. Alexan. 2. scripfit.  qualis est Petri Damiani, ubi Heldebrandum Gardinalem, postea Papam Gregorium septimum, sanctum suum Satanam appellat. Quî enim credam, ut ad te de brevi diverticulo redeam, haec tam probrosa sincerè & ex animo te confessum esse? Proculdubio si quisquam seriò dicam tibi scriberet, & tanti criminis reum deferret, modò tueri possess innocentiam loquendo ●acendo nolles infamiae litare. Neque quenquam opinor, nisi planè cerebrosum, criminationem tuam, adeò scelestam, ideò patienter laturum, quòd tu in societatem sceleris ultroneus concedas.  
Una restat ratio eos placandi quos calumniosâ dicacitate irritare poterant Literae Latinae: nempe quòd eas ais fuisse insomnium noctium vigilias, aut inquiet orum dierum insomnia, praecipitante animo & calamo projectas. At quis tibi tam acres stimulos admovit, aut eò necessitatis te adegit, ut quemadmodum dicit Erasmus, abortire malles quàm parere?  
Sed tempus jam appetit extremam scriptionis periodum parturiendi, quod, obstetricante hac cautione, confestim fiet.  
Non iniquè feres, 
Tertul. in Prol. E●nuchi.  spero, haec a me, ut habet Poëta Comicus, non dicta tibi sed responsa esse. Et si culpa est respondisse, major est ut ait Augustinus provocâsse: 
Aug. Epist. inter opera Hieronym. Tom. 2. p. 357.  & provocàsti saepiùs ante primas Literas tibi à me missas: non tamen me sie commotum sentio ex tuis sive dictis sive scriptis, ut non sim patatus in quacunque disceptatione cum Oratore & refellere sine pentinaciâ & sine iracundiâ refelli. 
Cicer. Tuscul. Quaest. l. 2. p. 137.   
Faxit Deus ità veritati indagnadae studeamus, ut nè concertationibus nostris Charitatem, gratiosae illius triados coryphaeum, 1 Cor. 13. ult. amittamus. Sic precatur, & subscribit verbis tuis, sensu tamen suo  
Tuus in Christo Frater, licet haud usque ad aras: quia te saepè iis adgeniculatum esse non sine causa suspicor: quod me nunquam fecisse scio.    

Sectio 1. SCriptionis ansa. Literarum Anglicarum & Latina●um quas D. H. scripsit comparatio & contradictio. Rationes utrisque respondendi  
Sectio 2. Synopsis brevis totius R●sponsionis: & I. De occasione & causis quas Dr mutationi sermon●s Anglici pro Latin● praetexit: ubi quaeri●ur, Consul●●ú●e ●t vent la●e quaestiones de Caeremon Anglic Anglicè an Latinè.  
Sectio 3. De Doctor is modo tractandi Controversiam Liturgicam. De parerg is, praecipuè● ò ●e invectivis. 1. In Exe●citum. 2. In Parlam●ntum. 3 In Ministros. 4 In haereticos concionato es.  
Sectio 4. Quinta Doctor is invectiva; quâ invehitur in Judices delegat●s, de Rectoriâ de Br. sibi ademtâ & in me collatâ, ubi processus legitimus ostenditur, & possesso is int●oitus ab injustâ & praeproperâ pr●nsatione vindicatur.  
Sectio 5. De materiâ causae conjunct ore.  
1. De Precibus conceptis falsè perstrictis.  
2. De Hookero hyperbolicè laudato à Doctore.  
Sectio 6. De Liturg â Anglicanâ quam multa peccet Doctor.  
Sectio 7. De variis Quaesitis Doctoris; praecipuè duobus; quorum alterum est, Annon omnibus Gentibus necessarium sit instituere formam Orationis publicae.  
Alterum, An forma Orationis publicae ritè instituta possit omnino exterminari sine scandalo & sacrilegio.  
Sectio 8. De fine & effectus dissertationis de Liturgiâ: & de confessione Doctor is fucatâ & frivolâ.   

Imprimatur, Joseph Caryl.