AN APOLOGY, Vindicating the CAVALIERS from a partial, or rather a passionate aspersion too rigorously put upon them for making Churches Prisons and Stables. Wherein is discussed, disputed, (although not the lawfulness) yet (at this time) the unavoidable necessity of it.  
London Printed in the year, 1643.   

AN APOLOGY, Vindicating the Cavaliers, etc.  
MAny of this Kingdom, have seemed of late to be much troubled, (I cannot say in conscience, until it better appear by their conversations; that they make a conscience of any thing, therefore, let it be trouble in their thoughts,) and trouble others with their silly discourses, about the throwing down of Organs, silencing of Cathedral Roarers, and Squeakers, battering of Images, defacing the Popish paint, & gaudery of Churches, and assaulting immodestly forsooth, and irregiously, not only that sacred smock of the whore of Babylon, the Surplice, but also the formalists grand Charter for Heaven, the Common prayer Book: all this while these devout men have not been at all perplexed, or moved at that piacular insolence, and more than heathenish impiety of the Cavaliers at Oxford, Kingston upon Thames, & Cirencester, have not only made prisons, but by the inhuman restraint of their Prisoners, Jakes, & in Devonshire, and Cornwall stables of God's houses; so reverential and devoutly tender of the honour of God's houses, have these Bishop's white boys been, who yet in the account of some half witted Gulls, are the only Patrons both of Church men, and Churches, & the truly zealous advancers of the Protestant Religion. The serious consideration of which premises, calls to my remembrance, that no less true than famous axiom of Divines, quicquid propter Deum fit aequaliter fit (1) what is done to God's glory, is always done upon the same occasions, for he that honoureth God upon true Grounds will honour him impartially, and at all opportunities alike; by the help of which substantial ground I shall at once confute both the practice of the dissembling Cavalier, and also the opinions and discourses of those formal Protestants, who upon all occasions decry the Brownist and his practice, and yet have not an ill word for these cursed Cavaliers, who fare transcend the Brownist in that very particular, whereof the Brownist in their misguided partial judgement stand guilty.  
First then, if the Cavalier in good earnest dislike the rudeness of the Separatist, in laying violent hands upon these sacred utensils, appointed by our holy mother-Church, for the setting forth of God's worship with more lustre, and a stronger Influence upon the dull affections of the vulgar, why doth the same Rakehell so fare forget his own discourse, as to unhallow not only the sacred implements, but the very Churches themselves, if his eye were all on God's glory, in his accusations of the Separatist? he might see as just cause to condemn himself, who doth the same thing in a more notorious manner, if any love to God set his tongue on work against the Separatist, it would teach his hand to abstain from that which he so deeply censures in the other.  
Secondly, tell me, thou lukewarm, or rather keycold Protestant, who art always snarling at these poor despised Christians, whose practice thinkest thou is more scandalous, the Brownist's, who out of conscience labours to purge our Churches of these Babilonish Relics, or the Cavalier (who at least without, if not against Conscience) transforms the very Churches themselves into Prisons, Stables, Jakes? didst thou adore these stinking Cavaliers only (as thou sayest) for their zeal and Religion to God's houses, then couldst thou not hold also from defilng them for their unexampled polluting of them: either than spare the lash of thy venomous tongue towards the one, or else spit thy venom also at the other.  
Our Saviour thou knowest (if I may without offence mention that sacred name, when I talk of these varlet) tells us that the temple is greater, and holier than either the Altar, or gold upon the Altar, and accounts of the Scribes, and Pharisees, as of blind buzzards, who thought otherwise Mat. 23.17. If it be so then I hope the blind formalist by the same force of reason will be convinced, that the churches themselves deserve more reverence from us, than Organs or other Popish trumpery; if therefore thou hast any heart (thou besotted ignorant formalist) to put in practise the former golden rule above mentioned, fail not to remember that when thou disgorgest thy rancour against Separatists for dishonouring God's house, thou oughtest at the same time to bespatter the Cavalier, who much more dishonours it; if thou forget this thy duty enforced upon the same ground, then take it not amiss, if thou be hereafter accounted by every wise man that heats thee a shameless Censor; and that thou rather discoverest thy malignant humour then any judgement, when thou severely reprehendest the one, and sparest the other, who more justly deserves thy bitterest reprehensions.  
But notwithstanding all that hath been said, or (it may be) can be said, are there not some so impudent as to palliate and varnish over this cursed fact, who yet keep on barking at the poor separatist? nay are not some grave Doctors of that University, where this fact was committed who have had the foreheads not only in their private discourses, but (I would I could not say it) in the pulpit, as it were in despite of all that which hath hitherto been preached & written, by that practice to the contrary, to legitimate that base action and proclaim it not only lawful and seemly, but laudable? and now here I beseech you upon what learned grounds these grave beasts have so determined it? because forsooth the Cavaliers were necessitated to what they did, wanting other convenient receptacles for their prisoners. Eye upon that foul mouth that said it, fouler I wis then those profane Churches after a month's defilement: for were there in all Oxford no unsanctified Colleges, which might with more convenience and less scandal have been converted into Prisons and Jakes then God houses? to my apprehension, rather than you should have so thwarted your Episcopal doctrine, by such an unheard of precedent at such a time, when your zeal for Churches and their ornaments should have been most conspicuous, had it not been much better, and more advantageous to your cause that yourselves had wanted for a time the convenience of houses, than that God's houses should be so foully dishonoured. Vobis ipsis spectantibus & plaudendentibus, whilst yourselves were lookers on, nay applauders and collourers of so shameful an action? especially since you cannot, but have fresh in your memory, that at the re-edifying of St. Paul's Church at London, good St. Gregory's was demolished by the Command of your then great Metropolitan, that so St. Paul's might have the more elbow-room, for no man hath yet heard of any other cause, whence I thus reason; If God himself may be cashiered of a Church merely out of a silly compliment to St. Paul, yourselves might with patience have lain in the streets (a decent lodging for such Atheists) for the preserving God's house from such unexpiable dishonour.  
Yea but another Reverend beast said that this disuse (how finely the man could phrase it) of these Churches, was only for some short time; he that said so, might as well excuse a son that ravisheth his Mother, by saying he did it only for a time; can the beggarly circumstance of i'm excuse that tedious practice which should not so much as lodge in your thoughts, the least minute of time? Moreover the people of Oxford know for how long time this Sacrieledge was continued, and how ready the same men are (should God permit them any more to conquer, which the base use of their past victories will, I doubt not, avert) to do the like or a more impious and scandalous act at any time  
But it hath been gravely answered: that the Prisoners, good men had their option, at least deserved no other place of their restraint then Churches. Had these caitiffs known so much, they had questionless found prisons some where else; lest in any thing these poor Saints should by their means have had their desires; again these poor men though they most of all love God's houses, yet know, that to love them for such uses, had been to have loved the abuses of them which were not to love them.  
Another incarnate Devil said aloud, that such Puritans deserved in that house to be purnisht, where by their preciseness they had so often offended; which is all one as if he had said, they deserve there to be punished, where God had been by them so devoutly served. What reward waits for thee thou Helish tongue? similis labra luctueas, a blasphemy well beseeming a Court divine; nevertheless the truth is, what ever pretences they have sought out for the palliating this unparalleled piece of Atheism, for so it would have been accounted three years since, even by the whole rabble of these Cathedral Sycophants, the true cause I say of this vile fact was none other than the base esteem (however they have seemed to carry it) that party hath of Churches of which as formerly they speak with reverence, and entered them with great show of devotion, and at other men's charges adorned, & set them forth with all manner encomioms of holiness, so now the tide of things being somewhat turned, and Policy coming in the room of shewfull Pageantlike devotions, as a more helpful assistant to the present exigences: now I say the same men whose thoughts were wholly possessed with Popish projects of attiring Churches; thereby to approve themselves to their 〈◊〉 man Idol, are as well content that the same Churches should be 〈…〉 vilest offices: Nay most confident I am, and so I believe are 〈…〉 who have with discretion looked into their disseumbled outward 〈…〉 that so their cause may be advanced by it, the best of them care not, if all the Churches in England were converted into synagogues for Jews, or Mosques for Mahomet, nay their height of joy it would be, if all our Churches were turned (as of late some of them you know have been) into Prisons, so Puritans and Roundheads filled them: and if all manner of service of God were for ever laid aside upon condition the title of their Lordly revenues were changed from frank Almoygne to fee simple, whereby they might durably entail their pride and luxury upon their licentious brats and posterity.  
Had not some such christian thoughts and desires as these, lodged in the breasts of our Court-Clergy-Parasites at Oxford, it is impossible but that upon view or notice of that Public Profanation of their Churches, either some Archbishop, or Bishop or Doctor, especially that Ceremonious Master of Balliol College Do. Laur. who wore the consecrated slippers, and spent most of his stock of learning upon that empty discourse of his, touching the holiness of churches, should not have made way to his Majesty, and after this or the like manner have eased his couscience, and expressed himself to his sacred person.  
Most gracious Sovereign, defender of the truly anncient Catholic faith, and the great protector both of Churches and Churchmen.  
I humbly crave your Matesties' gracious pardon that I your Majesty's most unworthy servant, yet truly loyal subject dare adventure to open my mouth before your sacred majesty, having not first received your Majesty's commands for the unloosing my infant tongue.  
Your all knowing Majesty cannot but exactly know and it hath been a subject frequently stood upon and gravely pressed in your Majesty's audience, by your Majesty's most faithful subjects and servants the Archbishops, Bishops and other of your learned Clergy, whose happiness it hath been to perform their duties before your Majesty in the house of God. That the material Churches or Temples are places set apart & consecrated to God's peculiar service. That God himself whom the Heaven of Heavens cannot contain, delights to dwell in these houses made with hands, vouchsafes a special presence unto them, and conferrs at the instance and devout importunity of his pious servants are all though ineffable holiness upon them, and therefore in all ages of the Church, more especially in the purest times when the seemly worship of God most flourished, a singular care hath been always taken to preserve these sacred fabrics from common uses, especially from Profanation; in imitation whereof (for your divine Majesty cannot fall short in any point of the most renowned Christian Princes) there is, at least hath been of late years under your Majesty's most religious Reign, the beauty of holiness so fare forth to be found in your Matesties' Churches, that in despite of these ignorant peevish malcontents who care not or rather desire that God's houses should be as undecently or sluttishly kept as their shops or Barns? Churches have been to admiration adorned, Altars erected, Copes, Tapers, Crucifixes and other comely and holy ornaments brought in use again, and by your Majesty's countenance, and the vigilancy of the Reverend Fathers of your Church, the ancient and soul-ravishing worship of God so settled, not only in your Churches but also in the affections of your subjects, that a proportionable reward thereof in this life, the choicest blessing of Heaven surrounded your royal throne, the maligners of your Majesty's Diadem and the sacred Mitre, find few, at least, no considerable advocates. Indeed it cannot be dissembled that of very late days by the mighty working of Setan, these coutemptibe mushrooms (but now touched at) discovering a discontented party though from different grounds from them) amongst the Nobles and Commons in the late Parliament of your Majesties own most Gracious calling, who envying the happiness of your Majesty's menial servants, and some select Ministers of state, whom the beams of your Majesty's Grace had most justly made glorious, or (which is nearest of all the truth, lowering at your Majesty's royal sceptre, & Prerogative, a tribe of Politics destitute of all deserts, or else your omniscious Majesty had certainly taken notice of them) yet highly conceited of an indiscoverable, worth and eminency in themselves, and a suitableness to high employments, which God knows they eminently want; unto this seed of evil doers permitted by the Divine Providence in your Kingdom, only to exercise the virtues of your accomplished Council, have this only reserve of turbulent Cartwrights Geneva novelty applied themselves, and in requital of their crafty simpathizing with their Rebellions ends, have been admitted into their confederacy, who so gracious with them, as these Church-racking, tumultuous spirits, these every where unprotected and baffled Sectaries, who again the better to gratify their new masters, and to approve themselves, and (which is their meat and drink) to do mischiefs, upon apprehensions of their new patron's design fell speedily, and furiously (as their manner is) to work, blew the cowls most zealously to their Rebellious enterprise, disparaged the Crown: blemished that intaminate Peerless Consort, in nothing inferior to that greatest saint of her name in heaven, but immortality, threw dirt in abundance upon the sacred Mitre. buzzed impure notions of licence, and independency into the credulous vulgar, in a word so played their parts in scurrilous libels, Sermons, discourses, that in short time, they which set them a work had nothing almost left for themselves to do, but only to admire the dexterity, and successefullnesse of these formerly contemned instruments Whereupon their new masters abundantly sensible of their sufficiency began to unfold themselves more freely unto them, nay threw open a wide gap to their familiarity solased each other in their low ungraced condition as Caius Marius and Carthage did of old in the Historian prayed together for the confusion of the Churches and Kingdom's glory. 
* Velleius Paterculus.  Prerogative and Prelacy; indeed by God's connivance in Process of time, so it came to pass, that this mongrel monstrous beast begotten between a sectary and an envious Peer, so thrived and gathered strength whether through the novelty of the project (for the Vulgar are usualy ravished with new fangles) or the activity and zeal of these cursed incendiaries, who left no stone unrolled to bring about the design; your Majesty's Cathedral subjects were put into a bodily fear, that their fatal period and desolation was drawing near, and that Prelacy (which I tremble to relate) was either to be devorsed from Prerogative, or else both as they had long stood, so in a trace were to fall together, and the glorious Church and Monarchy of England to run the same base fates with democratical Scotland. This unexpected hurliburly (as there was just cause) soon put your Majesty's sacred Clergy out of these devout offices, which held the people's hearts unto them, and we became a sort of men cheap and contemptible, until at length it pleased God by a new assession of Martial vigour to strengthen your Majesty's sacred arm, and to rouse up the sleepy courage of your liege people so fare that the greater and better part of your Kingdom were animated to declare to fight for your majesty's rights (a large portion of which have no other fountain than your Clergies height, and nearness to your Majesty) since which time (your majesty and we all cannot but with exultation acknowledge) by the Cathedral prayers of your Clergy as well as by the sword's 〈◊〉 these sonn● of Mars, the heroic Cavaliert many glorious victories have been obtained as at Keinton, Branford, Marleborow, Cirencester & in the North, all which and the rest, which are yet to come are under God, wholly to be attributed to the special respect the Almighty bears to your Most Religious Person, and to the Canonical, Cathedral Prayers of your upper Clergy so that now your Majesties, & your Church's glory, seems only to have been Eclipsed for a time that it might shine forth again in fuller strength & gain new beams by that disconsolate interruption. Yet after all these testimoates from heaven of the truth of your Majesty's cause, one particular there is, by the demerits whereof without early prevention we may chance to hazard all our happiness in the very haven, and that is it, which with submission to your Majesty's divine judgement I shall now take the boldness in a few words to discover, and it is none other than that most unhappy accident cast in of late, no doubt by the impure hand of Satan, nay to blast our budding, nay almost flourishing hopes, that unparalelled profanation of Gods and your Majesty's Churches, which I began to look at, at the entrance of this my address to your Majesty, but was diverted and thrust aside by those uncivil justlers of Monarchy itself, whom I could not but for a time let fly at, even in the presence of your Majesty; returning therefore from whence I have so long digressed, I shall now by your Majesty's pardon and patience, close this humble tender of my duty and conscience in a brief representation of this horrid fact, and the inconveniences, or mischiefs rather; which either have already, or will in reason infallibly attend it. The fact such, that I fear those so effectual Cathedral orisons of your Clergy, without some special miracle of mercy from heaven upon them, cannot expiate, and therefore the mischiefs which must attend, will correspond to the deserts of such a Cause, if a timely humiliation ward them not off from us; I cannot then (dread Sovereign) longer dissemble that, which is the joy and hope of your enemies, and a razor upon the hearts of your most faithful Subjects, That too well, and too far violation of two of our neighbour Churches here in Oxford, that of Saint Giles, and Maudlin's Parish, into which your Provost Martial (no doubt for want of other convenience, but that satisfies not) thrust that Rebellious crew which a late Victory brought from Cirencester: I have heard the like was done at Kingston, but I will not believe it, oh that no man knew or believed this, it is the best wish I can breathe out, next unto that, it had not at all been done, but done it is, I would there were an Act of oblivion passed upon it, at least I would we could as easily gather up the infamy of it, as it might have been prevented: Your Majesty I know is clear and innocent from this great offence, may the punishment fall upon that head which first conceived it, and may your sacred Majesty be untouched, better your Church, your Kingdom fall, than your sacred person feel but one twinge of the toothache: How loathe me thinks I am to speak out all, how officiously my fancy stirs my tongue to other matters, but my thoughts will not, out it must, lest it burst in the delivery, your Churches (gracious Sovereign) your Churches are dishonoured defiled, become an abomination in the sight of heaven, your Churches only dedicated to heavenly uses, are made to serve the vilest offices. Neither the sacred Font, that fountain of spiritual life, nor the blessed Altar, that heaven upon earth, where Christ vouchsafed us more than his spiritual presence, can say I am not polluted, I am not vile and contemptible, can the enemy say less, where is now their God? Certainly he will say, what is become of that reverence, that prostration, that opinion of holiness, used and said to be in Churches, was all that service but a frolic, but a toy, but a scene made to serve the times, and Churchman's turns, will the next course of serving God be thought other than another frolic, a humour, a base accommodation to the times? Will your Reverend Fathers be hereafter believed, When they shall gravely tell that too much reverence cannot be used in the house of God, where God hath a special residence, is more present than elsewhere in the world who can with silence, with patience, see God himself put out of his possession, and nor be Martyrs in the vindication of such Sacrilege? Were there not houses to be found in your Majesty's territories capable of these miscreants, besides your Churches? Let me once speak with freedom to your Majesty, better had it been that these Rebels had yet remained unquelled, that these enemies of your Sceptre had yet exalted themselves, then that your God should have been thus dishonoured, better had it been to have fled before our enemies, then that our God should have been put to flight, and chased from amongst us, and that in time of need, when Monarchy, nay more, Episcopacy is so boldly assaulted. I fear dread Sovereign, I would this fear were groundless, that waller's late Victories, and the consternation of your Subjects, own themselves to no other cause, than the profanation of these Churches, those enemies of your Crown and heaven, though no friends to Churches, were yet so modest, or so politic, as not to adventure upon this way of incensing heaven, until they saw God's justice engaged against your party in some notable stroke of vengeance, so religious they were, as not to be leaders in the crime: I have done, and my hearts desire it is, that future misfortunes makes not your Majesty too sensible of the truth of that which is the silence of others who better might have spoken, Command of conscience only bade me say,  
Vivat Rex Carolus.  
Such a Homily as this would, whether you respect the flattery, the blasphemy, the superstition, or the spiteful excursions not amiss have suited with the grave managing of a Cathedral beard, and I wonder that none of all that rout of Cathedral fugitives which now embase the Court, had not remembered to bestow on his Majesty one cast of their wont zeal in this argument, but the truth is, the bouncing of Guns, the prancing of Horses, the rattling of Arms, the pledging of healths, and the cursing of Schismatics and Parliaments have disfurnished our Cathedral Drones of all thoughts of the holiness of Churches; alas, when Episcopacy itself is so fiercely struck at, nay wounded in a vital part, can a Bishop have the leisure, in such a time when all thoughts and industry is too little in seeking plasters for the wounds of Episcopacy, to trouble and distract his mind about the service of God, and holiness of Churches; indeed a time of deep peace was seasonable for such thoughts, a time hewed out for the advancement of Churches and Churchman's pomp, was now indiscreetly allowed to the ungratiating of Churches both with King and People: but the depth of Cathedral miseries now it is, that it can only be said, such times lately were, when the wheel of Fortune is turned, and the robustious soldier sits uppermost, and at the next whirl the inexorable Separatist may chance to perk up, Cathedral men may commendably leave off tithing Mint and Cummin, leave off talking of Altars, and holiness of Churches, and sadly meditate on those weightier matters, of maintaining wives and children, of securing their Carcases from the Parliament, and their houses from that terrible word Plunder: Me thinks I hear a Cathedral Humble Bee buzzing out some such doleful strains as these, Oh that there had been so much providence in our Velvet Noddles, as to have thought there might have been a Parliament, and such shrewd heads in it, that the rewards and Grace of a King cannot purchase such as can overmatch them, which yet seems very strange, especially since such care was taken to bring idleness and licentiousness in fashion both at the Inns of Court, and Universities, so that it had been (one would think) an easy matter for a Prince, in whose hand was the staple of all preferments, to have had choice of instruments for any service, especially by the concurrent assistance of the Law and the Gospel, but yet which way soever it came about, improvident we were, and irrespective of afterclaps, else we might have laid up friends in Bank, even amongst the Separatists themselves, which now would have besteed us in time of need, somewhat in prudence might have been abated in the rigorous exaction of Ceremonies, the Canons in force might have been executed without spightfulness and delight, in the punishment of such as were found tardy, Churches might have been adorned like Matrons, not tricked up like strumpets, like the Idolatrous Temples of Rome, enough might have been done to draw on devotion, though all had been omitted which served to erect a wanton love to Churches, it might have been said, and scarce gainsaid, that Churches were fitly both raised and used for the public service of God, it needed not to have been added an unexpressable holiness was impressed on the walls, by means of consecration, and then if an urgent necessity, as since hath happened (but than I believe had never been) had turned a Church into a Prison, it might fairly have been said, that Church had lost its use, not lost that holiness it never had, and then this vile practice of the Cavaliers had not thus stuck like a burr of infamy in our Cathedral throats, shall I say, or upon our consciences, if any such thing we have hardlier, to be removed then taking up Arms against our Prince, from the tender Conscience of an honest Brownist, neither then (say I) had there been occasion to have raised or resolved these two questions mentioned in the frontispiece, which in the last place call for a dispatch, and the first was this: Quest. Whether the Separatist (as he is called) who makes his house, or (as it is said) his Barn a Church, be more scandalous, or the Cavalier (who looking another way in his discourse and profession) hath at Oxford, where his Majesty resides, turned Churches (with reverence be it spoken) into prisons, and Jakes, and in Devon: at many places into Stables.  
This Question seems to be, and is, I believe, in some men's apprehensions, a Case of Conscience, yet, I fear me, little will be contributed either from the Popish, or Protestant Casuists towards the decision: for, as I guess, they have not heard of it, much less handled it; nevertheless fear not, Gentle Reader, but that it may be fairly determined, for I have heard a wise man say, that a tolerable understanding best states a point of Conscience, when there is least of these Casuists both directions and judgements in it. Give me leave first to explain some things in the Question, and then thou shalt have my judgement, such as it is, in this weighty matter. First then, by the Separatist I mean all those people of new or old England, who either will not, or else have no great heart to join in the outward worship of God, with any, be their learning or esteem what it will, who make a conscience of the Ecclesiastical policy, or Discipline of the Church of England, as it was lately managed by the Archbishops, Bishops, etc.  
2. Secondly, I add that Parenthesis (as they are called) to imply that in my judgement, though they are usually so called by the adverse party, yet they are ill called Separatists, for (good men) they agree throughout with the formal Protestant, in the main of God's worship, and in the whole Doctrine of the Gospel, but Separatist only in that, wherein they are in conscience persuaded they ought not, and the adverse party cannot, in the judgement of any indifferent man convince them, that they ought to join unto them: Indeed when it shall be made clear, or certain, that they ought to join with the Cathedral party, and then they shall stand off, I also shall be well contented to have them Christened Separatists.  
In the mean time I wonder that any, at least judicious men, should fasten a term of disgrace (for so it is accounted) upon men both upright in their lives, and Orthodox in their tenets, merely for not according with them in a humour, for not complying in a point of outward uniformity, when variety (for aught hath been said to the contrary) hath both as much decency, and might have for its companion, as much charity, in my poor judgement (which I profess in God's sight is impreiudiced for aught I know in this cause) men may as well call him a Separatist, that betakes himself from one neighbourhood to another, or from one Corporation to another; for as such a man may be as good a Subject to his King in both places, though he observe not the same Customs, and should be accounted so; in like manner the other whom heedless men call a Separatist, keeping the Relation to God, and his people inviolable, so fare as God Commands him, at least sincerely endeavouring it, is capable of, and should have our Charity, and good opinion (though he differed from us in these outward Ceremonies) as cordially, as he that most of all complies with us, nay, more many times, if reason may be heard, for many agree with the Cathedral men merely out of fashion, and this man differs out of conscience, and what man, who is sound in the Head-piece, likes not a man better than a Jacke-an-Apes, at least each wiseman should do so.  
3. Thirdly, when, I say, [That the Separatist makes his house or (as it's said) his Barn a Church] I speak it again in the words of his Calumniators, for it hath not yet been made apparent that he doth either, at least, not the latter, how ever it is not their constant opinion (who bear that name) that Churches should be disused, and Barnes, or private Houses serve in stead of Churches, only this much is true, that in regard they are offended at the Customs and humane impositions in our public worship, they choose rather to serve God in their private houses, or it may be any where, then omit the performance of so necessary a duty, so that what they now do is only In casu necessitatis, and whilst our public places of worship are not open, at least, for the foppish Ceremonies used in them are offensive to them.  
4. Fourthly, the burden of the Quere resting upon these words [More scandalous] It is but convenient that this phrase of comparison be well weighed: First then, I would not have any man hence infer, that the practice of the Separatist is at all scandalous in propriety of speech, because I am about to prove the practice of the Cavaliers is more scandalous, for the scandal which ariseth from the practice of the Nonconformist (for so may he most fitly be called, unless you please to call him, what in very truth he is, an honest man,) is only Scandalum acceptum, a positive Scandal, a scandal in fancy and opinion only, whereas that of the Cavalier is Scandalum datum an active scandal, a scandal in truth and reality: Secondly, I would thus be conceived that to any man that makes a conscience of his ways, the Practice of the Cavaliers upon supptfition of their own principles touching the holiness of Churches, which the Separatist conceives, and that truly most false, is, at least ought to be ancounted more offensive, even to the men of their own party, as having in it a just cause of scandal, than the practice of the Non-conformists; suppose all true which is objected, can be either to the Cavalier, or any Christian whatsoever, the former being truly scandalous, the latter in a groundless opinion only, and therefore the former is more scandalous; nevertheless leaving the indifferent Reader to his own judgement touching what is scandalous, or more scandalous, I shall, I doubt not, by the Reasons following make it evident ad hominem, at least that the practice of the Cavalier is most scancaious, and that out of the notorious Position of their own party.  
First, than one point of their Divinity is, that Irreverence in Churches is scandalous upon this ground; they condemn all such as bow not at the Name of Jesus; all such as receive not the blessed Sacrament Kneeling, all such as bow not at the Altar, or stand not up at Gloria Patri, etc. as scandalous persons, whence I subsume, that if these men are upon these titles scandalous, than a fortiori, much more the Cavaliers, who by dishonouring, by polluting, and unhallowing whole Churches, at once casheeres all those observances, the very neglect whereof in others they cry up as scandalous.  
2. Secondly, another principle of theirs is, That throwing down of Organs, silencing of Cathedral Roarers and Squeakers, overturning of Idols, battering of Paint and Images, pulling up rails, assaulting of Surplices, and Common-Prayer-Bookes is scandalous, whence I likewise infer a fortiori, that thus violating of whole Churches, and profaning and unhallowing all the sacred Utensils of Churches is much more scandalous, which is the known gracious practices of the holy Cavaliers.  
3. A third Position of theirs is, that by virtue of Consecration there is impressed an holiness on Churches, and therefore such as unhallow them in any kind are eminently scandalous, yet the Cavalier (whose Doctrine this is) notwithstanding this holiness of Churches, converts Churches into Stables, Prisons, Jakes, a worse unhallownesse than which cannot be imagined, unless the Cavaliers themselves quartered in Churches, and by their blasphemous Oaths, Execrations, ribaldry, made their Church (which their conscience would not startle at) their hell.  
4. Fourthly, and lastly, they Vote unanimously that the Separatist, who makes his House or Barn a Church is truly scandalous, and if so, then let any man of conscience or judgement, tell me whether the Cavalier be not much more scandasous, who in stead of making his House and Barn a Church, transforms his Church to what was said before. That this last Argument may have (as its fit) its full weight and emphasis, consider with me (good Reader) for a short time; 

First, the Fact of the Separatist with the aggravations of it.  
Secondly, the Fact of the Cavaliers and its aggravation.    
And then by an equal balancing or comparing them together, any man may eastly discern whether of the twain  more impious and scandalous, the Separatist or the Cavalier.  
For the first, the Separatists Fact is, that he makes his House or Barn a Church, for let that also for once be admitted, which yet hath not been proved, but by Fame, which is usually a Liar, now what it is to make an House or Barn a Church? and wherein lies the heinousness and offence of him that doth so? I answer, to make a private House or Barn a Church, is either to do the Offices which are proper to a Church, or to allow the Offices which are proper to a Church to be done in a private House or Barn; what these Offices are, those of the Cavaliers who come to Church cannot be ignorant of, and they are chiefly; 1. Preaching or Expounding the Scriptures. 2. Administering the Sacraments; unto which you may add, if you please, 〈◊〉 secondary things; 1. Prayer. Secondly, Marriage. Thirdly, Burying, and then either all, or most, or some at least of these must be done by the Separatists, or any other that makes his House or Barn a Church.  
2. Secondly, the aggravation or crime of the Separatists fact is this. 1. That he [the Separatist] who possibly, or probably, or certainly is not in holy orders, that is, hath not been sanctified by any Bishop's sacred Clutch, now appointed solemnly to the performance of such holy duties, yet usurps and dares to do the office of him, that hath been thus consecrated or hallowed unto them. 2. That he the Separatist, a laymean, and not of the Clergy, dares do these offices in a private house, or which is more, in a barn, in the audience of Rats and Mice, which should only be done. 1. By Clergy men. 2. In consecrated hollowed places. 3. His fact is aggravated by the Law which he violates in so doing, which is first the Statute Law of the Laud, as they say, Secondly, The Laws and constitutions of the Church of England. Thirdly, the Canon Law, or the Pope's Law (which Luther called merdam Papalem) and which yet sticks upon, and lays hold on us, where it is not against the Laws of God, or of the Land; as they say, Fourthly, his fact is further aggravated, 1. By the time, for he is generally said to do these offices at an uncanonical time, as in the night, or when he lists, when the Spirit (as the Cavalier Phrases it sweetly) moves him. 2. By the manner of doing it, which is, they say, 1. In spite and opposition to the Hierarchy. 2. Without these holy weeds, and customs of Vestments, as Surplice, Cap, Cope, Crosier, Rochet, Gown, Canonical Coat, consecrated slippers, without cringings, prostrations, stations, or conversions to the East. 5. All this he doth out of conscience, and full persuasion that what he doth is more acceptable to God. And are not these, my friend, heinous things, and unsufferable in a Church, and Christian commonwealth, and offensive to all that hear of, and see it?  
In the next place consider with me the fact of the Cavalier, with its aggravations.  
His fact is, that he converts the Churches of God into Barnes, Stables, Jakes, that is, he either doth himself, or causeth to be done (which is not an hair's breadth to choose) the same offices in Churches which are proper to Prisons, Stables, Jakes. And now hear the aggravation of his fact: He [The Cavalier] who maintain that Churches are not to be defiled, who holds that there is an holiness in Churches, who condemns, and would gladly destroy the Separatist for his rudeness even toward Church-implements, he the major part, nay the total of whose devotion and religion it is to have God alone served in Churches, and with those Ceremonies which the Separatist abhors, in short, he who had rather be a Papist, then part with such ceremonies. Secondly, yet he [The Cavalier] not only unhallows the Utensils of Churches, but profanes the Churches themselves, and for the manner and measure as bad, if not worse than the Goth, or Turk, for can a Turk or Goth do more vilely then make a stable or jakes of a Church? Thirdly, his fact is aggravated by the time, and what is the time when the Cavalier doth thus dishonour Churches? even when he fights to maintain the honour of Churches, when he kills the Separatist for tampering with something in Churches. Fourthly, He doth all this where his Majesty resides, in an University, in the sight of the Reverend clergy, who have so constantly preached and written in the defence of the holiness of Churches. Nay, fifthly, he is not only content to do, and approve, and applaud this vile fact himself, but hath likewise corrupted the judgements of the grave Fathers of our Church, hath drawn them into the society of this crime, he hath got the lights of our Church to legitimate his black impiety. Sixthly, by his fact he hath violated all the Laws, and Canons in this bahalfe like an arrant Separatist. And lastly, all this he hath done, even whilst he is throughly resolved, and persuaded in conscience, that he ought to have done the contrary, nay when he knew that all his party are scandalised at the rudeness of the Separatist, which yet is not to be named the same day with this prodious Gothique.  
And now (my friend) what thinkest thou, how many bows short is the Cavalier off the sin against the Holy Ghost?  
In the last place, let us ponder and balance (as I promised to do) these facts thus qualified as you have heard.  
First, than the Separatist offends out of silliness and ignorance, and at least pretendeth conscience for what he doth, but the Cavalier in regard of his wisdom and knowledge doth all this even against conscience. Secondly, the Separatist by his rudeness offends only the Cavalier his mortal enemy, but the Cavalier his own party, his friends of whom he should be most tender. Thirdly, The Sepreatist is offensive only for not joining with the Cavalier in some outward, and as the Separatist is persuaded an indifferent part of God's Worship, but the Cavaliers in that which he judgeth most necessary.  
4. The Separatist is offensive for running in Common with the Cavalier, but the Cavalier takes in horses, and lets them run in Common with the Grooms in God's House, as at Kingston, etc.  
5. The Saperatist cannot be persuaded that he violates any Law of God or man, but the Cavalier knows that he violates all Laws.  
Lastly, the Separatist is frequent in the service of God at home, and at Church he will hear Sermons, but the Cavalier serves the devil at home, and his revenge and his horses at Church; and now let my Cavalier, who is not drunk or mad (if any such may be found) judge whether is more profane and scandalous, He, or the Separatist.  
How gladly would I learn what the most profound Cathedral Doctor in Oxford could Answer to these Reasons, what evasions they could excogitate, for reconciling the practice of their Patrons with their acknowledged Doctrine.  
But alas! what reason hath any man at this time, of all times, to expect subtleties from Oxford, where before the King came thither, when Sack abounded in their Taverns, the height of judgement was but some frothy Nonscence raptures of wit, but since (God knows) by reason of that long unhappy divorce between their brains and the spirit of Sack, nothing hath flowed above the sad complexion of dull Ale, and College Taplash.  
Nevertheless though I utterly despair of satisfaction from them, I will be so courteous as to lend them a word of Counsel, and to wish them capable of it, and it is this: That since the world is so offended with this beastly fact of their Minions, and disappointed of all just and reasonable Apologies for it, from themselves, they would exhort very earnestly the Cavaliers, and others whom it may concern, to play an aftergame of Repentance and Reformation, so that at least they might skin over that wound which they cannot heal.  
The Church Story not impertinently to this purpose, makes mention of a Mor●●ssian Prince (as I remember) called Cabares, who pursuing the Goths and Vandals with an huge Army, still in his passage as he went, cleansed all those Churches, which that impure Nation had desired; and would it not be an exemplary piece of piety, and much tending to the honour of your party with posterity? First, if the Cavaliers would in their hands, or mouths, or any other more fitting way carry out the filth of those Churches, which by a more than Gothish impiety they have defiled; and then secondly, if the Lordly Clergy would humble themselves so low as to come after the Cavaliers, and with their Cathedral Beesome-like Beards sweep them; and so much be spoken touching our first Question: the second was, Whether Churches thus profaned, and fallen from Grace and holiness are not by the Bishops to be consecrated.  
Of which Question with all manner of expedition: First then the Puritans here, so much he is for holiness, would, I warrant you, go near to hold they ought, if he thought, 

1. First, That there were no need of consecrating Churches.  
2. Secondly, that any holiness were stamped on Churches by the Ministry of Consecration.  
3. And thirdly, that Churches could fall from Grace or holiness, once received, but holding neither of these, its probable that his judgement stands for the negative.    
Secondly, on the other side the Cathedral Doctors maintaining with one consent; 1. A necessity of Consecrating Churches. 2. Undiscernible Characters of holiness impressed on Churches. 3. Falling from Grace in the best Saints of God, much more inanimate Churches must in reason be thought to hold the affirmative, and that Churches thus defiled aught to be reconsecrated, especially considering,  
First, That Consecration of Churches is an holy and heavenly Work, which begets an high and reverend esteem in the people; for say the people, the Bishops must needs be eminently holy men, who can make dead Churches holy, and therefore at this time when Bishops have been much vilified, all occasions should be catcht at, for a reingendring in the people a reverential conceit of these holy Fathers; and therefore reconsecration not to be passed by.  
Secondly, Considering that it may chance to be scandalous, and to their brethren of the Church of Rome, not to have these unhallowed Churches (though in policy made so at their instigation) reconsecrated, of whose consciences they ought to be very tender, in requital of their bowels of compassion towards the Bishop's cause lately in much jeopardy to have been consumed by the fiery zeal of the Schismatics, had not that holy man of Rome and his agents bestirred their stumps, and brought more than holy water for the extinguishing of that flame.  
3. Thirdly, considering that the Consecration of a Church, which is no great labour, and brings no benefit at all, either to Auditors or spectators (which is at length to be thought on, lest the People by the Bishop's means grow too Holy, and too knowing, as of late it sell out, both to their shame and smart) will save the good Father a Sermon for that week of Consecration, which is well saved, especially since experience hath atught the Church of late, that Sermons have done so much mischeese.  
4. Fourthly, considering that at the reconsecrating of every Church, there ought to be a consecration Dinner at the charge of the Parish, which will be comfortable both to his Lordship's old corpse and no false Latin in his purse by saving a meal after these hard pinching times, which had almost exhausted all, and tantum non, brought rem ad repem, that is, brought his good Lordship within a close or two off the Beggar.  
Lastly, considering that so few Churches are in these peevish times erected, and therefore though there be no great need (supposing Churches cleansed and swept as was above advised) of reconsecration of them, yet lest the holy Father should forget the trick of it, and so the Country People, in case there be at any time an occasion of consecration, and the boys should have matter ministered unto them to laugh at his Lordship, when possible he should be (through disuse) to seek what to do next.  
Yet notwithstanding all these strong reasons for the reconsecration of Churches, it seems not only expedient but necessary not to reconsecrate them. 1. In case the King's Majesty or the Queen, or the Privy Council, or the Chief Prelate then in highest place, do not approve it. 2. In case there can be no consecration dinner, or a poor one. 3. In case the Church of Rome declare to the contrary, and Lastly, in case his Lordship be decrepit, and cannot trample about all the time without danger of having a fit of the gout, or stone, and then it shall be thought sufficient that his Lordship either omit the duty, or consecrate only the new Board's, Posts or other utensils, which were not before consecrated, that so a greater good may be consulted. viz: his good Lordship's ease, and indeed were I freely to give my Judgement, this much (if any thing at all were to be done) would be enough, for my private opinion it is (gentle Reader pardon me that I tell not from whence I had it, until I know my Author's pleasure from whom I had it, whether I may reveal it) that consecration is a kind of Baptism, and therefore should not be iterated, lest we symbolize too far with the cursed Anabaptist, and therefore only the new parts of a Church should be conscerated, no part reconsecrated, and yet in this new way there are new difficulties, not a few, as if Consecration be a kind of Baptism, why should not a man, who hath been Baptised in his infancy, be rebaptised when he is grown a great Lubber, and hath gotten much new flesh about him, as well as a Church receive consecration in the new parts of it; and many more such difficulties I could with more ease conjure up then put them down again, but I believe such are niceties, which a man may be ignorant of, or else Holy Church will hereafter resolve them, if we can have the patience to wait her leisure, and so I shake hands with this perplexed Case touching the reconsecration of unhallowed Churches.  
FINIS.