ONE ARGUMENT MORE AGAINST THE CAVALIERS; TAKEN FROM THEIR VIOLATION OF CHURCHES.  
Where towards the c●ose are subtly Disputed These two Questions.  
1 Whether the Separatist( as he is called) who makes his house( or as it is said) his Barn a Church, is more scandalous or the Cavalier( who looking another way in his discourse and Profession) hath yet at Oxford where his majesty resides, turned Churches( with Reverence be it ●pok●n) into Prisons, and lakes, and in Devonshire at many places into Stables.  
2 Whether Churches thus profaned, and fallen from Grace, and Holinesse, are not by the Bishops to be Reconsecrated.  
Printed in the year when men think what they lift and speak and writ what they think.   

ONE ARGUMENT MORE against the Cavaliers taken from their violation of Churches, &c.  
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 sil●y discourses, about the throwing down of organs, silencing of Cathedrall Roarers, and Squeakers, battering of images, defaceing the popish paint, and gaudery of Churches, and assaulting immodestly forsooth, and irreligiously, not onely 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 then heathenish impiety of the Cavaliers at Oxford, Kingston upon Thames and Cirencester, have not onely made prisons, but by thee in human restraint of their Prisoners, lakes; and in Devonshire, and Cornwall stables of Gods houses; so reverential and devoutly tender of the honour of Gods houses, have these Bishops white boyes been, who yet in the account of some half witted Gulls, are the onely Patrons both of Churchmen, and Churches, and the truly zealous advancers of the Protestant Religion. The serious consideration of which premises, calls to my remembrance, that no less true then famous axiom of Divines, quicquid propter Deum fit, aqualiter fit( 1) what is done to Gods 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 practise of the dissembling Cavalier, and also the opinions and discourses of those formal Protestan●s, who upon all occasions decry the Brownist and his practise, and yet have not an ill word for these cursed Cavaliers, who far 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 l●ying violent hands upon these sacred utensils, appointed by our holy mother-Church, for the sett●ng forth of Gods worship with more lustre, and a stronger Influence upon the dull affections of the vulgar, why doth the same R●ke-hell so far forget his own discourse, as to unhallow not onely the sacred implements, but the very Churches themselves, if his eye were all on Gods 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.  
Seco●dly, tell me, thou lukewarm ▪ or rather key-cold Protestant, who ar● always snarling at these poor despised Christians, whose pr●ctise th●nkest thou is more scandalous, the Brownist's, ●ho out of conscience lab●urs to purge out Churches of these babylonish relics, or the Cavalier( who at least without, if not against Conscience) transforms the very Churches themselves into Prisons, Stables, lakes? didst thou adore these stinking Cavaliers onely( as thou saist) for their zeal and Religion to Gods houses, then couldst thou not hold also from def●●ing them for their unexampled polluting of them: either then spare the lash of thy venomous tongue towards the one, or els● 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 varlets) tells us that the temple is greater, and holier then 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, then organs or other Popish trumpery; if therefore thou hast any heart( thou besotted ignorant formalist) to put i● practise the former golden rule above mentioned, fail not to remember that when thou disgorgest thy rancour against Separatists for dishonouring Gods 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 acc●u●te● by every wise man that hears thee a shameless Censor; and that thou rather ●●cou●●● thy malignant humour then any judgement, when thou severely repre●●●●st 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 fore heads not onely 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 practise to the contrary, to legitimate that base action and proclaim it not onely 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. fie upon that foul● mouth that said it, fouler I wis then those profane Churches after a months 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 then you should have so thwarted your Episcopal doctrine, by such an unheard of president 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, then that Gods houses should bee 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. Pauls Church at London, good St. Gregories was demolished by the Command of your then great metropolitan, that so St. Pauls might have the more elbow-room, for no man hath yet h●ard 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 Gods house from such unexpiable dishonour.  
Yea but another Reverend beast said that this disuse( how finely the man could phrase it) of ●hese Ch●rches, was onely for some short time; he that said so, might as well excuse a son that ravisheth his Mother, by saying he did it onely for a time; can the b●ggarly circumstance of time excuse that odious practise 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 sacrilege was continued, and how ready the same men are( should God permit them any more to conquer, which ●he 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 dese●ved no other place of their restraint then Churches. Had these Cay●fs known so much, they had questionless found prisons some where else; least in any thing these poor Saints should by their means have had their desi●es; again these poor men though they most of all love Gods 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 punished, 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 Hel●sh tongue? similis labra luctucas, 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 yeares since, even by the whole rabble of these Cathedrall Sycophants, the true cause I say of this vile fact was none other then 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 mens charges adorned, & set them forth with all manner encomiums of holynes, so now the tide of things being somewhat turned, and Policy coming in the room of shewfull Pageant like 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; there by to approve themselves to their Canterburian idol, are as well content that the same Churches should be profain'd by the vilest offices: Nay most confident I ●m, and so I believe are all others who have with discretion looked into their dissembled outward devotions, 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 simplo, 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 Arch-bishop, 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 holinesse of churches, should not have made way to his majesty, and after this or the like manner have eased his conscience, and expressed himself to his sacred person.  
Most gracious sovereign, defender of the truly aunci●●t catholic faith, and the great protector both of Churches and Churchmen.  
I humbly crave your majesties gracious pardon that I your majesties most unworthy servant, yet truly loyal subject dare adventure to open my mouth before your sacred majesty, having not first received your majesties 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 majesties audi●nce, by your majesties most faithful subiects and servants the Arch-bishops, 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 Gods 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 confers at the instance and devout importunity of his pious servants are all though ineffable holinesse 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 yeares under your majesties most religious reign, the beauty of holinesse so far forth to be found in your majesties Churches, that in despite of these ignorant peevish malcontents who care not or rather desire that Gods 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 majesties countenance, and the vigilancy of the Reverend Fathers of your Church, the ancient and soule-ravishing worship of God so settled, not onely in your Churches but also in the aff●ctions of your subiects, that a proportionable reward thereof in this life, the choicest blessing of Heaven surrounded your royal throne, the maligners of your majesties Diadem and the sacred mitre, find few, at least, no considerable advocates. Indeed it cannot be dissembled that of very late dayes by the mighty working of Satan, these contemptibe cleans( 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 majesties menial servants, and some select Ministers of state, whom the beams of your majesties Grace had most justly made glorious, or( which is nearest of all the truth, lowering at your majesties 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 indisc●verable, worth and e●i●ency in themselves, and a cleanness to high employments, which God knows they eminently want; unto this seed of evil doers permitted by the Divine Providence in your kingdom, onely to exercise the virtues of your accomplished council, have this onely reserve of turbulent Cartwrights Geneva novelty applied themselves, and in requital of their crafty simpathizing with their Rebellious ends, have been admitted into their confederacy, who so gracious with them, as these Church-racking, tumultuous spirits, these every where unprotected, and baffled Sectarie●, 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 patrons design fell speedily, and furiously( as their manner is) to work, blew the coals 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 ●e●● for themselves to do, but onely 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, solas't each other in their low ungrac'd condition as Caius Marius and Carthage did of old in the Historian prayed together for the confusion of the Churches and kingdoms glory. 
* Vellcius Paterculus.  Prerogative and Prelacy; indeed by Gods 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 effectually ravished with new fangles) or the activity and zeal of these cursed incendiarie●, who l●ft no ston unroll'd to bring about the design; your Maiesti●s Cathedrall subiects were put into a bodily fear, that th●ir fatal period and de●olation 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 trice were to fall together, and the glorious Church and Monarchy of England to run the same base fates with democratical Scotland. This unexpected hurl●-burly( as there was just cause) soon put your majesties sacred Clergy out of these devout offices, which held the peoples hearts unto them, and we b●came a sort of men cheap and contemptible, until at length it pleased God by a new ass●ssion of Martiall vigour to strengthen your majesties sacred arm, and to rouse up the sleepy courage of your liege people, so far that the greater and b●●ter part of your kingdom, were animated to declare to fight for your majesties rights( a large portion of which have no other fountain then your Clergies height, and nearness to your Mai●sti●) since which time( your majesty and we all cannot but with exult●tion ac●nowledge by the Cathedrall prayers of your Clergy as well as by the swords o th se son of Mars, the heroic Cavalier: many glorious victories have b●●n 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, Cathedrall Prayers of your upper Clergy, so that now your majesties, & your Churches glory, seems ●n●ly to havh been Eclipsed for a time that it migh●t shine forth again in full strength, & gain new beams by that disconsolat● interruption. Y●t after a●l these testimonies from heaven of the truth of your majesties 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 Majesties divine judgement I shall now take the boldness in a few words to discover, and it is none other then 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 unparalleled profanation of Gods and your Majesties 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 Majesties 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 Cathedrall orisons of your Clergy, without some spcciall 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 Maudlins Parish, into which your Provost Marshall( 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 breath out, next unto that, it hath not at all been done, but done it is, I would there were an Act of oblivion past 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, then 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 Church s 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 then 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 holinesse, 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 Churchmens turns, will the next course of serving God be thought other then another frolick●, 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 then elsewhere in the world, who can with silence, with patience, see God himself put out of his possession, and not be Martyrs in the vindication of such Sacril dge? Were there not houses to be found in your Majesties 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 Wallers late Victories, and the consternation of your Subjects, owe themselves to no other cause, then 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 Gods 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 bad 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 Cathedrall beard, and I wonder that none of all th●t rout of Cathedrall fugitives which now embase the Court, had not remembered to bestow on his Majesty one cast of their wonted zeal in this argument, but the truth is, the bounce of Guns, the prancing of Horses, the rattling of arms, the pledging of healths, and the cursing of schismatics and Parliaments have disfurnished our Cathedrall drones of all thoughts of the holinesse 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 distracted his mind about the service of God, and holinesse of Churches; indeed in a time of deep peace was seasonable for such thoughts, a time hewn out for the advancement of Churches and Churchmens pomp, was how indiscreetly allowed to the ungratiating of Churches both with King and People: but the depth of Cathedrall 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 peek up, Cathedrall men may commmendably leave off tithing Mint and Cummin, leave off talking of Altars, and holinesse of Churches, and sadly meditate on those weightier matters, of maintaining wives and children, of securing their carcases from the Parliaments hawks, and their houses from that terrible word Plunder: Me thinks I hear a Cathedrall Humble. Bee buzzing out some such doleful strains as these, Oh that there had been so much providence in our Velvet Nodles, 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 ●●action of Ceremonies, the Canons in force might have been executed without spightfulnesse 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 hnve 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 unexpressible holinesse was impressed on the walls, by means of consecration, and then if an urgent necessity, as since hath happened( but then 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 holinesse it never had, and then this vile practise of the cavaliers had not thus stuck like a burr of infamy in our Cathedrall 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 frontispeece, 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 mens 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 iudgement, 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 ecclesiastical policy, or Discipline of the Church of England, as it was lately managed by the Archbishops, Bishops, &c.  
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 Gods 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 Cathedrall 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 ought hath been said to the contrary) hath both as much decency, and might have for its companion, as much charity, in my poor iudgement( which I profess in Gods sight is impreiudiced for ought 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 far 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 h●ard, for many agree with the Cathedrall men merely out of fashion, and this man differs out of conscience, and what man, who is sound in the headpiece, 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 itis 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 barns, or private Houses serve in stead of Churches, onely this much is true, that in regard they are offended at the customs and human 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 onely 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 practise of the separatist is at all scandalous in propriety of speech, because I am about to prove the practise of the Cavaliers is more scandalous, for the scandal which ariseth from the practise 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 Practise of the Cavaliers upon supptsition of their own principles touching the holinesse of Churches, which yo the separatist conceives and that truly, most false is, at least ought to be accounted more offensive, even to the men of their own party, as having in it a just cause of scandal then the practise of the Non-conformists; suppose all true which is objected can be either to the Cavalier, or any ●hristi●n whatsoever, the former being truly scandalous, the latter in a grondolesse opinion onely, 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 practise of the Cavalier is most scandalous, and that out of the notorious Position of their own party.  
First, then 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, &c. as scandalous persons, whence I subsume, that if these men are upon these titles scandalous, then 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 Cathedrall 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 holinesse on Churches, and therefore such as unhallow them in any kind are eminently scandalous, yet the Cavalier( whose Doctrine this is) notwithstanding this holinesse of Churches, converts Churches into Stables, Prisons, Jakes, a worse unhallownesse then 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 Voted 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 scandalous, 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 itis fit) itis 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 easily discern whether of the twain is more impious and scandalous, the Seper●tist 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 famed, which is usually a liar, nor 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 Officers 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, as 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 Bishops sacred Clutch, now appointed solemnly to the performance of such holy duties, yet bugbeares and dares to do the office of him, that hath been thus consecrated or hallowed unto them. 2. That he the separatist, a lay-man, 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, of the Popes Law( which Luther called mendam 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 uncanonicall 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 barns, Stables, Jakes, that is, he either doth himself, or causeth to be done( which is not an hairs breadth to choose) the same offices in Churches which are proper to Prisons, Stables, Ja●es. 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 holinesse in Churches, who condemn, and would gladly destroy the separatist for his rudeness even toward Church-implements, he the mayor 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 then 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 holinesse 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 behalf like an arrant separatist. And lastly, all this he hath done, even whilst he is thoroughly 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 Sep●ratist, which yet is not to be name 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, then 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 onely 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 onely for not joining with the Cavalier in some outward, and as the separatist is persuaded an indifferent part of Gods 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 Gods House, as at Kingston, &c.  
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 Cathedrall Doctor in Oxford could Answer to these Reasons, what evasions they could excogitate, for reconciling the practise 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 after-game 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 Morussian 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 defiled; 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 Cathedrall 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 holinesse 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 holinesse, 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 holinesse were stamped on Churches by the Ministry of Consecration.  
3. And thirdly, that Churches could fall from Grace or holinesse, once received, but holding neither of these, itis probable that his iudgement stands for the negative.  
Secondly, on the other side the Cathedrall Doctors maintaining with one consent; 1. A necessity of Consecrating Churches. 2. undiscernible Characters of holinesse 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 ought 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 catched at, for a reingendring in the people a reverential conceit of these holy Fathers; and therefore reconsecration not to be past 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 Bishops 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 be stirred their stumps, and brought more than holy water for the extinguishing of that flamme.  
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, least the People by the Bishops means grow too Holy, and too knowing, as of late it fell out, both to their shane 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 mischief.  
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 Lordships old corps 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 therfore though there be no great need( supposing Churches cleansed and swept as was above advised) of reconsecration of them, yet least 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 boyes 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 onely expedient but necessary not to reconsecrate them. 1. In case the Kings 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 ston, and then it shall be thought sufficient that his Lordship either omit the duty, or consecrate onely the new Boards, posts or other utensils, which were not before consecrated, that so a greater good may be consulted. viz: his good Lordships 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 Authors pleasure from whom I had it, whether I may reveal it) that consecration is a kind of baptism, and therefore should not be iterated, least wee simbolize too far with the cursed Anabaptist, and therefore onely the new parts of a Church should be consecrated, 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 Baptized in his infancy, be rebaptized 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.