THE LOYALL CONVERT.

THE Kingdome of England, that hath for many Ages conti­nued the happiest Nation on the habitable earth, enjoying the highest blessings that heaven can give, or earth receive; the fru­ition of the Gospell, which setled a firme Peace; which Peace oc­casioned a full Plenty, under the gracious Government of wise and famous Princes, over a thriving and well-contented People, Insomuch that shee became the Earths Paradise, and the Worlds Wonder, is now the Nurse­ry of all Sects; her Peace is violated; her Plenty wasting; her Government distempered, her People discontented, and unnaturally imbroyld in her own Blood, not knowing the way, nor affecting the meanes to Peace, In­somuch that she is now become the By-word of the Earth, and the scorn [...] of Nations.

The Cause and Ground of these our Nationall Combustions, are these our Nationall Transgressions, which unnaturally sprung from the neglect of that Truth we once had, and from the abuse of that Peace wee now want: Which, taking occasion of some differences betwixt His Majestie and His two Houses of Parliament, hath divided our Kingdome within it selfe, which had so divided it selfe from that God, who blest it with so firme a Truth, so setled a Peace, and so sweet an Vnity.

As that sinne brought this division, so this division (sharpned with mutuall Jealousies) brought in the Sword.

When the Lyon roares, who trembles not? And when Iudgements thunder, who is not troubled?

Among the rest, I (who brought some Faggots to this Combustion) stood astonisht and amazed: to whom the mischiefe was farre more ma­nifest then the Remedy: At last, I laid my hand upon my heart, and con­cluded, It was the hand of God; Where being plundered in my understan­ding, I began to make a scrutiny, where the first Breach was made, that let in all these Miseries.

I found the whole Kingdome now contracted into a Parliament, which consisted of three Estates: A King, a house of Peeres, and a house of Commons; by the Wisdome and Vnity whereof, all things conduceable to the Weale-publique, were be advised upon, presented and established.

I found this Vnity disjoynted, and growne to variance even to Blood: The King, and his Adherents on the party; and his two Houses and their Adherents on the other.

[Page 2] The pretence of this division, was the true Protestant Religion, which both protested to maintaine; the Liberty of the Subject, which both pro­tested to preserve; the Priviledges of Parliament, which both promise to protect; Yet, neverthelesse, the first never profaned; the second never more interrupted; the third never more violated.

Standing amazed at this Riddle, I turned mine eyes upon his Majesty; and there, I viewed the Lords Annointed, sworne to maintain the establi­shed Lawes of this Kingdome: I turned mine eyes upon the two Houses; and, in them, I beheld the Interest of my Country, sworne to obey his Majesty as their supreame Governour.

I heard a Remonstrance cryed from the two Houses: I read it; I appro­ved it; I inclined unto it: A Declaration from His Majestie; I read it; I applauded it; I adhered to the justnesse of it: The Parliaments Answer; I turned to the Parliament; His Majesties Reply; I returned to His Ma­jestie.

Thus tost and turned as a Weather-cocke to my own weaknesse, I resol­ved it impossible to serve two Masters.

I fled to Reason; Reason could not satisfie me: I fled to Policie; Policy could not resolve me: At length, finding no Councellour, but that which first I should have sought; I hyed me to the Booke of God, as the Great O­racle, and ushering my Inquest with Prayer and Humiliation, I opened the sacred leaves, which (not by chance) presented to my first eye, the 20. of the Proverbs, v. 2. The feare of a King is as the roaring of a Lyon, and who so provoketh him to Anger, sinneth against his own soule.

Now I began to search, and found as many places to that purpose, as would swell this sheet into a Volume; so that in a very short space, I was so furnished, with such strict Precepts, backt with such strong Examples, that my Iudgement was enlightned, and my wavering Conscience so throughly convinced, that by the Grace of that Power which directed me, neither Feare nor any By-respects shall ever hereafter remove me, unlesse some clearer light direct me.

But, above all the Rest, a Precept and an Example out of the Old Te­stament (strongly confirmed by a Precept and an Example out of the New) setled my opinion, and established my Resolution.

The first Precept Pre. 1. out of the Old, Ieremy 27. v. 6. Where it pleased God to own Nebuchadnezzar his servant, (although a knowne Pagan, a pro­fest Idolater, and a fierce Persecutor of all Gods children) concerning whom he saith, 8. They that serve not the King of Babylon, and that will not put their necks under his Yoake, I will punish them with the Sword, Famine, and the Pestilence, till I have consumed them. verse 9. Therefore [Page 3] hearken not to your Diviners, and Prophets, that say unto you, You shall not serve the King of Babylon, for they prophecie a lye unto you. v. 10. But the nations that shall serve the King of Babylon, and bring their necks under his Yoake, those will I let remaine in their own land, (saith the Lord) and they shall till it, and dwell therein.

Can there be a stricter Precept? or could there be a more impious Prince? And yet, this Precept, and yet, this Prince must be obeyed: nay, sub poena too; Upon the paine of Gods high wrath; fully exprest in Famine, Sword, and Pestilence, not only upon the people, but upon the Priests also, that shall perswade them unto disobedience.

The second Precept Pre. 2. is enjoyned us out of the New Testament, Rom. 13. 1. Let every soule be subject to the higher Powers, for there is no Pow­er but of God; The Powers that be are ordained of God: Whosoever there­fore resisteth the Power, resisteth the Ordinance of God, and they that resist, shall receive to themselves damnation. This Power ( this King) to whom S. Paul commandeth this subjection, was Nero, the bloudy persecuter of all that honoured the blessed Name of Iesus Christ.

Gods Command should bee a sufficient Argument, [...], is enough: But when he addes a Reason too, he answers all Objections: But when he threatens a punishment, (no lesse then damnation) upon the resistance there­of, he hath used all meanes to perswade a necessity of obedience.

Let every soule be subject.)

Not equall, much lesse superiour. And what is taking up of Armes, but an implyed supposition of at least equality? What are the hopes of Con­quest, but an ambition of Superiority? What is condemning, judging, or deposing, but Supremacie? For it is against the nature of an Inferiour to condemne, judge, or depose a Superiour.

And, lest the Rebellious should confine his obedience to a good Prince, the next words reply,

For there is no power but of God.

Power in it selfe, is neither good nor evill, but as it is in subjecto, the person; If an evill King, an evill Power; If a good King, a good Power: God sends the one in mercy, and we must be subject; the other in judge­ment, and we must be subject: In things lawfull, actively; in things un­lawfull, passively: If a good King, he must have our praise, and our ply­ance If an evill King, he must have our Prayers, and our Patience.

He that resists the Power ( whether good or evill, for all power is of God) resists an Ordinance of God, ( Ordinances of men are not resisted without ruine) and whosoever resisteth shall receive, but what? [...] damna­tion to themselves.

[Page 4] Now, compare this place with that 1 Cor. 11. 29. Hee that shall eate this Bread, and drink this Cup of the Lord unworthily, eateth and drinketh What? [...] damnation to himselfe.

If then there be proportion betwixt the Sin and the Punishment, you may hereby gather the heynousnesse of disobedience; the punishment whereof is the very same with his that is guilty of the Body and Blood of our Lord; to the o [...]e, for not discerning the Lords Body; to the other, for not discerning the Lords Annointed.

The Lords Annointed? Ob. And who is he? None but the Regenerate: Christ is not Christ to any, to whom Jesus is not Iesus.

Gods word answers your silly Objection, Ans. not I: Was not Saul Gods Annointed? 1 Sam. 26. 9. Was not Cyrus Gods Annointed, and many more whom God acknowledges so, and yet wicked Kings?

Cyrus is mine Annointed, Yet he hath not knowne me.

The first Example Ex. 1. for our Obedience the Old Testament proposes to our imitation, Ex. 1. Dan. 3. 16. Nebuchadnezzar the King of Babilon sets up a golden Image: Shadrech, Meshach, and Abednego were commanded to fall down and worship it.

The King, a known Pagan, commands a grosse Idolatry; Did these men conspire? Or (being Rulers of the Province of Babel) did they invite the Jewes into a Rebellion? Did these (to strengthen their own Faction) blast their Soveraigns Name with Tyrannie and Paganisme? Did they endeavour by Scandals, and impious Aspersions, to render him odious to his people? Did they encourage their Provinces to take up Armes for the defence of their Liberties or Religion? Did they seize upon, or stop his Revenues? or annihilate his Power? Did they estrange themselves from his Presence? Murther his Messengers? Or would they have sleighted his gracious Offers? No, being called by their Prince, they came, and being commanded to give actuall obedience to his unlawfull Commands, ob­serve the modesty of their first answer, We are not carefull to answer thee in this matter, Dan. 3. 16. and being urged, mark their pious resolution in the second, Be it knowne, O King, we will not serve thy Gods, nor worship the golden Image thou hast set up. Dan. 3. 18.

The King threatens the Fornace; They yeeld their Bodies to the Fornace, and say, Dan. 3. 17. God whom we serve will deliver us out of thy hands, and not, Hee will deliver Thee into our hands. They expect deliverance rather in their passive Obedience, then in their actuall Resistance.

But they were few in number, Ob and their Forces not considerable.

Admit that, Ans. which all Histories deny. Was not God as able to subdue Him with so few, as to deliver them from so many? Had their weaknesse [Page 5] lesse Reason (for the Cause of Gods apparent dishonour) to expect a mi­raculous assistance in those dayes of frequent Miracles, then we, after so long a cessation of Miracles? Gods glory will not be vindicated by unlaw­full meanes, or unwarrantable proceedings.

I, Ob. but we take up Armes, not against the King, but against his evill Counsellors.

Adherents ye meane, Ans. A rare distinction! And tell me; whose power hath his Adherents? The Kings. By which appeares, ye take up Armes a­gainst the Kings Power; He that resisteth the power, (it is not said the Prince) shall receive damnation. Eccles. 8. Againe, Where the word of a King is, there is power: God joyned the King and his Power, and who dare separate them? They that take up Armes against the Parliaments power (you say) take up Armes against the Parliament; Doe not they then that take up Armes against the Kings power, by the same Reason, take up Arms against the King? Now, look back upon your intricate distinction, and blush.

But, Ob. if the King betray the Trust reposed in him by his Subjects, they may suspend their obedience, and resist him.

Kings are Gods Vicegerents, Ans. and cannot be compelled to give an ac­compt to any, Psal. 51. 4. but to God, Against thee, against thee onely have I sinned: That is, to thee, to thee only must I give accompt. Though I have sin­ned against Vriah, by my Act; and against my people, by my Example, yet against Thee have I onely sinned. You cannot deprive, or limit them, in what you never gave them. God gave them their Power, and who art thou that darest resist it? Pro. 8. 15 By me Kings raigne.

But, Ob. his Crowne was set up upon his Head by his Subjects, upon such and such conditions.

Why was the penalty, Ans. upon the faile, not expressed then? Coronation is but a humane Ceremony. And was hee not Proclaimed before hee was crowned? Proclaimed? but what? A King: And did not you at the same instant, by relative consequence, proclaim your selves Subjects? And shall Subjects condition with their King, or will Kings bind themselves to their Subjects, upon the forfeiture of their power, after they have re­ceived their Regall Authority?

But, Ob. the King hath, by Writ, given his power to his Parliament, and therefore what they doe, they doe by vertue of his Power.

The King, Ans. by his Writ, gives not away his power, but communicates it. By the vertue of which Writ, they are called Ad tractandum & consulen­dum de arduis Regni, To treat and advise concerning the difficulties of the Kingdom: Here is all the power the Writ gives them, and where they ex­ceed, they usurp the Kings power, being both against the Law of God, and the constitutions of the Kingdom.

[Page 6] Well, Ob. but in case of necessity, when Religion and Liberty lies at the s [...]ake, the Constitutions of the Kingdom (for the preservation of the King­dome) may suffer a Dispensation.

Admit that: Ans. But what necessity may dispence with the violation of the Law of God? the deviation wherefrom, is evill, and Thou shalt doe no evill that good may come thereon.

But, Ob. we take no Armes against the King, but onely to bring Delin­linquents to condigne punishment.

And, Ans. who are they? even those that take up Arms for the Kings; which, an unrepealed statute, 11. Hen. 7. acquites. But, admit Statutes may be broken, and you seek to punish them; Who gave you the power so to doe? The Law: And what Law denies the King power to pardon Delinquents? God, that hath put power into the hand of Majesty, hath likewise planted Mercy in the heart of Soveraignty: And, will ye take away both his birth­right and his Blessing also? Take heed, you doe not slight that, which one day may prove your Sanctuary.

But, Ob. the King being a Mixt Monarch, is bound to his own Lawes.

There be two sorts of Lawes, Ans. Directive and Coercive; As to the first, he is only bound to make his accompt to God; so, to the second, he is onely liable to the hand of God; Eccl. 8. 4. Who shall say unto him, what doest thou?

But, Ob. Kings, now a dayes, have not so absolute a power, as the Kings mentioned in the Scripture.

Who limited it? Ans. God, or Man? Man could not limit the Power he never gave: If God; shew me where? till then, this objection is frivolous.

But, Ob. when Kings, and their Assistants make an affensive, and a destru­ctive warre against their Parliaments, may they not then take up defensive Armes?

It is no offensive War for a King to endeavour the Recovery of his sur­repted right; Ans. however, Hester 8. are not the members of a Parliament Subjects, to their Soveraign? if not, what are they? If Subjects, ought they not to be subject? Gods people, the Iewes, that were to be destroyed by the Kings Command, neither did, nor durst make a defensive War against his abu­sed power, untill they first obtained the Kings Consent.

But, admit it lawfull, (though neither granted, nor warranted) that subjects may upon such tearmes make a defensive war, does it not quite crosse the nature of a defensive war, to assaile, pursue, and dispossesse?

Wh [...] you shot 5 peeces of Ordnance, before one was returned at Edge­hill, was that defensive? When you besieged Redding, which you after slighted, was that defensive? When ye affronted Basing-House, was that defensive?

[Page 7] The warrantable weapons against an angry King, are, Exhortation, Disswasion, wise reproof (by such are nearest to him) Petition, Prayer, and Flight: All other weapons will at last wound them that use them.

The Second Example, Ex. 2. was lest us out of the New Testament, by Him that is the true president of holy obedience, Our blessed Saviour; 1 Pet. 2. whose Humility, and sufferance, was set before us as a Copy for all Generati­ons to practice by.

The temporall Kingdom of the Jewes, successively usurpt by those two heathen Princes, Augustus and Tiberius, two Contemporaries, was his naturall Birth-right, descended from his Tipe, and Ancestour King David. Had not he as great an Interst in that Crowne, as wee have in this Common-wealth? Was not Hee as tender eyed towards his owne naturall people, as we, to one another?

Was not the Truth as deare to Him (who was the very Truth) and the way to it, as direct to Him, (that was the onely Way) as to us?

Was not He the great Reformer.

Had the Sword been a necessary stickler in Reformation, how hapned it that he mistook his weapon so? Instead of a Trumpet hee lifted up his Voice.

Was Plots, Policies, Propositions, Prophanations, Plunderings, Military Preparations, his way to Reformation? Were they not his own words, He that taketh up the sword, shall perish by the sword? Matth. 26. 52. Nor, was it want of strength, that he reformed not in a Martiall way: Could not hee com­mand more then twelve legions of Angels?

Or had he pleased to use the Arme of flesh, could not Hee, that raised the dead, raise a considerable Army? Sure, S. Iohn the Baptist would have ventured his head upon a fairer Quarrell, and S. Peter drawn his sword to a bloodier end; No question, but S. Paul, the twelve Apostles, and Disciples would have proved as tough Colonels, as your associated Es­sex Priests did Captaines; and doubtlesse S. Peter, who converted 3000. in one day, would have raised a strong Army in six.

Our Blessed Saviour well knew, that Caesar came not thither with­out divine permission; In respect whereof, He became obedient to the very shadow of a King; and whom he actively resisted not, he passively obeyed.

I, Ob. but there was a necessity of his obedience, and subjection, to make him capable of a shamefull death.

No, Ans. his obedience, as well death, was voluntary; which makes you guilty of a shamefull argument.

[Page 8] But, Ob. He was a single person; We, a representative body: what is un­expedient in the one, is lawfull in the other.

Ans. Worse and worse! If our blessed Saviour be not Pepresentative, Tell me, whereof art thou a Member? woe be that body politicke, which endeavours not to be conformed, according to the Head Mysticall.

He preacht Peace; Your Martiall Ministers (by what authority they best know) proclaime Warre; He, Obedience; They, Sedition; He, Truth; they, Lyes; He, Order; They, Confusion; He, Blessednesse to the Peace­makers; They, courage to the Persecutors; He, Blessedness to the perse­cuted; They brand them with Malignity that call them blessed.

God was not heard in the whirlewind, but in the still voice.

But, his thoughts, are not as our thoughts, neither are our wayes like his wayes.

But, whence proceeds all this? even from a viperous Generation (which hath long nested in this unhappy Island) and those encreased Multitudes of simple soules, seduced by their seeming sanctity, who tak­ing advantage of our late too great abuse of Ceremonies, are turnd despe­rate enemies to all Order, and Discipline, being out of charity with the very Lords Prayer, because it comes within the Popish Li­turgie.

How many of these, have lately challenged the name of sanctified Vessels, for conteyning the poyson of unnaturall Sedition! How many of these, have usurpt the stile of well-affected, for disaffected Peace! How many of these, have counterfeited the honour of good Patriots, for largely contributing towards the Ruines of their Country! How many does this Army consist of! How, for their sakes is Blasphemy connived at! Sacriledge permitted! How, for their encouragement are Lyes and brasle-browd Impudencies invented, nay publisht (nay published in the very Pulpits) and tolerated (if not commanded) even by them, who (perchance, were this quarrell ended) would throw the first stone [...] them! How many of our Learned, Religious and Orthodox Divines (who by their able Tongues, and Pens, have defended and maintained the true ancient and Catholique Faith, and vindicated the Reformed Religion from the aspersions of her potent Adversaries) are now plun­dered in their Goods, sequestred in their Livings, imprisoned in their persons, (if not forced in their Consciences) whilest their wives, and poor children, begging their Bread, are left to the mercy of these un­mercifull times; even for the encouragement of them, whose pe­danticke learning durst never shew her ridiculous face before an ea­sie [Page 9] Schoole-man, whose livelyhoods they unworthily usurpe, not dispensing the bread of life, but the darnell of giddy-headed fancie and sedition, abhorring the way to peace, and maligning those that ensue it.

I, Ob. but we desire Peace, so we may have Truth too.

What mean ye by having Truth? Ans. The preservation of the Old Truth, or the Institution of a New?

If ye feare the alteration of the Old (having your Soveraignes Oath, which you dare not beleive) what other Assurance can you have?

The Blood you shed, is certaine; The change you feare, is uncertaine: It is no wisdome to apply a desperate Remedy to a suspected disease.

If the enjoyment of Peace depends upon a full Assurance of Truth, our discords may beare an everlasting date: God hath threatned to re­move his Candlesticke, and our wickednesse justly feares it; And so long as we feare it, shall we abjure Peace, the blessed meanes to prevent it? He that seeks to settle Truth by the sword, distracts it.

Or, is it a Truth ye want? If so, Is it of Doctrine, or of Discipline? If of doctrine, Actum est de nostra Religione, Farewell our Religion. Or, is it of Discipline? Discipline is but a Ceremony. And did the Lord of the Sabboth dispence with a morall Law, for the preservation of an Oxes life, or an Asses, and shall we, to alter some few indifferent Ce­remonies (allowed by the Parliaments of three pious and wise Princes, and the practice of many holy Martyres, who sealed the true Protestant Religion with their blood) cry downe Peace, and shed the blood of ma­ny thousand Christians?

Our seduced Protestants, will have no set Formes of Prayer, but what proceeds immediatly from their own Fancies. This is their Truth.

Our Semi-Separatists, will heare our Sermons, (if they like the Tea­cher) but no Divine service. This is their Truth.

Our Separatists, will not communicate in our Churches, nor joy [...]e in our Congregations. That is their Truth.

Our Auabaptists will not baptize, till yeares of discretion, and re­baptize. That is their Truth.

Our Antinomians will have no Repentance. This is their Truth.

Our Independants, will have an universall Parity; This their Truth.

Good God, when shall we have Peace, if not, till all these Truths meet!

But, Ob. Christ sayes, I come not to bring Peace, but the Sword; therefore, for the propagation of Peace, it is lawfull to use the Sword.

[Page 10] So, Ans. He is termed a stumbling Blocke, and does that warrant us to stum­ble? So, [...] Cor. 1. [...]3. He sayes, All you shall be offended because of me; and does this patronize our Offences? The Law is good and just; Because, then we had not knowne sin but by the Law, Matth. 26. 31. is it therefore lawfull for us to sin? God forbid. Rom. 7. 7.

Our Saviour brings the Sword among us, as wholesome meat brings sicknesse to a weakely sicke stomack, or physick to a body abounding with Humours; not intentionally, but occasionally.

Thus, by your erronious and weak mistakes, you make the Prince of Peace, the Patron of your unnaturall Warre; and the God of Truth, the president of your unexamined errors.

But, Almighty God, the Champion of his own Truth, and maintai­ner of his own Cause, hath (to more then common admiration) appea­red in this great enterprize.

He that delivered Israels handfull from the hand of Pharaohs Host, hath shewed himselfe in the (almost incredible) proceedings of this heaven-displeasing Warre; the briefe relation whereof, may move those hearts, that are not scared, or stone, to melt into a thankfull Acknow­ledgement of his Power, and remaine as Monuments of his Mercy, that children, (yet unborne) may say hereafter, God was here: viz.

The two Houses of Parliament made first a generall seizure of all the Armes, Ammunition, Castles, Forts, Magazines, and Ships, (being the whole visible strength of this unhappy Kingdome) to whom (ha­ving now setled the Militia, both by Sea and Land, in their own hands) tides of Proposition gold came in, upon the Publicke Faith; Monie (like blood from the Liver, conveyed through all the veines) issued, to make a large supply, and where it stopt awhile, mountaines of massie Plate, from the vast Goblet to the slender Thimble, this Faith removed into their safe possession: And when the great Milch Cow began to [...]lake; they prest her Nipples, and by hard streyning renewd the streame. As Physitians evacuate the Body, sometimes by Vomit, sometimes by Purge, sometimes by Phlebetomie, sometimes by sweating, sometimes by sluxing, sometimes diuretically, yet purge but the same peccant hu­mour; So did they, first by Proposition, then by way of Contribution, now by way of Loane, then by way of Subsidie, (no lesse then 50 at one time) hereby way Assessement, there by way of Twentieth part, then by way of Excise, one while by way of Sequestration, then by way of Plunder, but still, the issue, MONY: And, to work the better upon the Affections of the Multitude, all this for the behoofe of King, and [Page 11] Parliament, for the pretended defence of (God knowes what) Religi­on; Insomuch, that Men came in like Swarmes to the next Tree, or ra­ther like treacherous Decoyes, with their innocent Multitude, into the Net, and Horses without Number.

Thus were they supplyed with all necessaries, which the Arme of flesh could provide for the waging of an inconquerable warre, whereon, the money already expended, makes no lesse figures then 17. Millions Sterl. besides the Revenues of the King, Queen, Prince, Duke of Yorke, and the whole Estates of all such that take up Armes against them, be­sides free Quarter, and Souldiers yet unpayd. His Majesty, on the o­ther side, driven away with a few Attendants, not having among them so many Swords and Pistols, as these had Cannons, wanting both Mony, Horses, and Ammunition, onely what hee received from the piety of some beleiving Subjects, (whose eares were Pamphlet-proofe against all defamations, and scandals cast upon sacred Majesty) finding slender Provision in his own Dominions; and that stopt or seized, which came from forreigne parts; No Shipping, but what he purchast, with the pre­cious and extream hazard of his few (but valiant) Subjects; No Armes, but what he gained by the couragious venture of his own neglected life, the subject of our continuall Prayers. Yet hath God covered his head in the day of battaile, and blest him with such successe, that He is (by the Divine Providence) become a great Master of the Field, and almost a­ble to maintain fight with his own Ships at Sea.

The God of Heaven blesse him, and prosper him, and make his dayes as the dayes of Heaven, that being here the Faiths defender, he may still bee defended by the Object of that Faith.

Nor is the providentiall hand of God more visible in prospering him then in punishing his Enemies, whose ruines may remain, as Sea-marks to us, and Pyramids of Gods Power, whereof a touch.

Sir Iohn Hotham, then Governour of Hull, who first defied and da­red his Soveraigne to his face, what is become of him? How stands he a Marke betwixt two dangers, having nothing left him, but guilt e­nough to make him capable of a desperate Fortune?

Master Hambden, that first waged Law, and then Warre against his own naturall Prince, hath not he (since these unhappy troubles began) been first punished with the losse of children, nay visited to the third Generation, to the weakning, (if not ruining) of his Family, and then with the losse of his own life, in the same place where hee first took up Armes against his gracious Soveraign? was it not remarkeable that the [Page 12] Lord Brooke, who often excepted against that clause in the Lyturgie, (From sudden death good Lord deliver us) was slaine so suddenly? who was so severe an enemy against Peace should perish in the same Warre, he so encouraged? Who so bitterly inveyed against Episcopall Govern­ment, should be shot dead out of a Cathedrall Church? who labouring to put out the left eye of establisht Government, his left eye, and life were both put out together?

How is Duke Hamilton (scarce warme in his new Honour) taken in his own snare, having entangled his Lord and Master in so many in­conveniences?

How is Holland, whose livelyhood was created by his Soveraignes favour, branded with a double treachery, and like a Shittlecocke fallen at the first return, and scarce able to raise himselfe by a sorry Declaration?

Is not Bristoll Fines (who at his Councell of Warre condemned and executed innocent blood) himselfe condemned (pleading innocence) at a Councell of Warre from the mouth of his owne Generall, though finding (perchance) more Mercy then he either deserved, or shewed? But that blood that cryed to him for Mercy, will cry to Heaven for ven­geance.

And, are not many more ripe for the same Iudgment, whose notori­ous Crimes have branded them for their respective punishments?

How many of those blood-preaching Ministers, have died expectora­ting Blood? whilst others, at this time, labouring under the same dis­ease, can find no Art to promise a Recovery. All whom I leave to pos­sible Repentance and passe over.

Cromwell, that profest defacer of Churches, (witnesse Peterborough and Lincolne, &c.) and Rifeler of the Monuments of the dead, whose prophane Troopers (if Fame has not forgot to speake a Truth) waterd their horses at the Font, and fed them at the Holy Table, that Crom­well.

Sandes, whose sacrilegious Troopers committed such barbarous in­solencies, with his (at least) connivance, in the Church of Canterbury, and used such inhumane tortures on the tender brests of women, to force confession of their hidden goods, the golden subjects of their Robbery;

What can the first expect, and what reward the other hath found, I neither prophecie nor judge. If these, and such as they, doe fight for the Reformed Religion, God deliver every good man both from them, and it, Cursed be their wrath, for it is fierce, and their Anger, for it is cruell.

[Page 13] These, (and of such many) are they, that whilst they pretend a Re­formation, need, first, to be reformed.

Nor do I, in taxing this Army of such impious Barbarismes, excuse or rather not condemne the other; whereof, no question, too great a number are as equally profane; whilst all together make up one body of wickednesse, to bring a ruine on this miserable Kingdome; for whose impieties. His Majesty hath so often suffered.

I, Ob. but His Majesties Army, (besides those looser sorts of people) con­sists of numerous Papists, the utter enemies of true Religion.

To whom the King hath sworne his protection, Ans. from those hee may require assistance.

But, unto all his people, as well Papists as Protestants, hee hath sworne his protection, therefore from all his subjects, as well Papists as Protestants, he may require assistance.

Neither does he call in Papists, as Papists, to maintaine Religion (as himselfe hath alwayes manifested) but as subjects to subdue, or at least qualifie, Sedition.

The ayde of the subject, is either in his person or in his purse; both are requireable to the service of a Soveraigne.

Put case, His Majesty should use the assistance of none but Protestants: tell me, would ye not be apt to cavill, that he is favourable to the Pa­pists; neither willing to endanger their persons, nor endammage their purses; or, at least, that they are reserved for a last blow?

Or, in case, Papists should largely underwrite to your Propositions, send in Horses, Armes, or other Provisions, would you not accept it; and, for its sake, their persons too?

Are you so strict in your Preparations, as to catechize every souldier? Or, to examine, first, every Officers Religion? Or, having the proffer of a good Popish, or debaucht Commander, tell me, should he be denied his Commission?

Remember Sir Arthur Ashton, whom His Majesty entertaines by your Example.

These things indifferently considered, it will manifestly appeare, that the honest minded vulgar are meerly seduced, under the colour of piety, to be so impious, as by poysoning every action of their lawfull Prince, to foster their implicite Rebellion,

But, in case, your side should prosper, and prevaile, what then? would then our Miseries be at an end? Reason tels us, No; God keeps us from the experience: Think you, that Government (whether new, or [Page 14] reformed) which is set up by the sword, must not be maintained by the sword? And how can Peace and Plenty bee consistent with perpetuall Garrisons, which must bee maintained with a perpetuall charge? be­sides the continuall excursions, and connived-at injuries, committed by Souldiers, judge you.

Or, put the case, this necessary Consequence could be avoided, think you the ambition of some new States-men, accustomed to such Arbitra­ry, and necessitated power, on the one side, and the remaining loyalty of His Majesties dis-inherited Subjects, watching all opportunities to right their injured Soveraigne, and themselves, on the other side, would not raise perpetuall tempests in this Kingdome?

Or, if such an (almost) unpreventable evill should not ensue, think you, such swarmes of Sectaries sweat for nothing? Are their purses so apt to bleed to no end? Will not their costs, and paines expect, at least, a congratulatory connivance in the freedome of their consciences? Or, will their swords, now in the strong possession of so great a multitude, know the way into their quiet scabbards, without the expected liberty of their Religions? And, can that liberty produce any thing but an e­stablisht disorder? And, is not Disorder the mother of Anarchie? and that, of Ruine?

Open then your eyes, closed with crasse, and wilfull blindnesse, and consider, and prevent that, which your continued disobedience will un­avoidably repent, too late.

But, the truth is, They are all Papists, by your Brand, that comply not, in this action with you: Admit it were so; Are not Papists as to­lerable for His Majesty, as Anabaptists, Brownists, Separatists, Atheists, Antinomians, Turkes; and, indeed, all Religions, and Factions, nay Pa­pists too, for His Subjects? These, of His Majesties side, come freely, out of their Allegiance, as Subjects: Yours, are preached in, comming out of obstinacie, as Rebels: They, at their own charges, proportionable to their Abilities; These, like Iudas, selling their Soveraignes Blood for ill paid wages: Yet, both sides pretend a Quarrell for the true Protestant Religion.

Good God! What a monstrous Religion is this, that seeks protection from the implacable opposition of her two Champions!

His Majesty protests to maintain it: The two Houses protest to main­tain it: O, for an Oedipus to read this Riddle!

His Majesty addes one Clause more, wherein if the other Party would agree, the work would be at an end, which is,

[Page 15] According to the establisht Constitutions, by Oath taken by him, at his Coronation; And there, the two Houses leave him, contending for a yet, undetermined alteration.

And, for my part, I dare not conceive such evill of the Lords Annoin­ted, and my Gracious Soveraigne, as to feare him perjured.

Hath not His Majesty, in the presence of that God, by whom hee reignes, imprecated the Curse of Heaven on him and his Royall Poste­rity, ( Sub Sigillo Sacramenti too) if He, to his utmost, maintaine not the True Protestant Religion, exercised in that blessed Queenes dayes, and propagated by the blood of so many glorious Martyrs (at which time God blest this Island in so high a measure) if hee preserve not the just Priviledges of Parliament, and the Liberty of the Subject?

Nay, more, did not His Majesty so promise the severe execution of the Statute against all Recusants, that if he failed, he desired not the ayde of his good Subjects?

What inferiour person would not think his Reputation wronged, not to take up confidence upon such terrible termes? What notorious evill hath his Majesty perpetrated to quench the sparkles of a common Charity?

Consider, O, Consider; Hee acts his part before the King of Kings, whose eye is more especially upon Him; He acts his part before his fel­low Princes, to whom he hath declared this his Imprecation. Hee acts his part before his Subjects, whose stricter hand weighes his pious words with too unequall Ballances.

Were he the acknowledger of no God, yet the Princes of the earth, (if guilty of such a Perjury) would abhorre him. Or, were all the Prin­ces of the earth, blind, deafe, or partiall, would not he think his Crown a burthen to be worne upon his perjured brow before his owne abused people? Or, (having renounced his Subjects ayde, upon his faile) could he expect that loyalty, which now he wants upon a meen suspition?

But, He is a Prince, whom God hath crowned with graces above his fellowes; A Prince, whom, for his Piety, few Ages could parallell.

What Vices of the times have branded his Repute? His Youth, high diet, strength of body, and Soveraign Power might have inclined, and warpt him to luxurious vanity, as well as other Monarks, whose effe­minaries have enerved the strength of their declining Kingdomes; How many would have held it a Preferment to be Attorny to his Royall Lust, or Secretary to His Bosom Sinne? Yet, he remaines, a president of un­blemisht Chastity.

[Page 16] He might have pleased and pampered up his wanton Palate with the choise of curious Wines, to lighten Cares, which wait upon the regall Diademe; Yet, he continues the patterne of a chast Sobriety: He might have magnified his Mercy, and sold his Justice, to reward a Service, in pardoning offences, (committed by those of neare relation) yet, Hee abides the example of inexorable Justice.

These and many other eminent Graces, and illustrious Virtues can claime no Birth from Flesh and Blood; especially, in those, whose pu­pillages are strangers to Correction; Nor, is it safe Divinity, to acknow­ledge such high Gifts, from any hand, but Heaven.

Which, being so, my Conscience, and Religion tells me, that Almigh­ty God, (who is all perfection) will not leave a work so forward, so im­perfect; but, will, from day to day, still adde and adde to his transcen­dent virtues, till he appeare the Glory of the World; and, after many yeares, be crowned in the World of Glory.

THE NEW DISTEMPER.

AS it is in a Principality, or in a Republique. The further it swerves from the first Consti­tution, and Fundamentall Principles, the faster it declines, and hastens towards Ruine; So is it in the Church; The more she devi­ates, and slips from her first Foundations, the more she growes into Distempers, and the nearer she comes to Desolation.

It hath been the wisdome of all Princes, and Free States, of former times, to carry a watchfull eye upon the growing Incon­venients of their Kingdomes and Republiques; That, as evill manners daily breed diseases, so the continuall making, and exe­cution of good lawes should daily be prescribed as Remedies [...] lest, by too long neglect and sufferance, the Body of the Com­monwealth should grow so foule with superannuated evils, and the humors waxe so prevalent, that the desperatenesse of the dis­ease might enforce them to as desperate a Remedy.

It is no lesse prudence and providence in those that are appoin­ted by the Supreme power (as under him) chiefe Governours and Overseers of the Church, to be very circumspect; and, not onely faithfully to exercise their Ministeriall Function, by due and care­ful preaching of the Gospel; but likewise, diligently to discharge [Page 2] their office in governing, that is, in making wholsome Ordi­nances, and duly executing them; That the Inconveniences that grow daily in the Church, may be daily rectified, lest by too long forbearance they gather head, and so become either incureable; or else, capable of Remedy, with too great a losse.

The naturall Affection I so dearly owe to this my native Coun­try, (to which my soule alwayes hath, doth, and will for ever, [...] as much happinesse as heaven can please to give) permits me not to think our Church in so forlorne and desperate a Case, but that it may be capable of a wholsome Cure; Yet Sense and Reason (flying with the naturall wings of Love and Duty) bids me feare, that those unnaturall Humors, Pride, Negligence, Su­perstition, Schisme, and (that Harbinger of Destruction) Secu­rity have so long been gathering, and now setled in her, that she cannot, without long time, and much difficulty, (or else especi­all providence and divine mercy) be restored; For the hastning whereof, accu [...]sed be that unworthy Member that shall not ap­ply the utmost of his endeavour, and diligence; and, not returne the best of those Abilities, he suckt from her in health, to her ad­vantage, in this her great and deplorable extremity of Di­stemper.

The wearyed Physitian, (after his many fruitlesse experiments upon a consuming Body) advises his drooping Patient to the place of his birth, to draw that Ayre, he was first bred in: The likelyest way to recover our languishing Church, is to reduce her to her first Constitutions, that she may draw the breath of her first Principles; from whence having made so long a journey, her returne must take the longer time.

The Physitian requires not his crazie Patient to take his Pro­gresse thither in a rumbling Coach, or a rude Waggon, (they are too full of motion for a restlesse body) nor to ride Poste, (the swiftnesse of the passage makes too sudden an alteration of the Climate) but in an easie-going Litter, the flownesse of whose pace might give him a graduall change of Ayre.

The safest way to reduce our languishing Church to her first Constitution, is to avoid all unnaturall Commotions, and violence in her passage; and carefully to decline all sudden alterations [Page 3] which cannot be without imminent danger, and to use the peace-ablest meanes that may be, that nothing in her journy may in­terrupt her, and prove too prejudiciall to her journyes end.

The disease of our distempered Church, (Cod be praised) hath not as yet taken her principall parts; Her doctrine of Faith is sound; The Distemper onely lyes in her Discipline and Government; which hath, these many yeeres, [...] breeding, and now, broken forth, to the great dishonour of (her Mysticall Head) Christ Jesus; to the unhappy interruption of her owne Peace, (the Legacie of our blessed Saviour;) to the great disquiet of our gracious Soveraigne, (her Faiths Defender) to the sharp afflicti­on of his loyall Subjects, (her faithfull servants) and to the ut­ter ruine and destruction of this Kingdome, (the peacefull Palace of her Glory.)

1. As for her Discipline; In the happy dayes of Edward the sixt, when all the Romish Rubbish and Trumpery was seavengerd out of this (the new Reformed) Church, and the wholsome do­ctrine of undubitable Truth was joyfully received into her gates, (being for many yeeres clo [...]'d with Ignorance and Error) the piety and providence of her newly chosen Governours, (whose spirituall Abilities, and valour, were, after, characterd in their owne blood) thought good, in the first place, to make Gods Wor­ship the subject of their holy Consideration; To which end, they met, and (finding in the Scriptures no expresse forme of Evan­gelicall Discipline in each particular, and therefore concluding, it was left as a thing indifferent. to be instituted according to the Constitutions of every Kingdome where Religion should be astablisht) they advised, what Discipline might best con­duce to the glory of God and the benefit of his people; They, first, debated, and put to the question, Whether the old Lytur­gie should be corrected and purged, or whether a New should be contrived.

Cranmer, then Archbishop of Canterbury, a pious, moderate, and learned Father of the Church, (and not long after a glorious Martyr) finding, that the old Lyturgie had some things in it deri­ved from the Primitive Church, though in many things corrup­ted) conceived it most fitting for the peace of the Church, not to [Page 4] savour so much of the spirit of contradiction, as utterly to abolish it, because the Papists used it; but, rather, enclined to have the old Garden weeded, the Errors expunged; thereby, to gaine some of the moderater sort of that Religion to a Conformity: But Ridly Bishop of London, a man though very pious, yet of a quicker spi­rit, and more violent, (and not many yeares after suffering Mar­tyrdome too) enclined to a contrary Opinion, rather wishing a totall abolition of the old Liturgie, and a new to be set up, lest the tender Consciences of some should be offended.

The businesse being thus controverted, it was at length voted for the purging of the old; to which service were appointed

Master Robinson Archdeacon of Leycester.

Mense Maio 1549. Anno Regni Edwardi sexti tertio. [Page 5] Whereof three were famous Martyrs; and the rest, men of unquestionable sanctity, soundnesse, and learning; which, being done, was authorized by Act of Parliament in that blessed Kings reigne Edw. 6. and with a full Consent received into the Church of England, confirmed by divers Acts of Parl. in the dayes of Q [...]. Eliz. King Iames, and King Charles, our now gra­cious Soveraigne, whom Almighty God long preserve.

But this establisht Discipline, had no sooner being, but ene­mies, (of which sort the devill hath alwayes instruments to nip the Plants of Religion in the Bud) whose number, daily since, encreasing, grew hotter and hotter in opposition, and stronger and stronger in faction, being too long, for peace fake, conniv'd at; and, at last, too unseasonably, and violently opposed, insomuch that the disease, in these our late dayes, grew too powerfull for the Remedy; so that the Distemper of our Church, in that respect, is growne so high, that I feare Phlebotomy will rather produce a further languishment (being already come to Madnesse) then a Cure.

Nay, so far have the Enemies of this establisht Government and Discipline, given way to their exorbitant and refractory Opi­nion, that they will neither allow the Matter, nor the Forme, nor the Authority and testimony of the Composers.

1. Not the Matter; (though they cannot but acknowledge it, in the generall, to be very good, yet) because it was unsanctified by superstitious lips.

2. Not the Forme; because set, and composed by Humane Invention.

3. Not the Composers; because Bishops, and so (though Mar­tyrs for the Cause of God and his true Religion) Members of Antichrist.

1. As for their Exceptions against the Matter; how ridicu­lous they are, let Reason judge: Have not superstitious tongues, and eyes, viewed and read the Scriptures in their very Originall and purity? Shall therefore the Scriptures be disallowed? Have not superstitious persons profaned our Churches with their Po­pish Doctrines, Sacraments and Ceremonies? and shall our Chur­ches therefore be cryed downe, or shut against the Ordinances of [Page 6] God? because those Poets were Heathenish, was S. Paul afraid to use their sayings? Was the Spirit of God too blame, to endite them? Good things, abused, work evill effects upon the abusers; but lose not their goodnesse by the Abuse,

2. As for their Exceptions against the Forme, being set, and not conceived, the Authority of the Scriptures I hope will answer.

God the Father warrants it: God the Son prescribes it: God the holy Ghost allowes it.

1. God the Father warrants it, in the Old Testament, at the time of the Law, by his command to Moses, Numb. 6. 21. where he gives him a set forme and words to blesse the people, The Lord blesse thee and keep thee, the Lord make his face to shine upon thee, and be gracious unto thee.

2. God the Sonne prescribes it in the New Testament, in the time of the Gospel: Whe [...] S. Iohn the Baptist had taught his Dis­ciples to pray, the Disciples of Jesus Christ (whose house was called the house of Prayer) humbly requested the fame boone from him, who prescribed them that Forme which he had for­merly used in the end of his Sermon, Mat. 6. 9. which he inten­ded not as a Model, (as some would have it) but a very Prayer it selfe, to be used in those very words, as they were delivered Luke 11. 2. not, After this manner, but, when ye pray, [...] say.

That he will'd the same words to be used, is evident; For his Disciples would be taught, as Iohn taught his: And how were they taught? S. Iohn taught them the words onely; he could not give them the Spirit to make an extemporary descant upon them. So that being a direct Set Forme, it warranted Set Formes, which were used from the beginning of the Primitive Church; from whence, this part of our Discipline had her originall.

3. God the holy Spirit allowes it: Who dare question, that the holy Spirit inspired S. Paul in all his Epistles, written to the Churches? In all which Epistles he concludes with this one Prayer, The grace of our Lord Iesus Christ, &c.

3. As for their exceptions against the Composers of this Ly­turgie, who were no lesse then holy Martyrs, (and by Fire-light saw more Revelations then these Objectors did by day-light) [Page 7] men of approved learning and true piety: though some have im­pudence and spirituall pide enough, to think their owne abilities and inspiratious to flye a higher pitch; and Ignorance enough, to acknowledge greater knowledge in themselves, yet the most humble, able, and truly sanctified minds, have alwaies had Mar­tyrdome in so high reverence, that they conclude, that God that made their blood the seed of the Church, and gave them the cou­rage and honour to dye in the maintenance of the Truth, would not permit that seed to bring forth such darnel of superstition; or them, to die guilty of those Errors, they so resolutely cryed down with their dying blood.

2. As for her government by Episcopacie (the extirpation wherof being a great addition to her Distemper) It hath as much or more Ius Divinum to plead, then that, which endeavours to demolish & succeed it, Presbyterie; Both are but mentioned in the Scripture, at large; but no particular Rules for the executing the office of either; which, being left wholly as arbitrary, it rests in the pow­er of the Supreme Magistrate (whom God hath constituted his Vicegerent) to choose, and establish, which may best be found consistent with the Constitutions of the Kingdome, and stand to most advantage with the civil Government.

But admit the Civil Government will stand with either? When the Balances stand eavenly poised, the least Grain turns it. In things indifferent, the smallest circumstance casts it.

This Island of Bitaine (if we look back above 1400 yeares, being a long Prescription) when she first received the Faith, was then governed by King Lucius, whom God made a great Instru­ment for reducing of this Kingdome from Paganisme; who, sen­ding to Rome, and accommodated from thence with two Chri­stian and learned Divines, by their labours, and Gods assistance upon them, planted the Gospel: At the beginning of which plan­tation Arch-Flamins and Flamins were put downe, and in their roome Archbishops and Bishops were introduced; which Go­vernment successively continued, and flourisht through the reigns of many wise Princes, confirmed by many Acts of Parliament, since the Reformation; exercised and approved by holy Martyrs; and allowed of, as most fitting, until the yeare of our Lord 1641. [Page 8] At which time, multitudes of the lower sort of people, throughout this Kingdome, petitioned, and tumultuously troubled the Parli­ament, so that some of the Members, perchance according to their inclination, and others, for quietnesse sake, consented to the abo­lition and extirpation of Episcopacy, the unadviz'd Contents of their clamorous Petitions.

Now if these Governments Hierarchicall and Presbyteriall be indifferent; these Circumstances, (First, of the time, when Episcopall Government began; Secondly, of the unintermis­sive continuance, for so many Ages; Thirdly, the credit of the per­sons confirming and approving it) me thinks, should cast such a kind of necessity upon it, that the other (being an untry'd Govern­ment, and having no consent or approbation from the Supreme Magistrate; and, being onely cryed in by the Ignorant multitude, affected to novelties and change) should have no wise friend to plead for it.

We reade in the Scriptures of Elders ( which are members of a Presbyterie) as it is written, Ob. Titus 1. 5. For this cause I left thee in Creete that thou shouldest set in order things that are wanting, and ordaine Elders in every City, as I had appointed thee. Also, 2 Pet. 5. 1. The Elders which are among you. I exhort, who am also an Elder. By which it appears, that Titus had instructions to set up a Presbyterie.

You take the Scriptures by snatches: Ans. Had you read in Titus the next verse following but one, you would have had Saint Pauls meaning with his words, viz. ver. 7. For a Bishop must be blame­lesse, as the steward of God, not selfe-willed, &c. So that, it plainly appeares, that Elders mentioned in the 5. verse, are expounded Bishops in the 7. Or, had you compared Saint Peters first verse (before mentioned) with his fift in the same Chapter, you would have found Elders no positive, but a relative word; no Office, but a degree of Age. Ver. 5. Likewise the younger submitting them­selves to the elder; the Apostle here shewing, what the behaviour of the Elder Ministers should be towards God, and of the younger towards them. So that if either of them had set up a Presbyterie, it was suddenly pulled downe againe; and Episcopacie (which you so much dislike) placed in the roome.

[Page 9] We are so far from disliking Bishops, Ob. that where there is one, we desire there were twenty; nay that every Church in England and Ireland had a severall Bishop; Diocesan Bishops we dislike, Parochiall we allow.

How suddenly (to crosse a setled and warranted establishment) your windmill fancies can make an alteration. Ans. Titus, c. 1. 5. had a cōmand from S. Paul to ordain Elders in every City, (which he interprets Bishops) not in every Church, or Parish; which Ordi­nance, the Church of England hath punctually observed from the Primitive times to this day. But you have refractory and gaine-saying spirits, spirits of contradiction, that understand not the Scriptures, but by your owne Interpretations; alwayes stirring, but never setled; hating order, despising Government, and resisting all Authority.

But this Episcopall Government had her originall from Rome; Ob. and being poysoned in the Root, it cannot be wholsome in the Branch.

Ignorance is the mother of all Error. Ans. Your Chronologie failes you: If you carefully search Antiquities, you will find your Ob­jection against it, a good Argument for it. I confesse Episcopacie had her originall par [...]ly from Rome; but, in those dayes, when we conformed according to the Church of Rome, the Church of Rome conformed according to the Word of God. Rome was, then, part of the Primitive Church, not being above 187. yeares after Christ: The Bishops of Rome were then so far from being Antichrists, that most of them were Martyrs, and dyed for Christ.

But our Bishops have too great Revenues; Ob. whereby, they are occasioned to Riot, pomp, and glory.

Those Princely Benefactors (whose bountifull Pieties thought nothing too much for Gods Ambassadours, Ans. and therefore enlar­ged their Revenues so much) well knew their places and callings requir'd it; whose gates were to be open to all commers; and bread to be given to all that wanted. Their Places owe reliefe to the fatherlesse; comfort to the widow; supplies to the needy; and succour to all that are afflicted; and hospitality to all stran­gers. No, their great Revenues are greater Eye-sores then Incon­veniences, if not abused.

[Page 10] But these great Revenues might have been decimated, Ob. and the Tenth part might have sufficiently maintained a preaching Mini­stry, and the nine other parts might have been added to the Kings Revenues, which would have made him the richest and most glori­ous King in Christendome, and taken away the necessity of Subsi­dies from the Subject.

This is robbing Peter to pay Paul; Ans. beggering the Keyes to in­rich the Sword, and the next way to bring a curse upon the King, and all his people in generall, by a generall guilt of Sacriledge. The Shewbread must not be eaten but upon more necessity then (God be thanked) His Majesty was at that time put to. The holy Oyle must not be put unto a Civil use; But His Majesties pious and resolute refusall [...]stereof hath in one word, fully and fairely answered this Objection.

But Bishops have too absolute a power, Ob. which gives them oc­casion and opportunity to be tyrannicall, and to exercise an arbi­trary Jurisdiction over their Brethren.

From the beginning, Ans. I confesse, it was not so; neither stands it with wisdome or policy to suffer it to be so: For the Government of the Church must have proportion with the Government of the State: Government of severall natures in one Nation, breeds con­fusion; and that, ruine: We therefore being a mixt Monarchy, necessarily require a mixture likewise in the Hierarchy; which excledes all arbitrary power.

It is true, absolute Monarchy, and an unlimited Hierarchy are apt to fall into the distemper of Tyrannie; and Democracie and a parity in Government is as apt to run into the disease of Tumult; but of the two evils, Tyrannie is the least, by how much it is the easier to be cured. A monster with one head is sooner overcome then a Hidra with many. If our Hierarchy hath slipt into this ir­regularity, it is great wisdome and reason for a Parliament to rectifie it.

But the King having the sole election of Bishops, Ob. and so much favouring them, will hardly consent to the abridgement of their power and greatnesse; so that, being his Creatures, their power wil be upheld by him, to the end that upon any difference betwixt him and his people, they may be the more able to uphold him, [Page 11] and ready to make a strong party for him; so that the more their power is weakned, the lesse his party will be prevalent, whereby, his Prerogative may want Advocates, and the Liberty of the Sub­ject no enemies.

His Majesty, Ans. by his yeelding to the Bill of taking away their Votes in Parliament, hath given a sufficient Earnest of a further Moderation of their power; and no question, was, and will be ready to hearken to this or such like humble and reasonable Peti­tions (for the extirpating this jelousie) viz. That when any Bi­shop dyes, or is translated, he would give liberty to the whole Clergie and Freeholders of those Diocesses to choose, nominate & present foure learned and religious Divines, most unblameable in li [...]e and doctrine, able for government, and diligent in preaching: Of which foure, His Majesty to prick one, which maybe consecra­ted Bishop of the Dioces; By which meanes, both His Majesty and His People, having an interest in him, he will be equally en­gaged; who, in cases of difference, may become rather a Medi­ator then Partaker: and, receiving just power from the King, may execute it as uprightly amongst his people.

But they are Lords, Ob. and lord it over Gods Inheritance: Where­as, 1 Pet. 5. 3. forbids it, Be not Lords over Gods inheritance: and Christ, Luk. 22. 25. sayes, The Kings of the earth exercise Lordship, but it shall not be so with you.

Our Bishops were Lords, Ans. as they were Peeres of the Land, and as Peeres, they had Votes in Parliament; which, being taken a­way, they are no more, now, then what the dignity of their Cal­ling and their owne Merits make them. As for that place in S. Peter, thus it is meant; Ye shall not be Lords over Gods inheritance, that is, Tyrants; Lords and Rulers being at that time none but Heathens and Persecutors, whose tyrannie made the very name of Lord, terrible, and odious: So that, in that place, by Lordship is certainly meant Tyrannie. Neither can this imply a Parity in our Church; for without a Superiority, and Inferiority, there can be no Government: A Parity cannot be considered in order of Government; but onely, in the work of the Ministry. In this, all are fellow labourers; In the other, some command, and some obey: S. Paul and Timothy had an especiall command and charge over [Page 12] other Ministers. As for that place in S. Luke, which you alledge, The Disciples striving who should be the greatest among them, our blessed Saviours answer was to this effect, Let Kings exercise po­wer and authority over their vassals, (as indeed their tyrannie made them little better) but it shall be otherwise with you: You are all fellow-servants to me, that am your chiefe Lord and Bishop of your soules; whilst I am here, all superiority lyes extinct: Christ was then the onely Governour, and the Root of Govern­ment was in him: But at his departure, he gave some to be Apo­stles, some to be Pastors, &c. and yet all those degrees were equall in respect of the work: He himselfe said, Ye call me Lord, and so I am, and yet, Luk. 22. 27. I am among you as he that serveth: whereby it manifestly appeares, he intended a parity of the wor­kers in respect of the worke, not a parity in the government in re­spect of the workers.

Bishops (whose office is to promote Religion, Ob. and to advance the Gospel, (as is pretended) and to encourage Prenching as the ordinary meanes conducing thereunto) are so far from so doing, that instead thereof, they silence godly Ministers, and put downe weekly Lectures, which were set up at the proper charges and the piety of the people; and to the great establishment of true Reli­gion.

Here lyes a Mysterie; Ans. being the most crafty advantage the devil ever took of popular piety.

Admit the piety of the honest hearted People was the first mo­tive to these weekly Lectures, how was that piety abused, by those weekly Lecturers? They were chosen by the people; their maintenance (consisting most of Gratuities) came from the peo­ple, which ebbed or flowed according as their Lunatick doctrines wrought upon the people. Those Lecturers (whose whole sub­sistance thus proceeded from the people) must for their owne better livelyhoods please the people: And what more pleasing to the people then the preaching of Liberty? and how should Liberty be enlarged, if not peeced with Prerogative? Then down goes Authority, and up goes Priviledge; Downe goes the Booke, and up goes the Spirit; Downe goes Learning, and up goes Re­velation; who gaining credit in the weak opinions of the vulgar, [Page 13] grew the Seminaries of all Ignorance, and the nursing fathers of all Rebellion. These are those godly Lecturers that Bishops put downe, who never lost themselves so much, as in not setting up better and more orthodox in their roomes, which had taken away the ground of this Objection.

Our Bishops being proud, Ob. idle, covetous, and Popishly affected, are therefore fit to be extirpated.

Ans. Admit some be so; must, therefore, such, among them, as are humble, diligent, charitable, and enemies to Popery, perish? Shall they that are bad, have more power to pull downe a setled Go­vernment, then they that be good, to keep it up? Did Moses, the man of God, extirpate the Government of Priesthood because Aaron had a hand in the peoples Idolatry? Or, will you under­take that the Elders in a Presbyteriall Government shall be all faultlesse? Let the guilty receive their respective punishments, and let others take their office: But the innocent to suffer with the guilty, is a point of high injustice.

But admit this Government by Bishops, had nothing to plead for it, neither prescription, nor continuance without Intermission, nor the Authority of Parliaments in all Ages, yet considering it is, now, a Government, in Being, it seemes not consonant to Reason, or policy to extirpate it, or take it away, before an other Government be pitcht upon. To pull downe one maine Pillar, before another be made to supply the place, and to support the roome, is the next way to pull the Roofe upon our heads: Hath not Episcopacie been long voted downe? And is not the Assem­bly, at this time, divided and in controversie, nay puzzled what Government to set up in the roome of it? By which means, occa­sion is administred to all disorder, Liberty lyes open to all Schis­mes, Sects, and Heresies, and Sectaries grow bold to vent their giddy headed opinions without controlment, confirming them­selves in their owne Errors, infecting others with their new fan­gled and itching doctrines, the nature whereof is (like a Tetter) to run, till it over-run the whole Body. (Have not our eyes be­held all this?) which if these unsetled times should long conti­nue, (as God forbid) would gather such head, and strengthen this our confused Kingdome, that if her issue of blood were stopt in one [Page 14] place, it would break forth in another; and, like Hercules his Monster, if one head were struck off, another would arise, to the utter confusion of the true Protestant Religion, which already begins to be the least part of this tottering Kingdoms profession, and rather conniv'd at, then exerciz'd by some. Are not com­plaints preferd against Brownists and Separatists, See a book Intituled, The summe of a confe­rence at Terling in Essex, Ian. [...]1. 1643. unheard? Nay, are not men afraid to complain against them for feare of punish­ment? Have not protest Anabaptists challenged our Ministers to dispute with them in their owne open Churches? Have not their disputations been permitted, nay, unadvisedly undertaken by some of our Ministers, (who themselves are thought little better) wherein they have made many Proselites, and left many of the vulgar (who judge the victory to the most words) indifferent? Have they not after their disputations retired into their Innes, and private lodgings, accompanyed with many of their Auditors, and all joyned together in their extemporary prayers for a blessing upon their late Exercise? How often hath Bow-river (which they lately have baptiz'd New Iordan) been witnesse to their prophanations? How many daily make their private meetings, and assemble in the City of London to exercise their Ministery? How many have been convicted of Blasphemy, and yet unpu­nisht? How many times have their witnesses been taken against some of our most learned and religious Ministers? for which, some, are plundered, some sequestred, and some imprisoned: How many of our Ministers whose severity proceeded formerly against Fornicators, Adulterers, Drunkards, Swearers, and such like, are now undone upon their revengefull witnesses and testimony, appearing now (for the better colouring of their malice) well affected to the Cause? All which in time will so encourage all Sects, Factions, Hypocrites, and make Heresie so bold, & strong in this Kingdome, that the true Protestant Religion will be (un­der the detestable name of Popery) even turned out of doores for company, or at least so little favoured, that it will be forced to shrowd it selfe in corners, as those Sectaries did, before these trou­bles were.

I, Ob. but when things are setled, and Iustice done upon the Popish Faction, these Sectaries with their Sects will vanish like the [Page 15] Mist before the mid day sun, and a true reformed Religion will be establisht to us and our Posterity.

You seeme by this Objection but a young State Physitian, Ans. and a meere novice in the curing of a disease of this nature. In some cases, where the undisturbed humors keep their bounds, distem­pers are quickly evaporated, and being scatterd through the whole body, every part breathes out some, and Nature (being able to truckle with the disease) by her owne power, relieves her selfe; and, in a short time, rectifies the Body: But upon a continuall confluence, and gathering head of lawlesse humors, she is so weakned; that she hath no power to resist, and lesse heart to strug­gle with her enemy, but is forced to yeeld: But the time you pre­fixe for the subduing of these numerous Sects, is, first, when all things are setled, secondly, when the Land is cleared of Pa­pists.

1. For the first, It is all one as if you had said, When the body is in good health, you will easily find a cure. A rare Physitian! In the meane while, you will connive at this continued confluence of humors, which makes it at length incureable.

2. As for the second: Take heed while ye goe about to cure a Fever, you run not the Body Politick into a Dropsie, with too much Phlebotomie. But you will first cleare the Kingdome of Papists: And who be they? In your Accompt, all such as stand for Episcopall Government, (a Government coetaneous with this our almost out-dated Religion) All such as approve of the Book of Common Prayer, (a Forme establisht by many Acts of Protestant Parliaments) All such as are passively obedient, and loyall to his Majestie, (a duty commanded by Gods own mouth) Of the Clergie, all such as will not preach for blood, (although Ministers of the Gospel of Peace.) All such as will not take the Covenant, to suppresse Bishops, (although they have formerly sworn canonicall obedience to their Ordinary) All such as wil not encourage Subjects to resist the power of their naturall Prince, (although having taken the Oath of Allegeance, and the late Pro­testation.) And to conclude, all that have not contributed wil­lingly, bountifully, and continually to this Warre; and in a word, that have any considerable Estates to pick a hole in: If all [Page 16] Sects and Sectaries be not supprest till then, we are like to have a comfortable Reformation.

But in case, you onely meane such Papists as owne, and ac­knowledge the doctrine of the Church of Rome; Tell me, what course would you take with the [...]?

Either you must banish them, or disinherit them, or take away their lives.

1. If banish them; It must be done, either with the Kings consent, or against it; If against it, you resist the power, and he that resisteth shall receive damnation, Rom. 13. If with it, you make the King guilty of perjury, who hath sworne to protect all his Subjects in his Coronation Oath.

2. If disinherit them; It must be done, either according to the known Lawes of the Kingdome, or against them; According to the Lawes, ye cannot; for there is no Law for it. If against them, you transgresse what you pretend to maintaine in all your De­clarations.

3. If take away their lives, It must be done, either for a Cause, or without a Cause; If for a Cause, shew it, that the world may be satisfied: If without a Cause, you are guilty of murther.

Which course soever ye take, you have not Christ for your ex­ample, who quietly suffered the two Caesars, being Idolaters, not onely to possesse that Kingdome, but to usurp it, because God per­mitted them, and permissively placed them there: When the Dis­ciples askt our blessed Saviour, Didst not thou sow good wheat? Whence commeth it that there be tares? His answer was, The evil one hath done it. His pleasure being demanded, whether they should weed them up? his Reply was, No, Let them alone untill the harvest and then he would separate them.

A good deed may be ill done, when either against command, or without warrant.

Though God hath permitted the evill one to plant Papists a­mong us, yet he hath not authorized us to root them up, nor yet to take the lives of any, untill their actions come within the dan­ger and compasse of the establisht Lawes of the Land.

We have presidents for the rooting out of Idolaters in the Scriptures; Ob. which warrant us to doe the like.

[Page 17] You finde it no where, Ans. but in the time of the Law; at which time, God immediately commanded it; which kind of Warrants are now ceased.

Again, In the time of the Law, some were accompted Stran­gers, And strangers had not the priviledges that brethren have. Vsury was lawfull to be taken of strangers, not of brethren: Now, in the times of the Gospel, Christ hath made us all Brethren, and called us by his own name, Christians: and what was law­full, then, to be done to strangers, is unwarrantable, now, to be done to Christians. We are brethren.

Then Protestantisme and Popery may be consistent in one Kingdom, Ob. and Gods name may be harmelesly prophaned with Idolaetry and superstition, in the same place, where it is truly and sincerely worshipt.

Your inference is not good. Ans. It is one thing for a Prince to pro­tect his subjects; and an other to be partaker with them, or to al­low of their superstitions. Kings cannot enforce Consciences, though pitcht upon a false Religion: All that Magistrates can do against them (unlesse for Seducing, which a particular Statute made Treason) is to punish their purses, for not observing his Statutes respectively, or for exercising their Religion contrary to his Lawes, But well it were if such a necessity of Connivance had no such subject to work upon.

How happy had it been for this unlucky kingdom, if his Maje­sties most prudent and pious offer, two yeare since, propounded to us, had been accepted in this particular, That all the Children of his subjects of that Religion, should be taken from them, and edu­cated in the Religion of the Church of England? By which means, the whole Kingdom, in a short space of time, would have been peaceably reduced to an Vnity in Doctrine; And, if the same course were taken with othe Srectaryes, an Vniformity in Discipline also. But our Kingdom must not expect an universall and through Re­formation in all particulars, till Catechismes be more strictly used, and the entercourse of Embassadours (which cannot simply be avoyded) and Legers be restrained; and strict statutes made and executed against sectaries.

But to returne to our first matter. Admit Episcopacy were a [Page 18] Government, accidentally inconvenient, and that a more fitting Government, were discovered, prepared and made ready to be set up, It would be but a new untryed Government, and not expe­rimentally known what proportion it would beare without tem­porall Constitutions. A horse may be well metled, and condi­tioned, and every way commendable for the saddle; yet not draw well in a Coach or Chariot: A great part of our Common-Law is built upon the Cases of Bishops, insomuch that if that Govern­ment be changed, there must be a necessary alteration of many Lawes of the land; And what inconvenience may arise from such an Alteration, I leave to the Judgment of Lawyers, being not un­worthy of some Consideration.

But let these things be accompted not Inconveniencyes, and that the Hierarchicall Government is fit to be demolished, either for the abuse of it, by some few exorbitant Prelates, or for the mis­chiefes that follow, in respect of it self, in that it administers such occasion of offence, yet the too sudden Execution of a busines of so great a consequence, and concernment, gives a livelier testimony of passion then discretion, (if Polititions may have credit) and sa­vours of extremity, (which is opposite to all virtue,) and too much rashnesse, the distemper of all serious and honorable under­takings: Too sudden an Alteration in matters of small moment, passes not without some inconvenience; but, in things of such a nature, as a Government, nay a Church government too (the nur­sery of the whole Kingdoms happinesse or misery) it cannot be without imminent danger; but the sudden alteration of a funda­mentall Government of the Church, (which necessarily carryes the State with it) threatens, nay brings no lesse then unavoidable ruine to both.

A Rashnesse, too much (we feare) relishing of private ends to demolish that government in twelve moneths, which hath been setting up and maintained by as wise generations as ours, above fourteene hundred yeeres.

How happy had it been for this (at that time prosperous, but now miserable) Kingdome, had we taken the advantage of (that greatest blessing, that ever gracious Prince conferred upon un­thankfull Subjects) the Trienniall Parliament, wherein, we [Page 19] might every 3 years have inspected this new recoverd Kingdome, and kept it alwayes in a perfect Crisis, the approaching Terror whereof, would not have afforded popular evils so long a time, or liberty to root themselves or gather head against the peace and welfare of our happy Government; through the benefit where­of we might have taken an advantageous leisure and mature deli­beration to ripen every Bill, and, by degrees, to rectifie every non­ag'd Grievance; and indeed, what happines was there, which we had not then an offerd opportunity to bring upon this (now) un­happy Land? The Government of the State, as in many things, it was reduced into an excellent temper; so, questionlesse, (had not this unnaturall difference interposed) it had in all things (by the continued goodnesse and favour of His Sacred Majesty) been perfected, to the comfort of us, and the happinesse of succeeding Generations.

The Government of the Church likewise might, by the vertue of the granted Trienniall, been narrowly and exactly searcht into; The Governours strictly observed; The Bad turned out, and chan­ged for better; They that deserved punishment, punisht accor­ding to their misdemeanours; Others, lesse offending through some neglect, reproved and checkt; and, upon no amendment, the next Trienniall, proceeded against accordingly.

The Fig-tree was not presently cut downe, Root and Branch, but suffered till another yeare; And punishments before an Admo­nition are too rashly and severely inflicted.

Thus by this graduall and Trienniall Course, Mercy and Ju­stice would have incorporated; the Government of the Church had been establisht; the peace of this Kingdome had been secu­red; the bad Governours had been rectified, or removed; the good, encouraged and honoured; and Peace and Truth had kist each other.

But the multitudes of these our nationall sins were too great, to permit so great a Blessing on this Nation, as the benefit of this Trienniall Prrliament. God suffered Abraham to see the holy Land, but for the transgressions of the people, not to possesse it: God shewed us a glimpse of that mercy (which our sins made us unworthy to enjoy) and snacht it from us. In which respect, we [Page 20] are now left to our owne wayes, and governed by our owne In­ventions; and (what is wors [...]) we are neither penitent for our nationall sins, nor our owne; nor (what is worst of all) sensible of Gods Iudgements, nor our owne miseries.

How often have our Moderne Ministers in their unmeditated prayers, before the open Congregation, given God joyfull thanks for these blessed times! Eccles. 5. Whereas (if their hearts had not been ha­sty to utter any things before God) they might have rather petiti­oned for a removall of these his terrible judgements: How often have they prayed for the continuance of these happy dayes [...] whereas, Eccles. 5. had not their mouthes been rash, they might better have deprecated those miseries. How often have they in their Sermons. blasphemously challenged God (upon the forfeiture of his Justice) to crowne their Cause with Victory! How often, instead of wholsome doctrine, have they delivered such reports as their Consciences knew Fables, and were before next Sabboth Lyes upon Record? How often have they preached downe Subjection to Princes, and encouraged the Sword to grow warme in the blood of Christians? How often have they Articled against Or­thodoxe, able, and learned Divines; and crowded themselves into their Livings, who upon my certaine knowledge (some of them) can neither make true Latine, nor write good English; and then, lay their preferment upon the wisdome of the Parlia­ment? How many children above a yeare old (because their fa­thers are suspected to be loyall to their Prince) continue unbap­tiz'd? many parishes can witnesse. How long time is it since the last Sacrament of the Lords Supper was administred, let the people tell, if their memories be so good; and then, the Elements deli­verd in their owne new devised words. These are now the faith­full Ministers of the Gospel of Peace: These the Ministers of this blessed Reformation: These the men that must pull downe Anti­christ out of his seat, and set up Christ Iesus in his throne: Nay, rather, these are they that for filthy lucre carry men about with divers and strange doctrines: These are the men that in former times separated themselves, sensuall, having not the Spirit. These are they that despise dominion, and speak evill of dignities: These are such as have gone the way of Cain, and run greedily after the [Page 21] error of Balaam for reward; and have perished in the gaine-say­ing of Core: Jud. 1 [...]. The feare spyes in your feasts of charity, feeding them­selves without feare; clouds, that are without Water carried about with the winde; 13. rageing waves of the Sea, fo [...]eing out their own shame, to whom is reserved the blacknesse of darknesse for ever.

Is not this a blessed Priesthood? Are not these rare materialls for a hopefull Presbytery? [...] [...]overnours for the house of God?

Are not the two great Nurseryes of this kingdom like to flour­ish; when the chiefe Plants are pulled up by the roots, and onely the [...]e Crabstoc [...]s suffered to prosper, and beare their own naturall fruit? Our fathers have eaten the Grapes, and their childrens teeth will be set on edge. They that have been the Pillars of our Reli­gion are hewn down, and our falling Church is shored up with these inconsiderable spars. They that grappled with, and foyld the stoutest Champions of the Church of Rome, are imprisoned; want­ing both bread and liberty; And such as neither did, nor could, nor durst appeare in such a quarrel, are crownd with their Reward: They whose learning and orthodox piety made England the glo­ry of nations, and the envy of forraigne kingdoms, are now dis­graced and ruined; and th [...]se, that learning made not capable of a Degree, advanced and honoured to the great dishonour of this kingdom.

Nor can I heare forget, how much this staggering Church of England owes to her pious and religious Nursing Father, and her faiths royall Defender, our gracious Soveraigne; whose wis­dom, moderation and tender piety (amongst other of his princely vertues) hath so manifesty showed it self; in not following the example of those, whom my heart bleeds to call his Enemyes; and blazing the new Ministry of this kingdom, as they have done the old? Had his provoked passion publisht a Century to the eye of all the world, of those morall vices, hideous blasphemies, infir­mities and faylings of the Clergy of the one party, as they did on the other, how would the Church of Rome, and all the Enemies of the Gospel of Jesus Christ, have hissed and derided our Religion? that, by the generall Confession both of Prince, and people, had such Monsters to adorne it? How would forraigne Christians have been frighted at the very name of the Church of England? [Page 22] How would the stile of Protestant have become the Obloquy, and By word of all Religions: It was not for want of matter: Report would have [...] enough, besides that, which, perchance, would have made the truer history.

Nor was it scarcity of pen-men, to paint their actions to the life: Oxford had & yet hath Pens, sharp enough, & Ink that wanted no Gall: Nor can I conceive how such nimble, active, and such salik fancyes here could have forborne it, had not the wisdom & provi­dence of his Sacred Majesty laid upon them his restraining pow­er: By which it evidently appeares to those that are not obsti­nately & maliciously blinded with the darknesse of resolved Re­bellion, that his Majesties solemne Vowes, and serious Protestati­ons, for the maintaining the honour of the true Protestant Reli­gion, agree with his most pious Intentions, and published Resolu­tions: Had his secret affections been warpt, or the least degree wa­vering from the Church of England, or any whit inclining to the Romish superstition; had the imaginations of his heart intended secretly an introduction of the Popish Religion, how could his new design been better animated, then by an inward dislike of the Protestant Religion, & how could that dislike have been better fomented and encouraged, then by the Advantage, the just Ad­vantage taken of the generall corruption of her Ministry?

But the wisdom and tendernesse of his Piety stands silent, in this behalfe; and, in his singular prudence, hath not so much as taken notice, or in any of his Declarations once reproved the un­charitable impiety of that scandalous Pamphlet, for fear of further blazing it, but rather suffering it to perish in its own filthines, & choosing rather to groane under the burthen of his faithfull and abused Clergie, then by revenging and painting forth the crimes of the other party (far more guilty) to afflict Religion under the burthen of both.

Thus is the health of our languishing Church impaired; thus is the body of our craz'd Government distemperd; thus is the peace of our Saviours Spouse disquieted; thus is the welfare of our En­glish Sion determined; Her Dove-like piety is turned to Serpen­tine policy; her Unity, to Division; her Uniformity, to Disorder; her Sanctity to Prophanenesse; her Needle-work robes to a parti­coloured [Page 23] Coate; her honour into disgrace, her glory into disdaine, and her prosperity into destruction. Lam. 1. 2. She weepeth in the night, and her teares are in her Cheekes. Among all her Lovers there is none to comfort her; ver. [...]. and all her friends have dealt treacherously with her; Her adversaries are the chiefe; and her enemies prosper; for the Lord hath afflicted her for the multitude of her transgres­sions: Her children are gone into captivity before the Enemy, 2. [...]. and her gates are sunk into the ground: Her Kings and Princes are among the Gentiles; her law is no more, and her Prophets find no vision from the Lord: ver 10. The Elders of the Daughter of Sion sit upon the ground, and keep silence, and have girded themselves with sackcloth; The horne of her enemies is lifted up; They spared not the persons of her Priests, they favoured not her Elders, they have laid wait for the breath of our Nostrils, Lam. 4. 20. the Annointed of the Lord, and servants beare rule over us. Our Inheritance is turn­ed to strangers, Lam. 5. 4. and our houses to Alyants: We drink our water for money, Lam. 3 [...] [...]3 and our woods are sold to us: We have sinned and have rebelled, therefore thou hast not spared: For this our hearts, our hearts faint, for these things our eyes are dimme; For these things I weep, mine eye, mine eye runneth downe with water.

Where, O where are you, all you that are the wisdom and Go­vernours of this unhappy Island? Where, O where are you, the great Counsell and grave Senators of this falling Kingdome? Where, O where are you, the great Colledge of Politicall Physiti­ans of this languishing Common-wealth? Are ye all fallen a­sleep, while we perish? & is there none to awake you? Open your eyes, unlock your eares, and mollify your hearts: Behold, behold the miseries of your land, and if Compassion be not banisht from the earth, pitty, O pitty the approaching Ruines of this your groanning, this your native Kingdom. Heare O harken to the sad Complaints of your afflicted petitioners; and, if your hearts be not of Adamant, relent, and let them not in vain petition for their lives: Let the breath of this distempered Kingdome, contracted into one extreame sigh, move you to the speedy endeavours of a timely Cure. Inquire into her Constitution. Examine her distem­pers, and reduce her to her first Principles: Try no experiments upon a body so declined, and let not the Acutenesse of her disease [Page 24] swade you to a desperate remedy. Look, O look back into the blessed dayes of Queene Elizabeth: Observe what blessings we then had, both by Sea and Land; What plenty; what successe; what victories; what honour abroad; what unity at home; and indeed what had we not that could make a Kingdome happy? Reduce us, O reduce us to that happy government; and let not the eagernesse of a Reformation be a meanes to want men to be Reformed, or matter for a Reformation: Remember, O remember that great Reformer Christ Jesus; He was against all blood-shed, but his own; for that blood sake follow his Example: Or, if the way must needs be made by blood, let it light rather a little, upon many Generations, then all upon one; the ruine whereof will deny us another Generation: Let not the children of your Mo­ther sterve in the land of bread, and let not the foundations of your naturall kingdom be longer dabled in unnaturall blood. Turne, O turn your eyes upon her breaches, and let not strangers Lord it in her Gates. For the mercies of that God which hath been mer­cifull to you, be mercifull to millions of Christians, whose lives depend upon your Care; be mercifull to millions of children, that know not their right hands from their left; be mercifull to generations unborne; to whom, when deep Records shall bring the Chronicles of your Actions, ages to come may magnifie your Merits: For his sake that is the Prince of peace, as you desire to meet peace upon your Death beds, let this Sea of blood already spilt be thought sufficient: For the whole body of Englands sake, who have trusted their power into your hands, that have cast all their welfares upon your wisdomes; for their sakes that venture their lives and fortunes upon your providence; for your owne sakes; for your tender wives & deare childrens sakes; for the God of mercies sake, as you love mercy; for Christ Jesus, the God of peace his sake, as you prize the peace of a Good Conscience, harken to, and ensue peace, while there is a possibility of peace.

Darken not that Religion with the black storms of contenti­on, you professe to glorifie: Lessen not the glory of that Church, by partiality, which you have promised to beautifie: Draggle not that Gospel in the sinks of blood, which you have protested to magnifie: The sinnes of Nineveh were not too great for Gods [Page 25] compassion, and shall the offences of poore England be too great for yours? Nineveh cryed mightily to heaven, and they were spa­red; and shall the miseries of three Kingdomes be hollowed in your eares, and not heard? Well, Hest. 4 13 If Ruine, by a forreigne power come, (which the God of heaven and earth forbid) think not with your selves that you shall scape the Fury more then all the rest: 14. But if you altogether stop your eares, at such a time as this, then shall Enlargement and Deliverance arise to Eng­land from another place, but you and your houses shall be destroy­ed; And who knowes whether you are sent to this employment, for such a time as this?

O thou that art the great preserver of mankind, to thee, to thee we turne the voice of our complaint: Thou, thou art gracious, and plentifull in Compassion, but in man there is no help, Lam. 3 24. nor mercy in the sons of men. Job 13. 15. Thou art my portion O God, and I will trust in thee, Psal. 146. although thou kill me. I will not trust in my bow, Ps. 14. 1, 2 it is not my shield that can save me, but it is thou alone, O God, that canst deliver us. Deliver us O God from the evil men, preserve us from the cruell men, which imagine evill in their hearts, and make warre continually. Have mercy, O Lord, have mercy upon us, 123. 3. for we have suffered too much contempt:. Heare the mourning of the Prisoners, 102. 20. and deliver the children from death. 83. 5. They have consulted together in heart, and have made a league against thee. 79 4. We are a reproach to our neighbours, even a scorne and derision to them that are round about us. 74. 10. O God, how long shall the Adversary reproach thee? Shall the enemy blas­pheme thy Name for ever? 137. 7. Remember the children of Edom O Lord in the day of Ierusalem, which said, Rase it, rase it, to the foundations thereof. 132. 9. Let thy Priests be clothed with righteous­nesse, and let thy Saints rejoyce. Lord, how long wilt then hide thy selfe? 89. 46. for ever? Shall thy wrath burne like fire? Wilt thou be angry with us for ever? 85. 5. Wilt thou prolong thy wrath from generation to generation? 84. 9. Behold, O God, our Shield; and look upon the face of thine Anointed. Let thine hand be upon the man of thy right hand, whom thou hast made so strong for thyself. Give thy Iudgements to the King, 80. 17. and thy righteousnesse to the Kings sonne; 72. 1. that peace may be in his dayes, and let his enemies lick the [Page 26] dust: Clothe his enemies with shame, but upon his head let his Crowne flourish. 132. 18. How long shall the wicked, O Lord, how long shall the wicked triumph? They prate and speak fiercely, and the workers of iniquity vaunt themselves. 94. 3. They smite downe thy people, O Lord, and trouble thine Inheritance. They slay the widow and the stranger, 115. 10. and murther the fatherlesse. O house of Aaron trust in the Lord, for he is our help and our shield; He will blesse the house of Israel, and he will blesse the house of Aaron. Praise ye the Lord ye house of Israel, 135. 19. praise ye the Lord ye house of Aaron, praise ye the Lord ye house of Levi: Ye that feare the Lord, praise the Lord.

PSAL. 122. 6, 7, 8, 9.

Hier. sup. Epist. ad Rom.

THE WHIPPER VVHIPT

THere came, by chance, to my un-enquiring hand, a Pamphlet called The Whip; whose Pharisai­call Author pretended a transcendent Zeale to my first eye; but, after a leafes perusall, I found his flame so extreamly hot, that his Religion seemed (for want of due stirring) burnt too; and so much tasted of the Brasse, that no Orthodox palate could relish it, nor a well-grounded Conscience digest it: The name­lesse Author had an Vtop [...]an spirit; and the Government he best affected, was Anarchie: He was a Salamander; his very dwel­ling was in Fire: His Heart was a sink of Ignorance; is Spleen, a spring of Gall; a Shemei, a Rabshekah: his mouth ran bitter­nesse and malice; and his Pen flow'd venime, and Rebellion.

The object of this fiery Pamphlet, was the orthodox & most excellent work of Doctor Cornelius Burges, a man of singular parts; and, at this time, a worthy Member of the Synod; or As­sembly of Divines; entituled, The Fire of the Sanctuary newly discovered, or A Compleat Tract of Zeale, and printed by George Miller and Richard Badger, anno 1625. which, this Pamphleters unlearned Pen hath to poorely answered, so impiously malig­ned, so maliciously calumniated, that I have thought good to cast away some Inke upon him, (not in vindication of the Do­ctor, whose Conscience, enlightned by the Scriptures, needs no Champion) but to rectifie the abused vulgar; who, by the help of such Pneumaticall Fantasticks, have turnd their leaden appre­hensions [Page 2] into Quick-silverd Zeale, which hath swallowed up and devoured their duty to their betters, their faire demeanour to their equalls, and their charity to all Relations.

This unwo thy Pamphleter, in the Progresse of his more un­worthy work, against this worthy Member, uses that method, which B [...]elzeb [...]b the prince of Flyes prescribes him; who, like a Fly, buzzes through his whole Larder, blowing here & there; but lea [...]ing such fruitfull corruption, that, in short time, his whole store, nay (if possible) the very Bread of life, moulded by the hand of heaven, which hee hath set apart in his margent, would grow unsavoury.

He begins at the Dedication Epistle, repeating the Doctors words, then poysoning them with his owne Calumnies; where­unto, if [...]ur Patience (equall Readers) will admit me, by the name of a Replyer; you shall have all woven together in one Loome: Wherein I purpose not to load your eares with those his frivolous preambles and impertinences, which would swell this Pamphlet beyond your Patience; but, suddenly to rush in­to the List.

D. Burges Dedication Title. To the Right Honourable, WILLIAM, Earle of PEMBROKE, &c.

Calumniator.

Popery and Superstition at the first dash! Dedication is a meer P [...]pish Ceremony, begun by the Antichristian Hierarchy, derived from deo and dicatio, which is a vowing to God: It was first used when Steeplehouses, or Meeting-places were built, which Papists call Churches, dedicating them to God; or to those they honoured as much, Saints, whereof some of them are now roring in hell; un­der which pretence, they juggled holyness into them, more then into Barnes or Stables: Now this Book the Doctor dedicates to the Earle of Pembroke, whereby he secretly acknowledges him ei­ther a God, or a Saint; If a God, he blasphemes; If a Saint, he lyes; for he was a Courtier, and preferd the King before the Elect; [Page 3] whereas Saints imitate God, and should be no Respecters of per­sons; in whose eyes, Kings and Subjects are alike.

Replyer.

When Ignorance hath shot forth her shady leaves, how quick­ly Impiety budds! and, then, how suddenly Rebellion blossoms! Ignorance first taught thee a false E [...]imologie of a word; then, Impiety suggests a slight estimation of a Church; and then, Re­bellion insinuates a disreputation of a King. Now, one lash more at schoole, would have helpt all this, by curing that Ignorance, and letting you know, that Dedication is derived from De, (here taken perfective) and dicatio, (which is an offering or a presen­tation) which two words, joyned, carry the sense of a full or totall presentation of this Book to whom he presented it. Now Cal. where's the Blasphemie? or where's the Lye? [...]t them even both returne to the base mouth from whence they came; And that one lash more which might have cured thy Igno­rance, in time, might save Gregory some labour; and thee, some paines, in an undedicated Meeting-place.

D. Burges in the Epistle Dedicatory.

It (viz. this Treatise) speaks of Fire; But such, as was made to warme, and not to burne any thing, unlesse stubble.

Cal.

I knew what temper your fire (your zeale) had, (luke-warme Master Doctor) apt to receive warmth or flame according to the times.

Rep.

It is the devils custome to leave out halfe the Text: Let mee supply your defect, Cal. To warme solid hearts; Not to burne any thing but such stubble as you, and then the sentence is per­fect.

[Page 4] D. Burges.

Here is no ground for an Utopian spirit, to mould a new Common-wealth; no warrant for Sedition to touch the Lords Anointed, so much as with her tongue; No occasion administred to Ishmael to scoffe at Isaac; no Salamanders lodge themselves here.

Cal.

An Utopian spirit is a word of your owne coyning, whereof I confesse my ingenious ignorance. But I perceive, this opinion which you pin upon Pembrok's sleeve, admits rather of an old Po­pish Government, then of the moulding of a New, by an holy Re­formation: It makes such an Idol of your King, (whom you falsly tear me the Lords Anointed) that it brands that hand with the aspersion of Sedition; and that tongue, with the guilt of Impi­ety, that touches him; whereas Kings are but men, and wicked Kings but Beasts, in Gods eye, and the righteous have Gods power, and may touch them; nay, and scourge them too; But, I feare, your Zeal burnes now onely to light your Doctorship to a Deanery: What you meane by Salamanders, I know not.

Repl.

You professe Ignorance, Cal. in the beginning and ending of your learned speech, and discover Treason in the whole Body: The first Ignorance you p [...]ofess [...], is, of an Vtopian spirit, wherein I thus informe you: It is a fanaticall spirit, even your owne spirit, by which you pray Nonsense by the houre, preach Trea­son by the halfe day, and ejaculate blasphemies every minute. Your last ignorance is, of the Salamanders; wherein I thus in­struct you. They are the fierie spirits that dwell within your flaming bosomes, by which ye murther, under the pretence of piety; rob by way of Religion; and fling dirt in the face of Majesty by colour of zeale: No wonder, Cal. those spirits are unknowne to you, when ye know not of what spirit ye are: As for the body of your speech, we leave it to the judgement of Au­thoritis.

[Page 5] D. Burges.

But here's a flame that will lick up all angry wasps, and inflamed tongues that presumptuously and with­out feare speak evill of dignities, and of things they understand not, railing on all not so free as themselves to foame at the mouth, and to cast their froth on all that are neare, without difference.

Cal.

This your Flame, courtly Master Doctor, lights us to under­stand, that your saintly Patrone had then some remarkable Living in his Gift; or power, to make you one of the Kings Chaplains, in ordinary; strengthned, with the hopes whereof, you thus magnifie dignities, that is, Kingship, Lordship, and Bishopship: And I am verily perswaded, if Amal [...]ck or Esau, (whom God cursed) were in being, your li [...]sy- woolsy Zeale would endeavour to vindicate them from that Curse; Or if Caiphas, the High Priest, were placed in office here, you have a Pensill to paynt his Wall white enough, for Paul to curse.

Repl.

Cal. I feare you are one of those angry wasps the Doctor's Zeal licks up, and his Pen (now above 19 yeares old) discoverd your nest, being a faction now in power, and prophesied of a­bove 1500 yeares since; whose malepert, sawcy, and slovenly Tenets were well known to him, to be the Ivie of the true Or­thodox and Primitive Religion, whose ambitious and fiery spi­rits, (hating all Government both in Church and State, casting their foame and froth in the face of Majesty and Hierarchie, without respect of honour or place) his conscience (enlightned and instructed by the holy Scriptures) hated with a perfect ha­tred, and used his best meanes to suppresse and quench.

D. Burges, in his Preface.

My sharpnesse against some Democraticall Anti­Ceremonians [Page 6] is not meant to weak Consciences, joy­ned with pious, sober, and peaceable courses.

Cal.

Marke, whilst this sharp Doctor would boast of a vertue called Moderation, he turnes Advocate to that detestable sinne of Luke­warmnesse: As if he should have said, My sharpnesse against the enemies of Popery, extends not to them, that are not too active and zealous of Gods glory. Doctor, this Fire will hardly make your Pot boile.

Rep.

Mark how this bitter Calumniator acts his owne part to the life; at one breath, both wresting the words, and wronging the person: And how it offends him, (whose glory is to set weak Consciences upon the Rack) to see another, fearfull of offen­ding a weake Conscience: Cal. This Zeale will make your pot boyle into the Fire.

D. Burges.

But I speak to such as keep a frantick coyle about Ceremonies, and think they never take their levell right, but when, with every bolt they shoot, they strike a Bishops Cap sheire off his head, and yet are more fantasticall, ignorant, proud, self-will'd, negli­gent and deceitfull in their particular Callings then many whom they despise and condemne to Hell for carnall men, forsooth, as any observing eye may easily discerne.

Cal.

So, Master Doctor; I now call both the Parliament, and the whole Assembly of Divines to witnesse, you are either a Malig­nant, or a Turnecoate: When you reade this clause, remember your own late Votes, and tell me, what Mettle your Conscience is made of. Tell me now, in sadnes, Doctor, Are they ignorant, proud, self-willd, negligent, and deceitfull in their Callings, that inveigh [Page 7] against Ceremonies, forsooth? that endeavour to strike off a Bi­shops Cap forsooth? Once again, I say, remember your own Votes and blush: Nay, if, with the Satyre, you can blow hot and cold with one Mouth, you are no Divine for me, forsooth.

Repl.

You triumph Cal. too much before the victory, and crow too confidently upon your owne Dunghill: I justifie the Do­ctor in what I know: you condemne him, in what you know not: What his Votes were, or how, or when made, it matters not to me, but his opinion (declared to all the world) proclaims him no lesse then Orthodox: I look upon him as a Divine, ab­solutely; not as an Assembly-man, relatively: The Satyres hot breath warmed his fingers, which else had been too cold: The Satyres cold breath coold his Breth which else had burnt his lips: The first was Breath; The last, but Winde.

D. Burges.

Touching the Carriage of Zeale towards Princes, my CONSCIENCE witnesseth with me, in the sight of God, that I have spoken nothing, but what in my judgement is the Truth, without sinister or base intents.

Cal.

This Clause stands like a Pander to keep the doore, till you have committed your spirituall Fornication within; and to anticipate your beleeving Reader, whilst you basely flatter Princes; where­in, you have engaged your Conscience, and attested God concerning that your opinion, we shall hereafter understand; which in his due place, you shall not faile to heare of.

Repl.

How like a snarling Cur you gurne before yee bite: Cal. as you have acted your first part, in shewing your teeth; so, anon, we shall expect your second part, in clapping your tayle betwixt your legs, and shamefully running away.

[Page 8] D. Burges.

Nor doe I touch on that, presuming to teach my Betters (but rather as men use to do, when they go for Orders, or a Benefice) to give accompt.

Cal.

Doctor, It is the property of Dogs to baule at Beggers, or Infe­riours, who come empty handed; but to fawne upon their Feeders, and wag their flattering tayles at those, from whose well furnisht Trenchers they expect some scraps: No, you presume not to teach your Betters; Tell me, Doctor, who sent you? Whose Embassadour are you? Come you in your own name? It seemes you do: He, in whose Name you should come, knowes no betters: The Truth is, Christ sent you; but Antichrist (from whose surrogates you had your Orders) signed your Commission: Christ sent you to Preach, and Antichrist bad you take a Benifice by the way; which (speak­ing to your Betters) you here craftily insinuate in your Simile: lesuites beg not, but point yee where the Box stands.

Repl.

Your sawcy Impudence, Cal. Votes Modesty a vice, and rude­nesse, Zeale: Our blessed Saviour sayes, Give unto Cesar those things that belong unto Cesar; and Saint Paul, Honour to whom Honour belongs, commanding all things to be done decently and in order: Which is too neate a Doctrine for your nasty spirits: God, who is no Respecter of persons inmatter of Iustice, com­mands you not, to disrespect persons, by way of manners: Diet for Princes and Pesants require severall dressings: When Saint Paul said to that heathen King Agrippa, Beleevest thou the Pro­phets? I know thou beleevest; have not you blasphemy enough to traduce the Apostle of a courtly lye? I feare, your Rabseka-spi­rit would have lent him courser language. And as for the Bene­fice you say the Doctor insinuates in his Simile, you might have charitably translated it into two or three Sequestrations, and then it had been tolerable.

[Page 9] D. Burges.

And yet I would teach withall: I meane, the boy­strous Multitude; who, ever prefer the rough Channel before the temperate shore, and think no man prea­ches well in a Prince his Court, but he that is so fierie and rude (plaine as they call it) as with his Thunder shakes the very house: And if he cast no squibs in a Princes face, or preach not like a Privy Councellor, they say he hath no holy Fire in him.

Cal.

How this temporizing Doctor still courts Preferment! In his last Clause, he Craftily insinuates for a Benefice; and in this, as grosly for a Court Chaplainship, wherein, he openly discovers how his silken Conscience stands qualified for such imployment, being more ready to sowe Pillows under Princes Elbowes, then denounce Judgments against their sins; declaring himself a profest enemy against the, boysterous multitude, who love the rough Channell; And who are they? Even those Nathanian spirits that dare tell the King, Thou art the Man; and professing himself a Friend to such as love the temperate shore; And who are they? Even such as flatter Princes into the flames of hell. A fit Doctor to consult and vote in the Assembly.

Repl.

It is one part of the devils office, Cal. to accuse man to man, w [...] Office, I fear, you rather execute under him, as his Child, then u­surp from him, as a Stranger: Gods servants must wear Gods live­ry, Meeknes; They must reprove with wisdom, sobriety, & mild­nes; especially, the sacred persons of Kings: God was more in the still voyce then in the thunder: Squibs, taunts, and Raylings are none of Gods wayes; but love, temperance, and moderation: If your house have a flaw, or an unsound pillour, will you, straight fire it; and, not rather prop it, and, by degrees, strengthen it, for after service? Gods fire, (that appeared in the bush) gave [Page 10] light; but, burnt not; But your Zeales have no patience, demo­lishing and consuming, even from the Cedar that growes in Lebanon to the Hysop that is upon the wall: If such fire become the Assembly, then take out Burges, and put in Peters.

D. Burges.

If men dislike a Book in this Age, their Censure is usually, It hath no salt in it: A discourse of this na­ture should have salt good store, for all sacrifices must be seasoned with salt; So is this, but intended to sea­son onely, not to fret any, unlesse by accident.

Cal.

But if salt hath lost it's savour, wherewith shall it be seasoned? So hath yours, Doctor; Your Sacrifice then will quickly stinck: You are a very bad Phisition for the soul; Your kichen Phisick (for you have no other) were good to keepe a healthfull soul in a good state; But when feavors of lust, dropsies of drunkennesse, plurisies of Blood, faint fits of Lukewarmnesse, &c. accost the soul, your seasoned Brothes will faile: sometimes the disease will re­quire vomits, purges, phlebotomy, cautherizing, scarifying, cut­ting, &c. But, I feare, your end is rather to cure your own de­fects, then your patients distempers.

Repl.

I fear, Cal. some of the Doctors salt hath fretted your chapt fin­gers; which, perchance, you strive to wash out with your own vineger, which so much troubles you: you name some diseases in others, but forget your own, both acute and chronicall, the car­diaca passio, the tumour of the spleene, the petulancy of the tongue, the Cold Fits of uncharitablenesse: The first, second, and fourth of these are inward and habituall; and, I feare, incureable; but for the third, the Beadel of Bridewell will be your best Phi­sitian.

[Page 11] D. Burges.

Thus have you my Apology (if it be one) as a smal skreen to hold between you and the fire, if you think it be too big, or too neare, and that it would heate you too much.

Cal.

Doctor, Your Apology is as needlesse as your work: Your Fire (whereby (I take it) you meane your Zeale newly discovered) is but an Ignis lambens, or as rotten wood, shining in the dark; Or if it be a true Fire, it is but of Juniper, which rather serves to perfume a princes chamber, then to warme a Christians heart; and so dul, that it requires, rather, a paire of Bellowes, then a Skreene.

Repl.

I hope, Cal. It is not such a fire as yours, called Ignis fatuus, which entices poor soules, (wandering in the dark,) to breake their necks; But (as you have excellently, (although against your will) tearmed it) a fire of Iuniper; No perfume, sweeter; no Coales, hotter; This Juniper fire sends up sweet perfumes of Comfort to the broken heart, and contrite spirit; but threatens the fiercest of Gods Iudgements to the Rebellious and impeni­tent soule.

Here, Reader, be pleased to pause a while, and to understand, our Calumniator hath done with the Doctors Preface, intend­ing now to set upon the body of the work it self; wherein, he un­dertakes not his Task progressively, but selectively; whether, he drives at one subject, collecting what he findes scattered through the whole book; or whether his with can onely daunce after a Pipe of that nature, I cannot resolve you; You have it as I found it: This I perceive, by his stragling Method, that it was leape yeare in his Braynes, as well as in his Kalender; And so, we begin againe.

The Fire of the Sanctuary uncoverd.

D. Burges cap. 3. pag. 39. lin. 13.

It had not been lawfull for Elijah to put those Ido­laters to the sword, if he had not been able to plead speciall Commission from God, as he did.

Cal.

Take heed Doctor, you run not your selfe out of the Assembly in­to Ely house: What speciall Commission had our Parliament to do the like? Yet how many thousand more have perisht by the sword, at their Command? Are not they wise, and truly religious, and holy Merchants for Gods Glory, and blessed Agents for our Kingdomes Reformation? And would they do such an act, and stand guilty of such a Fratricide, so horrible a slaughter, had they not a Warrant for it? Come, Doctor, It is wisdome to retract and change a mis­opinion: It is a good bargaine, to change for the better, and get 400. l. per. annum. to boot, and God knowes what besides.

Repl.

You ride, Cal. upon the surer horse, as the case stands now: Take heed of the Kings plunderers. The Parliaments Authority is inscrutable, and too great a mistery for a private mans Capa­city; But if the Doctors opinion be firmly grounded on the word of God, my Confidence of his Piety is such, that neither feare of Prisons, nor hope of Fortunes, are able to divert, or to corrupt him: But, Cal. it had been better worth your paines, to have refuted his opinion, by the strength of holy Scripture, then pinned your implicite faith upon the Authority of men, though never so learned or religious, being the self same Error, we cry down, in Popery.

D. Burges cap. 3. pag. 40. line 21.

He that being under authority will rather resist then suffer, makes the Cause suffer by his resistance, and so [Page 13] in stead of standing zealously for it, he doth in effect raise forces against it.

Cal.

A high and desperate Malignancy! A Doctrine most dangerous and damnable! not onely contrary to the practice of all Churches, that labour for a Reformation, but directly opposite to an Ordi­nance of Parliament also. If this Doctrine be permitted from the Pen of an Assembly man, without punishment or publique Retra­ctation, our Cause wil carry warme Credit; and his bosome a strange Conscience: If this Clause be sound, we are at a weekly cost to much purpose; If unsound, our Assembly hath a sound Member.

Repl.

No question, Cal. that Malignant Doctrine hath been the an­cient and received Tenet of former dayes; neither do I know any Religion so opposite to it as the Church of Rome, which holds it not venial, but meritorious, not onely to resist but also to depose the Authority of the Supreme Magistrate; But we are better taught by Scripture, & not alone commanded, but also find it frequently exemplifyed unto us by holy men, to give all passive obedience to the power of our Princes, whether good or bad; without which Gods true Religion, would, surely, want that honorable Confir­mation of holy Martirdome, which formerly it had; But whe­ther the yeare 1642. brought new inspirations and revelations with it, or whether the thousand six hundred and forty one yeares before it, slept in the darknes of this point, deluded by false Tran­slations, the Doctor (if you repaire to him) no question, can ren­der you a satisfactory accompt.

D. Burges cap. 3. pag. 41. line 20.

Zeale may stand with suffering and fleeing, but not with Resistance, which is Flat REBELLION; And no good Cause calls Rebellion to aid.

[Page 14]Cal.

Here's more Water from the same Ditch, but a little more stincking, through the addition of this odious word REBELLI­ON: What Malignant Devil haunted this Doctors Pen? Nay, in those calme dayes, when that base tearme (REBELLION) was hardly understood, but in our Prayers Confessive; Nay, scarce then; A word, more fit for those that can submit to the inordinate power of a Prince, and crush Religion in a Common-wealth.

Repl.

How now, Cal. Does your shoe pinch you there? Dare you resist who have liberty to flee? Can you resist, and not rebell? Can you do the Act with a good Conscience, & not heare of the Action without impatience? How willingly can a dog foule the roome, and how loath to have his nose rubbed in it? Did not I tell you, in the Preface, (where you shewed your teeth) that you would clap your tayle between your legs anon, and run away? He whose enlightned judgment there called his God to witnesse, hath condemned your Cause, styled you by the Name of Rebell, and branded your actions with the style of flat REBELLION: His Conscience, then, had neither Feare to pinch it; nor Affecti­on, to enlarge i [...]; nor could his Merits aime at any By-respects for his maintayning of so known a truth, so doubly fortified both by the law of God and Nature: REBELLION is a Trade the Devil is free of: It is both Trade and Devil too: No won­der, Cal. to see you run so fast; You know who drives you: Nay, he hath driven you so far beyond your senses, that you hold him onely loyal, that rebells; and him rebellious, onely, that sub­mits.

D. Burges cap. 3. pag. 45. lin. 20.

I think no wise man doubts, that even in the purer times of the old Church in Israel, corruptions grew in Ceremonies as well as in the substance of Gods wor­ship, and yet pry into the Scriptures never so care­fully, we shall not finde any of the most Zealous [Page 15] Saints fall on fire for Ceremonies, which is worth ob­servation.

Cal.

A true Chip of the old block Canterbury, who after he had fa­miliarized the name of the Altar, in the common eare, (not daring to bring in Transubstantiation, with a full Tide) innocently left out those words in his Service book, which onely made the difference betwixt a Sacrifice, and the Sacrament; so that, but one step more, and the work had been fully done. So this our Doctor (not daring to urge Ceremonies too loud, left the Godly should heare him) sets the peaceable Custome of the former Saints betwixt him and the danger of all good mens Censure. He made the example of the Saints the wall by which his creeping Popery might hold, for feare of falling; who, (had not this blessed Parliament dropt down from heaven, to crush these Superstitions in their Rise) had been, by this, as perfect a Proficient as the worst; had had his high tricks, his low tricks, and perchance, his Merry tricks too, as well as his fel­lowes.

Repl.

How you wonder at a sparke of fire, Cal. when just now your eyes dazled at the flame! Did not the Doctor, in his Dedi­cation, as good as confesse himself an enemy to Anticeremoni­ans? did not your self taxe him of rank Popery? and yet, what a busines now, you make of his creeping Ceremonies? The lyar, Cal. and the malitious, sometimes, are alike forgetfull; But, to the purpose; If you loved the substance of Religion more, you would have more lamented that sea of Christian blood, that hath been shed about these Ceremenies, then I find you do: We contend, so much, about the shell, that, I feare, we have lost the Kirnell: But this know, Cal. so long as you traduce your brother, and thus abuse your spirituall father, neither the love of God, nor the God of love abides in you.

D. Burges cap. 3. pag. 66. line 14.

Again, let such as be Zealous sticklers for Demo­craticall, or Aristocraticall discipline, consider how ill [Page 16] the Church can be governed by one policy, and the Common-wealth by another.

Cal.

Our Doctor is growne a Machiavilian; and forgets that Piety is the best Policy; We, living under a Monarchicall Governement in the common-wealth, how he pleads for a Hierarchicall governe­ment in the Church? consequently, dissallowing Democraticall or Aristocraticall Discipline, which our gratious Parliament is now setting up; But 'tis no wonder to heare him, that hath so Zealously pleaded for the Robes and vanities of the whore to apologize for her governement; and [...] by consequent, for the whore her self also!

Repl.

When Ignorance and Folly meet, how malice domineeres? How this government, by Bishops, erected in the Apostles dayes approved by Polycarpus, Saint Iohns Disciple, and Irenaeus the Disciple of Polycarpus, Ignatius, and all those first Planters of the Gospell; submitted unto by the whole Primitive Church; confirmed by Lucius, the first Christian King in this Island; afterwards, established by so many Acts of Parliament, (as yet unrepealed,) and freely and personally exercized by so many godly and learned Martyrs; how this Government sticks in ignorant Cal's stomack? whose forgetfull malice, would make the Doctor an enemy to the proceedings and de­signes of Parliament, whose writings were printed so many yeares before this Parliament was dream'd of: As for his plead­ing for the whore, this know; had the popish Strumpet found no better friends then he, she had wanted that retrograde Mercy of a Third part, when the Protestant Matrone must be content but with a Fift.

D. Burges cap. 3. pag. 68. line 20.

It was long since the Zealous Complaint of a Holy Man, that men could no sooner get up their names in the world, and be able readily and confidently to muster up a few places of Scripture, nothing to the [Page 17] purpose, but they thought themselves sufficient to en­counter Moses himself, setting upon him as furiously as Dathan or Abiram ever did: Happy were this age, had it none of that Temper.

Cal.

But has that holy man no name, Doctor? or, was it your own self? The man we know not, but his Intentions are apparent; name­ly, to conclude none able for the Ministry, but such as have first their Ordination from your popish Bishops, from whose imposition of hands, they presently receive the spirit; till then, being neither called nor qualified: brave Iuggling! when the laying on of Sy­monaicall hands must enable a drunkard, or a whore-master, or worse, to preach the sacred Word, and administer the holy Sacra­ments, who now, by the virtue of this Hocas pocas, hath a capacity to forgive sins, being (though formerly very ignorant) now gift­ed more or lesse, according to the gift he brings; where they that are called by the secret working of Gods spirit, inwardly, enlightned by knowledge, and especiall Revelation, and able for Interpretation (though never gifted with tongues) were not permitted to exer­cize their ministeriall Function: but imprisoned, persecuted, and pilloryed.

Repl.

True, Cal. you hit the intention right; and have so plainly discovered yours too, that every fool may reade it; and (being converted by you) approve it, too: wherein, you intimate, how needlesse, Ordination and Learning are, to qualify a Minister; and, that any, who finds himself gifted, may execute the Priest­ly office. Tel me, Cal. may any, that hath skill to make a shoe, a hat, or a suite, professe the Trade, till he be made free? Your Halls say, no: Why? he hath skill in the Mistery, and his Ap­prentiship is served! what hinders him, he cannot practice? His Master must make him free, and he must performe the City Ce­remony. And shall the calling of a Minister be undertaken by every unexamined tagrag? Shall every Cobler, Feltmaker, or Taylour intrude into that honorable calling, and be judges of [Page 18] their own sufficiency? and leave their lawfull Trades for un­warrantable Professions, according to their own humerous Fan­sies? Our bodyes, Cal. expect the help of the most rationall and authoriz'd Phisitians; but our soules can be content with every Emprick, and accept of every Theologicall Mountibank: As for our Bishops you tearme Popish, How many of them have lately forsaken (for their Conscience sake) their lively-hoods, and fled from the Popish faction in Ireland, hither, where, instead of charitable reliefe, they are thrasht and tribulated, with another Flayle?

D. Burges cap. 3. page 70. line 11.

The next way we can possibly take to the best Re­formation is by prayers and teares.

Cal.

I see, the Doctor loves to sleep in a whole skin, and far enough off from Resisting to blood: Tis true, Prayers and Teares, are said to be the weapons of the Church; And happy it were if such weapons could prevaile: But where Entreaty findes defect, Compulsion must make supply; If Prayers cannot, Swords may: If Teares may not, Blood must.

Repl.

Let them perish by the sword, that take up the sword; And let them that thirst for blood, guzzle blood untill they burst: David, that fought Gods Battailes, commanded by Gods own mouth; nay a man after Gods own heart; yet his hand (that was in blood,) must not build the Temple; And shal we expect, by blood, a Refor­mation of the Temple? The stroake of a Poleaxe is not accep­table, where the noyse of a Hammer was not warrantable.

D. Burges cap. 4. page 79. line 4.

When many people are demanded their Reasons of divers opinions, which they stoutly stand unto, is not their answer thus? Because the contrary is against the [Page 19] word: Being pressed to shew wherein, they reply, We are but ignorant People; we cannot dispute with you, but so we are taught by Reverend men, if you talk with them they will be able to satisfie you to the full.

Cal.

Do, Doctor, offend those little ones, and despise Gods Blossomes: All have not learning to maintaine their Opinions, by Argument, and Sophistry. The battail is not alwayes to the strong, nor the Race to the swift: The perswasion of a Conscience is an able proofe; and the opinion of holy men a strong Refuge: Better to stand cou­ragiously (though ignorant) in a Good Cause, (as some do) then to maintaine Error (as you do) with learned Impiety.

Repl.

Hence it is Cal. your Cause is stronglyer defended by the Sword, then by the Pen, whose Ignorant Patrons, can better thrash then plead: Tis confest, the perswasion of a wel-grounded Conscience is a good proof to the party so perswaded; but here it sticks, not able to convert a brother. Review those world of Pamphlets, of both sides published, and weigh them; In those of the one side, you shall have the full consent and Harmony of Scriptures; strict precepts, commanding; holy Examples, con­firming; and all, undenyably prest, and learnedly urged home to every Conscience that is not feired; On those, of the other side, what Wresting of Scriptures? What allegorizing of plaine texts? What shuffling? What faultring? What obscurity of stile? What Rhethoricall pretermissions of things materiall? What pasquills? What invectives? What raylings? What bit­ternesse? Enough to discover a Bad Cause, and to disparage a Good: But, Cal. your unmaintain'd Opinions are pinned upon the Authority of men: Say, where's the Papist, now? Is not Im­plicite Beliefe one of our greatest Quarrells with the Church of Rome, even unto this day? Did not our Saviour himself con­demne the old Pharisees, for their Traditions? If this be not blind Zeale, that Scripture is Apochrypha, which said, Without know­ledge [Page 20] the mind is not good. Pro. 19. 2. No, Cal. such Zeale is the mother of all Sects and Heresies, being guided by the opinion, we conceive, of those men, who are subject to Error, because but men: I advise such to keep their eares open; and their mouthes, shut.

D. Burges cap. 4. page 82. line 12.

I wish it were no breach of Charity, to compare the stirrs of our Brownists, Anabaptists, and Familists, and all the Rabble of such Schismaticall sectaries (who may truly be tearm'd Puritanes) with this in­considerate action of those rude Ephesians, ( Acts 19. 32.) If there be any difference, it is onely in this, that these mad Martinmarre prelates professe in their words, that they knew God; but in their works, they deny him.

Cal.

All that hate Popery and Popish Prelates, are, in our Zealous Doctors esteeme, Brownists, Anabaptists, and schimaticall Secta­ries, which he brands with that (now almost forgotten) stile of Puritanes; all, far honester men then himself; whom (compare­ing them to those rude Ephesians) he makes (according to the Kings unworthy Declarations) the Authors of all these Com­motions, calling that worthy man Martin marre-prelate, mad, for touching the apple of his eye, the idolatrized Hierarchy. A Ma­lignant of the right stamp, and coyned at the Kings own Royall Mint!

Repl.

Once again, good Cal. (if it will not too much prejudice the progresse of your wit) correct the frailty of your Memory; and remember, the doctors book, which you so soundly answer, was Printed in the yeare 1625. which was a little before this unhap­py Commotion; which, you say, he fathers upon the Brownists and Anabaptists, and schismaticall sectaries, according to His Majesties Declaration: Truly, Cal. your malice may rather brand him for a witch, then a Malignant; but your discretion [Page 21] may hold him rather for a Prophet, then either; that, so long since, foresaw this: Indeed, in that poynt, he jumps word for word with His Majesties Declaration: and, if the King speake true, the Doctor speakes not falsely: For what His Majesty writes, now, by way of history, our Doctor delivered then, by way of Prophesie.

D. Burges cap. 4. pag. 137. line 20.

Such as make a great blaze when prosperity, credit, Peace and Preferment are Bellowes to blow it; but are so carried about as hay in a whirlwind with the blast of Time, that they wil be ready to fire that which before they maintained, if the wind turned never so little about, & through fears or hopes, wil be of any Re­ligion and temper, that the strongest faction embra­ceth, resolving to go no further then a faire wind and weather, and a calme tide will carry them; And if any storme arise, presently to make to the shore, to pre­vent perill of life and goods; Such Zealots I say as these never had any Coale from the Altar, to kindle their Sacrifices; they never knew what it is to aime at the Glory of God.

Cal.

Your Doctrine is good, had it been as well followed; Say Doctor, who was he, that a little before this Parliament (when our bre­thren the Scots made their first approach into this kingdom, and whom a little after, the King Injuriously Proclaimed Rebels) in his Sermon at Magnes Church by London-bridge, flew in their faces, vilified them with opprobrious tearms, stiled their designe, Rebellion, proclaimed them Robbers, Ravishers, Traitors, and the disturbers of the Churches Peace, called their Doctrines schismati­call, new fangled, and seditious, brought in to refine us, (with this addition) God will not be beholding to the Divel to sweep His Church; And not above a month after, at the beginning of this Par­liament in another Sermon at the same place, out of this Text Act. [Page 22] 17. 30. (And the times of this Ignorance God winked at, but now commaneth all menevery where to repent) took an occasion to eate his words, & contradict every thing he formerly delivered? Who was the cowardly [...]ur then? according to your own phrase pag. 138. line 3. Who is the Sheeps-heads now according to your own tearme? pag. 139. line 23. Who turned his Fiddle to the Base of the times? pag. 147. line 1. Who is guilty of Parasiticall basenes? pag. 147. line 18. Who is the Whiteliverd Christian to be turned out among dogs and hell-hounds? pag. 182. line 11. Doctor, now you have told us what he is, the whole parish of Magnes can tell you who it is. Who was it that was so active for the oath Ex Officio, so eager for the two shillings nine pence so contentious with his parishioners? The Clergy can witnesse the first, the City can te­stifie the second, Magnes can attest the last: Yet all this was done by way of zeale.

Repl.

Cal. First your tongue is no slander, Secondly your profession gives you a Patent under the broad Seale to lie: but to spoyle your jest, if any such man was, [...] True, Saint Mag­nes was the Doctors Church at that time, and if any slipt into, and abused his pulpit, and himself, no question but the Doctor is as much troubled for it as you are pleased with it: But who ever you taxe (if you play not the Poet) he may, in spite of your bit­ternesse, justify his seeming Contradiction, and eate his words as harmelesly as a Potato pie in Lent: Whether the Scots were Re­bels or no, was no matter of Faith, but Opinion; The object of opinion is Reason, and it alters with Reason; When His Majesty proclaimed them Rebels, (being a matter of fact and state,) was it not reason for him to own it? But being pleased, by pardon gra­tiously to take off that odious imputation, it had been neither reason, manners, nor safety not to approve of it. When a ship hath made a voyage with one winde into New-England, will you blame it for returning back with a quite contrary? No wise man Cal. will do it, unlesse you, or such as you were in it.

[Page 23] D. Burges cap. 4. pag. 93. line 13.

It is then a cleare case, that a Christian is not bound to reprove, or discourse of Religion to known or su­spected scoffers: If he testify in secret to his God, his dislike of such Varlots, avoide needlesse societie, and unnecessary commerce with them, and in his soul, secretly mourne for their dishonouring God, he hath done his duty.

Cal.

By your leave, Doctor, Your zeale here smells a little too much of the Coward: Did your dying Saviour endure the base Scoffes, and bitter Taunts of the Iewes, for your sake, and is your Reputati­on so dainty, not to abide a little jeering for his sake? Will your zeale sell Gods honour for the impatience of a Scoffe? Were it your own case, I feare, Your wit would finde spirit enough, either to con­temne it, or retort it: But you will away, and complaine to God in a Corner: Mettal to the back! Doctor, He that refuses the vindi­cation of Gods honour, denies him; And he that denies him at Court, him will God deny in his Chamber: Can you heare your Soveraigne abused and be silent? perchance (as the case now stands) you can, and make one for company, too, if you feare not his prevayling power. But can you heare your bosome friend injuri­ously reviled, and lend him no Apology, but run away; and whi­sper in his eare a tedious Complaint? If this you can, you are no friend for me: This (if your zeale belie not your conscience) must serve Gods turne, nay more, you have done your duty too.

Repl.

Have you not an inhibition, Cal. to cast Pearles before Swine? Are you more tender of Gods glory, or more wise to propagate it, then David, who accounted it his duty to keep his mouth close whilest the wicked were before him? Cal. your zeale tasts a little too rank of the mother; a Bellings-gate zeale, where the Revenge is often more sinfull then the Offence: Perchance you'ld spit in the offenders face.: That zeale is a strange fire, that [Page 24] produces such moist effects: Cal. your Religion is too rhuma­tick: Sure, Saint Peter had a good quarrell, to draw his sword, yet the action had too much rashnesse in it (as well as blood) to be accepted: Where the party offending is not capable of reason, or the party Vindicating, hath no capacity of discretion, the acti­on is not warrantable: Better to beare the hazzard of some dis­honour, then to have it indiscreetly vindicated.

D. Burges cap. 7. pag. 262. lin. 22.

The supreame and soveraigne Prince, who hath none between him and God, representing the person of God, executing his office, and in this respect, bear­ing his name, to whom he onely is accountable for all his actions, by way of Summons and command, this person, I say, must in all things, and at all times, be handled with all humility and due respect of that high place he holdeth; so as all may be taught not to de­spise, but to honour him, the more, by the carriage of those that are, in case of necessity, to treate with him in the name and busines of his God.

Cal.

How now, Doctor? None between him and God; Onely ac­comptable to God for all his Actions? Sure, Doctor, You are now besides your text: Shall whole kingdomes, then, depend upon his ex­travagant pleasure? So many millions of soules lye open to the ty­ranny of his arbitrary will? Is he not bound to his own Lawes? not limited by his Coronation oath? May he alter establisht Re­ligion, by the omnipotence of his own vast power, and turn Gods Church into a Rout of Infidells; and our Liberties, into a tenure of Villanage? Is this your Zeale for Gods glory? The man hath overwhelmed his Iudgement in the deep gulph of flattery, and lost himself in his own Principles: Can he represent Gods person, that commands what God forbids? Doth he execute Gods office, that forbids, what he commands? If this be zeale, or common Religion, [Page 25] let me turne Amalakite, or any thing that is not, this. No, no; Do­ctor, (saving your private engagements, and expectations,) Kings are no such persons as our late Idolatry hath made them: The trust of Kingdomes is put upon them; which, so long as they faithfully discharge, they are to be honoured and obeyed; but, once being violated, their Covenants are broken; and they are no longer Kings; The safety of the people, is the supreme Law; and peo­ple were not made for the good of Kings, but Kings, for the good of People.

Repl.

How this Doctors loyalty, good Cal. offends you! If he would temporize as you do; abuse and slander Scripture for his own liberty, as you do; fly in the face of Majesty, as you do; in­deavour to introduce a new Government in Church and State, as you do; Blaspheme God and the King as you do, he were then a holy, a well-affected man, a Saint, or any thing that's good; But now his Conscience is directed by the Scriptures, his Judgement enlightned by the Scriptures, his words warranted by the Scrip­tures, especially in a Case of such Consequence, Away with him; He is a disaffected person, a Malignant, and what not, that's Bad? But concerning Kings, Know, They represent Gods Per­son, whether good or bad; If good; they represent him in his Mercy; If bad, in his Iudgments: Christ hath a Rod of Iron, as well as a Golden Scepter; a Nebuchadnezzer, as well as a Iosiah; a Nero, as well as a Constantine: We must stoope to both: He that submits not to the power of a bad King, Kicks against Gods Judgments; But he that resists, snatches Gods Rod out of his hand; and, refusing Correction, falls into DAMNATION: We must submit to the Higher Powers. Rom. 13. 1. And who are they? Whether it be to the King, [...] Supreme, or unto Governours that are sent by HIM. 1 Pet. 2. 13. 14. From whence necessari­ly this followes; That Power which he warrants not, we have no Warrant to obey; and, Those Ordinances his power signes not, we have no Commission to observe; As for your slighting and deposing Kings, the Current of the Scriptures runs strong against you, and all the examples of Gods children (through the whole book of God) bend another Course, They know no de­posing [Page 26] of Kings but by death; no determination of Passive obe­dience, but by fire: But whether our Translation of the Scrip­tures be the same with former Ages; or whether some strange light hath darted inspirations into these our later dayes, (which the Apostle denominated perillous) I leave to the learned Sy­nod; who, I hope, will at length consult us into a Religion, which shall need no future Alteration; or that Alteration no further effusion of Christian blood.

D. Burges cap. 7. pag. 272. line 19.

God made a Law to all, Not to revile the Gods, nor curse the Ruler of the people; which Law prohibit­eth not onely Imprecations, and seditious Raylings, (which is a hellish impiety, though it be but in word onely, be the Prince never so impious) but even all rude, bitter, and unseemly speeches, although in se­cret to himself alone, much more, in publique, or in o­ther places behinde his back.

Cal.

What paynes the Man takes to pick out Texts to countenance his Idolatry-royall! True, Kings are called Gods: But what fol­lowes? They shall dye like men: Concerning which dying not a word; because it is so opposite to a Living, which is the onely Butt he aymes at: But marke the Doctrine his Court-ship raises from his well chosen Text, Though Princes be never so impious, yet to reprove them roundly (which in his language is seditious rayling, rude, bitter and unseemely speeches) is a hellish impiety; and, in his King-clawing Iudgment, must neither be done in publique, nor yet in private. How ready are such Officers to light Princes to the Devill!

Repl.

Cal. If he light Kings to the Devil by his poynt of Doctrine, you take a speedy course to send his subjects after him, by your use of exhortation: But mark your own words, you first inti­mate that he makes him a God; then, conclude, He lights him to [Page 27] the Devil: You that can so suddenly make Contraries meet, re­concile the King and his two Houses: The issue then of all, is this; You say, He makes the King a God, by flattering Idolatry; and, I say, you make his subjects, Devils, by your flat Rebellion: Cal­vin, whom you confide in, tels you, That Princes (though most wicked in their Government) yet in respect of the dignity of their places, their name and Credit must be spared; But see, a greater then Calvin; Elihu, the moderatour betwixt Iob and his miserable Comforters (Iob 34. 18.) saith, Is it fit then to say to a King, Thou art wicked? and to Princes, yee are ungodly? Be­hold, a greater then Elihu, Solomon (whom yee blasphemously lesse Credit then either, for his partiality, being a King) sayes, Eccles. 8. 4. Where the word of a King is, there is power, and who shall say unto him, What dost thou?

D. Burges cap. 7. pag. 274. line 19.

God hath engraven so large and fayre a Character of His Imperial Image in their foreheads ( viz. of Princes) as must be sacred in the hearts of all, and binde not their hands onely, but tongues also to the good behaviour, and that for ever. Nor is this carri­age onely due to good princes, but universally to all.

Cal.

Sacred? a little further: nay, then make him Almighty too: and even, fall down and worship: Make him your graven Image, your Dagon, and hoyst him up for a God; but be sure the Ark [...]e away: Nay, though an Idolator, an Infidell, sacred too: Make him your Bell and Dragon; but you do well to binde his subjects hands to their good behaviour, for feare some Daniel be among them.

Repl.

How now Cal. Is your fornace so hot? you forget that he is Gods Vicegerent, you make so bold with; Remember, there be birds of the Ayre, and things with wings; Had you lived in Ne­buchadnezzers dayes, you would have sav'd him much Fuell, [Page 28] and his Officers some labour: Questionlesse, your fornace had consumed the three passively obedient Children, and been too hot for the fourth to walke in.

D. Burges cap. 7. pag. 277. line 17.

Invectives (though but against an equall, or infe­feriour) are ever odious, but against a Prince, intole­rable.

Cal.

If Invectives be so intolerable, let Princes be so wise as not to give occasion, and deserve them.

Repl.

If all should have according to their deservings: I feare, Cal. the Psalme of Mercy, would scarce advantage thee.

D. Burges cap. 7. pag. 278. line 6.

An indefinite Reproofe of sin in publique is enough; If this serve not to reforme a Prince, forbeare; More will make him worse.

Cal.

Kings are past Children, to be whipt on others backs. The Scrip­ture will shew you some Prophets that feared not to rouze the very persons of Kings, by name; and rattle them soundly, and before their people too: But, Doctor, you have either no Commission, or are afraid to execute it: You flee to Tharshish, when you should go to Nineveh; You whisper softly, lest they should chance to heare yee; and give your Royal Patients no Phisick but Cordials, for feare it work and make their queazy stomacks sick.

Repl.

The actions of Prophets, which had immediate Warrants from heaven, are no presidents for later times; neither durst those couragious Prophets speak before speciall Commission: Did Eliah stir to reprove King Ahab till God had given him charge to go? 1 King. 21. 17, 18. Amos prophesyed not against King Amaziah, till God especially commanded him: Ordinary re­proofs must not be copied from extraordinary Embassages; but [Page 29] from their usuall Sermons, which in their reproofs, were for the most part, indefinitely uttred to all, in generall; by name, to none. But you, that have fresh Influences of the spirit, may Boanarge it where and when ye please, and play the Bedlems in divinity; But remember what is said to those that exceede their Commissions, Who hath required these things at your hands?

D. Burges cap. 7. page 280. line 18.

What shall they answer unto God, who being but private persons discontented, shall take upon them, Shi­mei-like, to revile and traduce their Soveraigne behind his back, and presume to make every Taverne and Ale­bench a Tribunall, whereat to accuse, arraigne and con­demne the sacred and dreadfull person of the Lords An­noyted (whom they ought not to mention without a ho­ly Reverence) and to censure all his Actions, before their Companions as confidently as if he were the vassal, and they the Monarch: Hath not former experience told us, this is the high way to all Treasons and Rebellions?

Cal.

When Princes offend their God in suffering, or partaking with Ido­laters, shall subjects be afraid to offend them? Shall Gods name be abused and torne in pieces with their execrable oaths and blasphemies, and shall their dainty names be held so precious, as not to be spoken of; or (as our Doctor saies) not mentioned without a holy Reverence? Shall Gods most sacred and just Commands be despised and slighted by them, and shall their prophane Injunctions not be unperformed, without presumption? their unlawfull Commands not violated with­out Rebellion? Weigh these things with the balance of the Sanctua­ry, and you shall finde, that you either want true Zeale; or your Zeale a right object.

Repl.

Cal. review your owne Argument; and you will (with the help of some reasonable discretion) find it (TEKEL) weighed in the Balances, wanting in weight; In case, thy Prince should offend his God, in wounding and tearing his holy Name by oathes and [Page 30] Blasphemies; Put case, he should justle Gods sacred Lawes out of the Land; violate them in his countermands; prophane his Tem­ples with Idolatry, or Barbarisme; will this warrant thee to dis­honour him, whom God hath commanded thee to serve? to re­bell against him, to whom God hath commanded thee to be subject? to disobey him, whom God hath commanded thee to honour? Be­cause he offends his God, wilt thou aggravate the offence, in offend­ing him? and rebell against God, in rebelling against him? Weigh these things well; and let thy own conscience (if not brib'd with partiality) be thy Iudge. Thinkest thou this rabble of rebellious and seditious Rakeshames, that style themselves by the name of Mercu­ries, Scouts, Weekly Intelligencers, &c. but, indeed, a pack of Alebench Whistlers, decayed Captaines, and masterlesse Journy­men, that want more haires then vices; and, for Thirty pieces of Silver, betray the Lords Anointed; for halfe a Crowne a week, fly in the face of Gods Vicegerent; and, under a pretence of Reforma­tion, fell themselves to all wickednesse; that, like Sampsons Foxes joyne tayle to tayle, and carry fire-brands about to set the gallantest Kingdome in the world on a light flame; thinkest thou that these are pleasing to the God of Peace? Thinkest thou, these brazen­fac'd Monsters, with their meditated lyes, malicious scandals, printed (and shamefully permitted) in their seditious Pamphlets, are pleasing to the God of Truth? Thinkest thou, these undecent and preposterous actions, tending to the confusion of well-establisht Lawes, and to the disturbment of a long setled Government, are pleasing to the God of Order? Thinkest thou, that they, and their Abettors will passe unpunisht? No; Cal. If our King faile in his duty to God; and we, in ours to him; God will keep us still di­vided in our affections so, that we shall joyne in nothing, but in drawing down Iudgements upon the whole land; which, without Accomodation (the King alwayes living in his Royall Posterity, and the Parliament never dying) will perpetuate us in blood, till the ut­ter Ruine both of Church and State.

D. Burges cap. 7. page 282. line 16.

If good People should discerne some Errors, (and those not small) in Princes, the best Patterne they can [Page 31] propound themselves is, that of Samuel (1 Sam. 15. 35.) mourning and praying for Saul, not for Forme onely but heartily, and fervently indeed; and the worst they can pitch upon (unlesse they proceede to open Treason) is that of common Newesmongers and seditious spirits, who cannot make a Meale, spend a Fire, drink a Pint, or drive away one hower, without some pragmaticall dis­course, and censure of Princes, and their State-Affayres.

Cal.

Nay Good Doctor; we have had many Samuels (or as good) that have fasted and prayed, at least these twenty moneths, That God would be pleased to turne the Kings heart, and bring him back to his Par­liament, but god hath stopt his eares against us, and will not be mo­ved. And, since God hath made his pleasure so openly known through the whole Land, (nay through the world too) that his Majesties heart is fully resolved and knit to Popery and Superstition; shall we subjects (whom it so much concernes) be afraid to communicate the businesse to one another? Your conscience, Doctor, is growen a great Royalist; but your tender Zeale of your Princes honour will hardly stop our mouthes or close our eares; Our Case is so, that our discourse of him, and States-matters too, cannot be too pragmaticall (as you call it) we must, now, take advantage of those his faults, which our Fasts, Prayers, and Petitions could not redresse; And, since his cruell Course of life, and solid behaviour will not be a perfect white, we must die it into a sadder colour; and these his Crimes, which our teares cannot wash fairer, (for the comfort of ourselves and Children) our reports (for the countenance of the Cause) must make fouler, for the exasperating of our Confederates, and encouragement of our souldiers; so, that by this christian Stratageme, through, the enterchange of newes (which you condemne) we may facilitate our own designes.

Repl.

Cal. Your christian stratageme is but the modest tearme of a devi­lish project, or, in plainer English, a peece of errant knavery; where­in the father of your contrivements receives much glory; and the God of Truth, no lesse dishonour: Read that statute which God [Page 32] made, Levit. 19. 16. Thou shalt not go up and down as a Talebearer among thy people; where, in the end of the verse, he signes it with I am the Lord. The falsenes of the Tale doubles the sinne; the base­nes of the end trebles it; the person damnifyed (being a King) makes it, quadruble; the persons venting it, (being subjects) makes it terrible; but the place where it is commonly vented (being Pul­pits) makes it horrible; and by the ministers of the Gospel too; and in the name of the God of truth too, almost impardonably dam­nable; Now Cal. Tell me how you like your Christian stratageme; No wonder, if your Samuels were not heard: Tis well for you, God Eares were closed against their prayers: Had he not been deafe in Mercy: and mercifull to admiration; and admirable in patience; they, surely, had been heard in Iudgement, to the terrible example of such unparalleld Presumption. How often have your solemne Petitions set dayes apart, for the expedition of your Martiall attempts in a Pitcht field, or for the raising of a Seige? How often have your solemnities been shewed in plentifull thanksgivings for the blood of those thousands, whose soules (without infinite mer­cy) you cannot but conceive, in one day, dropt into the flames of Hell! What Bells? What Bonefires? What tryumphs? And yet, for the successe of your oft propounded, and (sometimes) accepted Treaties of Peace, what one blessed hower hath been sequestred? What Church doore hath been opened? Which makes me feare (and not without just Cause) your Fastings and Prayers have been rather to Contention, then to Unity; and that they have rather been attractive for Iudgements, then for mercies, upon this blood-bedab­bled Kingdom.

D. Burges cap. 7. pag. 284. lin. 1.

As for such as will not take out this Lesson, let their eyes, their tongues, their teares, their sighs, their coates, their prayers be what they will be, their Carriage sa­voureth not of Zeale for God, which thus casteth dirt and Myre upon the face of his Vicegerent, and tendeth to the taking away the life of his life in his subjects hearts, in which all good Princes desire as much to live, as to enjoy their Crownes; And if it be not lawfull [Page 33] thus to smite at their Persons, with the tongue onely, shall that be thought Zeale for God, which seekes their deposition from that Crown, which once a just free and absolute Title of Inheritance hath set upon their heads?

Cal.

Doctor, you are very confident of your own learning, and definitive Judgment, to tye every mans Zeale to your Rules: and it seemes, you are more tender in flinging Dirt (as you tearme it) in your Soveraignes face, then in preserving his soule from the flames of Hell: Neither do I conceive it a thing so he ynous, to take his Subjects hearts from him, as to unite them in the superstitious Bonds of Popery: And as for your deposing him from the Crown, (which you falsely call his absolute Inheritance) if he break the Covenants, whereby the Crown is set up­on his head, he dissolves his own Authority, and our Obedience; and himself is become his own deposer.

Repl.

Cal. It is not the Doctor, that prescribes Rules to anothers Zeale, but the holy Scriptures, from whence he drawes his infallable prin­ciples, and Conclusions; And whereas you censure him for more prizing the cleannesse of his soveraignes face, then the wel-fare of his soul, your malice wrongs him in your hop-frog confutation; wherein, you make a wilfull preterition of that poynt, whereof you censure his neglect, in the wrong place. And whereas, you turne Deposition upon the default of Princes, know, kingdoms are nei­ther Copyholds, nor Leases; subject, either to forfeiture, or Reentry: Kings have, from God, their power of reigning; from Man, the Ce­remony of Coronation: To God they must give account, (not man) on whose pleasure their Titles absolutely depend.

D. Burges cap. 7. pag. 288. line 4.

In fine, David thought him ( viz. that slew Saul) wor­thy of no Reward but death; and of this, so worthy, that instantly he gave order for his execution, with this sharp sentence uttered, Thy Blood be upon thine own head, for thine own mouth hath testified against thee, saying, [Page 34] I have slaine the Lords Annoynted; A memorable example, and an Argument unanswerable against all King-killers, and deposers of absolute Princes, absolutely annoynted by just title, as here with us.

Cal.

Here, revereud Doctor, Your Simile limps: First, David was a Pro­phet; and, (knowing the Crown so neare his head,) spared that life, which he knew so neare a Period; not willing to dabble his Conscience in such needlesse blood: Secondly, (being confident himself was the next successor) commanded present Execution, to terrify his new Sub­jects from the like presumption: Thirdly, (Though you deny it) our Kings bold not their Crownes by such an absolute Title, as those of Judah and Jerusalem.

Repl.

Is the Doctors Simile lame, Cal. Sure, 'twas your ill usage made it so: But say, was David a Prophet? Had he speciall Reve­lations? then, doubtlesse, his wayes and actions were the best pre­sidents for us, to follow: But was he a Prophet? Then, sure, he knew it a heynous sin, to take away the life of Gods Vicegerent (though an Idolater) Had he speciall Revelations? then, questionlesse, he knew death a just Reward for killing the Lords Annoynted (though a wicked King.) But did this Prophets heart smite him, for cutting off his Soveraignes skirt? then, sure, God will not let him go un­smitten, that takes his Crown from off his head, or power, from his hand: But, Cal. how truth will be confest by your unwilling lips! which intimate, the Prophets conscience had been dabbled in blood, had the deed been done, and his subjects guilty of presumption, that should do the like: And, whereas you deny our Kings so absolute a power, or title as the Kings of former times, you should have done to better purpose, to shew, who limited it, and when; for your own single assertion is not Classicall.

D. Burges cap. 7. page 290. line 2.

Authority is ever one of Envies eye-sores: Subjection a yoake, that Humane Nature loathes. Although Infe­riours cannot help it, nor durst complaine, Liberty, Li­berty is every mans desire, though most mens ruine.

[Page 35]Cal.

When Authoritie is put into a Right hand, Subjection is no Burthen to a good heart: But when Tyrannie usurps the Throne of Monar­chie, then the people may suspend Obedience, and cast off the yoke of their Subjection: We that are received into the liberty of the sons of God, and made heires of an everlasting kingdome, have too much priviledge to be enslav'd to men, or made vassals to perpetual bondage: If desire of holy Liberty be our labour here, eternall Soveraignty shall be our Reward hereafter.

Repl.

He that gives Authority, knowes not where to place it: The people were pleased with goodly Saul; God was pleased to choose little David: Tell me, did the burthen-threatning hand of Reho­boam, the son of Solomon, the King of Israel and Judah; or Ieroboam (the rebellious subject of Rehoboam) who made Israel to sin, de­serve the Scepter? By your marks, neither; In Gods wisdome, both: The one, to crush the liberty of the too proud subject; The other, to exercise the consciences of his chosen people: In both, to work his secret pleasure. But Guild-hall hath wiser counsel; and your Conventicling wives are fitter Judges for the setting up, or pulling downe of Kings; for regulating the power of the good, or limit­ing the prerogatives of the bad: But, 'twere fitting, first, to cor­rect S. Pauls Epistles, or to vote S. Peters works APOCRYPHA; who, both, instruct us to submit to the Authority of Kings, good or bad; But, indeed, the Liberty of the Subject had been a strong plea, had not His Majesty spoiled their jest, and granted all 1 Trienniall Parliam. 2 Starchamber. 3 High Commission. 4 Shipmoney. 5 Coat and Conduct money. 6 Monepolies. 7 Forrests. 8 Tunnage and Pound [...] 9 Regulate the Clerk of the market. 10 Knighthood money [...] 11 For the continu­ance of this Parl. Pe­titions; and the Badge of slavery had been unanswerable, had not our glorious Saviour honoured, and worne it upon his seamlesse Garment: The God of glory endured what we despise; and shewed that example, we scorn to follow.

D. Burges cap. 7. pag. 307. line 14.

For my part, I am so farre from taking away Prayer from preaching, that I could wish not onely more prea­ching in some places, but more Prayer also in other pla­ces; and I meane, onely that Prayer which is allowed too: In performance whereof (if the fault be not in them who undertake it) much more good will be done, then [Page 36] will be acknowledged by some, who magnifie preach­ing, rather then adorne it; Yea, I will adde, more then by some mens preaching, admired by so many.

Cal.

It is very much, Doctor, you durst so openly wish more preaching in those daies, when your dumb-dog-Bishops silenced so many; and most of all, themselves: Nay, you are not ashamed to wish more Prayer too: What a Lot is this, among so many Sodomites! But af­ter all this, Lot was drunk: Our Doctor, being afraid to be thought too righteous, put in one her be that spoiled his whole pot of Porrage: I meane (sayes he) that Prayer which onely was allowed: And what Prayer was that? even that English Masse-book, which (God be thanked) the sacred pietie of Souldiers, and the holy boldnesse of Inferiour Christians, hath most blessedly taken away. This is that Prayer, our Doctor desires onely should be used; This is that Prayer-book, our preaching Doctor deifies, and prefers before some mens preaching (and who were they, in those Episcopal daies, who knowes not?) admired by so many. This is that Prayer-book, that Prelacie, which this temporizing Doctor hath now entred into Covenant (in the presence of Almighty God) to suppresse.

Repl.

It seems Cal. this Book of Common-Prayer is your maine quar­rell here; and Bishops, by the Bye: Tell me, who composed that Book? In whose Reigne was it composed? and what Authority con­firmed it? Were not those blessed Martyrs the composers? they, who gave their bodies to the flame, in the defence of the true Protestant Religion, and in defiance of that superstition, whereof you say it is a Relique? Dare you vye piety with those Martyrs, that are so dayn­ty of your passive obedience? They composed it; You defie it: Was not this detestable book composed in that pious Saints dayes Ed. 6. of holy memory, when the Protestant Broome swept cleanest? and when the cruelty of that bloody Religion was but newly out of breath, and fresh in Memory? This blessed Saint allowed it; You despise it: Was not this book, ye so revile, confirmed by Act of Parliament (in those dayes) the Members whereof were chosen a­mong those that were (excepting the blessed Martyrs) the great­est sufferers under the tyranny of that barbarous Religion, whereof, [Page 37] you say, it favours? The Authority of this great Councel confirmed it: You condemne it: Did not the Phoenix of the world, and of her Sexe Queen Elizabeth, of everlasting Memory, (in whose dayes God so smiled upon this kingdom) and that Monument of learn­ing and wisdom, King Iames, of never dying memory in all their Parliaments, establish it? Yet, you revile it: Did not your self, in your oath of Allegiance, sweare to maintaine the King in his esta­blished government, in Church and Common-wealth? Yet, in this particular, you violate it. Ponder all this, Cal. and, then, reviewe your own words, and if you blush not, you are brazen-fac'd.

D. Burges cap. 7. pag. 309. line 21.

If they can pick out some boldfac'd mercenary Em­prick, that by the help of a Polyanthea, or some English Treatise, can make a shift, five or six times a week, with his tongue, and teeth, to throw over the Pulpit a pack of stolne wares, which sometimes the judicious hearer knowes by the mark, and sends it home to the right ow­ner againe.

Pag. 310. line 15.

Or if the man hath been drinking, feasting, or riding, that so no time is left to him to search so far as a naked Commentary, Postel, or some Catechisme, yet adven­tures on the sacred businesse of preaching, carrying to the Pulpit a bold face, instead of savory provision, and thinks it sufficient, that the people hear Thunder, though they see no Raine, and, that loudnesse will serve, for once, instead of matter; because (if he be earnest) silly women, and some ninnyes more will count him a very zealous Preacher, and impute his want of matter to his wisdome and desire of edifying, not to his want of study, or ability, and say, He preaches to the Conscience: He stands not upon deep learning: He reproveth sin boldly, that is to say, o­ther mens, therefore they love him: not theirs, otherwise, they would abhor him.

[Page 38]Cal.

And such a [...]cale of Trumpery, that my pen tyres before it come to the teadious Journies end of his invective speech; wherein, I have so much charity left to excuse him; in that, he personates some Mini­sters, whom his malice conceives no better them fooles; Who, indeed, though they make no flourish, quoate no Fathers, repeate no sentences of Greek and Latine, and preach not themselves (as our learned D. doth) yet edifie the simpler sort of people more in two howers, then he with his neate Orations and quaint stile doth in five Sermons, ushered in by his Popish L [...]ttany. These are those men who (in his last clause, be covertly saith) are admired by too many, and whose preaching lesse edifies then the superstitious Common-prayer book: Doctor, leave your gibeing, and presume not too much upon your learning and wit, which God hath given you, as a sharp knife to cut your own Throat, And deride nor those whose D [...]fects of learning are so bountifully sup­plyed with Inspiration [...] and Revelations of the spirit.

Repl.

Take h [...]d, good Cal. you merit not the Honour to be called the Dunces Advocate: These are the men, that carry their Provaunt Sermons up and down the Country, and in their people-pleasing Lectures, cry up Liberty, a [...]d pra [...]e down Government; cry up the Spirit, and beare down Learning; cry up Sedition, and preach down Authority. But tell in, Cal. where were all these Edifyers, these inspyred Pneumasticks, when the daring Pens of Fisher, Campion, Harding, and other learned Hereticks breathed forth their threat­nings against the true Protestant Church? when as the hot mouthed Challenges of Romes Goliahs thundred in our English Host, where, where were all those long-winded Lecturers? Which of them took up the Sling? What one amongst them threw down his Gauntlet? Who among so many, struck one blow in the just defence of the true Reformed Religion? Or tell me, without blushing, where are they that did it? These, that bravely rusht into the Lists, defied the Enemy, grappled with him; nay, laid him on his back; tore the Crown from the bold Strumpets head, and snatcht the Cup of poy­son from her trembling hand, what Palme, or what Reward have they, I shame to tell: These, like undaunted Champions endured the Brunt, in dust and sweate, and stoutly undertook the Cause; whilest they, like Trouts, all day betook them to their Holds, and now, in [Page 39] the dark night of Ignorance, prey upon the Churches Ruine: They fish in Waters, which themselves have troubled. These, these are they, that lead silly women Captive, and creeping into Widowes houses, devoure them under a pretence of long, Prayer; Learnings shame, Religions Mountebanks, the vulgars Idols, and the Bane of this our (late glorious) now miserable Kingdom.

D. Burges cap. 7. pag. 319. line 22.

God made a Law, that every word of an Accusation should be establisht by two or three witnesses: This Law is revived by the Apostle in the Gospel, and ap­plyed to the Case of Ministers. Against an Elder receive not an Accusation, but under two or three witnesses. 1 Tim. 5. 19. By an Elder, meaning a Minister, as Saint Ambrose, Epiphanius and others rightly do expound it.

Pag. 129. line 9.

It were therefore a most uncharitable, and unchri­stian Course upon a bare Accusation of an Enemy, to condemne a Minister, before himself be heard, and a competent number of Witnesses of worth produced a­gainst him.

Cal.

How now Doctor, doth your Guilt begin to call for more witnesses? Are you tormented before your time? The Law (you speake on) would in these dayes, be nedlesse: Our Ministers faults are now writ in their foreheads, and as apparent as the Sun at noone, whose leud looser Conversations, are impudent Confessions, and visibly manifest, enough without farther Witnesses: Our Crime-discovering Century, is both Witnesses and [...]ury, and the pious Composer thereof, a most sufficient Iudge: But some there be so craftily vitious, that they can keep their words and Actions from the eyes and cares of Men: For such, I hold a reasonable Presumption, Evidence enough; Others there be, whose vices want no Witnesses, but, perchance, their Witnes­sses, (as the too partiall world expounds it) want worth and Credit. Some measure worth by a visible Estate; some, by unimpeachable ho­nesty of body, or behaviour; others, by a religious demeanour accor­ding to establisht canstitutions; whereas, for my part, If a poor handi­crafts [Page 40] man, or whose Infirmity denies him a through-pac'd honesty, or whose piety is a little zealously refractory to establisht discipline; nay, be he a convicted Anabaptist, or Blasphemer, or what not? (in case it be for the Cause) that brings an Accusation, or appears a Wit­nesse against a Malignant Minister, I question not, but such a Wit­nesse may be valuable.

Repl.

The Law denyes it, Cal. But now the Law's asleep, all actions are arbitrarie: But the ground of that Law was very just; for, as Theodores in 1 Tim. 5. sayes, Because Ministers touch sinners to the quick, it exasperates many against them; in respect whereof, their Accusations require many witnesses. Eutichianus an ancient Bishop, about the yeare 276. after Christ, (if Bishops retaine any credit more then a Turk) Ep. 8. Episc. Syrill. admonishes, to weigh well the Accusation of a Minister, because the faithfull execution of his Office gaines him many enemies. He also proceedeth to dis­enable all Heretiques, all suspected of Heresie, excommunicate per­sons, Malefactors, Theeves, Sacrilegious, Adulterers, that seek to Witches, or Conjurers, and all other Infamous persons. In the 3. Councel of Laterane (Vide Append. Concil. Lat. 3. par. 50. cap. 69.) It was decreed, That upon an unproved accusation of a Clerick, his owne single oath should free him. It was agreed in the 7. Coun­cel of Carthage, that all servants, Stage players, uncleane persons, wanderers, all that came uncalled, all under 14. yeares of age, and all that the Accuser brings from home with him, shall be rejected, as Witnesses, against a Minister. Another Decree of Analectus, de­nyes the Accuser to be a witnesse, or the witnesses to be such as are revengefull, and must be cleare of all suspition. In a Synod at Rome, about Constantines time, it was decreed, No Deacon should be con­demned under 44. able witnesses: Such tender care was, alwayes, had of the accusation of a Minister. But now Cal. your Tenets can (in favour to your new fashiond pieties) qualifie secret whorema­sters, open blasphemers, and such as your selfe; nay, one single Ac­cuser (and a sorry one too) will doe the feat.

D. Burges cap. 7. pag. 232. line 20.

But what? is every tatling Basket-maker, or Butcher, or mincing Shee a fit Judge of a (Ministers) doctrine, [Page 41] and meet to reprove and confute him for it? Is that Zeal, which catches at pieces of sentences, and then runnes a­way; and gives out, that he preaches false doctrine, contradictions, or Invectives, to shame him to his flock?

Cal.

Doctor, if some of your Coat (I name no bodie) were as tender of your Lives, as ye are of your Doctrines, you would have fairer re­ports: But your bent is to bring the vulgar to beleeve your words without Examination; and, then, you'ld preach them into what Re­ligion ye list. Could you but once work them to Implicite faith, the Kingdome of Antichrist were more then halfe set up: The horse that winces, is galled somewhere, or we account it the trick of a Jade, that feares riding. God hath commanded all to search the Scriptures; and will ye take Pett if we examine the Doctrine you raise from thence? Did our Saviour storme, when the Sadduces reproved his words? How often were his Doctrines traduced, as false? How often was his Authority questioned? nay more, denyed? Yet he reviled them not. Doctor, stroke downe your stomack; The closer you follow Christ, the cheerfullier your flock will follow you: But know, in things so neare concerning us, our mouthes shall be as wide as the faults, be they of Potentates, Generals, or Princes: and if they doe not what our Conscience tels us is their duties, they shall not faile to heare ont.

Repl.

Cal. I think Ignorance hath given thy tongue a Bribe, thou play­est her Advocate so well: Both of their lives, and doctrines, Mini­sters must give account to God, and his subordinate Authoritie; and not to you: Cal. you forget the Calling of a Minister: He is your spirituall Father: Cham was cursed, for discovering his fathers na­kednesse. Put case, your Minister should shew his nakednesse in some Error; either, of life, or doctrine; it were more modest piety for you to cover it with your silence, or to recover it by your prayers, then to upbraide Him with it. Had you searcht the Scriptures as you ought, you would as well have condemned the saucines of the Sadduces, as the mildnes of our Saviour, whose high Authority need­ed no Credit among men; but our poor Ministers (whom the least breath of a Mechanicks mouth, is able (now) to ruine, and undoe both wives and children, without compassion) have reason to be [Page 42] moved with such affronts: But, Cal. perchance, you vindicate your own naturall father, whilst you revenge your self upon your spiri­tuall; from whence, ariseth this doctrine; You have more love to the f [...]sh, then to the spirit: No question, Cal. your saucynesse is uni­versall, and feares not to be exercized upon the Sword, as well as Keyes; Your Prince hath found it; Your Generall hath found it; whose slow designes cannot agree with the Constitutions of your too fiery spirits, your discontents have found unbridled tongues, to propagate your liberties, although by blood; But the Synod, (whose consultations are to settle peace in our distemperd Church) can go their own paces, without petition or complaint, from whence, a­riseta this doctrine; You love your own safeties above the glory of God.

D. Burges cap. 7. page 335. line 21.

I wright this, to clip the wings of those Batts, and Reremice, that are ready to fly in the Ministers face upon all occasions, with false accusations, saucy Reproofs, and proud Censures of his Ministry, desiring to be teachers of Law, understanding neither what they say, nor whereof they affirme.

Cal.

Doctor, you still harp upon the same string: But do these Batts, these Retemice trouble you? Then walke lesse in the Dark; (You know my meaning) But you now pick a Quarrell against your fore­named Reprovers, That they desire to be teachers of the Law, un­derstanding neither what they say, nor what they affirme. How your Orthodoxe nose swells at that! If ye would be oftner in your Pul­pits, there would be the lesse roome for them: But tell me, Doctor; If a Smith or a Tinker should happen to be gifted, and strike a Naile of edification into the spirituall foot of an unregenerate brother, and thereby save his soule, would it trouble you, because the Smith was not called? would it grieve you, because the Tinker had no Ordination from a Bitesheepe? If a good deed be done, true piety will never blame the hand that did it.

Repl.

Cal. You have twice together, out of your sinck of bitternesse bel­ched out your naucious malice upon the Dr. in these dark words, [Page 43] ( I meane no body, and You know my meaning) which like the status hypocondriacus (fuming from your spleene, the Receptacle of all base humors) troubles and distracts your head. But, in His Name I defye both them, and thee: And, as for your Tub-preachers, you so much defend, I perceive by your Metaphor, they edify the cleane contrary way; Concerning whom, this onely. When the great Block of Religion is removed, then such Buggs appeare: Rebelli­on, like an Easterne-wind, brings in such vermin [...]: When Ieroboam re­belled against his lawfull Soveraigne, and dispossest him of the Crown of Israel, he made Priests of the lowest of the people, which were not of the house of Levi. 1 King. 12. 31. And this became sin unto the house of Ieroboam, even to cut it off, and to destroy it from off the face of the earth. 1 Kin. 13. 34. But your Tubbists have learn­ing enough, and understanding too, sufficient for an Auditory com­posed of such as you, whom Ignorance cannot injure.

D. Burges cap. 7. page 360. line 11.

If he that seemes religious, will yet be idle, false, undu­tifull, and stubborne, raile at Ceremonies, Bishops, and Common-Prayer, disdaine to be corrected, and main­taine his fault; that man or woman will never have any true Religion in him, till with a Cudgel all these Coun­terfits be beaten off.

Cal.

As our Doctor hath, formerly, in his severall Clauses and Chops of Zeale set down the particular Items of his ill-affected and malignant opinions; so in this last, he hath comprehended all in a Summa To: alis: And, to conclude marke one thing, right worthy to be observed; and then, farewell; He, that hath buzz'd so long about the Roome, like a Flesh-Fly, hath now discover'd himself to be a Hornet, with a sting in his Tayle: He [...]ath, at length, turn'd the weapons of the Church into a Cudgell; and changed the peace of the Gospel into Club-law.

Repl.

Cal. If the Doctors Inventory please thee not, the fault lies in thy own Ignorance, that knowest not how to prize such Iewels; Grains are fitter for Grill, then Pearles: Our Doctor, whom you revile, is neither Fly, nor Hornet, but a painfull Bee; who, though he carry a sting in his Tayle for such turbulent spirits as you, yet he hath like­wise [Page 44] honey in his Bag, for such as shall deserve it: Think not his Zeale cruell, because, it mentions a Cudgell; A Cudgell drawes no blood, as your encouraged Swords have done: If Iustruction wil not do, Correction must; but Love, in both; If Saint Paul cannot perswade subjection to higher powers, Nor Solomon obedience to Sa­cred Majesty, Pauls Rod is for the stubborne heart, and Solomons Scourge for the fooles back.

HEB. 6. 4, 5, 6.

To the Readers.

NOw the businesse is ended. If you look upon this skirmish with a generall eye, you wil see nothing but (as in a Battail) smoak and confusion: But if you mark every ones particular behaviour, you wil easily distinguish betwixt a rash fierie spirit, and a truly valiant. In the Doctor, you shall find a David, fighting Gods defensive Bat­tailes, without sinister respects, or private passion: In Cal. you shal see the son of Nimshi, marching furiously, and hewing downe the Priests of Baal, yet neverthelesse a great worshipper of Calves: In the Replyer, you may behold Ionathan comming a Reserve to David, though perchance shooting his arrowes sometimes wide, and sometimes open: It lyes in you, Readers, now, to judge, and give the Palme: For the Doctors part and mine (would Cal. durst make the third) we both resigne our shares: Let Truth be crowned with the Victory, and the God of Truth, with Glory.