The vvhipper vvhipt being a reply upon a scandalous pamphlet, called The whip, abusing that excellent work of Cornelius Burges, Dr in divinity, one of the Assembly of Divines, entituled, The fire of the sanctuary newly discovered / inserti authoris, Qui Mockat, Mockabitur.

The vvhipper vvhipt being a reply upon a scandalous pamphlet, called The whip, abusing that excellent work of Cornelius Burges, Dr in divinity, one of the Assembly of Divines, entituled, The fire of the sanctuary newly discovered / inserti authoris, Qui Mockat, Mockabitur.

Table of contents

Title page

TO THE SACRED MAJESTY OF KING CHARLES, My most deare and dread Soveraigne.

THE WHIPPER VVHIPT.

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

Calumniator.

Replyer.

D. Burges in the Epistle Dedicatory.

Cal.

Rep.

D. Burges.

Cal.

Repl.

D. Burges.

Cal.

Repl.

D. Burges, in his Preface.

Cal.

Rep.

D. Burges.

Cal.

Repl.

D. Burges.

Cal.

Repl.

D. Burges.

Cal.

Repl.

D. Burges.

Cal.

Repl.

D. Burges.

Cal.

Repl.

D. Burges.

Cal.

Repl.

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

Cal.

Repl.

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

Cal.

Repl.

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

Cal.

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

Cal.

Repl.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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D. Burges cap. 4. pag. 93. line 13.

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Cal.

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

Pag. 310. line 15.

Cal.

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

Pag. 129. line 9.

Cal.

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

Cal.

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

Cal.

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

Cal.

Repl.

HEB. 6. 4, 5, 6.

To the Readers.

§

[Page]

THE VVHIPPER VVHIPT.

BEING A REPLY Upon a scandalous Pamphlet, CALLED THE WHIP: Abusing that Excellent Work of CORNELIUS BURGES, Dr in DIVINITY, one of the Assembly of DIVINES, ENTITULED, The Fire of the Sanctuary Newly discovered.

Incerti Authoris.

Qui Mockat, Mockabitur.

Imprinted, M. DC. XLIV.

TO THE SACRED MAJESTY OF KING CHARLES, My most deare and dread Soveraigne.

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[Page]

SIR,

BEpleased to cast a gracious eye upon this Book, and at Your leasure (if Your Royall imployments lend you any) to peruse it.

In Your Three Kingdoms, You have three sorts of people: The first, confident and faithfull; The second, diffident and fearfull; The third, indifferent and doubtfull.

The first are with You in their Persons, Purses, (or desires) and good wishes.

The second are with You neither in their Purses, nor good wishes, nor (with their desires) in their Persons.

[Page] The third are with You in their good wishes, but neither in their Persons, nor Purses, nor Desires.

In this Booke, these three sorts are represented in three Persons, and presented to the view of Your Sacred Majesty.

You shall find them as busie with their Penns as the Armyes are with their Pistols: How they behave themselves, let the People judge: I appeale to Cesar. Your Majesties honour, safety and prosperity, The Churches Truth, Unity, and Uniformity, Your Kingdomes Peace, Plenty and Felicity, is the continued object of his Devotion, who is

SIR,

Your Majesties Most Loyall Subject, The Replyer.

THE WHIPPER VVHIPT.

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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 Vtopian 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; his Spleen, a spring of Gall; a Shemei, a Rabshekah: his mouth ran bitternesse and malice; and his Pen slow'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 so poorely answered, so impiously maligned, so maliciously calumniated, that I have thought good to east 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] into Quick-silverd Zeale, which hath swallowed up and devoured their duty to their betters, their faire demcanour to their equalls, and their charity to all Relations.

This unworthy Pamphleter, in the Progresse of his more unworthy work, against this worthy Member, uses that method, which Beelzebub the prince of Flyes prescribes him; who, like a Fly, buzzes through his whole Larder, blowing here & there; but leaving 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 your 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 Popish Ceremony, begun by the Antichristian Hierarchy, derived from deo and dicatio, which is a vowing to God: It was first used when Steeplehouses, or Meeting-places were built, which Papists call Churches, dedicating them to God; or to those they honoured as much, Saints, whereof some of them are now roring in hell; under which pretence, they juggled holynesse 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] 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 Etimologie 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 perfectivè) 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 Blasphemic? or where's the Lye? Let 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.

D. Burges.

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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 tearme 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 professe, 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 Authoritie.

D. Burges.

[Page]

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 magnisie dignities, that is, Kingship, Lordship, and Bishopship: And I am verily perswaded, if Amaleck or Esau, (whom God cursed) were in being, your linsy-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 Zeallicks 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 mal [...]pert, 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 Anti-Ceremonians [Page] 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]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 considently 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.

D. Burges.

[Page]

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 Isanded; 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 sext 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: Iesuites beg not, but point yee where the Box stands.

Repl.

Your sawcy Impudence, Cal. Votes Modesty a vice, and rudene [...]se, 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.

D. Burges.

[Page]

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 toman, wch 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 slaw, 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] 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 favour, 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.

D. Burges.

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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 Sk [...]eene.

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 wit 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.

[Page] 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 be sides.

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] 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.

Cal.

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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 [...]alme 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 it; 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] Saints fall on fire for Ceremonies, which is worth observation.

Cal.

A true Chip of the old block Canterbury, who after he had familiarized the name of the Altar, in the common care, (not daring to bring in Transubstantiation, with a full Tide) innocently left out those words in his Service book, which 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, lest 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 I 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 Ceremonies, 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] 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't is 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] 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 Coblor, Feltmaker, or Taylour intrude into that honorable calling, and be judges of [Page] 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] 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, undenyable prest, and learnedly urged home to every Conscience that is not seired; 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]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 Martin marre 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 honestci 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] 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 thu Parliament in another Sermon at the same place, out of this Text Act. [Page] 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 cur 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 testisie 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 Seots were Rebles 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.

D. Burges cap. 4. pag. 93. line 13.

[Page]

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] 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]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, as 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] 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] 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 be 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] 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] 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] 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, Seouts, 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, sell 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] 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 so 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 soild behaviour will not be a perfect white, we must die it into a sadder colour; and these his Crimes, which our teares cannot wash sairer, (for the comfort of ourselves and Children) our reports (for the countenance of the Cause) must make fouler, for the exasperating of our Confederates, and encouragement of our 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] 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 trobles 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, Gods 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 thanks givings 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] 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 heynous, 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] 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 hold 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.

Cal.

[Page]

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 Monopolies. 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] 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 I But after all this, Lot was drunk: Our Doctor, being afraid to be thought too righteous, put in one her be that spoiled his whole pot of 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 extred 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] you say, it favours? The Authority of this great Council 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.

Cal.

[Page]

And such a deale of Trumpery, that my pen tyres before it come to the [...]adious 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 then 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 Dr. 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 Lettany. These are those men who (in his last clause, he 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 not those whose Defects of learning are so bountifully supplyed with Inspirations and Revelations of the spirit.

Repl.

Take heed, good Cal. you merit not the Honour to be called the Dunces Advocate: These are the men, that carry their Provaunt Sermons up and down the Country, and in their people-pleasing Lectures, cry up Liberty, and prate down Government; cry up the Spirit, and beate down Learning; cry up Sedition, and preach down Authority. But tell me, 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] 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 needlesse: Our Ministers faults are now writ in their foreheads, and as apparent as the Sun at noone, whose leud and looser Conversations, are impudent Confessions, and visibly manifest, enough without farther Witnesses: Our Crime-discovering Century, is both Witnesses and Jury, and the pious Composer thereof, a most sufficient Iudge: But some there be so craftily vitious, that they can keep their words and Actions from the eyes and eares 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] 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 Theodoret 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. Syri [...]. 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] 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 Antichrill 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] 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 flesh, then to the spirit: No question, Cal. your fancynesse 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, ariseth this doctrine; You love your own safeties above the glory of God.

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

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

Cal.

Doctor, you still harp upon the same string: But do these Batts, these Reremice 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] (I meane no body, and You know my meaning) which like the flatus 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 vermine: 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 stub borne, 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 Totalis: 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 hath, 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] 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.

It is impossible for those who were once enlightned, and have tasted of the heavenly gift, and were made partakers of the holy Spirit,

And have tasted the good word of God, and the powers of the world to come;

If they shall fall away, to renew them again unto Repentance: seeing they crucifie to themselves the Son of God afresh, and put him to an open shame.

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, matching 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.

FINIS.

Information about this book

Title statement

The vvhipper vvhipt being a reply upon a scandalous pamphlet, called The whip, abusing that excellent work of Cornelius Burges, Dr in divinity, one of the Assembly of Divines, entituled, The fire of the sanctuary newly discovered / inserti authoris, Qui Mockat, Mockabitur.

Quarles, Francis, 1592-1644.

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1644

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

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2003-01 (EEBO-TCP Phase 1).

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A56846

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Wing Q121

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ESTC R210654

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20534364

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ocm 20534364

ID [VID]

109428

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Notes

(EEBO-TCP ; phase 1, no. A56846)

Transcribed from: (Early English Books Online ; image set 109428)

Images scanned from microfilm: (Early English books, 1641-1700 ; 230:E13, no 16)

Source

— The vvhipper vvhipt being a reply upon a scandalous pamphlet, called The whip, abusing that excellent work of Cornelius Burges, Dr in divinity, one of the Assembly of Divines, entituled, The fire of the sanctuary newly discovered / inserti authoris, Qui Mockat, Mockabitur., Quarles, Francis, 1592-1644..

Extent

[4], 44 p.

[s.n.],. [London] imprinted :: M.DC.XLIV. [1644]. (Attributed to Quarles by Wing and NUC pre-1956 imprints.) (Place of imprint suggested by Wing.) (Title within double line border.) (This item can also be found as the third part of Wing Q113 (The profest royalist) which appears at reel 224:4.) (Reproduction of original in the Thomason Collection, British Library.)

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