An apology against a pamphlet call'd A modest confutation of the animadversions upon the remonstrant against Smectymnuus

An apology against a pamphlet call'd A modest confutation of the animadversions upon the remonstrant against Smectymnuus

Table of contents

Title page

An Apology, &c.

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An Apology, &c.

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IF, Readers, to that ſame great difficulty of well doing what we certainly know, were not added in moſt men as great a careleſſenes of knowing what they, and others ought to do, we had bin long ere this, no doubt but all of us much farther on our way to ſome degree of peace and happineſſe in this kingdome. But ſince our ſinfull neglect of pract [...]ſing that which we know to be undoubtedly true and good, hath brought forth among us, through Gods juſt anger ſo great a difficulty now to know that which otherwiſe might be ſoone learnt, and hath divided us by a controverſie of great importance indeed, but of no hard ſolution, which is the more our puniſhment, I reſolv'd (of what ſmall moment ſoever I might be thought) to ſtand on that ſide where I ſaw both the plain autority of Scripture leading, and the reaſon of juſtice and equity perſwading; with this opinion which eſteemes it more unlike a Chriſtian to be a cold neuter in the cauſe of the Church, then the law of Solon made it puniſhable after a ſedition in the State. And becauſe I obſerve that feare and dull diſpoſition, lukewarmeneſſe & ſloth are not ſeldomer wont to cloak themſelves under the affected name of moderation, then true and lively zeale is cuſtomably diſpareg'd with the terme of indiſcretion, bitterneſſe, and choler, I could not to my thinking honor a good cauſe more from the heart, then by defending it earneſtly, as oft as I could judge it to behoove me, notwithſtanding any falſe name that could be invented to wrong, or undervalue an honeſt meaning. Wherein although I have not doubted to ſingle forth more then once, ſuch of them as were thought the chiefe and moſt nominated oppoſers [Page] on the other ſide, whom no man elſe undertooke: if I have done well either to be confident of the truth, whoſe force is beſt ſeene againſt the ableſt reſiſtance, or to be jealous and tender of the hurt that might be done among the weaker by the intrapping autority of great names titl'd to falſe opinions, or that it be lawfull to attribute ſomewhat to guifts of Gods imparting, which I boaſt not, but thankfully acknowledge, and feare alſo left at my certaine account they be reckon'd to me many rather then few, or if laſtly it be but juſtice not to defraud of due eſteeme the weariſome labours and ſtudious watchings, wherein I have ſpent and tir'd out almoſt a whole youth, I ſhall not diſtruſt to be acquitted of preſumption. Knowing that if heretofore all ages have receav'd with favour and good acceptance the earlieſt induſtry of him that hath beene hopefull, it were but hard meaſure now, if the freedome of any timely ſpirit ſhould be oppreſt meerely by the big and blunted fame of his elder adverſary; and that his sufficiency muſt be now ſentenc't, not by pondering the reaſon he ſhewes, but by calculating the yeares he brings. However, as my purpoſe is not, nor hath beene formerly, to looke on my adverſary abroad, through the deceaving glaſſe of other mens great opinion of him, but at home, where I may finde him in the proper light of his owne worth, ſo now againſt the rancor of an evill tongue, from which I never thought ſo abſurdly, as that I of all men ſhould be exempt, I muſt be forc't to proceed from the unfained and diligent inquity of mine owne conſcience at home (for better way I know not, Readers) to give a more true account of my ſelfe abroad then this modeſt Confuter, as he calls himſelfe, hath given of me. Albeit that in doing this I ſhall be ſenſible of two things which to me will be nothing pleaſant; the one is, that not unlikely I ſhall be thought too much a party in mine owne cauſe, and therein to ſee leaſt; the other, that I ſhall be put unwillingly to moleſt the publick view with the vindication of a private name; as if it were worth the while that the people ſhould care whether ſuch a one were thus, or thus. Yet thoſe I intreat who have found the leaſure to reade that name, however of ſmall repute, unworthily defam'd, would be ſo good and ſo patient as to heare the ſame perſon not unneedfully defended. I will not deny but that the beſt apology againſt falſe accuſers is ſilence and ſufferance, and honeſt deeds ſet againſt diſhoneſt words. And that I could at this time moſt eaſily, and ſecurely, [Page] with the leaſt loſſe of reputation uſe no other defence, I need not deſpaire to win beliefe. Whether I conſider both the fooliſh contriving, and ridiculous aiming of theſe his ſlanderous bolts, ſhot ſo wide of any ſuſpicion to be faſtn'd on me, that I have oft with inward contentment perceav'd my friends congratulating themſelves in my innocence, and my enemies aſham'd of their partners folly. Or whether I look at theſe preſent times wherein moſt men now ſcarce permitted the liberty to think over their owne concernments have remov'd the ſeat of their thoughts more outward to the expectation of publick events. Or whether the examples of men, either noble or religious, who have ſat downe lately with a meeke ſilence and ſufferance under many libellous endorſements, may be a rule to others, I might well appeaſe my ſelf to put up any reproaches in ſuch an honourable ſociety of fellow-ſufferers uſing no other defence. And were it that ſlander would be content to make an end where it firſt fixes, and not ſeek to caſt out the like infamy upon each thing that hath but any relation to the perſon traduc't, I ſhould have pleaded againſt this Confuter by no other advocates, then thoſe which I firſt commended, Silence, and Sufferance, and ſpeaking deeds againſt faltering words. But when I diſcern'd his intent was not ſo much to ſmite at me, as through me to render odious the truth which I had written, and to ſtaine with ignominy that Evangelick doctrine which oppoſes the tradition of Prelaty, I conceav'd my ſelfe to be now not as mine own perſon, but as a member incorporate into that truth whereof I was perſwaded, and whereof I had declar'd openly to be a partaker. Whereupon I thought it my duty, if not to my ſelfe, yet to the religious cauſe I had in hand, not to leave on my garment the leaſt ſpot, or blemiſh in good name ſo long as God ſhould give me to ſay that which might wipe it off. Leſt thoſe diſgraces which I ought to ſuffer, if it ſo befall me, for my religion, through my default religion be made liable to ſuffer for me. And, whether it might not ſomething reflect upon thoſe reverent men whoſe friend I may be thought in writing the Animadverſions, was not my laſt care to conſider, if I ſhould reſt under theſe reproaches having the ſame common adverſary with them, it might be counted ſmall credit for their cauſe to have found ſuch an aſſiſtant, as this babler hath devis'd me. What other thing in his book there is of diſpute, or queſtion, in anſwering thereto I doubt not to be [Page] juſtifi'd; except there be who will condemne me to have waſted time in throwing downe that which could not keepe it ſelfe up. As for others who notwithſtanding what I can allege have yet decreed to miſ-interpret the intents of my reply. I ſuppoſe they would have found as many cauſes to have miſconceav'd the reaſons of my ſilence.

TO beginne therefore an Apology for thoſe animadverſions which I writ againſt the Remonſtrant in defence of Smectymnus, ſince the Preface, which was purpoſely ſet before them, is not thought apologeticall anough; it will be beſt to acquaint ye, Readers, before other things, what the meaning was to write them in that manner which I did. For I do not look to be askt wherefore I writ the book, it being no difficulty to anſwer that I did it to thoſe ends which the beſt men propoſe to themſelves when they write. But wherfore in that manner neglecting the maine bulk of all that ſpecious antiquity, which might ſtunne children, but not men, I choſe rather to obſerve ſome kinde of military advantages to await him at his forragings, at his watrings, and when ever he felt himſelfe ſecure to ſolace his veine in deriſion of his more ſerious opponents. And here let me have pardon, Readers; if the remembrance of that which he hath licenc't himſelfe to utter contemptuouſly of thoſe reverend men provoke me to doe that over againe which ſome expect I ſhould excuſe as too freely done; ſince I have two provocations, his lateſt inſulting in his ſhort anſwer, and their finall patience. I had no fear but that the authors of Smectymnus to all the ſhew of ſolidity which the Remonſtrant could bring, were prepar'd both with skill and purpoſe to returne a ſuffizing anſwer, and were able anough to lay the duſt and pudder in antiquity, which he and his, out of ſtratagem, are wont to raiſe; but when I ſaw his weake arguments headed with ſharpe taunts, and that his deſigne was, if he could not refute them, yet at leaſt with quips and ſnapping adagies to vapour them out, which they bent only upon the buſineſſe were minded to let paſſe, by how much I ſaw them taking little thought for their own injuries, I muſt confeſſe I took it as my part the leſſe to endure that my reſpected friends through their own unneceſſary patience ſhould thus lye at the mercy of a coy flurting ſtile; to be girded with frumps and curtall gibes, by one who makes ſentences by the Statute, as if all above three [Page] inches long were confiſcat. To me it ſeem'd an indignity, that whom his whole wiſdome could not move from their place, them his impetuous folly ſhould preſume to ride over. And if I were more warme then was meet in any paſſage of that booke, which yet I do not yeild, I might uſe therein the patronage of no worſe an author then Gregory Nyſſen, who mentioning his ſharpneſſe againſt Eunomius in the defence of his brother Baſil, holds himſelfe irreprovable in that it was not for himſelfe, but in the cauſe of his brother; and in ſuch caſes, ſaith he, perhaps it is worthier pardon to be angry, then to be cooler. And whereas this Confuter taxes the whole diſcourſe of levity, I ſhall ſhew ye, Readers, whereſoever it ſhall be objected in particular that I have anſwer'd with as little lightneſſe as the Remouſtrant hath given example. I have not beene ſo light as the palme of a Biſhop which is the lighteſt thing in the world when he brings out his book of Ordination: For then contrary to that which is wont in releaſing out of priſon, any one that will pay his fees is layd hands on. Another reaſon, it would not be amiſſe though the Remonſtrant were told, wherefore he was in that unuſuall manner beleaguer'd; and this was it, to pluck out of the heads of his admirers the conceit that all who are not Prelaticall, are groſſe-headed, thick witted, illiterat, ſhallow. Can nothing then but Epiſcopacy teach men to ſpeak good Engliſh, to pick & order a ſet of words judiciouſly? Muſt we learne from Canons and quaint Sermonings interlin'd with barbarous Latin to illumin a period, to wreath an Enthymema wth maiſtrous dexterity? I rather encline, as I have heard it obſerv'd, that a Jeſuits Italian when he writes, is ever naught, though he be borne and bred a Florentine, ſo to thinke that from like cauſes we may go neere to obſerve the ſame in the ſtile of a Prelat. For doubtleſſe that indeed according to art is moſt eloquent, which returnes and approaches neereſt to nature from whence it came; and they expreſſe nature beſt, who in their lives leaſt wander from her ſafe leading, which may be call'd regenerate reaſon. So that how he ſhould be truly eloquent who is not withall a good man, I ſee not. Never the leſſe as oft as is to be dealt with men who pride themſelves in their ſuppoſed art, to leave thē unexcuſable wherin they will not be better'd there be of thoſe that eſteeme Prelaty a figment, who yet can pipe, if they can dance, nor will be unfurniſht to ſhew that what the Prelats admire and have not, others have and admire not. [Page] The knowledge whereof, and not of that only, but of what the Scripture teacheth us how we ought to withſtand the perverters of the Goſpell were thoſe other motives which gave the animadverſions no leave to remit a continuall vehemence throughout the book. For as in teaching, doubtleſſe the Spirit of meekneſſe is moſt powerfull, ſo are the meeke only fit perſons to be taught: as for the proud, the obſtinate, and falſe Doctors of mens devices, be taught they will not; but diſcover'd and laid open they muſt be. For how can they admit of teaching who have the condemnation of God already upon them for refuſing divine inſtruction; that is, to be fill'd with their own devices, as in the Proverbs we may reade; therefore we may ſafely imitate the method that God uſes; with the froward to be froward, and to throw ſcorne upon the ſcorner, whom if any thing, nothing elſe will heale. And if the righteous ſhall laugh at the deſtruction of the ungodly, they may alſo laugh at their pertinacious and incurable obſtinacy, and at the ſame time be mov'd with deteſtation of their ſeducing malice, who imploy all their wits to defend a Prelaty uſurp [...], and to deprave that juſt government, which pride and ambition partly by fine fetches and pretences, partly by force, hath ſhoulder'd out of the Church. And againſt ſuch kind of deceavers openly and earneſtly to proteſt, leſt any one ſhould be inquiſitive wherefore this or that man is forwarder then others, let him know that this office goes not by age, or youth, but to whomſoever God ſhall give apparently the will, the Spirit, and the utterance. Ye have heard the reaſons for which I thought not my ſelfe exempted from aſſociating with good men in their labours toward the Churches wellfare: to which if any one brought oppoſition, I brought my beſt reſiſtance. If in requitall of this and for that I have not been negligent toward the reputation of my friends, I have gain'd a name beſtuck, or as I may ſay, bedeckt with the reproaches and reviles of this modeſt Confuter, it ſhall be to me neither ſtrange, nor unwelcome; as that which could not come in a better time.

Having render'd an account, what induc't me to write thoſe animadverſions in that manner as I writ them, I come now to ſee what the confutatiō hath to ſay againſt thē; but ſo as the confuter ſhall hear firſt what I have to ſay againſt his confutation. And because he pretends to be a great conjector at other men by their writings, I will not faile to give ye, Readers, a preſent taſte of [Page] him from his own title; hung out like a toling ſigne-poſt to call paſſengers, not ſimply a confutation but a modeſt confutation with a laudatory of it ſelfe obtruded in the very firſt word. Whereas a modeſt title ſhould only informe the buyer what the book containes without furder inſinuation, this officious epithet ſo haſtily aſſuming the modeſty wch others are to judge of by reading, not the author to anticipate to himſelf by foreſtalling, is a ſtrong preſumption that his modeſty ſet there to ſale in the frontiſpice, is not much addicted to bluſh. A ſurer ſigne of his loſt ſhame he could not have given, then ſeeking thus unſeaſonably to prepoſſeſſe men of his modeſty. And ſeeing he hath neither kept his word in the ſequel, not omitted any kinde of boldneſſe in ſlandering, tis manifeſt his purpoſe was only to rub the forehead of his title with this word modeſt, that he might not want colour to be the more impudent throughout his whole confutation. Next what can equally ſavour of injuſtice, and plaine arrogance, as to prejudice and forecondemne his adverſary in the title for ſlanderous and ſcurrilous, and as the Remonſtrants faſhion is, for frivolous, tedious, and falſe, not ſtaying till the Reader can hear him prov'd ſo in the following diſcourſe; which is one cauſe of a ſuſpicion that in ſetting forth this pamplet the Remonſtrant was not unconſulted with; thus his firſt addreſſe was an humble Remonstrance by a dutifull ſon of the Church, almoſt as if he had ſaid her white-boy. His next was a defence (a wonder how it ſcapt ſome praiſing adjunct) againſt the frivolous and falſe exceptions of Smectymnus, ſitting in the chaire of his Title page upon his poore caſt adverſaries both as a Judge and Party, and that before the jury of Readers can be impannell'd. His laſt was A ſhort anſwer to a tedious vindication; ſo little can he ſuffer a man to meaſure either with his eye or judgement, what is ſhort or what tedious without his preoccupying direction: and from hence is begotten this modeſt confutation againſt a ſlanderous and ſcurrilous libell. I conceave, Readers, much may be gueſt at the man and his book, what depth there is, by the framing of his title, which being in this Remonſtrant ſo raſh, and unadviſed as ye ſee, I conceit him to be neere a kin to him who ſet forth a Paſſion Sermon with a formall Dedicatory in great letters to our Saviour. Although I know that all we do ought to begin and end to his praiſe and glory, yet to inſcribe him in a void place with flouriſhes, as a man in complement uſes to trick up the name of ſome Eſquire, Gentleman, [Page] or Lord Paramont at Common Law, to be his book-patron with the appendan [...] form of a ce [...]emonious preſentment, wil ever appeare among the judicious to be but a [...] an inſuls and frigid affectation. As no leſſe was that before his book againſt the Browniſts to write a Letter to a proſopopoea a certain rhetoriz'd woman whom he calls mother, and complains of ſome that laid whoredome to her charge; and certainly had he folde [...] his Epiſtle with a ſuperſcription to be deliver'd to that female figure by any Poſt or Carrier who were not a Ubiquitary, it had beene a moſt miraculous greeting. We finde the Primitive Doctors as oft as they writ to Churches, ſpeaking to them as to a number of faithfull brethren and ſons, and not to make a cloudy tranſmigration of ſexes in ſuch a familiar way of writing as an Epiſtle ought to be, leaving the track of common adreſſe, to runne up, and tread the aire in metaphoricall compellations, and many fond utterances better let alone. But I ſtep againe to this emblazoner of his Title page (whether it be the ſame man or no I leave it in the midſt) and here I finde him pronouncing without reprieve thoſe animadverſions to be a ſlanderous and ſcurrilous libell. To which I, Readers, that they are neither ſl [...]nderous, nor ſcurrilous, will anſwer in what place of his book he ſhall be found with reaſon, and not inke only in his mouth. Nor can it be a libell more then his owne, which is both nameleſſe, and full of ſlanders, and if in this that it freely ſpeaks of things amiſſe in religion, but eſtabliſht by act of State, I ſee not how Wickleffe and Luther, with all the firſt Martyrs, and reformers, could avoid the imputation of libelling. I never thought the humane frailty of erring in caſes of religion infamy to a State, no more then to a Councell; it had therefore beene neither civill, nor Chriſtianly, to derogate the honour of the State for that cauſe, eſpecially when I ſaw the Parlament it ſelfe piouſly and magnanimouſly bent to ſupply and reforme the defects and overſights of their forefathers, which to the godly and repentant ages of the Jewes were often matter of humble confeſſing and bewailing, not of confident aſſerting and maintaining. Of the State therefore I found good reaſon to ſpeak all honourable things, and to joyne in petition with good men that petition'd: but againſt the Prelats who were the only ſeducers and miſ-leaders of the State to conſtitute the government of the Church not rightly, me thought I had not vehemence anough. And thus, Readers, by the example [Page] which hee hath ſet mee I have given yee two or three notes of him out of his Title page; by which his firſtlings feare not to gueſſe boldly at his whole lumpe, for that gueſſe will not faile ye; and although I tell him keen truth, yet he may beare with me, ſince I am like to chafe him into ſome good knowledge, and others, I truſt, ſhall not miſ-ſpend their leaſure. For this my aime is, if I am forc't to be unpleaſing to him whoſe fault it is, I ſhall not forget at the ſame time to be uſefull in ſome thing to the ſtander by.

As therefore he began in the Title, ſo in the next leafe he makes it his firſt buſineſſe to tamper with his Reader by ſycophanting and miſnaming the worke of his adverſary. He calls it a mime thruſt forth upon the ſtage to make up the breaches of thoſe ſolemne Scenes betweene the Prelats and the Smectymnuans. Wherein while he is ſo overgreedy to fix a name of ill ſound upon another, note how ſtupid he is to expoſe himſelfe, or his own friends to the ſame ignominy; likening thoſe grave controverſies to a piece of S [...]gery, or Scene-worke where his owne Remonſtrant whether in Buskin or Sock muſt of all right be counted the chiefe Player, be it boaſting Thraſo, or Davus that troubles all things, or one who can ſhift into any ſhape, I meddle not; let him explicate who hath reſembl'd the whole argument to a Comedy, for Tragicall, he ſayes, were too ominous. Nor yet doth he tell us what a Mime is, whereof we have no pattern from ancient writers except ſome fragments, which containe many acute and wiſe ſentences. And this we know in Laertius, that the Mimes of Sophron were of ſuch reckning with Plato, as to take them nightly to read on and after make them his pillow. Scaliger deſcribes a Mime to be a Poem imitating any action to ſtirre up laughter. But this being neither Poem, nor yet ridiculous, how is it but abuſively taxt to be a Mime. For if every book which may by chance excite to laugh here and there, muſt be term'd thus, then may the Dialogues of Plato, who for thoſe his writings hath obtain'd the ſurname of Divine, be eſteem'd as they are by that detractor in Athenaeus, no better then Mimes. Becauſe there is ſcarce one of them, eſpecially wherein ſome notable Sophiſter lies ſweating and turmoyling under the inevitable, and mercileſſe dilemma's of Socrates, but that hee who reads, were it Saturne himſelfe, would be often rob'd of more then a ſmile. And whereas he tels us that Scurrilous Mime was a perſonated grim lowring foole, his [Page] fooliſh language unwittingly writes foole upon his owne friend, for he who was there perſonated, was only the Remonſtrant; the author is ever diſtinguiſht from the perſon he introduces. But in an ill houre hath his unfortunate raſhneſſe ſtumbl'd upon the mention of miming. That hee might at length ceaſe, which he hath not yet ſince he ſtept in, to gall and hurt him whom hee would aide. Could he not beware, could he not be think him, was he ſo uncircumſpect, as not to foreſee, that no ſooner would that word Mime be ſet eye on in the paper, but it would bring to minde that wretched pilgrimage over Minſhews Dictionary call'd Mundus alter & idem, the idleſt and the paltrieſt Mime that ever mounted upon banke. Let him ask the Author of thoſe toothleſſe Satyrs who was the maker, or rather the anticreator of that u [...]iverſall foolery, who he was, who like that other principle of the Maniches the Arch evill one, when he had look't upon all that he had made and mapt out, could ſay no other but contrary to the Divine Mouth, that it was all very fooliſh. That grave and noble invention which the greateſt and ſublimeſt wits in ſundry ages, Plato in Critias, and our two famous countreymen, the one in his Vtopia, the other in his new Atlantis choſe, I may not ſay as a feild, but as a mighty Continent wherein to diſplay the largeneſſe of their ſpirits by teaching this our world better and exacter things, then were yet known, or us'd, this petty prevanicator of America, the zanie of Columbus, (for ſo he muſt be till his worlds end) having rambl'd over the huge topography of his own vain thoughts, no marvell, if he brought us home nothing but a meer tankard drollery, a venereous parjetory for a ſtewes. Certainly he that could indure with a ſober pen to ſit and deviſe laws for drunkards to carouſe by, I doubt me whether the very ſoberneſſe of ſuch a one, like an unlicour'd Silenus, were not ſtark drunk. Let him go now and brand another man injuriouſly with the name of Mime, being himſelfe the looſeſt and moſt extravagant Mime, that hath been heard of; whom no leſſe then almoſt halfe the world could ſerve for ſtage roome to play the Mime in. And let him adviſe againe with Sir Francis Bacon whom he cites to confute others, what it is to turn the ſinnes of Chriſtendome into a mimicall mockery, to rip up the ſaddeſt vices with a laughing countenance, eſpecially where neither reproofe nor better teaching is adjoynd. Nor is my meaning, Readers, to ſhift off a blame from my selfe, by charging the li [...]e upon my accuſer, but [Page] ſhall only deſire, that ſentence may be reſpited, till I can come to ſome inſtance, whe [...]eto I may give anſwer.

Thus having ſpent his firſt onſet not in confuting, but in a reaſonleſſe defaming of the book, the method of his malice hurries him to attempt the like againſt the Author: not by proofes and teſtimonies, but having no certaine notice of me, as he profeſſes, furder then what he gathers from the animadverſions, blunders at me for the reſt, and flings out ſtray crimes at a venture, which he could never, though he be a Serpent, ſuck from any thing that I have written; but from his own ſtuff magazin, and hoard of ſl [...]nderous inventions, over and above that which he converted to venome in the drawing. To me Readers, it happens as a ſingular contentment, and let it be to good men no ſlight ſatisfaction, that the ſl [...]nderer here confeſſes, he has no furder notice of mee then his owne conj [...]cture. Although it had been honeſt to have inquir'd, before he utter'd ſuch infamous words, and I am credibly inform'd he did inquire, but finding ſmall comfort from the intelligence which he receav'd, whereon to ground the falſ [...]ties which he had provided, thought it his likelieſt courſe under a pretended ignorance to let drive at randome, leſt he ſhould loſe his odde ends which from ſome penurious Book of Characters he had been culling out and would faine apply. Not caring to burden me with thoſe vices, whereof, among whom my converſation hath been, I have been ever leaſt ſuſpected; perhaps not without ſome ſuttlety to caſt me into envie, by bringing on me a neceſſity to enter into mine own praiſes. In which argument I know every wiſe man is more unwillingly drawne to ſpeak, then the moſt repining eare can be averſe to heare. Nevertheleſſe ſince I dare not wiſh to paſſe this life unperſecuted of ſlanderous tongues; for God hath told us that to be generally prais'd is wofull, I ſhall relye on his promiſe to free the innocent from cauſeleſſe aſperſions: whereof nothing ſooner can aſſure me, then if I ſhall feele him now aſſiſting me in the juſt vindication of my ſelfe which yet I could deferre, it being more meet that to thoſe other matters of publick debatement in this book I ſhould give attendance firſt, but that I feare it would but harme the truth, for me to reaſon in her behalfe, ſo long as I ſhould ſuffer my honeſt eſtimation to lye unpurg'd from theſe inſolent ſuſpicions. And if I ſhall be large, or unwonted in juſtifying my ſelfe to thoſe who know me not, for elſe it would be needleſſe, let them conſider [Page] that a ſhort ſlander will oft times reach farder then a long apology: and that he who will do juſtly to all men, muſt begin from knowing how, if it ſo happen, to be not unjuſt to himſelfe. I muſt be thought, if this libeller (for now he ſhewes himſelfe to be ſo) can finde beliefe, after an inordinat and riotous youth ſpent at the Vniverſity, to have bin at length vomited out thence. For which commodious lye, that he may be incourag'd in the trade another time, I thank him; for it hath given me an apt occaſion to acknowledge publickly with all gratefull minde, that more then ordinary favour and reſpect which I found above any of my equals at the hands of thoſe curteous and learned men, the Fellowes of that Colledge wherein I ſpent ſome yeares: who at my parting, after I had taken two degrees, as the manner is, ſignifi'd many wayes, how much better it would content them that I would ſtay; as by many Letters full of kindneſſe and loving reſpect both before that time, and long after I was aſſur'd of their ſingular good affection towards me. Which being likewiſe propenſe to all ſuch as were for their ſtudious and civill life worthy of eſteeme, I could not wrong their judgements, and upright intentions; ſo much as to think I had that regard from them for other cauſe then that I might be ſtill encourag'd to proceed in the honeſt and laudable courſes, of which they apprehended I had given good proofe. And to thoſe ingenuous and friendly men who were ever the countnancers of vertuous and hopefull wits, I wiſh the beſt, and happieſt things, that friends in abſence wiſh one to another. As for the common approbation or diſlike of that place, as now it is, that I ſhould eſteeme or diſeſteeme my ſelfe or any other the more for that, too ſimple and too credulous is the Confuter, if he thinke to obtaine with me, or any right diſcerner. Of ſmall practize were that Phyſitian who could not judge by what both ſhe or her ſiſter, hath of long time vomited, that the worſer ſtuffe ſhe ſtrongly keeps in her ſtomack, but the better ſhe is ever kecking at, and is queaſie. She vomits now out of ſickneſſe, but ere it be well with her, ſhe muſt vomit by ſtrong phyſick. In the meane while that Suburb ſinke, as this rude Scavinger calls it, and more then ſcurrilouſly taunts it with the plague, having a worſe plague, in his middle entraile, that ſuburb wherein I dwell, ſhall be in my account a more honourable place then his Univerſity. Which as in the time of her better health, and mine owne younger judgement I never greatly [Page] admir'd, ſo now much leſſe. But he followes me to the City, ſtill uſurping and forging beyond his book notice, which only he affirmes to have had; and where my morning haunts are he wiſſes not. Tis wonder, that being ſo rare an Alchymiſt of ſlander, he could not extract that, as well as the Univerſity vomit, and the Suburb ſinke which his art could diſtill ſo cunningly, but becauſe his Limbeck failes him, to give him and envie the more vexation, Ile tell him. Thoſe morning haunts are where they ſhould be, at home, not ſleeping, or concocting the ſurfets of an irregular feaſt, but up, and ſtirring, in winter often ere the ſound of any bell awake men to labour, or to devotion; in Summer as oft with the Bird that firſt rouſes, or not much tardier, to reade good Authors, or cauſe them to be read, till the attention bee weary, or memory have his full fraught. Then with uſefull and generous labours preſerving the bodies health, and hardineſſe; to render lightſome, cleare, and not lumpiſh obedience to the minde, to the cauſe of religion, and our Countries liberty, when it ſhall require firme hearts in ſound bodies to ſtand and cover their ſtations, rather then to ſee the ruine of our Proteſtation, and the inforcement of a ſlaviſh life. Theſe are the morning practiſes; proceed now to the afternoone; in Playhouſes, he ſayes, and the Bordelloes. Your intelligence, unfaithfull Spie of Canaan? he gives in his evidence, that there he hath trac't me. Take him at his word Readers, but let him bring good ſureties, ere ye diſmiſſe him, that while he pretended to dogge others, he did not t [...]rne in for his owne pleaſure; for ſo much in effect he concludes againſt himſelfe, not contented to be caught in every other gin, but he muſt be ſuch a novice, as to be ſtill hamper'd in his owne hempe. In the Animadverſions, ſaith he, I finde the mention of old clokes, falſbeards, night-walkers, and ſalt lotion; therefore the Animadverter haunts Playhouſes and Bordelloes; for if hee did not, how could hee ſpeake of ſuch gear? Now that he may know what it is to be a childe, and yet to meddle with edg'd tooles, I turne his Antiſtrophon upon his owne head; the Confuter knowes that theſe things are the furniture of Playhouſes and Bordelloes, therefore by the ſame reaſon the Confuter himſelfe hath beene trac't in thoſe places. Was it ſuch a diſſolute ſpeech telling of ſome Politicians who were wont to eaveſdroppe in diſguiſes, to ſay they were often lyable to a night-walking [...]dgeller, or the emptying of a Urinall? What if I [Page] had writ as your friend the author of the aforeſaid Mime, Mu [...] dus alter & idem, to have bin raviſht like ſome young Cephalus or Hylas, by a troope of camping Huſwives in Viraginia, and that he was there forc't to ſweare himſelfe an uxorious varlet, then after a long ſervitude to have come into Aphrodiſia that pleaſant Count [...]ey that gave ſuch a ſweet ſmell to his noſtrils among the ſhameleſſe Courtezans of Deſvergonia? ſurely he would have then concluded me as conſtant at the Bordello, as the gally-ſlave at his Oare. But ſince there is ſuch neceſſity to the hear-ſay of a Tire, a Periwig, or a Vizard, that Playes muſt have bin ſeene, what difficulty was there in that? when in the Colleges ſo many of the young Divines, and thoſe in next aptitude to Divinity have bin ſeene ſo oft upon the Stage writhing and unboning their Clergie limmes to all the antick and diſhoneſt geſtures of Trinculo's, Buffons, and Bawds; proſtituting the ſhame of that miniſtery which either they had, or were nigh having, to the eyes of Courtiers and Court-Ladies, with their Groomes and Madamoiſellaes. There while they acted, and overacted, among other young ſcholars, I was a ſpectator; they thought themſelves gallant men, and I thought them fools, they made ſport, and I laught, they miſpronounc't and I miſlik't, and to make up the at [...]iciſme, they were out, and I hiſt. Judge now whether ſo many good text men were not ſufficient to inſtruct me of falſe beard [...] and vizards without more expoſitors; and how can thi [...] Confuter take the face to object to me the ſeeing of that which his neve [...]ent Prelats allow, and incite their young diſciples to act. For if it be unlawfull to ſit and behold a mercenary Comedian perſonating that which is leaſt unſeemely for a hireling to doe, how much more blamefull is it to indure the ſight of as vile things acted by perſons either enter'd, or preſently to enter into the miniſtery, and how much more foule and ignominious for them to be the actors.

But becauſe a [...] well by this upraiding to me the Bordello's, as by other ſuſpicious glancings in his book he would ſeem privily to point me out to his Readers, as one whoſe cuſtome of life were not honeſt, but licentious; I ſhall intreat to be born with though I digreſſe; & in a way not often trod acquaint ye with the ſumme of my thoughts in this matter through the courſe of my yeares and ſtudies. Although I am not ignorant how hazardous it will be to do this under the noſe of the envious, as it were in skirmiſh [Page] to change the compact order, and inſtead of outward actions to bring inmoſt thoughts into front. And I muſt tell ye Readers, that by this ſort of men I have bin already bitten at; yet ſhall they not for me know how ſlightly they are eſteem'd, unleſſe they have ſo much learning as to reade what in Greek [...] is, which together with envie is the common diſeaſe of thoſe who cenſure books that are not for their reading. With me it fare [...] now, as with him whoſe outward garment hath bin injur'd and ill be [...]ighted; for having no other ſhift, what helpe but to turn the inſide outwards, eſpecially if the lining be of the ſame, or, as it is ſometimes, much better. So if my name and outward demeanour be not evident anough to defend me, I muſt make try all, if the diſcovery of my inmoſt thoughts can. Wherein of two purpoſes both honeſt, and both ſincere, the one perhaps I ſhall not miſſe; although I faile to gaine beliefe with others of being ſuch as my perpetuall thoughts ſhall heere diſcloſe me, I may yet not faile of ſucceſſe in perſwading ſome, to be ſuch really themſelves, as they cannot believe me to be more then what I fain. I had my time Readers, as others have, who have good learning beſtow'd upon them, to be ſent to thoſe places, where the opinion was it might be ſooneſt attain'd: and as the manner is, was not unſtudied in thoſe authors which are moſt commended; whereof ſome were grave Orators & Hiſtorians, whoſe matter me thought I lov'd indeed, but as my age then was, ſo I underſtood them; others were the ſmooth Elegiack Poets, whereof the Schooles are not ſcarce. Whom both for the pleaſing ſound of their numerous writing, which in imitation I found moſt eaſie; and moſt agreeable to natures part in me, and for their matter which what it is, there be few who know not, I was ſo allur'd to read, that no recreation came to me better welcome. For that it was then thoſe years with me which are excus'd though they be leaſt ſevere, I may be ſav'd the labour to remember ye. Whence having obſerv'd them to account it the chiefe glory of their wit, in that they were ableſt to judge, to praiſe, and by that could eſteeme themſelves worthieſt to love thoſe high perfections which under one or other name they took to celebrate, I thought with my ſelfe by every inſtinct and preſage of nature which is not wont to be falſe, that what imboldn'd them to this task might with ſuch diligence as they us'd imbolden me, and that what judgement, wit, or elegance was my ſhare, would herein beſt appeare, and beſt value [Page] it ſelfe, by how much more wiſely, and with more love of vertue I ſhould chooſe (let rude eares be abſent) the object of not unlike praiſes. For albeit theſe thoughts to ſome will ſeeme vertuous and commendable, to others only pardonable, to a third ſort perhaps idle, yet the mentioning of them now will end in ſerious. Nor blame it Readers, in thoſe yeares to propoſe to themſelves ſuch a reward, as the nobleſt [...]iſpoſitions above other things in this life have ſometimes preferr'd. Whereof not to be ſenſible, when good and faire in one perſon meet, argues both a groſſe and ſhallow judgement, and withall an ungentle, and ſwainiſh breſt. For by the firme ſetling of theſe perſwaſions I became, to my beſt memory, ſo much a proficient, that if I found thoſe authors any where ſpeaking unworthy things of themſelves; or unchaſte of thoſe names which before they had extoll'd, this effect it wrought with me, from that time forward their art I ſtill applauded, but the men I deplor'd; and above them all preferr'd the two famous renowners of Beatrice and Laura who never write but honour of them to whom they devote their verſe, diſplaying ſublime and pure thoughts, without tranſgreſſion. And long it was not after, when I was confirm'd in this opinion, that he who would not be fruſtrate of his hope to write well hereafter in laudable things, ought him ſelfe to bee a true Poem, that is, a compoſition, and patterne of the beſt and honourableſt things; not preſuming to ſing high praiſes o [...] heroick men, or famous Cities, unleſſe he have in himſelfe the experience and the practice of all that which is praiſe-worthy. Theſe reaſonings, together with a certaine niceneſſe of nature, an honeſt haughtineſſe, and ſelf-eſteem either of what I was, or what I might be, (which let envie call pride) and laſtly that modeſty, whereof though not in the Title page yet here I may be excus'd to make ſome beſeeming profeſſion, all theſe uniting the ſupply of their naturall aide together, kept me ſtill above thoſe low deſcents of minde, beneath which he muſt deject and plunge himſelf, that can agree to ſalable and unlawfull proſtitutions. Next, (for heare me out now Readers) that I may tell ye whether my younger feet wander'd; I betook me among thoſe lofty Fables and Romances, which recount in ſolemne canto's the deeds of Knigh [...]hood founded by our victorious Kings; & from hence had in renowne over all Chriſtendome. There I read it in the oath of every Knight, that he ſhould defend to the expence of his [Page] beſt blood, or of his life, if it ſo befell him, the honour and chaſtity of Virgin or Matron. From whence even then I learnt what a noble ve [...]tue chaſtity ſure muſt be, to the defence of which ſo many worthies by ſuch a deare adventure of themſelves had ſworne. And if I found in the ſtory afterward any of them by word or deed breaking that oath, I judg'd it the ſame fault of the Poet, as that which is attributed to Homer; to have written undecent things of the gods. Only this my minde gave me that every free [...]nd gentle ſpirit without that oath ought to be borne a Knight, nor needed to expect the guilt ſpurre, or the laying of a ſword upon his ſhoulder to ſtirre him up both by his counſell, and his arme to ſecure and protect the weakneſſe of any attempted chaſtity. So that even thoſe books which to many others have bin the fuell of wantonneſſe and looſe living, I cannot thinke how unleſſe by divine indulgence prov'd to me ſo many incitements as you have heard, to the love and ſtedfaſt obſervation of that vertue which abhorres the ſociety of Bordello's. Thus from the Laureat fraternity of Poets, riper yeares, and the ceaſeleſſe round of ſtudy and reading led me to the ſhady ſpaces of philoſophy, but chiefly to the divine volumes of Plato, and his equall Xenophon. Where if I ſhould tell ye what I learnt, of chaſtity and love, I meane that which is truly ſo, whoſe charming cup is only vertue which ſhe bears in her hand to thoſe who are worthy. The reſt are cheated with a thick intoxicating potion which a certaine Sorcereſſe the abuſer of loves name carries about; and how the firſt and chiefeſt office of love, begins and ends in the ſoule, producing thoſe happy twins of her divine generation knowledge and vertue, with ſuch abſtracted ſublimities as theſe, it might be worth your liſtning, Readers, as I may one day hope to have ye in a ſtill time, when there ſhall be no chiding; not in theſe noiſes, the adverſary as ye know, barking at the doore; or ſearching for me at the Burdello's where it may be he has loſt himſelfe, and raps up without pitty the ſage and rheumatick old Prelateſſe with all her young Corinthian Laity to inquire for ſuch a one. Laſt of all not in time, but as perfection is laſt, that care was ever had of me, with my earlieſt capacity not to be negligently train'd in the precepts of Chriſtian Religion: This that I have hitherto related, hath bin to ſhew, that though Chriſtianity had bin but ſlightly taught me, yet a certain reſerv'dneſſe of naturall diſpoſition, and morall diſcipline learn [...] [Page] out of the nobleſt Philoſophy was anough to keep me in diſdain of farre leſſe incontinences then this of the Burdello. But having had the doctrine of holy Scripture unfolding thoſe chaſte and high myſteries with timelieſt care infus'd, that the body is for the Lord and the Lord for the body, thus alſo I argu'd to my ſelfe; that if unchaſtity in a woman whom Saint Paul termes the glory of man, be ſuch a ſcandall and diſhonour, then certainly in a man who is both the image and glory of God, it muſt, though commonly not ſo thought, be much more deflouring and diſhonourable. In that he ſins both againſt his owne body which is the perfeter ſex, and his own glory which is in the woman, and that which is worſt, againſt the image and glory of God which is in himſelfe. Nor did I ſlumber over that place expreſſing ſuch high rewards of ever accompanying the Lambe, with thoſe celeſtiall ſongs to others inapprehenſible, but not to thoſe who were not defil'd with women, which doubtleſſe meanes fornication: For mariage muſt not be call'd a defilement. Thus large I have purpoſely bin, that if I have bin juſtly taxt with this crime, it may come upon me after all this my confeſſion, with a tenne-fold ſhame. But if I have hitherto deſerv'd no ſuch opprobrious word, or ſuſpicion, I may hereby ingage my ſelfe now openly to the faithfull obſervation of what I have profeſt. I go on to ſhew you the unbridl'd impudence of this looſe rayler, who having once begun his race regards not how farre he flyes out beyond all truth & ſhame; who from the ſingle notice of the animadverſions, as he proteſts, will undertake to tell ye the very cloaths I weare, though he be much miſtaken in my wardrobe. And like a ſon of Belial without the hire of I [...]ſabel charges me of blaſpheming God and the King, as ordnarily as he imagines me to drink Sack and ſweare, meerely becauſe this was a ſhred in his common place-book, and ſeem'd to come off roundly, as if he were ſome Empirick of falſe accuſations to try his poyſons upon me whether they would work or no. Whom what ſhould I endeavour to refute more, whenas that book which is his only teſtimony returnes the lye upon him; not giving him the leaſt hint of the author to be either a ſwearer, or a Sack drinker. And for the readers if they can believe me, principally for thoſe reaſons which I have alleg'd, to be of life & purpoſe neither diſhoneſt, nor unchaſte, they will be eaſily induc't to thinke me ſober both of wine, and of word; but if I have bin already ſucceſſeleſſe in perſwading them, [Page] all that I can furder ſay will be but vaine; and it will be better thrift to ſave two tedious labours, mine of excuſing, and theirs of needleſſe hearing.

Proceeding furder I am met with a whole ging of words and phraſes not mine, for he hath maim'd them, and like a ſlye depraver mangl'd them in this his wicked Limbo, worſe then the ghoſt of Deiphobus appear'd to his friend Aenaeas. Here I ſcarce know them, and he that would, let him repaire to the place in that booke where I ſet them. For certainly this tormenter of ſemicolons is as good at diſmembring and ſlitting ſentences, as his grave Fathers the Prelates have bin at ſtigmatizing & flitting noſes. By ſuch handy craft as this what might he not traduce? Only that odour which being his own muſt needs offend his ſenſe of ſmelling, ſince he will needs beſtow his foot among us, and not allow us to think he weares a Sock, I ſhall endeavour it may be offenceleſſe to other mens eares. The Remonſtrant having to do with grave and reverend men his adverſaries, thought it became him to tell them in ſcorne, that the Biſhops foot had beene in their book and confuted it, which when I ſaw him arrogate, to have done that with his heeles that ſurpaſt the beſt conſideration of his head, to ſpurn a confutation among reſpected men, I queſtion'd not the lawfulneſſe of moving his jollity to bethink him, what odor a Sock would have in ſuch a painfull buſineſſe. And this may have chanc't to touch him more neerly then I was aware; for indeed a Biſhops foot that hath all his toes maugre the gout, and a linnen Sock over it, is the apteſt embleme of the Prelate himſelfe. Who being a pluraliſt, may under one Surplice which is alſo linnen, hide foure benefices beſides the metropolitan toe, and ſends a fouler ſtench to heaven, then that which this young queaſineſſe reches at. And this is the immediate reaſon here why our inrag'd Confuter, that he may be as perfet an hypocrite as Caiaphas, ere he be a High Prieſt, cries out, horrid blaſphemy! and like a recreant Jew calls for ſtones. I beſeech ye friends, ere the brick-bats flye, reſolve me and your ſelves, is it blaſphemy, or any whit diſagreeing from Chriſtian meekneſſe, when as Chriſt himſelfe ſpeaking of unſavory traditions, ſcruples not to name the Dunghill and the Jakes, for me to anſwer a ſlovenly wincer of a confutation, that, if he would needs put his foot to ſuch a ſweaty ſervice, the odour of his Sock was like to be neither musk, nor benjamin? Thus did that fooliſh Monk [Page] in a barbarous Declamation accuſe Petrarch of blaſphemy for diſpraiſing the French wines. But this which followes is plaine bedlam ſtuffe, this is the Demoniack legion indeed, which the Remonſtrant feard had been againſt him, and now he may ſee is for him. You that love Chriſt, ſaith he, and know this miſcreant wretch, ſtone him to death, leſt you ſmart for his impunity. What thinks the Remonſtrant? does he like that ſuch words as theſe ſhould come out of his ſhop, out of his Trojan horſe? to give the watch word like a Guiſian of Paris to a mutiny or maſſacre; to proclame a Cruſada againſt his fellow Chriſtian now in this troublous and divided time of the Kingdome? if he do, I ſhall ſay that to be the Remonſtrant is no better then to be a Jeſuit. And that if he and his accomplices could do as the rebels have done in Ireland to the Proteſtants, they would do in England the ſame to them that would no Prelats. For a more ſeditious and Butcherly Speech no Cell of Loyola could have belch't againſt one who in all his writing ſpake not, that any mans skin ſhould be rais'd. And yet this curſing Shimei a hurler of ſtones, as well as a rayler, wants not the face inſtantly to make as though he deſpair'd of victory unleſſe a modeſt defence would get it him. Did I erre at all, Readers, to foretell ye, when firſt I met with his title, that the epithet of modeſt there, was a certaine red portending ſigne, that he meant ere long to be moſt tempeſtuouſly bold, , and ſhameleſſe? Nevertheleſſe he dares not ſay but there may be hid in his nature as much venemous Atheiſme and profanation, as he thinks, hath broke out at his adverſaries lips, but he hath not the ſoarerunning upon him, as he would intimate I have. Now truſt me not, Readers, if I be not already weary of pluming and footing this Seagull, ſo open he lies to ſtrokes; and never offers at another, but brings home the dorre upon himſelfe. For if the ſore be running upon me, in all judgement I have ſcapt the diſeaſe, but he who hath as much infection hid in him, as he hath voluntarily confeſt, and cannot expell it, becauſe hee is dull, for venomous Atheiſme were no treaſure to be kept within him elſe, let him take the part hee hath choſen, which muſt needs follow, to ſwell and burſt with his owne inward venome.

Sect. 1. But marke, Readers, there is a kind of juſtice obſerv'd among them that do evill, but this man loves injuſtice in the very order of his malice. For having all this while abus'd the good [Page] name of his adverſary with all manner of licence in revenge of his Remonſtrant, if they be not both one perſon, or as I am told, Father and Son, yet after all this he calls for ſatisfaction, when as he himſelfe hath already taken the utmoſt fa [...]ding. Violence hath been done, ſayes he, to the perſon of a holy, and religious Prelat ▪ To which, ſomething in effect to what S. Paul anſwer'd of Ananias, I anſwer, I wiſt not brethren that he was a holy and religious Prelat; for evill is written of thoſe who would be Prelats. And finding him thus in diſguiſe without his ſuperſcription or Phylactery either of holy or Prelat, it were no ſinne to ſerve him as Longchamp Biſhop of Elie was ſerv'd in his diſguiſe at Dover ▪ He hath begun the meaſure nameleſſe, and when he pleaſes we may all appeare as we are. And let him be then what he will, he ſhall be to me ſo as I finde him principl'd. For neither muſt Prelat or Arch-Prelat hope to exempt himſelfe from being reckon'd as one of the vulgar; which is for him only to hope whom true wiſdome and the contempt of vulgar opinions exempts, it being taught us in the Pſalmes that he who is in honour and underſtandeth not is as the beaſts that periſh. And now firſt the manner of handling that cauſe which I undertook, he thinks is ſuſpicious, as if the wiſeſt, and the beſt words were not ever to ſome or other ſuſpicious. But where is the offence, the diſagreement from Chriſtian meekneſſe, or the precept of Solomon in anſwering folly? when the Remonſtrant talks of froth and ſcum, I tell him there is none, and bid him ſpare his Ladle: when he brings in the meſſe with Keale, Beef, and Breweſſe, what ſtomack in England could forbeare to call for flanks and briskets? Capon and whitebroth having beene likely ſometimes in the ſame roome with Chriſt and his Apoſtles, why does it trouble him that it ſhould be now in the ſame leafe, eſpecially, where the diſcourſe is not continu'd but interrupt? And let him tell me, is he wont to ſay grace, doth he not then name holieſt names over the ſteame of coſtlieſt ſuperfluities? Does he judge it fooliſh or diſhoneſt to write that among religious things, which when he talks of religious things he can devoutly chew? is he afraid to name Chriſt where thoſe things are written in the ſame leafe whom he fears not to name while the ſame things are in his mouth? Doth not Chriſt himſelfe teach the higheſt things by the ſimilitude of old bottles and patcht cloaths? Doth he not illuſtrate beſt things by things moſt evill? his own comming to be as a thiefe in the night, and the righteous [Page] mans wiſdome to that of a [...] unjuſt Steward? He might therefore have done better to have kept in his canting beggars and [...]eathen Altar to ſacrifice his thredbare criticiſme of Bomolochus to an unſeaſonable Goddeſſe fit for him call'd Importunity, and have reſerv'd his Greek derivation till he lecture to his freſh men, for here his itching pedantry is but flouted.

But to the end that nothing may be omitted which may furder ſatisfie any conſcionable man, who notwithſtanding what I could explaine before the animadverſions, remains yet unſatiſfi'd concerning that way of writing which I there defended, but this confuter whom it pinches, utterly diſapproves, I ſhall aſſay once againe, and perhaps with more ſucceſſe. If therefore the queſtion were in oratory, whether a vehement vein throwing out indignation, or ſcorn upon an object that merits it, were among the apteſt Ideas of ſpeech to be allow'd, it were my work, and that an eaſie one to make it cleare both by the rules of beſt rhetoricians, and the famouſeſt examples of the Greek and Roman Orations. But ſince the Religion of it is diſputed, and not the art, I ſhall make uſe only of ſuch reaſons and autorities, as religion cannot except againſt. It will be harder to gainſay, then for me to evince that in the teaching of men diverſly temper'd different wayes are to be try'd. The Baptiſt we know was a ſtrict man remarkable for auſterity and ſet order of life. Our Saviour who had all gifts in him was Lord to expreſſe his indoctrinating power in what ſort him beſt ſeem'd; ſometimes by a milde and familiar converſe, ſometimes with plaine and impartiall home-ſpeaking regardleſſe of thoſe whom the auditors might think he ſhould have had in more reſpect; otherwhiles with bitter and irefull rebukes if not teaching yet leaving excuſeleſſe thoſe his wilfull impugners. What was all in him, was divided among many others the teachers of his Church; ſome to be ſevere and ever of a ſad gravity that they may win ſuch, & check ſometimes thoſe who be of nature over-confident and jocond; others were ſent more cheerefull, free, and ſtill as it were at large, in the midſt of an untreſpaſſing honeſty; that they who are ſo temper'd may have by whom they might be drawne to ſalvation, and they who are too ſcrupulous, and dejected of ſpirit might be often ſtrength [...]'d with wiſe conſolations and revivings: no man being forc't wholly to diſſolve that groundwork of nature which God created in him, the ſanguine to empty out all his ſociable livelineſſe, [Page] the cholerick to expell quite the unſinning predominance of his anger; but that each radicall humour and paſſion wrought upon and corrected as it ought, might be made the proper mould and foundation of every mans peculiar guifts, and vertues. Some alſo were indu'd with a ſtaid moderation, and ſoundneſſe of argument to teach and convince the rationall and ſober-minded; yet not therefore that to be thought the only expedient courſe of teaching, for in times of oppoſition when either againſt new hereſies ariſing, or old corruptions to be reform'd this coole unpaſſionate mildneſſe of poſitive wiſdome is not enough to damp and aſtoniſh the proud reſiſtance of carnall, and falſe Doctors, then (that I may have leave to ſoare a while as the Poets uſ [...]) then Zeale whoſe ſubſtance is ethereal, arming in compleat diamond aſcends his fiery Chariot drawn with two blazing Meteors figur'd like beaſts, but of a higher breed then any the Zodiack yeilds, reſembling two of thoſe four which Ezechiel and S. John ſaw, the one viſag'd like a Lion to expreſſe power, high autority and indignation, the other of count'nance like a man to caſt deriſion and ſcorne upon perverſe and fraudulent ſeducers; with theſe the invincible warriour Zeale ſhaking looſely the ſlack reins drives over the heads of Scarlet Prelats, and ſuch as are inſolent to maintaine traditions, bruſing their ſtiffe necks under his flaming wheels. Thus did the true Prophets of old combat with the falſe; thus Chriſt himſelfe the fountaine of meekneſſe found acrimony anough to be ſtill galling and vexing the Prel [...]ticall Phariſees. But ye will ſay theſe had immediat warrant from God to be thus bitter, and I ſay, ſo much the plainlier is it prov'd, that there may be a ſanctifi'd bitterneſſe againſt the enemies of truth. Yet that ye may not think inſpiration only the warrant thereof, but that it is as any other vertue, of morall and generall obſervation, the example of Luther may ſtand for all: whom God made choice of before others to be of higheſt eminence and power in reforming the Church; who not of revelation, but of judgement writ ſo vehemently againſt the chiefe defenders of old untruths in the Romiſh Church, that his own friends and favourers were many times offended with the fierceneſſe of his ſpirit; yet he being cited before Charles the fifth to anſwer for his books, and having divided them into three ſorts, whereof one was of thoſe which he had ſharply written, refus'd though upon deliberation giv'n him to retract or unſay any word therein; [Page] as we may reade in Sleiden. Yea he defends his eagerneſſe, as being of an ardent ſpirit, and one who could not write a dull ſtile: and affirm'd hee thought it Gods will to have the inventions of men thus laid open, ſeeing that matters quietly handled, were quickly forgot. And herewithall how uſefull and available God had made this tart rhetorick in the Churches cauſe, he often found by his owne experience. For when he betook himſelfe to lenity and moderation, as they call it, he reapt nothing but contempt both from Cajetan and Eraſmus, from Cocleus, from Ecchius and others, inſomuch that blaming his friends who had ſo counſel'd him, he reſolv'd never to runne into the like error; if at other times he ſeeme to excuſe his vehemence, as more then what was meet, I have not examin'd through his works to know how farre he gave way to his owne fervent minde; it ſhall ſuffice me to looke to mine own. And this I ſhall eaſily averre though it may ſeeme a hard ſaying, that the Spirit of God who is purity it ſelfe, when he would reprove any fault ſeverely, or but relate things done or ſaid with indignation by others, abſtains not from ſome words not civill at other times to be ſpok'n. Omitting that place in Numbers at the killing of Zimri and Cosbi done by Phineas in the heigth of zeal, related as the Rabbines expound, not without an obſcene word, we may finde in Deuteronomy and three of the Prophets, where God denouncing bitterly the puniſhments of Idolaters, tels them in a terme immodeſt to be utter'd in coole blood, that their wives ſhall be defil'd openly. But theſe, they will ſay were honeſt words in that age when they were ſpok'n. Which is more then any Rabbin can prove, and certainly had God been ſo minded, he could have pickt ſuch words, as ſhould never have come into abuſe. What will they ſay to this. David going againſt Nabal, in the very ſame breath when he had but juſt before nam'd the name of God, he vowes not to leave any alive of Nabals houſe that piſſeth againſt the wall. But this was unadviſedly ſpoke, you will anſwer, and ſet downe to aggravate his infirmity. Turne then to the firſt of Kings where God himſelfe uſes the phraſe; I will cut off from Ieroboam him that piſſeth againſt the wall. Which had it beene an unſeemely ſpeech in the heat of an earneſt expreſſion, then we muſt conclude that Ionathan, or Onk [...]los the Targumiſts were of cleaner language then he that made the tongue; for they render it as briefly, I will cut off all who are at yeares of diſcretion, that is to ſay ſo much diſcretion as [Page] to hide nakedneſſe. Whereas God who is the author both of purity and eloquence, choſe this phraſe as fitteſt in that vehement character wherein he ſpake. Otherwiſe that plaine word might have eaſily bin forborne. Which the Mas [...]reths and Rabbinicall Scholiaſts not well attending, have often us'd to blurre the margent with Keri, inſtead of Ketiv, and gave us this inſ [...]l [...] rule out of their Talmud, That all words which in the Law are writ ob [...]cenely, muſt be chang'd to more civill words. Fools who would teach men to ſpeak more decently then God thought good to write. And thus I take it to be manifeſt, that indignation againſt men and their actions notoriouſly bad, hath leave and autority oft times to utter ſuch words and phraſes as in common talke were not ſo mannerly to uſe. That ye may know, not only as the Hiſtorian ſpeaks, that all thoſe things for which men plough, build, or ſaile, obey vertue, but that all words and whatſoever may be ſpoken ſhall at ſome time in an unwonted manner wait upon her purpoſes.

Now that the confutant may alſo know as he deſires, what force of teaching there is ſometimes in laughter, I ſhall returne him in ſhort, that laughter being one way of anſwering A Foole according to his folly, teaches two ſorts of perſons, firſt the Foole himſelfe not to be wiſe in his own conceit; as Salomon affirms, which is certainely a great document, to make an unwiſe man know himſelfe. Next, it teaches the hearers, in as much as ſcorne is one of thoſe, puniſhments which belong to men carnally wiſe, which is oft in Scripture declar'd; for when ſuch are puniſht the ſimple are thereby made wiſe, if Salomons rule be true. And I would ask, to what end Eliah mockt the falſe Prophets? was it to ſhew his wit, or to fulfill his humour? doubtleſſe we cannot imagine that great ſervant of God had any other end in all which he there did, but to teach and inſtruct the poore miſledde people. And we may frequently reade, that many of the Martyrs in the midſt of their troubles, were not ſparing to deride and ſcoffe their ſuperſtitious perſecutors. Now may the confutant adviſe againe with Sir Francis Bacon whether Eliah and the Ma [...]tyrs did well to turne religion into a Comedy, or Satir; to rip up the wounds of Idolatry and Superſtition with a laughing count [...]nance. So that for pious gravity his author here is matcht and overmatcht, and for wit and morality in one that followes.

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—laughing to teach the truth

What hinders? as ſome teachers give to Boyes

lunkets and knacks, that they may learne apace.

Thus Fl [...]ccus in his firſt Satir, and in his tenth

—Jeſting decides great things

Stronglier, and better oft then earneſt can.

I could urge the ſame out of Cicero, and Seneca, but he may content him with this. And hence forward, if he can learn, may know as well what are the bounds, and objects of laughter and vehement reproofe, as he hath knowne hitherto how to deſerve them both. But leſt ſome may haply think, or thus expoſtulat with me after all this debatement, who made you the buſie Almoner to deale about this dole of laughter and reprehenſion which no man thanks your bounty for? To the urbanity of that man I ſhold anſwer much after this ſort? That I, friend objecter, having read of heathen Philoſophers, ſome to have taught, that whoſoever would but uſe his eare to liſten, might heare the voice of his guiding Genius ever before him, calling and as it were pointing to that way which is his part to follow; others, as the Stoicks, to account reaſon, which they call the Hegemonicon, to be the common Mercury conducting without error thoſe that give themſelves obediently to be led accordingly, having read this, I could not eſteeme ſo poorly of the faith which I profeſſe, that God had left nothing to thoſe who had forſaken all other doctrines for his, to be an inward witneſſe, and warrant of what they have to do, as that they ſhould need to meaſure themſelves by other mens meaſures how to give ſcope, or limit to their proper actions; for that were to make us the moſt at a ſtand, the moſt unce [...]taine and accidentall wanderers in our doings, of all religions in the world. So that the queſtion ere while mov'd who he is that ſpends thus the benevolence of laughter and reproofe ſo liberally upon ſuch men as the Prelats, may returne with a more juſt demand, who he is not of place and knowledge never ſo mean, under whoſe contempt and jerk theſe men are not deſervedly falne? neither can religion receive any wound by diſgrace thrown upon the Prelats, ſince religion and they ſurely were never in ſuch amity. They rather are the men who have wounded religion, and their ſtripes muſt heale her. I might alſo tell them, what Electra in Sophocles, a wiſe Virgin anſwer'd her wicked Mother who thought her ſelfe too violently reprov'd by her the daughter.

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Tis you that ſay it, not I, you do the deeds,

And your ungodly deeds finde me the words.

If therefore the Remonſtrant complaine of libels, it is becauſe he feels them to be right aim'd. For I ask againe as before in the animadverſions, how long is it ſince he hath diſ-reliſht libe [...]s? we never heard the leaſt mutter of his voice againſt them while they flew abroad without controul or check defaming the Scots and Puritans. And yet he can remember of none but Lyſimachus Nicanor, and that he miſlikt and cenſur'd. No more but of one can the Remonſtrant remember? What if I put him in minde of one more? What if of one more whereof the Remonſtrant in many likelyhoods may be thought the author? Did he never ſee a Pamphlet intitl'd after his own faſhion, A ſurvey of that fooliſh, ſeditious, ſcandalous, profane libell the Proteſtation proteſted? The child doth not more expreſly refigure the viſage of his Father, then that book reſembles the ſtile of the Remonſtrant, in thoſe idioms of ſpeech, wherein he ſeemes moſt to delight: and in the ſeventeenth Page three lines together taken out of the Remonſtrance word for word, not as a citation, but as an author borrowes from himſelfe. Who ever it be, he may as juſtly be ſaid to have libell'd, as he againſt whom he writes: there ye ſhall finde another man then here is made ſhew of, there he bites as faſt as this whines. Vinegar in the inke is there the antidote of Vipers. Laughing in a religious controverſie is there a thrifty phyſick to expell his melancholy. In the meane time the teſtimony of Sir Francis Bacon was not miſalledg'd, complaining that libels on the Biſhops part were utter'd openly; and if he hop't the Prelats had no intell [...]gence with the libellours, he delivers it but as his favourable opinion. But had he contradicted himſelfe, how could I aſſoil him here, more then a little before, where I know not how by entangling himſelfe, he leaves an aſperſion upon Iob, which by any else I never heard laid to his charge. For having affirm'd that there is no greater confuſion then the confounding of jeſt and earneſt, preſently he brings the example of Iob glancing at conceits of mirth, when he ſate among the people with the gravity of a Iudge upon him. If jeſt and earneſt be ſuch a confuſion, then were the people much wiſer then Iob, for he ſmil'd, and they believ'd him not. To defend Libels, which is that whereof I am next accus'd, was farre from my purpoſe. I had not ſo lit [...]le ſhare in good name, as to give another that advantage againſt [Page] my ſelfe. The ſumme of what I ſaid, was that a more free permiſſion of writing at ſome times might be profitable, in ſuch a queſtion eſpecially wherein the Magiſtrates are not fully reſolv'd; and both ſides have equall liberty to write, as now they have. Not as when the Prelats bore ſway, in whoſe time the bookes of ſome men were confuted, when they who ſhould have anſwer'd were in cloſe priſon, deny'd the uſe of pen or paper. And the Divine right of Epiſcopacy was then valiantly aſſerted, when he who would have bin reſpondent, muſt have bethought himſelfe withall how he could refute the Clink or the Gate-houſe. If now therefore they be perſn'd with bad words, who perſecuted others with bad deeds, it is a way to leſſen tumult rather then to encrea [...]e it; when as anger thus freely vented ſpends it ſelfe, ere it break out into action, though Machiavell whom he cites, or any Machiavillian Prieſt think [...]he contrary.

Sect. 3. Now Readers I bring ye to his third Section; wherein very cautiouſly, and no more then needs, leſt I ſhould take him for ſome Chaplaine at hand, ſome Squire of the body to his Prelat, one that ſerves not at the Altar only, but at the Court cup board, he will beſtow on us a pretty modell of himſelfe; and ſobs me out halfe a dozen tizicall mottoes where ever he had them, hopping ſhort in the meaſure of convulſion fi [...]; in which labour the agony of his wit, having ſcapt narrowly, instead of well ſiz'd periods, he greets us with a quantity of thum-ring poſies. He has a fortune therefore good, becauſe he is content with it. This is a piece of ſapience not worth the brain of a fruit-trencher; as if content were the meaſure of what is good or bad in the guift of fortune. For by this rule a bad man may have a good fortune, becauſe he may be oft times content with it for many reaſons which have no affinity with vertue, as love of eaſe, want of ſpirit to uſe more, and [...]he like. And therefore content, he ſayes, becauſe it neither goes before, nor comes behinde his merit. Belike then if his fortune ſhould go before his mer [...]t, he would not be content, but reſigne, if we believe him, which I do the leſſe, becauſe he implyes that if it came behinde his merit, he would be content as little. Wheras if a wiſe mans content ſhould depend upon ſuch a Therefore, becauſe his fortune came not behinde his merit, how many wiſe men could have content in this world? In his next pithy ſymbol I dare not board him, for he paſſes all the ſeven wiſe Maſters of Greece attributing to himſelfe that which on my life [Page] Salomon durſt not; to have affections ſo equally temper'd, that they neither too haſtily adhere to the truth, before it be fully examin'd, nor too lazily afterward. Which unleſſe he only were exempted out of the corrupt maſſe of Adam, borne without ſinne originall, and living without actuall, is impoſſible. Had Salomon (for it be [...] hoves me to i [...]ſtance in the wiſeſt, dealing with ſuch a tranſcendent Sage as this) had Salomon affections ſo equally temper'd, as not adhering too lazily to the truth, when God warn'd him of his halting in idolatry? do we reade that he repented haſtily? did not his affections lead him haſtily from an examin'd truth, how much more would they lead him ſlowly to it? Yet this man beyond a Stoick apathy ſees truth as in a rapture, and cleaves to it. Not as through the dim glaſſe of his affections which in this frail manſion of fleſh are ever unequally temper'd, puſhing forward to error, and keeping back from truth oft times the beſt of men. But how farre this boaſter is from knowing himſelfe, let his Preface ſpeake. Something I thought it was that made him ſo quick-ſighted to gather ſuch ſtrange things out of the Animadverſions, whereof the leaſt conception could not be drawne from thence, of Suburb ſi [...]ks, ſometimes out of wit and cloaths, ſometimes in new Serge, drinking Sack, and ſwearing, now I know it was this equall temper of his affections that gave him to ſee clearer then any fenell rub'd Serpent. Laſtly, he has reſolv'd that neither perſon, nor cauſe ſhall improper him. I may miſtake his meaning, for the word ye heare is improper. But whether if not a perſon, yet a good Perſonage, or Impropriation bought out for him would not improper him, becauſe there may be a quirk in the word, I leave it for a Canoniſt [...]o reſolve.

Sect. 4. And thus ends this Section, or rather diſſection of himſelfe, ſhort ye will ſay both in breath, and extent, as in our own praiſes it ought to be, unleſſe wherein a good name hath bin wrongfully attainted. Right, but if ye looke at what he aſcribes to himſelfe, that temper of his affections which cannot any where be but in Paradiſe, all the judicious Panegyricks in any language extant are not halfe ſo prolixe. And that well appears in his next removall. For what with putting his fancy to the tiptoe in this deſcription of himſelfe, and what with adventuring preſently to ſtand upon his own legs without the crutches of his margent, which is the ſluce moſt commonly, that feeds the drouth of his text, he comes ſo lazily on in a Similie, with [Page] his arme full of weeds, and demeanes himſelfe in the dull expreſſion ſo like a dough kneaded thing, that he has not ſpirit anough left him ſo farre to look to his Syntaxis, as to avoide nonſenſe. For it muſt be underſtood there that the ſtranger, and not he who brings the bundle would be deceav'd in cenſuring the field, which this hip-ſhot Grammarian cannot ſet into [...]ight frame of conſtruction, neither here in the ſimilitude, nor in the following reddition thereof, which being to this purpoſe, that the faults of the beſt pickt out, and preſented in groſſe, ſeeme monſtrous, this ſaith he, you have done, in pinning on his ſleeve the faults of others; as if to pick out his owne faults, and to pin the faults of others upon him, were to do the ſame thing. To anſwer therefore how I have cull'd out the evill actions of the Remonſtrant from his vertues, I am acquitted by the dexterity and conveiance of his nonſenſe, looſing that for which he brought his parable. But what of other mens faults I have pinn'd upon his ſleeve, let him ſhew. For whether he were the man who term'd the Martyrs Foxian confeſſors, it matters not; he that ſhall ſtep up before others to defend a Church-government, which wants almoſt no circumſtance, but only a name to be a plaine Popedome, a government which changes the fatherly and everteaching diſcipline of Chriſt into that Lordly and uninſtructing juriſdiction which properly makes the Pope Antichriſt, makes himſelfe an acceſſory to all the evill committed by thoſe, who are arm'd to do miſchiefe by that undue government; which they by their wicked deeds, do with a kinde of paſſive and unwitting obedience to God, deſtroy. But he by plauſible words and traditions againſt the Scripture obſtinately ſeeks to maintaine. They by their owne wickedneſſe ruining their owne unjuſt autority make roome for good to ſucceed. But he by a ſhew of good upholding the evill which in them undoes it ſelfe, hinders the good which they by accident let in. Their manifeſt crimes ſerve to bring forth an enſuing good and haſten a remedy againſt themſelves, and his ſeeming good tends to reinforce their ſelfe-puniſhing crimes and his owne, by doing his beſt to delay all redreſſe. Shall not all the miſchiefe which other men do, be layd to his charge, if they doe it by that unchurchlike power which he defends? Chriſt ſaith, he that is not with me is againſt me, and he that gathers not with me ſcatters. In what degree of enmity to Chriſt ſhall wee place that man then, who ſo is with him, as that it makes more [Page] againſt him, and ſo gathers with him, that it ſcatters more from him? ſhall it availe that man to ſay he honours the Martyrs memory and treads in their ſteps? No; the Phariſees confeſt as much of the holy Prophets. Let him and ſuch as he when they are in their beſt actions even at their prayers looke to heare that which the Phariſees heard from Iohn the Baptiſt when they leaſt expected, when they rather lookt for praiſe from him. Generation of Vipers who hath warn'd ye to flee from the wrath to come? Now that ye have ſta [...]ted back from the purity of Scripture which is the only rule of reformation, to the old vomit of your traditions, now that ye have e [...]ther troubl'd or leven'd the people of God, and the doctrine of the Goſpell with ſcandalous ceremonies and maſſe borrow'd Liturgies, doe ye turne the uſe of that truth which ye profeſſe, to countenance that falſhood which ye gaine by? We alſo reverence the Martyrs but relye only upon the Scriptures. And why we ought not to relye upon the Martyrs I ſhall be content with ſuch reaſons as my confuter himſelfe affords me; who is I muſt needs ſay for him in that point as officious an adverſary as I would wiſh to any man. For firſt, ſaith he, there may be a Martyr in a wrong cauſe, and as couragious in ſuffering as the beſt: ſometimes in a good cauſe with a forward ambition diſpleaſing to God. Otherwhiles they that ſtory of them out of blind zeale, or malice may write many things of them untruly. If this be ſo, as ye heare his own confeſſion, with what ſafety can the Remonſtant rely upon the Martyrs as Patrons of his cauſe, when as any of thoſe who are alleg'd for the approvers of our Liturgy or Prelaty might have bin though not in a wrong cauſe Martyrs, yet whether not vainly ambitious of that honour, or whether not miſreported, or miſunderſtood, in thoſe their opions God only knowes. The teſtimony of what we believe in religion muſt be ſuch as the conſcience may reſt on to be infallible, and incorruptible, which is only the word of God.

Sect. 5. His fifth Section finds it ſelfe agriev'd that the Remonſtrant ſhould be taxt with the illegall proceedings of the high Commiſſion, and oath Ex officio; And firſt whether they were illegall or no, tis more then he knowes. See this malevolent Fox? that tyranny which the whole Kingdome cry'd out againſt as ſtung with Adders, and Scorpions, that tyranny which the Parlament in compaſſion of the Church and Commonwealth hath diſſolv'd, and fetch't up by the roots, for which it hath receav'd [Page] the publick thanks and bleſſings of thouſands, this obſcure thorn-eater of malice and detraction, as well as of Quodlibets and Sophiſms knowes not whether it were illegall or not. Evill, evill, would be your reward ye worthies of the Parlament, if this Sophiſter and his accomplices had the cenſuring, or the ſounding forth of your labours. And that the Remonſtrant cannot waſh his hands of all the cruelties exercis'd by the Prelats, is paſt doubting. They ſcourg'd the confeſſors of the Goſpell, and he held the ſcourgers garments. They excuted their rage, and he, if he did nothing elſe, defended the government with the oath that did it, and the ceremonies which were the cauſe of it: does he think to be counted guiltleſſe?

Sect. 6. In the following Section I muſt foretell ye, Readers, the doings will be rough and dangerous, the bating of a Satir. And if the work ſeeme more triviall or boiſtrous then for this diſcourſe, let the Remonſtrant thank the folly of this confuter, who could not let a private word paſſe, but he muſt make all this blaze of it. I had ſaid that becauſe the Remonſtrant was ſo much offended with thoſe who were tart againſt the Prelats, ſure he lov'd toothleſſe Satirs, which I took were as improper as a toothed Sleekſtone. This Champion from behind the Arras cries out that thoſe toothleſſe Satyrs were of the Remonſtrants making; and armes himſelfe heretooth and naile and horne to boot, to ſupply the want of teeth, or rather of gumms in the Satirs. And for an onſet tels me that the ſimily of a Sleekſtone ſhewes I can be as bold with a Prelat as familiar with a Laundreſſe. But does it not argue rather the laſcivious promptneſſe of his own fancy, who from the harmeleſſe mention of a Sleekſtone could neigh out the remembrance of his old converſation among the Viraginian trollops? For me, if he move me, I ſhall claime his owne oath, the oath Ex officio againſt any Prieſt or Prelat in the kingdome to have ever as much hated ſuch pranks as the beſt and chaſt [...]ſt of them all. That exception which I made againſt toothleſſe Satirs the Confuter hopes I had from the Satiriſt, but is farre deceav'd: neither had I ever read the hobbling diſtick which he me [...]. For this good hap I had from a carefull education to be inur' [...] and ſeaſon'd betimes with the beſt and eleganteſt authors of the learned tongues, and thereto brought an eare that could meaſure a juſt cadence, and ſcan without articulating; rather nice and humorous in what was tolerable, then patient to read every drawling [Page] verſifier. Whence lighting upon this title of toothleſſe Satirs, I will not conceale ye what I thought. Readers, that ſure this muſt be ſome ſucking Satir, who might have done better to have us'd his corall, and made an end of breeding, ere he took upon him to weild a Satirs whip. But when I heard him talk of ſcouring the ruſted ſwords of elviſh Knights, doe not blame me, if I chang'd my thought, and concluded him ſome deſperate Cu [...]ler. But why his ſcornefull muſe could never abide with tragick ſhoos her ankles for to hide, the pace of the verſe told me that her maukin knuckles were never ſhapen to that royall buskin. And turning by chance to the ſixth Satyr of his Second book I was confirm'd; where having begun loftily in heavens univerſall Alphab [...]t he fals downe to that wretched pooreneſſe and frigidity as to talke of Bridge ſtreet in heav'n, and the Oſtler of heav'n, and there wanting other matter to catch him a heat, (for certaine he was in the frozen Zone miſerably benumm'd) with thoughts lower then any Beadle betakes him to whip the ſigne poſts of Cambridge Alehouſes, the ordinary ſubject of freſhmens tales, and in a ſtraine as pittifull. Which for him who would be counted the firſt Engliſh Satyr, to abaſe himſelfe to, who might have learnt better among the Latin, and Italian Satyriſts, and in our own tongue from the viſion and Creed of Pierce plowman, beſides others before him, manifeſted a preſumptuous undertaking with weak, and unexamin'd ſhoulders. For a Satyr as it was borne out of a Tragedy, ſo ought to reſemble his parentage, to ſtrike high, and adventure dangerouſly at the moſt eminent vices among the greateſt perſons, and not to creepe into [...] blinde Taphouſe that fears a Conſtable more then a Satyr. But that ſuch a Poem ſhould be toothleſſe I ſtill affirme it to be a bull, taking away the eſſence of that which it calls it ſelfe. For if it bite neither the perſons nor the vices, how is it a Satyr, and if it bite either, how is it toothleſſe, ſo that toothleſſe Satyrs are as much as if he had ſaid toothleſſe teeth. What we ſhould do therefore with this learned Comment upon teeth and horns which hath brought this confutant into his Pedantick kingdome of Cornucopia, to reward him for gloſſing upon hor [...] even to the Hebrew root, I know not unleſſe we ſhould commend him to be Lecturer in Eaſt-cheap upon [...]. Luk [...]s day, when they ſend their tribute to that famous hav'n by Detfo [...]. But we are not like to ſcape him ſo. For now the worme of Criticiſme works in him, he will tell us the de [...]ivation of German [Page]rutters, of meat, and of ink, which doubtleſſe rightly apply'd with ſome gall in it may prove good to heale this tetter of Pedagoguiſm [...] that beſpreads him, with ſuch a tenaſmus of originating, that if he be an Arminian and deny originall ſinne, all the etymologies of his book ſhall witneſſe that his brain is not meanly tainted with that infection.

Sect. 7. His ſeventh ſection labours to cavill out the flawes which were found in the Remonſtrants logick; who having layd downe for a generall propoſition, that civill polity is variable and arbitrary, from whence was inferr'd logically upon him that he had concluded the polity of England to be arbitrary, for generall includes particular, here his defendant is not aſham'd to confeſſe that the Remonſtrants propoſition was ſophiſticall by a fallacy call'd ad plures interrogationes which ſounds to me ſomewhat ſtrange that a Remonſtrant of that pretended ſincerity ſhould bring deceitfull and double dealing propoſitions to the Parlament. The truth is he had let ſlip a ſhrewd paſſage ere he was aware, not thinking the concluſion would turne upon him with ſuch a terrible edge, and not knowing how to winde out of the briars, he or his ſubſtitute ſeems more willing to lay the integrity of his Logick to pawn, and grant a fallacy in his owne Major where none is, then be forc't to uphold the inference. For that diſtinction of poſſible and lawfull is ridiculous to be ſought for in that propoſition; no man doubting that it is poſſible to change the forme of civill polity; and that it is held lawfull by that Major, the word arbitrary implyes. Nor will this helpe him, to deny that it is arbitrary at any time or by any undertakers (which are two limitations invented by him ſince) for when it ſtands as he will have it now by his ſecond edition civill polity is variable but not at any time or by any undertakers, it will reſult upon him, belike then at ſome time, and by ſome undertakers it may. And ſo he goes on mincing the matter, till he meets with ſomething in Sir Francis Bacon, then he takes heart againe and holds his Major at large. But by and by as ſoon as the ſhadow of Sir Francis hath left him, he fals off again warping and warping till he come to contradict himſelfe in diameter: and denies flatly that it is either variable or arbitrary, being once ſettl'd. Which third ſhift is no leſſe a piece of laughter. For before the polity was ſettl'd how could it be vari [...]ble when as it was no polity at all, but either an Anarchy or a Tyranny. That limitation therefore of [Page]after ſetling is a meere tautology. So that in fine his former aſſertion is now recanted and civill polity is neither variable nor arbitrary.

Sect. 8. What ever elſe may perſwade me that this confutation was not made without ſome aſſiſtance or advice of the Remonſtrant, yet in this eighth Section that his hand was not greatly intermixt, I can eaſily believe. For it begins with this ſurmiſe, that not having to accuſe the Remonſtrant to the King, I do it to the Parlament, which conceit of the man cleanly ſhoves the King out of the Parlament, and makes two bodies of one. Whereas the Remonſtrant in the Epiſtle to his laſt ſhort anſwer, gives his ſuppoſall that they cannot be ſever'd in the rights of their ſeverall concernments. Mark, Readers, if they cannot be ſever'd in what is ſeverall (which caſts a Buls eye to go yoke with the toothleſſe Satyrs) how ſhould they be ſever'd in their common concernments, the wellfare of the land, by due accuſation of ſuch as are the common grievances, among which I took the Remonſtrant to be one. And therefore if I accus'd him to the Parlament, it was the ſame as to accuſe him to the King. Next he caſts it into the diſh of I know not whom that they flatter ſome of the Houſe and libell others whoſe conſciences made them vote contrary to ſome proceedings. Thoſe ſome proceedings can be underſtood of nothing elſe but the Deputies execution. And can this private concocter of malecontent, at the very inſtant when he pretends to extoll the Parlament, afford thus to blurre over, rather then to mention that publick triumph of their juſtice and conſtancy ſo high, ſo glorious, ſo reviving to the fainted Common-wealth with ſuch a ſuſpicious and murmuring expreſſion as to call it ſome proceedings? and yet immediately hee falls to glozing, as if hee were the only man that rejoyc't at theſe times. But I ſhall diſcover to ye Readers, that this his praiſing of them is as full of nonſenſe and Scolaſtick foppery, as his meaning he himſelfe diſcovers to be full of cloſe malignity. His firſt Encomium is that the Sun looks not upon a braver nobler convocation then is that of King, Peers, and Commons. One thing I beg of ye Readers, as ye beare any zeale to learning, to elegance, and that which is call'd Decorum in the writing of praiſe, eſpecially on ſuch a noble argument, ye would not be offended, though I rate this cloiſter'd Lubber according to his deſerts. Where didſt thou learne to be ſo agueiſh, ſo puſillanimous, thou lozel Bachelour of Art, as [Page] againſt all cuſtome and uſe of ſpeech to terme the high and ſovran Court of Parlament, a Convocation? was this the flower of all thy Syn [...]nyma's and voluminous Papers whoſe beſt f [...]lios are pred [...]ſtin'd to no better end then to make winding ſh [...]etes in Lent for Pilchers? Coul [...]' [...] thou preſume thu [...] wi [...]h one words ſpeaking to clap as it were under hatches the King with all his Peeres and Ge [...]try i [...]to ſquare Caps, an [...] Morkiſh hoods? How well doſt thou now appeare to be a Chip of the old block that c [...]uld finde Bridg [...] ſt [...]e [...]t and Al [...] houſes in h [...]av [...]; why didſt th [...]u no [...]t be his per [...]ct mi [...]tor, liken the King to the Vice-chancellour & he Lords to the Doctors. N [...]ith [...]r is this an indignity only ou [...] a re [...]ro [...]ch t [...] call the inviolable reſidence of juſt [...]ce and liberty by ſuch an [...]dious name as now a Convocation is beco [...]e; which would be nothi [...]g inju [...]'d, though it were ſtil'd the houſe o [...] bondage, whereout ſo many c [...]uell tasks, ſo many [...]j [...]ſt bur [...]ens, have been [...]aden upon the b [...]uſed con [...]ciences of to ma [...]y Ch [...]ſtian through [...]ut the land. But which of th [...]ſe worthy deeds, whereof we and our poſte [...]ity muſt confeſſe this Parlament to have done ſo many and ſo noble, which of thoſe memor [...]ble acts come [...] firſt into his praiſes? none of all, not one. What will he then praiſe them for? not for any thing doing, but for deferring to do, for deferring to chaſtiſe his leud and inſolent comprieſts. Not that they have deferr'd all, but that he hopes they will r [...]mit what is yet behind. For the reſt of his oratory that followes, ſo juſt is it in the language of ſtall epiſtle non ſenſe, that if he who made it can underſtand it, I deny not but that he may deſerve for his pains a caſt Doublet. When a man would looke he ſhould vent ſomething of his owne, as ever in a ſet ſpeech the manner is with him that knowes any thing, he, leſt we ſh [...]uld not take notice anough of his barren ſtupidity, declares it by Alphabet, and referres us to odde remnants in his topicks. Nor yet content with the wonted room of his margent, but he muſt cut out large docks and creeks, into his text to unlade the fooliſh frigate of his unſeaſonable autorities, not wherewith to praiſe the Parlament, but to tell them what he would h [...]ve them do. What elſe there is, he j [...]mbles together in ſuch a loſt conſtruction, as no man either lette [...]'d, or unletter'd will be able to piece up. I ſhall ſpare to tranſcribe him, but if I do him wrong, let me be ſo dealt with.

Now although it be a digreſſion from the enſuing matter, yet [Page] becauſe it ſhall not be ſaid I am apter to blame others then to make triall my ſelfe, and that I may after this harſh diſcord touch upon a ſmo [...]ther ſtring, awhile to ente [...]t [...]ine my ſelfe and him that liſt, wi [...]h ſome more pleaſing fit, and not the leſt to teſtifie the grati [...]ude which I owe to thoſe publick benefact [...]rs of their country, for the ſh [...]re I enjoy in the common peace and good by their inceſſant labours, I ſh [...]ll be ſo troubleſome to this declamer for once, as to ſhew him what he might have better ſaid in their praiſe. Wherein I muſt mention only ſome few things of many, for more then that to a digreſſion may not be granted. Although certainly their actions are worthy not thus to be ſpoken of by the way, yet if hereafter it befall me to attempt ſomething more anſwerable to their great merits, I perceave how hopeleſſe it will be to reach the heigth of their prayſes at the accompliſment of that expectation that weights upon their nob [...]e deeds, the unfiniſhing whereof already ſurpaſſes what others before them have left enacted with their utmoſt performance through many ages. And to the end we may be confident that what they do, proceeds neither from uncertaine opinion, nor ſu [...] den counſels, but from mature wiſdome, deliberat vertue, and deere affection to the publick good, I ſhall begin at that which made them likelieſt in the eyes of good men to effect thoſe things for the recovery of decay'd religion and the Commonwealth, which they who were beſt minded had long wiſht for, but few, as the times then were deſperat, had the courage to hope for. Firſt therefore the moſt of them being either of ancient and high Nobility, or at leaſt of knowne and well reputed anceſtry, which is a great advantage towards vertue one way, but in reſpect of welth, eaſe, and flattery, which accompanies a nice and tender education, is as much a hindrance another way, the good which lay before them they took, in imitating the worthieſt of their progenitors, and the evill which aſſaulted their younger yeares by the temptation of riches, high birth, and that uſuall bringing up, perhaps too favourable and too remiſſe, through the ſtrength of an inbred goodneſſe, and with the helpe of divine grace, that had markt them out for no meane purpoſes, they nobly overcame. Yet had they a greater danger to cope with; for being train'd up in the knowledge of learning, and ſent to thoſe places, which were intended to be the ſeed plots of piety and the Liberall Arts, but were become the nurſeries of ſuperſtition, and [Page] empty ſpeculation, as they were proſperous againſt thoſe vices which grow upon youth out of idleneſſe and ſuperfluity, ſo were they happy in working off the harmes of their abuſed ſtudies and labours; correcting by the clearneſſe of their owne judgement the errors of their miſ-inſtruction, and were as David was, wiſer then their teachers. And although their lot fell into ſuch times, and to be bred in ſuch places, where if they chanc't to be taught any thing good, or of their own accord had learn't it, they might ſee that preſently untaught them by the cuſtome and ill example of their elders, ſo farre in all probability was their youth from being, miſl [...]d by the ſingle power of example, as their riper years were knowne to be unmov'd with the baits of preferment, and undaunted for any diſcouragement and terror which appear'd often to thoſe that lov'd religion, and their native liberty. Which two things God hath inſeparably knit together, and hath diſclos'd to us that they who ſeek to corrupt our religion are the ſame that would inthrall our civill liberty. Thus in the midſt of all diſdvantages and diſreſpects (ſome alſo at laſt not without impriſonment and open diſgraces in the cauſe of their countrey) having given proofe of themſelves to be better made and fram'd by nature to the love and practiſe of vertue, then others under the holieſt precepts and beſt examples have been headſtrong and prone to vice, and having in all the trialls of a firme ingrafted honeſty not oftner buckl'd in the conflict, then giv'n every oppoſition the foile, this moreover was added by favour from heav'n, as an ornament and happineſſe to their vertue, that it ſhould be neither obſcure in the opinion of men, nor eclipſt for want of matter equall to illuſtrat it ſelfe; God and man conſenting in joynt approbation to chooſe them out as worthieſt above others to be both the great reformers of the Church, and the reſtorers of the Common-wealth. Nor did they deceave that expectation which with the eyes and deſires of their countrey was fixt upon them; for no ſooner did the force of ſo much united excellence meet in one globe of brightneſſe and efficacy, but encountring the dazl'd reſiſtance of tyranny, they gave not over, though their enemies were ſtrong and ſuttle, till they had laid her groveling upon the fatall block. With one ſtroke winning againe our loſt liberties and Charters, which our forefathers after ſo many battels could ſcarce maintaine. And meeting next, as I may ſo reſemble, with the ſecond life of tyranny [Page] (for ſhe was growne an ambiguous monſter, and to be ſlaine in two ſhapes) guarded with ſupe [...]ſtition which hath no ſmall power to captivate the minds of men otherwiſe moſt wiſe, they neither were taken with her mite [...]'d hypocriſie, nor te [...]rifi'd with the puſh of her beſtiall hornes, but breaking them immediately forc't her to unbend the pontificall brow, and recoile. Which repulſe only, given to the Prelats (that we may imagine how happy their removall would be) was the producement of ſuch glorious effects and conſequences in the Church, that if I ſhould compare them with thoſe exployts of higheſt fame in Poems and Panegyricks of old, I am certaine it would but diminiſh and impaire their worth, who a [...]e now my argument. For thoſe ancient worthies deliver'd men from ſuch tyrants as were content to inforce only an outward obedience, letting the minde be as free as it could. But theſe have freed us from a doctrine of tyranny that offe [...]'d violence and corruption even to the inward perſuaſion. They ſet at liberty Nations and Cities of men good and bad mixt together: but theſe opening the priſons and dungeons cal'd out of darkneſſe and bonds, the elect Martyrs and witneſſes of their Redeemer. They reſtor'd the body to eaſe and wealth; but theſe the oppreſt conſcience to that freedome which is the chiefe prerogative of the Goſpell; taking off thoſe cruell burdens impos'd not by neceſſity, as other tyrants are wont for the ſafeguard of their lives, but laid upon our necks by the ſtrange wilfulneſſe and wantonneſſe of a needleſſe and jolly perſecuter call'd Indifference. Laſtly, ſome of thoſe ancient deliverers have had immortall praiſes for preſerving their citizens from a famine of corne. But theſe by this only repulſe of an unholy hierarchy almoſt in a moment repleniſht with ſaving knowledge their countrey nigh famiſht for want of that which ſhould feed their ſouls. All this being done while two armies in the field ſtood gazing on, the one in reverence of ſuch nobleneſſe quietly gave back, and diſlodg'd; the other ſpight of the unrulineſſe, and doubted fidelity in ſome regiments, was either perſwaded or compell'd to disband and retire home. With ſuch a majeſty had their wiſdome begi [...]t it ſelfe, that whereas others had levied warre to ſubdue a nation that ſought for peace, they ſitting here in peace could ſo many miles extend the force of their ſingle words as to overawe the diſſolute ſtoutneſſe of an armed power ſecretly ſtir [...]'d up and almoſt hir'd againſt them. And having by a ſolemne [Page] proteſtation vow'd themſelves and the kingdome anew to God and his ſervice, and by a prudent foreſight above what their Fathers thought on prevented the diſſolution and fruſtrating of their deſignes by an untimely breaking up, notwithſtanding all the treaſon [...]us plots againſt them, all the rumours either of rebellion, or invaſion, they have not bin yet brought to change their conſtant reſolution, ever to think fearleſly of their owne ſafeties, and hopefully of the Common-wealth. Which hath gain'd them ſuch an admiration from all good men, that now they heare it as their ord'nary ſurname, to be ſaluted the Fathers of their countrey; and ſit as gods among daily Petitions and publick thanks flowin [...] in upon them. Which doth ſo little yet exalt them in their own thoughts, that with all gentle affability and curteous acceptance they both receave and returne that tribute of thanks which is tende [...]'d them; teſtifying their zeale and deſire to ſpend themſelves as it were peice-meale upon the grievances and wrongs of their diſtreſſed Nation. Inſomuch that the meaneſt artizans and labourers, at other times alſo women, and of [...]en the younger ſort of ſervants aſſembling with their complaints, and that ſometimes in a leſſe humble guiſe then for petitioners, have gone with confidence, that neither their meanneſſe would be rejected, nor their ſimplicity contemn'd, nor yet their urgency diſtaſted either by the dignity, wiſdome, or moderation of that ſupreme Senate; nor did they depart unſatisfi'd. And indeed, if we conſider the generall concourſe of ſuppliants, the free and ready admittance, the willing and ſpeedy redreſſe in what is poſſible, it will not ſeeme much otherwiſe, then as if ſome divine commiſſion from heav'n were deſcended to take into hearing and commiſeration the long remedileſſe afflictions of this kingdome; were it not that none more then themſelves labour to remove and divert ſuch thoughts, leſt men ſhould place too much confidence in their perſons, ſtill referring us and our prayers to him that can grant all and appointing the monthly return of publick faſts and ſupplications. Therefore the more they ſeeke to humble themſelves, the more does God by manifeſt ſignes and teſtimonies viſibly honour their proceedings; and ſets them as the mediators of this his cov'nant which he offers us to renew. Wicked men daily conſpire their hurt, and it comes to nothing, rebellion rages in our Iriſh Province, but with miraculous and loſſeleſſe victories of few againſt [Page] many is daily diſcomfired and broken; if we neglect not this early pledge of Gods inclining towards us, by the ſlackneſſe of our needfull aids. And whereas at other times we count it ample honour when God voutſafes to make man the inſtrument and ſubordinate worker of his gracious will, ſuch acceptation have their prayers found with him, that to them he hath bin pleas'd to make himſelfe the agent, and immediat performer of their deſires; diſſolving their difficulties when they are thought inexplicable, cutting out wayes for them where no paſſage could be ſeene; as who is there ſo regardleſſe of Divine providence, that from late occurences will not confeſſe. If therefore it be ſo high a grace when men are preferr'd to be but the inferior officer [...] of good things from God, what is it when God himſelfe condeſcends, and workes with his owne hands to fulfill the requeſts of men; which I leave with them as the greateſt praiſe that can belong to humane nature. Not that we ſhould think they are at the end of their glorious progreſſe, but that they will go on to follow his Almighty leading, who ſeems to have thus cov'nanted with them, that if the will and the endeavour ſhall be theirs, the performance and the perfeting ſhall be his. Whence only it is that I have not fear'd, though many wiſe men have miſcarried in praiſing great deſignes before the utmoſt event, becauſe I ſee who is their aſſiſtant, who their confederat, who hath ingag'd his omnipotent arme, to ſupport and crowne with ſucceſſe their faith, their fortitude, their juſt and magnanimous actions, till he have brought to paſſe all that expected good which his ſervants truſt is in his thoughts to bring upon this land in the full and per [...]et reformation of his Church.

Thus farre I have digreſt, Readers, from my former ſubject; but into ſuch a path, as I doubt not ye will agree with me, to be much fairer and more delightfull then the rode way I was in. And how to break off ſuddenly into thoſe jarring notes, which this Confuter hath ſet me, I muſt be wary, unleſſe I can provide againſt offending the eare, as ſome Muſicians are wont skilfully to fall out of one key into another without breach of harmony. By good luck therefore his ninth Section is ſpent in mournfull elegy, certaine paſſionat ſoliloquies, and two whole pages of intergatories that praiſe the Remonſtrant even to the ſonetting of his freſh cheeks, quick eyes, round tongue, agil hand, and nimble invention.

[Page]In his tenth Section he will needs erect figures, and tell fortunes. I am no Biſhop, he ſayes, I was never borne to it; let me tell therefore this wizzard ſince he calculats ſo right, that he may know there be in the world, and I among thoſe who nothing admire his Idol a Biſhoprick, and hold that it wants ſo much to be a bleſſing, as that I rather deeme it the meereſt, the falſeſt, the moſt unfortunate guift of fortune. And were the puniſhment and miſery of being a Prelat Biſhop terminated only in the perſon, and did not extend to the affliction of the whole Dioceſſe, if I would wiſh any thing in bitterneſſe of ſoule to mine enemy, I would wiſh him the biggeſt and the fatteſt Biſhoprick. But hee proceeds; and the familiar belike informs him, that a rich Widow, or a Lecture, or both, would content me; whereby I perceave him to be more ignorant in his art of divining then any Gipſy. For this I cannot omit without ingratitude to that providence above, who hath ever bred me up in plenty, although my life hath not bin unexpenſive in learning, and voyaging about, ſo long as it ſhall pleaſe him to lend mee what he hath hitherto thought good, which is anough to ſerve me in all honeſt and liberall occaſions, and ſomething over beſides, I were unthankfull to that higheſt bounty, if I ſhould make my ſelfe ſo poore, as to ſollicite needily any ſuch kinde of rich hopes as this Fortuneteller dreams of. And that he may furder learne how his Aſtrology is wide all the houſes of heav'n in ſpelling mariages, I care not if I tell him thus much profeſtly, though it be to the loſing of my rich hopes, as he calls them, that I think with them who both in prudence and elegance of ſpirit would chooſe a virgin of mean fortunes honeſtly bred, before the wealthieſt widow. The feind therefore that told our Chaldean the contrary was a lying feind. His next venome he utters againſt a prayer which he found in the animadverſions, angry it ſeemss to finde any prayers but in the Service Book. He diſlikes it, and I therefore like it the better. It was theatricall, he ſayes. And yet it conſiſted moſt of Scripture language: it had no Rubrick to be ſung in an antick Coape upon the Stage of a High Altar. It was big-mouth'd he ſayes; no m [...]rvell; if it were fram'd as the voice of three Kingdomes: neither was it a prayer ſo much as a hymne in proſe frequent both in the Prophets, and in humane authors; therefore the ſtile was greater then for an ordinary prayer: It was an aſtounding prayer. I thank him for that confeſſion, ſo it was intended to [Page] aſtound and to aſtoniſh the guilty Prelats; and this Confuter confeſſes that with him it wrought that effect. But in that which followes, he does not play the Soothſayer but the diabolick ſlanderer of prayers. It was made, he ſayes, not ſo much to pleaſe God, or to benefit the weale publick (how dares the Viper judge that) but to intimate, ſaith he, your good abilities, to her that is your rich hopes, your Maronilla. How hard it is when a man meets with a Foole to keepe his tongue from folly. That were miſerable indeed to be a Courter of Maronilla, and withall of ſuch a hapleſſe invention, as that no way ſhould be left me to preſent my meaning but to make my ſelfe a canting Probationer of oriſons, The Remonſtrant when he was as young as I could▪

Toothleſſe

Teach each hollow Grove to ſound his love

Satyrs,

Wearying eccho with one changeleſſe word.

And ſo he well might, and all his auditory beſides with his teach each.

Toothleſſe

Whether ſo me liſt my lovely thoughts to ſing,

Satyrs,

Come dance ye nimble dryads by my ſide,

Whiles I report my fortunes or my loves.

Delicious! he had that whole bevie at command whether in morrice or at May pole. Whileſt I, by this figure-caſter muſt be imagin'd in ſuch diſtreſſe as to ſue to Maronilla, and yet left ſo impoveriſht of what to ſay, as to turne my Liturgy into my Ladies Pſalter. Believe it graduat, I am not altogether ſo ruſtick, and nothing ſo irreligious, but as farre diſtant from a Lecturer, as the meereſt Laick, for any conſecrating hand of a Prelat that ſhall ever touch me. Yet, I ſhall not decline the more for that, to ſpeak my opinion in the controverſie next mov'd. Whether the people may be allow'd, for competent judges of a miniſters ability. For how elſe can be fulfill'd that which God hath promis'd, to power out ſuch abundance of knowledge upon all ſorts of men in the times of the Goſpell? how ſhould the people examine the doctrine which is taught them, as Chriſt and his Apoſtles continually bid them do? how ſhould they diſcerne and beware of falſe Prophets, and try every ſpirit, if they muſt be thought unfit to judge of the miniſters abilities: the Apoſtles ever labour'd to perſwade the Chriſtian flock that they were call'd in Chriſt to all perfectneſſe of ſpirituall knowledge, and full aſſurance of underſtanding in the myſtery of God. But the non-reſident and plurality-gaping Prelats the gulphs and whirle pools of benefices, but the dry [Page] pits of all ſound doctrine, that they may the better preach what they liſt to their ſheep, are ſtill poſſeſſing them that they are ſheepe indeed, without judgement, without underſtanding, the very beaſts of Mount Sinai as this Confuter calls them; which words of theirs may ſerve to condemne them out of their own [...] mouths; and to ſhew the groſſe contrarieties that are in their opinions. For while none thinke the people ſo void of knowledge as the Prelats think them, none are ſo backward and malignant as they to beſtow knowledge upon them; both by ſuppreſſing [...] frequency of Sermons, and the printed explanations of the E [...]gliſh Bible. No marvell if the people turne beaſts, when their Teachers themſelves as Iſaiah calls them, Are dumbe and greedy dogs that can never have anough, ignorant, blind, and cannot underſtand, who while they all look their own way every one for his gaine from his quarter, how many parts of the land are fed with windy ceremonies inſtead of ſincere milke; and while one Prelat enjoyes the nouriſhment and [...]ight of twenty Miniſters, how many waſte places are left as darke as Galile of the Gentiles, ſitting in the region and ſhadow of death; without preaching Miniſter, without light. So little care they of beaſts to make them men, that by their ſorcerous doctrine of formalities they take the way to transforme them out of Chriſtian men into Iudaizing beaſts. Had they but taught the land, or ſuffer'd it to be taught, as Chriſt would it ſhould have bin, in all plenteous diſpenſation of the word, then the poore mechanick might have ſo accuſtom'd his eare to good teaching, as to have diſcern'd betweene faithfull teachers and falſe. But now with a moſt inhumane cruelty they who have put out the peoples eyes reproach them of their blindneſſe. Juſt as the Phariſees their true Fa [...]hers were wont; who could not indure that the people ſhould be thought competent judges of Chriſts d [...]ctrine, although we know they judg [...]d farre better then thoſe great Rabbies. Yet this people, ſaid they, that knowes not the law is accurſt. We need not the autority of Pliny brought to tell us, the people cannot judge of a miniſter. Yet [...]ha [...] hurts no [...]. For as none can judge of a Painter, or Stain [...]ry but he who is [...]n Artiſt, that is, either in the Practick or the Theory which is often ſeparated from the practick, and judges learnedly without it, ſo none can judge o [...] a Chriſtian teacher, but he who hath, either he pract [...]ze, o [...] the knowledge of Chriſtian religion, though not ſo art [...]l [...]y dige [...]e [...] in him. And who [Page] almoſt of the meaneſt Chriſtians hath not heard the Scriptures often read from his childhood, beſides ſo many Sermons and Lectures mo [...]e in number then any ſtu [...]ent heard in Philoſohy, whereby he may eaſily attaine to know when he is wiſely taught and when weakly. Whereof three wayes I remember are ſet downe in Scripture. The one is to reade often that beſt of books written to this purpoſe, that not the wiſe only but the ſimple and ignorant may learne by them; the other way to know of a miniſter, is by the life he leads, whereof the meaneſt underſtanding may be appprehenſive. The laſt way to judge a right in this point is when he who judges, lives a Chriſtian life himſelfe. Which of theſe three will the Confuter affirme to exceed the capacity of a plaine artizan? And what reaſon then is the [...]e left wherefore he ſhould be deny'd his voice in the election of his miniſter, as not thought a competent diſcerner? It is but arrogance therefore, and the pride of a metaphyſicall fume, to thinke that the mutinous rabbl [...] (for ſo he calls the Chriſtian congregation) would be ſo miſtaken in a Clerk of the Vniverſity that were to be their miniſter. I doubt me thoſe Clerks that think ſo, are more miſtaken in themſelves, and what with tru [...]nting and debauſhery, what with falſe grounds and the weakneſſe of naturall faculties in many of them (it being a maxim in ſome men to ſend the ſimpleſt of their ſonnes thither) perhaps there would be found among them as many unſolid and corrupted judgements both in doctri [...]e and life, as in any other two Corporations of like bigneſſe. This is undoubted that if any Carpenter Smith, or Weaver, were ſuch a bungler in his trade, as the greater number of them are in their profeſſion, he would ſtarve for any cuſtome. And ſhould he exer [...]iſe his manifacture, as little as they do their talents, he would forget his art: and ſhould he miſtake his tools as they do theirs, he would marre all the worke he took in hand. How few among them that know to write, or ſpeak in a pu [...]e ſtile, much leſſe to diſtinguiſh the idea's, and various kinds of ſtile: in Latine barbarous, and oft not without ſoleciſms, declaming in rugged and miſcellaneous geare blown together by the foure winds, and in their choice preferring the gay rankneſſ: of A [...]uleius, Arn [...]bius or any moderne fuſtianiſt, be [...]ore the native Latiniſms of Cicero. In the Greek tongue m [...]ſt of them unletter'd, or unenter'd to any ſound proficiency in thoſe Attick maiſters of morall wiſdome and eloquence. In the Hebrew [Page] text, which is ſo neceſſary to be underſtood except it be ſome few of them, their lips are utterly uncircumcis'd. No leſſe are they out of the way in philoſophy; peſtring their heads with the ſapleſſe dotages of old Paris and Salamanca. And that which is the main point, in their Sermons affecting the comments and poſtils of Friers and Jeſuits, but ſcorning and ſlighting the reformed writers. In ſo much that the better ſort among them will confeſſe it a rare matter to heare a true edifying Sermon in either of their great Churches; and that ſuch as are moſt humm'd and applauded there, would ſcarce be ſuffer'd the ſecond hearing in a grave congregation of pious Chriſtians. Is there cauſe why theſe men ſhould overween, and be ſo queaſie of the rude multitude, leſt their deepe worth ſhould be undervalu'd for want of fit umpires? No my matriculated confutant there will not want in any congregation of this Iſland, that hath not beene altogether famiſht, or wholly perverted with Prelatiſh leven, there will not want divers plaine and ſolid men, that have learnt by the experience of a good conſcience, what it is to be well taught, who will ſoone look through and through both the lofty nakedneſſe of your Latinizing Barbarian, and the finicall gooſery of your neat Sermon-actor. And ſo I leave you and your fellow starres, as you terme them, of either horizon, meaning I ſuppoſe either hemiſphere, unleſſe you will be ridiculous in your aſtronomy. For the rationall horizon in heav'n is but one, and the ſenſible horizons in earth are innumerable; ſo that your alluſion was as erroneous as your ſtarres. But that you did well to prognoſticat them all at loweſt in the horizon, that is either ſeeming bigger then they are through the miſt and vapour which they raiſe, or elſe ſinking, and waſted to the ſnuffe in their weſterne ſocket.

Sect. 11. His eleventh Section intends I know not what unleſſe to clog us with the reſidue of his phlegmatick ſloth, diſcuſſing with a heavie pulſe the expedience of ſet formes: which no queſtion but to ſome, and for ſome time may be permitted, and perhaps there may be uſefully ſet forth by the Church a common directory of publick prayer, eſpecially in the adminiſtration of the Sacraments. But that it ſhould therefore be inforc't where both miniſter and people profeſſe to have no need, but to be ſcandaliz'd by it, that, I hope, every ſenſible Chriſtian will deny. And the reaſons of ſuch deniall the confuter himſelfe, as his bounty ſtill is to his adverſary, will give us out of his affirmation. Firſt [Page] ſaith he, God in his providence hath choſen ſ [...]me to teach others and pray for others, as miniſters and Paſtors. Whence I gather, that however the faculty of others may be, yet that th [...]y whom God hath ſet apart to his miniſtery, are by him endu'd with an ability of prayer; becauſe their office is to pray for others. And not to be the lip-working deacons of other mens appointed words. Nor is it eaſily credible that he who can preach well ſhould be unable to pray well; when as it is indeed the ſame ability to ſpeak affirmatively, or doctrinally, and only by changing the mood to ſpeak prayingly. In vaine therefore do they pretend to want utterance in prayer, who can finde utterance to preach. And if prayer be the guift of the Spirit, why do they admit thoſe to the Miniſtery, who want a maine guift of their function, and preſcribe guifted men to uſe that which is the remedy of another mans want; ſetting them their tasks to read, whom the Spirit of God ſtands ready to aſſiſt in his ordinance with the guift of free conceptions. What if it be granted to the infirmity of ſome Miniſters (though ſuch ſeeme rather to be halfe miniſters) to help themſelves with a ſet forme, ſhall it therefore be urg'd upon the plenteous graces of others? and let it be granted to ſome people while they are babes in Chriſtian guifts, were it not better to take it away ſoone after, as we do loitering books, and interlineary tranſlations from children; to ſtirre up and exerciſe that portion of the ſpirit which is in them, & not impoſe it upon congregations who not only deny to need it, but as a thing troubleſome and offenſive refuſe it. Another reaſon which he brings for liturgie, is the preſerving of order, unity, and piety, and the ſame ſhall be my reaſon againſt Liturgy. For I Readers, ſhall alwayes be of this opinion, that obedience to the Spirit of God, rather then to the faire ſeeming pretences of men, is the beſt and moſt dutifull order that a Chriſtian can obſerve. If the Spirit of God manifeſt the guift of prayer in his Miniſter, what more ſeemely order in the congregation, then to go along with that man in our devouteſt affections? for him to abridge himſelfe by reading, and to foreſtall himſelfe in thoſe petitions, which he muſt either omit, or vainly repeat, when he comes into the Pulpit under a ſhew of order, is the greateſt diſorder. Nor is unity leſſe broken, eſpecially by our Liturgy, though this author would almoſt bring the Communion of Saints to a Communion of Liturgicall words. For what other reformed Church holds communion [Page] with us by our liturgy, and does not rather diſl [...]ke it? and among our ſelves who knowes it not to have bin a perpetuall cauſe o [...] d [...]nion. Laſtly, it hinders piety rather then ſets it forward, be [...]ng more apt to weaken the [...]pirituall faculties, if the people be not wean'd from it in due time; as the daily powring in of hot waters quenches natur [...]ll heat. For not only the body, & the mind, but alſo the imp [...]ovement of Gods Spi [...]it is quickn'd by uſin [...]. Wheras they who will ever adh [...]re to liturgy, bring thē ſelves in the end to ſuch a paſſe by overmuch leaning as to looſe even the legs of their devotion. Theſe inconveniencies and dangers follow the compelling of ſet formes: but that the toleration of the Engliſh Liturgy now in uſe, is more dangerous then the compelling of any other which the reformed Churches uſe, theſe reaſons following may evince. To contend that it is fantaſticall, if not ſenſeleſſe in ſome places, were a copious argument, eſpecially in the Reſponſori [...]s. For ſuch alternations as are there us'd muſt be by ſeverall perſons; but the Miniſter and the people cannot ſo ſever their intereſts, as to ſuſtaine ſeverall perſons; he being the only mouth of the whole body which he preſents. And if the people pray he being ſilent, or they ask one thing & he another, it either changes the property, making the Prieſt the people, and the people the Prieſt by turnes, or elſe makes two perſons and two bodi [...]s repreſentative where the [...]e ſhould be but one. Which if it be nought elſe, muſt needs be a ſtrange quaintneſſe in ordinary prayer. The like, or worſe may be ſaid of the Litany, wherein neither P [...]ieſt nor people ſpeak any intire ſenſe of themſelves throughout the whole I know not what to name it; only by the timely contribution of their parted ſtakes, cloſing up as it were the ſchiſme of a ſlic't prayer, they pray not in vaine, for by this means they keep life betweene them in a piece of gaſping ſenſe, and keep downe the ſawcineſſe of a continuall rebounding nonſenſe. And hence it is that as it hath been farre from the imitation of any warranted prayer, ſo we all know it hath bin obvious to be the pattern of many a Jig. And he who hath but read in good books of devotion and no more, cannot be ſo either of eare or judgement unpractiz'd to diſtinguiſh what is grave, patheticall, devout, and what not, but will preſently perceave this Liturgy all over in conception leane and dry, of affections empty and unmoving, of paſſion, or any heigth whereto the ſoule might ſoar upon the wings of zeale, deſtitute and barren: beſides errors, [Page] tautologies, impertinences, as thoſe thanks in the womans Churching for her delivery from Sunburning and Moonblaſting, as if ſhe had bin travailing not in her bed, but in the deſerts of Arabia. So that while ſome men ceaſe not to admire the incomparable frame of our Liturgy, I cannot but admire as faſt what they think is become of judgement, and taſt in other men, that they can hope to be heard without laughter. And if this were all, perhaps it were a complyable matter. But when we remember this our liturgy where we found it, whence we had it, and yet were we left it, ſtill ſerving to all the abominations of the Antichriſtian temple, it may be wonder'd how we can demurre whether it ſhould be done away or no, and not rather feare we have highly offended in uſing it ſo long. It hath indeed bin pretended to be more ancient then the Maſſe, but ſo little prov'd, that whereas other corrupt Liturgies have had withall ſuch a ſeeming antiquity, as that their publiſhers have ventur'd to aſcribe them with their worſt corruptions either to S. Peter, S. James, S. Mark, or at leaſt to Chryſoſtome, or Baſil, ours hath bin never able to find either age, or author allowable, on whom to father thoſe things therein which are leaſt offenſive, except the two Creeds, for Te Deum has a ſmach in it of Limbus Patrum. As if Chriſt had not open'd the kingdome of heaven before he had overcome the ſharpneſſe of death. So that having receav'd it from the Papall Church as an originall creature, for ought can be ſhewn to the contrary, form'd and faſhion'd by work maiſters ill to be truſted, we may be aſſur'd that if God loathe the beſt of an Idolaters prayer, much more the conceited fangle of his prayer. This Confuter himſelfe confeſſes that a community of the ſame ſet forme in prayers, is that which makes Church and Church truly one; we then uſing a Liturgy farre more like to the Maſſe-book then to any Proteſtant ſet forme, by his owne words muſt have more communion with the Romiſh Church, then with any of the reformed. How can we then not partake with them the curſe and vengeance of their ſuperſtition▪ to whom we come ſo neere in the ſame ſet forme and dreſſe of our devotion? do we thinke to ſift the matter finer then we are ſure God in his jealouſie will? who deteſted both the gold, and the ſpoile of Idolatrous Cities, and forbid the eating of things offer'd to Idols. Are we ſtronger then he to brook that which his heart cannot brook? It is not ſurely becauſe we think that praiers are no where to be had but at [Page] Rome; that were a foule ſcorne and indignity caſt upon all the reformed Churches, and our own; if we imagine that all the godly Miniſters of England are not able to new mould a better and more pious Liturgy then this which was conceav'd and infanted by an idolatrous Mother: how baſe [...]y were that to eſteeme of Gods Spirit, and all the holy bleſſings and priviledges of a true Church above a falſe? Heark ye Prelats, is this your glorious Mother of England, who when as Chriſt hath taught her to pray, thinks it not anough unleſſe ſhe adde thereto the teaching of Antichri [...]t? How can we believe ye would refuſe to take the ſtipend of Rome, when ye ſhame not to live upon the almes-basket of he [...] pr [...]yers? will ye perſwade us that ye ea [...] curſe Rome from you [...] hearts when none bu [...] Rome muſt teach ye to pray? Abraham diſdain'd to take ſo much as a th [...]ed or a ſhoolatchet from the King of Sod [...]me, though no foe of his, but a w [...]cked King, and ſhall we receave our prayers at the bounty of our more wicked enemies? whoſe guifts are no guifts, but the inſtruments of our ban [...]? Alas that the Spirit of God ſhould blow as an uncertaine wind, ſhould ſo miſtake his inſpiring, to misbeſtow his guifts promis'd only to the elect, that the idolatrous ſhould finde words acceptable to preſent God with and abound to their neighbours, while the true profeſſ [...]rs of the Goſpell can find nothing of their own worth the conſtituting, wherewith to worſhip God in publick. Conſider if this be to magnifie the Church of England, and not rather to diſplay her nakedneſſe to all the world. Like therefore as the retaining of this Romiſh Liturgy is a provocation to God, and a diſhonour to our Church, ſo is it by thoſe ceremonies, thoſe purifyings and off [...]ings at the Altar, a pollution and diſturbance to the Goſpell it ſelfe; and a kinde of driving us with the fooliſh Galatians to another goſpell. For that which the Apoſtles taught hath freed us in religion from the ordinances of men, and commands that burdens be not laid upon the redeemed of Chriſt, though the formaliſt will ſay, what no decency in Gods worſhip? Certainly Readers, the worſhip of God ſingly in it ſelfe, the very act of prayer and thankſgiving with thoſe free and unimpos'd expreſſions which from a ſincere heart unbidden come into the outward geſture, is the greateſt decency that can be imagin'd. Which to dreſſe up and garniſh with a devis'd bravery aboliſhe in the law, and diſclam'd by the Goſpell addes nothing but a deformed uglineſſe. And hath ever afforded a colourable [Page] pretenſe to bring in all thoſe traditions and carnalities that are ſo killing to the power and vertue of the Goſpell. What was that which made the Jewes figur'd under the names of Aholah and Aholibah go a whooring after all the heathens inventions, but that they ſaw a religion gorgeouſly attir'd and deſirable to the eye? What was all, that the falſe Doctors of the Primitive Church, and ever ſince have done, but to make a faire ſh [...]w in the fleſh, as S. Pauls words are? If we have indeed given a bill of divorce to Popery and ſuperſtition, why do we not ſay as to a divors't wife; thoſe things which are yours take them all with you, and they ſhall ſweepe after you? Why were not we thus wiſe at our parting from Rome? Ah like a crafty adultreſſe ſhe forgot not all her ſmooth looks and inticing words at her pa [...]ting; yet keep theſe letters, theſe tokens, and theſe few ornaments; I am not all ſo greedy of what is mine, let them preſerve with you the memory of what I am? No, but of what I was, once faire and lovely in your eyes. Thus did thoſe tender hearted reformers dotingly ſuffer themſelves to be overcome with harlots language. And ſhe like a witch, but with a contrary policy did not take ſomething of theirs that ſhe might ſtill have power to bewitch them, but for the ſame intent left ſomething of her own behind her. And that her whooriſh cunning ſhould prevaile to work upon us her deceitfull ends, though it be ſad to ſpeak, yet ſuch is our blindneſſe, that we deſerve. For we are deepe in dotage. We cry out Sacriledge and miſdevotion againſt thoſe who in zeale have demoliſh't the dens and cages of her uncleane wallowings. We ſtand for a Popiſh Liturgy as for the ark of our Cov'nant. And ſo little does it appeare our prayers are from the heart, that multitudes of us declare, they know not how to pray but by rote. Yet they can learnedly invent a prayer of their own to the Parlament, that they may ſtill ignorantly read the prayers of other men to God. They obj [...]ct that if wee muſt forſake all that is Rome's, we muſt bid adieu to our Creed; and I had thought our Creed had bin of the Apoſtles; for ſo it beares title. But if it be hers let her take it. We can want no Creed, ſo long as we want not the Scriptures. We magnifie thoſe who in reforming our Church have inconſideratly and blamefully permitted the old leven to remaine and ſoure our whole lumpe: But they were Martyrs; True and he that looks well into the book of Gods providence, if he read there that God for [Page] this their negligence and halting, brought all that following perſecution upon this Church, and on themſelves, perhaps will be found at the laſt day not to have read amiſſe.

Sect. 12. But now, Readers, we have the Port within ſight; his laſt Section which is no deepe one, remains only to be foarded, and then the wiſht ſhoare. And here firſt it pleaſes him much, that he hath diſcri'd me, as he conceaves, to be unread in the Counſels. Concerning which matter it will not be unneceſſary to ſhape him this anſwer; That ſome years I had ſpent in the ſtories of thoſe Greek and Roman exploits, wherein I found many things both nobly done, add worthily ſpoken: when comming in the method of time to that age wherein the Church had obtain'd a Chriſtian Emperor, I ſo prepar'd my ſelfe, as being now to read examples of wiſdome and goodneſſe among thoſe who were formoſt in the Church, not elſe where to be parallell'd: But to the amazement of what I ex [...]ected, Readers, I found it all quite contrary; excepting in ſome very few, nothing but ambition, corruption, contention, combuſtion: in ſo much that I could not but love the Hiſtorian Socrates, who in the proem to his fifth book profeſſes, He was faire to intermixe affaires of State, for that it would be elſe an extreame annoyance to heare in a continu'd diſcourſe the endleſſ brabbles & counterplottings of the Biſhops. Finding therefore the moſt of their actions in ſingle to be weak, and yet turbulent, full of ſtrife and yet flat of ſpirit, and the ſumme of their beſt councels there collected, to be moſt commonly in queſtions either triviall and vaine, or elſe of ſhort, and eaſie dec [...]ſion without that great buſtle which they made, I concluded that if their ſingle ambition and ignorance was ſuch, then certainly united in a Councell it would be much more; and if the compendious recitall of what they there did was ſo tedious and unprofitable, then ſurely to ſit out the whole extent of their tattle in a dozen volumes, would be a loſſe of time irrecoverable. Beſides that which I had read of S. Martin, who for his laſt ſixteene yeares could never be perſwaded to be at any Councell of the Biſhops. And Gregory Nazianzen betook him to the ſame reſolution affirming to Procopius, that of any Councell, or meeting of Biſhops he never ſaw good end; nor any remedy thereby of evill in the Church, but rather an increaſe. For, ſaith he, their contentions and deſire of Lording no tongue is able to expreſſe. I have not therefore I confeſſe read more of the Councels ſave here and there, I [Page] ſhould be ſorry to have bin ſuch a prodigall of my time: but that which is better, I can aſſure this Confuter; I have read into them all. And if I want any thing yet, I ſhall reply ſomething toward that which in the defence of Muraena was anſwer'd by Cicero to Sulpitius the Lawyer. If ye provoke me (for at no hand elſe will I undertake ſuch a frivolous labour) I will in three months be an expert counceliſt. For be not deceav'd, Readers, by men that would overawe your eares with big names and huge Tomes that contradict and repeal one another, becauſe they can cramme a margent with citations. Do but winnow their chaffe from their whe [...]t, ye ſhall ſee their great heape ſhrink and wax thin paſt belief [...]. From hence he paſſes to enqui [...]e wherefore I ſhould blame the vices of the Prelats only, ſeeing the inferiour Clergy is known to be as faulty. To which let him heare in briefe; that thoſe Prieſts whoſe vices have been notorious, are all Prelaticall, which argues both the impiety of that opinion, and the wicked remiſneſſe of that government. We hear not of any which are call'd Nonconformiſts that have been accus'd for ſcandalous living; but are known to be pious, or at leaſt ſober men. Which is a great good argument, that they are in the truth and Prelats in the error. He would be reſolv'd next What the corruptions of the Ʋniverſities concerne the Prelats? and to that let him take this, That the Remonſtrant having ſpok'n as if learning would decay with the removall of Prelats, I ſhew'd him that while books were extant, and in print, learning could not readily be at a worſe paſſe in the Univerſities then it was now under their government. Then he ſeeks to juſtifie the pernicious Sermons of the Clergy, as if they upheld ſoveranty, when as all Chriſtian ſoveranty is by law, and to no other end but to the maintenance of the common good. But their doctrine was plainly the diſſolution of law which only ſets up ſov'ranty, and the erecting of an arbitrary ſway according to privat will, to which they would enjoyne a ſlaviſh obedience without law; which is the known definition of a tyrant, and a tyranniz'd people. A little beneath he denies that great riches in the Church are the baits of pride & ambition of which error to undeceave him, I ſhall allege a reputed divine autority, as ancient as Conſtantine, which his love to antiquity muſt not except againſt; and to adde the more waight, he ſhall learne it rather in the words of our old Poet Gower then [Page] in mine, that he may ſee it is no new opinion, but a truth deliver'd of old by a voice from heav'n, and ratify'd by long experience,

This Conſtantine which heal hath found

Within Rome anon let found

Two Churches which he did make

For Peter and for Pauls ſake:

Of whom he had a viſion,

And yafe therto poſſeſſion

Of Lordſhip and of worlds good;

But how ſo that his will was good

Toward the Pope and his Franchiſe

Yet hath it proved otherwiſe

To ſee the working of the deed,

For in Cronick thus I read

Anon as he hath made the yeft

A voice was heard on high the left

Of which all Rome was adrad

And ſaid this day venim is ſhad

In holy Church, of temporall

That medleth with the ſpirituall

And how it ſtant in that degree

Yet may a man the ſooth ſee.

God amend it whan he will

I can thereto none other skill.

But there were beaſts of prey, ſaith he, before wealth was beſtow'd on the Church. What though? becauſe the Vulturs had then but ſmall pickings; ſhall we therefore go and fling them a full gorge? if they for lucre uſe to creepe into the Church undiſcernably, the more wiſdome will it be ſo to provide that no revennu there may exceed the golden mean. For ſo, good Paſtors will be content, as having need of no more, and knowing withall the precept and example of Chriſt and his Apoſtles, and alſo will be leſſe tempted to ambition. The bad will have but ſmall matter whereon to ſet their miſchiefe a work. And the worſt and ſutleſt heads will not come at all, when they ſhall ſee the [Page] crop nothing anſwerable to their capacious greedineſſe. For ſmall temptations allure but dribling offendors; but a great purchaſe will call ſuch as both are moſt able of themſelves, and will be moſt inabl'd hereby to compaſſe dangerous projects. But ſaith he, A widows houſe will t [...]mpt as well as a Biſhops Palace. Acutely ſpok'n. Becauſe neither we, nor the Prelats can aboliſh widows houſes which are but an occaſion taken of evill without the Church, therefore we ſhall ſet up within the Church a Lottery of ſuch prizes as are the direct inviting cauſes of avarice and ambition, both unneceſſary and harmefull to be propos'd, and moſt eaſie, moſt convenient, and needfull to be remov'd. Yea but they are in a wiſe diſpencers hand. Let them be in whoſe hand they will, they are moſt apt to blind, to puffe up and pervert the moſt ſeeming good. And how they have bin kept from Vultures, what ever the diſpencers care hath bin, we have learnt by our miſeries. But this which comes next in view, I know not what good vein, or humor took him, when he let drop into his paper. I that was ere while the ignorant, the loyterer, on the ſudden by his permiſſion am now granted to know ſomething. And that ſuch a volley of expreſſion [...] he hath met withall, as he would never deſire to have them better cloth'd. For me, Readers, although I cannot ſay that I am utterly untrain'd in thoſe rules which beſt Rhetoricians have giv'n, or unacquainted with thoſe examples which the primeauthors of eloquence have written in any learned tongu, yet true eloquence I find to be none, but the ſerious and hearty love of truth: And that whoſe mind ſo ever is fully poſſeſt with a fervent deſire to know good things, and with the deareſt charity to infuſe the knowledge of them into others, when ſuch a man would ſpeak, his words (by what I can expreſſe) like ſo many nimble and airy ſervitors trip about him at command, and in well order'd files, as he would wiſh, fall aptly into their own places. But now to the remainder of our diſcours. Chriſt refus'd great riches, and large honours at the Devils hand. But why, ſaith he, as they were tender'd by him from whom it was a ſin to receave them. Timely remember'd: why is it not therefore as much a ſin to receave a Liturgy of the maſſes giving, were it for nothing elſe but for the giver? But he could make no uſe of ſuch a high eſtate, quoth the Confuter; opportunely. For why then ſhould the ſervant take upon him to uſe thoſe things which his maſter had unfitted himſelfe [Page] to uſe, that hee might teach his miniſters to follow his ſteps in the ſame miniſtery. But they were offer'd him to a bad end. So they prove to the Prelats; who after their preferment moſt uſually change the teaching labour of the word, into the unteaching eaſe of Lordſhip over conſciences, and purſes. But hee proceeds, God entic't the Iſraelites with the promiſe of Canaan. Did not the Prelats bring as ſlaviſh mindes with them, as the Jewes brought out of Egypt, they had left out that inſtance. Beſides that it was then the time, when as the beſt of them, as Saint Paul ſaith, was ſhut up unto the faith under the Law their School-maiſter, who was forc't to intice them as children with childiſh enticements. But the Goſpell is our manhood, and the miniſtery ſhould bee the manhood of the Goſpell, not to looke after, much leſſe ſo baſely to plead for earthly rewards. But God incited the wiſeſt man Salomon with theſe means. Ah Confuter of thy ſelfe, this example hath undone thee, Salomon askt an underſtanding heart, which the Prelats have little care to ask. He askt no riches which is their chiefe care: therefore was the prayer of Salomon pleaſing to God: hee gave him wiſdome at his requeſt, and riches without asking: as now hee gives the Prelats riches at their ſeeking, and no wiſdome becauſe of their perverſe asking. But hee gives not over yet, Moſes had an eye to the reward. To what reward, thou man that looks't with Balaams eyes, to what reward had the faith of Moſes an eye to? He that had forſaken all the greatneſſe of Egypt, and choſe a troubleſome journey in his old age through the Wilderneſſe, and yet arriv'd not at his journies end: His faithfull eyes were fixt upon that incorruptible reward, promis'd to Abraham and his ſeed in the Meſſiah, hee ſought a heav'nly reward which could make him happy, and never hurt him, and to ſuch a reward every good man may have a reſpect. But the Prelats are eager of ſuch rewards as cannot make them happy, but can only make them worſe. Iacob a Prince borne, vow'd, that if God would but give him bread to eat and raiment to put on, then the Lord ſhould be his God. But the Prelats of meane birth, and oft times of loweſt, making ſhew as if they were call'd to the ſpirituall and humble miniſtery of the Goſpell, [Page] yet murmur, and thinke it a hard ſervice, unleſſe contrary to the tenour of their profeſſion, they may eat the bread and weare the honours of Princes. So much more covetous and baſe they are then Simon Magus, for he proffer'd a reward to be admitted to that work, which they will not be mea [...] ly hir'd to. But ſaith he, Are not the Clergy members of Chriſt, why ſhould not each member thrive alike? Carnall textman! As if worldly thriving were one of the priviledges wee have by being in Chriſt, and were not a providence oft times extended more liberally to the Infidell then to the Chriſtian. Therefore muſt the Miniſters of Chriſt not be over rich or great in the world, becauſe their calling is ſpirituall, not ſecular; becuaſe they have a ſpeciall warfare, which is not to be intangl'd with many impediments: becauſe their Maiſter Chriſt gave them this precept, and ſet them this example, told them this was the myſtery of his comming, by meane things and perſons to ſubdue mighty ones: and laſtly becauſe a middle eſtate is moſt proper to the office of teaching. Whereas higher dignity teaches farre leſſe, and blindes the teacher. Nay, ſaith the Confuter, fetching his laſt indeavour, The Prelats will be very loath to let go their Baronies, and votes in Parlament, and calls it Gods cauſe, with an unſufferable impudence. Not that they love the honours and the means, good men and generous, but that they would not have their countrey made guilty of ſuch a ſacrilege and injuſtice. A worthy Patriot for his owne corrupt ends! That which hee imputes as ſacrilege to his countrey, is the only way left them to purge that abominable ſacrilege out of the land, which none but the Prelats are guilty of. Who for the diſcharge of one ſingle duty receave and keepe that which might bee anough to ſatisfie the labours of many painefull Miniſters better deſerving then themſelves. Who poſſeſſe huge Benefices for lazie performances, great promotions, only for the execution of a cruell diſgoſpelling juriſdiction. Who ingroſſe many pluralities under a nonreſident and ſlubbring diſpatch of ſoules. Who let hundreds of pariſhes famiſh in one Dioceſſe, while they the [Page] Prelats are mute, and yet injoy that wealth that would furniſh all thoſe darke places with able ſupply, and yet they eat, and yet they live at the rate of Earles, and yet hoard up. They who chaſe away all the faithfull Shepheards of the flocke, and bring in a dearth of ſpirituall food, robbing thereby the Church of her deareſt treaſure, and ſending heards of ſouls ſtarvling to Hell, while they feaſt and riot upon the labours of hireling Curats, conſuming and purloyning even that which by their foundation is allow'd, and left to the poore, and to reparations of the Church. Theſe are they who have bound the land with the ſinne of Sacrilege, from which mortall ingagement wee ſhall never be free, till wee have totally remov'd with one labour as one individuall thing Prelaty and Sacrilege. And herein will the King be a true defender of the Faith, not by paring or leſſning, but by diſtributing in due proportion the maintenance of the Church, that all parts of the Land may equally partake the plentifull and diligent preaching of the faith, the ſcandall of Ceremonies thrown out, that delude and circumvent the faith. And the uſurpation of Prelats laid levell, who are in words the Fathers, but in their deeds the oppugners of the faith. This is that which will beſt confirme him in that glorious title. Thus yee have heard, Readers, how many ſhifts and wiles the Prelats have invented to ſave their ill got booty. And if it be true, as in Scripture it is foretold, that pride and covetouſneſſe are the ſure ma [...]kes of thoſe falſe Prophets whicſt are to come, then boldly conclude theſe to bee as great ſeducers, as any of the latter times. For betweene this and the judgement day, doe not looke for any arch deceavers who in ſpight of reformation will uſe more craft, or leſſe ſhame to defend their love of the world, and their ambition, then theſe Prelats have done. And if yee thinke that ſoundneſſe of reaſon, or what force of argument ſoever, will bring them to an ingenuous ſilence, yee think that which will never be. But if ye take that courſe which Eraſmus was wont to ſay Luther tooke againſt the Pope and Monks, if yee [Page] denounce warre againſt their Miters and their bellies, ye ſhall ſoon diſcerne that Turbant of pride which they weare upon their heads to be no helmet of ſalvation, but the meere mettle and horn-work of Papall juriſdiction; and that they have alſo this guift, like a certaine kinde of ſome that are poſſeſt, to have their voice in their bellies, which being well drain'd and taken downe, their great Oracle, which is only there, will ſoone be dumbe, and the Divine right of Epiſcopacy forthwith expiring, will put us no more to trouble with tedious antiquities and diſputes.

The End.

§

[Page]

[Page]

AN APOLOGY Againſt a Pamphlet CALL'D A Modeſt Confutation of the Animadverſions upon the Remonſtrant againſt SMECTYMNUUS.

[figure]

LONDON, Printed by E. G. for Iohn Rothwell, and are to be ſold at the ſigne of the Sunne in Pauls Church-yard. 1642.

§

Pag. 25. lin. 9. for ſpeak correct it read

Information about this book

Title statement

An apology against a pamphlet call'd A modest confutation of the animadversions upon the remonstrant against Smectymnuus

Milton, John, 1608-1674.

Edition statement

1642

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2006-06 (EEBO-TCP Phase 1).

ID [DLPS]

A70588

ID [STC]

Wing M2090

ID [STC]

ESTC R12880

ID [EEBO-CITATION]

12254695

ID [OCLC]

ocm 12254695

ID [VID]

57327

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Early English books online.

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(EEBO-TCP ; phase 1, no. A70588)

Transcribed from: (Early English Books Online ; image set 57327)

Images scanned from microfilm: (Early English books, 1641-1700 ; 155:5 or 251:E147, no 22)

Source

— An apology against a pamphlet call'd A modest confutation of the animadversions upon the remonstrant against Smectymnuus, Milton, John, 1608-1674..

Extent

[2], 59 p.

Printed by E.G. for Iohn Rothwell ...,. London :: 1642.. (A reply to Bishop Hall. The fifth of Milton's pamphlets written in support of the five Protestant ministers in the Smectymnuus controversy. Cf. Wise, T.J. Ashley lib., 1922-1936, v.3, p. 149.) (First ed. Cf. NUC pre-1956.) (Errata on p. 59.) (Reproduction of original in Huntington Library and Thomason Collection, British Library.)

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