Name: A Discours Apologetical, wherein Lilly's Lewd and Loud Lies are Detected
Author: Thomas Gataker

A discours apologetical; wherein Lilies lewd and lowd lies in his Merlin or Pasqil for the yeer 1654. are cleerly laid open; his shameful desertion of his own cause is further discovered; his shameless slanders fullie refuted; and his malicious and murtherous mind, inciting to a general massacre of Gods ministers, from his own pen, evidentlie evinced. Together with an advertisement concerning two allegations.... London,, Printed by R. Ibbitson for Thomas Newberry, at the three Lions in Cornhil, neer the Royal Exchange, 1654.

A Diſcourſ Apologetical; WHEREIN Lilies lewd and lowd Lies in his Merlin or Paſqil for the Yeer 1654. are cleerly laid open; His ſhameful Deſertion of his own cauſe is further diſcovered; His ſhameleſs Slanders fullie refuted; and his Malicious and Murtherous Mind, inciting to a general Maſſacre of Gods Miniſters, from his own Pen, evidentlie evinced.

Together with an ADVERTISEMENT Concerning two ALLEGATIONS Produced in the cloſe of his POSTSCRIPT.

And a POSTSCRIPT concerning An Epiſtle Dedicatorie of one J. Gadburie.

By The-Gataker B. D. Autor of the Annotations on Jer. 10. 2. and of the Vindication of them.

LONDON, Printed by R. Ibbitſon for Thomas Newberry, at the three Lions in Cornhil, neer the Royal Exchange. 1654.

The Contents of the enſuing DISCOURS.

LIlies Merlins meer Paſqils Page 1
His whole Anſwer, as uſuallie, a peece of meer ſcurrilitie 1, 6
His former grounds of his Art given by him deſerted. 2, 6
Not a word of the good Angels that firſt taught it ibid.
How uneqal a match for anie ingenuous perſon to deal with a Railer 3
By freqent railing, and being railed at, men grow ſhameleſs ib.
In ſuch bickerings no honor to overcome; to be overcome, no diſhonor 3, 4
Star-gazers for money can tell that of trifles, which of weightier occurrents they cannot 4
Jacob Behmens writings, of what ſtamp 4
A Northern Lilie propheſied of by him 5
Lilies immodeſt and ſcurrilous language unworthy regard 5, 6
To what purpoſe Mr. G. qotes Autors, Heathen, and others 6
Some neceſſity impoſed on him of anſwering ſome ſcandalous aſperſions 7
A good name, fo what worth, and how much to be regarded 7, 8
Yet a good Conſcience to be preferred before it 8, 9
No good duty to be omitted for fear of diſgrace 9
A great grace to be diſgraced for Chriſt ibid.
Mark the Emperor, tho a Stoick, how careful to cleer himſelf from calumnies 9, 12
From the imputation of Avarice, eſpecially 10
What care and caution Miniſters ought to have in this kind [•]0
The word [〈 in non-Latin alphabet 〉] how taken, 1 Tim. 3. 6, 7. Eph. 4. 27. 10
A common liars word, no ſlander 11
Infamous perſons defamation, no infamie 11
Reproaches of ſuch rather matter of praiſe, their praiſes of diſpraiſe Page 11
The falſeſt reports, tho never ſo well cleared, leav ſome ſear oft behind. 11
Moſt folk ſuſpicious, and prone to ſuſpect the worſt ibid.
Mr. G[•]. reſolution to undertake this Apologie 12
Lilies former ſlanderous Charge 12
An ill preſage to begin ill, with a groſs untruth, eſpecially 12, 13
So begins Li[•]ie, that Mr. G. was ſometime a ſtiff Prelate 13 14, 23
And that then he preached impudent[•]ie for Sabbath-ſports 13, 15, 19, 23
Of the three Names given the Day, which moſt proper 14, 15
Mr. Gs. conſtant courſ of preaching for, and preſſing the due obſervation of the Lords day 15, 19, 22, 23
The Lords Day no Day for complemental Viſitations 15
Nor for entertainment of Clients 16
Nor for riding Circuits, or hearing Cauſes 19
The change of the Lecture-times at Lincoln-Inne, with the ground thereof 16
The Lords Day, Gods Mart, or Market Day 18
The Christian Sabbath 14 15
King James his book for Sabbath-ſports 20, 22
That Mr. G. preached in defence of it, a notorious untruth 20, 21
Mr. Gs. Treatiſe of Lots, and the ſubject matter thereof 21
How far forth Cards or Dice are therein juſtified 21, 22
No liberty therein for Sabbath-ſports allowed, but expreſlie oppoſed 22, 23
Another ſtander, that Mr. G. turned Presbyterian in hope of Biſhops and Deans lands 12, 23, 24
Mr. Gs. conſtant judgement both of Prelacie and Presbyterie 24, 25, 26
Men moderatelie minded ſuffer uſuallie from extreams on either ſide 26, 27
The frivolous pretended ground of Mr. G[•]. re[•]ol[•] 27, 28
Mr. Carpenters ſcurrilous Relation of the Presbyters birth, and baſe condition 28, 29
His Hiſtorical untruth of its firſt birth 30
Li[••]us latter ſlanderous Charge againſt Mr. G. of covetouſneſs Page 30
Seed of all ſin in all, but ſome more eminent then other 31, 32
This of covetouſneſs Mr. G. moſt diſclaims 32
Freqent ſhifting of charges deemed a note of Avarice or Ambition 32, 33
Mr. Gs. ſetled Miniſterie in two Places onely, for two and fifty yeer 33
His entrance into his place at Lincolns-Inne 33, 34
His entertainment and ten yeers continuance there 34, 35
His Salarie, what it was there 35
Places elſwhere refuſed, during his abode there 36, 38
Ingenuous diſpoſitions what they deem of the good they do 38, 39
Their joy, when their kindneſs takes; grief, when it miſſeth 39 40
Mr. Gs. waving the Degree of Doctor 41, 42.
The general diſpoſition of Mr. Gs. Auditorie at Lincolns-Inne, not affecting noveltie, or varietie 43
The occaſion of his removal to Rederith 44, 46
His chargeable entrance there 47
His continuance there upward of two and forty yeer 47
His means what for the firſt ten yeer 47 48, 49
Tythe upon houſes formerlie paid how came t[•] thee intermitted 48, 49
How it, or ſomewhat in lieu of it, recovered 49, 50
The whole ſum, with the Addition then agreed on, far ſhort of what Lilie ſaith he receivs 50
As much expended one yeer with another, as the revenue of the place amounted unto 50, 51
Means of enlargment elſwhere offered, and refuſed 51, 52
His natural diſpoſition of what frame and temper 52, 53
Ambition and Avarice how far they prevail where they rule 53, 54.
Everie one his own firſt and chiefeſt Flatterer 53
The reſult of the premiſes concerning Mr. G. charged with either of theſe two Corruptions 54, 55
Avarice deemed the peculiar vice of old age 55, 56
Why compared to a root 55
Why it, and pride to the ſpleen ibid.
Why againſt reaſon for men to grow in old age more covetous 56
Of M. Gs. wilful ſilencing himſelf charged upon him by Lilie, ib.
His artendance at the Aſſemblie, and receipts there, p. 56, 57
His ſicknes that took him off from that attendance, and for ſome time from his paſtoral employment p. 57
The occaſion of his neceſſarie ſurceaſing to preach p. 58
His receipt of 200 l. a year a notorious untruth, and what his receipts are p. 58-60
The reaſon of his retaining a Title, with his deſire to be rid of it, p. 60, 61
The ſum of Lilies ſlanderous aſſertions andaſperſions; with a reſolve of future ſilence p. 61
Lilies malicious and murtherous mind and motion, to have the whole Presbyterie and Miniſterie removed by a general maſſacre. p. 62, 63

In the Advertiſement.

TWo Allegations in Lilies Poſtſcript. p. 64
The former, of one Cleavland, wherein the late Aſſembly at Weſtminſter is traduced. ibid.
The latter, parcel of a Latine Epiſtle, which Mr. G. muſt Engliſh. ibid.
The A[•]tor of it, ſometime a Popiſh Prieſt ibid.
By his own kind[•]ed ſuspected to be Popiſh ſtill p. 65
By ſome other cenſured another Spalatenſis ib.
Retaining ſtill divers Popiſh conceits and opinions p. 65. 66
His wiſhes concerning School-Divinity, and Myſtical Divinity p. 66, 67
His renunciation of Popery, with a tranſcendent commendation of it p. 67, 68
His charging our Preachers with belying of Papiſts. p. 68, 60, 70
His excuſing and extenuating of Popiſh corruptions p. 69
His Confeſſion of his Faith, no other then what he ſaith any knowing Papiſt will acknowledge p. 70
His Sermon no Sermon &c. what a Riddle p. 70
His traducing our Engliſh Verſion of the Bible, and beſpattering the perſons imployed in it p. 70, 71
His reqirie of repair to ſome perſons infalliblie guided, for everie reading and ſenſe of each word in Scripture, for ſure ground of Faith p 71, 72
How this puls to Rome p. 72
How i[•] p[•]ſhes to Atheiſm p, 73
He makes Gods Oracles meer Riddles and Intricacies, that may be turned anie way p. 74
He charges the Independents with doing the like p. 75
In his Engliſh he hath the ſame in effect, which he profeſſes to deliver, for fear of troubling weak ones, in Latine p. 75
He invites an Anſwerer, tyes him to Latin, promiſes to replie ſo onelie, but fails p. 75, 76
He puts off his Anſwer with ſqibs, and ſcoffs, and impertinencies p 77
He is for ſatisfaction of his difficultie ſent home to himſelf, and ſome other p. 78
No good proof that not joyned to Rome, becauſe he preaches as a Miniſter here p. 78, 79
His character impouring him to exerciſe and cure ſtrange diſeaſes p. 80
His ſcruple about his Marriage ibid.
Tho no profeſſed Jeſuit, not free from Jeſuiticall tricks p. 81
Writes himſelf Independent, and his reaſon why p. 81, 82
Yet maintains Dependencie, and reqires Epiſcopacie to the being of a Church p. 81
How partial herein for Rome p. 81, 82
Acknowledges Lilies practiſe and profeſſion condemned in ancient Councels p. 82
Lilie and he wherein alike p. 82, 83, 91, 92, 93
Hatred of anie thing riſes from the love of ſome other thing: Mans hatred of God from ſelf-love p. 83
The ground of Mr. Cs. hatred of Presbyterie ibid.
Manie preferred out of diſaffection to ſome others p. 84
So Mr. Carp. Schiſmatical and Heterodox Separatists, before Presbyterians and Calviniſts ibid.
His collation of Presbyterians and Independents p. 84, 85
His groſs abuſes of Scripture p 85
His manifold ſcurrillous termes given to the Presbyterians, [•]ainous charges, and abandoning of them p. 85, 86
His Lucian-like dream of a dance in a Mask with the P[•]e-diſh p. 86
His abſurd deduction of Kirk from [〈 in non-Latin alphabet 〉] a tail p. 86, 87
B. Kings cenſure of Henoch Clapham p. 87
Mr, Carp. bringing the Pulpit upon the Stage, and the Stage into the Pulpit p. 87, 88, 89
His traducing the Presbyterians and Genevians, and defring them as Jeſuits p. 90
His charitable affection profeſſed to the Anabaptiſts p. 90
Malicious and murthero[•]s mind to the Presbyterian partie p. 90
Prieſt lie character how poor a curb to crueltie p 90, 91
His ſolemn abrenunciations of our Presbyters and Preachers p. 92, 93
His Latine peec[•]s in Lili[•], at his reqeſt Engliſhed p. 93
An humble Addreſs to the Higher Powers p. 94, 95

In the Poſtſcript.

J. Gadburies Epiſtle to Mr. T. G. p. 96
His charge of him with ſcurrillous language p. 96, 97
With pretending to teach Hebrew, having little skil in it p. 97, 99
Mr. Gs. acceſs to Mr. Aylof[•] houſe p. 97, 98
His imployment there p. 98
M. Aylofs Wife, what manner of woman, and how affected p. 98 99
Her dailie retirement how managed p. 98
In all Arts and Sciences the more men know, the more they know their want of knowledge p. 99 100
Gadburies pretence of a contradiction in Mr. Gs. words p. 100
His helliſh miſconſtruction of them p. 100, 101
His ſcurrillous terms and aſperſions of the Miniſterie ibid.
Mr. Gs. entrance into the Miniſterie p. 101, 102
Why Lilie and Gadburie may j[•]ſtlie be termed Sycophants and Helhounds p. 102, 103
Mr. Gs. reſolution to meddle no further with them p. 103
How little, or nothing rather, of truth, they have been able to diſcover againſt Mr. G. in his life the one, in his writings the other p. 103, 104
His idle Qerie anſwered here and elſwhere p. 104

A Diſcourſe Apologetical, concerning ſome notorious Falſhoods in LILIES Merline for the year 1654.

NO ſooner did Lilies Paſqil (for no other then ſuch are his Anniverſary Merlins) for the year 54. come flying abroad, but being informed, that therein after his wonted guiſe he had again fallen foul upon me, I was deſirous to have a ſight of it, that I might ſee what he had ſaid in his own defence, concerning thoſe things that I had charged upon him, both in mine Annotations, and in my Vindication thereof, and what he had returned to my freſh charge, or purſuit in the latter, of my firſt charge in the former. But when it came to my hands upon peruſal of it, I ſoon perceived, that I had proved a tru Prognoſtes, and much truer then Lilie; albeit I had not at all conſulted with the Stars, as he profeſſeth and pretendeth to do; nor indeed was there any need at all that I ſhould.

For in the firſt place I found that to be tru, which I had foretold, that Lily would, if my Vindiciae ever came to his hands, put off all in the ſame manner, as he had all other before, whom he was pleaſed to take notice of, that had written ought againſt himſelfe, or his Trade, with a few ſcurrilous Jeers; and juſt ſo he doth here; to wit, in theſe termes, An impudent Pamphlet writ againſt me by that old ſilenced or dumb Miniſter, containing twenty ſix ſheets of ſcolding.

Nor found I that alſo to have falne out otherwiſe then as I had preſaged, (according to the advice that I had given him as a friend, and foreſaw that he would be ſo wiſe as to follow) to wit, that he would wholly let ſlip, and bury in ſilence, whatſoever had been formerly with ſo much confidence averred by him, concerning the pretended grounds of his Art and Trade; how the good Angels (ſuch as he conſults with) were the firſt Teachers of it, and that by them it was revealed to holy men. (ſuch no doubt as himſelf and his Aſſociates now are) which tho both in the Annotation, and Vindication being inſtantly urged, and eagerly preſſed upon, his credit lying at the ſtake, out of ſome authentik Record, one or other to make good, unleſs he would be reputed (as otherwiſe he juſtly deſerves, and by his ſilence may deſervedly be deemed to acknowledge) to be a coyner and broacher of fictions and fables, to gain credit thereby to his cheating Trade, and to gull poor people with, by telling them ſuch fond tales, and frivolous ſtories, as himſelf well knows, and his own Conſcience (if he have any at leaſt,) told him, that he had no proof at all for: Yet throughout the whole heap here of his frivolous Calculations, fabulous Relations, ridiculous Predictions, forged and coyned, like the Sabine, or Jewiſh Dreamers, dreams, to comply ^[1] with the current, and fit the fancies of thoſe whom he would cury favor with, and ſcurrilous girds at thoſe whom he deſires to diſgrace or deems to be out of grace with ſome great ones, he hath not one word, wiſe or other, concerning this matter, that ſo nearly concerned him; much leſs ought to confirm that his, as groundleſs, ſo ſtill deſerted, and leaſt guardleſs, aſſertion, upon which he made choyſe before to bottom the tottering Fabrick of his whole Trade.

After a ſurvey therefore taken of it, I was at a ſtand with my ſelf, in doubt whether I ſhould aſſay to deal at all further with ſo ſhameleſs a creature, who knew not how to reaſon, but to rail onely. The rather having been told by divers of my friends, that I had already ſtooped too low, and graced him too much, by entring into the Liſts with ſo baſe a fellow, unfit for any man of gravity or ingenuity to deal with: And that they could not therefore without indignation, read my name in the Frontiſpice of my book, as having ought to do with Lilie.

And indeed as one in the Greek Comick ſaith, [〈 in non-Latin alphabet 〉] ^[2] [〈 in non-Latin alphabet 〉], Dura nimis eſt ingenuae cum meretrice conteſtatio. It is a verie hard task for an honeſt woman to be driven to conteſt with a common ſtrumpet: And the reaſon of it, is wel rendred by that Noble Roman Cenſor, when he ^[3] told a lewd fellow that railed on him, [〈 in non-Latin alphabet 〉]. There is an unequal encounter between thee and me; thou haſt herein the odds of me; for it is a rife matter with thee to hear ill language from others, and as ready a matter to return the like again; whereas with me it is both unpleaſant to do it, and unwonted to hear it. In like manner, may I wel ſay, doth the caſe ſtand here between Lilie and my ſelf. I ſhal herein willinglie yeeld him the bucklers; I liſt not to contend with him in ſcurrilitie and bad language; herein, I confeſs, he hath the better of me. But as he ſaid ſometime of a Dicer, Aleator qanto in arte melior, tanto pejor eſt; the better ^[4] Dicer, the worſ man: So he that is the beſt at railing, is the worſt in diſpoſition; and as bad and foul language is a practiſe verie rife with him, ſo it ſeems that no leſs frequentlie he meets with his mates, and it may be ſometime with his matches, being repaid in coyn of the ſame ſtamp with his own, having the like language returned him from others. For he makes grievous complaint elſwhere of ſcurrilous Mercuries, that vie it with his ſcurrilous Merlins, and overload them with their multitudes, and that may ſeem to have befaln him, that Seneca ſaith of Vatinius, ^[5] Convitiis aſſiduis depudere didicerat. That by frequency of hearing bad language, tho not undeſervedlie, from others, he is grown to that height of impudencie, that he hath ſtript himſelf of all ſhame, laid aſide all ingenuitie, and abandoned himſelf to the baiting of everie one that comes in his way; laying at them with broad language, and the worſt of words, without all regard whether they deſerv wel or ill, or whether that wherewith he beſpatters them, be tru or falſ.

In this manner of conteſtation and debate therefore Lilie and I ar not even matches. Neither hav I been accuſtomed to entertain others with foul language; neither hav I, I thank God, been much encountred with it my ſelf; not ſo much, at leaſt, as manie others, by much better then my ſelf. In this regard therefore to go forth into the field, and enter the liſts on ſuch [〈…〉]ns, wherein the encounter is ſo uneqal, and yet better be beaten then beat; I concluded that it was beſt to lay down the cudgels, or to let them lie rather, and leav Lilie to rant and rail at his pleaſure.

And indeed for his ſcurrilous girds, broad terms, and bad language, I was wel content; and reſt ſtil reſolved, ſo to do. Let him rank and recken me by name in the liſt of the mute, dumb, and old doting Prieſts, which the late Comet ſaith, muſt be routed, or rooted out. And yet by the way, as one ſometime demanded of one of his complices, How it came to paſs, that they, who take upon them by the Stars, to tel everie draggle-tail'd Girl that comes to them to enquire after a Silver Spoon loſt, what was become of it, and which way it was gone; yet could not by their ſtar-skil foreſee and foretel the Scotch Kings defeat at Worceſter, his eſcape by flight, and which way he was fled: So would I fain know of this great Star-maſter, how it comes to paſs, that he who by this Comet can foretel us of ſuch great matters to be effected by it, could not by the Stars foreſee and foretel us of the coming of the Comet, and how long it ſhould laſt, being a matter of ſo great importance. But let this go for a Parentheſis, return we to our task. Let him tel me, That I prov all I write on Jer. 10. 2. by Strabo, Plinie, Lucian, and Cicero, &c. els I might go ſleep. Bid me go write another Commentarie on that Text, and prov mine Annotations Canonical by Strabo and Cicero, two pure Heathen Autors. Let him tel me, that in my late Vindication with much ſcurrilitie I qote Lucian [〈◊〉] Scoffer, Papias and Balbus, two Logger-headed Grammarians and Heathens againſt Aſtrology, and ſo play the fool in producing the judgment of men diſaffected to the point in qeſtion. Let him ſtile me a covetous wretch, whoſe ſlanderous Pen would make the world believ, that Jacob Behmen was a Dutch Wizard; whereas his divine works give a beginning to new diſcoveries of knowledge; (to wit, telling us, what God did before the world began; of an endleſs number of tranſactions before this world was created, and of two co-infinite and co-eternal ones, God and the Abyſs; of which elſwhere more at large.) But this Wizard is no Wizard, forſooth, but a tru Prophet, and his writings Divine works or Oracles. For he foretold long ſince, that a Lilie ſhould bloſſom to us in theſe Northern Countries, and ſhould grow to a great flouriſhing tree among us, if we do not destroy it with the Sectarian contentions of our learned men, while we contend, and diſpute, and wrangle with it. Thus Lilie of him, out of him. And can anie wiſeman, think we, doubt, whom this Prophecie concerns? who no marvel then, if he cannot endure, to hear J. B. termed a Wizard, anie more then himſelf. But theſe ar all but pettie ſprinklings, and ſlight daſhes of his he ſparrows qil. Let him tel me, breaking out into broader terms, and far larger letters, making uſe of his great Turkies Text Pen; That I am an old, covetous, ſtiff-necked Churl, who having given over preaching, now like a childe teach, or am taught a new mode of ſpelling to my Proſelytes, and cant the art of lying and ſcolding to the Wives of Billingſgate, being my ſelf unmarried. Yea, to theſe let him add as manie more reproachful epithits as he wil, and load me with as manie more contumelious terms as he pleaſes; all this wind ſhal ſhake no corn at all with me: As Symmachus ſometimes, (if my memorie fail me not,) Nullius neqitiatanti eſt, ut [••]t[•] me o digna ſit. None of all his ſcurrilitie, at the moſt, and the higheſt, ſhal mov me one jot. I ſhall but ſmile at the mans ſimplicitie, and laugh at his follie, if he be ſo ſillie, as to ſuppoſe anie that read him ſo ſenſeleſs, that they can by him be induced to believ the things to be tru and real, that here he writes of me. So that herein he doth but (as Jude ſpeaks) foam out his own filth, and (as ^[6] Solomon of the fooliſh) proclaim his own folly. For mine own ^[7] part, I account them but as words of courſ with Mr. Lilie, and as Bio ſaid in the like caſe, am no more affected with them, then as ^[8] if he bid me, Good morrow. No[•] would I blot paper with ſuch baſe unſavory ſtuff, ſave onelie to let thoſe ſee, who it may be have not light on his Book, or looked into it, what ſweet flowers of his uſual rhetorick they ar like to find it fraught with; and that ſuch as otherwiſe do not ſo wel know him, may judg of the man by the manner of his writing.

To call a man Theif, or a woman Whore, I have heard ſome ſay, wil bear no action at Law; but to ſay, You are a theif, and ſtole ſuch a matter from ſuch an one; or, You are a whore, and were taken in bed with ſuch a man, wil. And the reaſon hereof ſeems, becauſe thoſe general and indefinite terms ar deemed ſtomackful words onelie, whereas in the other there is a charge with particular matter of fact. Had this Railer therefore kept himſelf within this compaſs, and contented him with ſuch general, baſe, and foul terms, I ſhould never have troubled either my ſelf with writing, or anie other with reading theſe lines. For as for thoſe particulars, that he ſnaps at, concerning ſome Autors that I qote, how ſorry, poor, idle, frothie, frivolous, yea, and falſ, his exceptions and allegations ar, wil ſoon appear unto anie, that ſhal be pleaſed to take ſo much pains, as to conſult the Annotations and Vindication of them that ar everie where together abroad.

For example, All I write on Jer. 10. 2. he ſaith, I prov by Strabo, Lucian, Plinie, and Cicero; whereas of Lucian I have not anie one word there; the other three I cite joyntlie, onelie to ſhew, That Aſtrologers were ancientlie termed Chaldeans; and Plinie apart, to ſhew, What antiqitie of obſervation the Heathen Diviners pretended for their ſuperstitious divinations by the flight of fouls, and from the bowels of beasts; That in my Vindication I qote Lucian, a Scoffer: But to what purpoſe? To prov ought in controverſie by him? No. But to ſhew, That an Impoſtor in his times uſed the like ſhifts that Lilie now doth, tho in ſome kind more wiſelie, and warilie then he. But I qote alſo there, two Logger-headed Grammarians and Heathens. If his meaning be in ſenſu compoſito, that thoſe two Grammarians were Heathens, it is falſ; they were both Chriſtians, tho they lived in an obſcure and corrupt age. But what do I cite them for? To ſhew, that they were ſounder, coneurring therein with the learned of other, and better ages, in the notation of ſome words, and diſtinction of ſome terms, then ſome of Lilies Patrons, and Advocates; and the more ſhame then for them, profeſſing much learning, and charging others with ignorance, to come ſhort in ſuch pettie matters of ſuch Logger-headed Grammarians, as their Client ſaith they were. Or, if he mean in ſenſu diviſo, that I qote other Autors, that ar pure Heathens (as elſwhere he ſaith of Strabo and Cicero) against Aſtrologie. I might demand of him, Whether Strabo and Cicero ar more pure Heathen, or anie that I qote againſt Aſtrologie, then Thales and Solon, whom his Advocate qotes for it; or whether Hermes, Proclus, Plotinus, Ptolomie, Albumazar, Hali Rodoan, Baranzanus, &c. be anie better then ſuch, whom he qotes for his practiſe, and on whoſe autoritie, next to his good Angels, of whom by his ſilence, he now ſeems aſhamed, he principallie reſts and relies. I qote Heathen Autors indeed; but to what purpoſe? To ſhew, that the wiſer ſort even among the Heathen diſcovered the vanitie and follie of this pretended skil: As Clemens, Auguſtine, and others of the Ancients, produce the like, to ſhew, that the wiſer ſort of them diſavowed the multiplicitie of their counterfeit Deities. Yea, but I play the fool in producing the judgment of men diſaffected to the point in qeſtion. Not, I hope, when I produce them to prov, that they ar not all ſuch ſillie Ignoramuſſes, as Lilie and his Advocate would bear the world in hand, that tax his trade, and that it is not out of meer ignorance that they diſallow and condemn it; unleſs he can prov, that they ar all alſo ſuch Logger-heads, as he ſaith thoſe two were.

But in all theſe particulars thus ſpecified, and here carped at, there is nothing of much moment, nor ought that contains in it anie matter of ſcandal. One or two other things there are, wherewith albeit they no way at all concern, either my Charge againſt him, or his Defence of his own Cauſe, wherein he is as mute as a fiſh; yet he ſtrives what he can, to aſperſe my good name, endeavoring to faſten ſome particulars upon me, that may tend unto ſcandal; which I ſuppoſe therefore, it may concern me to take notice of, and to clear my ſelf from his falſ imputations: that which divers of my Friends alſo have incited me to do.

One of the wiſeſt of meer men, that ever was ſince the fall, telleth us, [〈 in non-Latin alphabet 〉] That a good name is a matter ^[9] of more worth, then a pretious ointment; (which were ſaid to be [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], very highly prized in thoſe parts) ^[10] and more to be eſteemed of then riches and much treaſure. And a Heathen man therefore ſaith, Famae & fidei damna majora ſunt qod q[•] aeſtimari poſſunt; That the wrongs a man receives in his good name and credit, ar greater damages then can be valued. We have a common ſaying among us, That for a man to have a bad name, it is as good, or bad rather, as to be half hanged. But the Greek Orator goes further then ſo, and ſaith, [〈 in non-Latin alphabet 〉] ^[11] [〈 in non-Latin alphabet 〉], That it were not a greater penalty for a man to be ſtoned to death or burnt qick, then juſtlie and deſervedlie, to live in diſgrace: And the Greek Father, [〈 in non-Latin alphabet 〉], ^[12] That death it ſelf is more tolerable then diſgrace: Yea, the Apoſtle Paul himſelf profeſſeth to be of the [〈◊〉] ▪ ^[13] [〈 in non-Latin alphabet 〉], that it were better for him to die, that anie man ſhould take his life, rather then his glorying away from him. And he admoniſheth all Chriſtian men to be very charie in this kind, folowing [〈 in non-Latin alphabet 〉], ſuch things as ar of good ^[14] report; providing [〈 in non-Latin alphabet 〉] not good onelie, but goodlie, as the word properlie ſignifies; honeſt things, as we render it, not in the ſight of God onelie, but in the ſight of men alſo; Caventes & nobis à peccato, & ill is à ſcandalo, as Bernard ſpeaks; being careful to ſhun, as the offending of God by anie cariage▪ ^[15] ſimplie evil, ſo of giving occaſion of offence to man, by anie courſ that may prov ſcandalous, [〈 in non-Latin alphabet 〉], ſaith Clemens of Alexandria, That they may not onelie ^[16] be faithful in regard of God, but of credit alſo in regard of men. Hence it is, that Julian ſaith, No[•] is neceſſaria eſt vita noſtra, aliis fama noſtra; that Our good life is needful for our ſelvs, our good name for others, as wel as our ſelvs: And Austine, Opus eſt bona famâ apud homines, bona conſcientiâ apud Deum. Need have we as wel of a good report with men, ^[17] as of a good conſcience towards God. According to that of the Apoſtle concerning himſelf, that it was his constant endeavor and ^[18] exerciſe to keep [〈 in non-Latin alphabet 〉] a conſcience free from offence; that is, from giving occaſion thereof unto either, both towards God and men; and therefore, Qi conſcientiae fidens famam ^[19] negligit, crudelis eſt. For a man, ſaith he, relying upon his conſcience, to be retchleſs and regardleſs of his good name, it is a kind of crueltie both to others, and to himſelf.

In which conſideration, that renowned Roman Emperor Mark Antonine, albeit with the Stoick's he reckoned, [〈 in non-Latin alphabet 〉] ^[20] [〈 in non-Latin alphabet 〉], fame and report, good or bad, in rebus mediis; among thoſe things that were neither ſimply good, nor evil of themſelvs; and doth therefore admoniſh men to reſt principallie (as the Apoſtle alſo profeſſeth that he did) on the inward teſtimonie of their ^[21] own conſcience; contenting themſelves with that, where the other cannot be had; yea, adviſeth them to be content to ſuſtain reproach and infamie for the keeping of a good conſcience, and to be willing to part with the one for the retaining of the other; doing that that they know to be their dutie, [〈 in non-Latin alphabet 〉], tho it may ^[22] be deemed infamous, or [〈 in non-Latin alphabet 〉], tho they ſhall be defamed for the doing of it, as Pythagoras before him. That which not our Apoſtle onelie reſolvs with himſelf, to ſteer ^[23] his courſ according to his card and compaſs, [〈 in non-Latin alphabet 〉], paſſing as wel, and as willinglie, through good report, and evil report; tho by ſome repu[•]ed [〈 in non-Latin alphabet 〉], as an impoſter, and a counterfeit, when he was in truth nothing leſs: ^[24] But Seneca alſo, Ad honeſtum conſilium per mediam infamiam tendam: I wil break, ſaith he, through the midſt of infamie to the accompliſhment of an honeſt act; adding withal, That no man in his judgment ſets an higher rate on virtu and wel doing, then he, Qi boni viri famam perdidit, ne conſcientiam perd[•]ret; ^[25] Who hazards the loſs of being reputed a good man, that he might not looſe the realitie, and conſcientiouſneſs of it. And elſwhere inciting his friend to the like reſolution, he tells him. Saepe juſtus eſſe debebis cum infamiâ; & tunc, ſi ſapis, mala ^[26] opinio ſic parta delectabit: That if he wil do as he ſhould do, he muſt oft-times do that which is juſt and upright, tho he ſhal be ill thought of▪ or ill ſpoken of for it; (that which Antiſthenes, ^[27] as ſome, Alexander, as others, uſed to ſay, [〈 in non-Latin alphabet 〉], that it was the lot of Kings to hear ill, when they did well;) and that, if he were ſo wiſe as he ſhould be, an evil report, or evil repute ſo gotten, ſhould be ſo far from daunting or diſturbing him, that it ought rather to delight him; as it is ſaid of thoſe two Apoſtles, Peter and John, after they had been baited ^[28] and beaten in the conſiſtory, they went away, [〈 in non-Latin alphabet 〉], rejoycing, that they had been graced ſo ^[29] much as to be diſgraced for Chriſt; and of Moſes, that he reckoned, [〈 in non-Latin alphabet 〉] the ſuſtaining of reproach for Chriſt, ^[30] a greater honor then all the treaſures or royalties of Egypt could afford.

Yet notwithſtanding all this, of that worthy Emperor doth Julius Capitolinus, report, That he was famae ſuae curioſiſſimus, ^[31] exceeding chary and regardful of his good name; in ſo much, That malè loqentium dict is vel literis, vel Sermone respondebat; ^[32] he was careful to return anſwer, either by word of mouth, or in writing, unto the ſayings of ſuch as had raiſed evil reports of him. Among other things, he ſaith, Nihil aliud magis timuit & deprecatus eſt qam avaritiae famam; do qâ ſe multis ^[33] epiſtolis purgat. He was ſolicitous to devolv and depel from himſelf nothing more then the note of avarice; (caſt upon him by ſome, it ſeems, as on Pius before him, for his frugalitie, and moderating of publick expences, that he might nor be overburdenſom ^[34] to the ſubject) whereof he labored to purge himſelf in divers of his Epiſtles. So careful ar good men, and have ever been, both to gain, and to retain a good report; and the Apoſtle reqires it, as a matter of much concernment in a Miniſter of the Goſpel, [〈 in non-Latin alphabet 〉], That he have ^[35] a good report, even from thoſe that ar without; that he may be the fitter and better able to do good, as wel on thoſe without, by converting and bringing them in, as on thoſe within, by confirming and building them up, having a good repute with, and being wel thought of by either: To which purpoſe he adds, [〈 in non-Latin alphabet 〉], That he may not fall under ^[36] reproach, and into the ſnare of the calumniater or ſlanderer; as the ſame term would be alſo rendred in the ſame Chapter in thoſe words, Not a novice, [〈 in non-Latin alphabet 〉], leſt being puffed up, he fal under the cenſure of the calumniater; ^[37] as alſo in thoſe words elſwhere, [〈 in non-Latin alphabet 〉], nor give place to the calumniater, back-biter, or talebearer: Such as ar wont by falſ reports, as with fewel, to ^[38] foment and ſeed the fire of anger and ill wil, where they find it alreadie kindled; as alſo ar perſons ſo affected no leſs prone, lying in wait to that purpoſe, to take occaſion by anie flying, tho never ſo falſ report to traduce Gods Miniſters, and blaſt their credit, all they can. And as all Chriſtian people therefore, ſo Chriſtian Miniſters much more, ought to be verie charie and tender of their reputation: As the Apoſtle Paul apparentlie ſheweth himſelf to have been, when he takes ſo much pains, and ſpends ſo manie almoſt whole Chapters, in the Vindication of it, againſt thoſe falſ brethren, and counterfeit Apoſtles, who had at ^[39] Corinth endeavored to wrong him therein. And I ſuppoſe ſome neceſſitie lies upon me at preſent alſo to do.

For howſoever Lilies words ar, as we uſe to ſay, no ſlander; he is ſo wel known to be a moſt notorious lier, and one that regards not what he ſaith; and it is a received rule in the Civil Law, Mendax ſemel, mendax ſemper praeſumitur. He that hath been once taken in a lie, and much more, one that hath been oft taken (as he hath been) in falſ tales not a few, is never after to be credited. And again, A bad mans reproach is no diſpraiſe. The commendation of ſuch, is ſometime rather deemed a kind of diſpraiſe, making the partie whom ſuch commend, ſuſpected to be like thoſe by whom he is commended. And Seneca therefore, Non eſt infamia infamari ab infamibus. It is no infamie ^[40] for a man to be defamed, by thoſe that are infamous themſelves; And therefore, ſaith he, as it is meer fondneſs for a man, Laetari, ^[41] qod ab eis laudatur, qos non po[•]eſt ipſe laudare, to rejoyce when he is commended of thoſe, [•]hom himſelf cannot commend. So is it meer madneſs for a man, Vereri ne ab infamibus infametur, ^[42] to fear being traduced and defamed, by thoſe that are infamous themſelvs, and he wel knows to be ſuch. Yet becauſe, as Medius, one of Great Alexanders baſe Paraſites, and among his Sycophants, a cheif Maſter, is reported to have delivered this leſſon to his Schollers, [〈 in non-Latin alphabet 〉] ^[43] That they ſhould boldlie and confidentlie, touch or twich, and ſnap or bite men with calumnies or ſlanders, not regarding how untru, how unlikelie they were; for, ſaid he, [〈 in non-Latin alphabet 〉]; that is, as Seneca ^[44] renders it, Cum vul[〈…〉] ſanatum eſt, manebit cicatrix. Tho the partie bitten, lick the wound never ſo whole again, yet ſome ſcar wil remain upon the place that was hurt. And the Poet therefore, when he had ſaid,

Conſcia mens recti vulgi mendacia ridet. ^[45]

A good conſcience ſets light by, and laughs at folks lying reports. Subjoyns yet withal,

Sed nos in vitium (and ſo, in vituperium) credula turba ſumus. People ar commonlie over-credulous, too prone to entertain evil reports, and to conceiv evil ſurmiſes; too manie men ar naturallie of a ſuſpitious diſpoſition; and as the Mimik hath it,

Seqiorem in partem ſtrenua eſt ſuspicio. ^[46]

Suſpition is wont to warp and bend more ſtronglie to the worſt ſide. Whence that ſaying ſo freqent in moſt mens mouths, There is ſeldom anie ſmoak, but where there is ſome fire; and yet in truth, there is ſmoak oft, yea, and much ſmoak, ſuch as the by word relateth to, even a great ſmother of foggie fumes, raiſed by ſlanderous tongues, where no ſmal ſpark of fire, or ember of truth at all is to be found.

The premiſes ſeriouſly conſidered, and all things wel weighed, after much debate to and fro within my ſelf, at length I reſolved to follow the precedent of that thrice noble and renowned Emperor; the more noble and renowned and worthie of imitation, becauſe ſo Philoſophical, and tho no Chriſtian, yet Chriſtian-like in moralities, as wel for practiſe as precept; and by ſome few lines at leaſt, to cleer my ſelf from thoſe ſoul, but falſ aſperſions, wherewith this Sycophants calumniating pen hath endeavored to ſtain my good name; the rather, for that my courſes and carriages, having lived in an obſcure corner, may in that regard be leſs known abroad; and my former works and writings, whereby ſome things objected here ar to be cleered, being now either wholie out of print, or not eaſilie procured, may not be obvious or read[•]e at hand for others, to make uſe of in the trial of the preſent debate.

The ſlanderous charges then of this Sycophant are principallie two. The former of them is thus delivered by him.

Mr. Gataker formerlie a ſtiff Prelate, preaching impudentlie for the Liberties or Sports of the Sabbath, viz. Cards, Dice, &c. Afterward in hope of Biſhops, Deans, or Chapter-Lands, a pretended Presbyterian; ſince its decay, the poor m[•]n is mute, &c. For what followeth wil be beſt fitted to his after-charge.

Principiis omen ineſſe ſolet. Beginnings ar deemed ominous. Ad limen offendere, or, In portu impingere. For a man to trip at the threſhold, when he is going abroad, and a ſhip to ſtrike on the bar, or run on ground, when it is ſetting out to ſea, have been by old ſaid Saws, pronounced to be but bad ſigns, and to bode little good. This charge therefore appeering with an apparent lie in the foretop, gives no good preſage of that, that enſueth: For when or where was Mr. G. ever a Prelate, can Lilie tell, think we? or any man elſ? and how could he be a ſtiff Prelate, that never was anie? This is therefore a manifeſt, and conſpicuous falſhood to begin with; and as the Greek Tragoedian ſometime ſaid.

[〈 in non-Latin alphabet 〉]. ^[47]

That which goeth for a ruled Caſe in the Civil Law, Malum principium malus finis ſeqitur. A bad beginning is wont to bring forth a bad end. And the like is entred as an Axiome in ^[48] the bodie of the Canon Law, Principio q[〈…〉] ſunt inchoata malo, vix est ut bono peragantur exitu. Thoſe things that are ill begun ſcarce ever end wel. According to that,

Rarus principii eſt exitus bonus mali.

A bad beginning ſeldom comes to a good end. Where yet the Gloſs upon the place goes further then the Text, and ſaith, Vix. ^[49] i. Nunqam. Scarce ever, that is, Never. And the great Philoſopher to the ſame purpoſe ſticks not to ſay, [〈 in non-Latin alphabet 〉] ^[50] [〈 in non-Latin alphabet 〉]. It is impoſſible; but that that which is faultie at the first, ſhould prove il at the laſt. And that ancient Father, and ſtout Champion of Chriſt, Athanaſius, ſeconding Ariſtotle herein, yea, going further yet then he, [〈 in non-Latin alphabet 〉] ^[51] [〈 in non-Latin alphabet 〉]. That that hath a bad beginning, can never be deemed ſound in ought, as being all ſtark naught. And Seneca therefore, from Bio an ancient Greek of great note, thus determines the point, Let everie man ſet it down for a poſition, ^[52] and know it to be an undoubted truth, which Bio ſometime ſaid, Omnia hominum negotia ſimilia init iis eſſe; That all mens affairs wil prove good or bad, according as their beginnings are. And yet more expreſlie and particularlie to our preſent purpoſe, I ſidore the Egyptian, one of Chryſoſtoms cheif ^[53] Scholars, [〈 in non-Latin alphabet 〉]. He that in the beginning ſwarveth from the truth, wil in his proceedings roll further away from it, and end at laſt with ſome foul and ſhameful cataſtrophe or other. Lilie therefore beginning his charge thus with a notorious lie, foretelleth thoſe that read him by what they find in the front or forehead of it, how little truth they may look for in the reſidu of his enſuing relation, and that as it begins, ſo the progreſs of it ſhal be, and the cloſe anſwerable to either.

But Mr. G. ſaith he, formerly a ſtiff Prelate. I might demand of him, if Mr. G. were ever a Prelate, ſtiff or ſlack, how or when was he depoſed, or by what means came he to be beref[•] of his Prelacy? for now ſure, it is wel known, he is none: But to let that paſs. When he was ſuch an one, what then did he? Why, When he was ſuch a Prelate, he then impudentlie preached for the libertie. of Sabbath ſports. Verie tru indeed, if you take it in ſenſu compoſito, it is a moſt certain and undeniable truth; when he was the one, he did the other. But take it in ſenſu diviſo, as he intends here and doth, that I was once a Prelate, and that I did ſometime ſo preach; and the one is as tru as the other, either of them a moſt ſhameful, or ſhameleſs lie rather, both as falſ as God is tru But, as he ſometime ſaid, Qi ſemel verecundia fines tranſierit, eum ben[•] & gnaviter impudentem ^[54] eſſe oportet. When a man hath once gone beyond the bounds of truth and modeſtie, it ſtands him upon then to break further out, to grow impudent to the purpoſe, and to lie beyond meaſure.

For what proof can he produce of Mr. G. ſo preaching, or who ever heard him preach for Libertie of Sports on the Lords day? or, for Libertie to profane the Lords day, in one kind or other? Nor let anie take exception, as ſome have done, that I ſtyle it the Lords day, rather then the Sabbath. I remember a Speech of Dr. Oldiſworth, my worthie Friend, living then in mine Honorable Patron the Lord Hobarts houſe, (as eager an urger of the ſtrict obſervance of that day as the moſt) upon occaſion of diſcourſ of ſome debate then about it. The day, ſaid he, hath three Names in common uſe given it, the Sunday, the Sabbath day, the Lords day. The firſt an Heatheniſh name, the ſecond a Jewiſh, the third a Chriſtian; and why ſhould not, ſaid [•]e, this laſt be preferred before either of the former. And the firſt indeed is a name that came at firſt from the Heathen, yet is it found uſed by Juſtine Martyr in his Apologie to the Roman Emperor, in behalf of the Chriſtians, mentioning it as the day of ^[55] their meeting; no[•] dare I utterlie condemn the uſe of it: The Sunday for the name of a day, the firſt day of the week, as it is termed Acts 20. 7. anie more then Bethſhemeſh (tho from an idolatrous or ſuperſtitious at leaſt, original) the Suns houſe or place, for the name of a Citie, 1 Sam. 6. 12, 13. The ſecond may be termed Jewiſh, becauſe a term peculiar to them in times paſt, but common to us now with them, tho differing in the day, and ſuppoſed by ſome to be by the Evangeliſt, Matth, 24. 20. uſed of our day; which tho it ſeem not ſo probable, yet may qeſtionleſs not unfitlie be uſed of it, ſeeing it is, and ought to be a day of holie reſt unto us, as was their Sabbath then to them, Iſa. 58. 13. The third and laſt, is the name peculiar to Christians, not common either to Heathen or Jews with them; that which the Lords beloved Diſciple gives it, the Lords Day, Revel. 1. 10. [〈 in non-Latin alphabet 〉], the Lords day, fanctified and ſet apart for the Lords ſervice, as [〈 in non-Latin alphabet 〉], the Lords Table, 1 Cor. 10. 21. and [〈 in non-Latin alphabet 〉], the Lords Supper, conſecrated and ſet apart for the memorial of Chriſt, and by his Inſtitution; which to me therefore, ſeems the fitteſt term for it. But cal the day by which, or whether term of them you pleaſe, I have, whereſoever I exerciſed my Miniſterie, as occaſion was offered, been a conſtant pleader for, and inſ[•]ant preſſer of the du obſervation of the day; as that which I ever eſteemed to be a main pillar and ſupport of the practiſe, yea, a principal means both of the maintenance and advancement of the power of Pietie, among Gods people.

It is a Rule preſcribed by ſome of the great Maſters of Phyſick, Medicus m[•]rbos obſervet epidemios, That a Phyſitian ſhoul▪ obſerv what diſeaſes ar rifeſt in the t[•]mes or places he lives in, and applie his ſtudies and courſes princ pallie to the cure of them. And according to that direction, appliable to our Function, conſidering the freqencie of abuſes among people in miſpending a great part of that day in moſt places where I came, I did the rather uſuallie bend my ſelf in my teaching, to diſſwade and deter thoſe that I ſpake to, from thoſe abuſive courſes, whereby I perceived the day, or any part of it, to be commonlie profaned by them.

To this purpoſe, before I came to Lincolns Inn, while I lodged in the Houſe of that Religious Knight, my worthy Friend and Kinſman, Sir William Cook, neer to Charing-Croſs, being reqeſted to Preach now and then at Martins in the Fields, and having taken notice how the Gentrie, manie of them thereabout ſpent much of the Lords day in Complemental Viſitations, I took occaſion one day, out of Iſa. 58. 13. to handle the Doctrine of the Sabbath or Lords day; and among other things endeavored to ſhew, That it was not to be ſpent in ſuch Civil Complements, but in Religious Imployments. And this I remember the rather by a good token, which it wil not be amiſs to relate. It fel out the Lords day, next enſuing,, that an ancient Gentlewoman, one of that Congregation, being returned home from the Afternoon Exerciſe, while ſhe ſat in an upper Room, ripping off ſome Lace from an old Garment, which ſhe intended to make uſe of otherwiſe, heard a Coach to make ſtay on the other ſide of the ſtreet, and looking out at the Window to ſee whoſe it was, when ſhe eſpied a Ladie her Neece, whom it ſtaid for, entring it, to go abroad in it for ſuch purpoſe. Oh, qoth ſhe, to her waiting Maid, then attending upon her, did not my Neece N. hear Mr. G. the laſt Lords day, and is ſhe now going out to viſit again. Whereupon one of that Familie afterward occaſionallie meeting me, thus merrilie ſaluted me, Sir, when you Preach next of the Sabbath, be pleaſed to tel our Gentlewomen, that they muſt not [•]it ripping Gold-lace off their old Peticoats upon the Lords day; and withal told me the ſtorie. But for which, I ſhould not in likelihood have called to mind again that Sermon being preached ſo long ſince.

At my coming to Lincolns Inn, there was on the Lords day one Lecture onelie at ſeven in the morning, nor had there been anie other before. There being ſetled ſome ſpace of time, when I obſerved that divers of the great practiſers ſpent a great, if not the greateſt part of the day, the Afternoon eſpeciallie, in entertaining of their Clients, I took occaſion in my teaching, to ſtep a little aſide out of the road I was then in, to ſpeak ſomewhat of that ſubject, endeavoring to ſhew them, That it was as lawful for the Husbandman to hedg and ditch, or to folow his Tillage on that day, as for the Lawyer to employ it in conſulting with, and attending his Clients. And I preſſed the point ſo far, that through the good hand of God, going along with it, and carrying home his own Ordinance to the hearts of the hearers; it made ſo deep an impreſſion upon them, that upon a motion made by ſome of the cheif ones at the next meeting after it, a conſultation was had, what courſ might be taken for the future prevention of ſo common and irregular a practiſe: And after advice therein taken with me, it was by common conſent, agreed on, That the Morning Lecture on the Lords day, ſhould be drawn down to the uſual hour in other places, and the Wedneſday Lecture transferred to the Afternoon of the Lords day. Which, howſoever it were a matter of much more labor to my ſelf to ſpeak twice in one day (which, as I am informed, in the French and Dutch Congregations is ſeldom or never done; and ſome of my Succeſſors have complained of, and blamed me, for giving way thereunto) and by means thereof I was abbridged of that libertie of hearing others abroad, which I had formerlie enjoyed; yet for the atcheiving of my main ay[•] herein, of gaining a more du and diligent obſervance of the day, I right willinglie diſpenſed with mine own eaſe and advantages, and condeſcended thereunto. And this was the ground of the alteration of the Lectures in that Houſe; which, I ſuppoſe, in that manner, in which, upon this occaſion they were then ſetled, continu ſtil to this day.

During mine abode at Lincolns Inn, the time approaching for my taking the degree of Batchelor in Divinitie, I procured a courſ at St. Maries in Cambridge, for mine Engliſh Sermon; the firſt and laſt that I ever preached there, having never had the boldneſs before to appear in that place. This fel out to be the verie next day after Qeen Elizabeths deceaſe; which being not known yet at Cambridge, the Qeen, as ſtil ſurviving, was at the Forenoon Sermon ſolemnlie prayed for by him that preached that day at Kings Colledge: But about Noon the report came down of the Qeen departed this life, and King James proclaimed, which cauſed an exceeding great concourſ of people at the Afternoon Sermon, though it were no Lords day: When by advice of the Vice-Chancelor, in regard that no publick notice of it was as yet ſent down, I conceived my Petition for the King, in a kind of circumlocution, For the preſent Supream Governor, without expreſſion of his name: At that branch of my Prayer, the tears trickling down my Cheeks, and ſcarce any one drie eie in the whole Aſſemblie, as I was afterward informed. This Sermon then had on 1 Tim. 6. 6. at the reqeſt of ſome Friends, who had ſeen ſome Copies of it, was manie yeers after publiſhed under this Title, The Gain of Godlineſs; wherein is extant the enſuing paſſage concerning the Lords day, p. 36-38.

For worldlie wealth, men can toil and moil all the week long, and yet ar they not wearie, they think not the whole week long neither; but for the heavenlie gain, for the ſpiritual thrift, we have but one day of ſeven, and we think that to much too; we think the day all to long, the labor all loſt, and the whole time caſt away, that we imploy and ſpend to this purpoſe: We ſay as the profane Jews ſometime ſaid, When wil[•]he New Moon ^[56] be paſt, and the Sabbath once over, that we may return again to our worldlie affairs? Yea, manie among us have not the patience to tarry ſo long, but ſpend a great part of the Sabbath, that is Gods Market, or Market-day, for the getting of this ſpiritual Gain, either about their worldlie affairs, or their bodilie delights.

The Sabbath day, I ſay, is Gods Market-day; and thoſe that ſeek to take away the Sabbath, attempt to put down Gods Markets, and ſo do the Devil good ſervice, whatſoever their intent be. As freqenting of Markets makes a rich man, ſo keeping of Sabbaths makes a rich Chriſtian; and as we count him a bad Husband, that foloweth game on the Market-day, ſo may we as wel count him a ſpiritual unthrift, that ſpends the Sabbath in that ſort.

But may ſome ſay, When we have been at Church, and heard the Sermon and Service, is not Gods Market-day then done?

I anſwer, If the Sabbath be a day, then it is not ſo ſoon done; Gods Market laſteth all day long. Yea, grant the principal, becauſe the publick of it be paſt; yet, as Market-falks returning from Market, wil be talking of their Markets as they go by the way; and be caſting up of their penny-worths, when they come home; reckon what they have taken, and what they have laid out, and how much they have gotten. So ſhould we, after we have heard the Word publickly, confer privatelie of it with others, at leaſt meditate on it by our ſelvs; and be ſure to take an account of our ſelvs, how we have profited that day, by the Word that hath been ſpoken unto us, and by other Religious Exerciſes that have been uſed of us. And us the Marketman counteth that but an evil Market-day, that he hath not gained ſomewhat on, more or leſs; ſo may we wel account it an evil Sabbath to us, whereon we have not profited ſomewhat; whereon we have not either increaſed our knowledge, or been bettered in affection; whereon we have not been further either informed in judgement, or reformed in practiſe; whereon we have added no whit at all to our Talent. Thus then and there.

After my leaving of Lineol[•]s Inn, being reqeſted by my Right Honorable Lord, the Lord Hobart, to beſtow a Sermon on them one Lords day at Serjeants Inn in Fleetſtreet, before the Judges and Serjeants at Law of that Houſe: I preached unto them on Pſal. 82. 6, 7. That which came forth in Print ſhortlie after, about the ſame time with the former, under the Title of Gods Parley with Princes. In it pag. 12-14. theſe words may be ſeen and read;

Here let me more particularlie, as from God, and in Gods Name, entreat you, to have a ſpecial regard of obſerving Gods Sabbaths. You that are to ſee them obſerved by others, ought you not much more to obſerv them your ſelvs? Your cariage is a kind of cenſure; that all men fix their eyes upon; that moſt men ſhape their courſes by. If others then ſhal ſee you riding in your Circuits on the Sabbath, wil they not think within themſelvs? And why may not I ride as wel on the Sabbath to a Fair, as the Judg may to the place of Aſſize? If they ſhal be warned to appear before you for ſome hearing, by themſelvs, or by their Counſel upon the Sabbath, wil they not be readie to argu from the works of your calling, to the works of their own? And why may not I as wel be about my work, as they about theirs? And in truth (to ſpeak plainlie as the thing is) why may not a Smith as wel work at the Forge, or an Husband man at the Plough, as a Judge ſit to hear Civil Cauſes on the Sabbath? The one hindereth the Sanctification of it, as wel as the other.

And if it be alledged, That the one is (as before was proved indeed) more ſpeciallie Gods work. So were the repairing of a Church, which yet the Maſon or Plummer may not work about on the Sabbath; no more then Beſaleel or Aholiab might ^[57] about the work of the Tabernacle; for the furtherance whereof, God would not admit, or give way to the leaſt violating of his Sabbath. Thus alſo there.

Yea, but Mr. G. tho he pleaded ſo hard for reſtraint of work on the Lords day, yet he preached as earneſtlie for play, and in particular, if Lilie may be believed, for Carding and Dicing upon the Lords day. For ſo run the words of his charge here, Preaching impudentlie for the Liberties or Sports of the Sabbath, Cards, and Dice, &c.

Which parcel of his Charge being of the ſame ſtamp with the reſt, is not unlike ſome ſhort skirt of a beggers coat, made up of a few ſory ſnips and ſhreds, unhandſomlie ſtitcht up and il-favoredlie patcht together; having reference, in part to King James his Book of Libertie for Disports on Sundays and Holidays, and in part to my Treatiſe of the Nature and Uſe of Lots; but ſo blended together and entermingled the one with the other, that they make a meer medley.

For, as for the former, King James indeed in the year 1618. the Sixteenth of His Reign, publ ſhed a Declaration, wherein he gave Libertie, for ſome Disports that might be uſed on the Sabbath or the Lords day. But what ones were they, that therein he gave way to? Cards and dice? &c. No: There is not one word or title at all concerning them in the whole Book; but they are expreſly therein named theſe, Dancings men or women, May-games, Whit ſun-Ales, Morrice-dances, Ruſh-bearings, ſetting up of May-poles, and other ſports therewith uſed. Theſe ar the Disports by name there deſigned, wherewith leav is given and autoritie to ſolemnize and celebrate the Lords day. An Act il-beſeeming ſo prudent and underſtanding a Prince. And ſuch, it may ſeem, as afterward himſelf was aſhamed of, and unwilling to own: For I have heard it reported, that when a Copy of his Works gathered together, newlie printed, and richlie made up, was preſented unto him, before anie of them ſhould go abroad, having upon the opening of it, lighted upon this peice, not without expreſſion of much indignation he tore it out with his own hands, and gave ſtrict charge to have it done out of the whole impreſſion, where now none of it appears. Which if it were tru, (for I dare not confidentlie avow it, having it onelie by hear-ſay) the greater and more grievous was the ſin and ſhame of thoſe great Prelates; who whither to pleaſe the King and Court, or to croſs, vex, curb, and enſnare the Conſcientious Miniſters; not then onelie approved the practiſe, but long after renewed afreſh the memorie of it, and preſſed his Son King Charls to revive it again, and to enjoyn the publiſhing of it by the Miniſters of the Word in their ſeveral places, upon pain of ſuſpenſion; which not a few of them ſuſtained for the refuſal thereof.

Now in defence of this Declaration, and in juſtification of ſuch Sports uſed on the Sabbath, whereas this Lier affirms, that I preached, it is a moſt notorious untruth; for neither did I ever ſpeak, write, or preach word in defence or allowance thereof, or of anie ſuch Sports uſed on that day; neither was that Declaration ever publiſhed firſt or laſt, either by my ſelf, or anie aſſiſtant of mine: Yea, that I did in writing directlie oppoſe, and expreſly condemn it, may appear plainlie by what was before related, tho preached indeed before that Declaration came out, yet printed at firſt two yeer after it, Anno 1620. and reprinted without alteration of ought, in the yeer 1637.

But paſs we on to the other Book here related to, my Treatiſe of the Nature and Uſe of Lots, which is girded at in the terms of Cards and Dice, ſhuffled in under the diſguiſe of Sabbath Sports, there by to wind and ſcrew in my Treatiſe within the verg and compaſs of the ſubject matter with allowance, admitted in that other deſervedlie abhorred Book. Tru it is, I acknowledge it, and am not at all aſhamed to own it, that I publiſhed ſometime a large Treatiſe of the Nature and Uſe of Lots, having in the Pulpit before, more briefly delivered ſomewhat of that ſubject; and I publiſhed it the rather, being by divers of my Reverend Brethren, unto whom I had imparted the ſum of what I had delivered, encited ſo to do: To refel the miſreports that ſome other, from whom, in ſome particulars I diſſented, had raiſed concerning the Doctrine therein taught by me. In this Diſcourſ I make it evidentlie to appear, that a Lot in the genuine nature and ordinarie uſe of it, (and with extraordinarie, without ſpecial commiſſion and injunction, we have nothing to do) is no ſacred matter, nor divine Oracle; and may therefore be uſed indifferentlie, as wel in light and ludicrous, as in more ſerious and weightie affairs: And that in regard hereof, Diviſorie and Luſorie Lots, ar lawful and warrantable; Conſultorie and Divinatorie, unlawful and damnable: And that it is therefore as wel a ſuperſtitious conceit on the one hand, to condemn anie game in regard of a Lot uſed in it; as it is on the other hand, a ſuperſtitious and irreligious practiſe, to make uſe of a Lot, for the diſcoverie of Gods wil and purpoſe, either what he would have done by us, or determineth himſelf to do. And in this judgment I ſtil reſt, having, as occaſion hath been, ſufficientlie and fullie (as I conceiv) refelled and anſwered the Arguments and Objections of all, who have either publiſhed ought herein againſt me, that ever came to my hands, or by writing delt in private with me: So as that I have not received anie further Replie from anie one of them; yea, I have ſo far forth convinced ſome of the greateſt and moſt eminent among them, that they have been enforced to relinqiſh, and have refuſed to own, that ground, which together with the moſt of the other partie, they had formerlie with much confidence built on; to wit, That in everie caſualtie there is a ſpecial and immediate providence: (Seeing the palpable abſurditie thereof plainlie diſcovered) but in room thereof have endeavored to introduce another new conceit, no leſs abſurd then the former; as may be ſeen in the Second Edition of that concerning Lots in Engliſh, Chap. 4. pag. 52-59. and in mine Antitheſis to Dr. Ames his Theſes in Latine. Nor do I anie further juſtifie anie Game, Sport, or Paſtime, depending either in part, or in whole upon caſualtie, (of which kind Cards and Dice indeed ar) if they be anie way abuſed, or found otherwiſe faultie; ſave onelie, that they ar not therefore evil, or to be condemned, becauſe there is a Lot in them.

Yea but, tho I did not preach for Morrice dances and May-games, yet I did impudentlie Preach for Carding and Dicing, on the Lords day. For ſo much do this calumniaters words import, That I preached impudentlie for Sabbath ſports, as Cards and Dice, &c. So by his Et Caetera, indeed ſhewing himſelf not unwilling to have thoſe other alſo underſtood.

I need ſay no more here, but ſit liber judex, Let my Book decide it; that my Treatiſe of Lots, I mean, wherein that may be found, which I ſhal here thence tranſcribe, directlie oppoſite to either, Chap. 9. where I give Cautions for Game in general. Sect. 4. p. 293. & 295.

Pag. 293. Recreations are to be uſed as ſoberlie, ſo ſeaſonablie. Recreation is good, when it is ſeaſonable, when it comes in his du time; elſ, as it is with fiſh and fowl, when they come out of ſeaſon, that is evil, that is good otherwiſe. Now then do men uſe Game and Recreation unſeaſonablie, when they ſhould and ought to be otherwiſe employed, either in the works of their ſpecial Callings, or about the holy things of God, (to wit, as it foloweth more particularlie and fullie, Pag. 295.) when they ſhould be tending the holie things of God, either in publick or in private. And thus, it is a ſin to follow game on the Sabbath, as the Jews uſed to do, and do yet to this day; and as the Popiſh ſort ar noted ordinarilie to ſolemnize their Feſtivals. For this is not to ſanctifie or conſecrate the Sabbath as holie to the Lord. The Sabbath indeed is a day of reſt, but of holie reſt; of rest not to worldlie recreations, but to heavenlie meditations; of rest to religious and ſpiritual employments. It is ſacriledge therefore to folow game on the Sabbath; at ſuch time as we [〈…〉]ould be plying the ſervice and worſhip of God; it is time ſtoln from God, that we ſpend ſo on our ſports: Which it were leſs ſin therefore for us to ſpend on ſome ſerious affairs, according to that which one of the Ancients wel ſaith, Melius eſt Die Sabbati arare qam ſaltare. ^[58] Melius totâ die foderent, qam totâ die luderent. It were better for a man in ſuch manner on the Sabbath, to plough then to play; and to dig and delv, then to dance all day. For the lighter the occaſion of ſinning is, where all other things are eq[•]l, the greater the ſin is. Where I cite alſo among others, in the Margin, the words of Robert Groſthed, ancientlie Biſhop of Lincoln, on the Decalog, Dies t[〈…〉] à Chriſtiano expendi debet in operibus ſanctis. The whole Lords day Chriſtian people ought to ſpend in holie employments. And this, as it was at firſt, both preached Anno 1618. and printed Anno 1619. which was not long after that Book of Libertie, or Licentiouſneſs rather, came abroad; ſo it was in the yeer 1627. reprinted in a ſecond Edition, with Addition and Emendation of ſome things, but without anie Retractation, Subtraction, Qalification, or Alteration of ought in this point. And let this therefore remain, as an impudent calumnie of a ſhameleſs Sycophant, upon record, That Mr. G. Preached impudentlie for Libertie of Sabbath Sports.

But this, ſaith he, Mr. G. did formerlie, when he was a Prelate. Of ſome Province, it may be in Sir Thomas Mores Ʋtopia; where Mr. L. in a trance be-like, being there one of his Auditors, heard him preach thus. But afterwards (to wit, ſince he either left or loſt his Prelates place) in hope of Biſhops, Deans, or Chapters Lands, he became a pretended Presbyterian.

He would, at leaſt, have men believ▪ that I was ſometime Prelatical; but have of late turned my coat or my copie, and gaping after ſome fat gobbets of the Biſhops or Deans Lands, pretended to be a Presbyterian. A calumnie as falſ as its Father is, or as his former Brat hath been convinced to be: And ſuch as he ſhall never be able to make good, tho his Maſter, that ſets him on work, joyn with him in it.

For my judgment concerning Church-Government, it is the ſame ſtil that ever it was, ſince I firſt began to enqire into matters of that nature. A dulie bounded and wel regulated Prelacie joined with a Presbyterie, wherein one as Preſident, Superintendent or Moderator (term him what you pleaſe,) whether annual or occaſional, or more conſtant and continual, either in regard of yeers, or parts, or both joyntlie, hath ſome preeminence above the reſt, yet ſo, as that he doth nothing without joint conſent of the reſt, (a module or patern, whereof I am enformed to have been ſometime repreſented unto the late King, by two worthy perſons, men of eminent parts, and moderate mindes, the one a Prelate, the other in ſome kind Prelatical, which had it been accepted and eſtabliſhed, how advantagious it might have proved, it is not for me to define; but as is reported, was then diſallowed and rejected by ſome great Prelates, and others, by whom the King was moſt ſwayed.) Such a manner of Prelacie, I ſay, I never durſt, nor yet dare condemn. But ſuch a Prelatical power, as was here conſtituted and exerciſed among us, wherein Biſhops and Arch-deacons were enabled and ordinarilie uſed by their Chancellors, Officials, and Surrogates, moſtlie meer Civilians, aſſuming to them anie ſorie felow in Orders to fit by, as a cipher or a ſhadow, to paſs the higheſt and heavieſt of all Church-Cenſures, beſides Civil Penalties in their Purſes, on the Perſons both of Paſtors and People, and for trifles and trivial things, meer matters of Ceremonie, oft-times ſilence, ſuſpend, and deprive, while ſcandalous, idle, or inſufficient ones, were little regarded or looked after; Viſitations being by either uſuallie held once onelie in a yeer, and then rather of Courſ and Cuſtom, or to receiv Procurations, then to anie effectual Reformation of ought. Such a Prelatical power ſo conſtituted, and ſo executed, I never could effect or approv; and trulie much leſs, when I came to ſee the manner of it, which I had heard too much of before, when living ſo long in a Pastoral Charge, I never in all my time ſaw the face of a Biſhop perſonallie preſent in Court, or Arch-deacon but once, (tho both conſtantlie exacting Fees of us.) And obſerved, how things were ſhuffled up, when Preſentments were made, and in that manner managed; without anie courſ taken to bring anie Delinqent, to a ſerious ſight of, or ſincere ſorow for his ſin; that their Viſitations might wel be deemed to be held, as one ancientlie complained, Non tam morum, qam nummorum gratiâ; Rather to emptie mens Purſes, then to mend their manners.

And my judgment thus formed, I accordinglie paſſed my vote, and gave my conſent with others, for the removal of that Bodie of Government, that was then eſtabliſhed with us. Yet (which I then alſo did not forbear to profeſs, as wel in deliverie of mine own ſenſe, as in endeavor to give ſatisfaction to others, ſeeking to me for advice,) withal conceiving, That howſoever ſuch a Syſtem or Fabrick, as was then repreſented, were juſtlie and deſervedlie deemed not unmeet to be diſſolved and demoliſhed; yet if anie peice of timber or ſtone-work were found ſound and uſeful in that frame, it might ſtil be retained, notwithſtanding ought, condeſcended unto and agreed upon in that Article.

On the other ſide, I could not but affect and approv of that Form of Diſcipline ſetled in the Reformed French and Dutch Churches, wherein the main courſ of Government is ordinarilie exerciſed, caried on by a conſtant attendance of the Miniſters in their ſeveral Congregations, having for inſpection of mens cariages, ſome of the diſcreeteſt and moſt underſtanding among their people, in way of aſſiſtance, adjoyned unto them; which might wel be a ſpecial means, both to eaſe the Miniſter of much labor and diſtraction, and to further the Reformation of things among the people amiſs. Matters more weightie, that reqire further advice, being referred unto, and tranſacted by the joint concurrence of the ſame perſons of both ſorts before mentioned, either at ſet-times or occaſionallie convening to that purpoſe. Herein I was the rather confirmed by the ſucceſsful fruits and effects that this Form of Government is reported to have produced, for the advancement of pietie and repreſſing of diſorders in ſome places, where it hath been eſtabliſhed, even by the confeſſion and acknowledgement of ſome Papiſts themſelvs, who (as I have formerly elſewhere ſhewed) have given Teſtimonie thereunto. ^[59] Tho it cannot be expected that anie Churches ſhould enjoy ſuch a flouriſhing eſtate, in regard of outward accommodations and ſecular endowments, where the Civil Powers do rather d[•]ſtaſt and diſ-favor, then affect the Profeſſion. And this way therefore I gave my Vote in the Aſſemblie, as divers other, if not the greater part, did; not as deeming it abſolutelie neceſſarie, but as agreeable to Gods Word, and ſuch as I conceived might be moſt advantagious for the carrying on of Gods work, with hopeful expectation of a ſucceſsful iſſu, had that Form of Government, as it was from the Aſſemblie to both Houſes propounded, been ſoundly eſtabliſhed, and backed by their Autoritie, who had begun to erect it.

My deportment therefore and cariage herein, did no way ſwar[•] or warp from my former judgment; which both in times paſt I held, and do ſtil retain, as wel concerning Prelacie, as concerning Presbyterie, even the ſame that at preſent I here ingenuouſlie and freelie profeſs. In regard whereof alſo in thoſe fore-paſſed troubleſom times under the Prelates, I maintained a good correſpondence, and ſome inward familiaritie with the moderater ſort on either ſide; as wel with ſome few of the Prelatical partie, who tho ſtiff for the Ceremonies legallie eſtabliſhed, yet miſliked thoſe innovations that in the latter times began to creep in; nor did approv the cariage of buſineſſes with that rigor and extremitie againſt ſuch as refuſed conformitie, being pious and peaceable; as alſo with divers of thoſe, of the Presbyterian partie, that either openlie oppoſed, or were known to condemn as wel the Ceremonies as the Prelacie, as things altogether unlawful, and deemed the Presbyterie ſuch as before was deſcribed the onelie tru Government of Chriſt. Howbeit, by this means that befel me, which that noble Hiſtorian ſometime ſaid, [〈 in non-Latin alphabet 〉], Ʋtrinque caedi mos eſt in medio fitos: Thoſe that dwel in the middle, between two adverſe parties, ar wont to be beaten ^[60] on both ſides; and that Gregorie that bears the name of the place where his Father was Biſhop, tho he never enjoyed the Biſhoprick it ſelf, a man of a modeſt and peaceable diſpoſition, tho as zealous and eager as anie againſt Hereticks, complains of the times [•]e lived in, that amidſt the vehement diſſentions and violent oppoſitions, with much eagernes upheld and purſued by either againſt others, even between and among thoſe, that were otherwiſe Orthodox, [〈 in non-Latin alphabet 〉], All that ar peaceable and keep in the mean, becauſe they run not out ^[61] into the one or the other extremitie, ſuffer ill from either partie. So fared it then with me, by endeavoring to walk evenlie, ſo far, as with ſafetie of conſcience I could, between two extreams on either hand, it was my lot to incur il wil, and to ſuffer from the overeager on either ſide; from the one partie, becauſe I came not up whollie to them, and becauſe ſome of their people repaired to my teaching, while they either taught not at all, or verie ſeldom themſelvs, and ſubſtituted ſuch as taught ſo unprofitablie, that their people could receiv little benefit by them; which they therefore being vexed at, wrought underhand againſt me, and ſought to procure a reſtraint of my Miniſterie; wherein yet, through Gods goodneſs, their plots and deſigns were ſo fruſtrate, that ſave once, and that for a verie ſhort time onelie, they never took effect according to their as wel endeavors, as deſires; and again from ſome of the violenter ſort of the other partie, ſuch of them eſpecially as endeavored to work a Separation from our Aſſemblies, being deeplie taxed by them of unſoundneſs and inſinceritie, becauſe I complied not in all particulars, either for opinion or practiſe with them, nor did encite and animate others to do as they did. Mean while I have endeavored to ſhape my courſ, as near and as evenlie as I could, by the card of Gods truth diſcovered in his Word, and the compaſs of mine own Conſcience, from thence enformed and directed thereunto, without declining to anie bypath, either on the right hand, or on the left. In which tenor the Lord in mercy and goodneſs be pleaſed ſtil to keep me, and to lead me on to the laſt, which muſt needs be ere long.

But what was it, think we, ſaith this my Traducer, that from a profeſſed Prelate, induced me to turn a pretended Presbyterian? It was the hope forſooth, ſaith he, of ſome Biſhops or Deans Lands? And how doth that appear? Why? ſince its decay the poor man is mute.

I marvel much, when or where I was ever diſcovered, either formerlie, or of late, to gape after ſuch gobbets. The time was, when by occaſion of ſome employment about the Edition of a learned mans works of another Profeſſion, left by him to be firſt ſurveyed and perfected in part by me, and then publiſhed with the joynt advice of an ancient Doctor verie intimate with the Archbiſhop that then was, and living moſtlie in houſe with him, I had tender of preferment made me by the Doctor at firſt from him, and upon preſentment of the work by word of mouth, after ſeconded in the preſence of ſome great ones, if I would have been biting at ſuch baits; which I fairlie waived, conſidering what hooks might lie hid under ſuch profers, and how manie have been taken therewith to their prejudice in matters of greateſt concernment.

Nor, had I been greedie of anie ſuch fat collops, out of the Biſhops or Deans Lands, would I have refuſed one of the prime places in the Univerſitie, of which, further hereafter, wherein no ſuch ſnare was, when it was freelie offered me, being in yearlie revenue, I ſuppoſe, not below divers Deanries, if not above ſome meaner Biſhopricks.

But the proof ſubjoined, is wel worth the obſerving; tho he jabbers ſo, that one can hardlie tel from his words, what he would have. Since its decay, ſaith he. Whats decay, think we? the decay of the Presbyterie? or the decay of the Lands? or, what other decay is it? For we have need of ſome Oedipus, to aread us his riddles. But, ſince its decay, (be it what it wil be, or what ever he wil have it to be) the man, ſaith he, is become mute. His meaning is, it may be; (for we muſt go by gueſs, as the moſt and the beſt ar ſaid to do of his trade) that ſince thoſe Lands he looked after, and lived in hope of, ar gone another way, and ſo he ſees his hopes fruſtrate, the poor man (and yet not verie poor, if, as he affirms, he receivs ſtil from his Rectorie Two hundred pound a year) is grown mute. But ſure, if he had faln from the Prelatical to the Presbyterian partie, or pretended onelie ſo to do, in hope of getting ſome ſuch Lands thereby, one would think, he ſhould now again deſert that partie, when he perceivs that there is nothing to be gotten by adhering thereunto, yea, when he ſuſtains, as ſhal hereafter appear, no ſmal damage thereby, and be mute indeed, in forbearing to ſpeak or write ought in behalf of the Presbyterie, eſpeciallie now ſeeing, finding, and feeling it to be a courſ ſo diſadvantagious. But the man finds it to be otherwiſe, to his grief, it may be in part; for neither am I yet ſo mute, but that he hears on both ears from me, much more, I ſuppoſe, then he can wel indure to read, or is willing to hear; nor have I ſealed up my lips yet, from owning and pleading for the Presbyterian partie. For which cauſe alſo, belike he ſtiles me, as before a ſtiff Prelate, ſo now a ſtiff-necked, or (as one of his Vouchees is pleaſed to ſtile me) a ſtiff-hearted Presbyterian; ^[62] who, tho the Presbyterians be under a cloud with him, and with the State too, as he deems, yet perſiſts ſtil in defending of them againſt his calumnies; and is neither mute nor meal-mouthed with him, for his ſhameleſs, immodeſt, and malitious, dealing with them.

That his Vouchee, Auto[•], or Advocate (cal him which you pleaſe, of whom before, and further hereafter) in a Pamphlet ful of ſcurrilitie, and not free from Poperie, telleth his Auditorie a Tale, or a Parable, as he terms it, That the Church of England in the non-age of this latter age, being with childe, brought ^[63] forth her eldeſt ſon, the Biſhop; who grew apt to learn, and to make a good Scholar; and to him ſhe gave her Lands: Speedilie after ſhe brought to light another boy, the Prebend; and to him ſhe gave goodlie houſes annexed to Cathedral Churches, and fit penſions: She grew big again, and with more haſt then good ſpeed, brought into the world, a poor, weak, raſh, dul, ſimple boy, the poor Curate, accordinglie provided. For having alreadie given away Lands and Houſes, ſhe gave him freelie the Wallet behind the door. Then having for manie yeers laid down her humor of Child-bearing, at length the humor took her again, and ſhe conceived, bore with great pain, and brought forth in a fright, with much trouble and imminent danger of life, her laſt boy, to whom ſhe gave a moſt hard Greek name [〈 in non-Latin alphabet 〉]. I wil not cal it Nomen abſoletum (obſoletum, it is like he meant) & velut rubigine infectum, a name grown out of uſe, and ruſtie, but confidenter dicam; I wil ſay with courage, (and he had need of ſome courage or confidence at leaſt, as his Latin ſounds rather, to utter ſo notorious an untruth) that it was never acknowledged before in the pretended ſenſe. His education was mean; for he was not brought up to much learning; yet experience and practiſe wrought him into a pert, but a moſt unhappie Knave, in the ſenſe of all Engliſh, new and old; one that could act a part notablie, and make faces and mouths, &c. This being his Mothers fourth and laſt child, and having before given her Lands to the firſt, her Houſes to the ſecond, her Wallet to the third; and having nothing left to bestow on him, ſhe left him to ſhift for himſelf.

I let paſs his ſcurrilitie for the preſent, related onelie here to preſent the Reader with a taſte beforehand, of what he ſhal further hear more in the cloſe; onelie this now. If it be as he ſaith, that the poor Presbyter is left ſo needie, nittie, bare, and worſ then beggerlie, without Houſe or Land, or ſo much as a Wallet to go a begging with, but is utterlie abandoned by his own parent, and left to the wide world to ſhift for himſelf; then ſure I, who was never yet (I praiſe God) acqainted with ſhifting; what himſelf hath been, I know not: Tho he report as trulie as ſome other things here, whereof that of the name Presbyter never acknowledged in the pretended ſenſe, til bred and brought forth here: And how do they then, himſelf among others, fetch the pedegree of it from Geneva? that I ſhould ſay, He came over hither, with never a pennie in his purſ. But if it be, I ſay, as he ſaith, I ſurelie muſt needs be either a ſtark fool, in pretending to Presbyterie, or a ſtiff and faſt friend to that partie, or the former rather, becauſe the latter, if preferment and lucre be the end of my pretenſion, in adhering ſtil ſo cloſe to it, and pleading ſo much for it, when it is in ſo low, bad, bare, baſe, dejected, and deſpicable condition, even below the Beggers Wallet.

And thus having diſpatcht this former ſcandalous charge, wherein the principal point charged upon me was Profaneneſs, I ſhall proceed on to his latter ſlanderous aſperſion, wherein the main matter objected againſt me, is Covetouſneſs.

That old covetous Churl, ſaith he, the Parſon, Rector, or rather Receiver of the Tithes, Profits, and all Appurtenances of Church duties at Redriff, near London, that is now mute and hath willinglie ſilenced himſelf from Preaching, receivs Two hundred pounds per annum, and yet Preacheth not for it.

The Noble Emperor before-mentioned, was more careful, as was above related, of clearing himſelf from the imputation of that moſt hateful vice of Covetouſneſs, then of anie other crime. And I ſhal accordinglie, treading in his ſteps, take ſomewhat the more pains herein; reqeſting my Readers patience and pardon, if I ſhal ſeem to detain him over-long, in relating ſomewhat more particularlie, and a little more largelie, tho not ſo neceſſarilie otherwiſe, both mine entrance into, continuance in, and receipts from, the places of my ſet led Miniſterie, from the firſt to the laſt; nor am I ſorrie, that by this ſhameleſs Sycophants palpable ſlanders, I have occaſion given me of rendring ſome account to the world, of divers paſſages in my Miniſterial employment, whereby it may appear, how free I have ever been from anie ſuch fordid diſpoſition.

It was by ſome ancient Philoſophers held, that in every generation ^[64] or production of ought, there was a [〈 in non-Latin alphabet 〉], a general mixture of the ſeeds or principles of all things: and of the affection of anger, a grave Author ſaith, that there is in it [〈 in non-Latin alphabet 〉], a general mixture of the ſeeds of all other evil affections. But of mans Soul we may truly ſay, that it is by nature ^[65] like an untilled ſoil: as il weeds of all ſorts pomiſcuouſly growing in the one, ſo wicked and corrupt affections of all kinds harboring in the other; ſo that it may wel, not unfidie be termed a [〈 in non-Latin alphabet 〉], a ſeed-plot, or (if you wil) ſentina, a ſink, and commonſewer of all ſorts o[•] ſin. Howbeit, as Seneca alſo wel obſervs; Stultus omnia vitia habet; ſed non in omnia natur â ^[66] pronus eſt. Omnia in omnibus vitia ſunt: ſed non omnia in ſingulis extant. Omnia omnibus inſunt; ſed in qibuſdam ſingula eminent. The fooliſh heart of man though fraught with all manner of vice; yet is not by nature alike prone or addicted to all. All vices, tho exiſtent in all, yet are not extant in each one, but ſome of them are more eminent then the reſt in ſome, and other of them in others. As in a ground untilled, tho great varietie of weeds, there is uſuallie ſome maſter weed, ſome one among the reſt, that is rifer and ranker then any of the reſt. And as it is in the bodie of man, that altho in ſome degree or other, more or les, there be a mixture of all the four humors, not anie of them whollie wanting; yet there is ſome one of them predominant, that gives the domination, in regard whereof ſome are ſaid to be of a Sanguine, ſome of a Phlegmatick, ſome of a Cholerick, and ſome of a Melancholick Conſtitution; ſo is it alſo in the ſoul, tho there be a general mixture and medlie of al evil, and corrupt qalities; yet is there ſome one uſuallie more powerful and prevalent, that ſwayeth and ſheweth forth it ſelf more eminentlie and evidentlie then anie other of them do: and from this therefore, more frequentlie and apparentlie diſcovering it ſelf, is the denomination wont to be given, whereby ſome ar ſtyled ambitious, ſome covetous, ſome laſcivious, ſome envious, ſome malicious, ſome haughtie, ſome hastie, and the like. Yea, according to this conſideration, even after the gracious work of regeneration, there remains as a ſmatch of all ſin in ſome degree or other, ſo more freqent ſproutings out of that master corruption, that bare moſt ſway before, even in the moſt renewed, and beſt reformed; as in a peece of ground, even after the beſt and moſt accurate tillage, ſome ſeeds and roots of thoſe noiſome weeds, wherewith it was formerlie much peſtered, w[•]l ſtil remain, and wil be ſpringing up, be it never ſo ſedulouſly and aſſiduouſly managed. Hence it is, that, not Proclus, or Proculus rather, an old rotten Heretick, as ſome Popiſh writers ^[67] would have it, but Methodius, an ancient Biſhop, and valiant Martyr, compares inbred corruption in mans heart to a wild fig-tree growing upon the wal of ſome goodlie Temple or ſtatelie Palace, whereof albeit the main trunk of the stem be broke off, and ſtump of the root plucked out, yet the fibrous ſtrings of it piercing into the joynts of the ſtone-work wil not utterlie be extracted, and wil be ever anon ſhooting and ſprouting out, until the whole frame of the building be all diſſolved, and the ſtone-work thereof diſ-joynted and pulled all to peeces. But of this more elſwhere.

Howſoever therefore, I dare not preſume to challenge to my ſelf an immunitie from the common condition of all Adams ſinful poſterity; but muſt needs acknowledge in my ſelf a general taint, and that a deep one, of all ſin whatſoever: Yet for this particular corruption of Covetouſnes, wherewith this falſ traducer ſo freqentlie upbraideth me, and ſo virulentlie chargeth me, I hope, I may in the ſight and preſence of God trulie and ſincerelie profeſs, that it, of all other, ever had the leaſt power over me, or in me; And I hope, there are none, that have thoroughlie known me, but wil teſtifie for me, how far my courſes and carriages have always been from giving cauſe to ſuſpect in me a mind ſubject thereunto: Wherein therefore I ſhal endevor to cleer and approv my ſelf, not to them ſo much as unto others. ^[68]

I find in divers Ancient Canons and Councels a reſtraint of remoovals of Miniſters from Charge to Charge. And howſoever I make no qeſtion, but that in many caſes it may be, not lawful onely, but even neceſſary, in which Caſes the Canon ſaith, Non mutat ſedem, qi non mutat mentem. He changeth not his ſeat, that changeth not his mind. The meaning I ſuppoſe is, that he comes not within compaſs of that change which the Canon inhibites and condemns. I would rather, ſpeaking more plainly, ſay, as he, Coelum, non animum, ſo, Sedem, non mentem, ^[69] mutat, In ſuch caſes a man, tho he change his Charge, yet may not change his affection, tho he retain not ſtil the ſame ſeat, yet may he retain ſtill the ſame mind and diſpoſition; and ſuch changes therefore do not neceſſarilie argu anie evil or corrupt habit in the heart; yet freqent removals upon unneceſſarie occaſions have been ever eſteemed to have ſome ſmatch, as one of the Ancients obſervs, Aut avaritiae, ant ambitionis; Either of ^[70] [•]varice or ambition: And that the rather, ſaith he, Qia nullus hac in re invent us ſit, qi de majore ad minorem tranſier it; Becauſe never ani[•] had been found to remov, but from a leſs place to a greater, from a poorer to a richer. And indeed to remov oft from place to place for ſome ſmal advantage thereby to be atchieved, no other conſideration of moment reqiring or enforcing a change, may give juſt ſuſpition, either of an unſetled brain, or of a covetous diſpoſition.

Now for mine own part, I cannot be charged to have been faultie in this kind. In two places onelie have I exerciſed a ſetled Miniſterie for theſe Two and fiftie years, ſeated Ten years in the one place, and Fourty two in the other.

The former place, wherein I was ſeated, was the worthie Societie of the Profeſſors, Practiſers, and Students of the Common Law of this Land in Lincolns Inn. For mine entrance whereunto, that I may not be taxed of ambition for undertaking ſuch a place at ſo few years, after ſo famous men, as had with much credit formerlie held and diſcharged it, I ſhal to free my ſelf from that aſperſion, give a tru account how I came to it. Having upon ſome occaſion obtained Licence of diſcontinuance from the Colledge, whereof I was Fellow, from the Earl of Kent, and the Lord Harrington, the Counteſs of Suſſex her Truſtees for the founding thereof, and abiding now with Sir William Cook, my Kinſman, at London, the Preachers place at Lincolns Inn became vacant; Whereupon a Gentleman of that Houſe, to me a meer ſtranger, but of my reverend and inward Friend Mr. Stocks acqaintance, at whoſe Church he had ſometime heard me Preach, together with him repairing to me, acqainted me with the buſineſs, encited me to put in for it, aſſuring me, that by the Lord Chief Juſtice Pophams mediation, whom he knew to favor me, it might eaſilie be obtained. I was verie averſ to the motion; albeit, that Mr. Stock alſo inſtigated and encouraged me thereunto. But my counter-plea to them both was, That I durſt not adventure, ſo young and raw, to look ſo high. While we were to and fro debating the buſineſs, in that verie conjuncture of time, Dr. Mountague, Maſter of the Colledge, being come up to the Citie about ſome Colledge affairs, was pleaſed to vouchſafe me a viſit, deſirous to draw me back to the Colledge; and telling me, That he had prevailed with the Lord Harrington to allow a Salarie for an Hebrew Lecture, which he would have me to read. But being enformed by Mr. Stock, upon what account they were with me, he earneſtlie preſſed it, that I ſhould in no wiſe refuſe it; it would be a grace to the Colledge, to have the firſt that went out of it, to ſettle in a place of that note; nor ſhould I need to ſeek or ſu for it, or to be ſeen at all in it: He, being the next day to attend the Lord Popham about a Colledge buſineſs, would break the matter to him; which being accordinglie performed by him, his Lordſhip immediatelie ſent his Secretarie to the cheif of the Houſe; by whom being invited to Preach the next Lords day with them, I was within few days after choſen their Lecturer. And indeed had it been of mine own ſeeking, I could hardlie have ſatisfied or juſtified my ſelf in a ſpontaneous undertaking of ſuch a charge. For the truth is. I was but young, and ſeemed younger then indeed I was. In regard whereof, it might not altogether undeſervedlie have been deemed of me, that I had flown out of the neſt, before I was wel fledged; and that it had been better for me, as David willed his Embaſſadors returning from the Ammonites, to have ſtayed at Jericho among ^[71] the ſons of the Prophets, until my Beard had been better grown. Nor may it be amiſs here, to recreat my Reader, with a plain Corydons cenſure, about that time, paſt on me. Mr. Leigh, afterward Sir James Leigh, and Lord Treaſurer, was that yeer Reader at Lincolns Inn, and having his familie in Town, both he and his wife heard me Preach one Lords day at Martins in the Fields. Whence after return from the Sermon, Miſtreſs Leigh was pleaſed to ask an old Servant, with whom, by reaſon of long continuance in the familie, they were wont to talk more familiarlie, How he liked the Preacher; who returned her this blunt anſwer, That he was a prettie pert Boy, but he made a reaſonable good Sermon. Not manie weeks after Mr. Leigh returning from Lincolns Inn, told his wife, he would tel her ſome news, That Yong man, ſaid he, whom you heard at St. Martins, is choſen our Lecturer at Lincolns Inn; which the old felow ſtanding by, when he heard, askt Whether the old Benchers would be taught by ſuch a Boy as he. Howbeit, it pleaſed God ſo to diſpoſe of it, that I was courteouſlie entertained by them; nor was my youth in contempt with them, but I received as much reſpect from them as I could deſire, yea, much more then I could expect. Which kind and courteous uſage tied me ſo faſt to them, (as to ſuch bands may that of him in the Comick be wel-applied, Qam ^[72] magis extendas, tanto adſtringunt arctiùs, The more they are let out, the ſtraiter they bind, the ſtronger and faster they hold.) That they kept me a longer time with them, then anie one, yea, then divers put together, that had been before me, had made ſtay among them. For, as I have been enformed, Mr. Cha[•]k, who is ſaid to have been the firſt ſetled conſtant Preacher at Lincoln Inn, as Dr. Crook at Greys Inn, and Father Lever (for ſo by my Father, and others, I always heard him ſtyled) at the Temple, continued not above eight year with them; being removed, as was ſuſpected, through the ſecret undermining of one of prime note then in the Houſe, who upon a private grudge, wrought underhand with the Archbiſhop for his removal. After him ſucceſſively folowed Mr. Field, Mr. Eglionbie, Mr. Crakenthorp, Mr. Pulley; whoſe times all put together, ar ſaid ſcarce to have made up ſo manie yeers, as amounted to my Ten.

But it may be ſurm ſed, that either the largeneſs of the allowance, or the want of means to mend my ſelf, kept me ſo long with them.

Surelie, neither of both. For my Salarie for the firſt five yeers or thereabout, was but Fourtie pounds per annum; yet as much as anie of my Predeceſſors had formerlie received. Howbeit after, when I married, and had a Familie in the Citie, they raiſed it to Threeſcore of their own accord, without anie motion of mine; but withal they reqeſted me to Preach once a day in the Vacation time, when anie ſtore of companie was in the Houſe; as in the two ſhorter ones conſtantlie, and in the two longer, until the ſolemn Readings were over, uſuallie there was. That which I alſo was right-willing to do, making mine abode in the Citie, whereas formerlie I was wont to ſpend the Vacations with a Knight, my Kinſman, in the Countrey.

Nor wanted I opportunitie more then once or twice, while I ſtaid there, to have mended my means, had I been eagerlie bent, or had but a minde thereunto. For I had places more then two or three offered me, both from Gentlemen in the Houſe, and from others abroad.

Firſt, The Lectureſhip at the Rolls being vacant, offer was made to me of it from Sir Edward Philips, then Maſter of the Rolls, by Sir Robert his Son, and Mr. Whitakers his Secretarie, who both uſed to hear me; ſuppoſing that I might wel enough diſcharge both, being no farther aſunder, and but for once a day with either, and that at the Inn at ſeven in the morning; which I waived, willing to reſerv my ſelf whollie to the place where I was. But this was no motion for removal; ſome addition to my means onelie: That which foloweth was,

After that my Morning Lecture was reduced, or deduced rather, to the ordinarie hour in moſt places, Mr. Maſters Maſter of the Temple (for that Title his place there bare) his own Lecture continuing at the wonted hour, uſed, after that diſpatched, to repair to mine, as I did to Dr. Leyfields at Clements, until that courſ was in the Inn altred, as before hath been related. Mean while the Lecturers place falling void at the Temple, he by a wile drew me to Preach one Afternoon on the Week Lecture day there; And ſhortlie after (I little dreaming ought of his intention therein) repaired to me with a motion from ſome of ſpecial note and power there, to remove thither; withal aſſuring me, that the place would be of double value to me, to what I had where I was. But my Anſwer to him was, that I would not on anie terms ſhift from one Inn of Court to another.

Much about the ſame time, that hopeful Prince Henrie, whoſe life in likelihood the ſins of this Land, and of thoſe times ſhortned, keeping his Court at St. James, where abode with him that Mirror of Nobilitie, the young Lord Harrington, and attended on him that Religious Knight Sir Robert Darcie, theſe two with ſome other Gracious Ones of His Graces Court, freqented my Miniſterie in the Afternoons eſpeciallie; which for ſome ſpace of time I then ſpent in handling of ſome Points in Controverſie between us, and the Papiſts, being enformed that divers Popiſh Prieſts, or Sprites, if you pleaſe, hanted the Houſe, and were verie buſie in laboring to pervert the yong Gentlemen. The Notes of one of thoſe Sermons Sir Robert Darcie, by mine inward and entire friend, Mr. Bradſhaw, got from me, under the Title of The Popes Pride, and Papiſts Idol. This he and the yong Lord imparted to the Prince; and upon ſuch further terms of recommendation, as they were pleaſed to adjoin, and his good opinion of me, as they conceived, thereby produced, they took the boldneſs by my worthie Friend Mr. Hilderſham, and Mr. Jacob joining with him, to ſolicite me to come and Preach one day before the Prince at his Court; not doubting to prevail with him to bring me in to be his Chaplain, and by the aſſiſtance of Biſhop Mountague, then in favor with the King his Father, to procure for me that place of conſtant attendance in that kind about him, that was ſometime deſigned to Mr. John Burges, had not the deſign miſcarried by a Sermon which he preached before the King, and coſt him much trouble. Unto which motion, I deſired by them to be returned, after thankful acknowledgment of deep engagement to thoſe worthy perſons, for their good opinion of me, and affection to me, That as I deemed my ſelf unworthie of ſo great a favor, ſo I wel knew my ſelf verie unfit for ſuch an employment, being naturallie of a verie baſhful diſpoſition, and finding in my ſelf a great indiſpoſition and averſneſs to Courtlie attendance, and reqeſted therefore of them, that no motion or mention might be further made of ought in that kind.

Among others of note that were there my frequent Auditors, by reaſon of the Vicinitie of his Houſe in Holborn, was the Right Honorable Lord Rich, Father to the preſent Right Honorable Earl of Warwick, whoſe freeneſs and conſcientiouſneſs in the donation and diſpoſal of ſuch Eccleſiaſtical places as he had intereſt in, is to all that knew him not unknown. In his gift a living of good valu being vacant, which after one Dr. Tabor, Dr. Harris enjoyed, notice was given to me of it, with ſignification that I might have it, if I would accept of it, but my anſwer was, That I deſired not to undertake a Paſtoral Charge, nor to leav Lincolns Inn. And indeed the times under King James, contrarie [•]o expectation, and to what moſt men, tho on weak grounds (as to me [〈…〉]er ſeemed) promiſed unto themſelvs, eſpeciallie after that formal Conference at Hampton Court, proving more troubleſom, then formerlie they had been, made me the rather willing to reſt contented with a ſmal portion in a priviledged place, then by removing to a place of larger revenue, to attract more diſtraction, and expoſe my ſelf to the hazard of greater diſturbance. In reference to this refuſal, that Noble Lord, being preſent at a Sermon at Lincolns Inn, wherein I took my leav of them, being then upon departure (tho conſtrained afterward for ſome unexpected occaſion to ſtay a Term, or two longer) demanded of ſome of the Ancients of the Houſe, among whom he there ſat, Whether I were leaving them; as marvelling, how my mind came to be changed from that which I had formerlie profeſſed.

During the time of mine abode there, there lived much in the Houſe, not as Practitioners in the Law, but as Aſſociates with the Bench, two worthy Knights of eminent parts for variety of lerning and reading, Sir Roger Owen, and Sir William Sidley; and I was for their entire affection much beholden to them both. Sir R. Owen would gladlie had me ſeated in Shropſhire, where my Father was born in an ancient Houſe, the name whereof our Familie beareth, being allied unto moſt of the ancient Gentrie in that Countie; wherein alſo a Living of good revenue was offered me by a Merchant, that Contrey-man by birth, in the City, if I would have gone to it. But Sir W. Sidley was very deſirous rather to draw me down into Kent, and to that purpoſe, a great Living, not far from the place of his cheif reſidence, falling void by the Incumbents deceſs, tho being not in his own gift, but in the gift of one, whom he had ſpecial intereſt in, preſuming therupon, he offered to procure it for me. This motion to waiv, when I alledged my loathnes to leav Lincolns-Inn; he replied, that his intent was not, that I ſhould leav my place there; that in Kent would afford means to maintain an Aſſiſtant, who might for the Term time diſcharge all there, while I was employed here. But I told him, the burthen between both would be too heavie for my infirm ſhoulders to bear. And ſo that buſineſſe broke alſo off.

Men that are of a free and ingenuous diſpoſition, are wont to conceiv (according to that of the Mimik,

Beneficium dando accepit, qi digno dedit) ^[73]

that they receiv a benefit themſelvs, in doing others a pleaſure. That which even a cruel Tyrann (tho in all likelihood diſſemblinglie) profeſſed ſometime in theſe words; [〈 in non-Latin alphabet 〉] ^[74] [〈 in non-Latin alphabet 〉]. In giving to good men, I make account that I receiv a greater courteſie by much from them, then I beſtow upon them; And that ^[75] trulie noble-minded Emperor, [〈 in non-Latin alphabet 〉], that a benefit rightlie beſtowed was no leſs advantageous to him that gav it, then to him that received it. And no marvel then if with ſuch [〈 in non-Latin alphabet 〉], It is a pleaſure to do a pleaſure, ^[76] and a delight to exerciſe themſelvs in wel-doing; Yea, as an ancient grave Autor, [〈 in non-Latin alphabet 〉] ^[77] [〈 in non-Latin alphabet 〉], It is a more cheerful thing to do good, then to have good done one: and the inward joy of the mind is greater, more pure, more immixt in that, then in this; Since that [〈 in non-Latin alphabet 〉], there is ſome kind of baſhfulneſs oft in receiving, but meer cheerfulneſs with ſuch in giving. And on the other ſide, hence it comes to paſs, which the ſame Autor alſo obſerves, [〈 in non-Latin alphabet 〉] ^[78] [〈 in non-Latin alphabet 〉], t[〈…〉]t as it is matter of much joy and gladneſs to them, when their gift is received, and their kindneſs accepted, as it is with an Archer, deſirous to ſhew his skil in ſhooting, when he hath hit the white or cloven the peg; becauſe they do [〈 in non-Latin alphabet 〉], as that Noble Emperor ſpeaks, ^[79] that is, as Seneca expreſſeth it, dare ut dent, or, ut ne non dederint, their main aim in giving, is, that they may have given, in doing a courteſie, that they may have done one a good turn; ſo, becauſe that cannot be, unleſs the gift be received, and their kindneſs accepted, it is no leſs matter of grief unto them, and they ar wont to take it ill, when it ſo falleth out, that their gift is rejected, their kindneſs refuſed; as it is in ſuch caſe to the archer, when he miſſeth the mark he ſhot at; (that which made the Indian, ^[80] reported to Alexander to be ſo expert in that facultie, that he could at a great diſtance ſhoot thorow a narrow Ring, refuſe before the King to ſhew his skil, tho his life lay upon it, fearing, leſt through diſuſe, he might fail in the deſign) becauſe they miſs of that which was their main aim and end in that their aſſay, not taking effect according to their deſire, to do the partie a pleaſure. And thus indeed it fared with that Noble and Noble-minded Knight Sir W. S. before mentioned, who acquainting ſome of the Bench with what had paſſed between him and me, he ſeemed to them to relate it not without ſome ſhew and ſemblance of reg[〈…〉] and offence, as not ſo wel reſenting my refuſal of his ſo free and kind offer; that which I was informed of by Mr. Tho. Hitchcock one of the Bench, and of thoſe to whom he had broken his mind concerning that buſineſs; and who merrily afterward in familiar diſcourſe was pleaſed to put the fool upon me for it. For being a man of a pleaſant wit, at the Table ſometime diſpoſed to be merry (as his manner oft, but without offence, was) upon occaſion of ſuch diſcours as came in the way, he told thoſe his fellow-Benchers that were in the ſame Meſſe with him, that he had in his Study a Book called the Ship of Fools, and that they ſhould all three of them go into it, one for refuſing a large fee offered him in a great mans cauſe, which he liked not, another, for returning his Clients Fee, having waited at the Bar; when the Cauſe could not be heard; a third for ſome other ſuch like matter, which I now remember not; and being demanded by one of them concerning me, being in the ſame Meſs, whether I were therein to bear them company too: Yes, (quoth he) he muſt in upon a double account; Firſt, He ſits here among us, and takes a great deal of pains with us for a ſmal confideration, and being by Sir W. S. offered a far better Place elſwhere, he refuſeth to accept it, when it may be he may ſit long enough here, ere he have the like offer made him again; and again, what he here receivs he laies out in Books, and cannot read over the one half of them, when he hath done. To the latter whereof, I replied merilie, waving the former, that a Workman that makes uſe of many Tools, muſt buy ſome to ly by him, tho ſcarce in ſeven yeer he have uſe of them, that he may have them at hand when he ſhal need them, and may otherwiſe hardlie get them elſwhere. And if Mr. Lilie ſhal think good to put me into the ſhip, for taking ſo much pains to waſh my ſelf from his groundles eſperſions, I ſhal not be angrie with him for it, nor troubled at all with it.

Divers of theſe both offers and refuſals were not unknown to the Bodie of the Bench, who therefore at one of their meetings, ſome ſpeech falling in concerning me, by joynt conſent agreed to take a cours for the procuring of a Prebendſhip for me either at Pauls or Weſtminſter; for the effecting whereof, Mr. Atturney General, Sir Henry Hobart, undertook to make uſe of his utmoſt power, when opportunity ſhould be; as alſo for the providing of one, in room of their old Reader entertained to be Dr. Whites Curate at Dunſtans, that might eaſe me of my pains with them in the Vacations; which to incourage my ſtay with them, they cauſed Mr. Rondolf Crew, afterward Lord Chief Juſtice of the Kings Bench, to give notice of to me; and withal to teſtifie their affection to me, admitted and entered me in their Leagier Book as a Member of the Societie; which to ſome of my Predeceſſors in the place had not been done. The latter indeed of their reſolutions took not its deſired effect, through the humorous diſpoſition of one that was recommended unto them; but was afterward effected for thoſe that ſucceeded me. The former could not ſo ſudainly be compaſſed; and my removal prevented the accompliſhment of it; that which I am not ſorrie for.

Much about the ſame time, my time came in the Univerſity, for taking the Degree of Doctor in Divinitie: which being known in the Houſe, divers of the Ancients with whom I was moſt familiar, incited me to the undertaking of it; alleging that it might be a ſtep for me to further preferment, or (as other ſome phraſed it) a ſtirrup to help up into the Saddle; which mention of the Saddle might well have minded me of what one in the Greek Comik ſpeaking to an old man, that would needs be a Cavalier, ſaith, ^[81]

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that he did not wiſely, nor adviſedlie, in liſting himſelf in a Regiment of horſ, and getting up into the Saddle before he had got skil to manage his Hors wel, that he might ſit ſure in the Saddle. But to encourage me hereunto, they aſſured me, that the Houſe would no doubt contribute liberallie toward the charge of my Commencement; withal relating what they had ſent as a gratuitie to Dr. King, when he took that Degree, becauſe the Houſe ſtood part of it in his Pariſh, and divers of them uſed to hear him, and he was wont before he was Dean of Chriſts-Church in Oxford, to beſtow a Sermon once or twice a yeer upon them, as he did alſo twice at two ſolemn Feſtivals in my time, when he was Biſhop. But I told them merilie, They muſt firſt make me a Doctor-like maintenance, ere I would take the degree of Doctor; that threeſcore pounds a yeer would not maintain that ſtate, that the Degree of a Doctor reqired. And being afterwards by ſome of my frends blamed for letting ſlip that opportunitie, and ſome others, wherein the Degree might have been had, with more eaſe and leſs charge then ordinarie, as at the time of His Majeſties viſiting the Univerſitie, what time were divers created Doctors without attendance to keep Acts; and not manie yeers after, when the plague was hot in the Town there, not a few, that would adventure thither, obtained the Degree, without wonted performance of Acts, or uſual charge of entertainment: Unto them I made anſwer, That if ever I took the Degree of Doctor, I would ſo do it, as that I would not be ſtyled either a Royal, or a Pestilential Doctor; which by names were in common ſpeech given unto thoſe that had taken that Degree, at either of thoſe times. As alſo to others, who demanded of me, why I took it not together with three other of my Reverend Brethren here about the Citie, coming ſhort of ^[82] me all more or leſs in age, and in our Univerſitie ſtandings much more, all three now at length deceaſed before me; I returned anſwer then as merilie, that I was of that Old Romans mind, who uſed to ſay, He would rather have people, when he was gone, ^[83] enqire why he had no ſtatu ſet him up, then why he had anie; So I would rather have men hereafter demand a Reaſon, why I took not the Degree, then to mov qeſtion why I did. As alſo, according to that of the Philoſopher, who being urged by his ^[84] Mother to marrie, when as yet but yong, told her, [〈 in non-Latin alphabet 〉], it was not time yet; and again preſt by her, when further in yeers, [〈 in non-Latin alphabet 〉], it was paſt time then: To ſome that manie yeers after renewed the former motion to me, I returned, That I was now ſuperannated, and having waived the Degree, when I might have had it at thirtie five, would not now ſure ſeek or look after it at threeſcore. At which yeer alſo giving over mine Anniverſarie Viſitation of the Free-School at Tunbridge, which (at the reqeſt of the Worſhipful Societie of Skinners in London, the careful and faithful Truſtees of Sir Andrew Jud, the Founder thereof) I had conſtantlie for manie yeers together diſcharged, in taking my leav of them, I told them, that being now Sexagenarius, I might by future repair thither, run the hazard of being Depontanus, or De ponte dejectus, as men of thoſe yeers ancientlie ^[85] were at Rome.

But I digreſs to far, and yet theſe digreſſions as analecta qaedam ſcattered here and there by the way, I ſuppoſe will not be unpleaſing to a Reader of no over-rigid and unpleaſant Diſpoſition, nor offenſive, I hope, to anie.

But, è diverticulo in viam, to return again into the road. By what hath been related, concerning the means of my maintainance at Lincolns Inn, but withal, the courteous entertainment there conſtantlie afforded me; it may appear, that it was neither the largeneſs of the ſtipend that ſtaid me ſo long with them, nor yet anie diſreſpect, or diſcontent, that moved me, as ſome before me, to leav them.

For the truth is, for mine Auditorie there, the generalitie of them, were not a people that affected change, either noveltie or varietie; but reſted wel-ſatisfied with my conſtant courſ and tenor of teaching; and verie ſeldom therefore brought in anie to Preach in my room; in ſo much (I may trulie ſay it) that ſcarce above Twelv Sermons in all my Ten yeers with them, were preached there by anie beſide my ſelf. Nor were they addicted to ſtray much abroad, one or two taken much with Dr. King, then Dean of Chriſt-Church in Oxford, and Parſon of St. Andrews in Holborn, uſed to repair thither to hear him, when they knew that he preached; and ſome few would now and then ſtep to Pauls Croſs. Among whom that pleaſant Gentleman before ſpoken of, tho it were not freqent with him, being miſſed one day at Chappel by ſome of thoſe that uſed there to fit neer him, and coming late into the Hall at dinner, and being thereupon demanded by one of them, where he had been ſtraying abroad; I have been, qoth he, at Pauls Croſs. Thou wentest thither ſure to hear ſome news, ſaid the other: No trulie, replied he, I went upon another occaſion; but I learned that indeed there, which I never heard of before, how the Aſs came by his long ears; for the Preacher there told us a ſtorie out of a Jewiſh Rabbin, that Adam after he had named the Creatures, called them one day again before him, to try whether they remembred the names that he had given them; and having by name cited the Lion, the Lion drew neer to him, and the Horſ likewiſe, but then calling to the Aſs in like manner, the Aſs having forgotten his name, like an Aſs ſtood ſtone ſtil; whereupon Adam having beckoned to him with his hand, ſo ſoon as he came within his reach, caught him with both hands by the ears, and plucked him by them ſo ſhrewdlie, that for his ſhort wit he gave him a long pair of ears. Upon this ſtorie told them, one of them told him, he was wel enough ſerved for his gadding abroad; he might have heard better and more uſeful matter, had he kept himſelf at home. But this by the way, not to lengthen, but to lighten the tediouſneſs of this long diſcourſ, undertaken not ſo much to repreſs Lilies lying tongue, as to render an account of my courſes, for better ſatisfaction both to others, and to my ſelf.

But if neither enlargement of means drew me, nor diſcontent from mine Auditorie drave me away from them, what was it then that either cauſed or occaſioned my removal? This alſo I ſhal trulie and ſincerelie relate. The Rectorie of Rotherhith, or as it is commonlie called Rederith, becoming vacant by the deceaſe of the Incumbent, there was ſome ſtickling in the Pariſh about a Succeſſor. For the legal right to preſent being preſumed to reſt in two Orphans, tho it was afterward diſcovered to reſide in a third partie, divers of the better affected in the Pariſh began to negotiate with the Gardian and Friends of thoſe two children under yeers, and from them having obtained a promiſe, that none ſhould be preſented to it, but ſuch an one as they ſhould nominate, repaired unto me, and were earneſt with me, that I would accept of it. But I acqainted them with my reſolution of not leaving the place where I was; whereupon they departed, and made trial of bringing in ſome other. But in proſecution thereof, they found the paſſage ſo obſtructed, that they were not able to proceed.

For a perſon of no parts, but of verie ſcandalous life, while the Doctor Incumbent lay ſick, had been tampering with the ſame parties, with whom they were then dealing, before them, about the ſale of the Patronage, and the Mother of the Orphans had received ſomewhat as a gratuitie from him, to deal with them and their Gardian, to bring the buſineſs about. And albeit, that the Incumbent dying, ere ought was tranſacted, the negotiation in regard of anie power to preſent that could thereby accrew unto him, if they had proceeded then therein with him, would have been of no effect; and the money were returned him, that the Mother had taken of him; Yet he perſiſted in purſuit of a troubleſom ſuit, to draw them to ſome agreement with him, whereupon he might be preſented by them, being underhand backed and fed with money by two Tenants of Sir H. Hobart, then Attorney General to King James, who occupied a great qantitie of Land held from him in the Pariſh, and had covenanted with that partie to have it tithe free, if he were once poſſeſſed of it. The difficultie was much improved by a Caveat they found entred in the Biſhops Office, by a Gentleman, one of the Petti-Bag, who pretended a Title; as alſo for that Mr. Attorney ſolicited by his Tenants, and not wel underſtanding what manner of fellow he was whom they delt for, did in their behalf ſomewhat countenance their proceedings, and was indeed deſirous himſelf to deal for the Patronage, having much Land in the Pariſh, with intent in ſome future vacancie, thereby to have opportunitie of preferring a yong Scholar, who was then School-maſter in his Familie. Thoſe wel-minded perſons therefore, fearing that either that ſcandalous partie would be obtruded upon them, or ſome other might chop in, while they were bickering with him; as it had faln out in a former vacancie, wherein one by a wrong title got in, and held the place ful two yeers ere he could be ejected; and ſuppoſing withal, that if I would accept of it, Mr. Attorney would not onelie ſurceaſe to countenance the other partie in that buſineſs, but would alſo help to cleer the way for my entrance; repaired to Mr. Stock, whom they knew to be inward with me, reqeſting him to deal with me, and perſwade me to embrace the motion by them formerlie made to me. Who thereupon tendring the condition of the place, accompanied them to me, and was verie earneſt with me in it, preſſing hard, what a miſerable eſtate that people were likelie to be in upon my refuſal, whereas they where I then was, were able enough to furniſh themſelvs again, to their own contentment upon my removal. At his importunitie, upon ſuch grounds ſeconding and backing their ſuit, I condeſcended ſo far forth, as to make an aſſay to try how Mr. Attorney would reſent the buſineſs, and how far forth he would interpoſe in it. To this purpoſe I made uſe of Mr. Crew, afterward Lord Cheif Juſtice, a man of tried and known integritie, to break the matter to him. Unto whom his anſwer was, That he would do anie thing in his power, that ſhould be to my content, and willed that I ſhould come to him. So I did, and told him, that I had upon a motion made to me from ſome Inhabitants of Rederith, engaged my ſelf to come to them, and ſettle with them, if the paſſage were free, the cleering whereof they ſuppoſed might depend much upon him. Who, after ſome Speech had, how glad he ſhould have been of my continuance with them, and in part blaming himſelf, that nothing had yet been done for the enlargement of my means, If they mean, ſaid he, reallie, as they pretend, and you deem it may be behoveful for you, let them procure you a preſentation, and upon ſight of it, you ſhal ſee what I wil do. This being ſignified to them, they having by ſome counſel been enformed, that albeit the Father had by wil beqeathed the perpetual Advocation to his yonger Sons, yet the right thereof by courſ of Law reſted in the Eldeſt, which for ſome cauſes was as yet deemed fit to conceal, drew him to join with his Brethren, and brought me a Preſentation under the Hands and Seals of them all three; which being repreſented to Mr. Attorney, he forthwith wrote a Letter to the Biſhop, whereby all obſtructions were removed, and I admitted without further ado to the place. After it was noiſed in the Houſe, that I was upon removal, divers of them repaired to me, of whom ſome out of their private, offered to engage themſelvs for ſuch a further ſupplement, to what I there then received, as ſhould eqal the Revenue of the place motioned to me; others endeavored to perſwade me to retain the place ſtil, being for the Term time onelie; to which purpoſe alſo ſome of my Reverend Brethren in the Miniſterie were inſtant with me. But to the former I anſwered, That I had paſſed my word to come to them, and that upon other grounds then means of maintainance onelie; to the other, That the burden would be too weightie for me: And trulie ſoon I ſo found and felt, being compelled to continu but a Term or two with them, until they were fitted to their mind. Howſoever divers of thoſe that ſucceeded me, held other places together with it, ſome in the Univerſitie, and ſome in the Citie; and indeed my Reverend Father-in-Law Mr. Charls Pinner, whoſe Daughter I was to marrie, by all means diſſwaded me from hearkning unto thoſe that would have perſwaded me thereunto, affirming, That either place reqired a whole man. Who was alſo right glad, that by my removal I had eſcaped the promiſed preferment to a Prebendarie; nor was he ſorrie, when he underſtood, that Mr. Attorney had profered me the Title of being his Chaplain; which I willinglie accepted, being but a titular matter, reqiring no conſtant attendance, onelie a viſit now and than, and a Sermon ſometime upon ſome ſpecial occaſions, the rather that by his power and countenance, I might ſit the more qietlie, and exerciſe my Miniſterie more freelie, in ſuch a place eſpeciallie, where he had Lands of much value, and Tenants deemed to be of the greateſt abilitie; but my Reverend Father in Law, becauſe it might, he ſaid, Keep me from being Chaplain to anie Biſhop; for he uſed to ſay, That as the times then were, a Prebends place, and a Biſhops Chaplainſhip, were two ſhrewd ſnares: Both which, I bleſs God for it, I hereby eſcaped.

Nor indeed were my means ſo much, as manie imagined, improved by removal to the place where as yet I abide, and have now for ful fortie and two yeers reſided. For beſides that I came to a dwelling houſe wilfultie much mangled and defaced by the late Incumbents Widow, out of meer ſpight and ſpleen, not ſo much againſt him that was to ſucceed, being then uncertain, as againſt ſome of the Pariſh, with whom her Husband had had much contention, and the Wharf before it (a chargable piece) readie to drop down; toward the charge whereof albeit ſome two or three contributed ſomewhat, yet the main matter came out of mine own purſ; and the firſt fruits that were to be paid; as alſo that the main Fabrick of the Church ſupported with Chalkie Pillars, of ſuch a bulk as filled up no ſmal part of the room, and were found verie faultie, threatning a fail, if not a fall, unleſs ſpeedilie prevented, to the ruine of the whole; which to remov and place ſtrong Timber Columns in the room of them, would prov a verie great charge; albeit, the repair of the Bodie of the Church were no way chargable upon the Rector, yet to encourage others to a freer and larger contribution thereunto, I lanched out of mine own accord ſo far, having as yet received little benefit of my place, that none out-went me, few to ſpeak of came neer me. Add hereunto, that not long after this a ſhip firing on the River, juſt againſt my houſe, much endangered it, being covered, as from its firſt building it had been, with Reed; which to prevent the like hazard that might, (as it did alſo ſome time) after enſu, I therefore took away, and in ſtead thereof (which was no ſmal charge to me) covered it all over with Tile. Theſe things, I ſay, ſet aſide, which yet ſhrewdlie drained my ſmal ſtock, becauſe they were not a conſtant charge; come we to the Annual Revenue in either place, and ſee what addition was made by this latter to the former. In the place that I left, I received Threeſcore pounds by the yeer cleer: In the place I came to, finding it a troubleſom buſineſs to take up Tithes, being paid, except ſome four of the Pariſh, by Butchers and Graſiers moſtlie, living either in the Borough, or in the Citie, I let out my whole Tithe and Gleab for One hundred pounds by the yeer. Whence deducting the Annual payments of Tenths and Subſidies to the King, the Procurations to the Biſhop and Arch-deacon, the Aſſeſsments for the poor, wherein I was rated as deep as anie in the Pariſh, for his perſonal eſtate, the yeerlie Salarie to the Curate whom I found in the place, the ſame that the Doctor had before allowed him, which, tho in regard of his mean parts I could have in my teaching, no help or eaſe from him; yet in reſpect of his povertie, having a Wife and Children, I was fain for divers yeers to continu unto him, until he could furniſh himſelf with ſome place elſwhere, and when he left me, larger means to one of better abilities, from whom I might have ſome aſſiſtance in the work of my Miniſterie. Theſe disburſments, I ſay, deducted, and laid altogether, the improvment, I ſuppoſe, wil appear to have been no ſuch great matter.

And this was the main matter that I enjoyed here for Ten yeers together; not receiving ought of conſtant payment from the main Bodie of the Pariſh, ſave from ſome three or four for the Land that they held. There had indeed been ancientlie a Rent-tithe paid upon the houſes; as in the neighboring Pariſhes alſo then was, and ſtil is: And that even then alſo, as by the Church-Book appeared, under ſome not-preaching Miniſters, when the Inhabitants beſides that payment were fain to maintain one to Preach with them at their own charge. But this had been intermitted, and my Predeceſſor, after ſome yeers enjoyment of it, by his own miſcarriage of the buſineſs, put beſide it. For there falling o[•]t much contention between him, and ſome of the cheif of the Pariſh, they ſet ſome of the poorer ſort on work to denie him payment thereof. Whom he thereupon ſued in the Eccleſiaſtical Court, and made proof there by ſufficient witneſſes of the conſtant payment of it, for above Threeſcore yeers paſt. But when ſentence was readie to paſs, a Prohibition came out of the Common Pleas. Whither the buſineſs being transferred, the Doctor not wel adviſed, joined iſſu amiſs with them, and ſo being caſt in the Suit, was debarred from recoverie of ought for himſelf, tho it were no bar unto anie his Succeſſor.

For Ten yeers it thus lay aſleep or dead rather after his deceaſe, and mine acceſs to the place. Nor did I receiv a pennie all that while in lieu of it, from the main bodie of thoſe among whom I conſtantlie exerciſed my Miniſterie. But having ſat ſo long qietlie, and my charge encreaſing; and being enformed of a Record in the Firſt-fruits Office, whereby it appeared, that in the valuation of my Rectorie, taken upon Oath in King Henry the Eighths time, the Tithe on Houſes was included as a third part of its valu at a certain rate, according to which valuation I paid my yeerlie Tenths to the King for it; I made a motion to my people, that ſince it was agreeable to conſcience and eqitie, that the Miniſter of the Word, who took pains conſtantlie in the exerciſe of his Miniſterie with a people, ought to receiv a conſtant maintainance and conſideration for it from them; And that, as I conceived, even by the Law of the Land, ſuch a particular conſideration was du unto me, and had from time to time been made good to my Predeceſſors; My reqeſt therefore was, That I might without ſuit, or trouble, either to them, or my ſelf, with mutual love and agreement, receiv it, or ſomewhat in an eqitable manner proportionable to it. To this the anſwer of the moſt was, That for my ſelf they were wel content, and willing to do ſomewhat that way; but they knew not who might come after me, and were loath therefore to oblige themſelvs to ought as a du.

While thus the buſineſs hung in ſuſpence, and nothing done, good words onelie given, that ſeemed to be as a dilatorie plea; ſome of the better affected, moved, that without breach of Charitie, or offence taken on either ſide, a Trial at Law might be had, in a peaceable and amicable proceeding, whereby the right of the demand might appear what it was, and either ſide reſt in the iſſu thereof. To this purpoſe a [•]uit was ſet on foot by a Bil in the Excheqer Chamber; Wherein it was evidentlie ſhewed, and in a fair and ſolemn hearing made to appear, That ſuch a Tithe as was before-mentioned, was du to the Rector of Rederith; as alſo it was diſcovered, (which Mr. Noy then but a yong Lawyer, pleading in my behalf, ſo cleared, that all the Barons▪ to the Lord Treaſurer, reqiring their opinion therein, atteſted that he was in the right) that the Doctor, my Predeceſſor, had miſcarried in his ſuit by joining iſſu amiſs, and the judgment therefore given againſt him, nothing concerned us, our plea being on a diverſ ground. Upon the cauſe thus heard, a Decree was paſſed, to put me in Poſſeſſion of the Tithe upon the Rents of Houſes, as in other the Neighbor Pariſhes it had been, was then, and is ſtil paid. Howbeit, when it came to be demanded, ſome being willing to pay, and ſome refuſing, to prevent further ſuits, that might after ariſe, it was by mutual conſent on both ſides agreed, that the buſineſs ſhould be referred to certain Arbitrators on either ſide choſen, and what was by them concluded, ſhould by a new Decree in the ſame Court be confirmed; which was accordinglie done, and an Agreement ſo made and ratified, that in lieu of Tith on Houſes, Fortie pounds ſhould be paid me yeerlie by Ten pounds a qarter, to be aſſeſſed upon the wealthier ſort of Inhabitants, the poorer people being ſpared, and to be gathered by the Church-Wardens for the time being, and by them qarterlie paid in to me. Which yet for the moſt part came ſhort more or leſs everie qarter, as by my Receipts may appear. And this, when fullie paid, added to the former, was the greateſt ſum that I yeerlie received all the time of mine Incumbencie; which yet comes nothing near to that, which this mans ſlanderous tongue ſays I receiv. And I may trulie and boldlie avow it, That during all the time of mine abode in this place, what in maintainance of my Familie, (nor was either my ſelf or anie of mine ever noted for exceſs, either in daintineſs of fare, or in coſtlineſs of attire) in affording a competencie to an able Aſſiſtant for me in the Work of my Miniſterie, (whereof three of ^[86] eminent parts have within theſe few yeers, not long one after another deceaſed, and ſome other yet ſurvive) and [•]o a yong Scholar to write out divers things for me, whereof ſome lie ſtil by me, and ſome are abroad; in enlarging of my Houſe, which was ſomewhat ſcantie, (but is now verie neer as large again as I found it, as may be gueſſed by the number of Chimneys in it, which were no more than four, when I came to it, the Doctor making onelie a Summer-Houſe of it, and ar now no leſs then twelv) for the more convenient lodging of mine Aſſistant and Scribe, and a Student one or two, ſuch of our own Countrey as had left the Univerſitie, and were fitting themſelvs for the Miniſterie; or Strangers, that from forain parts came over, to learn our Language, and obſerv our Method of Teaching, (whereof I was ſeldom without ſome, and might have had more, had my Houſe been more capacious) and gaining a room of more capacitie for the beſtowing of my Librarie; in reparations of my dwelling Houſe, and the Wharf before it, which was no ſmal charge; in furniſhing of my ſelf with Books, which to a Scholar and Miniſter at as the tools of his trade; in releif of the poor, wherein I ſhall ſpare to ſpeak what I added voluntarilie in a conſtant courſ (beſides what upon emergent occaſions) unto that I was aſſeſſed; in theſe and the like put together, with what went to the higher Powers, Civil and Eccleſiastical, as before; I ſpent, Communibus annis, one yeer with another, all that ever I received in right of my Rectorie, as by proof ſufficient I could make to appear.

Yet neither did I want opportunitie to have enlarged and advanced my Means, while I abode here; no more then I did, before I came hither.

I had not ſat manie yeers here, when Dr. Featlie coming to abide in the Archbiſhops Houſe at Lambeth, offered me in way of exchange for this, a place of far greater value then it, tho more remote, becauſe mine nearer at hand; To whom I made anſwer, That here I was fixed, and deſired not removal, and that the vicinitie of it to the place of my Nativitie, made me the rather to affect it.

That which I ſhal add, is a matter of no great moment; yet men covetouſlie-minded, ar readie to catch at, and lay hold on ought that may ſeem anie way advantagious, that may bring in gain, tho never ſo ſmal, and add ought to the heap; they ar wont to have that of the old Epik oft in their mouths, [〈 in non-Latin alphabet 〉] ^[87] [〈 in non-Latin alphabet 〉], That light gains makes heavie purſes. From Dr. Winnith, Dean of Pauls, by Mr. Cooper of Thomas Apoſtles, his Allie, was the Lecture at Pauls offered me upon Dr. Days leaving it, it being but on the week day, and for the Term time onelie; and I could, if need were, name the man, who having two Paſtoral charges in the Citie, yet had not refuſed it, but undertook it, and held it to his dying day; but my Anſwer was, That I found work enough at home for my weakneſs to wield wel: And he found me▪ verie weak indeed at his acceſs to me; but it was in the long Summer Vacation; and he doubted not, but I might recover ſtrength enough ere the Lecture was to begin; but I to waived it.

Nor did I want means of attaining further preferment by the favor of Biſhop Mountagu, Maſter formerlie of the Colledge whereof I had been Fellow; who alſo, when I viſited him now and then, being become our Dioceſan, would ask me, why I came not about ſome place of preferment, ſuppoſing as he ſaid, my means here not to be great, and that I lived in an obſcure corner. And I remember, that being called over by the Lord Cheif Juſtice of the Common Pleas, to whom, as before was ſaid, I had ſome relation, lying then very ſick, and reqeſted to ſtay a Sabbath day with him, I heard at the publike Aſſemblie in the forepart of the day, Dr. Donne one of my Succeſſors at Lincolns-Inn, then lately preferred to the Deanrie of Pauls; When after my return from the Sermon, his Lordſhip having demanded of me whom I had heard? you ſee, ſaid he; how ſome of your Succeſſors riſe, and why do not you ſeek for ſome Prebend at leaſt? which he ſuppoſed might be with no great difficultie attained, withal intimating a forwardnes ſtil to be imployed on anie occaſion in that kind, whenſoever opportunitie were offered, as wel as while I was at Lincolns-Inn with them; Unto whom I ſincerelie and ſeriouſlie then profeſſed, that might I but qietly hold and enjoy what in the place of my preſent abode I had, I could, and (as I ſuppoſed) did live, as comfortablie and contentedlie, if not more, then moſt, not of the Prebends or Deans onlie, but of the Biſhops alſo, even the Archbiſhop himſelf not excepted. And trulie what the Heathen man ſometime, ſpeaking in his Heatheniſh ſtile and tone, ſaid,

Dii bene fecerunt, inopem me, qodque puſilli

Finxerunt animi. ^[88]

the ſame with ſome ſmal alteration may I ſay of my ſelfe, that I acknowledge it oft as a favour of God, animi anguſti atque puſilli qod fecerit, that he was pleaſed to frame me, not of an haughtie, bold, cut-ſtretching, and ſelfe-confiding ſpirit; but of a low, baſhful, ſtreitned, ſelf-diffiding, and in ſome ſort puſillanimous diſpoſition; For I ſuppoſe that this my native frame hath been a means (God ſo diſpoſing it) to keep me from ſuch undertakings, as might bring with them grievous inconveniences, and expoſe to ſore temptations, which otherwiſe I might have been ſubject unto, and peradventure foiled with; and which the lower I kept, and the les I looked after great matters, the les was I endangered to be aſſalted with, and to fal by, as I obſerved in my time not a few to have done, to their ſcandal ſome, to their utter overthrow others; while their very raiſing proved their ruine. Upon which conſideration, neither did I ever make, or deſire to make anie further uſe, either of the Biſhop my conſtant friend's favor, ſave to keep my ſelf and mine Aſſiſtants free from ſuch undu moleſtations, as Miniſters in thoſe times were ſubject unto; or of that my deſervedlie much honored Patrons power, either while he was Atturney General, or Lord Cheif Juſtice, ſave for the procuring of the qiet enjoyment of a few Tenements in Rederith, purchaſed with ſome moneys which I had in marriage with my wife, being therein diſturbed by a buſie fellow, as alſo divers others of my neighbors were, who groundleſlie ſought to find flaws in our eſtates, and drew monie from other of them; and for the reſtoring of me to my libertie, and free uſe of my Miniſterie, (when for a ſhort time I had been impriſoned in the Fleet, whence, in the Kings abſence I was releaſed by the Right Honorable Earl of Mancheſter then Preſident of the Privie Councel, through the mediation of S[•]r Charls Montagu, Brother both to him and the Biſhop then deceſſed; and afterward by his Majeſties ſpecial command for a longer time confined to my houſe, and ſo reſtrained from my Paſtoral employment, in reference to an Epistle, or Preface prefixed to Mr. Eltons Catechiſm publiſhed after his deceſſe, in which buſines others far greater then my ſelf, even the Archbiſhop himſelf, were aimed at) which yet by his intervention with ſome great ones near about his Majeſty, was effected in my behalf.

It is commonlie ſaid of ſuch as are greedie of the world, that they deſire to gripe more then they ar wel able to graſp, and are readie to undertake more then they ar able to undergo, or to go thorough with. And men of aſpiring minds and ſpirits, ar wont to be over forward, either to obtrude themſelvs into, when they cannot otherwiſe be compaſſed, or to imbrace. when they ar tendred to them by others, ſuch places as ar of reſpect and repute, albeit they find and know themſelvs altogether unfit and unable to diſcharge them. Yea, it is obſerved by a grave Autor, [〈 in non-Latin alphabet 〉] ^[89] [〈 in non-Latin alphabet 〉], that each one uſuallie, is the firſt and greateſt flatterer of himſelf; & that other folks flatteries could never faſten upon men, if men did not in the firſt place flatter themſelvs, and were willing therefore to be flattered by others. Yea, ſo far doth th[•]s deſire of repute, above truth or deſert, prevail with perſons ſo affected, that other mens votes and opinions of them, either fawninglie fained to ſooth them up in their vain fancies and fond conceipts of themſelvs, or reallie and ſincerelie, according to their apprehenſions and opinions, but erroneous and groundles, concerning them and their endowments, conceived and expreſſed do ſo bewitch them & work them to ſuch an over-weening & over-valewing of themſelvs that they deem themſelvs worthy of, and fit for anie place or employment of reputation and credit, tho their wants and weakneſſes wel weighed might eaſilie inform them the contrarie. Had I therfore been either covetouſlie affected, or ambitiouſlie minded, I would never have reſuſed (as conſcious to my genius its averſnes to, and ſpirits unfitnes for ſuch a place, I did) the Hedſhip of one of the principal Colledges in that Ʋniverſitie, whereof I was ſometime a Member, being as it is wel known, while I ſat in the Aſſemblie at Weſtminſter, both freely offered, and deſigned me by that Noble Earl of Mancheſter, who had then the diſpoſal of ſuch places there in his power, and eagerlie with much importunitie urged by divers of my Reverend Brethren of the Aſſemblie, and the Heds of other Houſes, (which ſome of them yet ſurviving ar able to teſtifie) to accept of it, alledging, when I pretended mine unfitnes for ſuch a place and imployment, that of my abilities and fitnes for it others muſt judge; It being a place both for repute and Revenew ſo far beyond this that I here held, and being put to my choiſe, whether I would leav this for that, or keep this ſtil with that, as ſome others then did, and ſo yet do; (and that one among others, who preacheth againſt taking of Tithes, as one mark of a fals Teacher, when yet he either exacts, or at leaſt receiveth Tithes himſelf, and againſt Ʋniverſities remanding them back to the pit of darknes from whence they came (ſaith he) at firſt, when as himſelf holds the Hedſhip of a Colledge in the Univerſitie, and receivs the maintenance belonging to it.) Yea, my ſelf ſometime perſwaded one of thoſe that ſucceeded me, adviſing therein with me, upon ſome important conſiderations, as I conceived them, to do that which my ſelf yet refuſed, and durſt not do.

To draw this long Diſcours then to a brief ſum, by what hath hitherto been related, it may eaſilie appear, how far I have been from giving anie juſt ground for Lilie or anie other to charge me with, or ſuſpect me of, a mind covetouſlie affected, or ambitiouſlie dispoſed, either by oft flitting from place to place, or by taking and holding divers places together, (which either yet in ſome caſes, I doubt not, but a man lawfullie may do) or by exacting with extremitie, what hath been du to me. Whereof further yet more anon.

But my mind, it ſeems, is altred with my yeers; and I am grown more gripple and covetous, at leaſt, in mine old age, then formerlie I have been; And it is tru indeed, that Avarice is ^[90] commonlie deemed, Morbus[〈…〉]ſenum proprius, The peculiar vice of old age. And the Philoſopher therefore makes it one of the Characters of Old Men, that they ar [〈 in non-Latin alphabet 〉], illiberal ^[91] and cloſe-fiſted; yea, the Old Man in the Scene confeſſeth as much,

Ad omnia alia aetate ſapimus rectius: ^[92]

Solum unum hoc vitium affert ſenectus hominibus,

Attentiores ſumus ad rem omnes qam ſat eſt.

For other matters men by age grow wiſer; but this one vice old age brings with it, that it makes men generallie more worldlie then is meet. It is reported by Ammian, that Julian the Emperor was wont to ſay, Fiſcus ut lien, That the Excheqer ^[93] in the State, was as the Spleen in the Bodie: When it grew great, the main Bodie grew leſs. And ſome other, tho I remember not who, have ſaid of pride, Faſt us ut lien, faſtus ut fiſcus, Pride in the Mind, is as the Excheqer in the State, as the Spleen in the Bodie. When other Vices ar decayed, then Pride uſeth to get head; yea, it feeds upon, and gains growth by the decay of other Vices. But what they ſay of Pride, the ſame others of Avarice; hither drawing that of the Apoſtle, where ^[94] he compares this evil affection to a root, Qia ut radix hyeme vim ſuccumque retinet, cum reliqae plantarum partes vigorem viroremque amiſerint, ſaith that learned Scot: Becauſe, as the root in Winter retains its ſap and force, when the other parts of ^[95] the plant have loſt all their wonted vigor and verdure: So this vice in old age, which the Ancients call [〈 in non-Latin alphabet 〉] Hyemem vitae, the Winter of mans life, retains its force and ſtrength, when other vices become more invalid and leſs vigorous. For, as the ſame Autor wel, Libidinis ignis paulatim extinguitur, & cum ſenectute conſeneſcit: At avaritia augeſcit continu[•], & cum ſenectute juveneſcit, qando vitia ſeneſcunt reliqa. The heat of lustfulneſs abates by degrees, and waxeth old with old age; whereas Avarice is ſtil growing, as ſome ſay of the Crocodile, ^[96] and in old age is yong and lustie: Et in frigidis ſenibus vehementius inardeſcit; Yea, in cold old-men burns hotteſt, ſaith Auſtin; And when proſuſeneſs and looſneſs ceaſe, then this corruption of covetouſneſs begins to creep in. So that, howſoever it be a thing contrarie to reaſon, ſaith that famous Orator, Qo minus viae, eo plus viatici, For a man to encomber himſelf with larger proviſions, the leſs way he hath to go; And a ſtrange madneſs, ſaith that Ancient Father, for a man to be then ^[97] moſt eager of ſcraping and gathering goods together, when he is ſooneſt to leav them; and to endeavor with moſt travel to lay on load, when he is neerest to his journeys end. Yet, it ſeems, this mad follie and unreaſonable affection hath, among manie other, ſurpriſed and ſeized on Mr. G. that like thoſe of whom Plutarch ſpeaks, who ar of the mind, That unleſs they ^[98] add dailie to the heap of what alreadie they have, [〈 in non-Latin alphabet 〉], they ſhall want meat to feed them while they live, and money to bu[•]y them when they ar dead: So he, tho he be, [〈 in non-Latin alphabet 〉], in vespera vitae, in the evening of his life; yea, ^[99] as Empedocles, [〈 in non-Latin alphabet 〉], ad occaſum, at the verie Sun-ſet; [〈 in non-Latin alphabet 〉], Pedem alterum in capulo, or as we ^[100] uſe to ſpeak, In ſepulcro, habens, And have one foot in the Coffin, or in the Grave alreadie; yet as the Proverb hath it of the Athenians, [〈 in non-Latin alphabet 〉], Athenienſis moriens porrigit manum, An Athenian can put out his hand to take money, even when he lies adying: So (it ſeems) is it with him; he is now grown more gripple and greedie of the world then ever. For whereas heretofore, when he did moſt, and had moſt, he neither reqired, nor received more then an hundred and fortie pounds yeerlie; now the old covetous Churl, when he hath willing lie ſilenced himſelf from Preaching, he exacteth and receiveth Two hundred pounds per annum from his people, and yet preacheth not at all for it. For ſo this lying Sycophant moſt untrulie affirms.

Where firſt a word or two concerning my wilful ſilencing my ſelf, after that of my Receipts. It is wel known that in the yeer 1643. I was called to ſit in the Aſſemblie of Divines, and others of either Houſe at Weſtminſter. Where notwithſtanding the remoteneſs of my place, for above two yeers and upward, I attended as conſtantlie as anie other of the Aſſemblie; and yet neglected not therefore my Paſtoral employment, but preached ſtil conſtantlie everie Lords day, ſave when ſome of my Reverend Brethren and Colleages did now and then, yet not freqentlie, afford me ſome help. For which my attendance, albeit ſome of the Antinominan partie buzzed it into the ears of my people, that I received an hundred pound a yeer; and by Ordinance of Parliament indeed we were to receiv each one of us Four ſhillings a day; yet I never either demanded a pennie, nor when I was ſometime a Committee, and in the Chair, for the diſtribution of ſuch ſums of money, as they came in, did I ever ſet apart, or cauſe to be ſet apart, anie part thereof for my ſelf; regarding the indigence of ſome who had been either plundred, or driven from their places; and the juſt claim of others, who upon good ground reqired as of right du to them, a proportionable ſhare in the moneys brought in; nor did I ever receiv of what was by others unſought to aſſigned me, ſo much as half the charge of my Boat-hire (ſetting aſide other expences) amounted unto.

From this employment I came home, arreſted with a ſharp fit of the Wind-Colick, the violence whereof, after grievous and tedious pains undergone, and not ſuddenlie removed, ſo looſed and weakned the whole frame of my feeble bodie, that it conſtrained me to keep Bed for a long time together. After which extream weakneſs, when I had recovered ſo much ſtrength, as but to ſit up a little, by ſome cold taken, I fel back into ſuch a deep and dangerous relapſe, as made my recoverie verie doubtful, not to my friends alone, but even to the Phyſicians themſelvs. This affixed me for a longer ſpace of time, then before, to my Bed; mured me up a far longer time in my Chamber, and confined me yet a far longer time to my Houſe. And this, I ſuppoſe, was no willing or wilful ſilencing of my ſelf.

Howbeit, ſo ſoon as I had gotten anie degree of ſtrength, and was able to creep or craul out to the Publick Aſſemblie (of my own people, I mean; for unto that at Westminster, I was never able to return) I returned to my wonted courſ of Teaching, and therein continued for ſome good ſpace of time, until by intention of ſpeech a vein opening in my Lungs cauſed ſuch a flux of blood, as that, when it could not otherwiſe be ſtaid, I was conſtrained by advice to open a vein elſwhere; which double expence of blood could not but exceedinglie weaken one of my yeers, never of anie ſtrong conſtitution, and by a foregoing maladie brought ſo low as I la[〈…〉] been. Notwithſtanding, after that I had for ſome few months forborn preaching, ſuppoſing that all in my Lungs was now perfectlie cloſed up and healed, I betook my ſelf afreſh again to my wonted imployment, and perſiſted therein, until either the former or ſome other vein in the ſame part, reſerated the ſecond time, and with more violence diſgorging it ſelf then before, I was enforced to have recours to the former remedie again; but found it a work of more difficultie now by that courſ (albeit a double qantitie almoſt of blood to what before, was then drawn from me) and other means adjoyned thereunto, to effect a reſtraint, and repreſs the efflux, then formerlie it had been. And I was then told by the Phyſician, that I muſt whollie forbear Preaching, unles I would wilfullie make away myſelf; and this is the wilful or unwilling ſilencing of my ſelf from Preaching. Which howſoever I therefore forbear, that I may not thereby make my ſelf guiltie of ſelf-murther; yet do I not whollie neglect my Paſtoral employments, ſo far as with ſafetie I may perform anie (for this voidance of blood doth at times ſtil ſurprize me, tho not with ſuch vehemency, as at thoſe other times it did) in Administration of the Sacraments with ſuch ſhort Collations as ar ſuitable to the preſent occaſion, in Viſitation of the ſick, and other like Offices, as abilitie ſerveth, and my weaknes wil permit.

Yea but, When I preach not at all, yet I exact, or at leaſt receiv from my people Two hundred pounds a yeer.

Suppoſe that being now unable to preach, and take thoſe pains with my people that formerlie I had done, I ſhould yet admit from them, ſome good portion of that which I did formerly receiv; eſpeciallie at mine own charge providing and procuring ſome able perſons to perform what is reqiſite to be done, but am not able to do my ſelf; (that which I have been careful of ever ſince this infirmitie hath held me, ſo far as in me lay ſo to do) ſuppoſe, I ſay, I ſhould ſo do, I am of the mind, that no ingenuous people would deem it a thing unjuſt or uneqal, or could upon any eqitable ground denie it to one, that had ſpent himſelf and his ſtrength among them, and upon them; ſo long as God was pleaſed to continu abilitie to him. Sure I am that by Gods own Ordinance and appointment, the ſons of Levi, who had undergone the ſervice of the Tabernacle, until they were fiftie yeers ^[101] old, ſhould then, growing in yeers, be diſcharged of a great part of their wonted ſervice; and yet were not then to loſe their livelihood, or their part in the Tithes and other annual allowances to that Tribe and Function aſſigned, albeit they did no toilſom work for it.

But whether I reqire it or no, certain it is that I receiv it, and that it is no leſs then two hundred a yeer.

Belike, tho I be not ſo gripple to exact or reqire it; (and where is the old Churls covetouſnes then?) yet my people ar now grown on a ſudden ſo wonderful open-hearted and open-handed, as to bring or ſend at leaſt in to me more by much then ever at anie time they afforded me. And Qis niſi mentis inops oblatum reſpuat? what a follie were it for me to refuſe and return it? what a diſcourteſie had it been not to receiv and accept ſo large, or laviſh rather, a courteſie, ſo freely and profufelie tendered? As upon my refual of that Place in the Univerſitie before-mentioned, which was then conferted on a worthie Brother far fitter for it then my ſelf, whom to the great loſs not of that Colledge alone, but of the whole Univerſitie, and the no leſs grief of al his wel-affected Brethren of the Miniſterie, unto whom his worth and parts were known, the Lord hath latelie taken from us; when upon the publication thereof in the Aſſemblie, he out of his ingenuous modeſtie ſtood up, and made an Apologie for himſelf, that he had not ſought for the place, as I verilie beleiv he had not, and by the partie ^[102] that publiſhed it to clear him therein, it was averred, that if that Reverend Father (ſo was he pleaſed to ſtile me) that ſat over againſt him, had not refuſed it; he had not been thought upon for it. As I ſay, an ancient Doctor now deceſſed, ^[103] ſaid then to me, as we went out of the Aſſemblie, I would my Lord of Mancheſter would have graced me with the refuſal of the Maſterſhip of Trinitie Colledge; as intimating that he would alſo have refuſed it, as I did: ſo ſay I here, I would my people would have graced not me with the refuſal of ſo great a ſum (which I am wel aſſured I ſhould never have-received) but graced themſelvs with the free tender of ſo much as was du to me, or ſo much at leaſt as would have amounted to that which he received from me, who officiated for me, to try whether, or how far forth I ſhould have accepted of it, or received their free offer. But this on a liers, Lilies word, I ſhould ſay, they that liſt may beleiv. What I receiv is ſoon-known; for it comes not to me by manie hands, nor need I fear, or be loath to have it known what it is; I receiv qarterlie, for all the Tithes of the grounds, Seventeen pound ten ſhillings, and for all my Gleab, five pounds ten ſhillings; which all put together, wil not make up One hundred a yeer. For as for Tithe-rent for houſes formerlie paid, I have for divers yeers paſt not receiv'd one pennie, nor ought in lieu of it; the pretence of the moſt is, that I admit not all promiſcuouſlie to the Lords Table, but according to Ordinance of Parliament in that behalf enacted, nor as yet, that I know, repealed, reqire of thoſe, whom I admit, ſome account of their Faith, but of neither ſort, the one or the other do I in this kind receiv ought, tho recoverable in the Court of Excheqer.

Now out of the ſum above ſpecified, which I receiv quarterlie, do I conſtantlie iſſu thirteen, and ſometime fourteen pound a qarter unto him that performs thoſe Offices for me, which with ſafetie my ſelf cannot. Whereunto when there ſhal be added, what in right of my Rectorie I part with in Tenths and Taxes to the State, Aſſeſments for the poor, with other like neceſſarie payments, wherein I ſtand as deeplie charged, as if I enjoyed the whole, and as when I received moſt; it will eaſilie appear how ſmala portion or poor a pittance rather, of what I receiv, comes into mine own purſ. So that I may wel ſaie of my Rectorie, as Luther ſometime of Free-wil, it is Titulus ſine re. I hold a bare Title of a Rectorie; a ſorrie pittance of ought that may fitlie bear that name.

But why do you retain the Title then, may ſome ſay, if you reap no more benefit by it?

I Anſwer, It is much againſt my mind, as not a few wel know. I have a long time been deſirous to deveſt my ſelf of it: I made divers yeers ſince my mind known to my people, concerning my not willingneſs onelie, but erneſt deſire, in regard of mine imbecillitie, to reſign it, and reqeſted them to take ſome ſpeedie courſ for the bringing in of a faithful and able Paſtor, under whoſe Miniſterie my ſelf might live comfortablie together with them. One was nominated by the partie, who bears the Title of Patron. Some exceptions were taken againſt him, and I erneſtlie preſſed to retain the Title, til ſuch an one might be had as was generallie approved. I growing daylie as more weaklie, ſo more wearie of the Charge, have ſince that time again, and that ſome good ſpace of time ſince, cauſed it to be motioned to the partie, in whom the right of Preſenting is deemed to reſt, that if he would nominate anie one that ſhould for Life and Abilities be approved of by the Claſſis whereof I am an uſeles Member, or by any three of them, I would, upon their approbation ſignified, readilie reſign; But of any ſuch I could never yet hear from him. I am now put in hope that another way the burden may be wholie taken off from my ſhoulders, and one of better Abilities placed in my room; the day whereof I long to ſee, as that which wil be a day of libertie, and much eaſe of mind to me.

Thus having, I hope, to anie, not totallie cloſed, or wilfullie winking eie, evidentlie diſcovered, the notorious untruth and vanitie, of thoſe ſlanderous calumnies, that this lying Varlet hath endevored to faſten upon me,

That I was ſometime a Prelate.

That I preached then for Sabbath Sports:

That I have willinglie ſilenced my ſelf from Preaching.

That I receive Two hundred pounds by the yeer, tho I preach not for it.

I ſhal from henceforth willinglie ſilence my ſelf from dealing anie further with him, and leav him to his Father and Maſter, with whom he dealeth, and whoſe work he doth, even to him who was the firſt coyner of lies, and is the Father of ^[104] Lyars, to receiv his Childs Portion from him, together with them (among whom he ſeems ambitious of a principal place) who by their forging and loving of lies, ſhew manifeſtlie ^[105] of what Stock they ar deſcended, and what Houſe they belong unto.

I ſhal onelie add, for further manifeſtation, not of his virulent and ſlanderons language onelie, but of his malicious and miſchievous mind, that he may ſhew himſelf to be a right. Schollar, and a genuine Child of him, that was not a Lyar onely, bu[•] a Murtherer from the beginning, what he hath in the cloſe of his Februarie Obſervations, where theſe words ar found.

The Common Law neer this time, or the practical part thereof, ſeems ſomewhat curbed;—whilſt malicious Presbyterie, without a general Maſſacre, never wil.

And yet further to ſhew the extent of this his murtherous mind to reach not the Presbyterie alone, but the whole bodie of the Miniſtrie, and his longing deſire, impatient of delay, to have ſome ſuch bloodie and barbarous deſign, or helliſh project put in execution out of hand, as in his laſt yeers cloſe he complained of them in theſe terms, We are eternallie plagued with a mutinous and ſelf-ſeeking Clergie, whoſe avarice hath no bounds, or pride anie limits.

So thus now he concludes his Mayes Obſervations,

The Saint-ſeeming Divine underhand undoes both People, Authoritie, Souldiers and Themſelvs, by crawling, and creeping, and ſtealing Mens affections from the preſent Army and Government. Parlament of England, how long wilt thou ſuſſer theſe to reign?

Thus this gallant-ſpirited (as he ſeems to account himſelf) or rather murtherous-minded man (as he may juſtlie and deſervedlie be deemed) like another Haman, who becauſe ſtout Mordecay ^[106] the Jew wil not bow to him, thought ſcorn to wreck his wrathful rage upon him alone, but would have the whole Nation of the Jews rooted out and deſtroyed; ſo he, becauſe T. G. a ſtiff-necked Presbyterian (as he is pleaſed to ſtile him, and ſome other of the like ſtrain) wil not ſtoop to him, would have the whole Presbyterie, yea, and Miniſtrie to be murthered and maſſacred, and encites (what in him lies, nor I hope wil he pretend without good warrant from the Book of Heaven, where in the Stars he finds it entred and engroſſed, ſo to do) either the Higher Powers (for to the Parlament of England he cals for it) like tyrannous Saul, or the rude and raſh multitude and the Souldierie (whom ^[107] he ſays they undo) like ſo many Edomitical Doegs, not to fal ſoul upon and murther ſome fourſcore or thereabouts of Gods Prieſts in ſome one Citie, but to maſſacre & make away ſo manie hundreds of Chriſts Miniſters diſperſed through al parts of the land, as being ſuch, as without a general maſſacre of them cannot be curbed. And I ſhal onelie propound it in ſober ſadnes to the ſage and ſerious conſideration of thoſe Worthies who have the Rains of Government in their hands, whether ſuch helliſh Counſels and devi[•]liſh Deſigns as theſe do conduce to the ſetling of peace in the Nation, or ar documents fit to be inſtilled into peoples, and Swordmens minds; or rather whether the publiſhing and divulging of ſuch projects as found written and enrolled in the Celeſtial Records being permitted to paſs without check or controle, may not prove in time, means of working much miſchief, and of drawing down the wrath and vengeance of God upon the whole body of the State, Read Jer. 26. 15. and 2 Chron. 36. 16, 17.

An Advertiſement concerning two Allegations in Lilies Poſtſcript.

HEre when I had laid aſide my Pen, caſting mine eye occaſionallie on this Vatlets Poſtſcript, I chanced to light in the Cloſe of it, on the Allegations of two Autors in ſome reſpects not unlike himſeif, the one writing in Engliſh, the other in Latin; together with a task impoſed by him upon me to Engliſh the latter; which, though neither of them concern me in particular, yet for ſome conſiderations, I ſhall not ſtick to relate either, and at ſo kind a frends reqeſt, ſo far forth to gratifie him, as to Engliſh the latter, with a little overplus thereunto.

The former Autor, one Cleavland, a man to me, either by ſight or hearſay, toung, or pen, utterlie unknown, futher then his frend Lilie gives me notice here of him, in ſome Satyrical Libel (it ſeems) is pleaſed to term the late Aſſemblie at Weſtminſter (as he, who himſelf ſtyles it a Synode of Presbyterians, as if it conſiſted of none but ſuch, relates him) A Flea-bitten Synode, An Aſſemblie brewed of Clarks, like Royſton Crows, or Friers of both Orders, black and grey.

The latter, left for me to Engliſh, is parcel of a Latin Epiſtle of one Carpenter, a man whoſe face I never ſaw, ſave in the Frontiſpice of one of his Books, of which alſo, ſave by this occaſion, I never before ſaw leaf or line. Yet before I come to fulfil Mr. Lilies ſuit here, I ſhall not think much, or deem it much amiſſe, to entertain my Reader, with a Character of the Autor; and that moſtlie, or wholie rather, from his own words and works, relations and writings, which, till upon this occaſion, having never before ſeen or ſought after, I have now latelie in regard of this taske by his frend Lilie impoſed upon me, made enquiry for, and after the ſight thereof procured, have taken ſome pains to peruſe.

The man was ſomtime a Popiſh Prieſt (ſo himſelf acknowledgeth) ^[108] of which ſort we have had in theſe later times, Counterfeit Conveits not a few, who pretending conſcience, as did that Arch-turncoat of Spalata, come over hither to do more miſchief by lurking and working underhand among us here, then they could do by abiding further from us abroad, and ſuch a one he confeſſeth himſelf, that ^[109] ſome of his own kindred (whom therefore he ſtyles Jewiſh Preſbyterians) ſuſpect him to be; yea he complains of, or exclaims rather againſt one, (whom he calls a man of pufpaſt, like that fat ^[110] bellie-mountaind Biſhop) who lighting on one of his Works, ſaid no more of it, but wrote onely upon it, Spalatenſis. And for my part, I ſhall herein paſſe no other cenſure upon him, then what my Reverend Father in Law Mr. Charles Pinner, a man of a qick and piercing judgement, did ſometime, after the reading of ſome of that Arch-diſſemblers Pamphlets, when they came firſt abroad, and were generally entertaind with much applauſe, paſſe upon the Autor of them, That the man, ſo far as might be gathered from his writings, ſeemed not yet well waſhed from his Popiſh dregs. And the ſelf ſame I conceiv may be as well ſaid of this man, notwithſtanding his waſhing of the Anabaptiſt over and over, that he is not yet wel waſht from his Popiſh conceits and opinions. For in the ſame his Waſhing-bowl, wherein he waſhes and Barbs the Anabaptiſt, he ſorrowfullie confeſſeth, that when he firſt came from the Papiſts, he was more fired on with paſsion, then ^[111] drawn with Devotion. And in ſome of his firſt Sermons he made here afer his coming over, to inſinuate himſelfe into favor with Archbiſhop Lawd, (who at firſt, as I have heard Dr. Low report, held him a loof off, and ſet light by him) by a publick profeſſion of his approbation and wel-liking of thoſe Imnovations that he had here brought in, he profeſſed (as is avowed by perſons of good credit, who themſelvs then heard him) that he found our Church at his return in a far better condition then when he left it; and that no man religiouſlie affected would refuſe to bow to the Alter. Again in the fore mentioned work he informs ^[112] his Reader, that in theſe our Weſtern parts there are more ebbings and flowings, more ſea-alterations & wave-motions of Religion, then elſwhere; and the Church of Rome holds Truth faſt manie times when others wretchedlie betray it. And he doth, he ſaith, ſincerelie confeſs, that even in that his Diſcourſ (concerning ^[113] Baptiſm) he walks beyond ordinarie walkings, upon the grounds of the Church of Rome; as indeed he doth, both in admitting a wide difference between the Baptiſm of John, and the Baptiſm of Chriſt, and the efficacie and effects of either, Ch. 30. As alſo in avowing infalliblie an infuſion of Habitual Grace, and Perfection of Sanctification in Baptiſm of Infants, Chap. 18. 19, 21, 25. And both in coining ſuch a character in Baptiſm imprinted on the ſoul as no Sacrament in the Old Teſtament had, Chap. 14. In ſtating the neceſſitie of Baptiſm unto Salvation, ne ceſſitate medii, Chap. 89. to which purpoſe alſo he alledgeth from a counterfait Justine, who concludes, as he ſaith, in the rebound, after much bandying of the buſineſs, that baptized Infants ^[114] are ſaved, unbaptized Infants are not ſaved, leaving us to ſave our ſelvs as we can. Again, for unwritten Traditions, he telleth us, In verbo Sacerdotis Christiani, in the word of a Chriſtian Prieſt, we muſt be Cabaliſts in ſome ſenſe, ^[115] and receiv with a plavdit, the diſtinction of Gods Word into written and unwritten. He wiſhes further, that when he came over, he could have transferred from Rome into England, and our Ʋniverſities two precious Jewels, School-Divinitie, and ^[116] Myſtical-Divinitie. Of the former whereof, to wit, School-Divinitie, wherin al the Bodie of Popiſh, Erroneous, Superſtitious, Prodigious, and Idolatrous Dictates and Doctrines ar couched & maintained, & which conſiſts, for a great part of it, of fond, frivolous, ^[117] and fruitles debates, whereof ſome himſelf toucheth in his Waſhbowl. For as for the ſober, ſounder, and uſeful part of School Lerning, our Univerſities want it not, and his wiſh therefore is herein needles, as the lerned Works of our Writers that deal in Controverſies, do evidentlie ſhew; albeit that in their Engliſh Practical and Didactical Diſcourſes they diſcreetlie forbear to make uſe of it, becauſe it is not ſo congruous to popular apprehenſions. But of that Romiſh School-Divinitie, which he wiſhes derived from Rome into our Univerſities, he thus ſpeaks, I folow the Diſcours of mine own heart, in the deep Tracts of School-Divinitie (the Title of Doctor Profundus, belike, he may challenge) the ſtrength and marow whereof I find after long uſe to be ſuperlativelie strong and uſeful, above the marrow and strength of Lions; altho the craſſipelles thick-skinned Preachers (ſuch ar all ours to this Dr. Subtilis, that he may have Scotus his title too) dabling and wading in the ſhalow, think ^[118] ſhalowlie of it. Of the latter, to wit, The ſpiritual Magazine of Myſtical Divinitie, as he termeth it, thus; The defect ^[119] hereof hath rendred the leaders of theſe wretched and leaden people (thus he reckons our Proteſtant people in compariſon of the Papiſts) wretchedlie deficient, and altogether ſinking within themſelvs. Where as hereby they might have made better and ſtronger uſe of their ſtrong (or ſtrange rather) imaginations (meer humane fancies) as the myſtical Divines have taught; Such, to wit, as plaie and ſport themſelvs with Gods ſacred Oracles, and exerciſe their wanton wits, in writhing and wrigling them to and fro, [〈 in non-Latin alphabet 〉], like ſome Puppets, or Engins, artificiallie framed, that with ſcrews and devices may be turned into what ſhapes and figures men luſt; That which he, and ſome other of his ſtrain, yea, to manie of our Novelliſts among us to freqentlie practiſe, and whereof in theſe his writings he hath given ſuch abſurd, immodeſt, irreligious and ridiculous Paterns and Inſtances, as were ſufficient to make anie modeſt, religious, ingenuous, or judicious perſons to loath and abhor it: Not unlike herein to that great French-man, a man otherwiſe of eminent parts, who ^[120] commending to Scholars and Students this kind of ſtudie, propounds withal for a Sample ſuch a piece of a fantaſtical Jew, as would make anie pious Chriſtian mans ſtomak to riſe within him at the reading of it. But of ſuch ſtuff we have to much among us alreadie; which even the ſoberer ſort of Popiſh Writers themſelvs miſlike; and we are wel content it reſt where it is, wiſhing it rather exiled wholie from us, and the monopolie of it confirmed and confined unto thoſe of the Romiſh Synagog. Add hereunto his Popiſh reckoning of the ſeven Hed-ſins, and his Frierlie conceit, in a ridiculous application of Chriſts ſeveral ſeven bleedings for the cure ^[121] of them. Alſo his pleading for the ſetled and immoveable Font for the baptizing of Infants, which the Presbyterians, he ſaith, have brought to a moveable and unſettled Puediſh.

But will ye ſee him treading more exactlie in the ſteps of that more eminent mount ain-bellied (as he cals him) Proteus or Vertumnus, to whom his Cenſurer he ſaith, compared him, and to whom for bulk of bodie and bellie he viciſſim compares that Cenſurer of him? where he makes his confeſſion, as he would do it he ſaith, and it were upon his death-bed; I moſt heartilie denie (ſaith he) and defie, renounce, abhor and proteſt againſt, the ^[122] preſumption, pride, and avarice of Popes, their Nephews and Cardinals; the deceitful dealing of Prieſts, Jeſuits, Moncks and Friers; and againſt all other Doctrines, that bear the tru mark and hecceitie of corruption. Would not Spalatenſis think we qeſtionles, Yea, Cardinal Bellarmine, or Baronius himſelf, have ſaid as much? and much more, what there follows? For immediatlie in the verie next words, he ſpends a whole page and ^[123] more in a tranſcendent commendation of the Papiſts, for their faithful conſervation of the Sacred Articles of Catholick and Apoſtolick Doctrine, their wel-ordered Zeal, admirable and moſt raviſhing Devotions, Deiform Intentions, Heroical acts of Vertu, Faſtings, Prayings, Recollections, Meditations, Introverſions, Aſpirations, Humiliations, Mortifications, Abnegations of themſelves, &c. As if all tru Zeal, ſound Devotion, and ſincere Pietie, or the higheſt ſtrains thereof at leaſt, were wholie cloiſtered up in the Popiſh Monaſteries among their Votaries (of whoſe Acts with us what they were Bales two whole Books may ſhew, and what they ar, and have been elſwhere, the teſtimonies of their own Writers, in Illyricus his Catalog, and Wolfs Memoralia, may ſufficientlie enform) or were to be found in the Romiſh Church, if not alone, yet in a far greater eminencie then in anie other. All which things, he ſaith, he doth moſt ^[124] humblie embrace, receiv, approv, with all his ſoul, heart, and ſpirit; and he wil never beleiv that the Tree (to wit, the Church of Rome, and its Superſtitious Orders of Moncks and Friers) is corrupted in the Root, Heart, and Subſtance, which brings forth ſuch heavenlie fruits. For as for what he ſolemnlie profeſſeth elſwhere, that he bleeds in his spirit, and is aſhamed ^[125] of his companie (as if we belyed the Papiſts) when he hears ſuch things aſſerted in Pulpits by perſons non infimae Claſſis, as he ſaith, are fancie-formed pictures, and antick ſhapes, falling foul with his cleer knowledge: Thoſe he inſtances in, ar ſome of them too tru, as that Papiſts beleiv to be ſaved by their own Merits, which do in truth exclude Chriſts; that the Common people among them pray moſt commonlie in a language they underſtand not; that all ordinarie Papiſts (tho the all is in likelyhood an addition of his own) worſhip Images as their gods (yet himſelf elſwhere confeſſeth that their great Doctors, Thom. of ^[126] Aqine & Bellarmine reſolv, that Chriſts Image, and the Crucifix, may be adored with worſhip du to God alone; and that the ignorant ^[127] Spaniards, men and women, yong and old, and of all ſizes counted their old worm-eaten Images, their Countrey gods.) Some ar credible enough, as that the Pope ſhould diſpenſe with Prieſts and Jeſuits to r[•]cant and joyn with the Miniſters of England, to reduce Proteſtants the more convenientlie to his Religion; which may the rather be beleived of thoſe who ar not ignorant of their Doctrine of Eqivocation, and their helliſh Practices of Deviliſh Deſigns, either perſonallie acted or approved and extolled by them, as himſelf elſwhere acknowledgeth. ^[128] And how can he clearlie out of his knowledge, as he ſaith, cleer the Pope in this particular? to which hed might be referred, what elſwhere he ſaith runs among the people for a ^[129] truth, that there ar or were latelie Jeſuits in our Armie, that preached there; which report himſelf, who knows Popiſh affairs, motions and contrivements in a large meaſure, and in holie Truth more then manie think him to know, (the truth whereof we ſhal, without putting him to his corporal Oath, eaſilie beleiv) and then ſome would have him to know, doth faithfullie ^[130] beleiv to be the moſt malicious, and moſt damnable falſ invention of the ſeething-ſcalding-burning-fier-hot-hearted Genevenſis. (For now he is in his Ruf.) Laſtlie, others of them may wel be deemed Fittons of his own framing, as that, to let others paſs, that comes in laſt, to bring up the rereward, that no Profeſſors of chastitie live chaſtlie among them; and that ^[131] all of that Religion ar bloodilie minded. Of both which, howſoever experience and proof have upon publike Records left evidence ſufficient, not to run out far abroad, in Queen Maries daies here, and of later time in Ireland, to prov the truth concerning an over-great partie of them, yet is it not probable that anie of note would in ſo general terms avow. He confeſſeth indeed, as infalliblie ^[132] certain, that there ar corruptions among Papiſts both of Doctrine and Manners; and ſcandals conſequentlie enſuing. But ^[133] this he puts off with a neceſſitie of ſcandals in all Churches, and no Angelical perfection to be expected in anie. And as Spalatenſis ſometime uſed to diſtinguiſh between the Court of Rome, and the Church of Rome: So he would have the world, he ſaith, ^[134] to underſtand, that he now underſtands the difference between the Doctrines, which pride and private intereſt have publiklie raiſed in the Church of Rome, and which ar not deſtructiv of its being a Church; (as the ſins and errors of the Phariſees deſtroyed not the Chair of Moſes;) and the Doctrine of the Church of Rome lineallie deſcended from Apoſtolical Antiqitie, or included virtuallie in their ſeed and root. And where ^[135] he proſeſſeth faithfullie to render an account of his Faith; He ſubjoyns at the cloſe of it, hitherto I have ſaid nothing but what a knowing Papist wil ſaie. And therefore our Pulpits, and the ears of our people have been abuſed by the devils Janizaries. ^[136]

But wil you further ſee, how he would enforce upon us a neceſſitie of repairing to Rome for the ſure founding of our Faith? There is another work of his, wherein that Confeſſion of his Faith is contained; but which I know not how to term, nor himſelf, it ſeems, wel neither. For not unlike to that Riddle of Panarceus, related by Athenaeus out of Clearchus his book of Riddles, and ^[137] enlarged by H. Stevens, and ſome others, concerning a blinking Eunuch, who ſpying a Flittermous hanging on a Ferula, or Fennel▪ giant, as ſome term it, threw at it with a Pumice, but miſſed it. [〈 in non-Latin alphabet 〉]. A man no man, ſeeing and not ſeeing, a bird no bird, ſitting and not ſitting, on a tree no tree, threw at it and threw not at it, with a ſtone no ſtone. He accordinglie intitles, this his partlie Engliſh, partlie Latine Diſcourſ, A Sermon and no Sermon, preached and not preached, in a Church and not a Church, to a people and not a people; wherein his firſt Alarm to his Brethren of the Presbyterie, being his Brethren and not his Brethren. But in this Rhapſodie, give it what name you or himſelf ſhal pleaſe, he hath by piece-meal, with divers interlocutions in Engliſh to his Plebeian Auditorie, given out a Diſcourſ or Debate, of a great difficultie, which he ſaith, forſooth, he delivers in Latine, becauſe he had a ſecret to tel the Scholar in his ear, the main ^[138] ſcope whereof in the firſt place bendeth it ſelf unto this, that our Engliſh Tranſlation of the Bible cannot afford a meer Engliſh man anie good ground to build his Faith upon. This the rather to bring about, he ſcoffs firſt at the work, which he termeth in plain Engliſh, a dispirited Tranſlation, then he fals foul on ^[139] thoſe Reverend, pious, and lerned Miniſters of Gods Word employed in it, of whom he paſſeth this verdict, Perſonas qibus ^[140] ſpiritum divinum, ne dicam affingere, ſed non audemus affigere, qorumque filios ex lu[•]o vario & verſatili conflatos videmus, & ad omnia paratos pro mutata rerum facie. I give you his own words, and will leav them to himſelf to Engliſh. Onelie thus much Engliſh anie weak Grammar Scholar may pick out of them, that the perſons made uſe of in that Tranſlation, were ſuch as we cannot ſo much as fain, much leſs dare to affirm, that they had the Spirit of God in them; and that by their children (as he terms, hem) we may ſee, what they were, to wit, men made up of ſuch clay as might be eaſilie moulded and wrought into anie ſhape whatſoever, as being readie to admit anie new impreſſion, as the ſtate and face of the times and things ſhall alter and change. A wicked and wretched cenſure, moſt uncharitablie and unchriſtianlie paſſed upon perſons of well-known piety, and approved integritie, and whoſe courſes and cariages, divers of them have evidently evinced the contrarie; and it may well be deemed, as him ſelf ſaith elſewhere (to return him his own words) alios ex ſuo judicat ingenio, that by his own diſpoſition he judgeth of ^[141] them.

But what is the courſ then, that a meer Engliſh man muſt take for the ſure grounding of his Faith? yea not a meer Engliſh man onelie, but any lerned or unlerned, Paſtor or People; for that which he beats upon, and drives at as well in his Engliſh Diſcourſ as in his Latin Debate, concerneth as wel Teachers as people taught, and extendeth it ſelf unto anie Tranſlation, not our Engliſh alone, and Interpretation alſo whatſoever. It is this, ^[142] By adhering to a Church of ſound learning, and ſufficient autoritie, ^[143] ſuch autoritie as may reaſonablie put a ſtop to controverſies; ^[144] that he may be able, producing the autoritie of ſuch a known Church, to lay his hand upon the Book, and ſay, This is the Original. And to this purpoſe he profeſſeth ^[145] reverentlie to imbrace thoſe Preachers, who are deeplie founded upon the ſenſe and ſentence of the Holie Ghoſt ſpeaking by the Church; and that the reaſon ^[146] why the Doctrine of the Fathers is deemed tru, (not becauſe found agreeable to Gods word, the rule whereby the Apoſtles were content to have their Doctrine tried; but why then?) ^[147] becauſe it was the Doctrine of the tru Church, in which, and of which they were. Such a Church belike as neither did, nor ^[148] could hold anie error. And he concludes therefore, in another of his Works, that when we have done what men can do, if the Interpreters of Scripture be not ſpirited with the ſame Spirit (to wit, of Infallibilitie) with which the Writers thereof were ſpirited, they ſhall never give ſpiritual and ſecure judgement, proportionablie to the Prophetical and Apoſtolical Spirit; yea infalliblie; if it be not moreover infalliblie known, that they are ^[149] divinelie ſpirited; they cannot inbreath into us ſuch knowledg that ſhal qiet and allay our exaſperated and troubled hearts; and this the ſubtil Doctor Scotus binds with an infallible reaſon; No man perfectly and firmlie beleivs him (let him be Interpreter of the words or ſenſe) of whom he knows he can deceiv, or be deceived, in ſuch things, as having no ſecuritie of Direction from the gracious and manifeſt promiſe of God.

Now what doth all this drive to, but that no man, learned or unlearned, can have anie firm ground whereon to fix his faith, but by recourſ and adherence to a Church, that is, infalliblie known to be generallie infallible? And what Church he muſt of neceſſity mean and intend, I ſhall not need to tell anie, that knows ought in the Controverſies between Rome and us. For the truth is, no particular Church ſince the Apoſtles dayes, nay nor in their time, ſave as it was from time to time, directed and informed by ſome one of them ſurviving, either ever had, or ever did or durſt (that appears) lay claim to, anie ſuch priviledge of a general Infallibilitie; the preſumptuous and groundleſs challenge of the Modern Romiſh Church, by virtu forſooth of the Popes late introduced Autoritie, onelie excepted. And what this Deſign then drives to, anie one that hath but half an ey may eaſilie diſery.

Yea but the Difficultie (he ſaith) was never before propounded that he ever found or heard, by anie Church or perſon in ſuch ^[150] manner, and making ſuch an aſſault, as he doth here.

That he hath indeed herein exceeded all other Writers, for ought I know, even the Papiſts themſelves, I ſhall readilie condeſcend unto him. For howſoever the Romaniſts and Popiſh Doctors hold, that the Pope, ſome of them, a General Council, other of them, cannot erre in determining ought concerning matter of Faith or Life; yet none of them, that I ever read or heard of, affirm that either Church or Pope can Infalliblie determine, whereſoever there are anie various readings in the Hebrew, or Greek Text, or whereſoever anie word in either is ambiguous, neither making anie material or momentous difference, which is the right reading, or [•]hich the genuine ſenſe of the word, which yet Degree of Infallibilitie this [•]an neceſſarilie reqires, as that without which no firm footing or ſure ground for our Faith can be found.

Yea but his Will-ſtrong Objector, he ſaith, ſayes, that the propoſal of his Difficultie induceth to Atheiſm; and this contradicts what I here ſay, and others, it ſeems before me have ſaid; for if it put to the Church of Rome, how induceth it to Atheiſm, which denies both God and Church?

Sir, I make no doubt, but that manie Points and Practiſes in Poperie, when the abſurdity of them comes to be diſcovered, and the end diſcried, for which they were at firſt introduced, and are ſtill ſtiflie maintained, induce millions unto Atheiſm. For example, When people ſhall be told, that the Pope for the time being, is Chriſts Vicar General to rule and govern the whole Chriſtian Church, and that there is no certain and infallible way of determining doubts in the Chriſtian Religion but by recourſ unto him; and ſhall withal conſider, what maner of creatures manie of the Popes themſelvs have been; will it not, think we, indeed, inſtead of pulling ^[151] to Rome, (which yet is the main drift of it) puſh rather to Atheiſm, to hear or read it conſequentlie maintained, that inſanus juvenis, a mad Lad, not above eighteen yeer old at moſt ſuch as Baronius reports John the twelfth to have been; yea p[•]er fermè decennis, a ^[152] boy of about ten, as Rhodolphus Glaber of Benet the ninth; or one that lives ſo looſly and lewdlie, that he is not undeſervedlie deemed, if not to denie, yet at the leaſt and beſt, not to believ thoſe two main Articles of the Creed, the Reſurrection of the dead, and Life eternal, as Bellarmine himſelf acknowledgeth of ^[153] John the 23. or one that accounts and calls the Story of the Goſpel, Fabulam Chriſti, a Tale of Chriſt (as Jerome that piece of Apocrypha, Fabulam Tobiae, the Tale of Tobias) which of Leo the 10. Bale teſtifies; to be the Supreme Judge of all Controverſies in the Church, and his Dictates ſuch as are to be received ^[154] by the whole Chriſtian World, as undoubtedlie tru, and unfalliblie right, in all things concerning either Faith or Life? and of divers other Popiſh Tenets and Practiſes, as of Tranſubſtantiation, the Popes Indulgences, and Diſpenſations, &c. the like may be averred. But to anſwer you in few words: That which tends to the utter ſubverſion of mens faith, by endeavouring to introduce an utter uncertaintie of that which is the onelie ſure ground of their faith, without ſuch a help as is no where to be had, doth it not pave a plain and prone path unto Atheiſm? But ſo doth that which you here propoſe, beyond in ſome ſort, as your ſelf confeſs, what anie Romaniſt ever did. For to make men, not ſillie people onelie, but even the lernedſt of them, utterly uncertain of the genuine ſenſe of Scripture, and Gods Oracles more ambiguous then Apollo Loxias dark Riddles, and Heraclitus [〈 in non-Latin alphabet 〉] his Dictates were; you tell us that they are conceived in ſuch an obſcure manner, that they are referta Myſteriis omnifariam eventilatis, & in incertum cadentibus, aliiſque velut Aenigmatibus infinitis, qae Lectores in diverſa rapiant atque ſolicitent Argumentis aeqo pondere libratis, full fraught with Myſteries, blown out every way, or into all ſhapes, and falling out altogether uncertainlie, as alſo with infinit Riddles, that ſolicite and draw the Reader divers ways with arguments of eqal weight on either ſide, and ſo leav him in ſuſpence, as if the whole Book of God were made up of ſuch intricacies; as alſo that they are penned in ſuch a Language, in qâ puncta varia, & in variis codicibus alia atqe alia, ſenſuſqe radicum multiplices & in omnia propendentes, qae vel doctiſſimis undiqe tenebras offundere nemini uſpiam docto dubium eſt, wherein the points are various, and the words pointed one way in one book, and another way in others, and the roots, or primitive words of ſo manie ſeveral ſignifications, that of themſelvs they incline to have anie thing made of them, by reaſon whereof, even the moſt lerned are encompaſſed with darkneſs on everie ſide, that which no lerned man anie where can make doubt of. And therefore forſooth no man lerned or unlerned can have anie ſure footing for their faith, unleſs they can find out, or light on ſuch a partie of whom they may have aſſurance, that he or they can cleer all thoſe infinit myſteries, and aſſoil all thoſe obſcure Riddles, and certainly ſettle all thoſe varieties, and determine all thoſe differences, by an undoubted pointing of the words firſt, and then limiting each of them to his tru and proper ſenſe there ſo read, and unleſs they be alſo firmlie aſcertained concerning ſuch a partie, that he or they cannot be deceived in anie of theſe particulars, nor will deceive him therein. Which when it ſhall be diſcovered to be a matter of meer impoſſibilitie, is not this a readie courſe to make people warp towards Atheiſm? for doth he not herein the v[•]rie ſame work, that he ſaith the grand Plot-maſter of Hell doth, labor ^[155] to make holie Scripture a leaden rule, appliable to all things? or can the Grand Plot-[•]ſter of Hell frame an Inſtrument more efficacious, to induce men to Atheiſm, then by working mens minds to a perſwaſion of an utter uncertaintie of anie word of God at all, But he ſaith, that as the Church of Rome hath enforced alike Difficultie, ſo have the greateſt and moſt conſpicuous ^[156] Independents amongſt us reinforced the verie ſame with the ſame Church.

What Independents they are that enforce this difficulty in the verie ſame manner that the Church of Rome doth, I know not. But who ever they be, if anie ſuch be, if they enforce it as he doth, they take a readie courſe to deſtroy the faith of their followers, by enforcing upon them ſuch a ground for their faith as is no where to be had. If as the Church of Rome doth, thereby to inferre a neceſſitie of repairing to them out of all qarters of the world, for a ſound and final reſolution of all their doubts in Religion (for ſo the Romaniſts enforce it) they ſhall in ſo doing (to give them the Autors own words) having given a Bill of divorce ^[157] to one Pope, beyond the Seas, enſtal and enthrone a goodlie numbe of Popelings, and young little Muf[•]ies, at home. But of this let them conſider whom it concerns.

This Diſcourſe, or Debate, he ſaith indeed, he delivered purpoſelie in Latin, becauſe he would not diſſolv the ſoul-harmonie ^[158] of weak perſons. But there is enough in his Engliſh, wherein alſo the main ſubſtance of it is, to do miſchief more then enough, not indeed with any underſtanding, well-grounded, and judicious perſons, but with people of weak brains, unſetled minds, looſ affections, diſpoſitions inclinable either to Papiſm, or Atheiſm, whereof through the unſetledneſs of our ſtate, and the licentiouſneſs of the times, too manie have of late been, and are ſtill, in moſt places among us.

He profeſſeth indeed freelie and more then ſummis labiis, to ^[159] invite an Anſwerer; let him come, ſaith he. But in his Poſtſcript he reqires that the Anſwer be returned in Latin.

Firſt, Becauſe (he ſaith) he wil not enter the liſts with anie but Scholars. Secondlie, Becauſe he wil not be Sea-bounded, and judged in his future Diſcourſ by an Iſland. None, it ſeems, in this poor Iland ar of abilitie or ſufficiencie to judge of his writings; they ar ſo feeble, miſerablie defective, and ſhalowbraind, for want of his Scholaſtical and Myſtical Divinitie, which he wiſhes he could have brought over with him, wherewith to improve them. But why did he not then publiſh his former Debate by it ſelf, that it might ſodainly have flowen overſea, but give it out by morſels and mamocks, either in the Pulpit, or by the Preſs or both amidſt the intervals of a large Engliſh Diſcourſ? And in the next place he fals to threatning of him that ſhal oppoſe him. If the Adverſarie, ſaith he, ſhal be obſtinate (as they muſt be deemed all, that meddle with ought of his) let him know, that my Pen ſhal not ſpend Ink hereafter but in the Latin language. And withal, I promiſe, ſaith he, my Reader, that I wil not onelie endevor to ſatisfie him in the preſent matter, but I wil dreſs the matter in warm Language. Withal ſubjoyning a long addition of vain boaſting what rare and precious ſtuff he wil therein entertain his Reader with. Now in part of this denunciation he hath much failed; in part, if I miſtake him not, he hath not at all failed to make his word good; For whereas an Anſwer in Latin to his Latin difficultie hath been tendred ^[160] unto him, as himſelf acknowledgeth; which he might, if he had ſo pleaſed, have replied unto in Latin, and ſo publiſhed it together with his former Latine Debate extracted out of his former Work: he hath returned onelie ſome few parcels or patches in Latin, diſperſed and diſ-jected like Abſirtus his limbs, all put together not making up four whole pages at moſt, inſerted into an Engliſh Work conſiſting of Pages upward of 450. Wherein alſo he is ſo far from giving anie real ſatisfaction to his Reader, that he doth not ſo much as afford him his Anſwerers own words in the language reqired; onelie picks out ſome curtailed Objections, as he termeth them, framed as himſelf pleaſeth, and delivered in Engliſh, and without the Arguments to back them annexed, and after a little ſorie ſtuff ſub-joyned, turns over the reſt, with a Caetera omnia ut aberrantia à ſcopo & aſſument amera rejicio, ^[161] and ſo lets them go. But ſure, had he deſired, as he pretended, to have the Debate of his Difficultie flie ſo ſpeedilie beyond ſea, he would never have clogged it with ſuch a weight of our leaden language (the beſt term that he can afford our Engliſh Proteſtant ^[162] people) ſo far exceeding the whole bulk of its Latin bodie, annexed to it, and made up with it, as was like to confine it to our Engliſh Iland▪ and ſo impede and impeach its further progreſ and paſſage.

Howbeit, in ſome part of his promiſe, to wit, in his warm language, as he terms it, he is large enough, he is not at all wanting. For altho the Anſwer be framed in a modeſt manner, without anie broad or uncivil language, his Replie, which he tels him he ſhal find interſperſed in that large Diſcourſ, is dreſſed and pickled indeed both in the Engliſh and in the Latin, with great ſtore, and more then good, of ſqibs and ſcofs, his beſt Logik and cheifeſt Rhetorik, ſuch as ^[163] Pr[•]sta, puer, muſcarium; Boy, reach the fly-flap, and calling his Anſwerer ^[164] Sublicium caput, a Logger-hed. His Anſwer ^[165] a famous tinckling of words, a ſound [•]mpiie of ſoundnes, which he bids him therefore ^[166] ceaſe, as a poor Apothecarie to ſet out to ſhew, like vain and empty pots and coffers. The original of his miſtake (as he terms it) ^[167] defluxionem per Caput vermiculans in Narem craſſam obtuſamque, A defluxion from his nittie Hed, into his ſnottie Noſe, (for ſo in plain Engliſh it ſounds): And beſides much more ſtuf of the ſame ſtamp, having prefaced ſomewhat of ^[168] an ambidextrons Trick or Deſign on foot in theſe tumbling times, of divers perſons in the ſame familie adhering ſome to one partie and ſome to another; That which is reſerved for the laſt as the worſt, that he is ^[169] an extract of Presbyterie from a ſtif-hearted and refractorie Presbyterian: And what is the Presbyterie, or the Deſign he prates of, to his Difficultie, or the Debate of it? But this is he that lays this Law on his Anſwerer, ^[170] Faceſſat omnis impexus, illotus, inqinatuſque ſermo, Away with all undecent, unwaſhed and defiled langage, Yea, to affright his Opponent from dealing further with him, he tels his Reader, that if he be called to unriddle his enigmatical expreſſions, and to produce a concealed deſcription, which he hath in ſinu[•], he will, and he ſhal, and he muſt laugh, if he be not plane [〈 in non-Latin alphabet 〉], one that cannot laugh at all. But let him according to his own propoſal, publiſh apart from his Engliſh Diſcourſ, his Difficultie as it is in Latin conceived, together with the Anſwer to it in Latin entire, and his own Latin Replie as it is here, thereunto; and it may be, as Eraſmus reports of one whom Frier ^[171] Robert de Lycio had laid a wager with, that he would in a Sermon with his Oratorie draw tears from him; how he confeſſed indeed that he wept, but it was out of meer pittie, to conſider that one of his parts ſhould be ſo vain and looſe of life as he was: So his Reader may ſmile at leaſt to ſee the mans vain confidence, in ſuppoſing he had given anie good ſatisfaction in the matter debated, by ſuch a Replie; and it may be ſuch a Rejoinder may enſu thereupon, as without ſcurrillous ſqibs and ſcofs to move laughter, or excurſions into ſuch by-matters as concern not the preſent debate, may lay forth the inſufficiencie of his Replie, and ſhuffling aſide as impertinent, ſuch paſſages as concerned him to have replied unto; which how it may affect the Reader, I ſhal ſpare to ſpeak or to preſage.

Meane while, for ſatisfaction of his difficultie, I ſhall refer him to himſelf, in thoſe ten Reaſons, Notes, and Marks, ſufficientlie arguing for Scripture, as it came first from God, as himſelf ^[172] confeſſeth in that very Work, or Sermon, if it were a Sermon (to go no further) wherein it was by him at firſt propounded. All which ar as evident, and as conſpicuous, as wel in the the Engliſh and Latin, or anie other Tranſlation, as in the Origiginal either Greek or Hebrew, and may conſeqentlie convince a man of its divine Authoritie for the ſubject Matter, whereon our Faith is grounded, without anie ſuch exqiſite skil as he ſpeaks of either in the Greek or Hebrew, in which latter verie few of the Ancient Fathers, either of the Eaſtern or Weſtern Churches, whoſe Works ar yet extant, had anie great skil. And the Reader, for further and fuller ſatisfaction in the ſame Subject, I ſhal refer to that Religious, Laborious, and Judicions Servant of God Mr. Richard Baxter, in the Second Part of that his large, pious, accurate and uſeful Work, entituled, The Saints Eternal Reſt.

Yea, but to ſtop the mouths of all thoſe, that charge him with Poperie, he ſaith, that to ſay A man may be joyned in communion or union with the Church of Rome, and yet preach here as a ^[173] Miniſter, is a moſtfalſ alarum, and the mad belowing of Enthuſiaſtical, and fanatical perſons, anſwerable to Presbyterian ignorance. He that wil joyn with Rome, muſt unrooſt here.

But Sir, howſoever you ar pleaſed to eſteem us Presbyterians as a dul companie of ſillie Ignoramuſſes, yet ar we not as yet ſo brutiſh or blockiſh, but, that taught even by Experience, the miſtries of Fools, we have lerned and found it too tru to our coſt, that manie, in theſe latter times eſpeciallie, exerciſing their Miniſterie among us (whereof one of late not far from me) have yet by their Doctrine and Practiſe ſhewed evidentlie enough, which way their hearts and affections inclined, and accordinglie, when they either were unrooſted, being put beſide their places, or had feathered their neſts, and ſaw their time, have ſlipt away and ſhipt hence, betaking themſelvs thither, where their heart was before; whereof ſome alſo not meeting with what there they expected, have returned over again hither to work more miſchief here. Yea, was not this Spalatenſis his caſe? did he not exerciſe his Miniſterie here in preaching and adminiſtring the Sacrament, to an Italian Auditorie, and with an Italian Congregation, as alſo in preaching divers times at Court, and that againſt ſome points of Poperie? labouring the whilſt underhand to reconcile Rome and us, not by drawing them to us, but by withdrawing and writhing us neerer to them; yea did he not rouſt among us a long time on a rich Deanrie, a fair Maſterſhip, and for ought I know, on a fat Parſonage, which falling vacant in the gift of the Dean and Chapter of Winſor, he attempted at leaſt to [•]eiſe upon, and howſoever Dr. White therein oppoſed him, telling him, that there were four ſorts of men that undertook Paſtoral charges, quorum paſcere qidam nec volunt, n[•]c valent; qidam valent, ſed non volunt; qidam volunt, ſed non valent, qidam & valent & volunt; ſome that neither would nor could diſcharge them; ſome that could, but would not; ſome that would, but could not; ſome that both would and could; that in neither of the two firſt he would rank his Lordſhip, he doubted not of his good-will; in the laſt he could not; in the third he muſt needs, for our people were Engliſh, in which language, he could not ſpeak to them; yet he anſwered the Doctor, he would do as he, and ſome other of them did, ſubſtitute one that ſhould do it. Whether he carried it, or no, I cannot ſay, but having long continued his diſguiſe, though not ſo cunninglie, but that at ſometimes, and in divers things, by perſons intelligent, it was eaſilie diſcried; at length, when he ſaw his Cofers well crammed, and the way for his return cleered by the deceſſe of one Pope his back-frend, and entrance of another, who had been ſometime his familiar acquaintance, and having got leav with his bag and baggage to be gone, he then pluckt off his Viſard, laid his Mask aſ[•]de, and apparentlie diſcovered, eſpeciallie ſo ſoon as he was got over to the other ſide, what in heart he had formerlie been, while [〈…〉]e lay lurking, like a Snake foſtred in the boſome, or V[•]per encloſed and nouriſhed in the body and bellie of our Church.

And thus much ſhall ſuffice for the diſcovery of his good affection to Rome, and endevor to preſs a neceſſitie of adhering to ſome ſuch Church as they profeſs theirs to be, howſoever he profeſs that he is no Papiſt. For whereas he ſaith it is moſt falſ, which ſome have charged upon him, that he is reconciled to his Popiſh Prieſthood; It may well conſiſt with ought here related, there may need no reconcilement, if having brought it over with ^[174] him, as an indelible character, he ſtill retain it, as it ſeemeth he makes account, that he did, and doth; when by vertu, thereof, he braggeth that he hath power to diſpoſſes, and drive out devils, and cure ſtrange diſeaſes. For to this purpoſe toward the cloſe of his Sermon no Sermon; he tels his Hearers, that, Did the Witch cleav to them, or the Devil actuallie poſſeſs them; ſome ſtrange diſeaſe aſſalt them beyond the Phyſician, ſome lamneſs forſaken by the Surgeon cripple them; he might produce, not a Simon Magus with his Characters, or an Apollonius, &c. but a ^[175] poor Charactered man, to do ſomething for them in the Name of Chriſt, which is not according to Gods ordinarie courſe. Of which his vain pretenſion, and his freqent vaunts thereof being by letters minded and admoniſhed, he returns this Anſwer, The Charactered man you ſpeak of, gives God the glorie of thoſe Trials of his Character, which you contemn. And what Character is it, that pretends and profeſſes to have ſuch extraordinarie power and faculties annexed unto it, but the Character of a Popiſh Prieſt? which therefore he acknowledgeth ſtill to retain, tho he will not be ſo termed. Hence alſo it is, that howſoever he grant that manie Papiſts have miſled Scripture in their inconſiderate ^[176] labouring to prov the ſingle life of the Prieſts to be of Divine Command; as alſo that ſome Prieſts were maried in the Ancient Greek Church, and the firſt Mariages of ſuch ^[177] perſons were allowable in that Church; Yet that himſelf being a member of the Weſtern Clergie, hath experimentallie foundlittle outward, and leſs inward comfort in Mariage. In which words ^[178] whether he do not manifeſtly intimate himſelf to be a member of the Clergy of that weſtern Church, which inhibites her Clergiemen mariage (that is in plainer Engliſh, a Romiſh or Popiſh Prieſt) and is therefore ſcrupled in his conſcience concerning his Mariage, I ſhall leav it to anie man of underſtanding to judge. ^[179]

Again, albeit he proteſt ſolemnly in the ſight of God, that he is no Jeſuit, nor ever was; and that his heart is, and ever was ^[180] extremely averted from the practiſes of pragmatical Jeſuits, and that he de fies, renounces, and abhors all the deceitful dealings of Jeſuits.

Yet am I well aſſured, that he cannot free himſelf from the juſt charge of practiſing Jeſuitical tricks, in ſending out his Emiſſaries, who (according to the Proverb in common uſe wi[•]h the Arabes, Qi afferunt ad te▪ auferunt â te, they that bring tales to thee, carrie tales from thee) to underfeel and undermine men, repair to them with counterfeit errands (which he denies not to ^[181] have procured to be done) and return back from them fained anſwers, and falſreports, unleſſe they have been coine[•], or forged rather by himſelf, and then fathered upon them.

He writes himſelf Rich. Carpenter Independent. ^[182]

And yet, againſt the Brethren of the Scotch Miſt, as he ſtyles them, ^[183] that with ſuch a noiſe exalt the perfection of their paritie, he maintains a Dependencie and ſubordination: as alſo he profeſſes to ^[184] Believ (he hopes) with divine Faith, that Epiſcopacie is de jure Divino, and that ^[185] Biſhops were inſtituted by Chriſt himſelf, and ^[186] had ſublime Thrones, erected in Churches by Primitive Inſtitution; as alſo ^[187] that there is a ſtrong neceſſitie of ſuch; and ^[188] the Church of God being a well-ordered Army, is uncapable of a general paritie. Yea herein he runs on, or out rather, ſo far, as to avow that, in that ſaying of Jerome, ^[189] Ubi non ſacerdos, non eſt Eccleſia; Where there is no Prieſt, there is no Church, by a Prieſt is moſt certainlie underſtood a Biſhop. Thus this miles glorioſus, like a ſecond Pyrgopolinices, hath with one blaſt of his breath unchurched, and blown away, all the Proteſtant Churches in France, the Netherlands, Geneva, and their Aſſociates, together with all the Congregations, whether Dependent or Independent, both in Old and New England, Scotland, and Ireland. And obſerv we here the mans extream partialitie, All the abuſes and abominations, blaſphemous and Prodigious Doctrines, Superſtitoius and Idolatrous practiſes, tho obſtinately retained and maintained in the Romiſh Synagog and in a General Convention of their chief Clergy-men by the Popes Autoritie aſſembled, and held, the moſt of them confirmed, with an Anathema to all thoſe that ſhall dare to impugn or oppoſe anie ^[190] of them, ar not of force ſufficient to unchurch her, as this her Advocate avers, whereas the bare want of a Biſhop is with him ſufficient to unchurch all thoſe famous and faithful Churches of Chriſt, and Congregations of Gods people. And either he muſt be a Member ſtill, and a Prieſt of the Church of Rome, by his own grounds and grants, or elſe, for ought I ſee, of no Church at all.

Mean while, if we demand of him why he ſtyles himſelf Independent, as his frend Lilie ſaith concerning his aſſuming the Title of Merline, that he hopes anie man may name himſelf as he pleaſeth; ^[191] ſo makes he alſo in part anſwer, that whereas Hereticks and Schiſmaticks give him names at their pleaſure, he preſumes that he may have leav to name himſelf by what Name or Title he ſhall deſire to be modeſtlie called; but with all, telleth his Reader, That the chief Doctrines that he propoſeth, he will defend ^[192] to have been formerlie defended and propoſed by the moſt lerned Divines in England, and now to be recommended to the people by the moſt popular Independents.

Thus then according to this Autors own Riddle of his Sermon no Sermon, may be ſaid of himſelf, that he is Papiſt, and no Papiſt; a Proteſtant, and yet not a Proteſtant; a Popiſh Prieſt, and no Popiſh Prieſt; Jeſuitical, and not Jeſuitical; Independent, ^[193] and not Independent; that which in ſome ſenſe he ſaith of himſelf, an Amphibious animal, or a Chimera, made up partlie of Papiſm, partlie of Proteſtantiſm, and partlie of Independencie.

In two things eſpeciallie he is juſt of the ſame ſtamp and temper with his frend Lilie, who hath good cauſe therefore to like him the better; And it was reported abroad that he had received money of Lilie to write in defence of him againſt my former Vindication; which being told him by a frend of mine, occaſionallie meeting him in the ſtreet, he acknowledged that he had been indeed lately with Lilie, who had ſpoken to him his pleaſure of me, but that he was reſolved not to write in defence of him, becauſe he knew his practiſe to be condemned in divers Councels, whoſe autoritie he regarged more then anie privat mans opinion. But howſoever behind Lilies back he give in his verdict thus againſt him, which peradventure he wil not do to his face, yet in ſome things he and Lilie ſo exactlie reſemble either other, that were their parentage uncertain, and were by conjecture to be gathered from their ſimilitude of diſpoſition and demeanure, they might well be deemed, like Pla[•]tus his Menechmi, to be gemini germani, two twins of one birth, or at leaſt, fratres uterini, both births of one bellie. The one good qalitie, wherein they ar ſo like either to other, is, that the manner of them both is rather to rail and revile, then by arguing and reaſoning to refel and refute: The other is, their extream malice and rage againſt the Presbyterian partie, the Genevan Diſcipline, and Calvin by name; both which may eaſilie appear of this latter (for of the other enough hath been ſaid and ſhewed alreadie, both in this, and in a former Diſcourſ) as well by that parcel of ſtuff, that his frend Lilie here preſents us with, as by other paſſages alſo abundantlie, yea luxuriantlie, in other his writings elſewhere.

It is a rule in the School, that Amor eſt odio prior, & odium ^[194] ex amore oritur, that Love ever goeth before hatred, and all hatred ſprings from Love. Therefore do wicked men hate God and his Law, becauſe they love themſelvs and their corruptions, which God by his Law doth croſs, controle, and endevor to courb; and it is by a grave Writer well obſerved, that men are many times eager againſt ſome, whom they either deem, or would have deemed delinqents, [〈 in non-Latin alphabet 〉], rather ^[195] out of ſelf-love, then anie hatred of evil, becauſe they ſtand in their way, or in their light, in regard of their ends and intereſts, or becauſe they oppoſe and thwart them in ſome corrupt courſes, that they are ſtronglie addicted to. And this ſeems to be the ground of this mans extream malice againſt the Presbyterian partie; he pretends indeed to hate them, as Gods enemies; but can he ſhew, wherein as Presbyterians they are ſuch? and in regard of ſuch abominable actions as he knows by them, but he tels us not ^[196] what they are; but the main ground of the quarrel ſeems rather to be becauſe ſome profeſſed Presbyterians have aſſayed to diſcover ſome of his trains, or to deliver the matter in his own terms, becauſe Presbyterians as Presbyterians, have (as he dreems) been hurtful, and injurious to him; which what Engliſh ^[197] to make of I know not well, unleſs his meaning be, that all the Presbyterians in the world have ſo delt with him; for he is not ignorant of the Axiom, qod convenit tali qatenus tale, convenit omni tali; and therefore his ſpleen is accordinglie ſuch againſt them all in general.

I remember to have read long ſince a ſaying in Jerome, tho in what work of his now I remember not; and it comes the oftner to my mind, becauſe I obſerv the practiſe of it ſo rife in affairs▪ as well publike, as private. Multi eliguntur, (and ſo praeferuntur) non ſui amore, ſed alterius odio, Manie are choſen (and ſo in choice preferred) not ſo much out of love, or good affection to them, as out of hatred and diſ-affection of ſome others, that ſtand either in oppoſition to them, or in competition with them. And juſt ſo is it with this man; He profeſſeth to hate Preſbyterians and Anabaptiſts as Gods enemies, with a perfect hatred; But the Presbyterians moſt eſpeciallie, whom to depreſs ^[198] therefore, and debaſe as much as poſſiblie may be, he cares not whom he ſets up and prefers before them, Anabaptiſts, Schiſmatiks, Hereticks, and whom not? Againſt the Anabaptiſts he writes moſt bitterlie; and yet that he might not be deemed to caſt them behind the Presbyterians, Altho, ſaith he, I bind up the Anabaptiſts into this heterodox fardle, yet I engage my ſelf to ^[199] make it ſhine as the Sun, that manie Anabaptiſts are the propugners and maintainers of manie excellent and divine truths, and are more juſtifiable before God, and more ſufferable with man, then Presbyterians and ſtrict Calvinists.

Again, of Heterodox Sectaries, and Separatiſts thus; Brethren, It burns in my bowels▪ and I cannot hold it: Some called Separatiſts, and they are ſo, and more then ſo, as ſeparating ^[200] from the Church, not in Communion onelie, but in Faith alſo, are better marowed, and more Evangelical, then theſe Pulpit Ignes fatui, fooliſh Fiers, then theſe Teachers ex argilla & luto conficti, of dirt and clay. And that you may not miſtake him, or make doubt whom he means by theſe fooliſh flaſhes, and dirty Preachers, to let you know in plain terms, they are the Presbyterians and Calviniſts, whoſe Doctrine he had in moſt odious manner traduced and exagitated before, he ſubjoyns immediatlie this ſcoffing paſſage, which may well go for a ſpecimen of his myſterious Interpretation of Scripture. He that compares the Independents with the Presbyterians, compares the Nephilim, or ^[201] Giants that made others to fall before them, with the Pygmey Archers on the Towres of Tyre. For the Presbyterian Archers have crawled up to the top of a little Tyre lerning; but the Giants independing of Tyres and Towres are ſo well grounded, that the P[•]gmies dare not come down to them, and meet them on eaven ground, and the Independents may cry and hollow it up to the Pygmies on the tops of their Towres, that the Presbyterians at the [〈 in non-Latin alphabet 〉], of the Septuagint, Monſters divided between Men and Aſſes; and the Satyres of the Engliſh Bible; and might plead with reaſon, that theſe Aſſes have formerlie drunk up the Moon. Thus, to curry favor with the Independents, whom he would fain cloſe with, he courts them. As for the Presbyterians, he can find no language foul, or broad enough to belch up againſt them, or ſpew out upon them; whom therefore in both his Rabblements fraught with Ribaldrie he bedawbs and beſpatters with theſe, and other the like Satyrical and ſcurrilous Titles, ^[202] Scotch Phariſees; ^[203] Scotch Manichees; ^[204] Scotch Barnacles; ^[205] Scotch Balaks and Balaams with their ſpeaking Aſſes; ^[206] Brethren of the Scotch Mist; ^[207] Jockey Preachers; ^[208] Tincking-toned Presbyters; ^[209] new-found Pulpit men, black Knights of the blew Bonnet, that would tuck up all powers under a Geneva girdle; ^[210] Pulpit Petifoggers, Saint-mouthd things, in a brown, or blew covering, ^[211] low ſqare Knights of the round Hoop; ^[212] with a Montebank boldneſs, and tumbling devotion ſhewing tricks in a round Hoop; ^[213] Pulpit Meteors; ^[214] Jewiſh Cabaliſts; ^[215] Kirk Sea-monſters; ^[216] Hungrie Dogflies; ^[217] Northern Locuſts; ^[218] homeſpun Jeſuits; ^[219] the Devils Janiſaries. Thus he, who reqires forſooth, as you heard before, of thoſe that deal with him, to forbear, and baniſh all undecent, foul, and filthie language; and yet would not have anie to be ſcandalized with theſe overgone, or overgrown expreſſions (ſo himſelf terms them) for ſo foul he ſaith, are theſe Presbyterians, that his tongu wants words, and colours to pencil them, and black is not black enough for them: Whom therefore he rejects as upſtarts, and as the cauſes of Iliads of Ills, and Myriads of miſchief. And of whom having firſt thus averred, not ſparing to abuſe Gods glorious name thereunto; What abominable actions, notoriouſly oppoſite both to Juſtice and Purity, have both City and Country diſcovered to ^[220] me in the lives of Presbyterian Ministers, and my toung never yet received an order from my heart to tell them; the glorie of God thereafter may command a diſcoverie; he thereupon addreſſeth himſelf unto them in theſe terms; Go then, ye Presbyterian ^[221] Miniſters, with your lyes of Defence, lyes of Offence, whole lyes, half lyes, qarter lyes; lyes with heds, but not with feet; with feet, but not with heds; lyes with neither hed nor feet; lies that are all bellie; ſhort lyes, long lyes, lyes of a middle ſize; lies whiſpered, and loud lyes; lyes of any bredth, of any length, of any bigneſs, a ly that plays or ſings the Tenor, a mean ly, and a baſe ly; lys of all ſorts, of all colors, of all faſhions; a ly, will ye buy? lyes that ſtill and ever ly, and never ly ſtill. And is not this down-right ranting, and raving with a witneſs? or is not the man, think we, not ſtaring, but ſtark mad? yea ſo far gone, that as much of the drug he preſcribes to the Claſſical Aſſes, as all Anticyra is able to afford, will ſcarce bring him into his right wits again? ^[222] He tels us, that The violent motions of Spirit Jeſuitical and Presbyterian cannot be of God. And whence, think we then, are theſe motions of the Spirit? but to ſalv this, and ſave himſelf, he asks elſewhere, Is there not a godlie violence, and a religious vehe mencie? But how little of God, or of Religion in all this, ^[223] letanie ſay, that is trulie godlie, and ſincerelie religious.

Ad hereunto his Lucian-like Dream, how one in his ſleep thought he ſaw the Presbyterian come dancing in a Mask with his Puediſh ^[224] in his hands, and our Gib Anabaptiſt as round as a hoop dancing to him, grapling with him, pulling it from him, and furiouſlie daſhing it againſt the ground: And the interpretation of the Dream, That the Presbyterians have ſtamped and hiſſed away the uſe and virtu of the Sacraments, and the Anabaptiſts ^[225] have folowed them at the heels with a trip.

Ad alſo, that abſurd, immodeſt; unſavorie and irreligious ſcof, wherein playing upon the word Kirk, not peculiar to the Scots, but common with them to the Dutch high and low, beſide others, and framed from the Greek word [〈 in non-Latin alphabet 〉], Gods-houſe; but he would have derived from [〈 in non-Latin alphabet 〉], a tail, and abuſing the terms uſed in the Greek verſion of the ſacred Hymn; he ſaith of theſe black Knights of the blew Bonnet (as you heard him before ſtile thhem) that David gives a fair-foul Image of ſuch Night-Ravens, ^[226] Pſal. 11. 2. when he ſaith, they ſhoot, as the Septuagint, [〈 in non-Latin alphabet 〉] or as another would interpret it, in Scoticis tenebris, in the Scotch darknes of their ſouls. (Is not this a moſt deteſtable abuſe of Gods Oracles? yet he adds) He that wil pleaſe ^[227] himſelf with this Northern point, may cheerfullie do it, and yet not over-act. For they creep out of their holes in the darkeſt night, and run here and there in great multitudes, like that living and buſie duſt on a Piſmire-hil; everie where carrying their Kirk behind them, that is, their [〈 in non-Latin alphabet 〉], their uglie tail, which they wag and fawn upon the ſillie dul-eyed people, that kn[•]w not a hed from a tail, with ſhaking the Kirk, the [〈 in non-Latin alphabet 〉] of all Churches, which they would ſet over the Hed, even to the ruin of thouſands. And this ſcurrilitie ſo pleaſed him, that he muſt needs have it up again afterward with a further abſurd toy annexed to it, where he ſaith, The Scotch Imp in his ^[228] Pulpit-fort drives furiouſlie in the qeſt of gain, [〈 in non-Latin alphabet 〉] a tail, which putteth me in mind of the Kirk, is allied n[•]erlie to [〈 in non-Latin alphabet 〉] vain lucre.

I remember, that while I lived in the Citie, there was one Hen[•]ch Clapham, that had been ſometimes a Separatiſt at Amſterdam; but afterwards coming over and pretending to be converted by Judge Anderſon a profeſſed enemie to all Puritans, became then as furious a Preacher and Writer againſt the Presbyterians ^[229] as ever he had been againſt the Prelates before, as wel in the Pulpit, as in his Pamphlets; whatſoever the ſubject matter was otherwiſe, juſt in the ſame manner as this man doth, ever anon ſcoffing and girding at them. And his ſcurrillous carriage in this kind growing ſo groſs and unſufferable, that he came at laſt to be convented in the High Commiſſion Court, B. King, when he was to paſs his cenſure upon him, ſpake to this effect, that there were two ſorts of people that juſtlie deſerved a ſharp and ſevere cenſure, the one was of thoſe that brought the Pulpit upon the ſtage, the other of thoſe that brought the Stage into the Pulpit; and theſe latter (in which rank he reckoned the partie then to be cenſured) were well worthie of as deep a brand as the former. And trulie in either of theſe kinds, which the Biſhop obſerved, Mr. Carpenter hath not failed to play his part. In the former when he was among the Papiſts and Jeſuits abroad; For ſo himſelf informs us, that when he made a Latin Play among the Jeſuits, he acted the part of a Miniſter, and preached upon the ſtage (telling us ^[230] with all on what Text he preached) moving exceſſive laughter at [•]veri[•] word; as alſo, that at Rome he compoſed a Play of a mixture of Engliſh and Latin (ſuch as his Sermon no Sermon ^[231] is) wherein he p[•]r[•]onated a Miniſter, much prophaning the words and phraſes of holie Scripture: And again, that at Rome ^[232] he acted the part of a Miniſter, a Chang[•]ling, a T[•]rk, and a Devil, all in one Comedie of his own compoſing; whether the ſame with the former, or ſome other, he ſaith not. But thus ye ſee how he brought the Pulpit upon the ſtage, when he was among Papiſts. W[•]ll ye ſee how he brings the ſtage into the Pulpit, now he is among Proteſtants? To what you had before, take further theſe few paſſages; Search into your boſomes, O ye men of the Pulpit, ye Jockie Preachers. And, They ſhould leav a[•] Peru ^[233] the Monkeys, and Apes, with their bad faces of their own making, and the Parat with his vain Tautologies and Repetitions. Qam tandem haec, Tragoedia an Comoedia dicam, habitura ^[234] eſt Cataſtrophen? I cannot ſtay here, majora molior. Qaſi aliud agens, as treating of holie things, and looking (good Man, ^[235] ſweet Man[•], heavenlie man) an other way, or towards Heaven, he wounds the Superior Powers with collateral ſenſes as with ſide-blows, and in everie Sermon, for penurie of ſound matter, damps the void and aerie brains of the people with high reaſons and buſineſſes of State. Again, Theſe New-found Pulpit-men, ^[236] Black-Knights of the Blew-bonnet, well, feathered outwardlie, but Adamites in underſtanding hope devoutlie, that verie Atlas will run away, and the Heaven of Superioritie and Government, with all the Larks in the Aier, come down to them. And, They ^[237] uſe the white Geneva Wand in their Hands, as Pallas doth in Homer, who makes wondrous ſport with Ulyſſes a little man; he is now ſmal, wrinkled ragged, and torn, and ſcarcely tru, but ſhe having graciouſlie touched him with her white Wand, he is now again tall, and of a goodlie favor and Perſonage. And now the gallant man hath hair of a violet, purple, or sky-color, and the verie ſame is a ſin and no ſin, as theſe trime Saints are (it is their own ſweet phraſe) conſcientiouſlie moved to teach that day. And the ſame Text and Sermon onelie new vampt are fitted for a new leg and walking, and ſtretched, as teeth, and all being put to them for the retriving of a contrarie purpoſe, with a little handling of the matter betwixt; Verilie, even ſo it is, dear brethren, there is Scripture for it: And, Verilie, my dear brethren, Is it not ſo, there is Scripture to the contrarie, even the Scripture uſed formerlie by our Adverſaries. And thus the miſerable people, tho they hear contrarie ſounds from their mouths, yet hearing ſtill the ſame ſound from their Noſes, are themſelves led by the Noſe. Again, Telling me from a Pulpit ^[238] in the air, to which I muſt look up, as if the Pulpit-men came even now from heaven, of Humilitie, &c. and bringing about at everie half turn, Our glorious God (for ſo they call him) Jeſus Chriſt, the Saints, the Lord Jeſus be with all your Spirits. And, to heap up no more of this traſh, one paſſage more onelie, Theſe wodden Preachers are as thoſe uſeleſs fallings of the wood exerciſed with the Saw. Might I not juſt lie fire at them with a Sarcaſm? O ſad and bad concluſion of their, Ah Lord, Dear Father, holy God, Father, of all their ſpeaking good in the Scoth tone, and their praying God to do good to this people. O Images of wax, ſuch as Witches make to miſchievous ends, call ye this your improving your intereſt in Jeſus Chriſt? Lord help us; Might I not righteouſlie compare theſe men of Clouts with the religious Mountebank in Bromiardus, &c. for I am werie of tranſcribing, and ſo will my Readers, I doubt, be of reading ſo much of this illfavored ſtuff, the reliqs, it may be of that ſcurrilous language that he uſed upon the Stage, when he perſonated there our Miniſters, and from thence he now brings into the Pulpit. Sure had he ever ſeriouſlie repented him of his acknowledged prophane abuſe of Gods Word, and jeering his Miniſters in ſo irreligious and atheiſtical a manner, as himſelf relates, he would never have let the reins looſe to his tongue, to run out at randome again in the ſame kind, much leſs in the Pulpit. I was ſometime ſaying, in regard of ſome paſſages, that this piece of his was not unlike to ſome of Oliver Maylards Poſtils. But the truth is, that both this his Sermon no Sermon, and that other his Waſhing Bowl, are no other then as Satyrae Menippeae, or ſome of Ariſtophanes his Comoedies with the Interlocutions, or as the Ludi Feſcennini, in which they did è plauſtro convicia fundere, full of girds, and ſqibs, and ſcoffes, and jeers, and ſcurrilous expreſſions, and Satyrical excurſions, as of one rather acting a part or varietie of parts and perſons (as he ſaith at Rome he ſometime did) upon a Stage, then ſeriouſlie and religiouſlie delivering Gods Oracles, and ſoberlie debating Matters of Faith, and ſuch as concern Mans eternal welfare

But to draw towards an end, of this unpleaſing and unſavoury Subject. In the cloſe of his Firſt Alarm againſt the Presbyterians, or his Sermon no Sermon, inter alia, he thus ſubſcribes it, By me Richard Carpenter, not a Papiſt, but a Proteſtant; but not protesting againſt ought, that is [〈 in non-Latin alphabet 〉] in anie Chriſtian Church, whereſoever, or whatſoever; who likewiſe utterlie diſclaim, that I am or ever was, or will be, Jeſuit from Rome, or from Geneva. As if Calvin, Farel, Viret, Beza, and their ſucceſſors in the Miniſterie and Church-Government at Geneva, were all no other then Jeſuits, and not unfit to be ranked and ranged among, or yoked at leaſt with Romiſh Jeſuits. And as he concludes that his Firſt Alarm againſt Preſbyterians; ſo begins he his Waſhing of the Anabaptist, which he might as well have intituled his Second Alarm againſt them. For in the Frontiſpiece of it, (wherein he preſents us with his own Portraiture) he ſets on the top of the Page, the Jeſuit Lionmouthed; and cloſe by him the Presbyterian Dragon-tounged; for ſo himſelf expounds the figure. And again in an Advertiſement, ſub-joyned to the main bod[•]e of his Book, towards the latter end of it, to ſhew how implacablie he is diſpoſed toward this Presbyterian partie, he thus defies them, and denounces War againſt them, ſtill yoaking and conjoyning them with Jeſuits; I. R. C. Sacerdos ſummi Dei (ſome ſecond Melchiſedek belike [〈 in non-Latin alphabet 〉] [•]o ſtyled) denounce a holie, ſcholaſtical, literarie War, againſt all pragmatical Jeſuits, and againſt all factious Geneva Jeſuits.

But his literarie War we need little to regard, eſpeciallie conſidering what manner of weapons he fights with. There is one thing more that I ſhall adde, and there an end; yea there would be an end, had theſe men (his frend Lilie and he) their wils, when they had made an end of us. For howſoever, of the ordinarie Anabaptiſts, he ſaith, tho he be ſorie to ſay it, that they ^[239] ſpeak nothing but Fire and Halters, and Puniards to all that endevor to try them, and their opinions; yet he being no man of bloud, he finds it checkerd in his Ordination, that he may not yeeld anie concurrence to the ſhedding of bloud; And indeed in ^[240] that Worthie Councel ſo much craked of for the Popes uncontrolable power, ſaid to be held under Pope Sylveſter at Rome, there is a Canon inhibiting anie Clerk to enter into anie Court, ^[241] qia omnis curia à cruore eſt dicta (and yet for all that they can find out ways and wiles enow thereby to ſhed blood in abundance, and ſo did when time was among us, notwithſtanding their Ordination) and he deſires therefore only to have them fairlie convinced ^[242] of their foul errors by Argument: Yet concerning the Presbyterians, that he may ſhew his concurrence in depth of malice with his frend Lilie againſt them; as the one cals for a general maſſacre of them, ſo the other in his Sermon no Sermon, having ſpoken, as I have formerlie related, of the Church of Englands fourth and laſt iſſu, the poor and bare beggarlie Preſbyter, left by his mother to ſhift for himſelf, he is ſo liberal to him as to beqeath him ſuch a Legacie, as his good frend Lilie would be verie loath ſhould be withheld from him; I leav, ſaith he, theſe hungry Preachers (his Picture indeed ſhews him to be ^[243] none of thoſe ſtarvlings, but to be fat, and well fed) as I found them, tearing all with their Kites feet, and Eagles claws, or as I have hunted them, untill I find them as the crafty Fox hung up in the Warren by the teeth, with ſelf-induſtrie, among the ded vermin: So that had theſe men the ſword in their power, and the halter in their hands, we might eaſilie deem what the Presbyterians doom and lot were like to be; what he ſaith the Anabaptiſts ſpeak, would too ſoon in likelihood be put in execution; for how poor a curb the Popiſh Ordination is to keep men from being bloodie-hearted, and bloodie-handed, the examples of Gardiner, Bonner, and the main bodie of the Popiſh Clergie in thoſe Marian times here among us; as alſo of the late ſavage and prodigious butcheries and maſſacres exerciſed and executed in Ireland of late, wherein the Roman Clergie were prime both incendiaries and actors, will over-evidentlie evict. And might it not juſtlie make people to ſuſpect, that there was ſome Munſterian buſineſs under-hand abrewing amongſt us, when theſe two Aſſociates, the one a Star-gazing Wizard, who pretends his Dictates to be taken out of the Celeſtial Records, and to be not ſo much uncertain Predictions asundoubted Propheſies, dares to call for a general maſſacre of the Presbytery, yea indeed of the Miniſterie: And the other a Characterd Prieſt, a moſt bitter Traducer, and utter Renouncer of our Presbyters and Preachers, as no other, nor better then the Devils Ianiſaries, leſs juſtifiable before God, and ſufferable among men, then ſome of the worſt ſort of Separatiſts, and Sectaries, dares profeſs to expect to ſee what the former calls for, to be put in execution? We want not thoſe that preach, that no thorough Reformation can be, untill our preſent Miniſterie be wholie removed, and the qickeſt and ſureſt, tho the ſafeſt, I dare not ſay, way would be, not by throwing them al out, as ſome it may be have deemed, but by taking them all away in ſuch manner as theſe men ſuggeſt and expect.

For herein Lilie, and this his intimate friend concur and accord, that as Lilie, howſoever he pretend a diſaffection to the Preſbyterian partie onelie, yet his malice extends it ſelf unto the main bodie of our Miniſterie, nor can he ſo conceale it and keep it in, but that in ſome paſſages it hath broken out, and bewrayed what lay inwardlie ſmothered in his heart. In like manner is it with this man; tho he ſet up the Presbyterie as a Mark or But at which to level and diſcharge his virulent ſhot, and envenomed ſhafts, yet his aims and intentions ar far wider and of larger extent, and do now and then diſcover themſelvs, in glances at our Miniſters and Preachers in general, ſuch of them eſpeciallie, as ar eager and zealous for ſound pietie, and againſt Poperie; that which as in divers other places, whereof ſome above mentioned, plainlie enough appears, ſo moſt palpablie toward the end of his Sermon no Sermon, where giving Directions to a Chriſtian ſoul, what courſ to take for its ſafetie, he uſeth theſe words, Say to the fleſh, Thou art meer birdlime; to the world, Go dirt; to the Devil, I have too long ^[244] been thy ſlave. Say to theſe Preachers, ye are ignavum pecus, a dul kind of cattle, ye have lerned a tumbling trick with the lip and tongue; but for action, you know not the behavior of zeal, humilitie, charitie, or of anie tru virtu; and I will rather ire ad genua praetereuntium, beg my bread of all others (or as his Latin imports, at the knees of paſſengers, in the moſt abject manner by the high-way ſide) then cloſe with you. Thus as out of extream hatred to the Scotch Presbyterie, he ſolemnlie profeſſeth, that whereas in the old Orders of Baptiſm, the Catechumenus did firſt publicklie make his Abrenunciation of the Devil and all his works, with his face turned towards the ^[245] Weſt: for me (ſaith he, for ye ſhall have it in his own terms to a tittle) I will ſpeak it aloud, nec comprimam me, Be I fancied an Energumenus, Competens, Catechumenus, or Neophyte, or what men of low knowledge pleaſe to ſcribble me in their fancies; I will utterlie renounce the Devil and all his works, while our moſt merciful God continues to me the commerce of breath betwixt the Air and this my mortal bodie, with my face turned toward the North. So here out of a parallel affection and diſpoſition of heart and mind towards our Miniſterie, he would have our Preachers by every Chriſtian ſoul renounced and abandoned together with the Fleſh, the World, and the Devil. How like Lilie to a hair? So that as himſelf relates of one, that after the view of one of his Books, he ſaid no more of it but onely wrote on it, Spalatenſis; ſo of theſe two, out of which moſt here hath been extracted, no more needs to be ſaid, ſave to write upon either of them, Lilie.

Thus having done ſomewhat more, I ſuppoſe, then M. Lilie looked for, and more it may be then he deſired, more at leaſt then he reqired; I ſhall come at length to grant his bown, and to give my Reader in as good Engliſh as I may, what he out of Mr. Carpenter hath preſented him with in Latin.

The Epiſtle it ſelf is at the latter end of his later Work. The Inſcription of it, as Lilie gives it, To the Lunatik and Chimerical Claſſes, which term of Claſſis, he elſwhere ſaith is a diſmal and odious Name. In it (as Mr. Lilie tells you) he tells the Claſſical men, that they are fraud, a lye, emptineſs, an Idol. Again, infected, unpoliſhed Phyſicians, exact Aſſes, and Claſſical Aſſes; and towards the end, taking his leav of them. You of the Calviniſtical Sect, a Sect diſſected, ſubſected, and reſected; I wiſh you together well in your wits, and your pates with Ellebore throughlie purged.

Thus, have I fulfilled Mr. Lilies reqeſt, the rather that [〈 in non-Latin alphabet 〉], ex fimbria de text[•], by thoſe thrums and threds that he hath pickt and puld out of it, and by thoſe ſnips and ſhreds, which as for paterns he hath pared of it, the Reader may judge of the whole piece, what manner of ſtuffe it is; for it is in this regard eavenlie wrought, all the Epiſtle of the verie ſame tenor, à capite ad calcem, from the one end to the other; whom alſo for the ſame purpoſe I have the more liberallie preſented with ſome more then good ſtore of his chips, that by them he may lern what kind of timber it is, whereof the main frame and fabrick of his out-works raiſed and reared againſt the Presbyterian partie doth conſiſt.

To conclude all; I ſhall take the boldneſs in all Chriſtian ſubmiſſion to addreſs my ſelf unto thoſe Powers that are in higheſt Autoritie with us. Unto whom mine humble ſuit and earneſt reqeſt ſhall be, that they would be pleaſed, not ſlightlie, but ſeriouſlie and adviſedlie to weigh and conſider, whether it wil[•] ſtand with the Honor of the State, to ſuffer a ſolemn Aſſemblie called together for Advice in Eccleſiastical Affairs by the Parliament of England, when it was in its prime, and conſiſting not of ſuch Miniſters of the word onelie, as were by them well eſteemed, but of divers choice members alſo, out of either Houſe, as well that of Lords, as that of Commons, ſelected, to be termed, a Flea-bitten Synode, an Aſſemblie of Royſton Crows, or Friers of both Orders, black and grey, by a baſe Varlet, that lives by cheating of people. For in qoting of it with approbation, he makes it his own. And as for the Autor of it, his Satyres (it ſeems) dance in the dark, as the Autor of Fur paedeſtinatus ſaith the Dancers, do at Geneva; whereas this fellows Merlins Fly abroad in open daylight; yea, if the father and breeder of them may be believed, flye out over ſea, into all parts of the world, to the diſhonouring of our Nation, by that ribaldrie, wherewith they are ſo full fraught, in all States and Churches (thoſe among the reſt ſo notoriouſlie traduced and abuſed in them) wherſoever they arrive. As alſo that it may be dulie and deeplie pondered, whether it be in like manner conſiſtent with the Honor of our State, to ſuffer that Eccleſiaſtical Goverment, that was not onlie by the vote of the major part of that Aſſemblie recommended to the Parliament as agreeable to Gods word, and by joynt conſent of both Houſes ſo approved of, and ſetled in ſome places neereſt at hand with us, and that before thoſe exorbitant courſes that of late have been charged upon them; but that is alſo eſtabliſhed in the Dutch and French Reformed Churches, and that of Geneva, with thoſe other adjacent, and in joynt combination with it, and hath with allowance of publike Autoritie, even in the greateſt height of Epiſcopacie, been exerciſed in thoſe foreign Congregations among us; and not ſo manie Reverend, painful, and faithful Miniſters of Jeſus Chriſt, and his Goſpel, of our own onelie, but ſuch alſo in foreign parts as the Lord hath ſo far forth vouchſafed to honor and grace, as to make them chief Inſtruments of demoliſhing the Kingdome of Antichriſt, and of purging the Churches, both at home by their Miniſterie, and elſwhere abroad alſo by their ſavourie writings, and wholeſome advice, and whoſe Names are precious in all godlie mens minds; to ſuffer, I ſay, ſuch Churches, ſuch Church-government ſuch Miniſterie, ſuch Ministers, to be ſo immodeſtlie, ignominiouſlie, ſcurrilouſlie, ſatyricallie, opprobriouſlie, and contumeliouſlie traduced, by a couple of I know not well what I ſhould term them, ſcoffing Lucians, ſure I may, a common Cheater the one, an amphibious, as in ſome ſenſe he terms himſelf, an amphibolous (I am ſure at leaſt) creature, the other; and, if I might preſume ſo far, to have it at leaſt thought upon, whether the Agents for thoſe States and Churches that are thus notoriouſlie abuſed, might not in juſtice and equitie reqire to have ſuch ſcandalous writings paſs the fire by the Hang-mans hand, and ſome kind of reparation for the wrong therein done them from the Autors of them, as being ſuch ſlanderous traducers, and notorious abuſers of their Miniſters and Miniſterie. But this with the whole Addreſs I ſhall leav to the pious and prudent conſideration of thoſe whom it concerneth, therein to deal, as they ſhall deſire to have their own good names preferved, and perſons by God protected, for the procuring whereof one hopeful way may be, by the vindicating and righting of thoſe Gods faitful ſervants that are wronged in either kind.

POSTSCRIPT.

WHile this Diſcourſ was at the Preſs, and almoſt wholie wrought of, I had notice given me that a Book of one of Lilies Complices was freſh from the Preſs come abroad, wherein ſomewhat was concerning me, and my dealing with Lilie. Deſirous I was hereupon to ſee what it might be, and having got a ſight thereof, I perceived by the Title, that it contained a ſhort Syſtem of Aſtrologie, with a pretended examination of a Book of one Mr. Brain, written (it ſeems) againſt Judiciarie Aſtrologie, The Autor whereof is, I ſuppoſe, able to defend his own work. But to it I found prefixed an Epiſtle Dedicatorie thus ſuperſcribed:

To the Reverend Father in Presbyterie, Mr. Thomas Gataker B. D. Jo. Gadburie dedicates theſe his Virgin labors. In this Epiſtle he profeſſes to dedicate his Book to me for my better Information in the principles of their Art and Profeſſion, referring me withal, if this give not ſatisfaction, to Mr. Lilies Introduction, from whom in vain ſtill I reqire a proof of thoſe principles. And in it ſeems all to anie purpoſe contained, that concerns me, being all, under two heds couched, to this effect:

1 That in my clumſie Annotation, and buzardlie Vindication, (ſo he is pleaſed to array them) I have much ſcurrilbus language, and horrid imprecations, againſt men whom I know not, as Wizards, Witches, dealers with the Devil, Hel-hounds, Sycophants, and a thouſand more non-Goſpel phraſes; Concerning which I ſhall refer the Reader to what I have written in thoſe two pieces, not doubting but that upon the reading thereof, and this my laſt together with them, he will eaſilie be induced to let Lilie and Gadburie, what ever he be, to ſtrive together for the Whetſtone. For the particulars here recited. Tru it is, I term Lilie, Angel, and Behmen, Wizards, that is, I call a Spade a Spade; their Writings, by which they are too well known, ſhewing them to be ſuch, and from one of Lilies Advocates, who pronounces thoſe of his Profeſſion, that give out their Dictates, not as meer conjectures, but as matters of certainty, as Lilie doth his, to be no other then Magitians, that is in plain Engliſh, He-witches; I conclude Lilie, if his Advocat ſpeak tru, to be ſuch; of Lilies traducing Calvin, I ſay, that the ſnarlings of ſuch Hel-hounds (and what other[〈…〉]ar they, whoſe toungs are ſet on fire from hell? Jam. 3. 6. for the Toung and the Pen are herein the ſame; as Tertullian de Idolol. ſhews from that, Luke 1. 63. He wrote, ſaying) can no more impair the ſplendent luſtre of Calvins repute, then the yalping of maungie Whelps, or mungrel Curs, can the light of the Moon; for his dealing with the Devil, to let paſs what himſelf profeſſes of Angels, with whom he hath dealing, and from whom he receivs Informations, which unleſs he fain onelie to gain credit to his practiſe, whether they be good, or bad ones, all that are not ſtark blind may ſoon diſcern; for that and his ſycophancie, what I ſay, and how juſtlie, his own Works that I deal with will ſufficientlie diſcover and ſhew him to be, what Paul ſaith of Elymas, Act. 13. 10. and Chriſt of the Jews, Joh 8. 44. But for theſe things, I ſhall refer the Reader to my former Vindication, and to this latter Diſcourſ together with that, and in this more particularlie to Page 61.

2 The main matter, that this man thought to ſtrike home with, is this, He gives me notice (he ſaith) of aſhrewd ſlip in my Vindication; and what is that? In page 57. I ſay, that I made my abode in the houſe of a vertuous Gentlewoman, when I was young, whoſe Husband did, as I pretend, invite me thither to teach him Hebre[〈…〉]. And 'tis tru, I ſay, that I abode ſometime in houſe with a religious Gentlewoman; and ſo I did, with one, a verie plain, ſober, grave, modeſt Matron, a diſcreet Mother, diligent Nurſ, and pious bringer up of manie children, as vertuous, religious, conſcientious, humblie minded and demeaned a Gentlewoman, as I have ever in all my life been acqainted with. And it is likewiſe tru, that upon reqeſt made by the Gentleman her Husband to a grave Miniſter his neer neighbor riding over unto Cambridge, to make enqirie there for one, that might further him in his Hebrew, and inſtruct his familie in the Principles of Religion, I was by ſome of his acquaintance in St. Johns, where I yet then abode, at his motion, recommended to the Gentleman, and entertained by him thereupon to that purpoſe. And I ſhall the rather here digreſs a little, to relate both mine own employment in that familie, and the conſtant uſage of that worthie Chriſtian Gentlewoman, in regard of that vile calumnie, wherewith this wretched wretch (for ſuch he herein manifeſtlie diſcovers himſelf to be) endevors, upon not ſo much as anie probable, or colourable ground, here to aſpers us. At my firſt acceſs to the familie, and entertainment there, beſide my confereuces with the Gentleman at ſuch times as he reqired; I uſed to pray morning and evening with the familie, and in the morning to read withall ſome portion of Scripture; and after ſome time, at the Gentlewomans motion, to ſpend ſo much time as could well be ſpared in explication of the Text, where anie difficultie occurred, raiſing of ſome few inſtructions, and making brief application thereof. In this manner within the ſhort time of mine abode there, not much above a twelvmonth, I went over all the Epiſtles of the Apoſtles, the Propheſies of Eſay, and a good part of the Book of Job, which practiſe ſo continned, both verie much improved mine own skill in the Tex[•] of Scripture, which I uſuallie read out of the Originals, and gave much contentment (beſide the benefit accrewing to the reſt of the Familie) to the Gentleman and Gentlewoman; to him, by giving him occaſion after the Exerciſe over, to enqire of words and forms in the Originals, which he had uſuallie at thoſe times before him; to her, whoſe conſtant w[•]nt was for ſome time in the day, to retire her ſelf, and with her eldeſt daughter a young Gentlewoman, of a pious diſpoſition, qick apprehenſion, and exceeding good memorie, to recollect, and ruminate between them on thoſe things which had made up that morning their ſpiritual breakfaſt. And this courſ ſhe obſerved aſſiduouſlie, till laid up ſuddenlie by ſickneſs, and ſhortlie after tranſlated to the place of her eternal reſt and bliſs. And ſo much concerning that pious ſoul, that precious Saint, whoſe principal joy and delight was in Gods word. That of Jerome, whether to L[•]t [〈◊〉] or Furia, or ſome other, now I remember not, A[〈…〉] Scripturas, & carnis vitia non amabis, was verified abundantlie in her. Her excellencies conſiſted not in anie outſide of bodilie feature (that might well be ſaid of her in that regard, that Seneca ſometime of a Philoſopher of his acquaintance being a man of a weriſh bodie, Anima illius malè habitat, that her pretious ſoul had but a ſorrie houſe to ſpeak of to inhabit) nor yet in external ſemblances, and affected flouriſhes (far was ſhe from anie hypocritical oſtentation) but in a gracious inſide of ſound and ſincere pietie, the power whereof appeared in an eaven tenor of ſtrict, diſcreet, and circumſpect walking, with all meekneſs and mildneſs of ſpirit: In ſo much that even the Devil himſelf would never in all likelihood have had the face to raiſe ſuch a foul ſurmiſe of her among thoſe that knew her, as this impudent imp of his hath aſſayed here to faſten upon her, not having in likelihood had anie the leaſt notice of her, being dead, it may be, long before he was in being.

Yea but, ſaith this fellow, You that pretend to have been invited thither, to teach the Gentlem[•]n Hebrew, do yet in page 33. profeſs to have little skil therein your ſelf.

Tru, in regard of manie other, or of anie conſummate and exqiſite skill therein, I willinglie confeſs it. Upon occaſion of Lilies telling me that I ſhould ere long have an expoſition of the Text in Jer. 10. 2. of one far ſurmounting me in the knowledge of the Oriental toungs; my words are theſe; Much skill in the Oriental toungs I never did, nor do profeſs; a little ſmattering onelie in the Hebrew of the Bible I do acknowledge; neither needs there anie great depth of skill in theſe Oriental languages for the expounding of that Text. And what I then had, was ſufficient to afford the Gentleman ſuch help and furtherance in that kind as himſelf reqired; a proof whereof he was pleaſed to take, by reqeſting me to read in Engliſh out of the Hebrew a Chapter of his own aſſignment, while he had his ey on Junius his Latin Verſion; which I then did, and was able not long after my departure thence to my place in Sidney Colledge then conſummated, to ſalute him with an Hebrew Epiſtle, therein inciting him by divers Arguments to proceed in that ſtudie. Not doth it argu, that my skill in that language is now leſs then it was, becauſe I now thus ſpeak. It is an undoubted truth, in Divinitie, in Philoſophie, in a[•] Arts and Sciences, that the greater progreſs a man makes in the knowledge of anie of them, the more he comes to diſcover his own ignorance in them, and how far he comes ſhort of perfection therein. Hence that of the Apoſtle, 1 Co[•]. 8. 3. He that thinks he knows ought (to wit, exactlie) knows nothing yet, as he ought to know. And this minds me of a notable miſtake among manie other, of a man otherwiſe of no ſmal lerning, who, whereas Plutarch ^[246] in that his excellent Treatiſe concerning the marks and ſigns of Proficiencie, relateth a merie ſpeech of one Menedemus, who ſaid of thoſe that repaired to that renowned School or Univerſitie of Athens, that they were at firſt [〈 in non-Latin alphabet 〉] wiſe men, great wiſards, then [〈 in non-Latin alphabet 〉] Philoſophers, lovers of wiſdom, deſirous to lern it, after that [〈 in non-Latin alphabet 〉] Rhetoricians, ſuch as could talk of, and laſtly, [〈 in non-Latin alphabet 〉] meer Idiots, ſtark fools, or ignorant ones at leaſt; that which he underſtood to be ſpoken, as if the Autors meaning were that, after their arrivival there, they were wont, as we uſe to ſay of a Cows tail, to grow downward, waxing daily worſ, and further from wiſdome the longer they ſtaid there; whereas his meaning was, that at firſt having gotten a little ſmatch of that Schoollerning, they vainlie deemed themſelvs men of exqiſite skill, but as they attained by degrees to a tru underſtanding of things; and of themſelvs, ſo they came further to diſcover withal their own wants and weakneſſes, until at length with Agur, therein trulie wiſe, to acknowledge, that they were but as bruit beaſts, and had not ſuch wiſdome as a man ought to have, Prov. 30. 2. But what of all this? Suppoſe I had then but little skill in that language, or that little that I profeſſed to have, had been leſs then it was; what would this Sycophant (let me be blamed, yea condemned as guiltie of that crime my ſelf for ſo ſtyling him, if his practiſe here do not cleerlie and loudlie proclaim it) what I ſay, would this Sycophant hence collect? will you hear hell it ſelf belching out ſuch ſtuff, as cannot exhale from anie other ſink or ſewer? Were I, ſaith he, your Antagoniſt, I ſhould make this conſtruction, viz. ſeeing the contradiction in your words. In his own brains rather; for in my words there is none. But what is the conſtruction? a devilliſh one indeed; that your reſidence there, was not ſo much for the Gentlemans inſtruction, as for the vertuous Ladies, and your own ſatisfaction; for ſure I am, the unhallowed Prieſts are no more priviledged from the ſin of lecherie, then the righteous Judah. See Gen. 38. And that his Reader might not conceiv that this had dropt from his Pen in [•]ome ſudden heat of paſſion, or in ſome merrie jeſting fit, but that he is in ſober ſadneſs, and ſerious in the buſineſs, and might imagine therefore that ſomewhat in my Book had faln from me, that might afford good ground for ſome ſuch ſuſpicion at leaſt, he ſub-joyns, In [〈…〉]neſt, what ever you had put in the room, you had better have kept this out.

Concerning which, tho it be not much to the purpoſe, to intimate, that neither was the Gentlewoman ever a Ladie (for it was manie yeers after her deceſs ere her Husband were Knighted; whereby it appears that he ſpeaks thus of one whom he knew not) nor my ſelf, either ever an unhallowed Prieſt, as he ſpeaks, or then a conſecrated Presbyter, one (I mean) ſolemnlie ſet apart to that [•]acred function, when I came to that familie (howſoever it be tru, that I had the Order of a Presbyter on my part unſought for, without ſuit or fee everie way freelie conferred upon me, ere I left it) yet, that I may render to others an account of mine entrance into the Miniſterie, as I have here before done of mine entrance into the places of my Miniſterial employment, I ſhall take the boldneſs to detain my Reader a while with no long relation thereof, and then return to my Task again.

The Right Reverend Dr. Stern, one neer of kin to this Gentlewoman, daughter to Mr. Stern a Gentleman of Melburn in Cambridgeſhire, was at that time Suffragane of Colcheſter, and Paſtor of a Parochial Congregation at Witteham in Eſſex, neer unto which place, at Brakſteed, Mr. William Aylof, the Gentleman with whom I then abode, ſonne to the Judge that had been of that name, had one ſeat, as another called Britains not far from Romford. At this latter he was reſiding when I came at firſt to him; and there the Suffragane found me, when I had been ſome good ſpace of time with them; for travelling up to London about the beginning of October to the Convocation then there held, he ſtruck in by the way in civilitie to viſit his kindred there, and coming in unexpected at that juncture of time, wherein the whole familie, ſave the Gentleman himſelf, who was gone earlie abroad, was met together for our dailie morning employment, he would by no means ſuffer it to be forborn for his preſence, but underſtanding from the Gentlewoman what I was, upon what account with them, and what my wonted courſ therein, he laid a kind of kind conſtraint upon me to perform all in that manner then, as at other times I did; the Chapter which that day I read and opened, was (I well remember it) Epheſ. 1. After which office finiſhed, and prayer conceived, he had ſome ſpeech with me, and upon demand thereof being informed that I was not yet in the Miniſterie, but intended it hereafter, when God ſhould pleaſe to fit me for it, and afford a call to it, the rather becauſe to be ere long Fellow of a Colledge, wherein after ſome yeers continuance it would be reqired of me; he both encouraged me to undertake it, and of his own accord offred to ordain me, willing me for that end to repair to him at his return back to his charge at Witteham, which would be toward the Feaſt of Chriſts Nativitie, about which time alſo the Gentleman, Mr. Aylof, was to remov, and ſo did, with his familie from Britains to Brak ſteed. Howbeit, conſidering the weightineſs of the buſineſs, I held back for ſome ſpace of time, and hung in ſuſpence, until by advice of ſome frends at Cambridge, whom having ſome relation to me, and intereſt in me, I had by letters conſulted, I was earneſtlie preſſed upon ſome conſiderations not needful to be here related, in no wiſe to let ſlip the preſent opportunitie offring it ſelf to me for ſuch an entrance, as by him I then might have; whereupon being by them alſo ſo both encouraged and encited, when the Suffragan about a month after his return viſited the familie again then reſiding at Brakſteed neer to him, was pleaſed to renew his former motion and offer, demanding why I had not ſince his coming down before that reſorted unto him, and appointed me to be with him on the Feaſt day of Purification then at hand, I accepted of that favor ſo kindlie and freelie then offred, and afterward afforded. and repairing unto him on the day deſigned, was by Impoſition of Hands of the Suffragan, and another Miniſter then aſſiſtant unto him in the work of his Miniſterial employments, therein joyning with him, there and then ordained Presbyter.

But this relation for the reaſon above ſpecified being onely taken in by the way, to return to this Gadburie, and his dealing here both with the Gentlewoman now out of his reach, and my ſelf, may he not deſervedlie be branded with the name and note of a moſt ſhameleſs Sycopha[〈…〉], that of no other words then are here expreſſed, would make ſuch an inconſeqent and reaſonleſs conſtruction, and from no other matter then is here exhibited, raiſe ſo vile and abominable, but wholie groundleſs; a charge? yea may it not juſtlie be deemed, that the Devil, whom herein he doth ſervice to, and hath conſeqentlie dealing with, ſtood at his elbow and ſuggeſted ſuch helliſh ſtuff to him; or, that he dipt his pen in the Devils Ink-pot, when he thus wrote? unleſs it be doubted, as well it may be, whether the Devil himſelf, with all his helliſh wit, would ever have offred to pick anie ſuch matter out of thoſe words of mine; whereout to forge ſo groſs and groundleſs a ſlander. But herein withall, as well this Gadburie, as Lili[•], both birds of a feather doth evidentlie ſhew unto what an height his ſpight and ranco[•] is boiled up againſt the Miniſterie, when he covertlie ſtyles Chriſts Miniſters unhallowed Prieſts, & would have them deemed no other then a crew of lecherons creatures. Which terms and phraſes diſcovering in him an Heart unhallowed and ful fraught with the gall of bitterneſs, and ſurcharged with a ſuperfluitie of prophaneſs and ungodlineſs (for out of the waſt of the heart, as well the Pen writes, as the toung ſpeaks) no leſs, if not much more then did that pecuniarie motion made to Simon Peter the Apoſtle by Simon the Samaritan Sorcerer, as our Engliſh renders it, or as the Greek hath it, Magician; unto which Tribe and fraternitie one of Lilies grand Patrons, as himſelf relates him, and as is elſwhere ſhewn, doth by neceſſarie conſeqence from Oſiander pronounce him to belong; I ſhall take my leav of them both, reſolving here as concerning them to lay down my Pen, and not to waſt pretious time, or ſoil and foil paper hereafter any further in dealing with their filth; and referring them onelie to that advice, which that bleſſed Apoſtle gave to that wretched and curſed Caytiff, Act. 8. 22. and wiſhing them to to take it neerer to heart, and make better uſe of it, then it is commonlie deemed that he did. However, it is yet ſome comfort unto me, that neither that former Helhound, whom I juſtlie ſo termed for his malicious bayting of and barking at that bleſſed man of God Calvin, and other of Chriſts faithful ſervants, could meet with ought in the whole courſ of my life to charge me with, but what hath been evidentlie evinced to be notoriouſlie untru; nor this other, as juſtlie deſerving the like note and name, as manifeſtlie diſcovering himſelf to be ſuch, as well by his palpable calumnie, of an utterlie unknown, and nothing leſs deſerving partie, as alſo by his malignant diſpoſition and affection to Gods Miniſterie, can eſpie, and find no nothing throughout my whole Vindication, whereat to ſnarl, or whereon to faſten his Cerberian [•]ang, ſave a pretended contradiction of his own coining there, where no ſhew or ſhadow at all of contradiction appeers. For as concernig his Qerie propounded to me Page 23. whether I can denie, but that in theſe late Inteſtine Wars that hath fallen out that his frend Lilie foretold of the ruinating of the moſt ſtatelie building of this Kingdome; nor is it exactlie tru; nor what this man ſpeaks of manie great Houſes ruinated, anie more then what anie ordinarie perſon might eaſilie foreſee in the hot purſuit of anie Civil war was likelie to enſue; nor is it anie other then to demand whether his fellow-figure-caſter, among a multitude of lies, figments and fancies, hath not lighted on ſomewhat that fell out as he fancied. Whereof ſee my Vindication pag. 76-80.

Some few Eſcapes of moment may thus be amended.

Pag. 7. lin. 34. qàm qae p 8 [〈◊〉]. 3. [〈 in non-Latin alphabet 〉] p. 9. l. 8. as evil, p. 11. l. 22. or [•]ow, p. 25. l. 22. and caried, p. 34. l. 9. a viſit. p. 41. l. 4. Rand. l. 20. what one l. 22. [〈 in non-Latin alphabet 〉] p. 66. at l. 14. marg. p. 379. at l. 28. Chap. 79. p. 3. 4. p 90. a[•] l. 1. put in the margin, As in his Pre[•]ace to Anabapt. Wa[•]ht; I am a tru Proteſtant in [〈…〉]ue own ſenſe.

FINIS.

Marginal notes

Sabini qod volunt ſomniant. Feſtus. Qaliaeunque voles Judaei ſomnia vendent, Juven. ↩
Menander. Cyril. adv. Julian. l. 7. ↩
Plutarch. in Caton. Major. ↩
Syrus Mim. ↩
De Sap. Conſtant. c. 17. ↩
Jude 13. ↩
Prov. 12. 23. ↩
Plut. deſign. profect. ↩
Eccleſ 7. 1. ↩
Matth. 26. 7. John 12. 3. Prov. 22. 1. Liv. l. 3. ↩
Dio P[•]uſ. orat. 46. ↩
Greg. Naz. cont. Arian. ↩
1 Cor. 9. 15. ↩
Phil 4. 8. Rom. 12. 17. 2 Cor. 8. 21. ↩
B[•]rn. de temp. 74. 1 Cor. 10. 32. ↩
Clem. Paedag. l. 3. 11. Julian. de Viduit. c. 12. ↩
Aug. ad fratr. erem. ſerm. 52. ↩
Acts 24. 16. ↩
Ibid. ↩
M. Anton. l. 2. ſect. 11. ↩
Id. l. 4. ſect. 12. & l. 6. ſect. 2. 22. 1 Cor. 4 3, 4. ↩
Id. l. 5. ſect 3. & l. 11. ſect. 16. ↩
2 Cor. 6. 8. ↩
2 Cor. 13 7. Se[•]. Epiſt. 8[•]. ↩
Ibid. ↩
Id. epiſt. 113. ↩
Epict[•]t l. 4 c. 6. Anton l. 7. ſect. 36. Plut. Apophth. Dio Pruſ. orat. 47. ↩
Acts [•]5. 41. ↩
[〈 in non-Latin alphabet 〉] [•]lega[•]s. Caſaub. ↩
H[•]b▪ 11. 36. ↩
J. Capit. i[〈…〉] Ma[•]c. ↩
Ibid. ↩
J. Cap ibid. ↩
Vid M. Anton. l. 1. ſect. 16. & l. 6. ſect 30. ↩
1 Tim. 3. 7. ↩
Ibid. ↩
Ibid. V. 6. Epheſ. 4 27. ↩
Prov 26. 10, 12. ↩
1 Cor. 9. 2 Cor. 10 & 11 & 12 & 13. ↩
Sen epiſt. [•]2. ↩
Ibid. ↩
Id. epiſt. 91. ↩
Plut. de adult. ↩
De irá. l. 3. c. 6. ↩
Naſo Faſt. l. 4. ↩
P. Syrus. ↩
Eurip. Ae[•]l. ↩
Pett. Fons R[•]g▪ Jur. Leo Imp. ad Maurit. Ep. apud Grat. Cauſ. 1. Q[〈…〉]. 1. ↩
Jo. Sam. Gloſ. ib. ↩
Ariſ[〈…〉] [〈◊〉]. E[•]hic. l. 5 c. 1. ↩
Anton. Meliſ. l. 1. c. 16. ↩
S[••]. de tr[〈…〉]qil. c. 15. ↩
Iſid. Pel. l. 2. epiſt. 229. ↩
Cicer. ad Luceium. ↩
[〈 in non-Latin alphabet 〉] ↩
Amos 8. 5. ↩
Exod. 31. 2, 6, 11, 13, 15. ↩
Aug. in Pſal. 91. & 32. ↩
See Vindicat. p. 17, 18. ↩
Thucydid. ↩
Greg. Naz. de pa[•]e orat 3. ↩
R. Carpenter, Adve. t. p. 436. ↩
R. Carpenter, S[•]rmon and no Sermon, &c. p. 176 178. ↩
Ariſtot. de gen. annimal. l. 4. c. 3 ↩
Plut. [〈 in non-Latin alphabet 〉]. ↩
Sen. de berefic. lib. 4 c. 26 & 27 ↩
Bellarm. de Concil. l. 4. c. 9. & Biſhop. ag. Perkins. Method de reſurr, apud Epiphan. hoereſ. 64. Sect. 28. ↩
Canon. Apoſt. qi dicuntur, can. 13. Concil. Sardic. can. 1. Carthag. 3. can. 38 Brace[••]. 2. can 6. pelag. 2. apud Gratian c. 7. q. 1 ↩
Flacc. lib. 1. Epiſt. 11. ↩
Hoſius in Conc. Sardic. ↩
2 Sam. 10. 5. ↩
Plaut. Menaeth. 1. 1. ↩
Publ. Syr. ↩
Phalaris Epiſt. 17. ↩
M. Antonin. l 7. ſect. 74. ↩
Ibid. ſect. 13. ↩
Plut. de vit. Epitcur. Id de convict. trincip. cum Pbiloſ. Id ibid. ↩
Id de Socrat. Genio. ↩
M. Anton. l 7. ſect. 23 & l. 9. ſect. 42. Sen▪ de Ren. l. 1. c. 2. & l 4. c. 13. ↩
Plut. in Apoph. ↩
Eupolis Amicis. ↩
Dr. Gowge. Dr. Taylor. Dr. Sibbes. ↩
Cato Cenſor. P[•]ut. in pracept. polit. in Apophth. [〈◊〉] Cat. Maj. ↩
Thales. Laert. l. 1. Stob. [•]it. 68. ↩
Feſtus. Cicero pro Qu[••]. ↩
Mr. Joſ. Simonds. Mr. Edw. Goodal. Mr. John Grail. ↩
Heſiod. ↩
Flac. 1. l. Sat. 4. ↩
Plut. de Adul[••] dignoſc. ↩
Rolloc, in 1 Tim. ↩
Ariſt. Rhetor. l. 2. c 13. ↩
Ter. Adelph[•] 5. 3. ↩
Ammian. Hiſt▪ l. ↩
1 Tim. 6. 10. Rolloc. ib. ↩
Stob. Tom. 2. tit. 115. Anton▪ Meliſ. l. 2. c. 17. Laert. l. 8. in Pythag. Gal. de Dogm. Hip. & Plat. l. 8. ↩
Plin. l. 8 c. 27. qo[•] refutat. Scal. de ſubtil. exerc. 196. ſect. 7 Aug. de temp. 246. Cic. de Senect. ↩
Aug. ibid. ↩
Plut. de avar. ↩
Ariſt. Poet. c. 21. ↩
Lu[•]ian. de Sectis. Pomp. Eigeſt. l. 40 tit. 5. l. 28. Diogen. Adag. [•]13. ↩
Numb. 4 3. and 8. 25, 26. ↩
Mr. S. M. ↩
Mr. P. S. ↩
John 8 44. ↩
Rev. 21. 8. and 22. 15. ↩
Eſter 3. 5. 6. ↩
Sam. 22. 16, 18 ↩
Adve[•]t. Obj▪ 1 p. 423. ↩
Anabap. waſht chap. 42. p. 154 ↩
Ibid. chap. 86. p. 343. 346. ↩
Cha. 41. p. 152 ↩
Cha. [•]2. p. 121▪ ↩
Ibid. ↩
Cha. 74. p. 268. ↩
Cha. 29. p. 107. ↩
Chap. 102. p 372. ↩
Chap. 40. [•]p. 144, 146. ↩
Cha. 87 p 356 ↩
Chap. 102. p 379. ↩
Mr. L. C. ↩
Adv. p▪ 452, 453. Au. waſh. C. 88. p. 361. ↩
Cha. 41. p. 152. ↩
Ibid. p. 152. 153 ↩
Ibid. p 2[•]3. ↩
Advert. Obj. 5. p 445, 446. ↩
Cha 34. p. [•]22. ↩
Ibid. p. 126. ↩
Cha. 40. p. 142, 143. ↩
Adv[•]rt. Ob. 5. p. 444. ↩
Ibid. p. 445. ↩
Ii[〈…〉] 446. ↩
Iibid. 446. ↩
Cha. 41. p. 153 ↩
Ibid. p. 149. ↩
Serm. no Ser p 228. ↩
Ibid. p. 230. ↩
Athen, dipnoſep. l. 10. ↩
Serm. no Ser. p. 50. ↩
Pag. 52. ↩
Pag. 50. ↩
Serm. no Serm. p. 201. ↩
Page 125. ↩
Page 110. ↩
Page 131. ↩
Page 63, 64. ↩
Page 188. ↩
Act. 17. 11. & 26. 22. ↩
Anabap: waſht Cha. 62. p. 328. ↩
Ibid. ↩
Advert. Ob. 2. p. 424. ↩
Baron A[•]al. [〈◊〉] ▪ 955. Sect. 2, 3. ↩
Idemex Gl. Rho. an. 1633 Sect. 6 ↩
Bel. de Pon. Ro[〈…〉] l. 4 c. 14. ↩
Jo. Bal. in Vit. Pont. Rom. ↩
Page 99. ↩
Adv. Obj. 2. p. 425. ↩
Ser. no Ser p. 160. ↩
Adver. Obj 2. p. 425. ↩
Adv. p. 454. ↩
An waſh Cha. 86 p. 342. ↩
Pag. 433. ↩
An. waſh. Cha. 102. p. 379. ↩
Pag. 430. ↩
Pag. 434. ↩
Pag 4[•]3. ↩
Ibid. ↩
Pag 425 ↩
P. 435, 436. ↩
Pag. 436. ↩
Pag. 427. ↩
Eraſm. Eccleſ. lib. 3. ↩
Serm no Ser. p. 44-49. ↩
Serm. no Ser. p. 220. ↩
Anab Waſht. Chap. 42 p. 156 ↩
Page 245. ↩
Ib. Chap. 35. p. 126. ↩
Serm no Serm. p. 229. ↩
Ibid. ↩
Adv. Obj. 1. p. 421. ↩
An Waſht Chap 41. p. 150. ↩
E[•]pen Adag. Arab. ↩
Anabap Waſh Title Page. ↩
Serm no Serm. p. 67, 6[•]. ↩
An. Waſh. Chap 8. p▪ 338. ↩
Ibid. p. 339. ↩
Ibid p. 331. chap 83. ↩
Ibid. 330. ↩
Chap. 85. p 339. ↩
Hi[•]ero[•]. Dial. adv. Lucif. Ibid. p. 339. ↩
See Anab. Waſht. Cha. 4[•] p. 149. ↩
Advert. Obj 5. p. 447. ↩
Ibid. p. 448. ↩
Serm. no Serm. p. 231. Poſt[•]c[•]. p. 2. ↩
Thom. Aqin ſum part. 1, 2. qeſt. 29 art 2. ↩
Plut▪ de irac▪ co[•]ib. ↩
Adv. Obj. 4. p. 439. ↩
Serm. no Serm. p. 225. ↩
[•]bi ſupra p 439 ↩
Adv. Obj 5. p. 443. ↩
Serm no Serm. p. 194. ↩
Ibid p. 195 ↩
Serm no Ser. page 273. ↩
Page 110. ↩
Page 115. ↩
Page 129. ↩
Page 67. ↩
Page 98. ↩
An. W. c 103. p 384. ↩
S no S p. 101 ↩
Page 204. ↩
A. W. c. 26. p 90. ↩
S. no S. p. 1. 191 ↩
Pag[•] 112. ↩
Page 1[•]9 ↩
Page 221. ↩
Page 190▪ 191 ↩
Page 188. ↩
Page 234. ↩
Page 230. Adv. p. 427. Ser no Ser. p 111. Ibid p. 225. ↩
Ibid. p. 230. ↩
Page 226. ↩
An. W. Cha. 41. p. 149. ↩
Serm. no Serm. p. 111. ↩
An. waſh. chap. 88. p 361. ↩
Ibid. p. 262. ↩
Pag. 101. Pag. 102. ↩
Pag. 104. ↩
Pag. 171. ↩
See his Chro[•]ological Diſcourſ, and his Satyrical Dialogues. ↩
Exper Hiſt, & divin. lib 2. chap 5. p. 253. ↩
Ibid. ↩
Lib. 5 chap. 7. p 245. ↩
Serm no Serm. p 98. ↩
Page 100. ↩
Ibid. ↩
Page 101. ↩
Page 105. ↩
Page 1[•]8. ↩
An Waſ Chap. [•]01 p. 374. ↩
Ibid. p. 372. ↩
Act 2. Can 16. ↩
[••]i[•]. p. 374. ↩
Page 180. ↩
Pag. 135. ↩
Pag. 1 Po. ↩
Mr. J. W. ↩

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A Discours Apologetical, wherein Lilly's Lewd and Loud Lies are Detected. London,, 1654. Hermetic Cloud, https://hermeticcloud.com/library/gataker-discours-apologetical/. Public-domain edition reproduced from the TCP transcription; its gaps and missing figures are marked.

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Text Creation Partnership, TCP A85827, released under CC0 1.0. Reproduction of the original in the British Library. Unreadable characters, unavailable passages and figures absent from the transcription remain marked.