IT is a true maxime, verified by daily experience, that the worst of men shal never want disciples, as bad as them­selves to stand up in their defence, and approve of their wickednesse.

Do the Priests of Baal seek to in­sinuate an opinion in the hearts of the Israelites, 1 Kings 18. that their dumbe idol is a god? Why, they shall not want for a crew of credulous spirits, to call upon his name, from morning untill noon, O Baal hear us.

Doth idolatrous Ieroboam set up two golden Calves in Dan and Bethel? 1 Kings 12. there will some of the people easily be drawne to worship.

Did the Popes great favourite William a Canter­bury painfully labor to suppresse the true worship of Iesus Christ, and in the place thereof zealously en­deavour to erect a new fardle of superstitious Ce­remonies, devised by a packe of deluding Iesuites, and preferred to his Grace by the Whore of Baby­lon, with what facility will a company of indifferent [Page 2]Jack a bothsides, Rev. 3.16. luke-warme Laodiceans, either for hope of preferment, or feare of imprisonment im­brace and allow these his stinking traditions?

Would you see an example of such an impudent act? Do but look upon the scurrilous and simple An­swer to Mercuries Message, and you shall plainly per­ceive it. Ioshua 7.25.

Here is the Arch-bishop (who like Achan with his Baby lonish garments hath a long time troubled all Israel) charged with high treason and imprisoned in the Tower by the House of Commons now hap­pily assembled in Parliament: and there is Herbert a poor threedbare ballad-maker writing in his behalfe, against the relation of those crimes for the which at this present hee is justly sequestred, whereby that which at first was onely writ and intended as a close quip to reprove the enormities of the times, and the little great Master of mis-rule, then and still in coram nobis for his insolent misdemeanours formerly practised, is now become a matter of controversie; as though to blow off the Bishops cap were to under­mine the Truth of Religion, or as if the soiling of his lawne sleeves could not chuse but sully the beauty of the Church; and all this maintained by a Poeti­call Ballad-maker.

Well, glad I am to see that his Grace has some friends still left in this decaying time, but sorry their number being so small, their quality should bee no better.

But whither wander I? Is it possible that such a mist of errour should darken mine understanding as to think he wrote this Book out of love to the Mitre, or conscience to Religion? surely no, he that reades [Page 3]the story shall finde no such businesse. But there's a thing called Half a Crowne, the ordinary price of his ridiculous Pasquils, and that was the maine motive inducing my moneylesse youngster to make such a derided and witlesse Answer, who (I will undertake) for as much more shall rail more audaciously against the wickednes of the Bishop, than ever that impious wretch Rabshekah did against the piety of good Heze­kiah. 2 Kings 18. This I shall clearly demonstrate and prove to his face in the examination of his ensuing Answer.

But to come orderly to my Reply, and give an an­swer to every thing in its proper place, which I shall do with as much brevity as may be, few words being sufficient to confute such an Animal. When first I saw the title of that pretty piece of ignorance, An Answer to Mercuries Message, Musing with my selfe what manner of person the worthy Authour should be, I either took him to be some hanger on at the E­piscopall palace in Lambeth, or else one of the Bi­shops poore attendants at his Court royall neer To­wer-hill. Which by the fortune of fates is now made a Bower of Grace for my Lords recreation in this de­lightfull time of the Summer season. But had every chamber such a Tenant as his small esteemed defen­der, I beleeve it would quickly and might justly bee called a Cage of unclean Birds.

Thus I say, at first did I ruminate upon some brave opposer, but O how mightily was I mistaken there­in, for one day being necessitated to passe through a stinking Alley, in a blinde alehouse, I heard a crew of roaring Ballad-singers trouling out a merry Bal­lad called, The more knaves the better company. And one amongst the rest cried out, Well sung Herbert, [Page 4]who as it seems, bore up the base amongst them, and in that deboist manner consumeth his time, and when his money is all spent, (as for the most part it is six or seven times a week) writes a new merry book, a good godly Ballad, or some such excellent piece of stuffe even as the droppings of the spigot inliveneth his muddy muse, to put his feeble purse in fresh stocke again: looking in at the name Herbert, and seeing such a poore ragged companion, I tooke him rather to be some dung-hill rakers page, than a lackey to the Mu­ses. And so thought to passe by, untill upon better enquiry I was certainly informed that he was the Authour of that much applauded Answer.

And indeed had I tooke as much paines to have read his lines; as I did to get acquaintance with his honourable personage; I might easily have conje­ctured him to have beene such a fellow, for who but he would so shamelesly & peremptorily (in the very Title of his Book) assert three palpable lyes, in two short lines, unlesse hee had thought no body would have read it but as very fools as himselfe. Certainly, the young man had been in Pauls lately, and fell asleep against one of the yellow pillars, whether it were done willingly or unwillingly I know not, but sure I am he came out most horribly brazen-faced, as by the sequell I shall make it evident. Thus he titles his Book, An Answer to the most envious, scandalous, and libellous Pamphlet intituled Mercuries Message, &c.

Envious, What's envious? to tell a wicked man of his faults, A scorner indeed loveth not one that re­proveth him, Prov. 9.7.8 ch. 10.18. ch. 15.10.31, 32. Pro. 12.1. Prov. 15.12. But give instruction to a wise man, and he will be yet wiser, Prov. 9.9. Therefore he that loveth instruction loveth knowledge, but hee that hateth reproof is brutish, Prov. 12.1.

But now methinks I hear you object and say, Object. 'tis true indeed, had the Bishop been admonished of his evill courses privately, it had been something: but to divulge his infamy in print, for every rurall fellow to scoffe and jeer at: this must needs spring from an horrible root of envy and maliciousnesse. Answ. But if Sir Thomas Wiseacres can make this his position good by the testimony of any authenticke Ballad he hath in his three halfe penny Library: we may safely con­clude Paul to bee a man of a lofty spirit, and full of malicious spleen towards Peter, when he blamed him to his face before a great assembly of people for do­ing some things amisse, as ye may reade, Gal. 2. Gal. 2.11. Nay we may very well say that Solomon had overshot his judgement when hee writ this among his Sentences, Open rebuke is better than secret love. Pho. 27.5. And thus hath a few boughes cut off from the tree of Gods Word, sweetned these bitter waters of envy which were so harsh to be swallowed by Herbert the Ballad-maker.

Let me now inquire what makes it so scandalous. Is it possible to throw any disgrace upon a man whose actions have beene so ungracious that hee expects no other Exit but by an Axe or an Halter? Such an one as by his notorious life hath made himselfe an hissing and a laughing stocke to all England: Can this man be scandalized? as soone will I beleeve that a bucket of water will slabber the sea, because it makes a pud­dle in a fair hall; as that a man of a corrupt life can be blemished by ill words, because a man of honest conversation may. But I would very faine have him answer mee this one question, whether it be possible for a man to be slandered in a matter of truth. Quest.

What I there writ of the Bishop all England will [Page 6]avouch, nay he himselfe confesses to be true; Where then is all this mighty scandall you talke of? O but then 'tis libellous; libellous, as how I pray? What lyes hath the piercing eye of his blockish judgement found in it I wonder? Had he been so kinde to have told me, Ile assure you they should have been mend­ed in the next Impression, and that is more than he can doe to his I am confident, unlesse he take it and throw it into the fire, and then cry, Now I hope all faults are corrected.

But by your favour Master Herbert though you past them by so slightly without naming, I must a little presume upon your patience, whilest I recapi­tulate the summe of my Booke, to try if I can dis­cover these falsities you accuse mee of. I will pro­pound the questions, do you answer if you can.

And 1. Quest. 1 Doe not our lordly Prelates feare a fall? What's the reason then the great One lies thus caged up in the Tower? and the rest questioned in Parlia­ment for their places? the expectation of all good men being to see these spirituall Lords drove out of their seats of justice into pulpits of instruction, the fitter place of the two.

Well, Quest. 2 but did they not domineere in prosperity, persecuting Gods faithfull people and ministers that opposed their idolatrous ceremonies, setting them them in pillories, cutting off their eares, branding them, banishing them the land, and a thousand other cruelties exercised in the High Commission, and o­ther such unconscionable, illegall Courts, kept by them and a viperous brood of promoters, pursivants, and such like knavish dependants; What was the matter then with those three men, M. Burton, D. Bast­wicke, [Page 7]and M. Prin, with divers others redeemed out of severall prisons by the Parliament; nay, what means such a numerous company of poor ministers petitions daily presented to the honourable House of Commons that have most cruelly been thrust out of all their lands and meanes of maintenance and so un­done, themselves, their wives and children, because their consciences would not suffer them to submit to such base superstitious ceremonies as were impo­sed upon them.

Did not our weekly lectures and sunday afternoon Sermons begin to go downe apace under a pretence of getting infection in the Church of God at Ser­mons more than at Service: what's the reason then that Ministers durst not preach upon week-dayes, nor on the Sabbath in the afternoon in many places for fear of suspension and displeasing the Bishop; nay, what meant little Wren to flutter about so mon­strously and silence above 80. in his owne Diocesse for standing above an hour in a sermon, though they preached but once a week.

Was it not the Bishop of Canterbury his chiefest meanes to perswade the King to set out the booke of Toleration for Sports and Pastimes on the Lords day, thereby to betray both such good Pastours of their flock as would not reade it, and deceive the souls of the people that too greedily receiv'd it; how comes it to passe then, it was never mov'd nor thought on before? Were not altars raised and adorned with wax-candles, nay some with Images and Crucifixes? Were not men commanded to bow to them as they went forward and backward, and likewise to cringe and buckle the knee at the Name of Iesus, though [Page 8]the Minister were but praying for Iesus College in Cambridge, Quest. 7 or noting some proof out of Iesus the son of Sirach. Quest. 8 Did not our Episcopall Canoneers finely run themselves into a premunire, by making New Canons after the last Parliament was dissolved char­ging them so deepe with an Oath, and &c. that they recoyled in their faces? Quest. 9 And did not these things give men just cause to suspect that the Bishop had more than a moneths minde to make a match with the Strumpet of Rome: but all these his projects fail­ing, hee being catcht napping in his knavery, and committed to the Black Rod to be whipt for his of­fences; did not every man that could, Quest. 10 tosse a jeer af­ter him? was not scoffes and flouts of Canterbury common in all mens mouthes; alas this is so evident that it cannot be denied: and now what's become of all these envious, scandalous and libellous lines? What, all vanisht so quickly before seen? or was it some other book you thought on, when you were an­swering mine? sure some such matter, or else sucking too long at the ale-tap had dimm'd your eyes, and so made you thinke what you writ your selfe in your owne, you had seen printed in mine; what ever it was, 'tis fit you should be wound up for your doltishnesse, but I am willing to let you part at a distance, for he that closes with a begger may expect to part lousie.

In the next place, to fill up the Title, we have the resemblance of an arme holding a knife fast clencht, as though you had lately made some desperate fray among the two penny pudding-pies in Fleet-lane, or perhaps you set it there as a direction to your friends to be in readinesse to cut the rope when you were catcht in a twist for your faucy poetry. Thus carp­ing [Page 9]Criticke have I done with the forefront of your book. Give me leave now having stood so long at the porch, to enter in at the doore, and see what orna­ments are within worth taking notice of.

I am perswaded you are no Pharisee; for if the inside of the cup be no cleaner than the out, 'tis pitty but such slovens should have it knockt about their coxcombs. I shall now be more briefe in my ob­servations: ye see I have at large maintained the truth of my booke against the falsities of your Title, and whether it be done to the full or no, I appeal to any man of honesty or understanding, and let him bee judge. But to the purpose:

Turne over, behold and wonder, Ha—what's here? a flat cap, narrow ruffe, and lawne sleeves, On the backeside of his Title is the picture of the Bi­shop very ilfavoured drawne, in­compassed with a sin­gle ring. sure it stands for the Bishop of Canterbury; but I hope his sorrows have not so strangely metamorphos'd him; Do's he learne to tumble in a hoope tro? perhaps he intends to shew tricks in Bartholmew Faire; I re­member there was a sight last yeer called, The decol­lation of Iohn the baptist, wherein a boyes head was cut off through a table; if he study such an art of Le­gerdemain, hee I have great resort to his booth, I war­rant him. But for all that, sure the Balladmaker was a little too bold to thrust a Bishop on the back side of such a knavish Title, as if hee had no where else to pin his lies but upon father Williams Canonicall Ro­chet; truly it was very unmannerly done. But I pro­ceed to the book it selfe, wherein M. Author you may take notice of your owne words, for they shall be set in a different letter, that so men may understand what they reade. For your part I thank you, you made bold to insert some 13. or 14. of my lines alogether to [Page 10]credit your book, without giving any answer or put­ting distinction between them and your owne patcht poetry; so that oftentimes men looking upon that place without reading any further liked it and bought it, but after they had more througly perused it, will you hear what their censurs were, I warrant sayes one, the authour of these hobling verses was some young Gregory Nonsence, that might have been a scho­lar had be not run away from Cambridge when he should have been whipt for his knavery: and came up to London to write scurrilous pamphlets for halfe a crowne a piece. Another being taken with a sud­den fit of the winde-collicke runs presently and en­ters this his penny worth into Sir Ajax his Office as a memoriall of a sweet strain deriv'd from Helli­con. Another buyes them by the ream to stop vineger bottles, and mustard pots: (brave ware for a pipkin Chandler) so that although the Ballad-maker was mad to see my book so well accepted, and so free of sale, having nothing to twit me with, but that men bought it to see my knavery, It appears they had more wit than to part with their money and spend their time, to reade over his hotch potch of simplicity.

But I must of necessity speak of 'em in their order, and first of your preamble which thus begins.

Ile tell thee what, 'tis that thou hast as vainly an­swered, whereby thou hast made it apparent, thy rea­ding and thy writing to be all as one, both vain and ridiculous. But lets see what is it in your judgement.

Well, I have read of many, and know some hypo­crites, [Page 11]but never heard of a scalded one before; tru­ly sir we should be much beholding to you, in your next reply to give us the definition of such a creature, and how he came into such hot service to be scalded, or else like Robin the ex tempore man, tell us 'twas onely to make up rime.

Why heads? I wrote against none but the Bishop of Canterbury, unlesse it be your meaning to parallell him with the seven headed Beast in the Revelation, that carries the Whore of Babylon a pick-packe, Re. 17.3. me thinks that word had an s too much, but that's a small fault among Ballad-makers, yet neverthelesse I must needs tel you your following con­clusion is false and very peremp­tory; No whit belonging unto Papall heads. it would better a became you first to have pro­ved your Patron a good Protestant by his conversa­tion, and if he were no wayes addicted to Popery, to have entred into a defence of all his superstitious ceremonies. But instead hereof, you like an ignorant caviller confute your selfe in one and the selfe same page, here you write,

A little below,

And on the other side of the leafe (speaking of the same person) plainly confesses him a practiser of Romish idolatrous ceremonies, as bowing to the Altar, hating Sermons, and abusing pious Ministers, I appeal to all the world whether or no this be not a ridiculous selfe confutation and full of simplicity.

But I hope upon a better recollection youl wil­lingly [Page 12]confesse your saucy presumption; otherwise (I pray marke it) I here challenge you to your face to answer me this question. If the Archbishop of Canterbury never had any inclination to Popery, for what doth he now lie imprisoned in the Tower? And before your right goose quill go about it, I advise you to look over his Articles, by which the whole House of Commons have charged him with high Treason, and make not your selfe wiser than a Parliament, lest soon after we hear you thanking God that you sca­ped an halter, to be whipt in Bridewell.

But what followes? O, the two first verses of my book, and see if this bold excrement of Poetry thin­king my lines to be like his, has not made them both non-sence;

So in his; but thus in mine,

The difference is so obvious to every mans capa­city that I shall not need to use any words in its ex­planation, onely this, perhaps lying ever in an Ale-house he was halfe foxt when he writ it, or wanted a Booke when he was penning an Answer; for indeed that was never printed to be bawl'd by the Ballad-singers, had not some stuttering knave workt another Impression. But what's next.

Out of which I propound these Quaeres, answer them if you can, I expect you should; 1. Whether every true Protestant ought not to be of a Saint-like [Page 13]beleefe; 2. whether men of a saintlike beleefe de­serve to be called Schismaticks. It followes.

'Tis something strange sir, you should be so well acquainted with my Religion before ever you saw my person, which to your knowledge you never did in your life, yet why not? 'tis possible you may bee a soothsayer, having already as I am credibly infor­med by the spirit of prophesie writ an idle Pam­phlet, (if not a ballad or two besides) of the life and death of William Laud Archbishop of Canterbury; who was executed, &c. leaving a space to put in the day of the moneth, which it seemes your wisdome could not justly jumpe upon. But now me thinkes like an Herculean sacrificer he vapours as if he were going to whip the dogs out of the city.

He might as wel have said whil'st he lookt on his po­etry.

But now he proceeds,

With inky halter, O rare expression, worthy to be translated into hempen, and wound about the Au­thors necke as a monument of his eloquence to fu­ture ages;

Doth it so? it would then have been a great illu­stration to your argument to have quoted the place, me thinkes I heare you say, Phil. 2.10. But had the ingenuity of your stupified capacity been acquaint­ed [Page 14]with the meaning of an allegoricall expression, you would as soon have avouch'd that the Disciples of Christ at his last Supper drank really his blood, because at the delivery of the cup he used these words, This is my Blood which is shed for the remission of sins, Matth. 26.28. I am sure there is no other place tho­row out the whole Bible that carries with it so much as a resemblance to countenance this popish cere­mony; and this our great Jesu worshippers the Bi­shops themselves are asham'd to produce; every dull Novice in religion being able to confute it. For who knows not, that there are no knees in heaven to cringe at the Name of Jesus? now if you will take some part of the words literally, ye must of necessity acknow­ledge all to be so; and so consequently at the same time, whether in the Church or other place, being in the same manner injoyned by the following words, ye must cry out with your mouthes, 2 Phil. 11. Iesus it the Lord, and who would not condemne this as most absurd and ridiculous. Further note that the text doth not say, Every knee shall bow at the naming of Iesus, but at the Name, now his Name signifies his Power, and bowing of the knee subjection to that Power, Acts 4. and this deny if you can; indeed that thus every man shall be subject to the Power of Iesus I have often read, and doe most faithfully beleeve; but that we must bow our knees in outward adoration of his Name, every time we hear it pronounc'd, this is a very false and groundlesse tenent, contrary to the o­pinion of all reformed Divines in the Christian world, detested at this present by every true Prote­stant, proved by the writings of many orthodoxe Ministers to be popish and idolatrous, and so conse­quently [Page 15]protested against by the whole House of Parliament; nay the greatest part of England, and must it now be raked up again after such a generall opposition, and slily thrust abroad by an ignorant Skip-Iack, that knowes no more what belongs to the true Protestant Religion than a very innocent? I intend to try his judgement by these quaeres.

1. Whether the Name Iesus be greater than Ieho­vah? if not, how we dare be so bold as to reverence one above another? 2. Whether bowing to the Name Iesus when it is pronounced, and when we see it painted on a wall be not all one? 3. Whether this Iesu worship being a humane tradition, devised, prescribed, and imposed by the will, commandments and doctrines of men bee unlawfull or no, seeing Christ condemnes it? Matth. 15.9. In vain saith he, yee worship me, teaching for doctrines the traditions of men. So the Apostle, Beware lest any man spoile you through philosophy, and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, Coloss. 8. In which two places of Scripture, Herberts vain question; why, seeing God made the knee as well as the heart, both should not lowly bow to his service, is clearly answered, the one being re­quired by God, the other a will-worship command­ed by man: yet see how confidently the fellow stands upon his pantofles, for saith he,

Observe I beseech you, how the poor needy wretch [Page 16]judges of my condition by his owne, who I dare say, should his father or the best friend he hath take their ultimum vale under Tiburnes dominions, would write a Ballad on it for halfe a Crowne, and this I shall make very probable by and by in that which his owne hands have writ against the Bishop whose cause so stiffly he now maintaines. But I must first take some other lines in the way.

For the first let all the world be judge whether it be not better and more credible to be a Poet to a crew of short haird citizens, that live in fame and estimation among their neighbours, than to a com­pany of louzy Ballad-singers that neither know what belongs to God nor any goodnesse. As for your locks I suppose they are much longer than your honesty, and that's a great sign that yong Derrick must be your barber. I wonder much thy name thou durst not shew, &c.

As for my name I will still conceal it on purpose to vexe thee; and trouble not your selfe about my hose, 'twill be more requisite for you to have a care of your owne three halfe penny breeches, Gregory it seems has certain hopes of them, having already pre­pared an oven to bake them in, least otherwise he adde to his store, and increase the number of his six footed cattell.

See how zealously the young man runnes on, but quite beside the bias, it being not the sinne wee [Page 17]rejoyce at, but the punishment of the sinner, and for this I thinke wee have good ground in the Word of God, Exod. 15.1. to 20. Pharaoh and his host being drowned in the red Sea, Then (saith the Text) sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously, the horse and his rider hath he throwne into the sea, &c. Samuel indeed sorrowed for the heavy doom he was commanded by the Lord to denounce against Saul, but was reproved by God for it, How long (saith he) wilt thou mourne for Saul, seeing I have rejected him from reigning over Israel? 1 Sam. 16.1. But more especially upon the fall of Babylon is there a command of exultation, Rejoyce over her thou heaven, and yee holy Apostles, and Prophets, for God hath avenged you on her, Rev. 18.20. Revel. 21. 1. 2.

Thus you see it is not unlawfull nor irreligious to rejoyce at the downfall of Gods and the Kings enemies; onely this I say and speak it from my heart concerning the Bishop, as bad as he has been, God grant that the humbling of his flesh here, (now he sees what misery hee hath brought himselfe to by his mischievous life) may tend to the salvation of his soul hereafter, in the day of the Lord Jesus. But now my detractor begins to fall something sharpe upon me.

Here now he hopes he has catcht me tripping bravely, but sure hee's deceived; yet neverthelesse se­cond considerations are not amisse. Let me looke again therefore, and see if I can finde out these blas­phemous lines, these he stumbles at.

What, what? thinks he (but wants wit to expresse it.) Say a man be never so vile a sinner, is it blessed­nesse therefore to beat his eyes out presently.

I answer, though this were written but as the re­port of the people, and was indeed common (almost) in every mans mouth, I must of necessity quote one place of Scripture to maintain it, and then let Her­bert see what godly Ballad he can make to confute it. Psal. 137.8, 9. O daughter of Babylon, wasted with mi­sery, happy shall he be that rewardeth thee as thou hast served us; yea, blessed shall he be that taketh thy chil­dren and throweth them against the stones. The place yee see, is a cleare confirmation of the point in con­troversie; and where is all this great clamour of blas­phemy now? But hee'l have another bout with the word.

Here I would fain know, Or perhaps my Lord stands in fear of time because lately he was pictu­red run­ning to Rome with the Pope on his backe, whether the Bishop of Canterbury (for sure him he meanes by authority) stand in fear of time onely, or the Parliament, or who hath most authority, they or he? Me thinkes it is a sawcy expression, and deserves the lash; but who would be troubled with an impudent Ballad-maker? But here at last he propounds a question,

To this I answer that it is just with God to repay The Bi­shop. him with the very selfe same measure which he meted to others; and being without mercy in his prosperity, to make him want mercy in his adver­sity; that so that of Solomon might be fulfilled, His [Page 19]owne iniquities shall take the wicked himselfe, and he shall be holden with the cords of his sins, Prov. 5.22. But the Bishop was charitable; that he was indeed, to cut off mens ears, and damne them to perpetuall imprison­ment for speaking two or three angry words against his lawne sleeves and rochet, but how strangely was the body of his charity divided, when he hung it up in quarters upon four severall gates, and stucke the head on London-bridge? Was he not a very mercifull man think you, to make such havock of a poor young fellow, cutting him off on a sudain in the prime of his yeers, affording him hardly a compleat day to fit himselfe for his end; and all this because he was took upon suspition to be one of the company that beset his princely palace at Lambeth; this then could be no lesse than high Treason: but now the wheel of fortune is turned, and he that a yeer agone sate do­mineering on the top, now lies miserably groaning under the pressure of a thousand calamities. God grant he may lay this his affliction to heart, that so when he is bereaved of Grace here, he may receive a crowne of glory hereafter. And now Sir, I suppose I have resolved you what my charity is, I hate his body, but love his soul, I wish he may die by the hand of justice a temporall death, but be raised by mercy to an eternall life.

And now having nothing to say, in the last place you would fain accuse me of hypocrifie, and to that end enter upon a large description of the odiousnesse thereof, but because you speake without proofe, I weigh not your words, yet neverthelesse intend to prove your selfe the hypocrite out of your owne writings, In a ballad called, Alas poor scholar. (For [Page 20]no other workes of yours can I alleage, unlesse it be Dicke and Robin, the downefall of the new Bear-gar­den, or the like.) This ballad, I say, the best verses being made by another, you like a bold cobler un­dertook to vampe it for halfe a crowne, and this is one of your verses,

Now whether this be not more against the Bi­shop than your poor silly Answer is for him, let any man be judge; which being so, to what caveat may I better referre you than to your owne Acrosticke, composed altogether of simplicity and non-sence?

And thus I hope I have given a full Replie to all and every of your frivolous answers, to the ample satisfaction of all honest, reasonable, and judicious people. It remaines now that I prove your booke to be what most falsly you called mine, Envious, scanda­lous, and libellous.

Envious it is because you carpe at that which you know not how to answer, much lesse to confute. Scandalous it is, for it tends to the disgrace of Religi­on, [Page 21]maintaining a popish Ceremonie to be the true worship of God. Lastly, 'tis very libellous, it being as formerly hath been declared, composed of no­thing but lies and falsities. As for the absurditie of your language, and base words, I minde them not, because I know they are more familiar with you than any goodnesse, else had you never writ so many in a sheet of paper: but it is no wonder you breake out into such foul mouth'd speeches, whilest you esteem all others like your selfe and your company. Besides nature having ordained the teeth as a hedge to keep in the tongue, yours being all rotten, no marvell to see it run so at randome.