O Mal-content, how vn­happy art thou in this life, whither shalt thou go, and what will be­come of thee? Go to the Brownist, shall I do so? In them and their proceedings, I find no vnity, no concordance; Their hand being a­gainst all, and the hands of all against them. The Geo. Io. brother of that Chur­ches Pastor, hath writ a great booke against them, their vnsetled resoluti­ons, bloody excommunications, and hie-handed tyrannies; as if the Pastor were a Pope, taking more vpon them (for the measure of strength they haue) then do all the English prelates. In so much as, howsoeuer he per­swades [Page 2] people to ioine with the cause of Separation, as himselfe had (and therein since hath died) yet, at no hand to ioyne with his brothers con­gregation: for manifold reasons there alledged.

Since which time, one (whoseM^r. Sm. name soundes vpon an Anuile) hath dra­wen certaine Principles and inferences, touching a true visible Church; where in he quoteth scripture for another forme of discipline, then that which the Brownist practise, and most of vs haue taught in our sermons and wri­tings: He purposing as it seemeth, to receiue others into communion with him, who shall separate, as he hath▪ and so shew themselues willing to be ruled by his discipline. Aes me, which side shall I leane vnto? Both of them hold a set forme of discipline to be contained in the word. Both of them alleadge (for the substance thereof) the very sarue scriptures; but both of them differ exceedingly in the sense of such Scriptures.

Another side, hauing no Baby for [Page 3] their leader (although his sir name begin with a Him and his words I haue alledged in my preface to my Manuall. B.) he holds both with the gouernement at home by Lord Bishops; as also, with that of Lay­elders abroad; as being in the scrip­tures neither commanded, nor for­bidden, but things in themselues of an indifferent nature. So he holdes, and yet denies to subscribe, for sundry reasons. Shall I separate with the first two? or shal I continue in the Church of England with the third?

But miserable man, how shall sepa­ration, or not separation be good? If I separate from the Church as Antichristian, then the Anabap­tist take hold vpon me, and saith▪ that I must separate not so much for the prelaticall discipline; as for that the spirit of Antichrist there breath­eth Antichristian doctrine. Yea that the Church becomes to be Antichri­stian: for that their groundes of faith therein held, be principles opposite to Christ. And in my cōscience, if the first be granted, the second will ine­uitably follow.

[Page 4]If I separate not, but continue still in the Church, I shall in my worke iustifie that which I haue condemned in word. In word I haue condem­ned the Tippet, the Surplice, the Corner-cap, the Crosse in Baptisme, and the like for markes of Antichrist. But forsaking my ministry, I may liue in some other calling, and so be put to the vse of no such ceremonies. Yea but if I haue a child, I must bring it, where before I will not, it cannot be baptized without the crosse. Come I to the Cōmon seruice, I must sit in the sight of a Surplice; and come I to the Cōmunion, I must there kneele & re­ceiue at the hands of one that vseth the ceremonies. And be I called to be a Church-warden▪ I must take an oath to present the sincere-sort▪ that omit, or speake against such ceremonies. I am diuided in my selfe, what shall I doe? H. I. his followers do say very well, that this persecution is worse then that of Queene Maries: for that made an end of a man quickly; but this grants life with a continuing [Page 5] misery. Wo is me, how is my soule pained within me? Though hereto­fore Ifumed against the author of that booke, intituled Errour on the Right­hand, yet now mine affections bee cooled and calmed: for well I see, that there is nothing yet right amongst them. And at home I know not how to liue, as I would not be held an Hypocrite or turne-coat. The eua­sion must be by some third meanes, & that as yet I know not. Rest poore head, rest▪ rest against this trees roote, and take a little nap in the shade.

What fast asléepe? who may he be? By his habite hée should be some Scholar or Citizen. Whoo I know him, it is Male-content, whose head is full of whirligigs, and whose pen spins nought but Cob-webs. Stay, his lips moue to and fro, as doth my dog Grim, when as he is ready to chunder and barke sléeping.

Fire, fire, Elias fire.

He is calling for fire from heauen, as did Elias: But it will burne as fast, I thinke▪ as did our Uault-gun­powder, that should haue blowne vp the Parliament-house in West­minster, together with all the heads of the Country. But stay, some po­litique retch now or neuer: for an inch of policie, I hold better then an ell of Diuinity. In the time of discontent it is best working vpon Malcontent: for vpon conceit it is then most easy to worke. I re­member a Dialogue in Erasmus his great Colloquium; where one pas­sing by the hie-way, was desire us to fasten some strange conclusion vp­pon the conceit of his fellow Pas­sengers. Hereupon hée stops his course, with his eies vpon the fir­mament fixed, gaping, gazing, cros­sing, blessing, trembling. The pas­sengers thereupon stay, looke vp, and wonder whereat he should so wonder. Anon, as with much ado, he tels them what a fearefull signe [Page 7] he saw in the firmament, a Dragon▪ a terrible thing in description, I warrant you; hereupon he startles▪ holds vp his hands and wondreth at all the rest, that they should say they see nothing. Anon, one of thē think­ing scorne, but he should see as much as another, he also affirmeth that he saw such a terrible wonder: After­wards, some and some, euery one said he saw it, and trembled. In this dialogue (some haue thought) that Erasmus flouted people in England, for conceiting a certain great prelate in the Churches firmament, beyond that they should conceit, &c. But howsoeuer, I will take aduantage of the time, and see if so I can worke some strange thing vpon him. I hope it the rather, because one of this spirit (a Sole▪ sincerian) being of late conuented before a great Prelate of this land, he offred, that if he the said Prelate, could proue but one point then in hand, hee would without more adoe turne back to the Church of Rome. whereupon the Prelate [Page 8] spake to this effect: I, is it true in­déed? are you now ready to go a po­ping? what a poping I had thought there had bin many groūds of oppo­sitiō between vs & them (howsoeuer this stands) y^• would haue kept you frō poping: wel, I wil break one cud­gel of my inuentiō vpon him. There, there, he is awaking, I will stand as butter would not melt in my mouth, gazing, crossing, trembling.

Ha, ha, what a yawning keep I, and out of what a troublesome sleepe a­wake I? But husht, who is here▪ what ailes the man? I thinke he is dast. Ho­nest man, whats the matter with you?

An, an, an. Credo in deum patrem omnipotentem.

Surely the man is mad or in an ex­tasie.

Pardon me Lord, parden me, and I wil returre to the holy Catholique Church, the mother of peace and v­nity: For I must needs confesse that I haue sinned much in following blind Zeloists, setting al oustre with Samsons Foxes.

Ha, blind Zelosstes, surely hee hath been on our fide, ▪and in truth, that is of no side: For howsoeuer we all agree in the terme Reformation, (as the Se­paristes do in the terme Replantation) yet in the particulars of Reformatiō, we are (amongst our selues at as much oddes, as the Separators bee, about their forme of Replantation.

I go Lord, I go; yea, I run to do thy will.

Fall you a runinng? nay then haue after you. I will know what the mat­ter is, ere we thus part—Nay I haue hold of you friend, stay, I pray you buskle not, stay there, stay and let vs breath a little.———Now I be▪ seech you, tell mee what you are, and how it fares with you?

O Sir, do not tempt me, you know well enough, that I haue had an ap­parition.

Surely not I. But if you haue had an apparition, I pray you let mee bee acquainted with it.

O Sir, as I drew neere vnto you, behold certaine splendent beames [Page 10] far more full of splendour, then the Suns beames) did sodainely shine vpon me; wherewithall I saw one like the Son of man, sit by you with his hand in yours, who turning his head aside, said vnto me; Zeloist, hereafter thy name shalbe Romanist: and for gaining peace to thy wearied soule, thy name shall bee entred into the Catalogue of Holy Romes Con­fessours.

But stay, stay, this can be but some notable delusion: for what holines can there be in Romes religion?

O Sir, he told me, that you would not submit your selfe to the truth, but vpon palpable reasons. I was this morning, as you haue beene, and yet are, a desirer of Reformation. But all in vaine, to séeke after a reforming of Israel, beeing once schismed from Iudah. To kéepe vs at home, from going vp to Rome, the place of the High Priest; loe, Dan hath béene builded at Yorke, and Bethel at Can­terburie. As the vpstart ministry of Ieroboam did make their people be­léeue, [Page 11] that all was naught at Ierusa­lem; so this ministry of Harry the eight, sowes all false rumors of the holy Sea of Rome. Stand not (Sir) mazing at the matter. I hated the Church of Rome till now; but the holy Angell no sooner breathed vpon me, but my bowels yearned after her presence, yea, me thought such a light flashed vpom my senses, as therwith­all, all intricate scruples vanished. There was a booke published by Doctor S. Hars. concerning falshood of certaine Priests about London, in counterfeiting possessions & dispos­sessions, specially practised vpon the bodies of yong tender damsels. That booke made me loath the holy Priest­hood, as being but false packing com­panions. O sir, I repent my creduli­ty; for new it was reuealed vnto me, that such as came to bee exami­ned, and so deposed by the Prelates of England, they were but such, as sought profits & pleasures, amongst the Protestant Libertines, by so reui­ling the eldest sonnes of their mother. [Page 12] Her discipline was too strait for thē.

Were I assured, that you had such a Reuelation, I could bee contented to reconcile my selfe with you, vnto the Church of Rome.

O sir, must you put your fingers into the wounds, and see also the print therof, before you can beleeue? well, y^e Angel hath told me a secret of yours, vpon the rehearsall wherof, you are to hastē your soule vnto faith. What if I tell you, what was in your mind, when you were now sléeping?

That would moue me much.

Then this; your mind ran of E­lias.

Tis very true.

And vpon that part of Elias his story, wherin he called fire from hea­uen. Why gaze you so at me? Speak, is it not true?

True? yea, as true as the Gospell. Now I perceiue that you haue had a Reuelation, and a Reuelation most true. Euen as Daniel brought Nabu­chadnetsars dreame to his mind; so, haue you brought that into my mind, [Page 13] that till now I had forgotten. O man of God, thou art more welcome vnto me, then thousands of gold and of sil­uer. But reuerend father, for so I must henceforth call you.

Good sir, giue me no such title, for if I take titles to my selfe, my Crea­tor will destroy me. Ego quidem Mi­nimus Seruorum Dei: the least place in my mothers house, is too good for me.

Well brother, I would intreate you to resolue me of some obiections, that so I may stand firmer in the Faith.

Set we on forward, and propound what you will, but alwayes with an heart, willing to receiue the truth.

How shall that Action be made good, which commonly is called, The Gun-powder treason.

Uery well sir, it being but an at­tempt against Heretiques, for main­tenance of the Catholique faith. Da­uid slue the Ammonites, for but cut­ting the haire and garments of his seruants; and shall not the Pope cut short hereticall princes, for cutting [Page 14] off the heads, and quartering the members of his Embassadours? Did not Ioshua turne the wals of Iericho vpon the heads of his foes: and did not y^e High-Priest, pull Athalia the queene out of the Temple, and so hew her in pieces? The Pope hath excōmunicated and accursed this peo­ple of England for a Babel (and the Brownists will witnes that is is a Babel) and therefore, as the Psalmist saith of Babel, I say of this synagogue of Gospellers, O worthy to bee de­stroyed: blessed shall hee be that re­wardeth thee, as thou hast serued vs. Blessed shall he be, that taketh and dasheth thy children against the stones.

But they will say sir, that our Sa­uior did neuer so auenge himselfe.

True sir, because in his place, he was but a priuat man. But this o­ther is done by publike authority. Otherwise you fall vpon the rocke of Anabaptisme. For they reason thus; Our Sauiour and the Apostles vsed no swords; therefore not to be vsed of [Page 15] any Christians.

But they will say, that the Pope is as priuate a man, as Christ was.

That is to be denied; for though Christ carried no sword, yet hee al­lowed his successor S. Peter to car­ry two; and said that there should be a time to vse them. Now, our holy Father the Pope succeedeth him, so verily as did S. Peter: and so the sword Ciuil, and the sword Ecclesia­stique are both in his hands. Now, when we are too weake for them, S. Peter and his successor must put vp the sword left they perish with it: but when we are able to ouertop thē, out must the sword; for as the Apo­stle saith, the sword is not carried for naught. O father Garnet, father Gar­net, how glorious is thy martyr­dome, and how miraculously shineth thy physnomy vpon a strawe!

Do you thinke it came by miracle? I heard a Preacher in Lōdon say, that it was a miracle not worth a strawe.

Giue them leaue to raile for a sea­son. Honourable and learned per­sons [Page 16] haue seene it, and commended it to the Pope: and I doubt not, but one day it will bee canonized for a Sainct: it arising from a drop of blood issuing from that holie Priest, S. Garnet. Glorious be thou Saint Garnet with thy twelue Apostles. Happy soules we, if we may liue to followe ye.

Thus Sir, wee are come neere to a towne. May it please you to rest there an houre, and I will pay for your din­ner?

I thanke you Sir. But go you no further?

Yes sir, I should to London to night.

So should I. Euerie thing sorts well, I see, for the good of body and soule.

NOw beloued Romanista you are welcome vnto mine hosts house. Mine host what haue you ready for vs?

Nothing sir, but fish; for this is Em­ber-weeke.

I like that best of all. I pray you let vs haue it quickly. But meane time, where shall wee be?

Pardon vs gentlemen, for wee are not prouided of roomes. There is a parlour, all that wee haue. There is no bodie within, sauing one Liberti­nus that came lately from Rome. A ve­ry familiar gentleman, and one that will be glad of your companies.

Master Malcontent, let vs in and aboard the gentlemā for some newes. By your leaue sir, we are bold (vpon [Page 18] our Hostes speech) to trouble you.

No trouble Gentlemen, you are heartily welcome. I had rather be here with two such natiue consorts, then at Rome confronted with al the English house of students. Pol, Aedipol, by Ioue, they bee the most hunger bit slaues, that be betweene this, and the furthest confines of Canibals. I muse not, though they wil be ready to boūd themselues for England, with th'ad­uenture of a turne and a halfe at Ti­burne; for better die here quickly, then liue there in continuall miserie. They may beshrew Robin Parsons their Iesuiticall father, for he it is, that licks the fat from their fingers. Come mine Hoste, lay the cloath, Ifaith thou would be a notable fellow for cour­ting the Nuns.

I thinke my wife will become one ere long, she is giuen so to obserue fa­sten-daies. I warrant, our Parson is not acquainted with halfe so many as she. And I am sure, that I can find few of them in Allens Almanack.

Master Malcontent, we must giue [Page 19] idle-headed fellowes leaue to talke they know not what. Viatoribus at (que) Poetis. &c.

I protest mine Host. Saint Peters Church at Rome, is nothing so well maintained as your Church. Doctor Board, that worthy Physitian in Harry the eights time, he sawe it in extreame ruine at that time, as appeareth in his chapter Daemoniacus (were not our Pe­ter pence then well paid to Rome?) and (by the hand of a Gentleman, that neuer drew bloud violently but by faire play) it is bad enough now, to make a tithe-barne for Islington.

His tongue runs as round as her wheele of Islington.

Now mine Host, introduce our vi­ands, tot-quot & omnes, ac nos iugutabi­mus profectò. Gentlemen, we that haue trauailed externall Regions, delight in discourse. And get I but once the Lōdon ordinaries on my back, I hope to saciate the stomachs of yong Gal­lants and braue Caualleroes, with Ita­lianat-discourses. Hey, terey, a surso, so flounced Frier Bartholmew, and fetcht [Page 20] his Capretto aloft, when he saw Mado­na Speranza ready to enter his shrift­place. By the head of Tamberlane, they are the maddest laddes in a country. Thus much for a preface to dinner. Come mine Host. Canst thou mar­shall thy dishes in order? Come bash­full slaue, I will vsher thee.

This Plase, shall haue that place & so make place to the rest. This Pike, a­mongst fishes is the Pope (deuouring all, but deuoured of none: sometimes indeede the little frog leaping frō the hillock vpon his caput, doth with her forelegs scratch out his eies) hee shall haue Locum maximè supremum. What, an Ecle? As little hold to be taken of her taile, as of a Iesuites tongue: stand thou vnder the shadow of Lupus-ma­rinus, Pope-pike. As for you Master Codsh [...]ad, in next affinity with a Monchs-head (as it goes with monchs in these daies) stand you there alone, as the word monch signifies: howso­euer Ierome saith you haue forgot your name, since you came to liue, in turba, amidst the routs of people. The [Page 21] Codde (they say) deuoureth the oilie Anchouns or Capelinos,, as the idle Monch is the consumer of the fatte Beefe & mustard. What Seignior Ruffe, all in your ruffe? Giue me that dish of Maidens, these two shall stand toge­ther; till the Ruffe haue deuoured all the damsels dowrie. As for you sir Carpe, take vp your place by my ho­stesses trencher, till the giddy-hea­ded Auditor catch you, that may carp at the preacher, til himselfe proue but a pratler. What mounser Smelt; feele at your nose mine Host, you may smell it.

Bones of mee, you haue hurt my nose

I bid you but smell it, mine Host. Well, because thou smelst of mine hosts nose, and my hostesses old suet (as strong as Ciuet) stād there below, where mine Host Blowse must sit. Now bring in your cheese, and euery one choose where he list.

Sir, you are as good as a fiddle to this feast.

I would sir Libertinus, I had as light [Page 22] an heart as you.

You may easily haue it, if you will enter into my religion.

Your religion, what is that?

First, I doe beleeue that there is a God.

Secondly, that his sonne came in­to the world to saue sinners, by suffe­ring in our nature. And S. Iohn saith, Euery spirit that confesseth that Iesus Christ is come in the flesh, is of God: but I do so confesse, therefore I am of God: So are you, and you, and you, and my hostesse Blowse, in so confessing that Iesus Christ is come in the flesh. And therefore lawfull for me to heare Pa­pist, Protestant, Anabaptist or any that so professe. This point I learned of a William, that sometimes liued in Ne­therland; who running from the Eng­lish Church here, to the Brownist; from the Brownist to a particular fa­ction of his owne, wherto he did bap tize himselfe; from that to one sect of the Anabaptists, where they bapti­zed him againe; from that to another sect of the Anabaptists &c, finding no [Page 23] rest in any, till hee setled (from that place of S. Iohn) to heare all, to walke with all, and to hold all true Christi­ans that confessed Christ as afore.

The Diuell confessed him to bee Christ and the son of Dauid, and so to be come in the flesh: therefore you must vnderstand S. Iohn better.

Yea, these varieties of vnderstan­dings, causeth varieties of sects, and therefore I leaue them to such as loue to contend. Mine Host, Loue (as the Apostle saith) beleeues all things and ex­tends it selfe to all, as my stomach ex­tendeth to all these dishes, sauing the Smelts.

Smelts, quoth you, I shall neuer sée smelts, but I shall remember you. I pray thée wife come; here is a gen­tleman able to cheare thy heart.

Come sweet Hostesse; and because once you were a prety maid, there is a prety Maiden for you.

She was prety (sir) but that ne uer loued the Frier.

I pray you let the Friers alone, and fall to your fish. I wis, it was neuer [Page 24] good world since Friers wēt downe.

I warrant you sir, the Friers did easie penāce to my wife, which makes her so much respect them. But since I read of y^e Minykin Friers y^• in their Cloyster at the city Minykin, did hā ­dle the virgins in that sort, I haue been able to kéep tack with my wife.

As true a booke, as that of the Iesu­ites play at Lions in France.

Hostesse, on the faith of a gentle­man, such things are not vnlikely to be acted of them. I haue seene some of their fashions in my trauels Talk what they shall of religion, when all comes to all, they iump with mee in Religion, excepting their treasons. I will tell you a prety story of some of them, then iudge of their Religion. The Scene of my discourse shall lie at home. In Wisbich castle there were many Priests and Friers of sundry fashions; what time the foule railing schisme fell out, betweene the secular Priests and Iesuites. Let these fellowes haue gone to bowles in the castle yard, as viually they [Page 25] did; you should haue had some of thē to play for their Deuotions, that is, for so many Pater-nosters, so many Aues, and so many Creedes. If you had asked, how these should haue bene paid? they would haue answe­red; the loser shall pay them on his bare knees. For when he went to say ouer his owne deuotions; then hee was after that, to say ouer so many of the Paters, Aues and Creedes as hee had lost; and that in the behoofe of y^e winner. This is my tale: now iudge of their religiō: for my part I think y^• most of their religion to be but méere­ly This cau­sed the Au­thor to cast Popery on the left hand, as begetting Liberti­nisme. political, for keeping people in a ti­morous obediēce: otherwise, for the learned of them, let them be alone by themselues, they can turne that into glée and gladnes, which the Lay-lort must tremble at in sadnes. Machia­uel could well say, that the bringing of people into such seruile feare, it fainted their hearts in fight, wherby the Empire still lessened. But hee should haue further obserued; that howsoeuer it decreased the Empire, [Page 26] it was the meanes to strengthen the Popedome.

Master Malcontent, a word in your eare. We do not well to stay the hea­ring of such vile speeches against our holy mother the Church. And it is no contending with him, for feare hee bring vs into question. Follow a lit­tle after, as nothing were. And if you ouertake me not in the next field, I will stay at the great gate beyond it. Hostesse I must rise; my friend may stay a little, and hee will pay for my dinner. Gentleman, I thanke you for your company. Mine Host farewell.

Farewell heartily sir. Ha, ha, hay; is it so? See you not how my wife sneakes after him. She must haue a little of his Benediction before he go.

Why, doe you know him mine Host?

Yea, that I doe. There is neuer a tooth in his head, but it hath cost me an Angell. My wife went orderly vnto Church, before she fell in his cō ­pany. His name is Romanista: is it not?

Romanista? how came you to know that name?

I haue knowne it this halfe seauen yeares. But if any bee in company, then I may not know him, vnder paine of my wifes curse.

O monstrous! he made me beleeue that his name was Zeloista, till within these three houres, and that then it was turned vnto Romanista, by an An­gell that appeared vnto him.

What, what? let vs heare that a­gaine. I pray you swéete Gentleman out with it, that so wee may end the meale with laughter.

I haue told you the generall; you shall pardon me for the particulars. But now I smell, he is a notable Co­ny-catcher.

Ha, ah, ha: Had he seene an Angell to day? I hold my life, it was an An­gell created in the Tower, of y^• Mint­masters. If hee haue got no angels from you, it is well. Ha, ha, hay; this was an Equiuecating Angell, that neuer came in heauen, nor meanes to doe. They bee the nota­blest [Page 28] lads for apparitions and reue­lations of Angels, that euer any sect afforded.

Stay, husht: my wife hauing done her deuotion to her Saint, she now re­turneth.

Come good Hostesse. Sit downe a while.

Master Malcontent (for so I take your name to be) the Gentleman that is gone, willed me to put you in mind of what he spake in your eare.

Well forsooth.

Do you know the gentleman (Ho­stesse) that is now gone?

No acquaintance sir, it may bee I haue seene him.

Me thinkes (by his lookes) he is an Angellike man.

He hath a sweet Angellike voice, in my iudgement.

I doe not thinke (Hostesse) but hee conuerseth much with Angels.

But I thinke my wife neuer had an angell out of his purse.

What a prophane man my husband is! The gentleman talkes of Angels [Page 29] in the good part, and hee answereth touching Angels in the ill part.

Surely wife, I would take them in the good part, if I could get them. Master Malcontent, me thinks you are malconceited. Pluck vp a good heart, man, and be frolike. Here M. Libertino, to all good fellowes, and let the world slide a.

Hartily mine Hoste, as hartily as euer I turned my back vpon Romes walles.

I hope sir, it is a place of all delight for a soule to liue in: I thinke in my conscience sir, one cannot be damned that liues in it.

Certainly yea; he cannot be dam­ned whiles he liues there. But dy he once there in possession of the Cities sins, I will take [...] [...]lfe peny for all the part hee shall haue in paradise.

Surely the Pope wil not suffer any of his louing subiects, to goe to the Diuell, for hee hath the keys of Hell, and will keepe his owne out.

He will no doubt doe it, when hee hath beene at hell, and taken order [Page 30] with the three-headed porter about it.

And I pray you, has he not béene there already?

No forsooth, not this Pope, but he is preparing to go thither, so fast as he can.

Mary, and I wil pray for his good speede. For then I hope euery true Catholick shall fare the better by it. Good Lord, he hath to doe with hea­uen, and he hath to doe with hell, and he hath to doe with purgatorie, and he hath to doe with Limbo.

Nay, sweete hostesse, I heard a Fri­er in Rome say in the Pulpit, that one that was no Pope, did aboue 1500 years since, opē the gates of Limbo, let al the soules out, & ouerturn the place

And had he not the Popes licence to doe it?

He neuer spake with any Pope a­bout it.

And hath not the Pope since curst him?

Yes forsooth: He curst him euery time, wherein he cursed Queene E­lizabeth.

Well, then let king Iames take heed he do not anger him: And I would pray you sir, to beware how you speak any thing against holy mother Church, or any of her children. While I was of your mind, euery thing went crosse: Marry since I reconciled my selfe to holy mother Church, my hens lay bigger egges then they did, and I take two pence for good ale now, where I tooke but a peny then, I thanke Saint Campian, and S. Garnet for it. Well husband, I see your flearing well enough; These gentle­men can giue audience in all humbi­lity; but you will be a flouting Hmy­beel, as the man said. Well gentlemen, I will take away, for I see you haue done.

I pray you do, meane time whats the reckoning?

Fiue shillings, sir; and you are heartily welcome.

There it is▪ Deo gratias. I thanke you mine Host, for your good compa­ny.

I pray you sir stay, there be three [Page 32] shillings towards it, and I desire I may walke with you a while.

Well, I will take your moneies for this once. As for walking with me, I am right willing, if with any conference I may hestead you.

Yes sir, seeing you haue bin behinde the Seas, and seene the papists and their doings.

I haue séene them, and heard them, and laught in my sleeue at them. But which way lieth your way?

Towards Westminster.

Haue with you at the nearest. Hoste, and Hostesse farewell.

We thanke you heartily, kind gen­tlemen.

NOw M^r Malcontent, what is it, you will propound?

I desire (sir) to haue no­tice of the state of Rome in these daies vile things be diuulged on it; if it be so bad, it were too bad.

It was neuer famed for worse then it now is. First, for the state of sub­stance▪ it is generally very beggerly. Traffficke, as some other Cities in Italy haue, it hath not. Indeed ma­ny trauell thither as Pilgrimes, and there be allowed to stay for certaine daies: but as the number of such Pilgrims now, be scarse one for an hundred that passed thither of yore: so, ordinarily they bee but of meane degree, and ere they come thi­ther, their purse hath cast her calfe: For the small time of their a­boad [Page 34] then there, somewhat comes out of the coffers of the scarlet Cardinals. Which spent, they put vp their pipes and packe away. They might come out full, but they returne foole and empty. Secondly, for the state of Pope and Cardinals, it is altoge­ther pompous and princelike: the Cardinals hauing hinges enowe in their doore to turne vpon, and the Pope besides other meanes hath a mighty allowance annually from the Curtizans scalding-tubs: for no oc­cupatiōs in Rome more cōmon▪ then Venery, and Penury. Thirdly, for the state of their religious houses, let the vaults & secret preambulatiōs vnder earth tell y^•. Fourthly, for their pub­lique deuotions, the formes of them be Pagan-like; the multiplicitie of them, be as Sisyphus stone, alwaies rolling, but neuer at an end. In a word, it is an Egypt for slauery, a Babel for bondage, a Bethel for ido­latry, a Tophet for confused noise, a Gehinnon for bloud-shed, a Sodome for all spurcicity, an Hell for dānatiō.

If the head be no better, what shall become of the body?

And whereas they plead Vnity, & taxe all other Churches for Distra­ction; I protest, a man shall finde more emulations, heart-burnings, vituperies, bloudy practises, amongst them (with mutuall oppositions one against another) then amongst all o­ther Christians in the world besides. Euery schoole man standeth so for his owne schoole doctrine, (as Tho­mists for Thomas, Scotists for Scotus, & sic ad infinitum) as the like diuisi­on neuer yet hath béene raised be­twéene the Aristotelians and Ramists. Then go to the friery Orders, and the Augustine condemns the Dominik, and the Dominik him. The blacke frier vituperates the gray & white, and either of them againe preferres highly his owne order. The Iesuite condemnes the Secular, for an Apo­state; and the Secular priest againe, auerreth that the Iesuite aberreth from his orders, and is now become a Statesman and Factor for Spaine. [Page 36] As for the bloody Inquisition, they plague all, and all curse them, what shall I say?

Nay you haue said enough, and yet but that, which I oft before haue heard. I beseech you sir of your coun­sell: I haue beene one of them, which haue stood heere for the new disci­pline, holding that we haue for po­pish and Antichristian. And seeing this discipline would not be had, I lastly resolued to separate, and so enter into that course, which is called Brownisme. As I thus resolued, there comes a booke into my hands, touch­ing Principles and inferences of a true visible Church. This booke teacheth a Separation as do the writings of the former: but when he comes to the dis­cipline, he then differs much from the former; and so from the most of our Reformistes, heere at home, so well as from the Church of Scotland and the like.

First we haue held, that the Pastor might onely administer the Sacra­ments: but the author of this booke, [Page 37] holdeth that the Doctor may admini­ster them also.

Secondly, we haue taught, that the Elders were to be imploied in Church gouernement onely (I meane in the discipline) but he affirmeth further, that they are all of them apt to teach; and so to assist in doctrine.

Thirdly, we haue published, that the Church is to giue the officers their Calling; meaning thereby all the men of the Church were to giue their voice: but he intimates further, that women and children are to giue their consent also for such election and calling.

Fourthly, we held Excommunication to be the casting out of a contumati­cus person; and that to the excu­tion thereof, there appertained only, rebukes, the word and prayer; as all spirituall: but he infinuates further, that some bodily punishment also is to be annexed.

What shall I say? in many things he is crosse to the discipline, which before hath beene applauded: and [Page 38] yet the man (they say) an honest man, reuerend and learned.

In the necke of this booke, I met with another, called Errour on the right hand. The author thereof being sometimes intangled about Discipline, (and yet it must be confessed that ma­ny yeares he hath in print checked ours, for the which we euer caried an hard hand ouer him) and during such time of the entanglement about that point he trauailing into forren parts, and there abiding some yeares (where all sorts of factions were daily in his eies and eares) he, (about some nine yeares since) came ouer, and in Lon­don continuing, hath all this while conflicted with factions, and not a little vexed vs. The foresaid book he now publishing, it plainely euinceth, that if separation bee made from the Church of England for An­tichristian, then will ineuitably fol­low an endles wandring from facti­on to faction. These two bookes haue put me to my wits end; I know not what to do: and to subscribe vnto this [Page 39] Churches Canons and orders, I can­not: Once, for that I am knowne in these parts to haue set my selfe against them. Secondly, for that I hold some of them to be repugnant vnto the word of God. Could I get out of these briers, I were an happy man.

And are you so ignorant, that you cannot do that? within this noneth I helped a kinsman of mine out of this pit; who since hath subscribed, is now beneficed; and yet in nothing harmed his conscience: for still his opinion in priuate liueth with him, and helpful he is to such as be distres­sed about that opinion. The Apo­stle willeth vs to serue Kuri [...] (the Lord) which some doe read, Kair [...] (the time) And were it not, that som­times we are to fit the time in his humour; the Prophet would not haue said, There is a time wherein the prudent shall be silent, nor would Salamon haue said; There is a time for all things vnder the Sunne; but this is one thing vnder the sun, ther­fore a time for it; yea, a time to be [Page 40] silent from some good, & yet not to e­uer throwe the maine good and our good.

I like this speech well; for indeed, pearles are not to be cast before swine who wil but turne back & all to rend vs. Tell me sir, how I may without equiuocation come out of Iosephs pit, and I will giue you forty▪ shillings towards a veluet paire of breeches.

Then if I do it not, call me cut.

And I will doe it, and more then that.

Then thus to worke, sir, haue you printed any thing of your diuers o­pinions?

Not any thing that hath my name at it.

Then cary it away closely, and henceforth conceale it; But further, haue you beene much noted abroad, in the land, for such a Contradicto­rian?

No sir, for I was no man of extraor­dinary gifts.

Then that damme is closed vp. There be some which I know, that [Page 41] if their case were such, they would presently subscribe, specially in secret. Your best then is, to leane this place where you haue beene noted, and so to repaire vnto another.

But how then shall I doe for sub­scription?

The subscription runneth, that you must ex animo protest that eue­ry thing they propound is agreable to Gods word, and in nothing re pugnant.

True.

Now sir, they can propound no­thing so erroneous and wicked, but it doth agree with some part of Gods word: As for example, if they pro­pound any thing for Christian, which is indéed Antichristian, it doth agrée with the word of prophecy, who foretelleth that such euils shall be. If they propound obedience to the beast in Reuelation the 13. it agrees with the word of Prophecie, which saith, such euils shall be propounded; And in such sense you onely subscribe, namely, that all their euill agréeeth [Page 42] with the word of prophecy: & not y^• you meane, that their euill is good; o­therwise then respectiuely, as it is a fulfilling of the holy Prophecy. Muse not at the matter, the case is plaine, the pearle of your meaning is not to be cast before them, no more then A­braham would deliuer his preserua­tiue meaning vnto the licentious Pharaoh: nor Christ would deliuer his Reseruatiue meaning vnto them of Emmaus, when he looked another way. A certaine Doctor once being demanded, what hee thought of Q. Elizabeths supremacy: hee vnto them replied; I desire (my Lords) to know what you thinke of it. They answer, we do beléeue y^e within her owne dominions she is ouer all per­sons and in all causes, Ciuill and Ec­clesiastique, supreame. He answeres, And my very good Lords, I do truely beleeue the same. Whereupon (it is said) he scaped. Now sir, what was it he beleeued? not that the Queene was so supreame,; but he beléeued that the Lords so beléeued.

Me thinkes this should be equiuo­cation in him, and yet the former I rea­sonably affect.

Tut, if euery close helpe wee vse, for euading dangers, must be called equiuocation, then we wil condemne Patriarkes and Prophets, Martyrs and Confessors and all godly policy. Whereas contrariwise our Sauiour hath taught vs, yea, commanded vs to be subtile as serpents.

Without all question, it must bee so, and I do verily beleeue you: But another thing, sir, if I come to be be­neficed, I must once within a moneth after, publiquely read in my cure, 39. articles of religion, cōcluded vpon by our Conuocation house, and thereto must then signify my assent, and there be some that I like not.

Thats nothing, for vpon the for­mer ground you may say: All these agrée with Gods word: Or you may say thus; beloued, here be articles, that I must read, whereto I assent, and of whom I affirme that they be gooly. Now, you say, there be such holy ar­ticles [Page 44] but not that all the articles are such and holy.

O, how happy was I to meete with a man of such prudence & diuine ex­perience! O, that all my brethren were acquainted with this sacred policy.

O sir, you must beware to whom you communicate it: Otherwise, it may come to the Bishops eares; and they would fetch you about againe, & not only you, but all others, that yet kéep their places, who seeme to leane to the new discipline. Take héed ther­fore of that, lest otherwise the latter errour be worse then the first.

I thanke you for your good coun­sell: for indeed they be but hollow­hearted towards vs. Well sir, here is what I promised: and if you come to my lodging, (that is at N.) I will bestow a supper of a crowne on you. be it to night or any night within this seuennight.

I thanke you master Malcontent; And I will be at your seruice in what I can. There lies your way & here [Page 45] is mine.

Farewell prudent Libertino.

As much to you reuerend Gentle­man.

MAster Atheos, I am glad I haue such a Chamber-fel­low to night: that bed I take to be the better, and it is that (as mine Host saith) which you had last night. On this other therefore I fix my rest.

And it please you (master Malcon­tent) you may for all that vse this,

I thanke you sir, but this shall suf­fice. One thing M^r. Atheos, as wee we are preparing for bed: your dis­course this supper time, I marked wel, & in my poore iudgment, you spoke more for the soules immortaltty, then I euer heard. It appeareth well, that master Cuffe, is not the onely man of our age, for handling that Argu­ment, [Page 46] yet in the heele of our discourse (let me make my selfe no wiser then I am) I could not collect, what (after the bodies death) became of that soule, except it then entred into some other body, Uegetatiue, Sensitiue, or Rationall.

Sir, ouer while you liue, obserue when he that dilateth vpon an argu­ment, doth insist in his owne person, or in the person of another. The im­mortality of the soule was mine owne, but the passage of it into some other body, y^e I deliuered in y^e person of another, namely of certaine anciēt Philosophers very iudicious & lear­ned. And hereto some haue of late the rather inclined, for that these great Polititians which penned the scrip­tures, do call Iudah a Lion, Isachar an Asse, Dan a Serpent, Herod a For, with the like, as either ha­uing had the spirits of such beasts within thē, or else, for that their spi­rits were destinated (vpon y^e bodies death) to enter into such Beasts.

It is somewhat which you say, and [Page 47] more then I euer heard before. But me thought you inferred further, that the starres haue life.

Uery true; else how should they giue life to inferiour bodies? Plato y^e Philosopher, read him well. The like do to Clemens Alexandrine his Stro­mata, towards y^• end: & hee a famous diuine amongst the Gréekes within 200 yeares of Christ. Read (not to mentiō, Trismegistos, Iamblicus, Por­phyry, Proclus) the writings of the great Physicall clerkes, Paracelsus, Quersitanus & others; & you shall find (by plaine demōstration) that euerie Minerall hath his life & spirit: And as y^• Galenists haue granted, that the cor ruptiō of one creature, is the genera­tion of another: so neither can this be, if so a life & spirit were not conueied from the dying bodie into another. Whereupon else cōmeth it, that not­withstanding all sortes of daily dy­ings, there is yet a plentious conser­uation of euery creature in this kind?

Surely, it must needes bee so. And I now perceiue, that is impossible [Page 48] for a man that pores much vpon the Scriptures, should euer bee a wise man.

Tut, the writers of the scriptures, were very politick men. The sum­mer of Trogus Pompeius, notes Moses to haue beene a very pollitick Cap­taine, and Ioseph a notable Magician, who well knew, that such an itchie people as Israel, would neuer be kept vnder, but by propounding some formes of Religion, whereby they might be imbusied in these religious deuotions, as time should not afford, (ouer and besides that) any leasure to looke into their Captaines purposes. Vnto which religion, they being once fashioned, in hope of a reward, at the hands of one they called GOD, they afterwards, neither durst do other­wise, as they would auoid certaine torments, in a place they called Hell. What was it that Mahomet else inten­ded in the deuice of his Alcoran? And hath hee not thereby, purchased to himselfe abundance of Kingdomes, with subiugation of very many Chri­stians? [Page 49] And this the rather, by ob­seruing a want in the others policie, (at least, in the exercise of their poli­cy) when as he leaues no liberty to his people, for calling so much, as any one point of their religion in questi­on, but die therefore he must. Wher­upon followes that differences they haue none; and so are at all times a­mongst themselues vnited, and fit with one heart and spirit, to fly con­fidently in the faces of any their ad­uersaries. Whereas distraction in our policy, weakeneth our affections one toward another; and infirmeth the whole bodie against our forraine Ad­uersary.

O wonder, what a foole haue I béene all the daies of my life! Some what I learned to day of another; but that farre short vnto this. I haue but two kine to my paile, I would (with all my heart) spend them (yea, and maggot my Sow) that I might but heare you read lecture vpon such points, but one forthnight. Now sir, I would I might intreat you, to vse [Page 50] some words of praier at our downe lying; and then wee will giue out selues vnto rest, till the morning: for this daies busines, hath awearied both bodie and soule.

I will; then thus: Thou subtile na­ture, that (as a streame) conuaies thy selfe thorow euerie creature & which mouest diuerslie, according to di­uers matter, giuing forme and being to the same accordingly, preserue thou vs in our formes this night. And what time the Elements and princi­ples of our body, shall through their mutuall warres, ouercome some one of his fellowes, do thou so appetite thy like from some other similar crea­ture, as wee presently may adde that spirituall Mumia vnto thee, whereby thou maist bee abled to recouer thy former standing, to the taming of the rebellious Element or spirit. Nor bee thou carelesse (at the time of these E­lements downefall) to transplant the immortall spirit, into some Iouiall or Herculean bodie, be it in the Spheres or the Center; that so this WE, may [Page 51] become a more excellent WE. A­men.

Marry, Amen, I neuer heard such a prayer in my life. I would beg of you sir, that to morrow morning I might heare you, to cōment vpon this pray­er: for surely surely, there is much hid mysterie in it.

I will, Natura inspirante. But now to our rest, and Good night.

Many good nights to you sir. O happy day, well spent.

FIre fire, the house is a fire. It cracks, it cracks, heauen falles, house falles, earth falles. Wo is me, what shall I doe?

Lord be mercifull.——Lord be mercifull.———Iesus haue mercie vpon me. What a crack was this that shaked all? O Lord forgiue me my sinnes, what a light run tho­row the chamber! Master Atheos, M. Atheos, where are you Master A­theos? Lord helpe me: Is he gone? I am afraid the lightning hath taken him away. What M. Atheos, where are you man?

Peace,——peace.

A Gods name, where are you? Let me come to you man.

I am vnder the bed, vnder the bed.

Where, which bed?

Here, here.

Body of me, I haue run my head a­gainst the poste.

Has it done, has it done?

Has what done?

Is the lightning & thunder gone? for I haue shut eares and eies.

It is gone I thinke: for I neither heare nor see any thing. Onely I feele a bad smell.

It is no matter for smell, so the thunder and lightning be gone. Pull mee out by the hand, I pray you. There. there; so, now I am well.

I pray you sir, from whence might this thunder come?

It comes from that region of the aire which is middle-most. And is no thing else, but a sodaine bursting a­sunder of a cloude: the tearing of whose wombe in peeces, you might sensibly heare. The cloud consists of [Page 54] viscous vapours, which rolling a­bout, doe in fire beget a stone in the wombe of the cloud; the heauiest part of the matter falling into that center. But as the whole bodie of the cloud cannot be a like condensed and firme; so, a breach in time is made, for venting that stone or pellet. The resemblance of this lightning, this crack & thunderbolt flying, you may see in a peece of Ordinance, where you haue a sudden flashing light; a terrible crack, & the pellet flying out.

Yea but sir, who is the Lord of this firmamentall Gun? For some one must set it on fire, and leuell the shot at some marke.

It hath no other Master, then na­ture, that so moueth. As for y^• shots fall. it is meerely casuall.

A, a, a, a, a.

Lord blesse vs, what newes? M. Atheos, M. Atheos? Bodie of mee, I am downe vpon some bodie. Who [Page 55] is there? Speake a Gods name. Is it Master Atheos? Speake man, speake man. Mine Hoste; ho, a candle for Gods sake, ho. What, you cannot sleepe I am sure. A candle quickly.

Heres a candle Master Malcontēt. How do ye both? Here has beene a shrewd nights change. Aes me, what see I? Master Atheos slaine.

God be mercifull vnto vs: see how his face is burnt, and no haire singed; his legs broken, and no skin pierced. I cannot abide to behold him any more. O Lord forgiue me, O Lord forgiue my sinnes.

What shall wee doe master Mal­content? for the hand of the Lord is vpon vs.

Alas, we haue no other thing to do, but get down into some other roome, and betake our selues to prayer.

I beséech you, then let vs doe so.

Take the candle sir, and leade the way. O Lord, lay not my sinnes to my charge. I acknowledge thee to be God, and a iust God. Oh, extend thy mercie vnto vs.

NOw I am apart, sequestred from all mankind, solitary in this Arbour.

Not so apart, but thou shall heare rung in thy eares, the iudgemēts of God, which attend thée for thy abominations.

What art thou that speakest so?

He whom God hath appointed to haunt thy Ghost, & to pursue thee vnto iudgement. Hearst thou, hearst thou, thou giddy head, thou Aposta­ticall wretch, thou hypocrite, thou A­theist (that hast said in thine heart, there is no GOD, there is no iudge­ment) now the houre is come, that GOD will bee auenged on such a wretch? why startlest thou back? why lookes thou agast? Thy conscience [Page 57] cres out of thee. Thine owne con­science condemnes thee. And vile hy­pocrite, God is at hand to iudge thée. Hypocrite, blasphemer, strebrand of hell fire. All too late to quake & trem­ble. Knock thy knées together with Belteshar, the hand writing is come out. No place is left to repentance; no mercy, no pardon, thou art dam­ned, thou art damned.

O Lord God, what shall become of me?

Hell, hell, hypocrite hell; nothing but hell.

O Lord of heauen, is there no re­couery?

None, none, Hypocrite, thy tea­cher is iudged, and thou must follow. Come away, into this Well cast thy selfe headlong. So thy conscience wil leaue gnawing, fretting. Or take y^• line, that goes from the one post vn­to the other, and in that tree hang thy selfe. Why stayest thou? Eate and drink thou canst not, settle thy selfe to any calling, thou canst not; Ioy in any thing, thou canst not. Therefore [Page 58] life is now to end. Faith thou hast none; all Hope is gone; charity is farre from thee; and pray thou canst not. Therefore now, now, euen now, the very time to be damned.

Am I quite forsaken? O Lord is there not one drop of mercie?

Not one drop, hypocrite, where­withall to coole thy black, blasphe­mons tongue. An end, an end. The heauens looke black vpon thee. The aire drawes it selfe from thee. The earth trembles at the waight of such a Reprobate. Hell, hell, loe how it gapes for thee.

O Lord God, if there be no mercy with thee, why diddest thou not slay me together with Atheos?

Hee spared thee, to the end thou shouldst repent.

Repent, he cannot repent. The eie of his iudgement is out. His heart is hardened. He is a wandring starre, a cloud without water, a tree twice pul­led vp, a despiser of gouernement. A speaker euil of them that be in autho­rity. S. Iude saith he is damned.

Bad spirit, thou slanderest Iude, he foretelles indeede, that in these last dayes, there should be such damna­ble waies, wherein the most would walke to finall destruction. But that no such should come out of these euill waies, he affirmes not▪ nay, hee in­timates that some should. And ther­fore he willeth the sanctified, to haue compassion of some, in putting diffe­rence; sauing other with feare, pul­ling them out of the fire.

Ho, ho, but this hypocrite is none of these fewe.

Bad spirit, God neuer told thée y^•. He sends forth his good spirit, for wit nessing to a mans spirit, the forgiue­nes of his sinnes: yea, the good spi­rit is sent to seale such assurance. As for the euill spirit, there is no one scripture that saith, how hee is sent forth of God, for sealing to a soule the assurance of damnation.

Oh but this runnagate from all re­ligion, he cannot repent.

Of himselfe hée cannot; but that same God that spared him, when [Page 60] hée smot the eother, can giue him re­pentance, which he denied to the o­ther.

Hee can do it; but he will not doe it.

Satan thou takes too much vpon thee, thou art ignorant what God will. A lier (as well as a murtherer) thou wast from the beginning. The Lord reproue thée.

He hath sinned the great sinne a­gainst the holy Ghost.

That sin lieth in an Apostasie, or Departure: First from the principles of true religion, once truly held, as in the Hebr. 6. 1. 2. 3. &c. Secondly, in a Departure from all such Christi­an fellowship, as wherewith before he had ioyfull communion, Heb. 10. 15. First thou canst not proue y^• euer he was so déep in, with that mysterie of Faith and holy communion, and not prouing that, thou canst not conclude, that his fall is so farre, as from the vppermost step of these staires that ascend to the throne of Gods mercy.

He is fallen from the very highest step, and so not one step of mercy for him.

Nay Satan thou now liest, and the Lord againe reproue thee, all the ground of Faith was not gone, for he desired Atheos to pray.

And he said Amen to a monstrous praier.

Hée said Amen hée knew not to what; and such in effect was his confession. But whatsoeuer Atheos intended by Nature, poore Malcon­tent had in minde, that there was a God to become vnto, and that by Christ Iesus onely. His head indéed was intoxicate with Vanity, but not therefore the Verity pulled vp. Be­sides, whatsoeuer thou maiest sus­pect, by his euill company he last day kept; thou yet canst not proue that he had fréely resolued to forsake all cha­ritable Communion with his bre­thren in the former grounds of faith. This departure from Faith and Fel­lowship, is not acted vpon a sticker­ing giddy conceit, but vpon mature [Page 62] deliberation: and then also done, vn­constrainedly and freely.

Let it be, he haue not acted that sin fully: yet if he liue but a little longer, it will be come to the full. Therefore the best to preuent it is to hang him­selfe presently.

As thy selfe art, so is thy coun­sell.

Let him not do that, and yet hee hath sinned sufficiently for a thousand damnations.

Who knowes not, Satan, that one sinne is sufficient, where grace from aboue comes not? There­fore the third time I say: The Lord which hath chosen this brand out of the fire, euen he reproue thee. Zach 3. 2.

Nay wher thou cōmest thou meanst to be vmpire, there is no talking with thee, the last word thou wilt haue, and therfore I go.

Malcontent, Malcontent?

Who cals Malcontent?

One that wisheth thée well.

O but I wish not my selfe well; nor [Page 63] can I; for I haue sinned, grieuously sinned, & my heart is disquieted with­in me.

Doest thou grieue Malcontent, doest thou grieue?

O Lord, I grieue because I cannot grieue.

Art thou burthened Malcontent, art thou burthened?

Neuer did soule carry such a bur­then. Sinne vpon sinne, sinne vpon sin, and more sin, and no end of sin.

Go then vnto Christ who can ease thee.

Sweet Christ I know can ease mee, but will he ease me?

Doubtst thou whether he wil ease thee? Neuer was Shepheard so willing to take vp the poore shéep on his shoulders, that had spent the strength in the briers, and so to bring it to the fold; as he is willing to take vp a poore soule, and to bring it home from wandring. Let the Priest passe by, and suffer the shéep to porish; Let the Leuite passe by, & stretch out no hand to help; yet Christ (with the [Page 64] Samaritan) and sooner then the Sa­maritan will bind vp thy breaches, get thee vp on his shoulders, settle thée in his Inne & feed thee more ten­derly then Ioseph fed weake Iaacob.

O but I cannot look him in the face, I am ashamed, my face is confounded there is nothing right in me.

The more thou dislikest thy selfe, the better he likes thee, downe vpon thy knees and pray: if it be neuer so little, yet pray.

Well so, I am downe, what shall I say? my heart is cold, my tongue is frozen, Lord helpe me I cannot pray.

Call for his help, and hée will help thée.

O sinne, sinne, stops my mouth, I cannot pray: heauenly Father for Christ his sake, teach me to pray. O, here at this heart it is, lies heauy, & as cold as lead.

With the poore Publican, knocke y^• same breast, wherein sins spaune lieth. Cast thy selfe vpon the earth, shake vp thy vnto ward affections.

Hard heart, wilt thou not melt? melt heart, melt: Lord for thy sonnes sake, take a way my hearts hardnesse, my hearts vnbeleef, my hearts vnto­wardnes: Oh, oh, ho, lord that I could pray, as sometimes I haue prayed.

To desire grace, is the beginning of grace, and to sorrow because one cannot pray better, is an infallible degree of true repentance. Blessed are these that (so) hunger after righte­ousnes, for they shal be satisfied. A cō trite heart the Lord will not despise.

I hate Papisme, I loth Libertinisme, I abhor the very remembrance of Athe­isme; but a three fold cord of iniquity they be, which cannot be easily bro­ken. Errour on the right hand is as Salo­mō teacheth in Eccl. 7. 18. a sin that cō ­sisteth in Being iust ouermuch, and wise ouermuch, whose iudgment is to make such Zeloists desolate, but Errour on the Left hand, is a Being wicked and foo­lish ouer much, whose iudgement is to hasten a mans perishing, before ma­ture time, Eccles. 7. 19.

Thou meritedst to haue perished, [Page 66] but God would not thou shouldst pe­rish, for his owne names sake: for by thy conuersion he will haue his mer­cy made glorious; and therefore be­ing conuerted, sée thou also do help to strengthen thy brethren.

It shall be my duty, with Saint Pe­ter so to do: but will the Lord pardon me? whia, my sinnes be extreamly large.

Thy sins cannot be so large, as his mercy is large: For thy multitude of iniquities, he hath a multitude of mercies, and in the pardoning of thée much, thou maiest loue him much.

Loue him, Oh that I might die for him! shed my bloud for him! lose all that I haue in the world for him!

That affection of thine is the fruit of true loue. And (as S. Iohn saith) God is loue, and he that dwelleth in loue, dwelleth in God, and God in him.

O Lord, I thanke thee for sparing me from suddaine death: I haue moc­ked at that kind of praier heretofore. but now Lord I see what a mercie it [Page 67] is, not to be takē away suddainly; how soeuer we should indeede alwaies so liue, as alwaies ready to die; but Lord, we are not alwaies (nay seldome) so prepared; and therefore an excee­ding mercy of thineto giue a poore sinner some time to looke about him, and to prepare for death: but sweete Lord howsoeuer I feare & tremble at the very remembrauce of Faction and Schisme, I yet am so deeply plunged with scruples and doubts, about sun­dry things in the Church of England, as I know not what to doe, without further direction.

Repaire to Mediocrity: and so fare thou well.

GOD grant I may fare well, for my poore soules health. O Mediocri­ty, I heretofore haue scorned thy pre­cepts, because I had no mind to keep any meane, accounting all meane, but an haulting betweene two opinions. I go Lord I go: Forthy sonnes sake, blesse Mediocrity for speaking, & me for hearing, Amen. So be it.

WHo knocks there?

One, that desires to speake with you. Your seruant told mee sir, that you were amongst your Bees, and I haue made bold to interrupt your bu­sines.

Neighbour Malcontent, I pray you come neere. Will you sit downe by me? Me thinks, from the conside­ration of this poore little creature, many excellent meditations may a­rise.

But, will they not sting a man, that sitteth amongst them?

Not at all, except a man prouoke thē by crosse carriage towards them. And then no maruaile they cast out a dart: for the least creatures haue their splen and their gall. And this [Page 69] I will tell you further, if shee can draw her sting back againe, thē all is well enough with her, howsoeuer she haue tickled her molestor. But if she leaue it quite behind, then through want of choser to inflame her vnto duty she becommeth a drone and loi­terer, liuing vpon the spoile of others. All which may put vs in mind; First that a Christian is to be zealous in a good cause, but so as he ouershoot not the compasse of his owne good. Secondly that a man ouerlashing in zeale, doth finally grow to be as cold as a clocke, a plaine loiterer, liuing, vpon the vndeserued paines of others: For extremity of zeale, ordi­narily is turned into extreame secu­rity. We are therefore to spend our zeale to day▪ as wee may be feruent in the Churches quarrell to mor­row.

A wise obseruation and godly.

Now sir, when such a one becomes a plaine loiterer, they want not dis­cipline (and that a sharp one) for pro­céeding with such a party, marke [Page 70] these two bées, you shall haue a pre­sent instance; sée you how that blacker bee is got vpon the iacke of the other? sée how she tugs her forward, now she tūbles down with her from the stone, now she flies vp againe, hauing left the other for dead.

Surely she is dead indeed.

Whia, this was an idle bée▪ and seeing shee would not worke (as the Apostle vrgeth) she shall not eate a­mongst them. May not both Church and common wealth learne from hence, that it is shame to suffer loi­terers to the consumption of their la­bours? Now sir, marke againe how some come forth to fly about for more prouision: Others againe, see how they come with their thighes laden with matter for effecting of hony. And in the third place obserue, how some others help to beare in their burthen. From hence may wee not learne, that as euery Christian is to haue his calling and therein to bee painfull; so, the stronger are to sup­port the weaker, one bearing ano­thers [Page 71] burthen, and so fulfill the Law of Christ?

How dull haue I beene in contem­plating the workes of God!

Now sir, all these maintaine V­nity in the bonds of peace; and so their small beginnings increase to a mightie lump: whereas on the other side, the greatest things by discord and dariance, do come vnto nothing. Furthermore, as they haue a gouer­nor to goe in and out before them, so they do camp round about his person as willing to be slaine before y^• their anointed be touched. And may not the obseruation hereof bring confusi­on of face vnto such as not only make away, but also themselues ioyne in traiterous violences against the Lords annointed, our dread Soue­raigne king Iames? Besides, how may it plainly demonstrate the leaud spirits of some Zeloists, who being called to inuiron the Church, as the Tribes with their tents in the wil­dernes inuironed the Sanctuary, are not onely, not such, but in deede [Page 72] and in word, and in writings incom­passe her with firebrands, setting all on fire. Though the Lord had his holy fire in the Temple; yet it was the Diuels wild-fire (by Nabuchad­netsar) that set the Temple on fire.

Wel, now I perceiue that the smallest creatures do go before me in obedi­ence to their Creator. Reuerend sir, as I heartily thanke GOD, for the good I haue this way already recei­ued, so I beseech you to giue me pa­tient hearing, while I propound my soules sorrow vnto you; and that shal be in so fewe words as I can. I haue sinned against our Church mightily (I am afraid) in hauing bin vnto her not a Bee, but a spider, in drawing all into the euill part, for nourishing my poi­sonfull iudgement. My humble desire is, that in propounding some doubts, which yet (as stumps) remaine behind vnpulled vp, you would vouchsafe vnto mee some reasonable resoluti­on.

With all my heart, and the Fa­ther [Page 73] of Christ Iesus, exhibite a plen­teous blessing.

Amen, I beseech him. The first question is, how may I be assured that the ministrie of our Church, is one with that ministry which Christ left vnto the ministration of the new Te­stament, that is, of the Gospel, or glad tidings, through Faith in Christ, op­posite (in respect of the forme of iu­stification) to the workes of the Law. The doubt ariseth; First from their diuersity of titles; the one called Bi­shops and Deacons; the other called Arch-Bishops, Lord Bishops, Priests, Parsōs Vicars. Secondly, our Bishops seemto haue greater dignities & prero gatiues in the world thē the other had.

To the first I answer: The house of Ioseph made no separation from their master; nor the Iewes from Daniel, Hananiah, Mishael and Aza­riah: howsoeuer Pharaoh altered the first and Nebuchadnetsar gaue bad ones to the second. Names are not of the essence or being of things, other­wise, false Christs should bee true [Page 74] Christs, and false Prophets, true Prophets, because they be inuested with y^• commendable titles of Christ and Prophet. And yet no such euill in our names, (for what is Archbi­shop but chiefe ouerseer? Lord Bi­shop, a ruling ouerséer: Priest (the cor­rupt word of Presbyter, as Bishop of Episcopos) signifieth onely an El­der (which phrases of Bishop and El­der were giuen to the Apostles also) The first in respect of ouerseeing Church or Churches; the second in respect of their yeares sufficiencie, be­fore they entred into the worke of the ministry. As for the terme Parson, you may call him Pastor if you will (the Law giues you leaue) the terme Par­son arguing rather the nature of his Maintenance, then of his Office. The same may be said of Vicar also: and therefore hee that in Lancashire said God hath giuen me a liuing, and the diuell hath giuen me a name: ar­gued therein more precipitate zeale then sadnes of learning. I wonder why Phanatique spirits, (so well as [Page 75] at this) do not brabble with their Pa­rents for giuing, and with them­selues for bearing, such names (as Richard, Robert, Roger, Hercules, Diana, Mar-prelate (for so one was baptized) and these & thousands moe, be not onely, not in the Bible, but, many of them rapt from heathen Po­ets, & what not? But they haue litle to do, that will contend with their owne shadow.

Secondly for the greater dignities & prerogatiues, which our Bishops haue in the world: I answer, the A­postles had right to far greater dig­nities1 Cor. 9. 1. &c. then ours be possessed of, the A­postle had right to euery vineyard2 Cor. 8. 20. 21. hée planted, to euery flocke hee had fed; and that is, right to maintenance from multitudes of Churches, and countries. If it be replied, y^• Apostles had it not, no, not y^• Arch-apostle S. Paul: I answere, y^• was not because it was not their right; but because the people would not giue vnto thē their right. If here it be obiected, but our Bishops haue not so laboured and [Page 76] conuerted y^• people from whom they haue such dignities; I answer, the first had to do with meere Infidels without the Church, but ours with Christians within the visible face of the Church, and therefore no such cause nor néed. But as the Apostles hauing ordained Presbyters (or Priests) to euery Church, for y^• néere ouer sight thereof, did notwithstan­ding care for all the Churches, and2 Cor. 11. 28. visite them as opportunity was of­fred:1 Tim. 1. 3. Tit. 1. 5. so it is y^• duty of ours, and their maine duty. If any one faile herein, Est quidem error personalis, non le­galis, the fault is in the person, not in the function confirmed by Law.

As for their Prerogariues, what haue they, wherein the Apostles ex­ceeded not? If they incarcerate per­sons, by authority deriued lawfully from our Prince (a thing which Infi­delious Princes would not cōmit to y^• Apostles, nor yet to any Christiā ▪ is therfore y^• sword vnlawful to a Chri­stiā?) in the roome therof, the King of kings collated a farre greater power [Page 77] vpon them: In so much as thereby, S. Paul [...]mot Elymas the sorcerer w^t Acts. 1 [...]. 6 blindnes; and S Peter smote Anamas Act. 5. [...]. and Sapphira with present sodaine death. When the times begun to be ordinarily Christian, then the Lord tooke away that extraordinary pre­rogatiue, and conferred vppon his Church, the ordinary meanes, for protection and correction of bodies. A weake & despised Church they would haue her; who being destitute of ex­traordinary power, would haue her robbed of that which is ordinary al­so. The Prophets could foretell, that Kings of the earth should bring their honour and glory vnto it, and these cannot abide it. Yes (they will say) we would haue the Church, not her ministry to haue it. I beleeue it, they would haue themselues and their lay children euected, and the ministry de­iected. Euen as they expound that precept, Tell the Church, to bee, tell Tom Tynker, tell Dick Cullion, tell Ione the oyster-wench, with all the rest of their Ignorants (such a San­hedrim [Page 78] the Iewes neuer had) so, y^• bringing of glory and honour vnto the Church, must not be at all (or al­most not at all) to the ministerie (for they be but vassalls) but to her Lai­call members, as being the only ves­sels, capable of glory & honour. They would haue all power and dignity in their owne hands, that so the mini­stery (standing both in Need, & Awe of them) they might be topped and o­uertopped at their pleasure; not da­ring once in their Sermons to touch their corruptions, as they wold not haue their good Masters and good Dames, to withdraw their Almes from them. So indeede it would come to passe (as it did in Ezechiels time) wee should be glad to preach for a crust of bread▪ and an handful of barley.

Indeede sir, I must needes say, it would come to no better. Experience euery where, will giue testimony vn­to it. But I beseech you (sir) another question; how shall wee cleare, that the Surplice is not an Idolothyte?

By the definition of an Idolothyte: for, an Idolothyte is, whatsoeuer is dedicate or consecrate to an Idoll by way of deuotion: But none of our Surplices haue been so deuoted, ther­fore none of them Idolothytes. If any can fetch out a Surplice, that hath beene by the Papists consecrated to their Idol-idle▪masse; such a one may be termed an Idolothyte, and it skils not though it were burnt. As for ours, they be not such, though like to such; no more then the Animal-offe­rings of Israel vnder the lawe▪ were Idolothytes; howsoeuer like to the oblatiōs of Aegypt, out of which they made their exode and passage. But that which is more; if the idolatour had abused it, may I not vse it? The Apostle teacheth otherwise: vnto the Corinthians, he layes downe the caseCor. 10. 23. thus: Of cattle offered vp to the I­dols, some part comes to the offerers; and from them sometimes, that part comes to the flesh market. Some in­fidell buyes of it, dresseth it, and sets it before thee. Let thy cōscience make [Page 80] no scruple to eate of it, how soeuer it was Idolatrized for as the earth is the Lords (not the Diuels) so, the ful­nes thereof is his▪ and created for the vse of his. Yet, this prouiso withall: If any one at table w^t thée, doe pointe at it, and say▪ certainly this is an I­dolothyte, I like it not; then because of his consciēce (not because of thine) let it alone: for the Lord hath things know besides in the earth for thee to feede vpon. Otherwise, thou eating of it and giuing thankes to God for it, why should another speake end of thee? Hence it is plains, that the children of God may lawfully vse a­ny creature in the earth, howsoeuer it haue beene by others prophaned. Only, in case of anothers weaknes, he is to forbeare, euen from his owne right. This Prouiso, I know, is the maine of all their speech, who kéepe such a stir about the poore garmēt: but in pressing this prouiso, they must take with them this▪ they must con­fesse themselues to bee but (as yet) very yong Christians, and not fitted [Page 81] to be Pastors ouer flocks of people: no more then they were fit for mini­steriall function, which were but Ne­ophyts, newly come from heathē I­dolatry vnto Christianity: for, such were they, of whom the Apostle spea­keth. And then it will followe; first, that they haue sinned, in medling w^t the strongest function in the congre­gation, being but as yet nouices in the faith. Secondly, that they de­serue to be sharply censured, for ma­king their people weaker then they [...]ound them▪ who at first, could brooke the Garment well, but now must [...] ▪ as if it were an Ido­lothyte. And if they say, they knowe their owne Christian liberty therein▪ but many about them will be offen­ded: I answere, there be none about them, that can (as the former Neo­phyts) plead tollerable infirmity. All about them be Christians borne, of Christian parents, in the profession of Christianity, for some thousand yeares and vpward. Let them sée to it then, if such their exception doe not [Page 82] growe; not from infirmity, but from wilful péeuishnes; as willing to stick, rather in their owne preiudged opi­nion, then to [...]eeled forward vnto Christ. With the Apostlo to the Co­lossians, I say thus; If they be deadColos. 2. 20. with Christ from the ordinances of the world, why, as though they liued in the world, are they burdened with traditions, as touch not, taste not, hā ­dle not? wee say, (to shew the liber­ty wherewith Christ hath made thē free) they ought to weare it. They answere, that they may not. We say, besides the former reason, the Chri­stian Princes commandement (pro­pounding it, but as a garment for seemelines and order) it ought to moue their conscience, to the vse of it. They answere, it doth not. Propoūd what we shall, they still with the su­perstitious Colossians, doe returne vs a not: as if their only study were, to crosse Christ, to crosse a Christian King, and to crosse the Churches af­firmatiue, with their Ethelothreskia, their Negatiue Not.

I wonder, how (reading that place to the Corinths, so often as I haue, so well as this last to the Colossians) I could neuer enter into the Apostles true meaning; which now (after these fewe words of yours) are so plainly e­uident, as the Sunne at Noone-daies. God haue the praise for it. I beseech your patience (sir) a little longer, for my further assurance in the faith. In the next place, somewhat touching the forme of the Letany. Phrases and Clauses I know there besūdry, which some except against, but hee that brings Charity with him (I doubt not) may with the Bee gather honey, where the Spider conuerteth all into poison. The like may bee said, of ex­ceptions against some other praiers. But that which seemes to bring with it some equall exception, is, the ma­ny repetitions of one and the same thing, as, Good Lord deliuer vt, &c. wee beseech thee to heare vs good Lord, &c.

I know that some doe call this of­ten Repetition, by the name of vain­babling, as if our Sauiour in Math. [Page 84] 6. had condemned it. Our Sauiour there doth not cōdemne Repetitions simply, but Respectiuely; that is (as himselfe there expoundeth) when mē thinke, that for their so doing, they deserue to be heard of God. Other­wise, doing it (not with perswasion of merit, but) w^t a simplicity of heart to God▪ ward, wee doe but as our M Christ himselfe did in the Garden, who three times ouer repeated the selfe same praier to his father. Or as the Prophet doth in Psalme 136, whose burden of his song is, For his mercie endureth for euer; and this 26 times together: euen so oft as there be veries.

Stay good sir. The point is plaine enough, but I haue beene as an horse and mule void of vnderstanding: and to the blind, Suns light is but darknes till scales fall from Pauls eies, by the Ministery of Ananias. There is one question (sir) which is as Goliah, not able to be remoued.

And yet little Dauid, with a small pebble-stone, may knock downe the [Page 85] monster. Bring him forth of the cāp of the Philistins, and see if his owne sword, cut not off his owne head.

GOD giue the truth to preuaile timelily with me and all his people.

Then this it is: How shall we sub­scribe to our translation of the scrip­tures, namely, that it containeth no­thing Repugnant to the word?

I answere, something in the trans­lation may bee diuers to the Origi­nall, and yet not Repugnant to the word. Nam diuersa non sunt opposita. vnderstand you that?

Very well: and most true it is.

Secondly, I answere by another Question: can there be any subscrip­tion in this life, made vnto any one Churches translation?

Surely, that must needes bee; else, there will neuer be any vniformity or orderly communion; where euery one shall be left to their owne priuate in­terpretation and meaning.

What should let then, that there cannot bee a subscription to our Church?

Because some learned in the tōgues, doe find some wants in it.

By that reason, there can bee no subscription to any Translation,I meane, the septua­gint, for the old Testamēt. Greeke, Latine, English or any. For what trāslation (that I say no more) euer was there, is there, or euer shall be, which shall not sauour of mans weaknes? Tell me; is there any Church so priuiledged in this life, as she shall not erre?

Doubtles no. And therefore the whole Congregation of Israel, had her sacrifice appointed for sin, done of Ignorance. Leuit. 4. 13.

Then it vnauoidably followeth; y^• either subscription is due to euery true Churches translation, or else to none at all. And if to none at all: then much lesse to the Pastors sermons, or to the churches constitutions or Ar­ticles; seeing all these doe depend vpon the iudgement of men also, which haue their wants and Igno­rances.

It must needs be so.

This puts mee in minde of one, [Page 87] who within these fewe yeares said thus vnto mee: what if I poue that there is no true bible &c? God tooke him soone after away, I hope for his owne good; but sure I am, for the Churches good. Good friend, our mother church knowes what shee doth herein; but these excepters are blinde in their manner of exception▪ leading the high-way vnto Atheisme For thus they must argumentate.

No lawfull subscription (in such sort as our Church vrgeth) can bee made to any Translation, in any thing dissenting from the Originall.

But euery Translation in some things dissenteth from the Originall:

Therefore no Translation to be sub­scribed to, as our Church vrgeth.

Then hereupon will followe;

1 No such subscription is due to any Bible, sauing to the Hebrew for the Old testament, & the Greeke for the newe.

2 These Not-subscriptors, besides may ioyne w^t some Romanists, & séem to haue as lawfull exception against [Page 88] the said Hebrue and Greeke also. If they know what I meane in this, thē let them be ashamed of their ignorāt péeuishnes. If they know not; then with the Apostle I say, Let the igno­rant1. Cor. 14. 38.be ignorant.

3 (Not to say any thing of our Sauiour, & some others of his Dis­ciples) Then they will bring the cre­dit of S. Luke into question; who in­troduceth S. Stephen, saying▪ that 75 soules went downe into Aegypt, whereas Moses mentioneth only 70 Act. 7. 14, Genes. 45. soules. Nor can Beza deny, but that all Greeke copies hee met with, doe read 75. As also the Syrian and A­rabian, and the Latine, with Ierome and Augustine. And herein indéede (to speake only what is probable) S. Stephen followed the Greeke trans­lation of the old Testament, called the Septuagint (of the 70, or 72 Rab­bines, that translated it so, at the re­quest of the Egyptian King, Ptolemy Philadelph) which translation in our Sauiours time was most vulgar, & best knowne to the Iewes thēselues.

[Page 89]And therfore followed of S. Stephen: Master Broughton standeth stifly for this. that I speake nothing of others; nor yet here, what the Septuagint might intend by 75: nor, how in very many places, they differ from the Hebrue.

4 Then neither may there be such Subscription to any Sermons, Arti­cles of faith, Ecclesiastique constitu­tions, Leitourgie or the like. For mā failing in his worke, vppon the Ca­non or Rule of faith, then likewise (if not much more) he is like to faile in his maner of building vpon that rule of Faith, yea, not only in maner, but in the matter also.

5 Then necessarily followeth, that no such subscription is at all to bee made; but euerie mole is left to dig in the earth, as pleaseth his owne blindnes. And in such libertie, they may go shake hands with Segnior Li bertino; and of Libertines become A­theists, and of Atheists Diuels incar­nate. This is not M. Perkins his gol­den chaine, but the black chaine that leadeth and draweth vnto perdition. And thus is it not euident, that men [Page 90] then begin to be phrenetike, when they begin to be fantastique: and the despising of the mothers counsell, is of God punished, w^t extream blindnes.

Oh Lord, how haue I been mislead by Sathan! All seemed faire that I fol­lowed. But now to thy praise O God, I more and more see, that it was but Sathan transformed into an Angell of light, that so mislead me; and the fruit which I cropt was but the forbid-fruit the ruine of such as couer knowledge beyond knowledge, wich Salomon (vpon his Repentance) calleth a Be­ing-ouerwise.

The Apostle therefore comman­deth, that no man presume to vnder­stād, aboue that which is méete to vn­derstād;Rom. 12. 3 but that he vnderstand accor­ding to sobriety: all one with his Mottie, that writ vppon the errour on the right hand.

I pray you sir (by the way) know you the Author of that Booke, intitu­led, Errour on the right-hand?

I doe.

And what thinke you of his booke?

The man is so neere and deare vn­to mee as I cannot speake what I thinke▪ but I should be held partiall. Yet this I dare say; as he had expe­rience in himselfe of the Flyers error: so▪ in the persons of others, he (by ex­perience of disputation) did wel ob­serue; that if the first positions of Malcontent did hold currant; then (not onely would followe the Brow nists separation, but also) would fol­lowe, the main positions of the Ana­baptist, and if of the Anabaptist, then also of othres.

Was hee not then at some times caryed away (or entangled) with Anabaptisme, Arianisme &c? Some conclude, that by his booke, hee should.

Uery wittily and conscionably, I warrant you, as if certaine of the Fathers (as Epiphanius, Augustine) should haue been tainted sometimes, with all Schismes and Heresies of their times, because they writ against all Schismes and Heresies of their times. A conclusion good enough for [Page 92] Tom-Scull, sometimes of Immanuel Colledge in Cābridge. But to leaue this By, and to returne vnto y^• main, namely, the Subscription afore dis­coursed of. It seemeth somwhat hard, that subscription by our church shold bee pressed, to all her conclusions a­greed vpon in common, as agreeing to the word of God.

It is so indeede. Neither doth the former booke (intituled, Errour on the right hand) decide that point; as to to me it seemeth.

When you shall reade it with a lesse partiall spirit, you shall obserue, what yet (it seemeth) you haue not: specially, by the positions added to y^• heele of that Booke. But to leaue y^• and to come vnto the Scriptures, for helping vs out of the Atheisticall consequents, that follow their reasō, of not subscribing. You remember, that of Iob it is thus recorded; Hee was an vpright and iust man, one that feared God and eschewed euill. And the word Tám turned vpright, is in propriety, perfect: was he such a one [Page 93] before God absolutely if so he should haue beene examined by the perfecti­on of the Law?

Onely Christ could bee such a one.

Well, in the first of S. Luke it is testified touching Zecharias and E­lizabeth (the parents of Iohn Baptist) that both were iust before God, and walked in all the commandements and ordinances of the Lord. Did S. Luke herein, testifie truth?

It were blasphemy to say the con­trary, seeing therein he was but the pen▪ man of the holy Ghost.

Were both of them, so iust, and had both of them so kept all the com­mandements as in nothing they had offended?

Doubtles no: for all haue gone out of the way, and all need grace and free pardon for sin; else Christ vnto such died in vaine.

How then were they iust? and how then did they kéep all the commande­ments?

Iustice and perfect obedience was [Page 94] imputed vnto them, because their hearts were vpright in the maine of their conuersation, howsoeuer they failed in the By, through imbecillity and weaknesse.

And if God lay not the By to his childrens charge, where the maine of their cariage is iust; what are we, that we shold once dare to lay the By vnto his churches charge, (being a whole corporation of his children) and besides, to make it an argument of brawling with our mother, Salo­mon saith; The eie that mocketh the Father, and despiseth the instruction of the Mother, let the Rauens of the valley picke it out, and the yong Ea­gles eate it.

You in your wisedome haue infor­ced me to cut off the head of mine owne doubt.

Why alas, doth not our Church hold, that she erred in this life, and could she be thought to hold a sub­scription against her owne Tenet? Shée doth not presse inch subscripti­on in an high absolute sense, as if in [Page 95] none of her words, or writings, shee failed from the perfection of the word (one of her 39 articles cleares that, so well as all her Apologie doth, a­gainst the pride of the Church of Rome, in that point, but she presseth conformity (Secundùm quid) accor­ding to that is due vnto her in this world, as she hath receiued of God, to be a faithful Dispensator of his will. Nor otherwise could wee put a sufficient difference betwéene the Canonicall scriptures & our writings. For priuat conceits, as you may haue yours, & I may haue mine, a third, may haue a third, and so on without end; must these be causes why eue­ry of vs must exclaime one vpon a­nother: and all of vs agree in one to disturbe the Church? So there shall neuer be communion, neuer any or­der, & so consequently not any peace. If she be a mother, let her keepe her place, remembring still, that here she is but as Israel in the wildernes: and if we be not bastards but true borne children, let vs know our place, and [Page 96] not with Corah, Dathan Abiram, rise vp against the congregation our mo­ther: for if we do, the earth will de­sire to swallow vp our glory, and we shal be but as they that went downe to the pit.

Oh Malcontent, Malcontent, if Quéene Maries scortching Beames were vpon vs againe, wee would (a thousand times) be thankfull for the least cooling shade that our Lawrell gouernement affordeth. But it is in such fulfilled, whereof Moses long since sung; He that should haue beenDeut. 32 25vpright, becomming once fat, hath spurned with his heele. Had not Manna béen so plenteous they would not so soone haue lothed: and had not their mother béene so familiar, shee had not beene so soone despised. Nam nimia ingurgitatio facit ineptum; & nimia familiaritas parit contemp­tum.

They still haue in their mouthes; wee must grow in grace, grow in knowledge, grow in obedience: but when we examine their growth, [Page 97] behold they go from good vnto bad, from light vnto darknesse, from obedience to disobedience, from some order vnto none, from some vnity to all sorts of faction. First warring with their mother, then iarring amongst themselues; and lastly, a loathing vnto all men. So grew Israel in the wildernes, from discontent vnto faction, from faction vnto Schisme, from Schisme vnto rebellion, from rebellion to lifes confusion, till the earth was weary of them, the Sanctuary lothed them, and the Lord slue them.

O Lord how nere this comes vnto me! and how may I seale to the truth thereof, from mine owne experience! Reuerend sir, I haue beene thus trou­blous vnto you; but God (I doubt not) will reward you for your la­bour.

If wée wil be zealously painful, let these litle bees teach vs to be painful in vnity, against the common aduer­sary, painfull in shewing loue, bea­ring one anothers burden: painfull [Page 98] in preparing hony, not in building of cobwebs, painful for the cōmon good, no one séeking alone his owne parti­cular: So the aduersaries mouth shal be stopped, the church be cōforted, all our soules shalbesatisfied with good, & we (in all burli-burlies of the world) may hold vp our head, in the assured­nes of our redemption. As for themPsal. 129. 5. &c.that hate Zion they shall be ashamed and turned backward (as Apostates) they shal be as the grasse on the house tops, which withereth ere it commeth forth (to any goodnes) whereof the mower filleth not his hand, neither the gleamer his lap, (for indeed they be▪ tée hie spirited to be dealt withall) neither they which go by, say (vnto them) The blessing of the Lord bee vpon you, we blesse you in the name of the Lord. And if they be once past the Churches Benedicitie, how shall they come out of Satans snares vnto amendment of life?

O how the Lords loue hath aboun­ded towards me, thus timelily to to deliuer me! what shall I render vn­to [Page 99] the Lord, for all his benefites vnto me? I will out of my heart, (as out of a sauing cup) poure forth praises vnto the Lord, yea by his grace in the pre­sence of his people, I will pay my vowes of thankfulnes vnto him.

Pray for the peace of Ierusalem, let them prosper, that loue thee (O Zion)Psalm. 122. 6. &c. peace within thy walles (deare mo­ther) prosperity be within thy palla­ces: For my brethren and neighbors sakes, I wil wish thee now prosperity, because of the house of our Lord God (it being the place of publique wor­ship) I will procure thy wealth.

And Lord for thy sons sake giue me grace to be as painful for her peace as I haue beene for the breach of her peace: That so thy blessing by her mouth may come vpō me, & thy bles sing againe by my ministry may bee doubled vpon her.

Now my Bées begin to gather themselues to their rest: and we will retire into the house to refect nature. The questions already propounded and resolued, although they haue [Page 100] beene but few, yet adding discreti­on vnto iudgement you may refer all other scruples to the same heads of doctrine, at least for setling your owne soule in a peaceable progresse. Come friend, let vs walke in; but by the way, sée you this plant Co­lutea? breake a branch off disorder­ly, and plant it in the earth carelesly, & yet it will prosper. Sée you this An­thora? plant it neere to the poisonfull Aconitum, and it attracts the poyso­ned nature Againe, here is the herbe Arum, of y^e root therof starch is made: but let the Laundres prouide wel for her hands: for it will chop, chinke and blister them exceedingly. From these and the like, many excellent meditations may arise, and such (if we marke the scriptures well) was the practise of y^• holy Prophets. But as a bow continually bent, doth lose his strength: so Prou. 25. 26. Salomon wisheth that in hauing found hony, we should but eate that is sufficient, lest other. wise it fall out, we vomit it vp. Ac modus sēper adhibēdus est appetitui.

And all I can say is, * Wisedome wil Math. 11. 19. be iustified of her Children, when * Fol­lie will not depart from a foole, though Pro. 27. 22. he were brayed in a morterwith a pe­stell.