BEing in company at an Ordinary with one, whom by his discourse I gathered to be some Ethnick, or Atheist: I could not but require from him his faith and the title of his Religion a And notwithstanding the unusualnesse of that cu­stome, I (with some Ceremony for my boldnesse) intreated him to permit me a question.

Any that you will ask, and is in my power to resolve, shall be answered.

Then let mee intreat you to satisfie mee in the principles of your Faith, and Tenents in your Religion.

That shall I with all my heart: though like­ly not agreeable unto you.

I pray let me heare them: and though they are not mine they may be made so by such reasons as are beyond my answer: For indeed I look on my Tenents as well with the eye of Reason as of Faith.

Then I will with the more willingness impart [Page 2]unto you my Creed, which I conceive to be groun­ded on naturall Phylosophy.

I shall be glad to hear what they are, and the rather, because you will mayntain them by naturall Phylosophy: which I conceive to signifie true & sub­stantial reason: For I have no artificial to answer by.

Truly I have spent the greatest part of my time amongst the learned; and in perticular a­mong those men accounted the wisest of England, (of which Country I conceive you to be) and doe find a correspondency in them with me in the most of my tenents, which I can summe up into this for your answer: that I doe believe in an universall Providence that governs the things aswell of the greater as of this inferiour Globe: and of the Souls eternity: and after this life in a place of unspeakable felicity. And indeed I am not affraid of the gnashing ing of the teeth which is spoken shall happen to the bad after this life in the old law, nor yet of the trou­ble of the conscience which in the new Law is sup­posed shall be to those of the same damnable condi­tion: And indeed I rather thinke Moses to be inspi­red with a wit above the rest of the Egyptians bond men then with a spirit.

Marry I am sorry to see a man of so much gra­vity as you are, and a pretender to so much learning, to have so little true knowledge: But in truth I ra­ther pitty then am enraged at the opinion you have of the Father alone, & not of the Christian, Jewish, [Page 3]and Mahumetan Religion: For as the old Law was the foundation of the new, so is the new the Quar­ry from whence all Christians take the Materiall that build their severall Tabernacles: and also all the Mahumetan Sects draw from both new, & old so that the old being the foundation of the new, it must follow, that Moses was the ground of them both: And so the Jews to this day adore him as the only instrument (under God) of all their temporal and spirituall comforts. And do you think, that a­mongst so many severall Nations, as are Professors in the one, or the other, of them (there is scarcely a Prince or people to be found but looks for his souls comfort (which you confesse to be to Eternity (but by Moses, Christ, or Mahumet) that there should not be found men of as searching an understanding as you, and some such pretenders to knowledge as you are? Yes; be confident that the very antiqui­ties of these beliefs are (if there were nothing else) sufficient to prove the truth of them, and the divine power of Moses, whom you will have onely wise, in a naturall way, and not in a divine, then there rest of the Princes of Israel.

The Principall thing that you seeme to main­taine your beliefe in Moses withall, is the number Believers in him, and the long continuance of the same: In answer to that I say that that Plea wil, hold nothing: For wee will make it the case that is now betwixt the Church of Rome and the [Page 4]Church of England For the Church of Rome being ancienter then the Church of England, why then are you not of it, if you will go for long received opinions.

First, for the Church of Rome: If that were of greatest Antiquity, it might work much on me; But Christ saith, If an Angell from heaven should teach you any Doctrine but that which is written in Scri­pture, believe him not: and we have not the opinion of the Bishop of Rome, as wee have of an Angell: And therefore, if we are commanded not to believe an Angell, we ought not to credit a man. For wee have the Scriptures among us, and as learned, and wise men, both for temporall, and spirituall wis­dome, as the Bishop, and Cardinals of Rome are: And the Scripture being of more Antiquity then the Romish Religion from whence he pretends to take it, the Church of England being grounded on that, and not on mans imaginations (as the Church of Rome in what it differs from ours, is the more ancient Church: And it is authentically proved by severall Authors of our Nation, when, and at what time the Tenets of the Church of Rome, which dif­fer from the Church of England, were brought into it, and by what Councell: most of them being within nine hundered yeares. But we confesse there was a Church in Rome before there was one in England, & Rome, to be the place from whence the Faith was generally established in England: But sence, the cor­ruption [Page 5]that was drawn in for the advantage of the Romish Church, hath altered it, from the purenesse of it, at its converting ours to the Faith: which was the cause that we fell from it, to the state we now are in, which is the same with its first institution.

Well then, let that passe: But for multitude, there is a greater number of Mahumetans, then of your profession: and therefore according to that Argument you should fall to that beliefe.

I say no: For the Scripture sayth, We must not follow a multitude to do evill.

Why we agreed on confuting or proving by reason the truth of the Scripture: Therefore Ile barr that as a Plea: But answer mee to the Argument with your reason.

Well then I say that there is as great a mul­titude of Christians as of Mahumetans, for al­though most part of Asia be Mahumetans, yet al­most all Europe (except some few in Greece and Hungaria) are Christians: And for Africa, the Kingdomes of Prety Janni, with the Territorie of the Spaniards and Portugueses here, and converts of America, may compare with the remainder Ma­humetans.

Well, but for the antiquity of your Religi­on what can be said, but that; if you would plead for that: and because that great and mighty Princes have received the Faith, and lived, and dyed in it, you say that is the signe of the truth of it.

I say one signe.

Well, I shall answer that one, and your o­ther after; and first for this: Whereas you say that it is a signe it is the truth, in regard of the long con­tinuance of the opinion of Moses inspiration, with a divine and heavenly spirit, and so consequently of the Law he writ, and of the truth of it: I answer. That look on the people of America, and those of Japan, and all the people of the South Sea, and you shall find they will tell you, that their Faith hath endured ever since the World was (no History be­ing able to contradict) but the Scripture doth speak of Baals Priests that launced their flesh, and cryed out, Baal heare us; and of the Heathens that lived about the children of Israel, which made their children to passe through the fire to the God Mo­loch, and many such like customes are spoken of there, to be used among the Heathen, which at this day are used amongst those of America, and the o­ther places abovesaid, which proves the Antiquity of their Customs, and therefore should they be fol­lowed? No an anciēt custom is nothing to prove the truth or cōveniency of a thing, but rather the weak­nesse of those that live so long in sottish ignorance.

You speake now of a company of barbarous simple people.

To you they may seeme so, but not to them­selves, nor to some others, and they have greater reason to condemn Christians for barbarousnesse, then we to condemne them: For the acts of the [Page 7]Spaniards have been so inhumane with them they, have overcome, that it is certainly known there have been 1100000 of harmlesse Indians in Ameri­ca cruelly butchered without cause or offence given by them, as their own writers report. But as the Persians seemed to the Grecians to be barbarous, so the Grecians seemed no lesse barbarous to them, and as all fools think wise men to be so, or else they would learn of them to be wise; so all wise men think fools to be so by their foolish acts: and who shall judge this controversie? neither party, but the stander by. And if it be so, why then shall we not take the opinion of the ancient Philosophers, as of Diogenes, and others that lived that course of life, that they took not care for to morrow, which is the custom amongst them, and for a civill kinde of hu­mane curtesie, they equalled them in all passages, being as is reported by the first discoverers the most gentle and courteous people living. And indeed my opinion tels me, that the Irish men in their Rugge and trouses, which is their constant weare, are not so barbarous as the French, who alter their habit oftner then a Cameleon doth her colour. But goe into China, a place generally accounted to have as subtile in habitants, and as great multitudes of them, as are in any petticular Dominion of the World, their Chronicles informing them their Religion is as ancient as the creation of the world, and that they record to be of above 6000. years continuance, [Page 8]counting the yeare as we doe, and they have as good oportunities for their knowledge of the truth as we, for they say, Printing is as ancient with them, as History with us: Therefore if you will be of a Re­ligion, or an opinion, because the wise are of the same, the learned are of the same, a multitude are of the same, and the Ancients were of the same, then you may be of the Religion or opinion of the Chi­nians, and according to your own rule. In England the more Southeasterly you goe, the wiser the people are, as the French are wiser then the English, the Italians wiser then the French, and the Grecians wiser then them: then consequently it must follow, the people of Turkie and of Persia, and the Mogores Countrey men, to be wiser then the wisest of Europe, and the people of China lying most Sontheastesly (without you will come home again by America) to be the wisest of the World, and therefore to bee followed in custome and Religion.

Although I doe not so much stand on the Antiquity of the Religion (I professe) as I doe on the reasons that I can give to prove the verity of it, yet dare I maintain its antiquity maugre all oppo­sition: For the story of China (to passe over that of America) I say, I conceive, that the Religion there (according as it is reported) is the simplest Religi­on in the World, their supposed gods being always in their houses, made of wood or clouts, to which they worship and doe reverence, which is contrary [Page 9]to ours, for we worship him that made us, and they worship that which they have made, and were they so wise as the report goeth of them they are, I can­not thinke they would doe such ridiculous things, therefore the report of their wisdom seems as strange to me as the rest of the tales told of the greatnesse of their cities, & other unheard of things, which seem as strange to me as tale of the world in the Moon: But the reporters are Jesuites who speake for their pro­fits, as Demetrius did, and therefore are not to be believed: For to get Princes to maintaine them there is hope of their dominion over that place, they heape to themselves masses of treasure, for the al­lowance is very great that they have to build Col­ledges, and for bribing officers, to give way to them there to make converts, and for their own mainte­nance, which the Castillian and Portingall profits in all the East Indies could scarcely maintaine, al­though very great, besides the bounty of many a private person for their soules health, in gaining a soule, which they may doe in maintaining a Jesuite to preach to those Pagans: And although you may say that the Pope is so good a husband that he will not let his disciples sow their seed in barren ground, a Countrey that is poor, and can produce no profit: I answer, that it must be a poore fish Saint Peter re­fuses to catch, but if he can have from him that ex­pects the draught when the net is drawn, as much as if they were all Salmons, what cares he if they prove all Menevves.

But for your quoting the opinion of my Coun­trymen, who thinke that the neerer you goe to the Equinoctiall Line, where is the greatest heat, the ri­per you find the fruits, and consequently the brayns of the men: It is no strange thing in our populous Nation, to find men of severall opinions: and such as are not able to judge of things themselves; there­fore they depend upon the opinion of others: as in this perticular. The experience of every common Seaman that trades betwixt the Tropicks where the heat is most refulgent, can answer for the ignorance of those mens fancies: who knows there are none so barbarous and uncivill, as those men are, and I know it will be said, that it is for want of conver­sation with the rest of the World: But I say, if they be naturally so wise, why did they not teach, and not learn of others. But to the contrary, they have converst with the Portingall Nation, for these two hundred yeeres, and yet are almost as ignorant as they were at their first acquaintance, which shews their indocible natures to civility.

Why this opinion is generally mayntained by the Learned of your Countrymen?

Not by the truly knowing men: but such as read much, and know but little, what's eyther for their own honour, or that of their Countrey: but read, and believe rather what is written by a For­reigner then search into the ends of his Writing: For they interpret them to meane nothing, but as [Page 11]they say, as the Papists doe the Scripture: when it says of Christ to the Bread, This is my body: with­out looking into the mysticall meaning of the word: For by this very opinion many are drawne into all manner of beliefs, which are enjoyned by the Ca­tholicks of Rome, before they are a ware: For they or their Disciples write, that the Italian is the wisest man of Europe, as being borne the most Southerly: And if it be so, then it must follow, that the Fope being that Countryman borne and bred up in the Centre of Italy; and chosen from amongst the wi­fest of that Nation, must be concluded the wisest of the Italians: And therefore fittest to command in Temporall things as a Prince: and in Spirituall as be is inspired above any other man, as having the power of Saint Peter: So that the divine Power meeting in the wisest naturall man, makes him most capable for government, of any living as a Prince and Priest, and suppose him so: For according unto this rule it must needs follow: and then what man is there that desires not the wisest Prince to govern him, and that had not rather take to the opinion of the wisest, in point of Religion, then of a man in­feriour in judgment: So that according to that rule, he must be your Prince and Priest, therefore true po­licy of State would forbid this opinion, fearing the Worme under the leafe: And take this for your Answer: and Foole for the badge of my Country­men, that are of this judgment.

Well then: I stand not so much on those points, you think you have answered: But what say you? was not Abraham as much in favour of God, as man could be, (for so Moses tels us) and yet hee writ no Scripture: no, nor told any thing of Para­dise, or of Adams eating the forbidden fruit: And therefore why should you believe that these things were true? the World being three thousand yeers old when Moses wrote the Law without beliefe in which, and the Messias that was promised by Ja­cob should come of the Tribe of Juda, (for which we must take Moses word; who wrote this many yeers after Jacob dyed) no flesh can be saved: ac­cording to Scripture: For nothing will bring one to Heaven but the belief in him: And then you must condemne all that dyed before Jacob: in which number you must include many whom you accompt. good men: As Adam, Abell, Enoch, Noah, Na­hor, Abraham, Lot, Isaac, &c. For the Scripture never says they heard of his comming: and then what correspondence hath this together: and what encouragement have we to serve him, who con­demneth the righteous, with the wicked: and so ma­ny thousand Millions of men as were born and died before Jacob, knowing not for what, there never being a rule prescribed for them to walk by.

Well, this hath discovered your rotten inside: and declared by your prophane handling of the Scripture your proper name Atheist: But yet I shall answer what you say.

I told you I would not argne without you would forbear passion: For the name of Atheist, that was used of old time by Plutarch of Chaerova, and others, unto such as believed in no God; which you cannot say by me, For I do: and in his univer­sall Providence, and extoll him for his justice and mercy: in making so many Creatures as they are, to shew his power, and then his mercy in saving them: But for the tale of Moses, and that of the New Te­stament, I rather suppose them the act of some cun­ning Prince then of a godly Prophet: And nothing doth so cleer it to me, as the example that is evident in those Princes and people which are his Disciples, who make the Scripture the colour of all their wic­ked Enterprizes, as Moses and his Tribe did to get the command over the Iews.

Well: I perceive then that you are an Atheist: but a refined one, one of the new stamp:you be­lieve in God, but not in Christ his Son, nor the ho­ly Ghost: but according to our opinion, he that de­nyes the Son and holy Ghost; denyes the Father, and therefore is an Atheist: But to answer your first opinion and question; Why did not Abraham as­well write the Scripture as Moses? I can answer you: Why did not David a man after Gods owne heart, build the Temple as well as Solomen? but because it was the pleasure of the Lord that Solomon should rayse a Trophee of Honour to his Name for ever? So, why did not Abraham lead the Chil­dren [Page 14]of Israel into Canaan and write that which Moses writ, but because the Lord had a minde to shew himself to be a great God, and above all o­thers, and his power over Pharaoh, and the unbe­lieving Egyptians by the hand of his servant Moses, who brought the Children of Israel over the Red Sea, and out of thraldome, that they might Know that he was the Lord, and Moses his Propher, which by Abraham could not so well have beene shewne, for that the Children of Israel had neyther number to testifie his Works, nor affection to value them.

And for the injustice you taxe God with in con­demning the Righteous with the Wicked: I an­swer, That if you will a nature, you must allow a God, or Providence which is good, and all things to have their being from him: as the World, and all things that be in it, Man being then in it, must needs be made by him; And if so? then must hee have power over soule and body: And having so, you may allow the Election of him eyther to salva­tion or damnation, both being just: For if six men be condemned, and three of them get the Kings Pardon, are the other three unjustly dealt with? Or if a man hire two, and give one as much as hee promised and the other more, is he that hath his due unjustly dealt with? I say no: but they ought all to think well; those that have their deserts, and those that have above then: So then allowing God this power, as every man may do what he vvill [Page 15]vvith his ovvn; Then may you very vvell believe, that the good vvhich vvere before Iacob, vvere sa­ved, as being elected in Christ, as the Scriptures say, before the beginning of the World, and many of the other, by the mercy of him that made them.

This is no answer to me, for now we argue to prove the likelyhood of the truth, or falsehood of the Scripture, and you quote Scripture in your Argument: But answer me with reason, how could they according to your Scripture be saved, that be­lieved not in the Messias, and how doe you prove by your Scripture, that any that lived in the times before Iacob, knew of his comming?

I say where you will use Scripture against me, you may allow me Scripture to answer you, and it was promised from the beginning, that the feed of the woman should breake the serpents head.

This is nothing because as aforesaid.

I shall refer that to judgement, But the Pro­phecies of the Scripture with the marvellous things that have been done by the beleevers in it, shew plainly, that there is no truth but there, no Religion but there, no hope of salvation but there: And first for the Prophesies, The curse of Noah on Cham, wherein he saith, A servant of servants shall he be unto his brethren, which is meant of himselfe and his posterity, to Iaphet and Sem, and then again of Ismael the sonne of Abraham, where it is said. His hand shall be against every man, and every mans [Page 16]hand against him, Both which we see verified at this day, for at the division of the world between the sonnes of Noah, Africa fell into the posteri­ty of Cham, which people are at this day the greatest slaves that can be, they being servants to servants, and sold generally as horses, to those that will give most for them, it being the onely trade into America to carry the natives of Congo and Guiney Countries of Africa thither: where they worke in the mines and at the sugar mils, or any vile worke which no others will undertake, in which their labour they became vassals and subject to the servants of others: And for the Ismalites carriage it is well known to those that passe from Aleppo to Ierusalem or Bagdet, or from Grancaro to Ierusalem, or to any other part of Africa, for though they are generally in the Turks dominions, yet can none of his Subjects passe to the places abovesaid without drawn swords of the Ismalites in their teeths and about them, for a reward for their peaceable passing.

And then for the vvonders that have been done by the beleevers in this Lavv, look on Moses, Ioshua, Gedeon, Samson, David and his Worthies, and the Prophets and their incomparable acts are without number. Therefore seriously consider on vvhat I have said, and turne from that vvicked condition you are in, to my faith and my beliefe, that I may love you as a brother, and not hate you as one vvicked, and an enemy to God and your ovvn soul. Come, let me persvvade you.

First for the Prophesies you speake of, and the truth of them, and how they are veri­fied in the sonnes of Cham and Ismael. I an­swer, that the same condition are the sonnes of Sem in, who are said to possesse Asia, and not a few of those of Europe, for first, look on the great Turk and on his possessions in Eu ope and Asia, and then the conditions of those in his Dominions, who are all slaves, and the great Officers in his Court, and the rest of his ser­vants and Souldiers being slaves themselves to him, have their slaves also under them, which may bee called slaves to slaves. And on the Tartarians, Persians, Mogulls, Chineans, Ja­panders, all the East Indians, in all which Countries you may finde multitudes of slaves to be sold, and few or none of Africa amongst them, and in Africa there are many places where there be numbers of slaves of other parts, as in particular, the City of Argier, where there are not so few as eight thousand of your own Nation, and as many of the Spanish, French, and Italians, that live in as great bon­dage as any in the World; And for that of Ismael, as much as you can say of his posteri­ty, may be said of the Owsecockey on the Gulf of Venice, and many of the Scythians, and [Page 18] Grim Tartars: and for the men of might you speak of, look on Moses, and on Romulus, both beginning of nothing, both cunning, both honoured after their deaths as Gods; both va­liant and hardy men: the like comparison may be made between Joshua and Theseus, Gideon and Scanderbeg, Samson and Hercules, David and Corelanus, &c.

In your answer to mee in this point of Ismael, and Cham, you doe not disprove the truth of Scripture: For though you instance the thraldome of other Nations, you do not deny but that the Children of Cham are ge­nerally slavish: and though you answer (but poorly) the condition of the Ismaelites, with that of the Owsecockey, and Tartars, and Scy­thians, yet you do not deny, that the Pro­phecie is made good in them: as if a man be told he shall break his neck, if it happens that another man comes to the same end as well as hee, his Fortune is not mistold; therefore be satisfied of the truth of the Scripture, and let me perswade you to believe it.

I am not yet resolved, nor will by your fallacies: but keep stedfastly to my opinion to the last: and whereas you say your reasons are beyond mine, I suppose not, and your perswa­ding [Page 19]me to your opinion and judgment works not on me, because you are of it: For I should rather chuse any thing then the opinion of an Englishman, a people compacted of the worst of all Nations, the scorn of the World the best of you all being bred up Apes from your cra­dles: and have nothing in you, but what you learn of others: traytours to your selves and Countrey, naturally simple, giddy Coxcombs, pernitious, treacherous, uncertain people, such as for uncertain profits will sell your God and Countrey, and their Honour with your owne and your Posterities: The worst of my expres­sions are too good to bestow on you, therefore forbeare to urge any more your frivolous de­mands.

You barred passion, and yet use it in the unworthiest manner; not like a Gentleman: For can there be any thing so offensive to me as the abuse of my Countrey, a place dearer to me then mine own honour, your words are gene­rall, and extend to all persons, my selfe, and friends; For speaking to the English in gene­rall, you except not me, but include me, and all that have relation to mee: Therefore since you have gone so far from the principle we first di­sputed in, you must give mee the same privi­ledge [Page 20]and leave to demand proof of what you say, or an accompt of your words on your knees, or with your sword: And know that I grant you an unusuall favour, in permitting you leave to prove it by perticulars.

I was never brought up a sword-man, but yet in regard I have said I will maintain it, and if I prove my allegations true, then will there be little cause of offence in you, in regard I shall make you know what you never knew before, and so be the cause of your improvement in knowledge.

Come to the perticulars.

Whereas I have said that you are a people compacted of the worst of all Nations, it is most easily proved to you by the generall opinion of your own Nation, by whom I have heard your Pedigree derived; some from the Normans, others from some other part of France: some from the Netherlands, others from high Germanie, Denmarke, Swethia, Westphalia, Norway, &c. and to prove the un­worthinesse of your Progenitors of those Na­tions, nothing is so evident as their parting with their Countrey, to undertake others un­certain and unknown, for you prove it by your undertaking war with a Forrainer, which you [Page 21]always doe with the worst of your people, which by presse you force from the honester sort to undertake such dangerous designes: This with the courteous entertainment you give to strangers, as Mountebanks, all sorts of creatures of other Countries, which are most welcome and most estemed confirms your ba­stardy, for were you a people of one stock you would stick together as Allies and Kindred, a­gainst all forreign opposition, but to the con­trary you adhere to forrainers, though to the totall overthrow of your Nation, as in the cor­respondencie is had between the great ones of your Countrey with most Princes, who know of all the chiefest passages of your State, soo­ner then they are peoclaimed in your own Countrey, nay, oftentimes directed beyond sea, and acted there, and in my remembrance the businesse of Rochell and the Isle of Ree, when you had opportuninles to advance the English Standard farther into France, then e­ver Henry the fifth carried it: for had he the assistance of Burgundy, you had the assistance of Spain much greater? Had he one French subject for him? you had three French Pro­testant Subjects for you: And though the King­dom of France be greater by Britany and other [Page 22]places then it was then, yet was the Kingdom of England greater by Wales, Ireland, and Scot­land then it was at that time. But I being then in France, knew how the proceedings would be as well before they begun, as you did when they were ended, and the same I can say of the last voyage to Cales, and let the losse of Rosingen Lautor, Wayre, Poolway, and Poo­louroon in the East Indies, with all the English authority over the Islands of Banda to the Dutch, testifie the simplicity and corruptnesse of your Nation, for as they were lost by sur­prize in time of peace, so might they have been comanded back again without infringement of the league by the English fleet, with much ease, But as I have been credibly informed, a bribe to D.B. of ten thousand pounds. with some other petty sums caused you to quit fur­ther claime to them places, at this day worth unto the Hollanders three hundered thousand pounds per annum, a people that scorne and trample on your Nation where ever they meet you, as in the East India, Straits, and German Sea, which, you say is yours. Greenland, a place first discovered by the English, and pos­sest in the name of your King, where his Arms were erected, which they pulled down, and so [Page 23]vilifying him and your whole Nation with cowardlinesse, simplenusse, and all ignomini­ous expressions which that foule mouth'd peo­ple could utter (making themselves masters of that trade) and at Amboyna in the East India, racking, beheading, chaining you on ships, without meat or drink, when you were scorch­ed with the fiery heate of the sunne, throwing you into dunghils, easing themselves over you, with all manner of revilings against you, which were testified by many sufferers in the calami­ty at your Councell Teble, The dishonou­rable Treaties you make with your neigh­bours; so much to their advantage and your prejudice, such as the meanest Nation scorne to accept of from their enemies, and the French-mens actions are patterns for you in all your un­dertakings (excepting in their respect to their own Nation) nay, the principall Ladies of your Countrey cannot goe without a French Gentleman-usher to lead them, and their hus­bands are so opinionated of them, that they thinke their Ladies are never perfectly bred un­till a French-man teacheth them to hold their legs, and carry their feet, and place their lute, while he toucheth it after the French fashion, And your gallants are generally so Alla mode [Page 24]that they leave not any thing undone that may make themselves and their Masters perfectly French, which your Doctors that are good at the Morbus can well testifie. Are you not a people pieced together with the stuffe of other Nations in all particulars? As for example, a French man comes somtimes into your Court, and for a great while knows not whi­ther he be in France or England, there is such a simpathy in the nature of a French-man with an English-man, he findes no difference in the inclination of his own and your Countrey women, onely a more pronenesse to embrace the true French made then they are, In so much that it is a proverb now in France, when it's required by way of question to know how a man shall bee sodainly rich: It is answered, goe into England and futra the women, and you shall command the substance of the man, and for the staple commodity of France, you shall have in exchange the riches of England, for the way of trade to know how to put off your commodities, you need no better instru­cter then every common wit of England, who will tell you, there is no being a Gentleman there without his mother hath had the pox, or some other of his female predecessors, and the [Page 25]pride of that Nation who desiers the title Gen­tleman, will cause your income to be more worth then the revenue of foure the chiefest Heralds in England, you'l heare them say, oh that my daughter were all a mode, that shee were all a mode, It would be as much worth to her as two thousand pound portion: Then it is but saying, I lately came from France, and am true Paris, you shall strait be entertained by the good man, to be governour of himselfe and all his family, where for pleasure and pro­fit your place will be far beyond the greatest Confessor of France, and when you have got into your possession a good convenient summe, and left the Rickets and Conuulsion in the family, and made their noses stand China fa­shion, you may give them the slip over into your own Countrey, and there passe away the rest of your dayes in jollity with their money, and the scorning and deriding of their Na­tion.

And is not your Language borrowed from French, Spanish, and Italian, High Dutch and low? your people generally sonnes of some one of those Nations in condition: as so much imi­tating of one of them, that one knows not the Gentry of your Countrey, to be other then of [Page 26]one of the Nations aforesaid. And for their dyet, they must have one of those Countrey Cooks; which sometimes for falling from one Prince, and adhering for a greater bribe to an­other, costs them the setting on. For a Spanish fig can trip a Frenchified tongue, and a French scent can spoile a down inclining Courtier. But to let passe farther repetitions, I shall stand to the hazard of your satisfaction by what I have already spoken, and refer it to your judgment whether I have not sufficiently proved you giddy, fantasticall, simple, covetous, treache­rous, apish people.

C. For what you say of our Nation in ge­nerall for perticular faults of it is rashly done: For though (I must confesse) that we are guil­ty of many over-sights in State-government as you have declared, and of much lightnesse in some of our people, yet ought not all to be con­demned for the errours of some perticular men: For although it hath been the fortune of these latter ages of England, to be mistaken in choice of Councell: yet former ages have found this Kingdome furnished with as choice understandings as any of the World, and a this present with private persons of as much knowledge as any of Europe: but Paris hath [Page 27]been preferred to dignities before Ulysses: you know that the fairest body hath a fundament, and the best built Cities their sinks; and in the fairest field of Wheat, there is some cockle and brake come up amongst it: So is it with us in our large and fruitfull Garden of Eng­land, wee have some unwholsome herbs and weeds among us, and those that are so Frenchi­fied, Dutchified, Italianated and Spaniolized, we account as the filthy excrement of our Na­tion. And although you have painted out the condition of some of my Countrymen to the life, yet forbeare a generall censure: For that is, as if a man in authority to choose where hee would, if he light on a Whore to his Wife, the whole Nation of women from whence shee was, should be counted naught, because you will say, if there had been any good he would never have been cookaled: or if because one had played the thief, all the Family should be condemned to death. Or as the silly French-man that concluded all the Citizens of London Cuckolds, because he lay with a Whore in a Hat. Or as my simple Countriman that seeing one or two streets in Paris, Let a man be in Paris five yeeres, and judge between it and London, hee cannot be compe­tent because ten yeeres greatest employment in London cannot make him know all the towne perfectly well. would judge be­twixt [Page 28]it and London: For going into Paris drunk, and passing tho­row the fairest street of the City into an Inne, where after the French manner hee so pox't his, flesh, that being conveyed to a Doctors for cure, that lived in the midst of the City, where sometimes for ayre hee looked out at the win­dow, and could see nothing but houses, which he took for six or eight weeks together: Af­ter being in England, and speaking of the greatnesse of London, he start up and swore, it was but a Village to Paris: for hee had beene there five or six moneths together, and let him be where hee would, or look which way hee would, he could see nothing but houses & ment And for our language which you term mixt and idle learnt, and made up of other tongues, I doe aver it to be as copious and noble a Tongue as any of Europe, and it and the best of Europe, to have all one stock: For although there is a kinde of an agreeing with French and Dutch in many of our words, yet really is it not borrowed of eyther, no more then they of us: But as in truth the stock from whence the best French, Italian & Spanish is taken was Latin; so have wee from thence taken such [Page 29]expressions, as our Schollers in their Writings have thought fit to introduce, instead of some Saxon words, not altogether so fit for expres­sing their meanings, which causes the neer­nesse betwixt us: And for our affinity with the Dutch, it's cause is almost the same: For the Tutonick tongue being the ancient Lan­guage of Germany, from whence the Saxons our Predecessors came, as did also the Nether­landers, so that we as well as they retein much of our ancient and first tongue the Tutonicke: which causeth them, and some other Simple­tons to imagine, that we borrow of them. And for the mixture of our people, Ile not deny but that some families are as uncertaine of their Predecessors as you have discovered: but the body of our Country is cleer and unmixed, and of a more pure stock, then any of Europe be­ing descended of the Saxons, the noblest people of Germany. And you say that the Danes and Normans have corrupted us, and left their posterities amongst us: Tis denyed that eyther is here in any number considerable: For the Daues they were destroyed, or drawne quite away from hence. And for the Normans, that but five descents before were Danes, and came out of Denmark, their numbers at this [Page 30]time, and when they were most here, were not any thing considerable: and were they, you see that they and the Normans are all one: William of Normandy being but the fifth Prince born out of Denmark: they being all one there can be but one mixture, when as France, Spain and Italy, since the Saxons first comming into England, have been at the least, seven or eight times over-run, as out of Ger­many, Swethia, Norway, Denmark, Mauri­tania, Tingitania, and the Saracens, as also they have intermixt themselves, one with the other, by invading one the other, displanting and planting as their fortune admitted: the cause with the perticular moneths, yeers, and Generals under whose conducts these people so victoriously marched are omitted, as not pro­per for this Discourse: But those Countrey hi­stories may satisfie you in the perticulars I have mentioned.

And for noble undertakings, no people of a­ny particular Countrey of the Universe hath ever atteined to those glorious Enterprizes, both by Sea and Land, as have done our Prin­ces and people: To omit the Conquests of King Arthur, which with the 4000 ships of War of Edgars, the Saxon Monarch with the Licen­ses [Page 31]given by them for Danes, Netherlanders, and French to fish on the British and German Seas, sufficiently prove the British authority o­ver them: which Galfridus Monumetensis Printed at Heidelberge, Anno 1587, which was over a great part of France, Island, Ire­land, Gothland, Orkney, Norway, Denmarke, and Master Lamhard adds Swethland, Semo­land, Windland, Curland, Roe, Femeland, Wit­land, Flanders, Cherilland, Capland, and par­ticular acts of our Kings and men at Armes be­fore King William the first, and since in our neigh bouring Countries as in Spain, France, Portugall, the Netherlands, Russia, Barbary, &c. And magnanimous proceedings in the second holy Wars of our Kings, Princes, and Noblemen, King Richard in his passage onely, taking Merssena, and the Island of Sicily: mangre the power and resistance of the French Army in it, and strength of Sicilians, with Calabria, Cyprus, and after Jerusalem: which places he bestowed on such Friends, as he minded to perpetuallize his servants. Many of his Successors of England succeeding him in his Princly undertakings in that Warre: who were the first Generals that circumnavigated the Globe, was not Drake and Candish: and [Page 32]although Columbus is said to have discovered America first, yet certainly Master Thorne and Elliot of Bristoll found Newfoundland, which is part of America, before Columbus, the Ilands Lacaios. What Nations have ad­ventured themselves so farre to the North­west as they, in such Alps of Ice, such high-grown Seas, such threatning and rol­ling high mountainous waves? as you may see in the Journall of Sir Thomas Button, Baf­fin, Hudson, Davies, and twenty others of our Countrymen, which for brevity I for beare to name: See the perticular acts of Captain Smith is enough to perswade you, that there's more courage in one English heart, then in many thousands of other people: a man that in single Combat beheaded three Turks, and after in Virgmia in America, he ventured single with his Pistoll in one hand, to take the King by beard with the other, although a thousand tall Indians were about him, and forced him for feare of death (if he had denyed) to furnish the English Coloney with Corne and other provision that they wanted: Private Captains of this Kingdome have ransackt and spoyled Portorico, Spaniola, Cuba and Jamaco, with their Cities and Villages, as also all the Towns [Page 33]and Cities of the Coast of America, as Nom­bre de Dios, Portabelo, Campech, Sanct. John de Aukia, Santa Maria, Coro, Agupalro, Puerto de Cavallos, Truxillo, Cartagena San Josif in Trinidado, Sant Thomas Santos, Sant Vincent, Bayae, Farnambuck, the Town and Island of Margareta and Coche, in the South Sea, Sant Jago, Africa, Lima, Guatulco, Chin­chapaita, Puva Aquatulco, Puerto de Nativi­dad: All the Islands of the Coasts of Africa, as Saint Thomas, Isles de Cape Verdi, Isles of the Canaries, Azores, with most of their Ci­ties and Forts. This is to be the more valued in regard of pivate mens undertaking and per­forming the same, as you may see in the Voy­ages of George the Noble Earle of Cumber­land, Sir Walter Raleigh, Sir Francis Drake, Sir John Hawkins, Sir Martin Frobisher, Sir Robert Dudley, Sir Anthony Sherley, Sir Amias Preston, Master Thomas Candish, Sir James Lancaster, William King, Christopher New­port, Andrew Barber, and the wonderfull ad­venture of Captaine John Oxnam. And al­though that the Dutch have when they have bin five to one, come as Joab did to Amasia in pretended friendship, and so smote us: there is a farre greater value set by the East India Na­tives, [Page 34]on the English for their valour and mag­nanimity, then on those Grasse-eating Butter­boxes. The English when they have beene a­ware of them (in the City of Bantam) severall times when have beene seven or eight for one (on their beginning quarrels in their drinke) made them retyre with the losse of their ho­nour, and some of their lives and members, in spite of their beards, to the great admiration of the Javeans: and the Mogor the greatest Monarch of India; by his using this saying, hath made it a Proverbe, That one Englishman will be at three Hollanders or Portugalls, and one Portugall will be at three of his Countrey­men. What people have done such service in Sea-fights, as have the English, in the Interim, of the taking of Ormus, when the English did as gallantly as ever men did. There was one Philips with a Pinace of sixteen Tun with thir­teen men and boyes, and two Falkings in her, took a Portugall Ship with seventy five For­tugalls, ninety Negro men, women and Chil­dren, forty Chall men and goods in her, to the value of twenty thousand pounds, which is testified by the takers of Ormus, and to be seen in that Journall. The valrant Acts of Iohn Cook, William Ling, David Jones, Robert [Page 35]Luckey, foure youths that rescued themselves from captivity by killing thirteen Turks, and bringing the Ship away for Spain, and there sold her. The Acts of John Fox, Captaine Ni­cholai, Master Mallam, John Rawlins, &c. and a late fight of Captaine Ransborow, that fost but one man, and killed two hundred Knights of Malta and Negro slaves. These are but touches on the little strings. The Acts of the Sea Worthies in the days of Queene Eli­zabeth onely, being but strook upon would drown all the undertakings before or since in that kind, and that you may know how much the gallantry of a Prince, infuseth bravery into a subject, see how Sir Anthony and Sir Robert Sherley, in her days obtained the favour of the Persian King, so much that they were employ­ed as Embassadours to all the great Princes of the World, from him and from divers others: The title and power of Sir Robert conferred on him by the Pope and Emperour, excelling all they ever before granted: as in his Patent you may see at large. In her dayes, Sir Jerome Horsey was sent twice into England from the the Russia Emperour, and to many other Prin­ces from him: As also Sir Edward Scorey, and Iohn Caudre from the Tartar, and two others [Page 36]from the German Emperour, which at present I cannot name. Take notice that these Acts were for the most part of them done in the Reigne of the gracious Queen Elizabeth: out intestine Wars discover the valour of our Na­tion to be yet remayning. Therefore be of an­other opinion of us, and think that it was A­lexander that caused the Graecians to conquer Asia, and Bajazet that led the Asiatick to the conquest of Greece. And though your abuse of my Countrey hath caused this derogation from our first discourse, yet hath it not made me forget it: And however your thought hath been of our Realme and people, I hope you will not now so scorn it, as to keep still in a known errour, because it is an Englishmans reason that contradicts it, but rather imagine them, at least as much deserving as other people if you wil not allow them a greater priviledge.

I must confesse that what you say is more then I ever heard, or would trouble my self to look after, for what I have read or heard, it hath been from the Frenchman or Spaniard: And that hath been so unworthy a Character on your Nation, that I thought the trouble of looking after them would be the worst of stu­dies.

Tis there report that begets the same opini­on in some of my silly Conntrymen, for the Ge­nerallity tis of France, Spain, or Holland, will scarce allow an Englishman reason enough to make a signe or spirit to fight with a Pigmey, in their discourse they so undervalue us, which begets in me a stronger opinion of their mag­nanimity and ingemuity, for tis the nature of men never to regard or disreputate our men spirited: but a noble, heroick, wise Gentleman shall be sure of enemies as often as hee is talkt of, that will lay a thousand aspersions and false calumnies on his Gallantry: So a beautifull brave woman by the rest of her sex shall be scandalized with many a false imputation, when one ugly, though notoriously bad, shall not once be ill spoken of, and you see they ne­ver meddle with the Scotch, Irish, or other such mean people, which may perswade you tis their envy of our high celerities and un­marchable worth.

You know there is a Proverbe That ill will never speaks well: and wee can look for no bet­ter from those people, then is to be expected from a mortall enemy, as those on whom vvee have vvith so much ease, so often trampled on: But the vvisest and greatest of them knovv [Page 38]that the meaner the people are, that conquer, the greater dishonour receive the conquered; and therefore have given to us our due, in their acknovvledging of us: As in perticular Fran­cis the first (vvhom the French confesse) the gallantest of the Kings, at his being taken pri­soner by Charles the fifth, declared; that as he was the second French King, ever taken priso­ner, so was his unhappinesse far greater then the first: For he had fell into the hands of the base Spaniard, and his Predecessour into the hands of the noble English.

Well then imagine your reason of as much force with me, as if it came from some other Countreyman. But there is nothing yet said by you, but what I suppose I have answe­red: but I have much more to say in defence of my argument, that I thinke you will not deny to be sufficiently reasonable for me to keep to my own principle.

Let us heare it.

I desire to know from you whether you did not suppose the old Law, once to be the true Law?

Yes, I did so.

Then on what ground doe you alter your beliefe?

On the promise in the old Law of our Saviour Christ, who is borne King of the Jews, and came and suffered in the flesh, to give unto all true believers in him, eternall salvation.

What ground have you to believe that he is the Christ, expected and promised by the old Law?

The Testimonies given of him by his followers in the New Testament, wherein is set forth his descent, his conception, his birth, his wisdome, his holinesse, his uprightnesse, his power, his miracles, his paines, his suffe­rings, his buriall, his resurrection, and his glo­rious ascension, in that heavenly manner, that might perswade any reasonable creature of his divine nature, and godly power.

First, I desire to know, whom you thinke most knowing in your Law of Christ, and most able to interpret the darke meanings written in it.

That man that is wise, learned in the Scriptures, and converseth often by prayer with his heavenly Father, to move Him to in­spire him with the spirit of interpreting his Law.

'Tis not the Mahumetan that knows [Page 40]the meaning of the New Testament, not yet the Gentile of the old, what say you is it?

No.

Well then you must allow the Jewish Rabbies to have the best abilities for the inter­preting the Old Scripture, for they are endu­ed with all those gifts that you have mentio­ned should be in Scripture Interpreters: and who altered the Old Law? was it not the Gentiles whom you count unfit Judges in the Law?

Although that many Gentiles were believers, yet were not they the onely cause of the Christian faith, for wee have it from the Sonne of God, and his Acts compared with the Old Testament as hears us, That he is the onely redeemer: And the Old Testament saith, Those that sate in darknesse should see light, and if the Jews hearts had not been hardned, to cause a suffering in the Sonne of God, the Scripture could not have been fulfilled, nor sal­vation given but by his death.

For those acts which you pretend were done by Christ, there have beeen many which have pretended themselyes to be Christ, as in the History of Josephus you may finde written, with most of the Acts in his time (though but [Page 41]of a private man if he did doe any thing that was a disturbance to the Common-wealth of Iudea. And hee that you so reverence and e­steeme is scarcely spoken of by him, what is said of him is, that there was a Prophet, if we may call him so, (whom many called Christ) that did great things, which by many is sup­posed to be inserted by some Christian, because there is so little spoken of him by Josephus, who gives an accompt of all acts whatsoever done in his time, though of never so small conse­quence, and he being borne before and dying after him, 'tis strange he said so little, if that his miracles were so great, and if they were you may see as great in the history of the Romane Saints, that you'l not believe: And since ma­ny Jews that have pretended themselves to be Christ; As first, David Eli, who gathered the Jews together in Haptham, to war on all Na­tions, and win Jerusalem, hee affirmed, God had sent him to free them from the Gentiles, and that hee was the Messias. The King of Persia sent for him, and imprisoned him in the City of Dabasthan, but hee three dayes after, when the King and his Councel sate to take order for his further safety came amongst them, the King asked him how he came thither, hee [Page 42]said by his wisdome and industry, the King bid lay hold on him, his servants answered that they could heare him but not see him, he went away, the King followed him to a river, over which he stretching his handkerchief, puffed, and was then seen of them all he in vain pur­sued him with their boats, for the same day hee went ten dayes journey from thence to Elghamaria, and so proceded, untill that on a bribe given by a Turkish King of 10000 pound to his father in Law Smaldin, for which one night as he slept hee beheaded him, This is as strange an act as ever was done by Christ: And are there not many more which I can name, that have done great and strange things? yes, Benbarchosin, Benchoab, Motes. Lemlen, R. David, &c. and yet were few of them be­lieved, because the Rabbins received not their signes. And whereas you interpret the Old Testament to figure at the comming of your Saviour in a meane obscure way, and onely for a spirituall Kingdom, they say that he must bee borne unto the Kingdom of Jerusalem, as well as to the Kingdom of heaven, and come in glory and power, and take off the yoke that the Jews are so much opprest with, and give into their hands the temporall and spirituall [Page 43]power, exalting them above all the people of the earth. And I have heard a Jew that hath gone to dispute with a Christian, and he out of your own Scripture hath so pussed him that he knew not what to say, for the first Question hath set him up, which hath been to bid him prove by the New Testament (your own book) that your Saviour came of the seed of David, and of the loynes of Juda, vvhich he could not doe: For the Genealogie of Matthew, Chap. 1. onely proves the descent of Ioseph, and not of Mary, of vvhom came your Christ, vvhich you say is not part of the man, for you say, shee conceived with the Holy Ghost; therefore this descent is left uncertain, and untill you prove that you shall draw me to believe (if in any) the Old before the New Law.

For your comparing Christ with an im­posture it is most blasphemously done of you, For what are these you name? are they bet­ter? seeked they not their own ends more then Gods? and the salvation of the world? did not they desire to be Kings, or to have rule and power over other mens bodies, souls, and estates? did they not make disturbances in the Countrey? and would have hindered Cae­sar from his right? which were sufficient [Page 44]badges of their impostury. And to the con­trary ours came and preached love, unity, and concord among his believers: and gave to Cae­sar though a Heathen his due, Hee for all his Cures asked neyther shooe to his foot, not clothes to his back, and notwithstanding them, had not wherewith to hide himselfe, as hee de­clareth, and is testified of him: And for Jo­sephus he was a Levit, and Christ comming o­verthrew their profession amongst his belie­vers, and took away their tenths and benefits they had by their Priesthood, and should hee have left that testimony of him as he deserved, it would have wrought so much on the wise following posterity of the Iews, that they would have cryed with those that saw his works, There was never such a man, not such things done in Israel: Which is cause enough for him to speake so little of him, that did so much: And could any after death, rayse up the body as hee did? No; you finde that in the death of those false Christs (which our blessed Saviour speaks of, after death hath passed, then end their devices, but his acts were greater af­ter his death, then before, as in spight of his Watchmen to rayse up his body, and joyning it to his soule, and then appearing amongst his [Page 45]believers, and conferring the spirit of wisdom and power on his Apostles, then passing to E­ternity with soule and body: And what you have heard betvveen a Iew and a Christian is nothing, for it shevvs the Iew pragmaticall, and the Christian ignorant. For as the first Chapter of Matthew shevvs the Genealogie, of Ioseph, so that of Luke shevveth that of Mary: For though it be not Maries in perti­cular name, yet is it most cleere that Ioseph had not two fathers, therefore one must needs be accompted Maries.

What you say is somthing, but not suf­ficient to satisfie me, I'le take the words of your own Scripture to condemne you, which are, A good tree is known by his fruit, and can a man gather figs of thistles, or grapes of thorne trees? We may, I say, if there were that truth as you pretend there is in Scripture, would it not shew it selfe in the professors of it? But to the contrary, there is so much iniquity in you Christians, that take you from the meanest to the greatest, all orders and sects whatsoever, and there is nothing but deceit, covetousnesse, whordome, adultery, drunkennesse, swearing, gluttony, false heartednesse, extortion, pride, Sodomy, incest, lying, stealing, all things in [Page 46]greater proportion then amongst the Turks, Ethnicks, or the most vile of any profession that now is or ever was. Is not Religion the co­lour for the vilest procedings that are? doe not the Princes and States of Europe cloke with that their murther, plunderings, rapine and oppression in the vilest manner? Is not that the pretence for the martyring of many soules by the Pope and bloudy Inquisitors, and Reli­gion is generally so slightly set by by your selves, that from one accounted a very honest man, but of the Brownist Sect, I heard say, that rather then the Pope or English Bishops should come to be established in the Kingdom where he lived, hee would that the Turke should prevaile over it, they being three the most eminent professors of Christ, I marvailed much at his saying, in respect as well of the temporall government as the spitituall: But recollecting my memory, I thought that hee might as well say so, as the rest believe, and doe as they doe, and to discover to you how much the heavens frown on your chiefe de­ceivers (that is the Clergie and Priests of each Christian Sect) and in perticular in your Countrey where they are allowed to marry, there is scarce a grand childe, or childe remain­ing [Page 47]through the Kingdom of England of any order of Priesthood, that is either noble, rich or vertuous in any great measure (though there are not so few as 100000 beneficed men at all times in your Kingdom.) Therefore take this for your absolute ansvver, that I vvill not be like that simple Courtier, vvho being in much honour and esteem vvith his Prince and Coun­trey, for a bribe and hope of better preferment, sels his present and future certain honour and profit for expectance of greater from another, and so loseth both: No, I will be sure of the pleasure is certain, and enjoy my selfe vvhile I may, and run the hazard of that bug-beare Hell.

To see how far you would secure your self in your folly and ignorant opinion, you will take occasion to condemne (for some pre­tending Christians) the whole number of the believers in Christ. For indeed those that you have discovered, are but pretenders to Christia­nity: For the marks that are by you described, are the marks of the beast, which is on them, and by which you may know they have drank of the waters of the Whore, and are become intoxicated with it, and so do these mad things (as it is said in the Revelation, for the Scrip­ture [Page 48]tels us, There is but one Faith, and one Ba­tisme, which is, there is but one way unto sal­vation: and except you be of that you cannot be saved: Now that way is set downe in the ten Commandements in the old Law: And all things added to them (except the beliefe that Jesus Christs comming in the flesh, and suffe­ring, is sufficient for our originall sin, and break­ing those Commandements) is humane and by man invented, nor shall any equivocation, or mentall reservation, be a sufficient Plea at the day of judgment for the transgressors in those ways, you have set downe, nor shall Christs Name stand them in more stead at that day, then your opinion shall do you: And for what you say the Brownist said, as touching the Turks Dominion over England, I suppose it was not his hatred to his Countrey, nor his King, that caused him to say so, but his desire to keep his body (the Temple of Christ) en­tirely to his worship, without the suffering any superstition to enter thereat, which he might imagine hee could not doe so freely under the Pope or Bishops, as under the Turk: For may be he had heard, that hee allowed of liberty of Conscience: And though sometimes hee took the tenth child to make a Turk, and left nine [Page 49]to him, yet he might thinke that they would have never an one to his disposing, nor him­self neither. And for your Item to the Cour­tier or State servant, I like that well, but not your resolution on it. But the day permitting no long discourse of this subject, I shall give you checkmate, and so leave you.

I perceive your keeping to your opinion is, for love of the worldly liberties you gain by it, for the way to heaven you finde too strait and narrow to passe, but I tell you that is a fond fantacie of yours, for experience tels us daily, that there is a hell in this life, as well as in that to come, and that which makes you fit for it, is the same that makes you suffer in this: For first, suppose you steale or murther, in the one you satisfie your want, and the other your desire of revenge, but have not both these suf­ficient obstacles to deter a man from either: Is not expecting death a quarter of a yeare be­fore it comes, and then death it selfe, which cuts off all your worldly enjoyments enough? Is not the palsey, dropsie, and sottish humour of a common drunkard, a worldly punishment greater then the pleasure that caused it? And in the greatest worldly delight sweet Lechery, is there not the greatest worldly punishment [Page 50]follows it? if you extend your desires in that beyond the liberty the Scripture gives you, for are your desires vain, you must needs meete with some of your own humour, and then a minutes sport somtimes causes a years pain, but if by accident you scape one time, you must be paid at another, for it is now grown a proverb, That when a thing seems strange, they say it is as impossible as for a common whore to be without the pox, and the least proportion of that is greater then the greatest pleasure you obtain by your transgression with those com­mon prostitutes, for there is no love in the acti­on with them, which (men say) makes the fe­licity in that kimde so great, doth not deafnesse, blindnesse, feeblenesse, and all manner of de­crepitnesse, baunt the body of man in this world for that sinne, whereas to be good, and to observe the Commandements, brings a heaven to a man on earth, for there is not the least discommodity attends the observer of them, and since there is no commodity coming to you by this beliefe, consider the great dis­commodity if it were but may happen for it: For I'le put it thus to you, were it a million to one, whether there were a hell or not, consi­dering it is but your opinion which brings you [Page 51]no profit, nor true worldly pleasure, why should you run the hazard of that eternall damnation for an opinion onely, and to speake truly there is not that action so vile, but by true faith in Jesus Christ may be forgiven, according to the saying of the Scripture. Therefore let not the feare of the strictnesse of the Scripture deter you from a true beliefe in it and the holy Trinity. (*⁎*)