VVIFE, I can tell you more News from Rome; There is a Book, called, Philanax Anglicus; or a Caveat to Kings, Princes and Prelates, how they entrust a pretended sort of Protestants of integrity to commix with them in their Go­vernment; Shewing plainly from the Principles of all their Predecessors, that it's impossible to be at the same time Presbyterians, and not Rebels. Faith­fully published by Thomas Bellamy, Gent. Imprinted at London for Theo­dore Sadler, next door to the Dolphin in the Strand, over against Exeter­house, 1663. So much of the Title page.

The Dedication of the Book, To the Right Reverend Father in God, Gilbert, Lord Bishop of London (now of Canterbury) and Dean of his Majesties Chappel Royal.

Bellamy is no less than a Papist, as by his railing against Zuinlius, Melancton, Calvin, Martin Luther, Buchanan, John Wickliff, and others, will appear; and by his esteem of the Mattyrs in Queen Maries dayes, accounting them for Rebels. Now there is an Act of Queen Eliza­beth, that none shall sell any Papists Books, and yet here is a Papist Book licensed to be printed; and Crack-fart, at the end of his Intelligence, in his Advertisements, lets fly the Book, telling where it is to be had. And an honest Gentleman lately translated a Book out of the French in­to the English-tongue, and it would not pass the Press, and yet the Act of Queen Elizabeth unrepealed. See what Medly is here! which puts me in mind of a business, it was thus: Sometimes living at Banbury in Oxfordshire, I grew acquainted with one Mr. Sharp a Bookseller, who with a Companion of his, an old Puritan aswel as himself, got into the Church in the night (Sharp being Churchwarden) and threw down the Images, receiving some encouragement from a Doctor, who held a Visitation in Banbury, being a Peculiat within the Jurisdiction of Lin­culn, who delivered this Observation in his Sermon, That it is the du­ty of every Christian to put to his hand to the pulling down of Idolatry. Mr. Sharp is had up into the High-Commission Court, where this Doctor was become one of his Judges, and to the Clink he must go: When he came into Prison, certain Papists being likewise Prisoners there, one of them demanded of Mr. Sharp for what fact he was brought Pri­soner? who answered, for throwing down Images in Banbury Church. O sayes the Papist, What a hodg-podge is your Religion! we are put in for [Page 2] setting of them up, and you are put in for pulling of them down. And is not thie a pretty hogpodg, that an honest man shall not have the liberty to print against the Papists but be discountenanced, notwithstanding the aforesaid Act is still in force against printing and publishing Papists Books, very many of them having been burnt by Authority?

But Wife, to see how the Papist claws the Bishop, in saying, that those that you cannot bring into your Fold by your sweet paternal Call, may be brought in by the power of your Pastoral Staff. Again, Your knowledge is super-excellent in all things, there are incorporated in your sole person the ver­tues and faculties of thousands of others; That your fair soul ever appears like the precious Bird of Persia, called Ibis. The Reverend Father, that fair soul, to gratifie him again, rewards his good opinion of him with approbation of his Book; and with a Shame-take-them both together, to see the correspondency that is between them, the one a Papist, the other a Protestant in name, whithout any Schism or Clashing one against another, puts me in mind of the Cat and the Rat which was in our Cup­board not long since: You may remember you told me seriously that there was a Rat in the Cupboard, which when I had peept into and saw, I used the best skill I had to catch; a Blanket must be fetcht, you held one end, I the other, the Cupboard thrown open, when the Rat leapt into the Blanket we must clap to; out comes the Rat into the Blanket, but wanted patience to stay till we caught him. In he comes another day, Then Husband (again) the Rat is the Cupboard; a Gentlewoman one near our own quality, a Wantcatchers Wife, gave us a verbal Certifi­cate likewise of her Cats super, excellency for Mous-hunting, which when we had obtained, my self being a discreet man, got a pair of Tongs, and, fearing lest any thing might enterpose the fight of other, wisely got out the Cheese, much like a New Moon, and a proportionable quantity of Bready into the Cupboard advanced is the Cat: and enemies now in sight one of another, some speedy execution is expected, but nothing but peace: At last I took up one end of the side-Cupboard, and jumbled them together, up went the other end, and jumbled them again, but nothing would do, the Antipathy in Nature was quite gone: I looked in, and saw the Prelatical Cat and the Romane Rat sit as lovingly close together as might be, without any Schism or Clashing We threw open the Cup­board, the Prelatical Cat went home, but lost some credict by it; but hang't, what cares a Prelatical Cat for a little vulgar Credit, so long as he can keep the Master of the companies good will, and the Master of the Romane Rats also. And is it not pretty to see the Bishop and the Papist, like two Colts nabbing one another by the Manes, or resembling wean­ning Calves, licking one another? Their courteous Carriage and loving Behaviour minds me of that passage of St. Francie, who looking out at a [Page 3] Window, and saw a Friar kiss a Nun, was very thankful there was so much Charity in the world.

Now Wife, I shall acquaint you with some passages in the Book. First, He commends Seignior Beaumanoir for a bloody Massacre, in these words, Who like a Noble Cordial Cavalier engaged his Sword in the Kings behalf, and slew the Serpent, and freed the Monarchy from any more of the Serpentine servitude.

It is well known that the whole estate of the Church enjoyed a setled Peace, and all their Rights and Priviledges; all Princes with great devotion were Nursing Fathers and Protectors of it. There was a perfect Harmony for all matters of Religion and Faith between the Church of Rome and the Princes of Christendome: Anno 1515. Martin Luther, a man of a turbulent Spirit, was the first that broke this long and happy Peace, puf [...] up with vain glory and ambitious conceit of himself, put himself upon higher strarns, and as a man grown sick in his spirit, and of a fiery disease, he began to rave and defame all Church-Government, he abandoned the Cloi­ster, cast off his Habit, and renounced all obedience to his Superiors; for now he preacheth against the whole Clergy and Tyranny of the Bishop of Rome, whose Authority in matters of Religion till that time was held Sacred.

He further saith, that The Lord Cobham, Sir John Acton, and Sir John Oldcastle, two of Wickliff's Disciples, were deservedly put to death for Heresy, Rebellion and Treason in Henry the Fifth's time.

He saith, That this Heresy lay strangled in the Cradle until Edward the Sixth's dayes, whence some ends of it were taken up again with more oftenta­tion than ever in that Prince's minority; and what rare effects of obedience were produced by that Massacre in Queen Maries dayes, who brought them up to the Test, we may reade in our English Chronicles, wherein it's plain that in those poor five years of her Reign there was de facto more open Violence, Opposition, and † Here he ac­counts the Mar­tyrs for Rebels. Rebellion, made by her own Subjects, than in many years before.

Again, But my abundant care to have the good People of England disabused cleerly from that Abominable Rebellious Brood of Pres­byters, that Viperous Crew of Cockatrice Christians. Again, speaking be­fore of killing Princes, denies it to come from Rome, for its opinions and practises is meer Callumny. Again, That so impious a thing as the mur­dering of Princes never entered into the heart, tongne, or pen of any true Romane Catholick. [Witness the Gun-powder Treason.]

Again, Luther may very well pretend to have taken their water-course from the Wickliffs and Waldenses, and they again to have borrowed from the broken Cisterns of God's Church, the ancient Sons of Disobedience and Rebellion, the declared Enemies and Cast-awayes of Christianity in all ages.

Again, The Preshyter, the legitimate successor of the Traytox Judas, who undoubtedly was the first Christian of this Crew Diabolical; their Pedigree can come but from that high and mighty Lucifer; their impious Opinions and prodigious practises do clearly demonstrate them to be but from the Devil.

Wife, This is enough to acquaint you that Bellamy is a Papist, but I have the Book to give you further satisfaction; and by L'estrang's ap­probation of it, in putting it in the Weekly Intelligence, letting it fly to further the sale of it, shews plainly what he is.

The Bishop, Bellamy, Crack-fart their Brother,

In point of judgment each like other.

MAGNA CHARTA.

Husband, the last Winter you and I fell into some discourse by the fire, and brake off somewhat abruptly; you promised to begin with Magna Charta, and talk over three or four sheets more, now tell me what you did mean by Magna Charta.

Wife I am ready to make good my word.

But Husband if it please you we will goto Bed, for our Coals will scarce­ly make a fire in the morning, and there will be hardly any to be had at the Key.

Wife I am contented.

Husband put out the Candle, for that peice of Watch-light is all the Candle we have in the House; and good Husband be serious an this thing without flashes.

Now I will tell you what I did mean by Magna Charta, and shall be serious.

When in the dayes of Henry the third there was a great War between the King and his Barrons, which began in his Fathers dayes, and conti­nued in his time for many years, and both sides began to be weary, it came to this Refult and Conclusion, That there should be a Writing drawn up between them, which should express the Prerogative Royal of the King, and his Subjects Priviledges; which being decreed in High Court of Parliament, was called, Magna Charta, which was to be a standing Law to the Nation.

In which sence, I call the Sacred Scriptures Magna Charta, but more especially the New-Testament, in which are expressed Christ's Preroga­tives and his Subjects Priviledges, and that by a perpetual Decree in the Court of Heaven, unalterable, irrevocable. The Lord Cooke in the se­cond part of his Institutes, speaking of the Magna Charta of the Nation, saith, That although it be but small in comparison of other Writings, yet it is of great use. As Alexander the Great was but a little man, yet he was, R [...] Magnus, a Great King; and so it may be said of this Magna Charta, although it be but small in comparison of other Volumns, yet [Page 5] it is of greatest use, and proceeds from Rex Maximus, the Gaeatest King; figured out by Solomon, Ezr. 5. 12. We are the Servants of the Great God, and build the House, which was builded long ago, which a Great King of Israel set up, and behold a greater than Solomon is here. Nay He is both King, Law-giver and Judge, Isa. 33. 22. and by this Magna Charta he will judge the World; so saith Paul, When Jesus Christ shall judge the hearts of all men, according to my Gospel. This Magna Charta, is the only Magna Charta, and is of greatest use; other Magna Charta's [may be smutted with the Smoak of a Chimney] or, as Oliver Cromwel said, What tell you me of Magna Charta, Magna Farta; the Petition of Right, the Petition of—but this Magna Charta is undefiled, Pure and Perma­nent; Heaven and Earth shall pass away, but not one jot or one tittle of this Magna Charta, until all things in it be fulfilled.

And however the Author of this Magna Charta by Hereditary Right is Heir apparent to the whole World, and hath all Kingdoms at his disposal; for by him Kings Reign, and Princes decree Justice, and must vail their Crowns unto Him, and give an account how they carry themselves in these great Places of Trust committed to them, and of their Stewardships when they may be no longer Stewards; Yet is he an absolute Monarch: And as the Father hath delivered up the King­dom unto him, and given all power both in Heaven and Earth into his hand; So also hath he another Kingdom, distinct from the Kingdoms of the World, which receives Power and Authority from him to manage all the affairs of the same, without the assistance of Civil or Ecclesiasti­cal Power, who by a Covenant of Grace reconciling them unto him­self, by Faith in his own most precious Blood, to whom he hath made many precious Promises, which are the Priviledges he bestoweth on them; as first, He that overcometh shall eate of the Tree that is in the midst of the Paradise of God: They shall have a white Stone given them, which no man knoweth but he that hath it; that they have free access to the Throne of Grace; that he that toucheth them, toucheth the Apple of his Eye; that although all the world be his, yet they are his chiefest Treasure, they are bone of his bone, and flesh of his flesh, and such honour have all his Saints. Many more are the Priviledges he bestows upon them, which a Volumn would scarcely contain: All which are contained in this his Magna Charta; and of such People doth his Kingdom consist, and such are the Subjects of his Kingdom.

And the Tabernacle which the Lord hath pitched, and not man, sha­dowed forth in the Tabernacle which Moses instituted at God's Com­mand; for, saith he, See thou make all things according to the Pattern shew­ed thee in the Mount, and Moses did every thing precisely, Secundum for­mam, or Secundum similitudinem, after the form, fashion or likeness of it. [Page 6] And Christ was faithful to Him that appointed him, as Moses was; Moses as a Servant, Christ as a Son; and as Moses's Institutions were Rules for the Church of the Jews, so Christ's Institutions in Gospel­times, are for the Churches of Christ to walk by, which are contained in this his Magna Charta, his last Will and Testament, teaching them what to do: What Men or Magistrates command? No, Whatsoever I have commanded you. And if Nadab and Abihu where smitten with death by strange fire from Heaven, for offering strange fire, which was but a small matter as men may think, to take fire from the Hearth, or else where, when they should have taken it from the Altar; yet, not being according to the Institution, see what came of it: And if the least abber­ration, deviation or going aside from the Law be damnable in point of Divine Justice, Is it a less sin to go aside from the Rule of the Gospel? If he that sinned against Mases Law, was so severely punished, of how much sorer Punishment shall he be worthy of, &c. And if there be a Curse denounced against those that add to his Word, is it not a sin to add to his VVorship? the Lord complains of it by Ezekiel, They set up their Posts by my Posts, and their Thresholds by my Thresholds. And now I have told you what I did mean by Magna Charta. And whatsoever is used in the VVorship of God, being not founded upon a Gospel-Institution, and cannot be warranted by a Gospel-Rule, is Superstition, a Vain Re­ligion; Who required these things at your hands? In vain do they worship me, teaching for Doctrine the precepts of men. And now I hope VVife, I have answered your request in being Serious, and you cannot but assent unto the truth of it.

Husband, I am satisfied concerning the truth of it; but for the in­formation of my Children, tell me where lies the difference between the Church of the Jews under the Law, and the Church of the Gentiles under the Gospel.

VVife, the Church of the Jews under the Law, was the Seed of Abraham after the flesh, by vertue of the Covenant which God made with Abraham; the Church under the Gospel is the Seed of Abraham by Faith, such as repent and believe the Gospel: such as heard the VVord gladly, were added unto the Church, which are under the se­cond Covenant.

Husband, How do you define a Church? I have heard it thus: Where the Word of God is truly Preached, and the Sacraments duly Administred, that is a true Church.

VVife, the VVord of God may be truly preached, and the Sa­craments duly administred, and yet no true Church: for, first, the Administrator may have no right unto the work, Secondly, The Per­sons wanting Faith, have no right to the Administration: But it's [Page 7] Faith and Order which make a true Church according to Christ's In­stitution. But a true Church according to that Godly Learned man, Mr. Hen. Aynsworth, who was never controverted by any, and whose Ex­position on the five Books of Moses carry esteem with men of several Judgments, Prelatical aswel as others; That a true Church is a Peo­ple, called of God by the Gospel from the world, unto the Communion and Fel­lowship of his Son Jesus Christ, in whom they are coupled and built together, to be an habitation of God by his Spirit. The parts of it may be easily pro­ved, being known Texts of Scripture which you are acquainted with, I shall not stand upon.

Husband, I have heard that the Church of England is a true Church; and many Preachers have insisted on it very much, to prove it to be so, because of the truth of the Doctrine taught in it, and the conversion of Souls by the Doctrine preached therein.

Wife, and so it may be said that Rome is a true Church, because there is some true Doctrine preached there, and in the judgment of Charity, some convereted there; it followeth not that therefore Rome is a true Church. And it cannot be denied, but that many honest God­ly men and women, and good Preachers have been born and lived in the Church of England, thousands of them: First, many that never saw the Corruptions in it: Secondly, some that saw them and did complain, and did bear them as burdens, as many may be instanced; which are no warrantable Presidents for men in these times, wherein the Lord doth manifest more Light; for I can remember when Gospel-Institutions were not spoken of in the Country, no, not among old Nonconformists: A third sort who saw the Corruptions in it, and justly separated from it. And of each sort a charitable construction is to be had.

Yet the Church of England, as a National Church, was never foun­ded upon a right Basis or Foundation; for the Constitution of it unto this day, and from the first Reformation of it, there hath been alwayes much dissention, and when it was all of one colour, in darkest times, it was accounted a true Church; and since it became medly, it retains the name.

Husband, when did the Reformation begin first?

VVife, in King Edward the sixths dayes, before which there was a general inundation of Popery over the face of the Land, which conti­nued until the Reign of the said King; and according to the Light which they then received, they endeavoured a Reformation, and com­pelled men to come to the Worship established by King and Parliament, which is that we call Divine-Service, or Common-Prayer, which when the Papists in Devonshire and parts adjacent heard of, they began to make some Insurrection, but when they were informed that it was taken out [Page 8] of the Old-Church-Rubrick, only translated into English, they were prety well pacified. The course which the King and his Councel took at that time, was such as seemed best, although according to the Rule of the Gospel, neither could that good be done as many of them desired, there being many Great Persons that did obstruct and hinder what others would have done, especially of the Clergy. Contrary to this King and his Council was the practice of Ethelbert King of the East Angles, who when he was converted to the Faith, never compelled any, as Mr. Fox reports.

Husband, do you think it fit for men to be compelled to come to the Worship of God? our Bishop (as I heard you say) in his Sermon he preached before the Judges at the Assizes, urged them to put the Laws in execution; that where their hand was too short, he craved the assistance of the Judges: he preached out of Canticles, Take us the little Foxes: he said he would unkennel them as fast as he could, and quotes Tertullian for his Another, that the Christians did compel the Heathen to their worship; and further said, that it was the Opinion of most of the Ancient Fathers, that those which our Saviour sent forth his Disciples to call to the Supper, which sate under the Hedges and High-wayes, were Schismaticks and Hereticks, and approved of the course that Mecoenas Alexanders Schoolmaster prescribed him, which was to worship his God after a uniform way, and command all others to follow his example.

Wife, I could tell his Lordship when he quoted Tertullian for his Author, he might have wip'd his mouth on his Lawn Sleeves, for Tertul­lian saith no such thing; and if Grotius may be credited which I read, and this extracted, where, speaking out of the 14th of Luke, from the Greek word which is rendered Coge, Compel, he thus saith,

This place doth put me in mind of an Facit hic locus me memorem eximii inter veteres Doctoris quicum antea mult is in Libris asse­verasset, Neminem'ad professio­nem Fidei cogendum: qua in renihil dixerat quod ante se dixe­runt, Athenagorus, Arnobius, Minutius, Tertullianus, La­ctantius, & quotquot alicujus nominis ante se vixerunt, &c. excellent Doctor among the Ancients, who had affirmed in many Books, that no man was to be compelled to the profession of the Faith; in which thing he had said nothing but what Athena­gorus, Arnobius, Minutius, Tertullian, Lactantius, and as many as were of any Fame who had lived before them, &c.

This place doth manifestly belong to Cum hic locus manifesto per­tineat ad Gentes adhuc Fidem non professus, &c. the Gentiles, as yet not professing the Faith.

And after saith, that this compulsion was no other than that of our Saviours, where he compelled his Disciples to enter into Ship, it was, Nec trahendo, nec trudendo, neither by drawing, driving, nor thurst­ing them. And whereas he saith, That most of the Fathers were of that opinion, that will be too hard for his Lordship to prove; and to bring the wisdom of a Heathen for a Christians practice, sheweth no admired wisdom: And whereas he said, He would unkennel the Foxes as fast as he could; if all the Wolves should be unkennl'd, [himself with the rest of his Tribe must lie without doors] But for the Modern Writers, as Melancton, Luther, and the rest, are against compulsion. Luther saith, Predicare anuntiare scribere volo neminem; antem adigam; I will preach, and teach, and write, but I will compel no man.

And again Luther saith, Christus non vi aut igne homines cogere vult, Christ will not by fire and force compel men. And Tindal saith, Fides sua sponte non coacte agere vult, Faith will work of its own accord, not by constraint: And he is a young Student in the university, that cannot tell you, Voluntas cogi non potest, the will cannot be compell'd. But what need we go to humane Authors, when we have the practise of our Saviour left for instruction and imitation: He that hath ears to hear, let him hear; and he that will not, let him chuse whether he will or no. When his Apostles moved him to command fire from Heaven to have destroyed them that received him not, see what he saith, Ye know not of what spirit ye are; for the Son of man is not come to destroy mens lives, but to sove them. Wife these things are so publickly known, that I might spare to make mention of them, but not yet known to my Children; and one thing more out of History. That which is recorded in the life of Simon and Jude the Apostles, as both Gulielmus defancto amore, and John His relate, That when the Chief Ruler was very angry with those that defamed the Doctrine of the Apostles, and in great Zeal commanded a fire to be made, that such opposers might be cast into it, the Apostles fell down before the Emperour, saying, We be­seech you (Sir) let not us be the Authors or Causers of this destraction, who are come to publish the Doctrine of eternal Salvation; neither let us who are sent to revive those who are dead through sin, become the killer of those who are alive.

And if there was an Act of Parliament, that all men should have faces one like another, and propose one man for a Pattern, it would be as easily brought to pass, as to compel all men to be of one Judgment; for he that hath a hand in forming of the face, hath a hand in forming the Judgment; and the forcing of men to forms of worship comes to as much as the man's Penance which he performed in Powls lately at the latter end of March, it was thus; A man had married an ancient woman [Page 10] by whom he had no issue; she dying, he matried the daughter, by whom he hath two children, and she great with the third; they agree very well, and he is a loving tender husband unto her, nevertheless the Consan­guinity must produce a Divorce: He stood in a white sheet rather than he will give a great sum of money; he must make a publick Confession of his Crime, by saying after one who had a Paper in his hand; and for this his notorious offence, which is esteemed so by them, or at least dissembled so to be, he must desire the Congregation to pray for him; all this while he resolves to continue his love to her, and that she is his wife lawfully. And such is a forced Conformity to the Forms of Worship now in fashion: but when men are once got out of a dark dun­geon, they will hardly be brought into it again: But fear of trouble may make men do that outwardly, which inwardly they detest, and so make Hypocrites. Mr. Fox reports of John Frith's Son who seeing his Fa­ther burnt, some of them who had a hand in his Fathers death, demand­ed of the young man, how he did believe? who answered, Even as it pleaseth you.

Husband, So it is, that Great men, and Parliaments, Convocations and Councils have deemed such a Reformation and Conformity requisit in well govern'd Kingdoms.

VVife, Elibu one of Job's friends saith, that Great men are not alwayes wise, neither do the Mighty understand Judgment. Convocations and Councils may err, as in the Council of Nice, where one Paphnutius withstood the whole Council, consisting of three hundred and eighteen Bishops, and convinced them all: And Parliaments may (as we have seen) be sometimes wise, and sometimes otherwise. True spiritual Wis­dom, which is from above, accords with the Scriptures; but that which is beneath Scripture, and cannot be warranted by it, is earthly, earnal, sensual and devilish, and enmity against God. I have already told you in a former discourse, that Convocations and Parliaments have nothing to do to make Laws for Christ's Kingdom, that's on his shoulders; that were to charge him with want of wisdom, and his Laws with imper­fection: For the souls of men and women he alone is the Law-giver, or else what Law-giver is he?

The Magistrates power extends no further than to the outward man, to require obedience in Civil things; neither can Great men (as we see) reform themselves; Convocation-men nor Parliament-men, they may aswell undertake to sanctifie, justifie, or glorifie a soul, as to reform a soul: Sanctification is the work of the Spirit, Justification the work of God's Free-Grace, by the imputation of Christ's Righteousness, Glori­fication the work of the Father; Christ dying for man is his redemption, Christ living in man is his reformation. What is the Magistrates place [Page 11] then? only to encourage, protect, keep peace, and punish open and gross offenders.

Husband, doth not this derogate from the honour of a Magistrate, if his power extend only to temporal things?

Wife, if Caesar have his due he can require no more; and it would exceedingly redound to the honour of a Magistrate, to give Christ the hononr of his own Kingdom, to whom all honour appertains: The time will come when the Kings of the Earth shall bring their honour and glory into it.

Husband, the Kings of Isrel did things of this nature, as Jeho­saphat, Josiah, &c. reformed many things in the Church in those dayes, why may not Magistrates do the like now?

Wife, The Kings of Israel were Types of Christ in their Govern­ment, shadowing forth him who was to have the Government of his Israel, his Church, which is his Kingdom, according to old Jacob's Pro­phesie, The Scepter shall not depart from Judah, nor a Law-giver from be­tween his feet until Shilo come: and now Shilo, which is the King of Peece, is come, all other Regal power over the Church is ceased.

But Husband, there were no Christian Magistrates in Christ's time to commit the Government unto, which may seem to altar the case, and the Apostle biddeth us submit to every Ordinance of man for the Lord's sake.

VVife, If Christ had seen Christian Magistrates necessary for the Government of his Kingdom, he could as easily have turned the hearts of Kings and Emperors, as he could the owner of the Ass to send her at his demand, or brought the Fish to the Angle with money in his mouth to pay Tribute to Caesar. And whereas the Apostle bids, Submit &c. he means only in Civil things; otherwise if Augustus and other Heathen Emperours under whom they lived, had commanded them to have wor­shipped their Heathen gods, they must have committed Idolatry: But Nebuchadnezzar's Act of uniformity, and Daniels resisting to obey, cleers up the case fully.

Husband, How came the Power then to be re invested in the Ma­gistrate?

VVife I'le tell you, The Pope pretending himself to be Christ's Vicar General, assumed the power of making Laws for the Church, and all matters concerning the Church was there determined; as we may see King Henry the eighth could not put away his VVife without Licence from Rome: The King cashiering the Pope, the Power came to be in­vested in him, and so successively: but good VVife talk of somewhat else.

W. Husband, I heard that the Bishop lately conseorated a Font in the Cathedral Church, newly erected there; it seems it is made with rings to be carried about from place to place, that when they move houshold, as 'tis hoped they will er't be long, they may carry it with them: But in what manner was it consecrated, and whence came this Consecration?

Wife, for the manner (as I was told) thus; The Bishop had the Common-Prayer-Book held over the Font, [one Idol over another] and a prayer written in a peice of paper in his hand, which he said; and the Doctors of the Church very devoutly kneeling about it, joyned with him in the performance of the duty. The Silver Bowl, brought three miles by the hand of the Churchwardens, by the sober advice and dis­cretion of that learned man Doctor Horwood the Parson of the place, was also consecrated. The Brasen Candlesticks were consecrated by Mr. Hanslip, both Reader and Chantar, after what manner I know not, but, if it were done with a Noddy-board, with which he is a dexterous man, it was aswel done as with the Noddy-book; But to tell you from whence it came, as two Sabellicus. Platina. Popish Authors affirm, from Pope Pius the first, who consecrated Fonts in the year 145. The old Church Rubrick, which I have seen, retains the form; Exorcizo te creatura salis et aquae, per Deum vivum et san­ctum, &c. I adjure thee, O thou Creature of Salt and Water, by the holy and living God, &c. in a most fearful manner, it would make one tremble to read it, for it's little different from Conjuration: some say and call it Conjuration; the Font, the Conjured Font. If we take it from Pius it must needs be Popish and Antichristian: If from Moses's consecration of Vessels and Altars, &c. then it is a denying the Priest­hood of Christ; for Moses was a Priest aswell as King and Prophet, as appears by his making an Atonement for the People; and they may aswel offer a Ram or any other Sacrifice, as use Consecration: they en­deavour by their practice to build up the Partition-wall of the Temple broken down, and pull from the Cross the Ordinances which Christ hath nailed thereunto. What have we to do with things under the first Covenant? and they shew themselves superstitious and prodigious Dunces.

But the Bishops of Rome were good Bishops (they say) for 500 years after Christ.

VVife. The bringing in of these things was no part of their good­ness, they brought in one thing after another, until Superstition brought forth Idolatry.

W. Obj. They say that the Church hath power to order such things as to their judgment shall seem fit and requisite.

Wife, The Church hath no power to order any thing but what is already ordained. There is a Bird called a Hickwal, I have com­monly seen them, and two of them will build in one Nest: And in this the Church of Rome and the Church of England are sister Hickwalls, they build both in one Nest, The Church; and then we must believe in the Church. But I'le tell you one thing, which I should have told you before, but you prevented me by a question; there is a Village in Gloucester-Shire called Nimphfield, there remains the ruines of a Chap­pel, I have seen it, and as the present Incumbent told me, it was dedi­cated to St. Anthony; we have his name in a Proverb, Like a Tantony Pigg. It's conceived he was a good Pigg-drencher, as famous as Bac­chus and Ceres among the Heathen, whom they deified, being excellent for planting of Vines and breeding of. Corne. In this Chappel, at the upper end of the Chancel near the Table, was the Picture of a great Boar upon the wall, and a Font in the Chappel, which as some of the most sufficient in the Parish told me, they took cut of the Chappel and placed in the Church, where it still remains: If St. Anthony did ei­ther feed his Piggs, or lodge his Piggs, or wash his Piggs in it, it was aswel consecrated as if the Bishop had done it. At Salperton in Glou­coster-Shire as some of the Parish have told me, the Priest's means were very small, they had one who was both Priest, and Shepherd to keep Sheep, a very diligent man in his place; up he would betimes on a Sunday morning (as they call it) in Summer-time when the Fly was busie, dress his Sheep, come to Church, and put his Tar-box in the Font, and ring the Bell, I am perswaded it was as well consecrated as if the Bishop had done it, for I take the smell of a Tar-box to be as wholsome as the Bishops breath.

Fic, fie, Husband, do not say so.

Wife, do you think I would mis-inform you, or my Children ei­ther; for Superstition stinks worse than either a Pigg or a Tar-box.

I did not tell you how the Reverend Wren, Bishop of Ely, Conse­crated the Chappel, at Ely-House: he perfumed it with Superstition, which as he conceived might be an Antidote or preservative against the infection which might be left there by honest men who had preached the Gospel; being a man of that sweet disposition, much like the Fly, which in Summer will suck and feed upon an excrement, and let the sweetest Flowers alone; but if such superstitious Fly-Blows be let alone they will quickly come to be Idolatrous Maggots. He consecrated likewise the Cathedral Church at Ely, and celebrated Pope Clements Ordinance, Pope Melciades Sacrament, Confirmation or Bishoping, with which the [Page 14] Boyes were so well affected, that to the number of fourty of them ga­thered themselves together and Confirmed two Mastive Doggs. Like­wise one Boy brought two Wreuns to be confirmed, but the rest of the Boyes denying them the benefit of that Ordinance; cryed out unani­mously, Pluck off their heads, pluck off their heads, they may come to be Bishops in time!

Good Husband be ruled by me; let the Bishops alone, they'l have you in Lobs-Pound one of these dayes, and put a Stony Dublet upon your threed­bare Coate: They are men who pretend they love the King above any.

Wife they love the King just as the Ivie loves the Oak. The Ivie is one of the best friends the Oak hath, it spreads its branches, em­braces, clips, and huggs the Oak, but all this while draws sap from, and is nourished by him, its love is but for it self. We know that Ivie is good for little but to harbour a company of dim-ey'd creatures, cal­led Owls; as we say in a Proverb, Like an Owl in an Ivie Tree: and so do they love the King and kindly embrace, and with pretended affecti­ons and plausible terms express themselves, because they draw sap from him; and are good for little but to harbour a sort of blind Priests, as very Moles as themselves; 'tis but Cupboard-love, all for the belly: For man can be but for himself in every action, until the Love of God be wrought in him. Every good thing, the Philosopher tells us, is of a dif­fusive nature; fire and water are communicable creatures: So is Love when it proceeds from a right principle. I cannot parallel their love to the King more fitly, than in my love to you. I saw that in you which as I conceived might make me happy, and did much affect me; one of a good report, of a sober life, and hansome carriage, with other en­dowments; I gave you good words, and cogg'd and daub'd as fast as they (it may be) and all this while I was but my self in it; Poor woman, it had been better for you if you had never seen my face: So may the Majestical Oak say one day, Would I had never seen the face of Dr. Ivie. I have seen a stately Oake flourish without an Ivie-bush.

Husband I pray you be saber in your expressions, and be not bitter to­wards them; we should love our enemies.

Wife, I am not a man of that frame or temper of spirit, like Sir Jocelin Pearcie, who after the Gunpowder-Treason, brake out into great laughter, and being demanded wherefore he laughed? answered, I cannot but laugh to think (if the design had took) how the Bishops would have flown up in the air like so many Magg-Pies. Seriously Wife, I love their Persons although I hate their Pybald Worship. I wish their eter­nal welfare, and that they would cry down the sins of the times, Ido­latry, Superstition, Swearing, Whoring, fearful Imprecations, Dam­mum and Rammuns, The Devil fry my soul in Brimstons, &c. which are [Page 15] fit materials to build Fortifications against the Invasion of Mercles, and will serve as fitly to draw the floodgates and sluces for the incur­sion and bringing-in of Wrath and Vengeance; and will do more mis­cief than the Walls of Northampton, Coventry, or Glancestor, if re-stand­ing. To keep up sin, and throw down stones, is but poor policy. When the Children of Israel served strange gods, then there was war in the gates. And let them give over the prosecution of the Phanaticks, for they'l never give over praying until they have prayed them down. Let them remember the Queen of Scots, in Edward the sixh's dayes (as I take it) who sent an Army into England, but before sent privily to know which side John Knox and his party took, saying, She feared more the Prayers of him and his party, than all the Kings Army. And set our mode­rate Bishop leave his conjunction with his near relation the Papist, in saying that the Presbyterians were like Lorinus the Jesuite, who held it lawful to take away the life of Princes, Let him mind his brother Gau­den Bishop of Wotcester, who said that the Presbyterians were like the dis­cease called the Strangury, which was froth on the top, and blood in the bottom, [of which disease himself dyed] and his predecessor Dr. Good­man, who made this Confession, dying in the Imbrit at Westminister, That he died a Roman Catholick: But to give the Patriarch his due, I think he was one of the best of them. But how can there be a Superlative where there is no Positive, a bast where there is not a good?

Husband, we have talk though of this, will you speak of Doctor Warmstrey's Opinion, Dean of Worcester?

Wife, which of his Opinions do you mean? either that which he delivered about observation of Holy-dayes, from David's Example; When I see the Moon and the Stars which thou hast ordained: David (as he sayes) walking forth in the night took special observation of the Stars placed in the Firmament; so should we take special observation of the Saints, who have been as Stars in the Firmament of the Church, and therefore a day of Solemnity in commemoration of them we should not let pass. Or (2dly) do you mean that opinion of the observation of Lent, from the example of Danel's eating of Pulse and drinking of water for certain dayes, and from that example of his would ground the observa­tion of Lent? If you mean either of these; I shall say nothing but this, If he had grounded his opinion from Fortune my foe, why dost thou frown on me? or the other, In the dayes of old when fair France did flourish; these places would have held out the truth of his opinions aswel as those Texts of Scripture. Or (3dly) do you mean Local the scension, which he holds, that Christ went down into Hell, into the place of the damned, in me hamine body? Or (4thly) That the Doctor hath power to forgive sion, not alone declaratively, but absolutely. If these, I'le not adventure to [Page 16] deal with him, for I know the Pope will take his part; and two to one is ods at Footbal; I being but one poor man, they may be too hard for me.

No Husband; Neither do I mean his crying down of Gloucester for a bloody City, and for Rebellion, that he did passing well, he could not but deliver the Message, he was sent for that purpose.

VVife, you say he did it passing well; I pick something out of that word of yours, passing well; but I'le say no more: But I wonder he staid so long before he brought the Message. None of all the Lord's Prophets had so much time given them; when they were sent forth, their Commissions were presently to be put in execution. The young Prophet must neither eat bread nor drink water before he was to deli­ver his Message; but the Doctor staid fifteen years before he brought his. It's to be suspected whether he be not guilty of the Rebellion; much mis­chief might have been prevented had not he delayed time; but when all was past and ended, then comes this Prophet with his Message, Censiti­um post facta imber post tempora fiugum, as the Poet speaks, Counsel after the fact is like a shower of rain after Harvest to fill the Corn When the Gunpowder-Treason. Traytors were hang'd, then came the Pope's Pardon. But he came not until the Message would bring meat in the mouth of it, his Prebends place at Gloacester, and a thousand pounds for the Crop (as his man calls it) and 2001. per annum at Hampton, with his Message altogether chopt in his mouth, it's a wonder it had not choak'd him. What's become of all those souls which died in those fifteenyears? the comfort on't is, if in Purgatory, he is or may be as prevalent a man with the Pope to setch them forth as any I know.

Husband, name that about a man killing his own Father.

VVife, I understand now what you mean, thus; That it is a lesser sin for a man to kill his Father, than for a man so refrain coming to the Divine Service establishod in the Church, in regard of the Ceremonies) The one was he killing of a particular person, the other made a breach in the Mystical Body of Christ.

First, Let us consider what a smole is to kill a man; The Ox that had goared a man in the time of the Law, his flesh was not to be eaten, but to be burnt, the Lord shewing his displeasure thereby against killing. Next consider, that there was no Atonement to be made for Murder; in short, the hornt of the Altar must nemo protection for Joab in the case of Amasu and Abnor The killing man's own Father, the sin by circumstance [...] an aggravation; to kill a [...] Pa [...]ont that hath been a means to bring him into the world and to breed him up What [...] my Son [...] from a Son is [...] than all the rests [...] with [Page 17] speak of the Mystical Body, and what he means by it.

I conceive he means the Worship that is performed in the Cathedral Churches and Colledges, which he himself doth frequent, and where the Bishops, Deans, Archdeacons, Doctors, Chancellors, Canons, Demicanons, Prebends, Organists, Singing-men and Boyes, Sexton, Vergerers, Readers, as in Powls, the Altar with the Appurtenances, and the Cherubims over the Altar, Basins a lesser and a bigger, with the Crucifix in it; the Virgin with the Babe in her arms, Organs, Bell, Carpetting, Candlesticks, Scarlet and Purple Hangings, Tapestry, Vestments, Velvet Cushions, Capps, Copes, Tippets, Surplices, the Book of Common-Prayer, as the matter and form thereof; the Chan­cellors Court for the Government thereof: All this approved of by the Convocation, the representative body of the Church of England, and all the Parish Churches in England by their Ministers subscription and subordination; this is the Mystical Body of Christ, according to the judgment of that Reverend Patriarch, Dr. William Warmstrey Dean of Worcester: and whosoever (in regard of the Ceremonies) shall separate from this Church, it's a lesser sin for a man to kill his Father. Wife, what think you of this Mystical Body? is it like the Church of Christ un­der the Gospel? is this a Tabernacle of the Lord's pitching? is such a Church, for the constitution of it, to be found in Magna Charta?

Husband, I am not willing to say much, but it is not as it should be.

Wife, you are alwayes like your self, Modest.

But for your further satisfaction, consider, it hath been said by one, that there are two Images of God; the one is his Word, the other his Spirit. If the spirit in man break not forth according to the outward Image of his VVord, suspect that spirit to be rather Devilish than Di­vine: So let me say of this Mystical Body, if it be according to the Image of the Word, according to the constitution thereof, it's the Church of Christ, otherwise it's the Church of Antichrist. And so for the Wor­ship, if it be not according to the Word, it is Antichristian: For as I told you in our last discourse by the fire, as is his VVord so must his VVorship be, sincere, quasi sine cera, without mixture or composition of humane invention. I'le tell you of what this Church or Mystical Body may carry a fit resemblance, that which the Physitians call Mola, a false Conception, never begotten by any seed: Neither was this Mysti­cal Body ever begotten by any Immortal Seed of the Word. This Mola or false Conception, is that which the Country Midwives call a Moon-Calf, bred in the womb by some natural causes, and at certain seasons of the Moon increased, the manner or by what, becomes not the modesty of my Pen to describe: So was this Mystical Body bred in [Page 18] the womb of the old Whore; and as that usually is brought forth in the night by the assistance of a Midwife, so was this at midnight in times of darkness, dame Gillian being the Midwife. Polidorus Durandus writes that in the year 175, Pope Damasus brought in the prescript order of Service. Durandus saith, that in the year 1073, Pope Gregory the 7th brought in the prescript number of Psalms and Lessons; Pope Zacha­rius Vitalianus, Clement, Adrian, and the rest of the Popes successively, made an addition, until they bred it unto a very Mooncalf, Nay, Mon­strum horrendum, in forme ingens, cui lumen ademptum, a mighty ill-shap'd fearful Monster, quite blind, for it hath ho light but what it receives from the Candles, and that is but greasie light: As a man not far from us, in Holy Orders, said, carrying a pound of Candles through a Village upon his head, This is the Light of the World.

I could willingly speak a word of some of the particulars, and what the Doctor hath said himself concerning the Altar, in a speech he made in the Convocation-house, where he himself sate (as I take it) Anno 1639. I took it out of the printed Paper which he himself put forth. Next unto the language of the Apostles and the Scriptures, most pure is the language of the Primitive times, and there I find no Altar but the Altar of Christ crucified. Again, I love outward reverence, so that it be directed to right objects; not to Images, nor to Altars, but to God himself.

Husband, he bows now to the Altar himself, and saith what he said then was in the time of his Ignorance.

Wife, and what he doth now is since the god of this world hath blinded his eyes. Pope Sixtus instituted Altars, Anno 125. and Pope Felix consecrated Altars, Anno 271. at which time they began to be worshipped (as it is conceived); as our Reverend Bishops, Doctors and Dunces do at this day.

A word of their Vestments and Ornaments. I remember a saying of Tertullian which I have read: Nihil dandum Idolo, sic nec sumendum ab Idolo, si in Idolo recumbere alienum est a fide, quid in Idolio videri; as we may give nothing to an Idol, so we may take nothing from an Idol. If it be against the Faith to sit at meat at an Idols Feast, what is it to be seen in the Habit of an Idolater? Accedunt apparatuet armamento Mystici Corpotis Antichristi, they go in the Apparrel and Harness of Antichrist, saith John Hus. Dr. Ridly, who stood for these things in King Edwards time, yet when the time of his death approached, and he must put on the Popish Garments to be degraded, which he refused, but Bishop Brocks caused them to be forced upon him, whereupon he did vehemently in­veigh against the Pope, calling him Antiohrist, and all that Apparrel, foolish and abominable; yea, too fond for a Vice in a Play, as he said.

To speak of the Cross, which hath been made an Idol, and by many [Page 19] Councils approved, and still in use to this day by the Formalists, where­in they much differ; it were well if possible there might be an unifor­mity in the use of it: Some cross with the hand, some with the finger; others use the words, but never put to hand or finger: it were a matter of some importance for the Convocation at their next session to determin, or else to be referred to Rome for the right use of it, and to the Cross on the Popes triple Crown for the dimensions of it, being the true standard. But a word seriously, thus: Whatsoever hath been imployed to Idola­trous uses, ought never to be imployed in the Worship and Service of God. The brazen Serpent when once it came to be idolized, down it must; and the Israelites when they came into Canaan must destroy all the Monuments of Idolatry, without exception of the Grove which Abraham had planted; and the Censors, although not imployed to Idolatry, yet being polluted by the hands of Corah and his accomplices, must never be used again as Censors, but must be cut out into plates to make Cover­ings for the Altar. If things of lawful Institution, once abused, must ne­ver be imployed in the Worship of God, can these things which are of Idolatrous & Superstitious use be less than abominable? The Common-Prayer-Book being none of Christ's Institution, as it never came from Heaven, so it never reached Heaven; neither do men ever look for any return of this Prayer, more than the Bishop and Doctors of our Cathe­dral, when the four condemned Prisoners sent to them to be prayed for; poor souls, esteeming the prayers of such devout men to be most avail­able to do them good; poor Mr. Williams (a man qualified with abilities to reade, but never said Sermon in all his dayes, but a man in Holy Orders, and a fair Gamster at Tables, at which exercise he spent much of his time, but commonly all for dry Ale) he must perform this cha­ritable work; and taking the Book, looking out the Prayers appointed to be said at the Visitation of the Sick, goeth on to the conclusion, which he read, Lord look upon these thy sick servants, whom thou hast visited with thy hand; visit them as thou didst Peter's Wives mother, and the Centurians servant. Restore these sick persons to their former health, if it be thy blessed Will, if not, give them grace to take this thy visitation, &c. the men were only sick of the Halter, of which disease they soon after dyed. The Re­verend Bishop and Doctors departed, without putting up any further re­quest for them. Mr. Williams being demanded, wherefore he made use of that Prayer? answered, he could not find a fitter in all the Book. Equivalent to such praying is the praying of the Cryer, he looks for no more return of his prayer than the Bishop and Doctors, and the Bishop and Doctors no more than the Cryer. If any man can tell any tale or tydings of a grey Nag, bay Mare, Greyhound-Bitch, Pottle-Pot, or Mastive-whelp with a cut tayl, by and by he annexeth a prayer, God save the King.

The Chancellor's Court (whilst I speak of it, turn your nose to the Pil­low, Wife, lest it offend you) for the Government of this Mystical Body is the very same that is through the whole Roman Monarchy, and as when the Pope sent over his Collectors into England, promising for ten shil­lings (and not a peny less) a man might have pardon for his sins, and fetch souls out of Purgatory, Omne venale Romae; and as at Rome, so here, every thing for money: a Licence to kill or dress flesh; a Licence to marry for such a sum of money, not a peny less; nay a Churchwarden cannot hazard his soul upon the rock of Perjury but must pay money: for six pence, take him Devil.

Wife, did you hear what was the matter with the Chancellor the other day?

No, Husband, what did ayl him?

Ayl him, Wife, why enough did ayl him; take away his gods, and ask what did ayl him! the two Book-sellers in Gloucester sold the supposed Papers of Mr. Prin, which told the Country, That they might choose whether they would answer to a Plea in Court, unless they could shew the King's Broad-Seal for their Authority; and that no Court of Judicatory could be held but in the Kings Name. Poor Demetrius was like to have his trade spoiled, which cost him many hundreds of pounds as he said, and complained to the Magistrates and Bishops; How the Booksellers came off I know not, they were questioned. Sir Thomas Roe Em­bassador in King James's dayes, coming into a place where St. Pauls Mo­nument (as they said it was) and pretending that his Spurs hurt him, put them off his own, and put them on St. Pauls heels: being demanded wherefore he did it, he said, It cost the King another Embassa­dor to fetch him home. That he knew St. Paul's mind, he was willing to be gone, he sees so little honesty in this place. And if he saw the equity of this Court, he would as soon take his leave.

Sir Thomas Overbury in his Characters saith, That the Hangman and the Jaylor are Twins, they tumble both in one belly, they live by the Mise­ries of others. So are the Officers of this Court as near in relation. I shall end this with the story of the Lady who sent a man to a Bishop with a Letter, desiring him to entertain the messenger as an Aparitor, for he was a very honest man. The Bishop told the messenger that his Lady had spoyled all by saying he was an honest man, for (quoth the Bishop) We must have the [veriest Knave] we can get. If the least Officer be a Knave, what must the great ones be?

Wife, what think you of all this Geer? P [...]ethee Sweet-heart tell me the story of the green Dogg which your Uncles maid told us of.

Husband, I'le tell you, for I know the place very well, I lived within [Page 21] two miles of it many years. There was a man went to a Village two miles from the place where he lived, and there saw a Dogg which he had a mind unto, and coming near him made much of him, and brought him away with him home to his own house, used him kindly, fed him well, and tied him up for a time, and called him by another name; resolves to take him abroad with him to the place from whence he had him and for fear his old Master should know him, colours him green: The new Master now will adventure his Dogg among his old acquaintance; the Neighbours admire the Dog, thought surely it had been a spirit; at last his old Master seeing him, began to suspect that it was his old Whitefoot: The Dog went to his old Master and sawned upon him, and then his Master knew that it was his old Dog new dy'd.

Wife, I think you are in the right, 'twas just as you have said: I'le tell you how, and to what I could apply it. This Trumpe [...]y or Worship with its appurtenances, call it what you will, was taken up at Rome, brought over to England, and very good allowance was given it for a long time, and made much of it, coloured it with specious Titles, [the Lyturgie of the Church of England, &c.] and made it look very spi­ritual, gave it a name, called it Divine Service, &c. Away it was gone home again to Rome from whence it was taken, by the space of twenty years, and we thought we should never have seen it again; And now the Bishops have brought it back again, and all this while 'tis but the old Dog new dy'd, old Whitefoot.

We will now talk of the Officers of this Mystical Body, viz. the Arch-Bishop of Canterbury, to his honour be it spoken, &c. In the year 1098, Pope Ʋrbanus ordained Canterbury to be the chief Patriarchal Seat. In the year 1099, Ʋrbanus set Anselm the second of that name, Archbishop of Canterbury, at his tight foot in his Council at Rome, and in these words ordained him, Includamus hunc nostro in orbe tanquam alterius orbis Papam; We take in this Pope in our world, as a distinct Pope of another world. Some conceive that the attribute of Grace was conferred then upon Canterbury, which makes the Pope and Arch-Bishop as nearly re­lated as Grace and Holiness, which are inseparable, and yet true Grace and Holiness as far distant from, either as Canterbury from Rome or Rome from Canterbury. As for the lesser buggbear Bishops, who are petty Popes in their Diocesses, they are not worth the speaking of; The old Nonconformists long ago said, in their Admonition to the Parliament, that we may by the Warrant of God's Word as safely subscribe to allow the dominion of the Pope universally over the Church of God, as an Archbishop over a Province, or a Lord-Bishop over a Diocess. As for Archdeacons, Deans, Brats of the old Whore, I could commend unto them an Epistle taken out of Sir Richard Barkelay's Summum Bonum, pag. 213. An Epistle of Beelzebub Prince of Devils, and Duke of Darkness, [Page 22] with all his Guard, and all the Potentates of Hell, To all Arch-Bishops, Abbats, Prelates, and Rulers of Churches, his well-beloved friends now and for ever, Infernal Salutation and League of inviolable Society which can never be dissolved: We repose great confidence, my wel-beloved Friends, in your Amity: we rejoyce much in you, because you agree very well in Opinion with Ʋs, and that you seek and procure with diligence those things that be Ours, alwayes protecting and defending whatsoever appertains to Our Right: Know ye therefore that ye are in great favour with Our Ʋniversality, whose travel and diligence we accept with many thanks, because that infinit num­bers of souls by your example, service and negligence in doing the Work of God among the People, are led away from the Truth and forsaken, brought day by day to Ʋs, by means whereof the power of Our Kingdom is greatly encreased; Persevere therefore in your Friendship, as faithful and assured to Ʋs in the work you have begun: We are ready in all things to recompence you with a reward worthy of you, and agreeable to your service, in the lowest parts of Hell. Fare ye well. Our blessing be with you for evermore.

Another sort of this Mystical Body are the Singing-men: One of them hearing the Bell toll, being drinking of Ale, swears he must be gone. Wife, you may remember what a Singing-man told a Gentle-woman, Yefaith, Mistris, we are a company of wicked wretches of us, God help us! we drink Ale and Fuddle; I am perswaded that our singing and praying does no good, for the Scripture sayes, that the prayers of the wicked are an abomination to the Lord. But said the Gentlewoman, I heard that Mr. Williams was so drunk when he was at his devotion, that he pist in his Breeches as he read Prayer. Nay, quoth the Singing-man, I am an eye-witness of that. Another, who is both Reader and Chantor, being very busie in an Alehouse at a Game properly called Noddy, in which he is much an Artist; but hearing the Bell toll for Prayer, complains of the bondage, O saith he, what a slavery do we live in? if the Bell toll, away we must be gone what business soever we be about. But sit still (quoth he to his Gamesters) I will make haste and be with you by and by.

One comes and enquires of a Singing-mans wife, where is your hus­band? She again enquires of the Boy, Sirra, where is your Master? the Boy answers, he went to drink his mornings-draught, from thence to the Colledge-Service, but since I never saw him; Yefaith, said the good­woman, he is in for all this day; I would this Colledge-Service were far enough for me. I have heard some of the Fraternity speak of the car­riages which have past among them; A Pax take ye for a Rouge, how do you sing? Zeunds— and curse one another. Prethee Wife what dost think of such Worship and Worshippers?

Truly Husband I must say as the Singing-man did, its abomination I think.

Another sort of the Mystical Body.

Now for a Dung-Cart, I'le not be long in filling it with the Mem­bers of this Mystical Body.

One Parson which I know, and have for many years known him, challengeth to Fight, Thresh and Preach with any man. Swear he shall; I have heard him swear eight Oaths in half an hour; and eat Ale he shall as well as perform any of the former exercises, at which exercise having filled his belly, (And when the belly is full the bones would have rest) falls into a heavy sleep: His loving Neighbours, to cover his in­firmity, laid him under a Board until he revived, but were going to carry him home in a Barrow. Another time, being at a Country Ale­house, met with a Farmer, where they fell at the exercise of drinking, until some difference arose in point of Judgement, and then to the ex­ercise of Fisticuffs. There standing a Vessel of scalding Wort, the Farmer struck him down, like a Clown, backward, (not considering that he was a man in Holy Orders) where he scalded his Arse and his Hand, and in that sweet pickle went to a Gentlemans House to have his Daughter dress his Hand: but she bid him go home, and come again another day.

Another, I know not where his house is, but his dwelling is much at the Alehouse, [where Country-men keep Conventicles many times, but such are without the Verge of the Act; for they never go to Prayer there, nor speak any thing of Exposition of Scripture, Cursing, Swear­ing, Whoring, Drinking never so immoderately tends to any harm] where this Priest had gotten such a burden of Ale, that he was not able to carry it home, but fell by the way with it, near unto a Brook-side, into which if he had fallen, farewel for ever: but falling asleep in the place, a Gentlewoman dwelling near, tendring his Reputation, sent two men with a Hand-Barrow to carry him home. But wee'l pass from the Hand-Barrow to the Wheel-Barrow.

Another Priest was so drunk, that he was by some persons in London carried towards a Justice of Peace in that condition; but coming near the place, he being awakened, parted with some money to be freed from that trouble. I have one Wheel barrow full more, but because it is so eminently known, I'le be silent.

Gulielmus Mons (you do not know what that is in English) a Hereford shire-man, Trapanner-General he is, (a place of honour) but hath been so transpand with the POX to him, that his Neighbours excuse their refu­sing to hear him, by saying that they are afraid of receiving Infection from him. I know who had him in Cure, but could not do the work; neither could it be cured by the Bishops breath when he was ordained, although it seems to have much vertue in it. A sweet Member of the Mystical Body.

A Gentleman of very good Quality told a Knight and other Gentle­men at the Table, in my hearing, of a Devon shire Priest who had for­merly been ejected for Scandal; he was a Bachelor, but restored to both his Livings, to the value of 2. or 300 1. per annum, but had parted with one to another man as good as himself: They sate Drinking so long, that one of them fell dead under the Table and never stirred more: The other having been drinking in a Country Ale-house, went home­ward very late, and was found dead in the morning upon a Green, Talis vita finis ita, lived drunk and dyed drunk: But if this may add any Comfort to their Friends, they lived and dyed Members of the Mysti­cal Body.

Another Parson, of whom it is publickly known in the place he lived in, was so Drunk in the Pulpit that he began the Lord's Prayer three times before he could end it; and at another time having a Paper put up to him, wherein was exprest the desire of a Sick Man and Woman to have the prayers of the Congregation, he was so Drunk that instead of praying he asked the Bands of Matrimony between them, saying, it was the first time of the publishing thereof.

Another, being led through Moor-fields between two Porters, an old woman followed him, saying, A Pillar of the Church, a Pillar of the Church.

Three Priests of a company, being all Drunk in London, one of them stript himself unto his shirt, tumbles in the dirt, and cryed, Murder.

Wife, I should keep you waking too long, if we should talk of all this Idle Drunken Tribe, and it is believed that the Scavinger might fill his Cart once a week in London, if he we were able to load them; but having other things to talk of, and the Cart prety well loaded, by that time it hath a Pillar of the Church on it will make the Axle-tree crack.

The custome at Newgate is to carry but three in a Cart, and we shall have six (as honest men as they) in ours. But because we have ten times six which we may carry at leasure, we will drive away and let the rest alone until another time.

On with the Pillar; A Reverend Dean, who in his Journey to, or from London, lay at Henly upon Thames, where having good company, he be­gan to solace and recreate himself with the Creature, and began to drink Healths, and good Healths too; to the King, Queen, and t' other Queen too; to the Duke of York, this Bishop and t' other Bishop too; it was not in Puddle Ale, 'twas in Sack, and good Sack too: They drank so long till it came to a Reckoning, and a good Reckoning too; but not without respect to a Member in Office of the Mystical Body, who was [Page 25] Reader, Chantor and Sermon-sayer too; they let him ply but a noble, when it cost every man else ten shillings. Alas, what was ten shillings a man in Sack, for six or seven men to pay? In this they shewed their affection to the King, not alone by drinking his Health, but wisely con­sidering that the more is spent in Sack, the more profit comes to the King by Custom: If the Dean had drank his seven Pulpits son, he had been able to pay for it: The Emperour of Russia hath all the profit of the houses where such liquor is sold, and there they sit and drink until they spend all for the honour of their Heffidas, as they call their Empe­rour: nay, until they sell their Wives and Children— That's De­boistness. But these Pickadilly infirmities may be born withal in the Members of the Mystical Body; so long as they conform to the Orders of the Church, that makes amends for all.

Some of these that drank Healths, joyned with L'Estrange to appre­hend me lately; who very uncharitably suspects me for a Witeh, think­ing that. I can transform my self into several Shapes, and therefore hunts me in the day with his Beagles for a Hero, and himself at night for a Badger, and instead of putting a Bag in the hole, set a man with a ligh­ted Porch in the mouth of the Berry.

And another thing, Wife, they can drink Healths, wherein they not only offend God, but transgress against the Kings Proclamation of the year 1660. and yet hunt and threaten to take away my life, although in what they hunt me for, I have broken neither Law of God, nor known Law of the Land; and the time may come I may tell them so.

Heuband I am weary of this distroiness, talk of something else.

Wife we will talk a little of another sort of this Mystical Body, who are like Asses which bear burdens beyond Imagination, and they are the Pluralists, who are of this Monstrous Mystical Body, and indeed are Monster like men, and carry Monstrous Burdens. I have seen a Calf with several heads, and yet but one body, I can remember the people said it was a Monster: So have these several heads and faces, and yet of that one Monstrous Mystical Body; and may fitly be com­pared to the Water bearess in London, who when they have a Tankard of Water on their shoulders hasten to be delivered; but put one of these fellows into the bottom of the Thames, and when they have the whole weight of the River upon their shoulders they feel nothing: So these, when they have two or three hundred pounds by the year, they do but carry the Water Tankard, but put them under a Bishoptick of a thousand or two thousand pound by the year, they are insensible, feel nothing: They are like Arched-Bridges, the more weight you lay upon them, the more able to bear. Indeed great bodies cannot be supported with a little. Des Churtes the Philosopher was of opinion, that how­ever [Page 26] the soul was in every joynt of the body, yet the proper seat of it was in a kernal of flesh which was in the brain: But these Learned­men are of another opinion, that the proper seat of it is in the Belly, that makes them provide so well for it.

Wife, are not these pretty follows to preach Providence to such poor folks as we are, and tell us what an excellent thing it is to live by Faith, qui saour est pleno laudat jejnnia ventre, as the Poet speaks, com­mends tasting with a full belly: Faith will bring Bread into the Cup­board, they tell us, but it brings none into theirs: and how that Elijah was fed by Ravens, &c. I remember a passage concerning a Comman­der who brought his Souldiers into the Field, and shewed them the face of the Enemy, encouraged them to go on and fight valiantly, and to fear nothing; although they might seem to have a sharp Breakfast, he would promise them good chear for their Supper; but said he, I have some other occasion calls me away. I must be gone. Nay, said one of his Souldiers (taking him by the shoulden) if nor Chear shall be so good, pray you stay and take part with us. So Wife, I wish it were these Priests lots to take part with us, if so excellent a thing to live by Faith; but if the Means were gone, which they have no Divine Right unto, O how pittifully would they look, as we say in a Counvey Proveth, As the Dogs were wont to look on the first Friday in clean [...] will be long enough before they wil follow the example of Paul, who wrought with his hands; or of Musculus the Italian, who, as Melchar addamus reporte, wrought in the Town-ditch of Florente for two pence no day, and preach'd twice every Lord's day. These Pluralists drive a pretty Trade as Soul-swop­ing (some of them) and they [...] led to it Regis [...], &c. by the example of their Spiritual dams Fathers and Top-gallant-Mem­bers of the Mischief Body the Bishop. The Souls of London for the Souls of Canterbury; the Souls of Salisbury for the Souls of Londons; the Souls of Worcester for the Souls of London for the of [...] for the Souls of Worcester: So do these Pluralists, just as [...] (in effect;) Come, what swop between [...] and your Parsonage, my Pa­rish and yours, my Souls and thy Souls? The first question is, What's your Parsonage worth? the second question, What Fanaticks? if there be any store of them, the Place, is much invalid, worse by thirty pound by the year than a Parish which is olden Paper, which a man may write what he will upon: (I can prove the point) especially if it hath the conveniency of another Living of the Parsons or Prebends place seitu­ate near it, that's a fair pretence. Doctor Hardy hath swopt the Souls of Henly upon Thames with Mr. Cawl for a parcel of Souls in Sussex; poot Cawly. I doubt hath the worst on; although Henly may be better, yet the Fanaticks spoil all; and if he can find any comfort in the place. [Page 27] I dare Promise it's more than they shall find by his Ministry. Dr. Shir­borne hath swopt Lidney in Gouceste [...]shire for Fownhope in Herefordshire (Lidney better by 40 l. per annum) Lidney hath some Fanaticks in it, Fownhope clean paper. Mr. Dashfield hath swopt Berkley in Gloucofter­shire for Sutton-hadminton with Mr. Wood: I'le not stand to instance any more. And as Horsecoursers when they have parted with a Beast, ne­ver care what becomes of him; so these can slip whole Diocesses and Parishes through their affections with as much facility & ease as boyl'd Pease-shels, or the ribs of a Tithe-Pig, well roasted, through their teeth, without any reluctancy or remorse at all.

These men, in regard of their Sufferings, may be accounted the Pre­latical Martyrs of this age; and indeed it were to be desired that some good pen would take the pains to do as Mr. Fox, who wrote the Acts and Monuments of the Church, to register them for the benefit of future ages. Undoubtedly the Book would sell well. And for that purpose Mr. L'Estrange is the most fit person, because he may let fly to all per­sone at the end of the News-Book, who suffer under these heavy Pres­sures, to send up their names, together with the heavy pressures they lye under, if their modesty will permit it, they do not know what ho­nour may come to their posterity (or benefit) thereby: I could give some encouragement. Mr. Tindal, a Gloucester-shire-man, whom Mr. Fox calls the Apostle of England, born twelve miles from Gloucester, what with his Sufferings and what with his Prayers for them of the Fa­mily, I have not heard the like to hold out the profession of Religion in sincerity (as it's believed) to this day; and having much enquired, it hath been credibly reported, that ever since the Inheritance of the two Farms at Stinchcomb and Nibley, without addition or diminution, are still remaining to the Family. The petty difference between Mr. Tin­dal and these Martyrs only thus; he maintained & defended the Priestly Office of Christ, and sealed it with his blood; these oppose his Kingly Office with their livings and their lives.

And forasmuch as Ichabod hath made a false relation of these Martyrs in Gloucestershire, whereas he saith thus, that there are forty six (which is false) it will be hard for him to find twenty six. I can give an ac­count of them all, and shall be able to nominate them upon occasion; and name but a few now; the manner and after what form, thus: In the Primitive Persecutions under the Neroes, some had Horses tied to their limbs, and hal'd to pieces with those bruit Beasts; some had their legs tyed unto two young Trees bended together, and so were strided to death; the Persecution now not so violent as the but born with as much patience as the former. A Preacher speaking that good old Ja [...]ob had one foot in the grave another in Heaven, a Scholar sitting under the Pul­pit, [Page 28] spake, saying, 'Twas well strided: so some of these are good Stri­ders, but never stride so wide. Dr. William Nicholson Bishop of Glou­cester strides thence to Breknock where he is Archdeacon, from thence to Landelovour in Carmarthenshire where he is Parson, from thence to Lansanfroid, otherwise St. Winifrieds in Montgomery-shire, where he hath a Presentation sine Cura, without Cure or Care, from thence to his Bishoprick; he strides two hundred miles in and out; the weight, as it is conceived, which lies upon him is 800l. per annum, besides thousands for his Crop, and yet so patient in his suffering, that he could willingly have submitted to have Cleeve. Steeple set on Gloucester. Tower, seven hundred on the top of five: Endeavours were used by the assistance of the right Reverend Father the Bishop of good Canterbury, but could not be effected: The ends aimed at were, What a hansome convenient thing Gloucester would be, and credict to the Church; and what Hospi­tality might then have been afforded. But let this Martyr pass for an old man, and a good Strider.

Another of the same brood is Dr. William Warmstrey, Dean of Wor­cester, hel'd about with four bruit Beasts to Gloucester 20. miles, where he is Prebond; his poor Innocent Childless Wife, alas what hurt hath she done, that she must be hal'd about with him, and that under the conduct of two men and a foot-boy. She uttered a speech lately which pleased me well, That now they were as safe in their condition as the Hea­vens could make them; from Gloucester to Hampton and Radborrough ten miles, where he hath 200 l. per annum, besides his full Crop at Glou­cester, and part of the Crop at Worcester: From Hampton halled back again fourty miles to Bromsgrove, Kings-norton and Mosely (as his man saith,) the burdon he lies under is 1400 l. per annum: But I think he over-burdens him; yet willing to undergo more, endeavoured for Up­ton upon Stavern, 200 l. per annum, but went to the wrong Patron; likewise for the Bishop [...] Worcester, but went without it; what snop he hath made with White-Church in Warwick-shire I know not, but gone it is. An eminent Member of the Mystical Body.

Dr. Brough Parson of Michaels Cornhil in London, Dean of Glou­cester, Prebend of Windsor, having thousands of pounds for his Crops, and more money he might have had, had it not been for his charitable disposition; but on a time enquiring what poor Widows there might be in Gloucester which wanted relief, he had a List (as I heard) given him, which when he had obtained, said, That he had set some money apart for that use, and when they came to him, he gave each poor widdow a new single Pe [...]y I suppose they may be twenty or thirty. Let him pass for a Martyr, and a good Stider, for he strides in and out 200. miles. The [...] to L'Esirange, he shall be sure of my assistance. I could [Page 29] willingly add one more Singular-Martyr; Mr. Tomkins, a knocking Martyr, that Antropophagist man-eater, whose disposition is like the Devil's name, Diabolus, for he makes but Dia-bolus, two bits of two brothers; for he eats up that Godly Eminent Preacher, Mr. Benjamin Baxter at Upton upon Seavern, and his brother Stephen's Living at Har­vington, an honest man and a good Preacher; besides he eats up seven or eight hundred pounds by the year in other places, a greater Glutton than ever Mr. Marriot was; let him pass for a Belly-Martyr. As for Dr. Poury, Reeve, Bredioch, &c. you may expect in the next Edition by D'Estrange. Phassen Gherechiet undt GOTTOS Barmhertsechceit weret von nua his en evechiet. [Priests Coveteousness, and GOD's Goodness en­dure for ever] as the word in the Original hath it.

The Papists call Mr Foxe's Book of Martyrs, A dunghil of Martyrs: But if all the Martyrs of this kind, were brought and laid together, they would make a dunghil as big as that which is made of the rotten Egs ex­hausted by the Gold-finders out of the Citizens Nests, and laid between Islington and London, and in time will smell as Odoriferously.

Another sort of the Mystical Body are such as once had cut them­selves off from this Body, and now have cunningly inoculated them­selves again; who called the Bishops first Reverend Fathers, afterwards accounted them Rebel Fathers and Antichristian, and now Reverend Fathers again.

The winter before the Act of Ʋniformity came forth there was a great wind which blew down tops of Steeples and Weather-Cocks, yet before the year came about there were more Weather-cocks than Steeples. And what a sad Persecution was like to come, I heard diverse of the Par­sons say, Bartholmew day being the 24th of August, compleated fourscore years from the day which the great Massacre began on in France, and di­verse of them seemed to be possessed with fear, but the Persecution here fell out thus, many men stab'd their own Consciences and there's an end of the Persecution with them. Some that marched with Sword and case of innocent Pistols, exhorting to be couragious, and upon deliverance by small means have clartered Gideon's Rams-horns and broken Pitchers together, and prest the Covenant very hard, and now qui color albus erat. &c. white then, is black now: Some that said they would live on brown bread, yea some that said, they would live upon stones rather than con­form; yet now can preach that some things may be dispensed withal, and that some brown bread is better than no white.

I shall not yet speak of such, but of One whose judgment was thought to differ from his present undertakings, who hector'd his Conscience, as he was told by one, and basted it for being a little skittish and kickish, that he made an Ass on't, and made the poor Jude carry a Bishoptick [Page 30] upon its back; Raynolds you call him, but Reynard the Fox of Norwich you may call him.

One who had been a great Synodian in the time of the Long-Parlia­ment, told me, he went to seek God to know whether he should con­form, or turn out. The Lord (as he said) answered him by his own Reason, that it was better to conform, and keep his living; thou to be a Fool, and leave it to a Knave. This makes the country-man say, that there is but the breadth of the shears between the Priest and the Taylour, the one turns a Coat to get a Living, the other turns a Coat to save a Living.

A Falconer told a tale, I took it for no less than a lye; That he kept his Hawk so long in the Mew, and fed him with Mice, that he was turned to be a perfect Owl, but the ensuing passage makes me credit it the more. One Mr. Dolphin, a man who would not conform by any means, having formerly removed from Broadway in Worcestershire, where there was a stream of water running by his door (being the Element that suits best with the nature of a Fish) but removed to a place three miles further, called Hunnibourn, where there were great store of Geese, and less water, being famous for Geese, (No Goose to the Hunnibourn Goose) where this Dolphin dwelling among them was turned Goose, and in his white Feathers, I mean with his Surplice on his back, goes to Bishop Morly, then of Worcester, and kneels down before him with submission for his past carriage, is pardoned, received as a dutiful Son of the Church, and a Member of the Mystical Body.

Mr. Collier of Blockley, a great Presbyterian, very forward to promote the Covenant, having a Conscience of stretching Leather, put it between his teeth, and with the help of his Wife, tug'd it so hard and strain'd it, that he made it wide enough to protect and save three hundred pounds by the year.

The Bishop of Worcester, a new Dr. Swop-soul since Morley, coming to Evesham a Market-Town in Worcestershire, saw a Blackmoor about six­teen or eighteen years of age, and out of his good nature, rather than from any desire or desert of the Blackmoor, would needs make a Kirsen­soul of him; a day is appointed for the purpose, Mr. Collier must preach the Sermon upon the occasion, and did, shewing the lawfulness of In­fant Baptism; if he had preached the lawfulness of Infidel Baptism, he had hit the Nail on the head.

One Mr. Brit—who in the dayes of the Covenant called his Parish together on a day solemnly to take the same, which was accordingly performed: but now the stream turning, he will prove constant; brown bread and small drink must be his diet, if not live upon stones, rather than conform: But now the time is come he must appear before the Bishop, or turn out: To the Reverend Father he goes (and as he said) [Page 31] with great terror upon his spirit; but when he came to the Bishop, the Bishop kindly salutes him, with a What brother Brit! Come, come, put to your hand, and take it in your own sense; which he did chearfully, and home he comes, and then preacheth that some brown bread is better than no white, and then to the Common-Prayer again.

Husband, what would you have the man to do? he did it out of Love and Pitty to his Parish, not knowing under what Ministry they may be lefe unto; and he is glad and rejoyceth that he did conform, because (as he saith) he hath since he was with the Bishop converted eight souls, which he takes as a seal of his Ministry, which is more than he had converted in many years before: and he seeing the Purish was willing, the Bishop willing, and his Wife willing, made him willing also, and then what hurt can be in it?

Wife, 'tis Cato's case and Ortetius; Cato hath a mighty mind to Ortetius. Wife, he makes it known first to Ortetius, and goeth honestly to work and then to his Wife expresseth his affection, telling both, that upon condition he may have her home to his house for his use for such a time, he will give them so much money, and justly and truly it shall be paid. Ortetius is willing, his Wife willing, and home he hath hee, useth her kindly when the time is expired, he proves honest ac­cording to his word, and sends her home with so much money. Cato is pleased, Ortetius Wife pleased, and Ortetius a well contented-Cuc­kold; and what hurt is in all this, Wife? here is a Commandment broken in this, and a Covenant in the other.

Wife, Eusebius reports of Origen, that living among the Heathen, they perswaded him to sacrifice with them, but he refused; they told him that if he would but hold up his hand, and do no more, that should be all they would desire, and then he should preach: he hoping to preach, held up his hand; they clapt a Censor into his hand, and cryed out, Origen hath sacrificed, Origen hath sacrificed! This struck a terror to Origen, and it may to Mr. Brit. and take away his boasting, if he consider from whom now he hath received his Ministry: His Converts were Members of his Church before, but it seems Infidels, which is some­thing a prepostrous course, to make them members first, and then con­vert them afterwards; something like the the Bishop of Newgate and Tyburu, who receives men into his fellowship, administers the Sacrament unto them, makes them Members of the Church of England, and then brings them to the Gallows and bids them Confess.

A contrary effect of Conformity hath been found near unto us, in some men who made profession contrary to what their practice hath fal­len out to be; as first, in one whose name is Hall, who not long since, being left unto himself, got a Wench with Child; the Child murdered by the Wench, he ran away.

A second, whose mother (whom you know) told me that since her Son had been with the Bishop, the Devil was got into him, he was tur­ned common Drunkard and Swearer, and would beat his wife (R. B [...].) A third is, Mr. Page of Ledbury, who the first day he went to tende Common-Prayer was imitten dumb and never spake since. If Mr. Brit. hath found such a seal as he speaks of, put that in Annus Mirabilis. These are Membes of the Mystical Body.

Another sort of this Mystical Body, are the Rats or Cu-Rats, who are set over the Flocks, who receive orders from their Masters to Pot­tage them well over whatever they do, in which they are not so diligent as in the Cathedrals, where they heat the Pottage three times in a day, to keep it from sowring, and yet can hardly keep it from stinking in the nostrils of many: And these will be Preachers too. And they are so pestered in some places with Phanaticks, that they cannot filch a Sermon, as their Masters do, but they are found out. Some of them who are pri­vy to my infitmities, knowing that I am many times troubled with a pain in my right arm that I cannot heave a groat to my head, have come to me for some one, who had plaid the Truant at a Free-School, and loytring about, his father displeased with it, he be thinks himself what course to take; and finding himself more fit to teach than to be taught, mounts the Pulpit in a Reprobate Parish, where none had any Call to speak, the means being so small, and with a few ragged Notes which he patch'd together, puts off the ware: The Parish accepts on't, and takes him for their Cu-Rat. Then to trading he and I fell, and in a case of extremity, being so lame, not able to stir but with crutches, and trou­bled with the pain in my arm, I shewed him a parcel of Notes, nine in number; he put his hand in his pocket, took me money without asking price; we are now both in stock, he for Sermons, I for money: Not above groats apiece I had of him; if he gave threepence a peice more than they were worth, he had quick return, that's something worth. Then to work agen, and falls to drinking Ale very stifly with them; pleased the Parish well, but shortly packs up, and to another, and ano­ther, and another place, until he got to Worcester, where he got Ordi­nation, and a Living of threescore pounds a year in that Diocess.

Another poor Rat came to me, being my self in a Trap, I mean a Prison, begging some of me, which I wrote there, I gave them fre [...]ly; it could be but poor matter, from a beggar to a beggar; but he got mo­ny by them.

One young Rat lately being in discourse with one, who told him that a man unregenerate, his prayers were not acceptable but abominable: he answered, That if they were not available for himself, yet they might by available to do others good, if he prayed heartily.

Another in Holy-Orders asked one what a Presbyterian was, and what an Independant, was? where the difference was between them? and thirdly, what Free Grace was? which when he was told, replied, that it was more than ever he heard before.

One Rat-master, having a Living of 150 l. per annum, saith, that he can go to London, and buy Sermons to serve him all the year about for five pound and hear his charges into the bargain; which hath been his course.

Another old Rat, who hath lived upon other mens Bacon for many years, being Schoolmaster in a Market-Town where good Preachers have been, he serving a Curacy now, and hath set his Son up at the Trade, who began since the King came in, and is like to do well; for he saith, His Father will help him to Sermons to serve him seven years.

Husband, I pray you give over this Rat-catching, I am almost wea­ry of it.

Wife, Ile tell you but of two more; one who served under an Impropriator for eight pounds per annum, removes thence to a place of ten pounds yearly, and out of a desire to do more good by his Ministry, as others do when they remove from a lesser to a greater I but seeing Preaching was the better trade to get money, gets some Sermons, and to't he goes; but hearing where a vacincy in a Parish was, thither he repairs with some of the best were he had, and up into the little shop he clambers with it, twice in one day. The Parish accepts of him, and in a short time the pretty knave thrive so fast, that he was able to hang his Bed about with slitches of [...]cor instead of Curtains. If I should say any more of him I should not know how to end; take t'other Rat, and I'le trouble you with no more.

A young man, a servant to a Merchant, went away with an hundred pounds of his Master's money; but the business being taken up, and the young man without imployment, resolves to take up that which will help when all f [...]ils: A Preacher he will be. I met with him at a Cooks shop in 63, he gets him some Canonical habit, Circingle and all; up he gets into a Pulpit in London, with as good a portion of Impudence as of Ignorance: some Youths of his former acquaintance put a Bill up to him, Desiring him to remember one in his prayer who had run away with an hundred pound of his Masters money. But Ordination is wanting, and he by some means men with one Dr. Gatr, as they called him (but I think no Doctor) who wanted a Rat; to trading they fall. Caust preach, said the Doctor, twice in a day? Yeaquoth the Rat. Canst preach once a day? Canst preach half an hour in a day? Yes Sir. Come along with me to the Bishop of Chi [...]hester. Away they go. The Bishop refers the examination of him to the Archdeacon. Away goes Cars to the Archdeacon, lea­ving the Rat in the room where I was, but return with this answer, [Page 34] That the Archdeacon had been drinking so hard, he was unfit for the work for this day; besides, that the Canonical hour will be past: Meet me at the Spur in Southwark on Friday, there thou shalt have an Horse, and into Sussex, twelve miles from Chichester, we will go thither to the Bishop, there thou shalt have Ordination.

Others came to me for Sermons lately by their Advocates: But I re­fused to let them have any, sending them to Ducklane, whereas I then understood the Parsons Wives sold the remainder of their Husbands Studies and Sermon-Notes: I think some of them have took my counsel, for I went to enquire lately for some, but could not meet with any. I asked them, if they did not use to sell such sometimes? they answered me, Yea sometimes, but now they were without: At last I met with a parcel of very honest Sermons, but not fit for the times. A man that drives a Trade, must provide VVare according to the Market: he that [...]rucks for Sermons, must be sure to deal for such as the times will take off, else they may stand upon his hand, good judgment is required in it. Sermons whose Texts are taken out of the Revelation are quite out of fashion; for you know that the Bishop hearing that Mr. Hall preached a Sermon out of the Revelations, forbid him to speak any more thence: For indeed, if a man had free liberty to speak thence, he might quickly endanger the tumbling down of their Kingdom. A man may with safety take a Text out of Tobit and his Dogg, or where the smell of a Fish af­frighted the Devil into Egypt, and raise Orthodox matter thence to please the times: Of if a man take a Text that may touch Prelacy, let him he sure to play his Uses far enough off the point; or as old Busted of Stow would play his Uses (in such a case) beyond Sea, and speaking as loud as he could, O that I had the Pope here! and this makes the Popes Kitchin SMOKE; And the use of this point serves to reprove the Pope, and the Turk, and the great Cham of [...] then there is no dan­ger in it. But if he be wise, let him be sure to bang the Fannaticks soundly, as the Bishop of Winehesier did at a Visitation, and tell them, that the Church of England had brought forth four Bastards, viz. the Presbyterian, Independant, Anabaptist, and the Quaker; and although a Gentleman spake saweily, and said, That if she had brought forth four Bastards, she must needs be a Where, he would never come at her again; yet who dare say any thing to him so long as he is in the Pulpit, and hath Authority on his side? I hope he it as good a man as a Stage-player, they can speak freely without controul, and why may not he upon his Stage?

Or if he preach, as sometime Dr. Lewis did at Tewksbury, and shew the reason why Metchiz [...]dech was Priest and King; because the Priests place was a beggarly place, like Teniksbury, It would not maintain a [Page 35] man, therefore he was King of Salem. Or if he preach, as he that preached at Bartholomews Exchange, out of the Acts, the words of the evil Spirit in the Exorcist, Jesus I know, and Paul I know, But who are ye? and thence infer, (speaking of the Presbyterians) That there were a generation of men in this age, that the Devil himself did not know. Or as he that would maintain the lawfulness of Ceremonies from Pauls saying, Greet ye one another with an holy Kiss.

Or as Mr. Fox, who prefer'd the Church-Catechism before the Gar­den of Eden: In the Garden of Eden were Trees good and evil, in the Church-Catechism all good: In the Garden of Eden there were Ser­pents and Scorpions, in the Church-Catechism no hurtful thing. Such as these will pass. A man almost may say any thing, provided al­wayes he pray for the Right Reverend, and observe the Orders of the Church.

Husband, you will hardly afford me time to speak. What, preach out of Tobit and his Dog! Fie, fie! or where the smell of a Fish frighted the Devil into Egypt; what out of the Apocrypha! I am sorry to hear you say so.

VVife, why may not a man preach out of the Apocrypha as well as the wise Convocation by order of the Common-prayer-book (as it is to be seen in the Calender) approve of fourty Chapters, or near so many, to be read for Lessons out of Tobit, Esdras, &c. disinheriting the Sacred Scriptures, bastardizing them: neither do I think they would take in their places so many out of Daniel or the Revelation.

Husband, they are wise, they know what they have to do.

VVife, no doubt but they are as wise in this and other things, as that Synod which was called about the Mouse's eating of the Conse­crated Bread, that Fanatick Creature disturbed the peace of the Church: what punishment might be This was discoursed on between two Do­ctors, the one a Do­ctor of Dulvinity, the other a Doctor of the Civil Law, lately at a Sack-shop fit for the Crime could not easily be determined; Excommunication could not, he was no Member of the Church; if a Member, little would it advan­tage the Bishops Court, wanting money to pay for his Absolution. If the Cat should eat him, then the Bread had been twice prophaned: kill him they could not before they caught him, and it's questi­onable whether it were not before the invention of Mouse-traps; no doubt but it put the Synod to a great deal of trouble. In things of like imoortance our Convocation is as able to manage as that Synod, and that Synod able to do as much good as ours have done, or would do, were they to sit seven years longer.

Husband, what is this Convocation? is it constituted according to Magna Charta, the Rule of the Gospel?

Wife, for your satisfaction I'le tell you; it is not according to the Rule of Gospel for the constitution of it, for in the Churches of Christ in the primitive times the Power lay not in any single person, but in the Members of the Churches aswel as in the principal Officers. This Convocation is of Romes Constitution, and left unto us by succes­sion, as it was in the darkest times of Popery, and as it is at this day under the Romane Empire, in which the Laity (as they call the com­mon People) have no voice in the election of the Clerks, according to the Government of the Mystical Body (as the Doctor calls it) the Church of England, the People being denied that priviledge for their precious. Souls, which they have in some cases in temporal things for their perishing bodies. Bear with me for some homely comparisons, and some circumstances, and I will tell you the manner of this Convo­cation and constitution of it by and by.

Husband, I hope there is no need of such Complements between you and me, Pray tell me.

Wife, not long since I was standing in Newgate-Market in Lon­don, where I saw at a distance a strange Creature mounted on the back of a beast, but approaching near me, I perceived it to be a Gentleman-Fackanapes on Horse-back, and the Bears led by the nose, following him to the misery of the stake, there to baited with Dogs. This Gentle­man is no English Native, but a Foreigner, whether of some parts of Italy or America, I know not; his habit is an hairy rough garment, yet nothing but what Nature did afford him, and with the bridle on his arm (for so I'le call it) for imitation like himself (very Ape as we say) There is a Gentleman John Priest, with whom you may parallel this Gentleman Jackanape's in some passages, who is mounted upon the Ma­gisterial power of the Beast, and with Institution and Induction, which is as pretty a Popish knack as any is in all the Pack, comes to the Parish, and they must take him, for better or worse, for their Pastor, although he never tasted of one bit of Bread which came down from Heaven, nor drop of living Water, to which he is a stranger; Watchman or Overseer, although the Scales never fell from his eyes, nor ever opened by that great Occulist who only is in Commission for that purpose; and follow him they must, although quite blind; they must see with his eyes, and be led by him into the misery of the Ditch.

This Gentleman John Priest is no true Native, qua Saeerdos, as a Priest, but as a Romane, and his habit a Rough Garment to deceive the People, according to the nature of the Beast; but not any garment, no nor a rag of any thing but what Nature doth afford him; For imitation apish and wanton with a strange woman, and nothing fits his fancy better than the Fashions of the old Whore.

Well, a Convocation must be called, by whom? this Gentleman John Priest, with the rest of the Gentlemen John Priests of the several Dioces­ses and Parishes must make choice of the Clerks, who are men called to the work of Priesthood as himself; and although the Bishops sit in Parliament by vertue of the King's Writ, yet they are of the Corpo­ration, and must have, not a finger only, but a foot in it, and then as we say in a Country Proverb, The Pottage is never the better (what they are, we talked on before) And whatsoever is brewed in the Convocation (I may not say who grinds the Malt) being tund up into the House, and there a cork put in the Bunn-hole, I mean confirmed by Act, is Jus Divinum: And the People must be led by the nose of an Implicit Faith, to believe that it is their duty to observe and practise; which Implicit Faith brings more misery than the Bears are brought unto at the Stake, the misery of the one is Finite, the other Infinite. If they observe not the Dictates and Commands of the same, they are Fin'd, Imprison'd, Transportation threatned, &c.

Husband, what's become of Sions King all this while, one JESUS?

Wife, well remembred, shall I tell you? they have served him as Herod, Pontius Pilate and the High Priests, sent him into another world, or else transported him to Tangier or else where; for (Deus hic nihil fe­cet) he hath not been seen or heard of here.

Husband, that is some comfort to them that shall follow after, if their Captain and Head be gone before; but what is to be done in this case. for re­medy?

Wife, nothing as I know of, but the old Weapons, Preces et Lachrime, Prayers and Tears; wait upon God, and then you shall see, as Athanasius said in the like case, but (Nubeculo cito transitura) a little Cloud quickly past over.

But Wife, you put me out with your talking, what I was going to say concerning John Priest, a little more; when the House is adjourn'd, Acts extant, and the Bishop come home, Country John Priest in duty gives his Lordship a visit, and bids him welcome home, thanking him for his pains, &c. The Bishop gives John some account of their work (good thinks John) this will help of spin out a little time next Sunday in the Pulpit or Pue, and then John addresses his speech unto his Neigh­bours.

Neighbours, I have been with my Lord Bishop, who hath given me a Nar­rative of the Proceedings of the House for the setling and right regulating thereof. The Church of England it's well known hath been accounted the most Glorious Church, and hath had the preheminence of all the Churches in the Christian world, however it hath been clouded and eclipsed by some Schis­matical and Seditious Spirits in the late unhappy times of Libertinism; [Page 38] and still Fanatick Spirits do abound; yet such good and wholsome Laws are enacted and made for the suppressing of the same, that the Church of Eng­land may be restored to its former Beauty and Primitive Purity: For never was there a more Learned, Pious, Wise, Grave, Juditious Assembly of Di­vines, of Bishops, Doctors and Clerks, who are the Pillars of the Church, then England hath at this day, and who have laid out themselves aswel in Purse as Person for the reformation of those evils which are crept in among us. If after all this we shall remain obstinate, disregarding and underva­luing their indefatigable pains, studies and diligence used, and out of our Peevish Self-Conceitedness of our own abilities, New-Light forsooth, and Light within, and such like fooleries; whereas it is impossible that those who are but Layicks, Mechanicks and other T'radsmen and Country men, who follow the Plow tayl, to have that Wisdom, Knowledge and Understanding, which they have attained unto by reason of their great reading and acquain­tance in the Originals; especially if we consider that we are not under Hea­then Emperours, but Christian Magistrates, whom in duty we are bound to obey, as the Apostle saith, Submit your selves to every Ordinance of man for the Lord's sake, &c. If after all this we shall remain as before, it behoveth all his Majesties Officers to put the Laws in Execution; and therefore Church-Wardens look to your charge, take notice who are absent at the Prayers of the Church, make your Presentment, I'le put to my hand as by duty I am bound. Well done Sir John Priest, you have made a fair speech. Well Wife, have a little patience and give him but halter enough, he will hang himself, or give himself such a fall as never Jacka­napes had.

Neighbours, saith John, I have received orders from my Lord Bishop, who tells me that it is his Majesties will and pleasure that Children should be Catechized, I pray you send your Children; the next Sunday I intend to begin at two of the clock: The neglect whereof hath been the cause of so much He­resy, Schism, and Sedition as hath been among us, the Youth having not been instructed in the right Principles of Religion.

The time being come, saith John, Where be the Youths that come to be Catechized? Ready quoth the Holy-water dishclout, the Clerk.

Quest. What is your name? Answ. T. B.

Let me hear you say your Creed.

I believe in God, the Father Almighty, &c.

Q. Why do you say, I believe, and not we believe?

A. Because every man must be saved by his own Faith.

Good Boy, saith John, 'twas well answered. You hear what he saith, That every man must be saved by his own Faith: And this serves to reprove and condemn the Church of Rome, who hold that a man may be saved by an Implicit Faith, and this very Faith, say they, drove the Devil away from the [Page 39] Collier. The Devil asked the Collier, how he did believe? he answered, As the Church believes. And how doth the Church believe? As I be­lieve. At which the Devil departed. Whereas we know that every man must be saved by his own Faith. O Woman, great is thy Faith, be it unto thee as Thou believest: not as others believe. And Faith is a perswasion of the heart, grounded upon the Promises of God, not upon Churches and Councils.

The Papists tell us that such General Councils decreed such a thing, and such Learned-men and Fathers were of such an Opinion: We know that Churches have erred, and General Councils, as the Council of Nice, con­sisting of three hundred and eighteen Bishops; witness Paphnutius. It is not humane Learning that opens the eyes of the blind, that is the proper work of Christ. The Learnedst men have been the greatest Hereticks. Heresie (as one saith) is a Bastard, bego: between a Learned head, and an Un­sanctified heart. Paul accounted his Learning among his [all things] but Dung. Where is the Disputer of this world? Apollos an eloquent man, instructed by Aquilla and Priscilla, two poor Tent-makers. And Christ re­vealed himself to poor Fisher-men and Shepherds. I thank thee O Father, that thou hast hid these things from the wise and prudent, and hast re­vealed them unto babes and sucklings.

Neither must we pin our Faith upon other mans sleeves, no not upon Kings and Princes. Not many Mighty, not many Noble after the flesh. Great men are as ignorant of Christ as any. The Princes of this world knew not Christ: If they had known him, they would not have crucified the Lord of Glory. Nor obey any, further than their Commands consist with God's Commands, &c. Well done, John, for one Article.

Wife, the substance of what John Priest hath said, I have heard delivered by some of them, and can name the persons; yea, the exam­ple of the Collier for instance. Prethee speak thy mind, wife, may not this go for a fall at footbal?

Truly Husband, he hath overthrown what he said before: But good Husband give over talking for this time, I begin to be sleepy.

Hold a very little more and I will tell you this short passage, of which I was credibly informed. In Katherine Coleman Parish in London, a Dutchman, a Jew, and a Papist came to pay their Daes (as they call it) but I cannot say they came together. But saith John Priest, Wherefore come not you to Church? I go to the Dutch-Church. Wherefore come not you to Church? I am a Jew. Wherefore come not you? I am a Roman-Catholick. John is very kinde, receives his money, and farewell. Then another comes, also contented to pay his money; but Sir John suspecting him to be some sort of Phanatick, ask'd him, Wherefore come [Page 40] not you to Church? he saith but a little; Come I know what you are, you frequent Private Meetings, you are a Fanatick, I shall take a course with you, I'le prosecute the Law against you; but very kind to his Countryman the Roman. To speak it between our selves, they say (wife) that there is more favour to be found under the Turk than under some that profess to be Christians.

Husband, I cannot forbear sleep any longer, the Child hath lugg'd me so hard, that unless I fetch a nap I shall not have any milk for him when he wakes.

Wife I'le rise betime in the morning and fetch a halfpeth of Ale, that will recruit you again.

Nay Husband, take two farthings more off the Cupboards head, and bring a pot, that will make us all drink. I must turn on my other side; pray have a care of the Child, and so goodnight Husband.

Goodnight Good-wife.