Error on the Left Hand. THROUGH A FROZEN SECURITY: Howsoever hot in opposition, when Satan so heats them. Acted by way of Dialogue. 

1 Betw. Malcontent and Romanista.  
2 Betw. Mal-content Romanista & Libertinus.  
3 Betw. Malcontent and Libertinus.  
4 Betw. Malcontent and Atheos'.  
5 Betw. Malcontent and Atheos'.  
6 Betw. Malcontent & the good & bad spirit  
7 Betw. Malcontent and Mediocrity.    
By HENOCH CLAPHAM.  Prou. 4. 26. 27. 
Powder the paths of thy feet, & let all thy ways be ordered aright.  
Turn not to the Right hand, nor to the Left, (but) remove thy foot from evil.  Horat. Epist. 18. 
VIRTUS est Medium vitiorum, & utrinque reductum.  
LONDON, Printed by N. O. for NATHANIEL BUTTER. 1608.   

To the Reader.  
AGainst my book (touching Error on the Right hand) certain fiddle-faddle Spirits do take exception.  
Some say there be certain forms of speech far unworthy the pen of a Preacher. I grant that somethings be much unworthy, both my writing & many their hearing; howsoever the Schismatics think the things 
Ezec. 1● 5. 16. 17. 5 16. 17. 25. 26. & 23. 3. 8. etc.  not unworthy their Doing. Ezekiel was forced to speak more grossly than he would; when from filthiness of the body, he would delineate the soul's uncleanness for Idolatry. The like also did Saint john. Let the 
Reu. 17. 4  Factious be ashamed of so doing, and we will be ashamed of so writing and hearing.  
Some say that in the Diologicall speeches, I seem to point at certain particular persons, upon whom some of my speeches cannot be truly fasteded. I grant; first that I have aimed at some particular persons, so well as they in their Dialogues of the Berwick Soldier, the Host and Chaplain etc. with many such martinical libels, have done right often. But as their magnaticall one-eard invectives were set on fire from hell, for destroying the Church peace, so, I doubt not but my fervent breathe, will be found to have been kindled by the coals of the Altar, for the consumption of Schism Let them consider the parable of jothams' trees, that gathered together for electing a King; when as none but the brabbling 
judg. 9 8. etc.  Bramble would accept of the offer. That parable will fit them, as if it only had propounded unto them. Secondly I answer, though all there spoken, cannot be averred of every person in a faction, (by reason no faction is at unity in itself) yet it may sit close to some other they think not of, in the same faction: and potentially, though not actually, concord with the lewd spirit of that whole Corporation.  
Besides, to such as say, that Arianisme was long since confuted by the Fathers, and what need Clapham meddle with it, & c? I answer: first by Retortion: So Donatism, Anabaptism, Reordination Nicolaitisme, Atheism etc. were confuted by the Fathers (so was the very adultery, murder, etc.) what need any preacher then iterate these arguments? The answer to the last, will fit 
So Mr. More in his tables doth record.  the first. Secondly, I answer: Our heretics have added unto the ancient teaching such conclusions as of old were not dreamed of. And had I not 
one Arrian Anabaptist, & ano there, a luish Arrian, both burnt at Norwich  by travail abroad found out that, I might seem unto many to speak but in dark parables. Search all the books that I have writ, and that is from Anno Dom. 1595. hitherto, 1608.) and consider if still I pronoked not all the Factious, specially on the right hand, howsoever hitherto unanswered of any. Which doubtless they would have done, had I not too truly pressed them. Thirdly I answer, I know none that condemn my labours, of that kind, but suchas be either open foes, or hypocritical brethren. If open foes, than no marvel though they ball and bark against me, whenas they rail against the whole body of the Church. If Hypocritical brethren, who let some Factious have their hearts, and for maintenance sake let us have their bodies only, I way not of their doom no more than of Laodiceans devotion: for what is such an Hypocrite, but an Ambo between two, a bifronted janus looking two ways, and a Neuter faithful to none? The opposite side do spit at them, and can we do less then spurn them?  
In this book is acted Error on the Left hand. In the forefront whereof I have Marshaled the Romanist, as one who primordially through a frozen security, did decline towards Libertinism, establishing such devices, as unto flesh and blood might be most acceptable. Unto which side also, if I had reduced the carnal Familist, (for there be a second sort more spiritual) I suppose I had done him no wrong. But sit as they shall, nought be they all, and it is the naughtiness of their opinions that I specially dart at.  
As for the Malcontent, I make him the Nicka-fidge here (running from one faction unto another) as I did the Flyer in the former. Who also here doth at last meet with Mediocrity; and so (after some dehatement) become an honest man. Worse I wish to no Flyer, nor a straw the worse to any Mal-contented. Dei est non errare, hominis errare, insipientis perseverare in errore.  

Great 
a jove the short of jehove.  jove himself is only free from fault:  
The rightest man with Israel doth halt,  
But froward fools in sollie will persever;  
Though ten-times braid, a fool he will be ever   
If thou canst well relish the Matter, but not the Manner of handling: (for every one doth quickly conceit a Dialogicall Prosopopeia) I then refer thee to my Antidoton, my New jerushalem, my Manual of the Bible's doctrine, together with divers of the heads, sparsed in my Bible's brief, in my poem Aelohim, and five parts of my labours of Salamons' Song; not to mention any of my imperfect works printed abroad over immaturely.  
But to help the slow conceited (for these two books of Dialogues were penned, almost altogether for such about the city of London, who are ordinarily toiled with the Factious) it must first be observed that the main thing I drive at, is, to unfold the principal argument, whereby every sort of schismatic doth fabricate unto himself a new society or Church. Secondly, to show, how that principal argument is laid at home by our Mal-content, whereupon others build their rendings from us. Thirdly, to disclose such their argument, by that form of introducting them, in their mutual brabblings, wherein, as sometimes one of them confuteth another, so, much of their extravagant speech is so absurd, Vt recitare, idem est quod refutare, As the bare repetition is a sufficient refutation. Lastly, my drift is, in the person of Mediocrity, to establish a Mean; Which held and kept according to knowledge may keep our people from flying out into extremes, as they would avoid the gross and lewd consequents ensuing their breach from us.  
Had not some learned (in authority) observed so many points (at least) in my former book it had not obtained a pass to the press: For sure I am, that it stood upon more sufficient examination, than all the books which beside I have divulged. So much is sufficient for reasonable spirits. As for such as be wilfully malicious and ignorant, nothing will content them; 
b Pro. 26. 4.  Neither will I answer such a foot to his full, lest I become like him. Neque jupiter omnibus pluens placet, neque abstinens. The Lord deliver our Church from evil.  
Amen.  
From my House at Norburne in East-kent, this 8. of june. Anno Dom. 1608. Thine in the Lord Herald Cl.   

THE FIRST DIALOGUE between Mal-content and Romanist.  First, it must be conceived, that Malcontent sitting under a tree, in the Highway, he thus alone expostulates with himself. Malcontent. 
O Mal-content, how unhappy art thou in this life, whither shalt thou go, and what will become of thee? Go to the Brownist, shall I do so? In them and their proceedings, I find no unity, no concordance; Their hand being against all, and the hands of all against them. The 
a Geo. Io.  brother of that Church's Pastor, hath writ a great book against them, their unsettled resolutions, bloody excommunications, and hie-handed tyrannies; as if the Pastor were a Pope, taking more upon them (for the measure of strength they have) then do all the English prelate's. In so much as, howsoever he persuades people to join with the cause of Separation, as himself had (and therein since hath died) yet, at no hand to join with his brother's congregation: for manifold reasons there alleged.  
Since which time, one (whose 
b Mr. Sm.  name sounds upon an anvil) hath drawn certain Principles and inferences, touching a true visible Church; where in he quoteth scripture for another form of discipline, then that which the Brownist practise, and most of us have taught in our sermons and writings: He purposing as it seemeth, to receive others into communion with him, who shall separate, as he hath▪ and so show themselves willing to be ruled by his discipline. Aes me, which side shall I lean unto? Both of them hold a set form of discipline to be contained in the word. Both of them allege (for the substance thereof) the very serve scriptures; but both of them differ exceedingly in the sense of such Scriptures.  
Another side, having no Baby for their leader (although his sir name begin with a 
c Him and his words I have alleged in my preface to my Manual.  B.) he holds both with the government at home by Lord Bishops; as also, with that of Lay-elders abroad; as being in the scriptures neither commanded, nor forbidden, but things in themselves of an indifferent nature. So he holds, and yet denies to subscribe, for sundry reasons. Shall I separate with the first two? or shall I continue in the Church of England with the third?  
But miserable man, how shall separation, or not separation be good? If I separate from the Church as Antichristian, than the Anabaptist take hold upon me, and saith▪ that I must separate not so much for the prelatical discipline; as for that the spirit of Antichrist there breatheth Antichristian doctrine. Yea that the Church becomes to be Antichristian: for that their grounds of faith therein held, be principles opposite to Christ. And in my conscience, if the first be granted, the second will inevitably follow.  
If I separate not, but continue still in the Church, I shall in my work justify that which I have condemned in word. In word I have condemned the Tippet, the Surplice, the Corner-cap, the Cross in Baptism, and the like for marks of Antichrist. But forsaking my ministry, I may live in some other calling, and so be put to the use of no such ceremonies. Yea but if I have a child, I must bring it, where before I will not, it cannot be baptised without the cross. Come I to the Common service, I must sit in the sight of a Surplice; and come I to the Communion, I must there kneel & receive at the hands of one that useth the ceremonies. And be I called to be a Churchwarden▪ I must take an oath to present the sincere-sort▪ that omit, or speak against such ceremonies. I am divided in myself, what shall I do? H. I. his followers do say very well, that this persecution is worse than that of Queen mary's: for that made an end of a man quickly; but this grants life with a continuing misery. Woe is me, how is my soul pained within me? Though heretofore Ifumed against the author of that book, entitled Error on the Right-hand, yet now mine affections be cooled and calmed: for well I see, that there is nothing yet right amongst them. And at home I know not how to live, as I would not be held an Hypocrite or turncoat. The evasion must be by some third means, & that as yet I know not. Rest poor head, rest▪ rest against this trees root, and take a little nap in the shade.  He being asleep, Romanista passeth by, and espying Malcontent asleep, be stayeth and so speaketh. Romanista. 
What fast asleep? who may he be? By his habit he should be some Scholar or Citizen. Who I know him, it is Malcontent, whose head is full of whirligigs, and whose pen spins nought but Cobwebs. Stay, his lips move to and fro, as doth my dog Grim, when as he is ready to chunder and bark sleeping.  Malcon. sleeping. 
Fire, fire, Elias fire.  Romanista. 
He is calling for fire from heaven, as did Elias: But it will burn as fast, I think▪ as did our Uault-gunpowder, that should have blown up the Parliament-house in Westminster, together with all the heads of the Country. But stay, some politic reach now or never: for an inch of policy, I hold better than an ell of Divinity. In the time of discontent it is best working upon Malcontent: for upon conceit it is then most easy to work. I remember a Dialogue in Erasmus his great Colloquium; where one passing by the highway, was desire us to fasten some strange conclusion upon the conceit of his fellow Passengers. Hereupon he stops his course, with his eyes upon the firmament fixed, gaping, gazing, crossing, blessing, trembling. The passengers thereupon stay, look up, and wonder whereat he should so wonder. Anon, as with much ado, he tells them what a fearful sign he saw in the firmament, a Dragon▪ a terrible thing in description, I warrant you; hereupon he startles▪ holds up his hands and wondereth at all the rest, that they should say they see nothing. Anon, one of them thinking scorn, but he should see as much as another, he also affirmeth that he saw such a terrible wonder: Afterwards, some and some, every one said he saw it, and trembled. In this dialogue (some have thought) that Erasmus flouted people in England, for conceiting a certain great prelate in the Church's firmament, beyond that they should conceit, etc. But howsoever, I will take advantage of the time, and see if so I can work some strange thing upon him. I hope it the rather, because one of this spirit (a Sole▪ sincerian) being of late convented before a great Prelate of this land, he offered, that if he the said Prelate, could prove but one point then in hand, he would without more ado turn back to the Church of Rome. whereupon the Prelate spoke to this effect: I, is it true indeed? are you now ready to go a poping? what a poping I had thought there had been many grounds of opposition between us & them (howsoever this stands) that would have kept you from poping: well, I will break one cudgel of my invention upon him. There, there, he is awaking, I will stand as butter would not melt in my mouth, gazing, crossing, trembling.  Malcon. awaking. 
Ha, ha, what a yawning keep I, and out of what a troublesome sleep awake I? But hushed, who is here▪ what ails the man? I think he is dast. Honest man, what's the matter with you?  Romanista. 
An, an, an. Credo in deum patrem omnipotentem.  Malcon. 
Surely the man is mad or in an ecstasy.  Romanista. 
Pardon me Lord, parden me, and I will returre to the holy Catholic Church, the mother of peace and unity: For I must needs confess that I have sinned much in following blind Zeloists, setting all oustre with Samsons Foxes.  Malcon. 
Ha, blind Zelosstes, surely he hath been on our fide,▪ and in truth, that is of no side: For howsoever we all agree in the term Reformation, (as the Separistes do in the term Replantation) yet in the particulars of Reformation, we are (amongst ourselves at as much odds, as the Separators be, about their form of Replantation.  Roma. 
I go Lord, I go; yea, I run to do thy will.  Malcon. 
Fall you a running? nay then have after you. I will know what the matter is, ere we thus part— Nay I have hold of you friend, stay, I pray you buskle not, stay there, stay and let us breathe a little.——— Now I be▪ seech you, tell me what you are, and how it fares with you?  Roma. 
O Sir, do not tempt me, you know well enough, that I have had an apparition.  Malcon. 
Surely not I But if you have had an apparition, I pray you let me be acquainted with it.  Roma. 
O Sir, as I drew near unto you, behold certain splendent beams far more full of splendour, than the Sun's beams) did suddenly shine upon me; wherewithal I saw one like the Son of man, sit by you with his hand in yours, who turning his head aside, said unto me; Zeloist, hereafter thy name shallbe Romanist: and for gaining peace to thy wearied soul, thy name shall be entered into the Catalogue of Holy Rome's Confessors.  Malcont. 
But stay, stay, this can be but some notable delusion: for what holiness can there be in Rome's religion?  Roman. 
O Sir, he told me, that you would not submit yourself to the truth, but upon palpable reasons. I was this morning, as you have been, and yet are, a desirer of Reformation. But all in vain, to seek after a reforming of Israel, being once schismed from judah. To keep us at home, from going up to Rome, the place of the High Priest; lo, Dan hath been builded at York, and Bethel at Canterbury. As the upstart ministry of jeroboam did make their people believe, that all was nought at jerusalem; so this ministry of Harry the eight, sows all false rumours of the holy Sea of Rome. Stand not (Sir) mazing at the matter. I hated the Church of Rome till now; but the holy Angel no sooner breathed upon me, but my bowels yearned after her presence, yea, me thought such a light flashed upom my senses, as therewithal, all intricate scruples vanished. There was a book published by Doctor S. Hars. concerning falsehood of certain Priests about London, in counterfeiting possessions & dispossessions, specially practised upon the bodies of young tender damsels. That book made me loathe the holy Priesthood, as being but false packing companions. O sir, I repent my credulity; for new it was revealed unto me, that such as came to be examined, and so deposed by the Prelates of England, they were but such, as sought profits & pleasures, amongst the Protestant Libertines, by so reviling the eldest sons of their mother. Her discipline was too straight for them.  Malcon. 
Were I assured, that you had such a Revelation, I could be contented to reconcile myself with you, unto the Church of Rome.  Roma. 
O sir, must you put your fingers into the wounds, and see also the print thereof, before you can believe? well, the Angel hath told me a secret of yours, upon the rehearsal whereof, you are to hasten your soul unto faith. What if I tell you, what was in your mind, when you were now sleeping?  Malcon. 
That would move me much.  Roma. 
Then this; your mind ran of Elias.  Malcon. 
'tis very true.  Roma. 
And upon that part of Elias his story, wherein he called fire from heaven. Why gaze you so at me? Speak, is it not true?  Malcon. 
True? yea, as true as the Gospel. Now I perceive that you have had a Revelation, and a Revelation most true. Even as Daniel brought Nabuchadnetsars' dream to his mind; so, have you brought that into my mind, that till now I had forgotten. O man of God, thou art more welcome unto me, than thousands of gold and of silver. But reverend father, for so I must henceforth call you.  Roma. 
Good sir, give me no such title, for if I take titles to myself, my Creator will destroy me. Ego quidem Minimus servorum Dei: the least place in my mother's house, is too good for me.  Malcon. 
Well brother, I would entreat you to resolve me of some objections, that so I may stand firmer in the Faith.  Roma. 
Set we on forward, and propound what you will, but always with an heart, willing to receive the truth.  Malcon. 
How shall that Action be made good, which commonly is called, The Gunpowder treason.  Roma. 
Very well sir, it being but an attempt against Heretics, for maintenance of the Catholic faith. David slew the Ammonites, for but cutting the hair and garments of his servants; and shall not the Pope cut short heretical princes, for cutting off the heads, and quartering the members of his Ambassadors? Did not joshua turn the walls of jericho upon the heads of his foes: and did not the Highpriest, pull Athalia the queen out of the Temple, and so hew her in pieces? The Pope hath excommunicated and accursed this people of England for a Babel (and the Brownists will witness that is is a Babel) and therefore, as the Psalmist saith of Babel, I say of this synagogue of Gospelers, O worthy to be destroyed: blessed shall he be that rewardeth thee, as thou hast served us. Blessed shall he be, that taketh and dasheth thy children against the stones.  Malcon. 
But they will say sir, that our Saviour did never so avenge himself.  Roman. 
True sir, because in his place, he was but a private man. But this other is done by public authority. Otherwise you fall upon the rock of Anabaptism. For they reason thus; Our Saviour and the Apostles used no swords; therefore not to be used of any Christians.  Malcon. 
But they will say, that the Pope is as private a man, as Christ was.  Roma. 
That is to be denied; for though Christ carried no sword, yet he allowed his successor S. Peter to carry two; and said that there should be a time to use them. Now, our holy Father the Pope succeed him, so verily as did S. Peter: and so the sword Civil, and the sword Ecclesiastic are both in his hands. Now, when we are too weak for them, S. Peter and his successor must put up the sword left they perish with it: but when we are able to overtop them, out must the sword; for as the Apostle saith, the sword is not carried for nought. O father Garnet, father Garnet, how glorious is thy martyrdom, and how miraculously shineth thy physiognomy upon a straw!  Malcon. 
Do you think it came by miracle? I heard a Preacher in London say, that it was a miracle not worth a straw.  Roma. 
Give them leave to rail for a season. Honourable and learned persons have seen it, and commended it to the Pope: and I doubt not, but one day it will be canonised for a Saint: it arising from a drop of blood issuing from that holy Priest, S. Garnet. Glorious be thou Saint Garnet with thy twelve Apostles. Happy souls we, if we may live to follow ye.  Malcon. 
Thus Sir, we are come near to a town. May it please you to rest there an hour, and I will pay for your dinner?  Roma. 
I thank you Sir. But go you no further?  Malcon. 
Yes sir, I should to London to night.  Roma. 
So should I Every thing sorts well, I see, for the good of body and soul.   

The second Dialogue between Malcontent, Romanista, Libertinus and the rest.  Malcon. 
NOw beloved Romanista you are welcome unto mine host's house. Mine host what have you ready for us?  Host. 
Nothing sir, but fish; for this is Ember-week.  Roma. 
I like that best of all. I pray you let us have it quickly. But mean time, where shall we be?  Host. 
Pardon us gentlemen, for we are not provided of rooms. There is a parlour, all that we have. There is no body within, saving one Libertinus that came lately from Rome. A very familiar gentleman, and one that will be glad of your companies.  Roma. 
Master Malcontent, let us in and aboard the gentleman for some news. By your leave sir, we are bold (upon our Hosts speech) to trouble you.  Libert. 
No trouble Gentlemen, you are heartily welcome. I had rather be here with two such native consorts, then at Rome confronted with all the English house of students. Pol, Aedipol, by jove, they be the most hunger bit slaves, that be between this, and the furthest confines of Cannibals. I muse not, though they will be ready to bond themselves for England, with th'adventure of a turn and a half at Tyburn; for better die here quickly, then live there in continual misery. They may beshrew Robin Parsons their jesuitical father, for he it is, that licks the fat from their fingers. Come mine Host, lay the cloth, I'faith thou would be a notable fellow for courting the Nuns.  Host. 
I think my wife will become one ere long, she is given so to observe fasten-days. I warrant, our Parson is not acquainted with half so many as she. And I am sure, that I can find few of them in Allens Almanac.  Roma. 
Master Malcontent, we must give idleheaded fellows leave to talk they know not what. Viatoribus atque Poetis. etc.  Libert. 
I protest mine Host. Saint Peter's Church at Rome, is nothing so well maintained as your Church. Doctor Board, that worthy Physician in Harry the eights time, he saw it in extreme ruin at that time, as appeareth in his chapter Daemoniacus (were not our Peter pence then well paid to Rome?) and (by the hand of a Gentleman, that never drew blood violently but by fair play) it is bad enough now, to make a tithe-barne for Islington.  Roma. 
His tongue runs as round as her wheel of Islington.  Libert. 
Now mine Host, introduce our viands, tot-quot & omnes, ac nos iugutabimus profectò. Gentlemen, we that have travailed external Regions, delight in discourse. And get I but once the London ordinaries on my back, I hope to satiate the stomaches of young Gallants and brave Cavalleroes, with Italianat-discourses. hay, terey, a surso, so flounced Friar Bartholomew, and fetched his Capretto aloft, when he saw Madonna Speranza ready to enter his shriftplace. By the head of Tamberlane, they are the maddest lads in a country. Thus much for a preface to dinner. Come mine Host. Canst thou marshal thy dishes in order? Come bashful slave, I will usher thee.  
This Please, shall have that place & so make place to the rest. This Pike, amongst fishes is the Pope (devouring all, but devoured of none: sometimes indeed the little frog leaping from the hillock upon his caput, doth with her forelegs scratch out his eyes) he shall have Locum maximè supremum. What, an Ecle? As little hold to be taken of her tail, as of a Jesuits tongue: stand thou under the shadow of Lupus-marinus, Pope-pike. As for you Master Codshead, in next affinity with a Monchs-head (as it goes with monches in these days) stand you there alone, as the word monch signifies: howsoever Jerome saith you have forgot your name, since you came to live, in turba, amidst the routs of people. The Cod (they say) devoureth the oily Anchouns or Capelinos,, as the idle Monch is the consumer of the fat Beef & mustard. What Signior Ruff, all in your ruff? Give me that dish of Maidens, these two shall stand together; till the Ruff have devoured all the damsels dowry. As for you sir carp, take up your place by my hostesses trencher, till the giddy-headed Auditor catch you, that may carp at the preacher, till himself prove but a prattler. What mounser Smelled; feel at your nose mine Host, you may smell it.  Host. 
Bones of me, you have hurt my nose  Libert. 
I bid you but smell it, mine Host. Well, because thou smell'st of mine host's nose, and my hostesses old suet (as strong as Civet) stand there below, where mine Host Blouse must sit. Now bring in your cheese, and every one choose where he list.  Roma. 
Sir, you are as good as a fiddle to this feast.  Malcon. 
I would sir Libertinus, I had as light an heart as you.  Libert. 
You may easily have it, if you will enter into my religion.  Malcon. 
Your religion, what is that?  Libert. 
First, I do believe that there is a God.  
Secondly, that his son came into the world to save sinners, by suffering in our nature. And S. john saith, Every spirit that confesseth that jesus Christ is come in the flesh, is of God: but I do so confess, therefore I am of God: So are you, and you, and you, and my hostess Blouse, in so confessing that jesus Christ is come in the flesh. And therefore lawful for me to hear Papist, Protestant, Anabaptist or any that so profess. This point I learned of a William, that sometimes lived in netherlands; who running from the English Church here, to the Brownist; from the Brownist to a particular faction of his own, whereto he did bap tize himself; from that to one sect of the Anabaptists, where they baptised him again; from that to another sect of the Anabaptists etc., finding no rest in any, till he settled (from that place of S. john) to hear all, to walk with all, and to hold all true Christians that confessed Christ as afore.  Roma. 
The Devil confessed him to be Christ and the son of David, and so to be come in the flesh: therefore you must understand S. john better.  Libert. 
Yea, these varieties of understandings, causeth varieties of sects, and therefore I leave them to such as love to contend. Mine Host, Love (as the Apostle saith) believes all things and extends itself to all, as my stomach extendeth to all these dishes, saving the Smelts.  Host. 
Smelts, quoth you, I shall never see smelts, but I shall remember you. I pray thee wife come; here is a gentleman able to cheer thy heart.  Libert. 
Come sweet Hostess; and because once you were a pretty maid, there is a pretty Maiden for you.  Host. 
She was pretty (sir) but that ne ver loved the Friar.  Hostess. 
I pray you let the Friars alone, and fall to your fish. I wis, it was never good world since Friars went down.  Host. 
I warrant you sir, the Friars did easy penance to my wife, which makes her so much respect them. But since I read of the Minykin Friars that in their Cloister at the city Minykin, did handle the virgins in that sort, I have been able to keep tack with my wife.  Hostess. 
As true a book, as that of the Jesuits play at Lions in France.  Liberti. 
Hostess, on the faith of a gentleman, such things are not unlikely to be acted of them. I have seen some of their fashions in my travels Talk what they shall of religion, when all comes to all, they jump with me in Religion, excepting their treasons. I will tell you a pretty story of some of them, then judge of their Religion. The Scene of my discourse shall lie at home. In Wisbich castle there were many Priests and Friars of sundry fashions; what time the foul railing schism fell out, between the secular Priests and Jesuits. Let these fellows have gone to bowls in the castle yard, as vivally they did; you should have had some of them to play for their Devotions, that is, for so many paternosters, so many Aves, and so many Creeds. If you had asked, how these should have been paid? they would have answered; the loser shall pay them on his bare knees. For when he went to say over his own devotions; then he was after that, to say over so many of the Pater's, Aves and Creeds as he had lost; and that in the behoof of the winner. This is my tale: now judge of their religion: for my part I think the most of their religion to be but merely 
This caused the Author to cast Popery on the left hand, as begetting Libertinism.  political, for keeping people in a timorous obedience: otherwise, for the learned of them, let them be alone by themselves, they can turn that into glee and gladness, which the Lay-lort must tremble at in sadness. Machiavelli could well say, that the bringing of people into such servile fear, it fainted their hearts in fight, whereby the Empire still lessened. But he should have further observed; that howsoever it decreased the Empire, it was the means to strengthen the Popedom.  Roman. 
Master Malcontent, a word in your ear. We do not well to stay the hearing of such vile speeches against our holy mother the Church. And it is no contending with him, for fear he bring us into question. Follow a little after, as nothing were. And if you overtake me not in the next field, I will stay at the great gate beyond it. Hostess I must rise; my friend may stay a little, and he will pay for my dinner. Gentleman, I thank you for your company. Mine Host farewell.  Host. 
Farewell heartily sir. Ha, ha, hay; is it so? See you not how my wife sneak's after him. She must have a little of his Benediction before he go.  Malcont. 
Why, do you know him mine Host?  Host. 
Yea, that I do. There is never a tooth in his head, but it hath cost me an Angel. My wife went orderly unto Church, before she fell in his company. His name is Romanista: is it not?  Malcon. 
Romanista? how came you to know that name?  Host. 
I have known it this half seven years. But if any be in company, than I may not know him, under pain of my wife's curse.  Malcon. 
O monstrous! he made me believe that his name was Zeloista, till within these three hours, and that then it was turned unto Romanista, by an Angel that appeared unto him.  Libert. 
What, what? let us hear that again. I pray you sweet Gentleman out with it, that so we may end the meal with laughter.  Malcon. 
I have told you the general; you shall pardon me for the particulars. But now I smell, he is a notable Coney-catcher.  Libert. 
Ha, ah, ha: Had he seen an Angel to day? I hold my life, it was an Angel created in the Tower, of the Mint-masters. If he have got no angels from you, it is well. Ha, ha, hay; this was an Equivecating Angel, that never came in heaven, nor means to do. They be the notablest lads for apparitions and revelations of Angels, that ever any sect afforded.  Host. 
Stay, hushed: my wife having done her devotion to her Saint, she now returneth.  Libert. 
Come good Hostess. Sat down a while.  Hostess. 
Master Malcontent (for so I take your name to be) the Gentleman that is gone, willed me to put you in mind of what he spoke in your ear.  Malcon. 
Well forsooth.  Libert. 
Do you know the gentleman (Hostess) that is now gone?  Hostess. 
No acquaintance sir, it may be I have seen him.  Libert. 
Me thinks (by his looks) he is an Angelic man.  Hostess. 
He hath a sweet Angelic voice, in my judgement.  Libert. 
I do not think (Hostess) but he converseth much with Angels.  Host. 
But I think my wife never had an angel out of his purse.  Hostess. 
What a profane man my husband is! The gentleman talks of Angels in the good part, and he answereth touching Angels in the ill part.  Host. 
Surely wife, I would take them in the good part, if I could get them. Master Malcontent, me thinks you are malconceited. Pluck up a good heart, man, and be frolic. Here M. Libertino, to all good fellows, and let the world slide a.  Libert. 
Heartily mine Host, as heartily as ever I turned my back upon Rome's walls.  Hostess. 
I hope sir, it is a place of all delight for a soul to live in: I think in my conscience sir, one cannot be damned that lives in it.  Libertinus. 
Certainly yea; he cannot be damned whiles he lives there. But die he once there in possession of the City's sins, I will take ●●●lfe penny for all the part he shall have in paradise.  Hostess. 
Surely the Pope will not suffer any of his loving subjects, to go to the Devil, for he hath the keys of Hell, and will keep his own out.  Libert. 
He will no doubt do it, when he hath been at hell, and taken order with the three-headed porter about it.  Hostess. 
And I pray you, has he not been there already?  Liber. 
No forsooth, not this Pope, but he is preparing to go thither, so fast as he can.  Hostess. 
Mary, and I will pray for his good speed. For than I hope every true Catholic shall far the better by it. Good Lord, he hath to do with heaven, and he hath to do with hell, and he hath to do with purgatory, and he hath to do with Limbo.  Libert. 
Nay, sweet hostess, I heard a Friar in Rome say in the Pulpit, that one that was no Pope, did above 1500 years since, open the gates of Limbo, let all the souls out, & overturn the place  Hostess. 
And had he not the Pope's licence to do it?  Libert. 
He never spoke with any Pope about it.  Hostess. 
And hath not the Pope since cursed him?  Libert. 
Yes forsooth: He cursed him every time, wherein he cursed Queen Elizabeth.  Hostess. 
Well, then let king james take heed he do not anger him: And I would pray you sir, to beware how you speak any thing against holy mother Church, or any of her children. While I was of your mind, every thing went cross: Marry since I reconciled myself to holy mother Church, my hens lay bigger eggs than they did, and I take two pence for good ale now, where I took but a penny then, I thank Saint Campian, and S. Garnet for it. Well husband, I see your flearing well enough; These gentlemen can give audience in all humbility; but you will be a flouting Hmybeel, as the man said. Well gentlemen, I will take away, for I see you have done.  Libert. 
I pray you do, mean time what's the reckoning?  Hostess 
Five shillings, sir; and you are heartily welcome.  Libert. 
There it is▪ Deo gratias. I thank you mine Host, for your good company.  Malcon. 
I pray you sir stay, there be three shillings towards it, and I desire I may walk with you a while.  Libert. 
Well, I will take your monies for this once. As for walking with me, I am right willing, if with any conference I may hestead you.  Malcon. 
Yes sir, seeing you have been behind the Seas, and seen the papists and their doings.  Libert. 
I have seen them, and heard them, and laughed in my sleeve at them. But which way lieth your way?  Malcon. 
Towards Westminster.  Libert. 
Have with you at the nearest. Host, and Hostess farewell.  Both. 
We thank you heartily, kind gentlemen.   

The third Dialogue, between Libertinus and Malcontent.  Libert. 
NOw Mr Malcontent, what is it, you will propound?  Malcon. 
I desire (sir) to have notice of the state of Rome in these days vile things be divulged on it; if it be so bad, it were too bad.  Libert. 
It was never famed for worse than it now is. First, for the state of substance▪ it is generally very beggarly. Traffficke, as some other Cities in Italy have, it hath not. Indeed many travel thither as Pilgrims, and there be allowed to stay for certain days: but as the number of such Pilgrims now, be scarce one for an hundred that passed thither of yore: so, ordinarily they be but of mean degree, and ere they come thither, their purse hath cast her calf: For the small time of their abode then there, somewhat comes out of the coffers of the scarlet Cardinals. Which spent, they put up their pipes and pack away. They might come out full, but they return fool and empty. Secondly, for the state of Pope and Cardinals, it is altogether pompous and princelike: the Cardinals having hinges enough in their door to turn upon, and the Pope besides other means hath a mighty allowance annually from the Courtesans scalding-tubs: for no occupations in Rome more common▪ than Venery, and Penury. Thirdly, for the state of their religious houses, let the vaults & secret preambulations under earth tell y●. Fourthly, for their public devotions, the forms of them be Pagan-like; the multiplicity of them, be as Sisyphus' stone, always rolling, but never at an end. In a word, it is an Egypt for slavery, a Babel for bondage, a Bethel for idolatry, a Tophet for confused noise, a Gehinnon for bloodshed, a Sodom for all spurcicity, an Hell for damnation.  Malcont. 
If the head be no better, what shall become of the body?  Libert. 
And whereas they plead Unity, & tax all other Churches for Distraction; I protest, a man shall find more emulations, heart-burnings, vituperies, bloody practices, amongst them (with mutual oppositions one against another) then amongst all other Christians in the world beside. Every school man standeth so for his own school doctrine, (as Thomists for Thomas, Scotists for Scotus, & sic ad infinitum) as the like division never yet hath been raised between the Aristotelians and Ramists. Then go to the friary Orders, and the Augustine condemns the Dominik, and the Dominik him. The black friar vituperates the grey & white, and either of them again prefers highly his own order. The jesuit condemns the Secular, for an Apostate; and the Secular priest again, averreth that the jesuit aberreth from his orders, and is now become a Statesman and Factor for Spain. As for the bloody Inquisition, they plague all, and all curse them, what shall I say?  Malcon. 
Nay you have said enough, and yet but that, which I oft before have heard. I beseech you sir of your counsel: I have been one of them, which have stood here for the new discipline, holding that we have for popish and Antichristian. And seeing this discipline would not be had, I lastly resolved to separate, and so enter into that course, which is called Brownism. As I thus resolved, there comes a book into my hands, touching Principles and inferences of a true visible Church. This book teacheth a Separation as do the writings of the former: but when he comes to the discipline, he than differs much from the former; and so from the most of our Reformistes, here at home, so well as from the Church of Scotland and the like.  
First we have held, that the Pastor might only administer the Sacraments: but the author of this book, holdeth that the Doctor may administer them also.  
Secondly, we have taught, that the Elders were to be employed in Church government only (I mean in the discipline) but he affirmeth further, that they are all of them apt to teach; and so to assist in doctrine.  
Thirdly, we have published, that the Church is to give the officers their Calling; meaning thereby all the men of the Church were to give their voice: but he intimates further, that women and children are to give their consent also for such election and calling.  
Fourthly, we held Excommunication to be the casting out of a contumaticus person; and that to the execution thereof, there appertained only, rebukes, the word and prayer; as all spiritual: but he insinuates further, that some bodily punishment also is to be annexed.  
What shall I say? in many things he is cross to the discipline, which before hath been applauded: and yet the man (they say) an honest man, reverend and learned.  
In the neck of this book, I met with another, called Error on the right hand. The author thereof being sometimes entangled about Discipline, (and yet it must be confessed that many years he hath in print checked ours, for the which we ever carried an hard hand over him) and during such time of the entanglement about that point he travailing into foreign parts, and there abiding some years (where all sorts of factions were daily in his eyes and ears) he, (about some nine years since) came over, and in London continuing, hath all this while conflicted with factions, and not a little vexed us. The foresaid book he now publishing, it plainly evinceth, that if separation be made from the Church of England for Antichristian, then will inevitably follow an endless wandering from faction to faction. These two books have put me to my wit's end; I know not what to do: and to subscribe unto this Church's Canons and orders, I cannot: Once, for that I am known in these parts to have set myself against them. Secondly, for that I hold some of them to be repugnant unto the word of God. Could I get out of these briars, I were an happy man.  Libert. 
And are you so ignorant, that you cannot do that? within this noneth I helped a kinsman of mine out of this pit; who since hath subscribed, is now beneficed; and yet in nothing harmed his conscience: for still his opinion in private liveth with him, and helpful he is to such as be distressed about that opinion. The Apostle willeth us to serve Kuri● (the Lord) which some do read, Kair● (the time) And were it not, that sometimes we are to fit the time in his humour; the Prophet would not have said, There is a time wherein the prudent shall be silent, nor would Solomon have said; There is a time for all things under the Sun; but this is one thing under the sun, therefore a time for it; yea, a time to be silent from some good, & yet not to ever throw the main good and our good.  Malcon. 
I like this speech well; for indeed, pearls are not to be cast before swine who will but turn back & all to rend us. Tell me sir, how I may without equivocation come out of Joseph's pit, and I will give you forty▪ shillings towards a velvet pair of breeches.  Liberti. 
Then if I do it not, call me cut.  Malcon. 
And I will do it, and more than that.  Libert. 
Then thus to work, sir, have you printed any thing of your divers opinions?  Malcon. 
Not any thing that hath my name at it.  Libert. 
Then carry it away closely, and henceforth conceal it; But further, have you been much noted abroad, in the land, for such a Contradictorian?  Malcon. 
No sir, for I was no man of extraordinary gifts.  Libert. 
Then that dam is closed up. There be some which I know, that if their case were such, they would presently subscribe, specially in secret. Your best then is, to lean this place where you have been noted, and so to repair unto another.  Malcon. 
But how then shall I do for subscription?  Libert. 
The subscription runneth, that you must ex animo protest that every thing they propound is agreeable to God's word, and in nothing re pugnant.  Malcon. 
True.  Libert. 
Now sir, they can propound nothing so erroneous and wicked, but it doth agree with some part of God's word: As for example, if they propound any thing for Christian, which is indeed Antichristian, it doth agree with the word of prophecy, who foretelleth that such evils shall be. If they propound obedience to the beast in Revelation the 13. it agrees with the word of Prophecy, which saith, such evils shall be propounded; And in such sense you only subscribe, namely, that all their evil agreeth with the word of prophecy: & not that you mean, that their evil is good; otherwise then respectively, as it is a fulfilling of the holy Prophecy. Muse not at the matter, the case is plain, the pearl of your meaning is not to be cast before them, no more than Abraham would deliver his preservative meaning unto the licentious Pharaoh: nor Christ would deliver his Reseruative meaning unto them of Emmaus, when he looked another way. A certain Doctor once being demanded, what he thought of Q. Elizabeth's supremacy: he unto them replied; I desire (my Lords) to know what you think of it. They answer, we do believe the within her own dominions she is over all persons and in all causes, Civil and Ecclesiastic, supreme. He answers, And my very good Lords, I do truly believe the same. Whereupon (it is said) he scaped. Now sir, what was it he believed? not that the Queen was so supreme,; but he believed that the Lords so believed.  Malcon. 
Me thinks this should be equivocation in him, and yet the former I reasonably affect.  Libert. 
Tut, if every close help we use, for evading dangers, must be called equivocation, than we will condemn patriarchs and Prophets, Martyrs and Confessors and all godly policy. Whereas chose our Saviour hath taught us, yea, commanded us to be subtle as serpents.  Malcon. 
Without all question, it must be so, and I do verily believe you: But another thing, sir, if I come to be beneficed, I must once within a month after, publicly read in my cure, 39 articles of religion, concluded upon by our Convocation house, and thereto must then signify my assent, and there be some that I like not.  Libert. 
That's nothing, for upon the former ground you may say: All these agree with God's word: Or you may say thus; beloved, here be articles, that I must read, whereto I assent, and of whom I affirm that they be goodly. Now, you say, there be such holy articles but not that all the articles are such and holy.  Malcon. 
O, how happy was I to meet with a man of such prudence & divine experience! O, that all my brethren were acquainted with this sacred policy.  
O sir, you must beware to whom you communicate it: Otherwise, it may come to the Bishop's ears; and they would fetch you about again, & not only you, but all others, that yet keep their places, who seem to lean to the new discipline. Take heed therefore of that, lest otherwise the latter error be worse than the first.  Malcon. 
I thank you for your good counsel: for indeed they be but hollow-hearted towards us. Well sir, here is what I promised: and if you come to my lodging, (that is at N.) I will bestow a supper of a crown on you. be it to night or any night within this seven-night.  Libert. 
I thank you master Malcontent; And I will be at your service in what I can. There lies your way & here is mine.  Malcon. 
Farewell prudent Libertino.  Libert. 
As much to you reverend Gentleman.   

The fourth Dialogue between Malcontent and Atheos'.  Malcon. 
MAster Atheos', I am glad I have such a Chamber-fellow to night: that bed I take to be the better, and it is that (as mine Host saith) which you had last night. On this other therefore I fix my rest.  Atheos'. 
And it please you (master Malcontent) you may for all that use this,  Malcon. 
I thank you sir, but this shall suffice. One thing Mr. Atheos', as we we are preparing for bed: your discourse this supper time, I marked well, & in my poor judgement, you spoke more for the soul's immortaltty, than I ever heard. It appeareth well, that master Cuffe, is not the only man of our age, for handling that Argument, yet in the heel of our discourse (let me make myself no wiser than I am) I could not collect, what (after the body's death) became of that soul, except it then entered into some other body, Uegetative, Sensitive, or Rational.  Atheos'. 
Sir, over while you live, observe when he that dilateth upon an argument, doth insist in his own person, or in the person of another. The immortality of the soul was mine own, but the passage of it into some other body, the I delivered in the person of another, namely of certain ancient Philosophers very judicious & learned. And hereto some have of late the rather inclined, for that these great Politicians which penned the scriptures, do call judah a Lion, Isachar an Ass, Dan a Serpent, Herod a For, with the like, as either having had the spirits of such beasts within them, or else, for that their spirits were destinated (upon the bodies death) to enter into such Beasts.  Malcon. 
It is somewhat which you say, and more than I ever heard before. But me thought you inferred further, that the stars have life.  Atheos'. 
Very true; else how should they give life to inferior bodies? Plato the Philosopher, read him well. The like do to Clemens Alexandrine his Stromata, towards the end: & he a famous divine amongst the Greeks within 200 years of Christ. Read (not to mention, Trismegistos, jamblicus, Porphyry, Proclus) the writings of the great Physical clerks, Paracelsus, Quersitanus & others; & you shall find (by plain demonstration) that every Mineral hath his life & spirit: And as the Galenists have granted, that the cor ruption of one creature, is the generation of another: so neither can this be, if so a life & spirit were not conveyed from the dying body into another. Whereupon else cometh it, that notwithstanding all sorts of daily die, there is yet a plenteous conservation of every creature in this kind?  Malcon. 
Surely, it must needs be so. And I now perceive, that is impossible for a man that pores much upon the Scriptures, should ever be a wise man.  Atheos'. 
Tut, the writers of the scriptures, were very politic men. The summer of Trogus Pompeius, notes Moses to have been a very politic Captain, and joseph a notable Magician, who well knew, that such an itchy people as Israel, would never be kept under, but by propounding some forms of Religion, whereby they might be embusied in these religious devotions, as time should not afford, (over and beside that) any leisure to look into their captains purposes. Unto which religion, they being once fashioned, in hope of a reward, at the hands of one they called GOD, they afterwards, neither durst do otherwise, as they would avoid certain torments, in a place they called Hell. What was it that Mahomet else intended in the device of his Alcoran? And hath he not thereby, purchased to himself abundance of Kingdoms, with subiugation of very many Christians? And this the rather, by observing a want in the others policy, (at least, in the exercise of their policy) when as he leaves no liberty to his people, for calling so much, as any one point of their religion in question, but die therefore he must. Whereupon follows that differences they have none; and so are at all times amongst themselves united, and fit with one heart and spirit, to fly confidently in the faces of any their adversaries. Whereas distraction in our policy, weakeneth our affections one toward another; and infirmeth the whole body against our foreign Adversary.  Malcon. 
O wonder, what a fool have I been all the days of my life! Some what I learned to day of another; but that far short unto this. I have but two kine to my pail, I would (with all my heart) spend them (yea, and maggot my Sow) that I might but hear you read lecture upon such points, but one fortnight. Now sir, I would I might entreat you, to use some words of prayer at our down lying; and then we will give out selves unto rest, till the morning: for this days business, hath awearied both body and soul.  Atheos'. 
I will; then thus: Thou subtle nature, that (as a stream) conveys thyself thorough every creature & which movest diversly, according to divers matter, giving form and being to the same accordingly, preserve thou us in our forms this night. And what time the Elements and principles of our body, shall through their mutual wars, overcome some one of his fellows, do thou so appetite thy like from some other similar creature, as we presently may add that spiritual Mumia unto thee, whereby thou mayst be abled to recover thy former standing, to the taming of the rebellious Element or spirit. Nor be thou careless (at the time of these Elements downfall) to transplant the immortal spirit, into some jovial or Herculean body, be it in the Spheres or the Centre; that so this WE, may become a more excellent WE. Amen.  Malcont. 
Marry, Amen, I never heard such a prayer in my life. I would beg of you sir, that to morrow morning I might hear you, to comment upon this prayer: for surely surely, there is much hid mystery in it.  Atheos'. 
I will, Natura inspirant. But now to our rest, and Good night.  Malcon. 
Many good nights to you sir. O happy day, well spent.   

The fifth Dialogue, between Malcontent and Atheos'.  ¶ It must here be conceited, that thundeer cracketh, and lightning flasheth about the chamber, as they be settled to sleep. Atheos'. 
FIre fire, the house is a fire. It cracks, it cracks, heaven falls, house falls, earth falls. Woe is me, what shall I do?  Malcon. 
Lord be merciful.—— Lord be merciful.——— jesus have mercy upon me. What a crack was this that shaked all? O Lord forgive me my sins, what a light run thorough the chamber! Master Atheos', M. Atheos', where are you Master Atheos'? Lord help me: Is he gone? I am afraid the lightning hath taken him away. What M. Atheos', where are you man?  Atheos'. 
Peace,—— peace.  Malcon. 
A God's name, where are you? Let me come to you man.  Atheos'. 
I am under the bed, under the bed.  Malcon. 
Where, which bed?  Atheos'. 
Here, here.  Malcon. 
Body of me, I have run my head against the post.  Atheos'. 
Has it done, has it done?  Malcon. 
Has what done?  Atheos'. 
Is the lightning & thunder gone? for I have shut ears and eyes.  Malcon. 
It is gone I think: for I neither hear nor see any thing. Only I feel a bad smell.  Atheos'. 
It is no matter for smell, so the thunder and lightning be gone. Pull me out by the hand, I pray you. There. there; so, now I am well.  Malcon. 
I pray you sir, from whence might this thunder come?  Atheos'. 
It comes from that region of the air which is middlemost. And is no thing else, but a sudden bursting asunder of a cloud: the tearing of whose womb in pieces, you might sensibly hear. The cloud consists of viscous vapours, which rolling about, do in fire beget a stone in the womb of the cloud; the heaviest part of the matter falling into that centre. But as the whole body of the cloud cannot be a like condensed and firm; so, a breach in time is made, for venting that stone or pellet. The resemblance of this lightning, this crack & thunderbolt flying, you may see in a piece of Ordinance, where you have a sudden flashing light; a terrible crack, & the pellet flying out.  Malcon. 
Yea but sir, who is the Lord of this firmamental Gun? For some one must set it on fire, and level the shot at some mark.  Atheos'. 
It hath no other Master, than nature, that so moveth. As for the shots fall. it is merely casual.  ¶ Here another c●●ck must be conceited etc. Atheos'. 
A, a, a, a, a.  Malcon. 
Lord bless us, what news? M. Atheos', M. Atheos'? Body of me, I am down upon some body. Who is there? Speak a God's name. Is it Master Atheos'? Speak man, speak man. Mine Host; ho, a candle for God's sake, ho. What, you cannot sleep I am sure. A candle quickly.  Host. 
Heres a candle Master Malcontent. How do ye both? Here has been a shrewd night's change. Aes me, what see I? Master Atheos' slain.  Malcont. 
God be merciful unto us: see how his face is burnt, and no hair singed; his legs broken, and no skin pierced. I cannot abide to behold him any more. O Lord forgive me, O Lord forgive my sins.  Host. 
What shall we do master Malcontent? for the hand of the Lord is upon us.  Malcon. 
Alas, we have no other thing to do, but get down into some other room, and betake ourselves to prayer.  Host. 
I beseech you, then let us do so.  Malcon. 
Take the candle sir, and lead the way. O Lord, lay not my sins to my charge. I acknowledge thee to be God, and a just God. Oh, extend thy mercy unto us.   

The sixth Dialogue between Malcontent, and the good and Bad Spirit.  Malcon. 
NOw I am apart, sequestered from all mankind, solitary in this Arbour.  ●ad spirit. 
Not so apart, but thou shall hear rung in thy ears, the judgements of God, which attend thee for thy abominations.  Malcon. 
What art thou that speakest so?  Bad spirit. 
He whom God hath appointed to haunt thy Ghost, & to pursue thee unto judgement. Hearst thou, hearst thou, thou giddy head, thou Apostatical wretch, thou hypocrite, thou Atheist (that hast said in thine heart, there is no GOD, there is no judgement) now the hour is come, that GOD will be avenged on such a wretch? why startlest thou back? why looks thou aghast? Thy conscience cres out of thee. Thine own conscience condemns thee. And vile hypocrite, God is at hand to judge thee. Hypocrite, blasphemer, strebrand of hell fire. All too late to quake & tremble. Knock thy knees together with Belteshar, the hand writing is come out. No place is left to repentance; no mercy, no pardon, thou art damned, thou art damned.  Malcon. 
O Lord God, what shall become of me?  Bad spirit. 
Hell, hell, hypocrite hell; nothing but hell.  Malcon. 
O Lord of heaven, is there no recovery?  Bad spirit. 
None, none, Hypocrite, thy teacher is judged, and thou must follow. Come away, into this Well cast thyself headlong. So thy conscience will leave gnawing, fretting. Or take the line, that goes from the one post unto the other, and in that tree hang thyself. Why stayest thou? Eat and drink thou canst not, settle thyself to any calling, thou canst not; joy in any thing, thou canst not. Therefore life is now to end. Faith thou hast none; all Hope is gone; charity is far from thee; and pray thou canst not. Therefore now, now, even now, the very time to be damned.  Malcon. 
Am I quite forsaken? O Lord is there not one drop of mercy?  Bad spirit. 
Not one drop, hypocrite, wherewithal to cool thy black, blasphemons tongue. An end, an end. The heavens look black upon thee. The air draws itself from thee. The earth trembles at the weight of such a Reprobate. Hell, hell, lo how it gapes for thee.  Malcon. 
O Lord God, if there be no mercy with thee, why didst thou not slay me together with Atheos'?  Good spir. 
He spared thee, to the end thou shouldst repent.  Bad spirit. 
Repent, he cannot repent. The eye of his judgement is out. His heart is hardened. He is a wandering star, a cloud without water, a tree twice pulled up, a despiser of government. A speaker evil of them that be in authority. S. Jude saith he is damned.  Good spi. 
Bad spirit, thou slanderest Jude, he foretells indeed, that in these last days, there should be such damnable ways, wherein the most would walk to final destruction. But that no such should come out of these evil ways, he affirms not▪ nay, he intimates that some should. And therefore he willeth the sanctified, to have compassion of some, in putting difference; saving other with fear, pulling them out of the fire.  Bad spirit. 
Ho, ho, but this hypocrite is none of these few.  Good spir. 
Bad spirit, God never told thee y●. He sends forth his good spirit, for wit nessing to a man's spirit, the forgiveness of his sins: yea, the good spirit is sent to seal such assurance. As for the evil spirit, there is no one scripture that saith, how he is sent forth of God, for sealing to a soul the assurance of damnation.  Bad spirit. 
Oh but this runagate from all religion, he cannot repent.  Good spir. 
Of himself he cannot; but that same God that spared him, when he smote the eother, can give him repentance, which he denied to the other.  Bad spirit. 
He can do it; but he will not do it.  Good spir 
Satan thou takes too much upon thee, thou art ignorant what God will. A liar (as well as a murderer) thou wast from the beginning. The Lord reprove thee.  Bad spirit. 
He hath sinned the great sin against the holy Ghost.  Good spir. 
That sin lieth in an Apostasy, or Departure: First from the principles of true religion, once truly held, as in the Hebr. 6. 1. 2. 3. etc. Secondly, in a Departure from all such Christian fellowship, as wherewith before he had joyful communion, Heb. 10. 15. First thou canst not prove that ever he was so deep in, with that mystery of Faith and holy communion, and not proving that, thou canst not conclude, that his fall is so far, as from the uppermost step of these stairs that ascend to the throne of God's mercy.  Bad spirit. 
He is fallen from the very highest step, and so not one step of mercy for him.  Good spir. 
Nay Satan thou now liest, and the Lord again reprove thee, all the ground of Faith was not gone, for he desired Atheos' to prey.  Bad spirit. 
And he said Amen to a monstrous prayer.  Good spir. 
He said Amen he knew not to what; and such in effect was his confession. But whatsoever Atheos' intended by Nature, poor Malcontent had in mind, that there was a God to become unto, and that by Christ jesus only. His head indeed was intoxicate with Vanity, but not therefore the Verity pulled up. Besides, whatsoever thou mayest suspect, by his evil company he last day kept; thou yet canst not prove that he had freely resolved to forsake all charitable Communion with his brethren in the former grounds of faith. This departure from Faith and Fellowship, is not acted upon a stickering giddy conceit, but upon mature deliberation: and then also done, unconstrainedly and freely.  Bad spirit. 
Let it be, he have not acted that sin fully: yet if he live but a little longer, it will be come to the full. Therefore the best to prevent it is to hang himself presently.  Good spir. 
As thyself art, so is thy counsel.  Bad spirit. 
Let him not do that, and yet he hath sinned sufficiently for a thousand damnations.  Good spir. 
Who knows not, Satan, that one sin is sufficient, where grace from above comes not? Therefore the third time I say: The Lord which hath chosen this brand out of the fire, even he reprove thee. Zach 3. 2.  Bad spirit. 
Nay where thou comest thou meanest to be umpire, there is no talking with thee, the last word thou wilt have, and therefore I go.  Good spir. 
Malcontent, Malcontent?  Malcon. 
Who calls Malcontent?  Good spir. 
One that wisheth thee well.  Malcon. 
O but I wish not myself well; nor can I; for I have sinned, grievously sinned, & my heart is disquieted within me.  Good spir. 
Dost thou grieve Malcontent, dost thou grieve?  Malcon. 
O Lord, I grieve because I cannot grieve.  Good spir. 
Art thou burdened Malcontent, art thou burdened?  Malcon. 
Never did soul carry such a burden. Sin upon sin, sin upon sin, and more sin, and no end of sin.  Good spir. 
Go then unto Christ who can ease thee.  Malcon. 
Sweet Christ I know can ease me, but will he ease me?  Good spir. 
Doubtst thou whether he will ease thee? Never was Shepherd so willing to take up the poor sheep on his shoulders, that had spent the strength in the briars, and so to bring it to the fold; as he is willing to take up a poor soul, and to bring it home from wandering. Let the Priest pass by, and suffer the sheep to porish; Let the Levite pass by, & stretch out no hand to help; yet Christ (with the Samaritan) and sooner than the Samaritan will bind up thy breaches, get thee up on his shoulders, settle thee in his Inn & feed thee more tenderly than joseph fed weak jaacob.  Malcon. 
O but I cannot look him in the face, I am ashamed, my face is confounded there is nothing right in me.  Good spir. 
The more thou dislikest thyself, the better he likes thee, down upon thy knees and pray: if it be never so little, yet pray.  Malcon. 
Well so, I am down, what shall I say? my heart is cold, my tongue is frozen, Lord help me I cannot pray.  Good spir. 
Call for his help, and he will help thee.  Malcon. 
O sin, sin, stops my mouth, I cannot pray: heavenly Father for Christ his sake, teach me to pray. O, here at this heart it is, lies heavy, & as cold as lead.  Good spir. 
With the poor Publican, knock the same breast, wherein sins spawn lieth. Cast thyself upon the earth, shake up thy unto ward affections.  Malcont. 
Hard heart, wilt thou not melt? melt heart, melt: Lord for thy sons sake, take a way my heart's hardness, my heart's unbelief, my heart's untowardness: Oh, oh, ho, lord that I could pray, as sometimes I have prayed.  Good spir. 
To desire grace, is the beginning of grace, and to sorrow because one cannot pray better, is an infallible degree of true repentance. Blessed are these that (so) hunger after righteousness, for they shall be satisfied. A contrite heart the Lord will not despise.  Malcon. 
I hate Papism, I loath Libertinisme, I abhor the very remembrance of Atheism; but a three fold cord of iniquity they be, which cannot be easily broken. Error on the right hand is as Solomon teacheth in Eccl. 7. 18. a sin that consists in Being just overmuch, and wise overmuch, whose judgement is to make such Zeloists desolate, but Error on the Left hand, is a Being wicked and foolish over much, whose judgement is to hasten a man's perishing, before mature time, Eccles. 7. 19  Good spir. 
Thou meritedst to have perished, but God would not thou shouldst perish, for his own names sake: for by thy conversion he will have his mercy made glorious; and therefore being converted, see thou also do help to strengthen thy brethren.  Malcon. 
It shall be my duty, with Saint Peter so to do: but will the Lord pardon me? whia, my sins be extremely large.  Good spir 
Thy sins cannot be so large, as his mercy is large: For thy multitude of iniquities, he hath a multitude of mercies, and in the pardoning of thee much, thou mayest love him much.  Malcon. 
Love him, Oh that I might die for him! shed my blood for him! lose all that I have in the world for him!  Good spir. 
That affection of thine is the fruit of true love. And (as S. john saith) God is love, and he that dwelleth in love, dwelleth in God, and God in him.  Malcon. 
O Lord, I thank thee for sparing me from sudden death: I have mocked at that kind of prayer heretofore. but now Lord I see what a mercy it is, not to be taken away suddenly; how soever we should indeed always so live, as always ready to die; but Lord, we are not always (nay seldom) so prepared; and therefore an exceeding mercy of thineto give a poor sinner some time to look about him, and to prepare for death: but sweet Lord howsoever I fear & tremble at the very remembrauce of Faction and Schism, I yet am so deeply plunged with scruples and doubts, about sundry things in the Church of England, as I know not what to do, without further direction.  Good spir. 
Repair to Mediocrity: and so fare thou well.  Malcon. 
GOD grant I may far well, for my poor soul's health. O Mediocrity, I heretofore have scorned thy precepts, because I had no mind to keep any mean, accounting all mean, but an halting between two opinions. I go Lord I go: Forty sons sake, bless Mediocrity for speaking, & me for hearing, Amen. So be it.   

The seventh Dialogue, between Malcontent and Mediocrity.  Medeoc. 
WHo knocks there?  Malcon. 
One, that desires to speak with you. Your servant told me sir, that you were amongst your Bees, and I have made bold to interrupt your business.  Medioc. 
Neighbour Malcontent, I pray you come near. Will you sit down by me? Me thinks, from the consideration of this poor little creature, many excellent meditations may arise.  Malcon. 
But, will they not sting a man, that sitteth amongst them?  Medioc. 
Not at all, except a man provoke them by cross carriage towards them. And then no marvel they cast out a dart: for the least creatures have their splen and their gall. And this I will tell you further, if she can draw her sting back again, them all is well enough with her, howsoever she have tickled her molestor. But if she leave it quite behind, then through want of chooser to inflame her unto duty she becometh a drone and loiterer, living upon the spoil of others. All which may put us in mind; First that a Christian is to be zealous in a good cause, but so as he overshoot not the compass of his own good. Secondly that a man overlashing in zeal, doth finally grow to be as cold as a clock, a plain loiterer, living, upon the undeserved pains of others: For extremity of zeal, ordinarily is turned into extreme security. We are therefore to spend our zeal to day▪ as we may be fervent in the Church's quarrel to morrow.  Malcon. 
A wise observation and godly.  Medioc. 
Now sir, when such a one becomes a plain loiterer, they want not discipline (and that a sharp one) for proceeding with such a party, mark these two bees, you shall have a present instance; see you how that blacker Bee is got upon the jack of the other? see how she tugs her forward, now she tumbles down with her from the stone, now she flies up again, having left the other for dead.  Malcon. 
Surely she is dead indeed.  Medioc. 
Whia, this was an idle be▪ and seeing she would not work (as the Apostle urgeth) she shall not eat amongst them. May not both Church and common wealth learn from hence, that it is shame to suffer loiterers to the consumption of their labours? Now sir, mark again how some come forth to fly about for more provision: Others again, see how they come with their thighs laden with matter for effecting of honey. And in the third place observe, how some others help to bear in their burden. From hence may we not learn, that as every Christian is to have his calling and therein to be painful; so, the stronger are to support the weaker, one bearing another's burden, and so fulfil the Law of Christ?  Malcon. 
How dull have I been in contemplating the works of God  Medioc. 
Now sir, all these maintain Unity in the bonds of peace; and so their small beginnings increase to a mighty lump: whereas on the other side, the greatest things by discord and dariance, do come unto nothing. Furthermore, as they have a governor to go in and out before them, so they do camp round about his person as willing to be slain before that their anointed be touched. And may not the observation hereof bring confusion of face unto such as not only make away, but also themselves join in traitorous violences against the Lords anointed, our dread Sovereign king james? Besides, how may it plainly demonstrate the lewd spirits of some Zeloists, who being called to environ the Church, as the Tribes with their tents in the wilderness environed the Sanctuary, are not only, not such, but in deed and in word, and in writings encompass her with firebrands, setting all on fire. Though the Lord had his holy fire in the Temple; yet it was the devils wildfire (by Nabuchadnetsar) that set the Temple on fire.  Malcon. 
Well, now I perceive that the smallest creatures do go before me in obedience to their Creator. Reverend sir, as I heartily thank GOD, for the good I have this way already received, so I beseech you to give me patient hearing, while I propound my soul's sorrow unto you; and that shall be in so few words as I can. I have sinned against our Church mightily (I am afraid) in having been unto her not a Bee, but a spider, in drawing all into the evil part, for nourishing my poisonful judgement. My humble desire is, that in propounding some doubts, which yet (as stumps) remain behind unpulled up, you would vouchsafe unto me some reasonable resolution.  Medioc. 
With all my heart, and the Father of Christ jesus, exhibit a plenteous blessing.  Malcon. 
Amen, I beseech him. The first question is, how may I be assured that the ministry of our Church, is one with that ministry which Christ left unto the ministration of the new Testament, that is, of the Gospel, or glad tidings, through Faith in Christ, opposite (in respect of the form of justification) to the works of the Law. The doubt ariseth; First from their diversity of titles; the one called Bishops and Deacons; the other called archbishops, Lord Bishops, Priests, Parson's Vicars. Secondly, our Bishops seemto have greater dignities & prero gatives in the world than the other had.  Medioc. 
To the first I answer: The house of joseph made no separation from their master; nor the jews from Daniel, Hananiah, Mishael and Azariah: howsoever Pharaoh altered the first and Nebuchadnetsar gave bad ones to the second. Names are not of the essence or being of things, otherwise, false Christ's should be true Christ's, and false Prophets, true Prophets, because they be invested with the commendable titles of Christ and Prophet. And yet no such evil in our names, (for what is Archbishop but chief overseer? Lord Bishop, a ruling overseer: Priest (the corrupt word of Presbyter, as Bishop of Episcopos) signifieth only an Elder (which phrases of Bishop and Elder were given to the Apostles also) The first in respect of overseeing Church or Churches; the second in respect of their years sufficiency, before they entered into the work of the ministry. As for the term Parson, you may call him Pastor if you will (the Law gives you leave) the term Parson arguing rather the nature of his Maintenance, then of his Office. The same may be said of Vicar also: and therefore he that in Lancashire said God hath given me a living, and the devil hath given me a name: argued therein more precipitate zeal then sadness of learning. I wonder why fanatic spirits, (so well as at this) do not brabble with their Parents for giving, and with themselves for bearing, such names (as Richard, Robert, Roger, Hercules, Diana, Marprelate (for so one was baptised) and these & thousands more, be not only, not in the Bible, but, many of them rapt from heathen Poets, & what not? But they have little to do, that will contend with their own shadow.  
Secondly for the greater dignities & prerogatives, which our Bishops have in the world: I answer, the Apostles had right to far greater dignities 
1 Cor. 9 1. etc.  than ours be possessed of, the Apostle had right to every vineyard 
2 Cor. 8. 20. 21.  he planted, to every flock he had fed; and that is, right to maintenance from multitudes of Churches, and countries. If it be replied, the Apostles had it not, no, not the Archapostle S. Paul: I answer, that was not because it was not their right; but because the people would not give unto them their right. If here it be objected, but our Bishops have not so laboured and converted the people from whom they have such dignities; I answer, the first had to do with mere Infidels without the Church, but ours with Christians within the visible face of the Church, and therefore no such cause nor need. But as the Apostles having ordained Presbyters (or Priests) to every Church, for the near over sight thereof, did notwithstanding care for all the Churches, and 
2 Cor. 11. 28.  visit them as opportunity was offered: 
1 Tim. 1. 3. Tit. 1. 5.  so it is the duty of ours, and their main duty. If any one fail herein, Est quidem error personalis, non legalis, the fault is in the person, not in the function confirmed by Law.  
As for their Prerogarives, what have they, wherein the Apostles exceeded not? If they incarcerate persons, by authority derived lawfully from our Prince (a thing which Infidelious Princes would not commit to the Apostles, nor yet to any Christian▪ is therefore the sword unlawful to a Christian?) in the room thereof, the King of kings collated a far greater power upon them: In so much as thereby, S. Paul●mot ●mot Elymas the sorcerer with 
Acts. 1●. 6  blindness; and S Peter smote Anamas 
Act. 5. ●.  and Sapphira with present sudden death. When the times begun to be ordinarily Christian, than the Lord took away that extraordinary prerogative, and conferred upon his Church, the ordinary means, for protection and correction of bodies. A weak & despised Church they would have her; who being destitute of extraordinary power, would have her robbed of that which is ordinary also. The Prophets could foretell, that Kings of the earth should bring their honour and glory unto it, and these cannot abide it. Yes (they will say) we would have the Church, not her ministry to have it. I believe it, they would have themselves and their lay children evected, and the ministry dejected. Even as they expound that precept, Tell the Church, to be, tell Tom Tinker, tell Dick Cullion, tell jone the oyster-wench, with all the rest of their Ignorants (such a Sanhedrim the jews never had) so, that bringing of glory and honour unto the Church, must not be at all (or almost not at all) to the ministery (for they be but vassals) but to her Laical members, as being the only vessels, capable of glory & honour. They would have all power and dignity in their own hands, that so the ministry (standing both in Need, & Awe of them) they might be topped and overtopped at their pleasure; not daring once in their Sermons to touch their corruptions, as they would not have their good Masters and good Dames, to withdraw their Alms from them. So indeed it would come to pass (as it did in ezechiel's time) we should be glad to preach for a crust of bread▪ and an handful of barley.  Malcon. 
Indeed sir, I must needs say, it would come to no better. Experience every where, will give testimony unto it. But I beseech you (sir) another question; how shall we clear, that the Surplice is not an idolothite?  Medioc. 
By the definition of an idolothite: for, an idolothite is, whatsoever is dedicated or consecrate to an Idol by way of devotion: But none of our Surplices have been so devoted, therefore none of them Idolothytes. If any can fetch out a Surplice, that hath been by the Papists consecrated to their Idol-idle▪ mass; such a one may be termed an idolothite, and it skills not though it were burnt. As for ours, they be not such, though like to such; no more than the Animal-offerings of Israel under the law▪ were Idolothytes; howsoever like to the oblations of Egypt, out of which they made their exode and passage. But that which is more; if the idolater had abused it, may I not use it? The Apostle teacheth otherwise: unto the Corinthians, he lays down the case 
Cor. 10. 23.  thus: Of cattle offered up to the Idols, some part comes to the offerers; and from them sometimes, that part comes to the flesh market. Some infidel buys of it, dresseth it, and sets it before thee. Let thy conscience make no scruple to eat of it, how soever it was Idolatrized for as the earth is the Lords (not the Devils) so, the fullness thereof is his▪ and created for the use of his. Yet, this proviso withal: If any one at table with thee, do point at it, and say▪ certainly this is an idolothite, I like it not; then because of his conscience (not because of thine) let it alone: for the Lord hath things know beside in the earth for thee to feed upon. Otherwise, thou eating of it and giving thanks to God for it, why should another speak end of thee? Hence it is plains, that the children of God may lawfully use any creature in the earth, howsoever it have been by others profaned. Only, in case of another's weakness, he is to forbear, even from his own right. This Proviso, I know, is the main of all their speech, who keep such a stir about the poor garment: but in pressing this proviso, they must take with them this▪ they must confess themselves to be but (as yet) very young Christians, and not fitted to be Pastors over flocks of people: no more than they were fit for ministerial function, which were but Neophyts, newly come from heathen Idolatry unto Christianity: for, such were they, of whom the Apostle speaketh. And then it will follow; first, that they have sinned, in meddling with the strongest function in the congregation, being but as yet novices in the faith. Secondly, that they deserve to be sharply censured, for making their people weaker than they ●ound them▪ who at first, could brook the Garment well, but now must 〈…〉▪ as if it were an idolothite. And if they say, they know their own Christian liberty therein▪ but many about them will be offended: I answer, there be none about them, that can (as the former Neophyts) plead tolerable infirmity. All about them be Christians borne, of Christian parents, in the profession of Christianity, for some thousand years and upward. Let them see to it then, if such their exception do not grow; not from infirmity, but from wilful peevishness; as willing to stick, rather in their own prejudged opinion, then to ●eeled forward unto Christ. With the Apostlo to the Colossians, I say thus; If they be dead 
Colos. 2. 20.  with Christ from the ordinances of the world, why, as though they lived in the world, are they burdened with traditions, as touch not, taste not, handle not? we say, (to show the liberty wherewith Christ hath made them free) they ought to wear it. They answer, that they may not. We say, besides the former reason, the Christian Princes commandment (propounding it, but as a garment for seemliness and order) it ought to move their conscience, to the use of it. They answer, it doth not. Propound what we shall, they still with the superstitious Colossians, do return us a not: as if their only study were, to cross Christ, to cross a Christian King, and to cross the Churches affirmative, with their Ethelothreskia, their Negative Not.  Malcon. 
I wonder, how (reading that place to the Corinth's, so often as I have, so well as this last to the Colossians) I could never enter into the Apostles true meaning; which now (after these few words of yours) are so plainly evident, as the Sun at Noone-days. God have the praise for it. I beseech your patience (sir) a little longer, for my further assurance in the faith. In the next place, somewhat touching the form of the Litany. Phrases and Clauses I know there besundry, which some except against, but he that brings Charity with him (I doubt not) may with the Bee gather honey, where the Spider converteth all into poison. The like may be said, of exceptions against some other prayers. But that which seems to bring with it some equal exception, is, the many repetitions of one and the same thing, as, Good Lord deliver ut, etc. we beseech thee to hear us good Lord, etc.  Medioc. 
I know that some do call this often Repetition, by the name of vain-babling, as if our Saviour in Math. 6. had condemned it. Our Saviour there doth not condemn Repetitions simply, but Respectively; that is (as himself there expoundeth) when men think, that for their so doing, they deserve to be heard of God. Otherwise, doing it (not with persuasion of merit, but) with a simplicity of heart to God▪ ward, we do but as our M Christ himself did in the Garden, who three times over repeated the self same prayer to his father. Or as the Prophet doth in Psalm 136, whose burden of his song is, For his mercy endureth for ever; and this 26 times together: even so oft as there be veries.  Malcon. 
Stay good sir. The point is plain enough, but I have been as an horse and mule void of understanding: and to the blind, Sun's light is but darkness till scales fall from Paul's eyes, by the Ministry of Ananias. There is one question (sir) which is as Goliath, not able to be removed.  Medioc. 
And yet little David, with a small pebble-stone, may knock down the monster. Bring him forth of the camp of the Philistines, and see if his own sword, cut not off his own head.  Malcon. 
GOD give the truth to prevail timelily with me and all his people.  
Then this it is: How shall we subscribe to our translation of the scriptures, namely, that it containeth nothing Repugnant to the word?  Medioc. 
I answer, something in the translation may be divers to the Original, and yet not Repugnant to the word. Nam diversa non sunt opposita. understand you that?  Malcon. 
Very well: and most true it is.  Medioc. 
Secondly, I answer by another Question: can there be any subscription in this life, made unto any one Churches translation?  Malcon. 
Surely, that must needs be; else, there will never be any uniformity or orderly communion; where every one shall be left to their own private interpretation and meaning.  Medioc. 
What should let then, that there cannot be a subscription to our Church?  Malcon. 
Because some learned in the tongues, do find some wants in it.  Medioc. 
By that reason, there can be no subscription to any Translation, 
I mean, the septuagint, for the old Testament.  Greek, Latin, English or any. For what translation (that I say no more) ever was there, is there, or ever shall be, which shall not savour of man's weakness? Tell me; is there any Church so privileged in this life, as she shall not err?  Malcon. 
Doubtless no. And therefore the whole Congregation of Israel, had her sacrifice appointed for sin, done of Ignorance. Leuit. 4. 13.  Medioc. 
Then it avoidable followeth; that either subscription is due to every true Church's translation, or else to none at all. And if to none at all: then much less to the Pastor's sermons, or to the church's constitutions or Articles; seeing all these do depend upon the judgement of men also, which have their wants and Ignorances'.  Malcon. 
It must needs be so.  Medeoc. 
This puts me in mind of one, who within these few years said thus unto me: what if I pove that there is no true bible & c? God took him soon after away, I hope for his own good; but sure I am, for the Churches good. Good friend, our mother church knows what she doth herein; but these excepters are blind in their manner of exception▪ leading the highway unto Atheism For thus they must argumentate.  
No lawful subscription (in such sort as our Church urgeth) can be made to any Translation, in any thing dissenting from the Original.  
But every Translation in some things dissenteth from the Original:  
Therefore no Translation to be subscribed to, as our Church urgeth.  
Then hereupon will follow;  
1 No such subscription is due to any Bible, saving to the Hebrew for the Old testament, & the Greek for the new.  
2 These Not-subscriptors, beside may join with some Romanists, & seem to have as lawful exception against the said Hebrew and Greek also. If they know what I mean in this, them let them be ashamed of their ignorant peevishness. If they know not; then with the Apostle I say, Let the ignorant 
1. Cor. 14. 38.  be ignorant.  
3 (Not to say any thing of our Saviour, & some others of his Disciples) Then they will bring the credit of S. Luke into question; who introduceth S. Stephen, saying▪ that 75 souls went down into Egypt, whereas Moses mentioneth only 70 
Act. 7. 14, Genes. 45.  souls. Nor can Beza deny, but that all Greek copies he met with, do read 75. As also the Syrian and Arabian, and the Latin, with Jerome and Augustine. And herein indeed (to speak only what is probable) S. Stephen followed the Greek translation of the old Testament, called the Septuagint (of the 70, or 72 Rabbins, that translated it so, at the request of the Egyptian King, Ptolemy Philadelph) which translation in our saviours time was most vulgar, & best known to the jews themselves.  
And therefore followed of S. Stephen: 
Master Broughton standeth stiffly for this.  that I speak nothing of others; nor yet here, what the Septuagint might intend by 75: nor, how in very many places, they differ from the Hebrew.  
4 Then neither may there be such Subscription to any Sermons, Articles of faith, Ecclesiastic constitutions, liturgy or the like. For man failing in his work, upon the Canon or Rule of faith, then likewise (if not much more) he is like to fail in his manner of building upon that rule of Faith, yea, not only in manner, but in the matter also.  
5 Then necessarily followeth, that no such subscription is at all to be made; but every mole is left to dig in the earth, as pleaseth his own blindness. And in such liberty, they may go shake hands with signor Li bertino; and of Libertines become Atheists, and of Atheists Devils incarnate. This is not M. Perkins his golden chain, but the black chain that leadeth and draweth unto perdition. And thus is it not evident, that men than begin to be phrenetike, when they begin to be fantastic: and the despising of the mother's counsel, is of God punished, with extreme blindness.  Malcon. 
Oh Lord, how have I been misled by Satan! All seemed fair that I followed. But now to thy praise O God, I more and more see, that it was but Satan transformed into an Angel of light, that so misled me; and the fruit which I cropped was but the forbid-fruit the ruin of such as cover knowledge beyond knowledge, which Solomon (upon his Repentance) calleth a Being-overwise.  Medioc. 
The Apostle therefore commandeth, that no man presume to understand, above that which is meet to understand; 
Rom. 12. 3  but that he understand according to sobriety: all one with his Mottie, that writ upon the error on the right hand.  Malcon. 
I pray you sir (by the way) know you the Author of that Book, entitled, Error on the right-hand?  Medioc. 
I do.  Malcon. 
And what think you of his book?  Medioc. 
The man is so near and dear unto me as I cannot speak what I think▪ but I should be held partial. Yet this I dare say; as he had experience in himself of the Flyers error: so▪ in the persons of others, he (by experience of disputation) did well observe; that if the first positions of Malcontent did hold currant; then (not only would follow the Brownists separation, but also) would follow, the main positions of the Anabaptist, and if of the Anabaptist, then also of othres.  Malcon. 
Was he not then at some times carried away (or entangled) with Anabaptism, Arianism & c? Some conclude, that by his book, he should.  Medioc. 
Very wittily and conscionably, I warrant you, as if certain of the Fathers (as Epiphanius, Augustine) should have been tainted sometimes, with all Schisms and Heresies of their times, because they writ against all Schisms and Heresies of their times. A conclusion good enough for Tom-Scull, sometimes of Immanuel College in Cambridge. But to leave this By, and to return unto the main, namely, the Subscription afore discoursed of. It seemeth somewhat hard, that subscription by our church should be pressed, to all her conclusions agreed upon in common, as agreeing to the word of God.  Malcon. 
It is so indeed. Neither doth the former book (entitled, Error on the right hand) decide that point; as to to me it seemeth.  Medioc. 
When you shall read it with a less partial spirit, you shall observe, what yet (it seemeth) you have not: specially, by the positions added to that he'll of that Book. But to leave y● and to come unto the Scriptures, for helping us out of the Atheistical consequents, that follow their reason, of not subscribing. You remember, that of job it is thus recorded; He was an upright and just man, one that feared God and eschewed evil. And the word Tám turned upright, is in propriety, perfect: was he such a one before God absolutely if so he should have been examined by the perfection of the Law?  Malcon. 
Only Christ could be such a one.  Medioc. 
Well, in the first of S. Luke it is testified touching Zecharias and Elizabeth (the parents of john Baptist) that both were just before God, and walked in all the commandments and ordinances of the Lord. Did S. Luke herein, testify truth?  Malcon. 
It were blasphemy to say the contrary, seeing therein he was but the pen▪ man of the holy Ghost.  Medioc. 
Were both of them, so just, and had both of them so kept all the commandments as in nothing they had offended?  Malcon. 
Doubtless no: for all have gone out of the way, and all need grace and free pardon for sin; else Christ unto such died in vain.  Medioc. 
How then were they just? and how then did they keep all the commandments?  Malcon. 
justice and perfect obedience was imputed unto them, because their hearts were upright in the main of their conversation, howsoever they failed in the By, through imbecility and weakness.  Medioc. 
And if God lay not the By to his children's charge, where the main of their carriage is just; what are we, that we should once dare to lay the By unto his church's charge, (being a whole corporation of his children) and beside, to make it an argument of brawling with our mother, Solomon saith; The eye that mocketh the Father, and despiseth the instruction of the Mother, let the Ravens of the valley pick it out, and the young Eagles eat it.  Malcon. 
You in your wisdom have enforced me to cut off the head of mine own doubt.  Medioc. 
Why alas, doth not our Church hold, that she erred in this life, and could she be thought to hold a subscription against her own Tenet? She doth not press inch subscription in an high absolute sense, as if in none of her words, or writings, she failed from the perfection of the word (one of her 39 articles clears that, so well as all her Apology doth, against the pride of the Church of Rome, in that point, but she presseth conformity (Secundùm quid) according to that is due unto her in this world, as she hath received of God, to be a faithful Dispensator of his will. Nor otherwise could we put a sufficient difference between the Canonical scriptures & our writings. For private conceits, as you may have yours, & I may have mine, a third, may have a third, and so on without end; must these be causes why every of us must exclaim one upon another: and all of us agree in one to disturb the Church? So there shall never be communion, never any order, & so consequently not any peace. If she be a mother, let her keep her place, remembering still, that here she is but as Israel in the wilderness: and if we be not bastards but true borne children, let us know our place, and not with Corah, Dathan Abiram, rise up against the congregation our mother: for if we do, the earth will desire to swallow up our glory, and we shall be but as they that went down to the pit.  
Oh Malcontent, Malcontent, if Queen Mary's scorching Beams were upon us again, we would (a thousand times) be thankful for the least cooling shade that our Laurel government affordeth. But it is in such fulfilled, whereof Moses long since sung; He that should have been 
Deut. 32 25  upright, becoming once fat, hath spurned with his heel. Had not Manna been so plenteous they would not so soon have loathed: and had not their mother been so familiar, she had not been so soon despised. Nam nimia ingurgitatio facit ineptum; & nimia familiaritas parit contemptum.  
They still have in their mouths; we must grow in grace, grow in knowledge, grow in obedience: but when we examine their growth, behold they go from good unto bad, from light unto darkness, from obedience to disobedience, from some order unto none, from some unity to all sorts of faction. First warring with their mother, then jarring amongst themselves; and lastly, a loathing unto all men. So grew Israel in the wilderness, from discontent unto faction, from faction unto Schism, from Schism unto rebellion, from rebellion to life's confusion, till the earth was weary of them, the Sanctuary loathed them, and the Lord slew them.  Malcon. 
O Lord how near this comes unto me! and how may I seal to the truth thereof, from mine own experience! Reverend sir, I have been thus troublous unto you; but God (I doubt not) will reward you for your labour.  Medioc. 
If we will be zealously painful, let these little bees teach us to be painful in unity, against the common adversary, painful in showing love, bearing one another's burden: painful in preparing honey, not in building of cobwebs, painful for the common good, no one seeking alone his own particular: So the adversaries mouth shall be stopped, the church be comforted, all our souls shalbesatisfied with good, & we (in all burli-burlies of the world) may hold up our head, in the assuredness of our redemption. As for them 
Psal. 129. 5. etc.  that hate Zion they shall be ashamed and turned backward (as Apostates) they shall be as the grass on the house tops, which withereth ere it cometh forth (to any goodness) whereof the mower filleth not his hand, neither the gleamer his lap, (for indeed they be▪ tée hie spirited to be dealt withal) neither they which go by, say (unto them) The blessing of the Lord be upon you, we bless you in the name of the Lord. And if they be once past the Churches Benedicitie, how shall they come out of Satan's snares unto amendment of life?  Malcon. 
O how the Lords love hath abounded towards me, thus timelily to to deliver me! what shall I render unto the Lord, for all his benefits unto me? I will out of my heart, (as out of a saving cup) pour forth praises unto the Lord, yea by his grace in the presence of his people, I will pay my vows of thankfulness unto him.  Medioc. 
Pray for the peace of jerusalem, let them prosper, that love thee (O Zion) 
Psalm. 122. 6. etc.  peace within thy walls (dear mother) prosperity be within thy palaces: For my brethren and neighbours sakes, I will wish thee now prosperity, because of the house of our Lord God (it being the place of public worship) I will procure thy wealth.  Malcon. 
And Lord for thy son's sake give me grace to be as painful for her peace as I have been for the breach of her peace: That so thy blessing by her mouth may come upon me, & thy bless sing again by my ministry may be doubled upon her.  Medioc. 
Now my Bees begin to gather themselves to their rest: and we will retire into the house to refect nature. The questions already propounded and resolved, although they have been but few, yet adding discretion unto judgement you may refer all other scruples to the same heads of doctrine, at least for settling your own soul in a peaceable progress. Come friend, let us walk in; but by the way, see you this plant Colutea? break a branch off disorderly, and plant it in the earth carelessly, & yet it will prosper. See you this Anthora? plant it near to the poisonful Aconitum, and it attracts the poisoned nature Again, here is the herb Arum, of the root thereof starch is made: but let the Laundres provide well for her hands: for it will chop, chink and blister them exceedingly. From these and the like, many excellent meditations may arise, and such (if we mark the scriptures well) was the practice of the holy Prophets. But as a bow continually bend, doth lose his strength: so 
* Prou. 25. 26.  Solomon wisheth that in having found honey, we should but eat that is sufficient, lest other. wise it fall out, we vomit it up. Ac modus semper adhibendus est appetitui.  Malcon. 
And all I can say is, * Wisdom will 
Math. 11. 19  be justified of her Children, when * Follie will not depart from a fool, though 
Pro. 27. 22.  he were brayed in a morterwith a pestle.  PROV. 13. 20. He that walketh with the wise, shall be wise, but a companion of fools shall be afflicted.  

A Pastoral Epilogue, between Hobbinoll, and Collen Clout.  Collen 
GOod Hobbinoll, why hangs thou so thy head; hast lost some sheep, or be some lambkins dead?  
Thou Whilom sung unto thy oaten pipe, as Fairy▪ queen could not but love and like.  
What mean these dumps?  Hobb. 
Oh, Collin-clout, ays me,  
Some of my Lambs, that erst were full of glee,  
Now droop amain and squat aside the hill,  
As having sucked from Dams, some fatal ill:  
Or from the grass, have licked the venomed web,  
Which hath them brought unto so low an ebb.  
Black Will (that used to lead them with his Bell)  
His heart is broke, to see they be not well.  
And, that is worse, the cause is yet unknown,  
Fron whence these evils, untimely evils be grown.  Collen. 
And what shall Collen have, if he can tell  
From whence it comes, and how it shallbe well?  Hobb. 
O Collen, there's a kiss, and it shall bind  
Me to perform the promise is behind;  
Speak loving Boy, I long to hear thee speak.  Collen. 
Ay, ey, but you your promise once did break,  
Give me your hand, that you will pitch and pay:  
Now, what's your promise?  Hobb. 
Hearken what I say.  
I have a nest of Turtles, flidgd well nigh;  
Hark, hearken Clout, one of them now did cry:  
Tell me good news, & thou shall have them both.  Collen. 
But fetch them first.  Hobb. 
Clout, Clout, thou'rt very loath  
To give me credence before thou have thy pay:  
Well, well I'll fet them.  Collen. 
See you do not stay.  
I trust him? no: 'gainst Christmas he did say,  
He would me give a dozen points to play,  
But when you'll came, he dodgd me off with twain▪  
And said he should but sin, play to maintain,  
Come, set them down. Now hearken forth:  
Seest Hobbinoll, on th'outside of that dale (my tale  
In shadowy plots, the Vipers, 
* Deadly wolfesbane, or, Aconite.  Monks-cowle grows;  
Which with his yellow flower full trickly shoes,  
His leaves (but darker) snipped like to the vine,  
But trust me Hobbinoll, too bad for swine.  
Some of thy flock, too greedy of that shade,  
There licked and cropped, till they were sickly made.  
And to say sooth, with such a trick as that,  
Pers lost ten Ewes and Lambkins, that is flat.  Hobb. 
Aes me; but what will help them to recover?  Collen. 
Give me my doves. This vale now walk we over,  
Seest thou that Hill? seest thou that helmet flower, 
Anthora, the antidote.   
Whose stalk is hollow as a kex? In it is power,  
T'expel the venom of the others bane,  
If now in time, it off the sheep be ta'en.  Hobb. 
How, how good Clout?  Collen. 
Dig it up Hobbinole.  
That double-root, now stamp thou in a bowl,  
And put the juice to milk made somewhat warm,  
Then geet them with an horn; & fear no harm.  Hobb. 
For every sore, no doubt, a salve there is,  
But sin blinds shepherds, that they do amiss.  
But well I wot, hereafter I shall watch,  
If in such shades my sheep do poison catch.  
Collen farewell, I must about this gear,  
Till they have drunk this draft, I live in fear:  
But prove all well, that sheep and I may joy,  
I (better while I live) will love my Boy.   

An Epilogue to such Scholars amongst us, who by their places in our Church (and in respect of the treasure they receive out of her dowry) ought to defend our writings against Schism & Heresy, and not underhand, and in corners, to suggest evil against us, for strengthening the hands of the Factious▪ their private Favourites.  

In Segnior-ambo.  
SIr Ambo. takes a Pension of his Mother,  
But fees the Fugitive that calls her whore,  
To us one hand, to him he gives the other,  
A Proditor behind, a Friend before.  
But mark, whilst he, thus doth himself delight,  
Both sides do damn him for an Hypocrite.   

In Segnior-drypate.  
Sir Dry▪ pate reads, and carp, and hems, & spits,  
No marvel though he have purged out his wits:  
For little 'twas, when wit was at the full;  
And yet 'tis true, he has no little skull.  
But let him bite no warrior of our Kirke,  
For fear my purposed satires do him jirke.   

In quendam Figfag.  
See, see how Figfag stirs, and moves and struts,  
Hark, hark the silly Sire, how trim he flouts.  
Boys, girls & fools, applaud him for some body▪  
And yet his carp do prove him but a Nody,  
But say not so, lest that when he shall read  
iambic girds, he swoon and fall down dead.   

In homunculum snuff.  
Sniffesnuff must judge, not knowing what it meant:  
For Barley▪ broth is Snuffs chief element.  
Put him besides the cushion of his cup.  
And all his liquid▪ sense is dried up.  
But lance no further Busy▪ body Tumour,  
For every fool, must needs be in his humour.    

To the loving Reader.  
Beloved, if GOD grant means, I am purposed to draw into form, a description of the true Church and false, of the true Christ and Antichrist, according to that model and measure of grace, which of God shall be administered unto me. Mean time, the perverseness of time hath forced me to write as already (in these two books) I have. Accept my labours, with as right a hand as I give them, and then I doubt not of thy loving acceptance, at least, of thy readiness to help me in my weakness, by publishing thy better means, for public utility. If thou canst bring Algummim trees to the work of the Temple, I pray thee do it: my Fir shall give place, and how canst thou require more of me? Farewell.  
FINIS.