More News from Rome OR Magna Charta, Discoursed of between a Poor Man & his Wife. AS ALSO, A New Font erected in the Cathedral-Church at Gloucester, in October, 1663. and consecrated by the Reverend moderate Bishop, Dr. William Nicolson, Angel of the said Church, according to the account of that infamously famous Man, Dr. Lee.  
AS ALSO, An Assertion of Dr. William Warmstrey, Dean of Worcester, wherein he affirmeth, that It is a lesser sin for a man to kill his Father, than to refrain coming to the Divine Service established in the Church of England.  
The one was the kill of a particular Person, The other made a breach in the Mystical Body of Christ.  
The Members of the Mystical Body distinctly discoursed on, By the said Poor Man and his Wife.  
Imprinted at London for the Author, for the only benefit of his Wife and Children, Anno 1666, when time shall come.   

The Epistle Dedicatory, To my dear and beloved Wife.  
DEar Wife, I think it most proper to dedicate the ensuing Discourse unto yourself, for the use and benefit of my Children: some of them by reason of their tender age, are not as yet able to read; I hope you will see them learn to read (if I die) and also instruct them the best you can. The Discourse is partly the same which was discoursed on between ourselves: I know if any should see it, they will be apt to say, it is simple discourse; let them know, that it comes from poor country simple folks; and yet, not more simple than that which is in Ridiculus Must, the Church Catechism, which teacheth to tell three lies in one breath; Wherein I was made a member, etc. They may say likewise, it wants method: let them know, that men and their wives do not always talk by method, but one among another. The Times you know are much inclined to Superstition, that's but the Mother of Idolatry, and dwelling in a place where 'tis much used, some of them are inclinable to run to the Worship, to hear the Organs, the Singing-men and Boys; they account it fine pastime, to see the Bishop in his Lawn-sleeves, the Doctors and prebend's in their Fools Caps, Superstitious Habits and Formalities, like Stage-Players, or Morris Dancers, is pretty sport to them, they may in good earnest be drawn to a liking of it, and so in time join with them in their false worship.  
The Discourse I have obtained to be printed, hoping is may inform them what Superstition is; and the example of Parents is many times prevalent with Children for imitation, be it good or evil: I can speak it by experience; My father and mother were both of them Church-Papists, and dwelling in a country village, where there was only a Reading-Priest, they commonly went to the Service, or Even-Song (as it is called) and saw nothing in it that might justly offend them; my mother taught me Popish prayers, my father would go to his private Devotion; he dying when I was but nine years of age, left me, among other things in present possession, a stock of Popish Trinkets, Books with fine red letters in them, one Latin book in folio, with thick covers of wood, the leaves parchment, gilded down the margin, and on the top with letters and faces in them; Images, Beads, and a Crucifix, which was the finest of my gods; and although my father never taught me to use any of them, yet to work I went with them; the Images had some small adoration; the Beads, I understood not the use of them; the Crucifix, a fine face neatly gilded, I prayed unto. My schoolfellows had a game, called Tray-Trip, at which they played for such ware as they had, I fell at it likewise, and out went the Parchmentleaves, and quickly brought the thick wooden Covers nearer together; then to my Beads, I went to work with them, one after another; then to my Crucifix, hoping that might fetch all back again; I tripped it so long, that at last I tripped all away: I have admired why the Devil would stand by, as commonly he doth at gaming, and see his young disciple thus cheated of his gods, but that he thought to put them into the hands of the bigger boys, which might employ them more to his advantage.  
I could wish that all Superstition, all Rome's Remnants, Relics, Rites and Rags were at stake, between the Devil and the Pope, at sweepstake; I could wish the Devil the winner, on condition he would carry them to the bottomless Pit from whence they came, and burn them. But stay a little, give the Devil his due, they be his own already, only out of good will and courtesy, he spares them the Church of England, for ornament and decency; neither is the Devil so very a fool, nor so bad a husband, to burn that for trash, so long as it will serve to help to make a hedge to keep honest godly Preachers out of the Pulpit, which otherwise might help to dispossess him of his Kingdom.  
It's storied of a Noble Person, who invited an Emperor to dinner, where among the rest of superflums Neednots, there were two rich Cupboards of Glasses, of much value and high esteem with the owner; the Noble Person had a Blackmoor, who by accident broke one of the Glasses, whose punishment for the fact must be no less than death, and such a death, as that he must be thrown into a great pond, to be devoured of the Lampreys which were therein; the Blackmoor gets him into a corner or hole, and there roars and cries most hideously: The Emperor taking his leave, and as he was going away, he heard a fearful cry, and enquiring what the matter was, it was told him: he sends for the Blackmoor, who relating the matter, with the circumstances, the Emperor returns to the Noble Man's house, and with a stick he had in his hand, broke all the Glasses; the Noble Man demanded of him wherefore he did it? he answered, It were better that all the Glasses were broken, were they a thousand times so many, rather than that the precious life of one man should be cast away.  
It were better that all Rome's Remnants, Relics, Rites, etc. now in use in the Church of England, were sent to Hell, from whence they came, rather than that one honest godly Preacher should have his mouth stopped, for that he cannot endure that the Rags of the old Whores tail should be drawn through his teeth.  
But I know Wife what they will say, that a man of my condition should not meddle with these things, it's fit for persons of higher quality than I am, being of mean descent for parentage, and a poor man.  
To which I should answer their reverend Lordships, were they present, that I have more cause to stand for my Master Christ, than they for Antichrist, and that with more boldness too; and for my parentage, true it is, I am meanly descended; my Abavus (for I find no Latin word beyond it for a great-Grand-father) Japhet, the third son of Noah, from whom came the Gentiles, in the interval of Worlds, was a companion, as for clean, so for unclean Beasts, for Asses, Pigs and Wolves: From his loins I received a swinish hellish nature, swarming with divers lusts: And an Asslike head, stupid and dull, without any true understanding of any divine Mysteries, or saving Knowledge; and therefore can justly claim nothing for my Coal of Arms, but a Pigs-tail, and an Ass' head for the Crest. If any of you step further into the old world, and speak with the old man, there you will find the fountain as purely corrupt (if I may use that Epithet) as the stream, only you may take thence a coat of Fig-leaves, which will be too short to hid your clovenfooted devilish natures. If you come back into this world, to old Jacob, and think to take up a coat there; which, as I have heard some say, who pretend to have skill in Heraldry, that the rise of it is founded from Jacob, falsely understood to be Coats of Arms, which he declared as Blessings that should come upon his Sons, he would tell you (if alive) that those Prophetical Predictions which he uttered by the instinct of a divine Spirit, were never intended as Precedents to make proud Fools, Coats of Honour; and therefore you may return, and take up my Coat, with the addition of a Wolfs-skin, which is as honourable as an Arch-Bishops Mitre; and that as truly honourable as the Pope's Triple-Crown.  
My Reverend Lords, give me leave to pig it once more with you: I am the poor Pig that feeds in a bare-bitten Common, a dish of Grains, Whey or Wash falls to my share, wherewith I am contented, and my ears secure: You had some better pasture or feeding than mine, but Pig-like, whining and discontented therewith, you are crept through the hedge into the Corn or Bean-fields, and there you are up to he ears, and above the cars too; you were never turned in at any gate; if the Heyward or Field keeper should come, peradventure you may answer the trespass with the forfeiture of your ears: And lest that you should not understand me, we will unpig ourselves, and then give me leave to take a turn with you in your Palace Parlour, and there I shall tell you, that the station wherein you stand, is none of Christ's institution: you enter but as Jackdaws into Steeples; you are not entered in by Christ, who is the door, and therefore but Thives and Robbers. Diocessan Bishops are but of humane institution. Cambden in his Brittania tells us, that Dyonisius was the first that divided Italy into Dioceses and Parishes: And it's not unknown to you, who first divided England. What have you to do to lord it now over God's Heritage, and to undertake the office of Apostles, nay of Christ himself? wherein you are Blasphemers, in that you presume to give the Holy-Ghost to your Creatures, who are therein guilty of Blasphemy; when by your imitation, you are as incomperable to Christ and his Apostles, as the Apes on the Alps to Alexander's Army. These, with the rest of your usarpations, take heed you do not answer with the loss of your souls.  
And as you have been the grief of the Godly in Ages past, so you are at this day; and as you live undesired, so you die unlamented by the Diocese wherein you domineer, and no more lamentation made for you, than for the most fordid Catchpole in the Country: And when any of you die, I have not heard that ever the Diocese went to prayer for a supply in your places.  
The premises considered; I shall assume the boldness to tell you, that forasmuch, as I hope, that there was as great a price paid for me, as for the best of you, and that by him who is no respecter of persons, and hath made all Nations of one blood, that qua man, I am as good a man as the best of you. And although my condition in the world be such, that in hard times, with the rest of my poor neighbours, I have entertained Bishop Bean, Doctor Barley, and Parson Pease at the upper end of my table, with a cup of Cow Beer, as good as the best Gentleman's Ox in the Country drinks (and glad I could see them there) yet would not I change my present condition with any of you for the best of your Bishoprics, which was at first cheated from the poor Country, nor for the future swop souls with you; in which trade of Soul-swopping some of you have much skill.  
Well Wife, this I could tell them, if they were present: but good Wife, keep this Letter close, for if the Bishop should meet with it, as lately he met with a Book and Letter, of which I am the supposed Author, it may be as much as my liberty is worth: And for the Books, for fear lest any of them should be lost, give the Children a charge to keep them safely: If any accidentally meet with any, I desire they would send them home by the hand of those that know where I dwell, or make a hole in the ground and bury them. If any take up a book and read, and be offended at it, then 'tis, Scandalum acceptum, et non datum; an offence taken, not given. I throw a bone to my own dog under board, other quarrelling curs fall together by the ears about it, shake my poor cur, and peradventure, by't me by the shins into the bargain; the fault is not in me, I may give a bone to my own dog; nor in my dog it cannot be, nor in the bone; it is in those quarrelling curs, that fall together by the ears about that they have nothing to do withal. So I dedicate a book to my own Wife, for the use and benefit of my own Children, some Mastive fellows understanding that I intent such a thing, begin before hand to quarrel; the fault cannot be in my Wife nor Children, nor in the poor innocent Paper, nor in me it cannot be, it is my duty to inform my Children. There is an Act, that Tutors and Schoolmasters shall teach no Chatechism, but the Church Chatechism, I am not restrained thereby. What's the matter these Mastive fellows quarrel about it, and be ready to come out with a Bowgh wow at me.  
I have seen a country man walking by a country house, which hath stood some what solitary, out comes a great ' Dog with a Bowgh, wow, wow, at him, the country man spreads his arms, runs to meet him, as if he would catch him in his arms, the dog seeing it, claps his tail between his legs, away he uns; the Country man cries rut, Begun ye cowardly Cur, begun, what afraid of a naked man;  
This last year, travelling upon Bristol-Read, I had a wooden Dagger in my hand, almost a Swords fellow, which a Gentleman commended to a young Kinsman of his by my hand, and having it naked in my hand, meeting with a man on horseback, myself on foot, pretended some fear I put him into, shunned the way, and began to quarrel with me; Begun thou cowardly fellow, begun, what afraid of an old man with a wooden Dagger, said I, for shame begun. So I say to these Mastive fellows, Begun ye cowardly fellows, begun, what afraid of a naked-man? What's the matter ye are afraid of? cannot a poor man and his wife talk lovingly by the fireside, nor in bed neither, but ye are offended at it? 'tis but a wooden Dagger, come forth and fight it out with me and my wife; non virgis, sed verbis; I assure you she is a handsome woman; and some of your Tribe love to deal in such ware, love corporal uncleanness as well as spiritual: but she is too honest to deal with you upon such terms. You were Champions for the King, that you were; no marvel though the King lost the day, when his Soldiers are afraid of a wooden Dagger; Hath your Kingdom such slender props, it drends falling by such weapons? What's the matter that Crackfart your Bloodhound attends my motion, and pursues me, and threatens me with Gatehouse and Gallows, and Warrants granted forth for my apprehension? Have ye no weapons in David's Armoury to fight withal? sure he is not your King. But when I consider that you are the Locusts, and that the Locusts have no King but the Angel of the Bottomless Pit, and that Prisons, Gallows, Banishments, Fire and Fines, are such weapons as come forth of the Antichristian Armoury, and that your time is but short, I do not blame you, poor wretches, to be afraid of a wooden Dagger. But good Wife keep this Letter close.  
Well, poor Wat, shift for thyself from Form to Misset, and leave the Wood, and take the Corn fields and run counter; take heed they do not coarse thee to the Gallows hill, and there give thee a turn, and make poor Wat cry, Squeak, squeak.  
But my Dear, I am in all straits and necessities sure to find a Friend of you, and I expect the worst that may befall me; I am but positively high, yet above the reach of Envy; and yet so superlatively low, that I am beneath it: Qui cadet in terram, &c, he that falls to the ground, can fall no lower; as comparatively rich as he that hath the World, and that satisfaction at home, which the world cannot afford abroad; and that content in you, which the world cannot afford me without you: 'Tis not the old Witch the World, when we had it by the nose, nor since it hath caught us by the nose, nor my Lady Care her Cousin, could cousin you out of your old inmates, Peace and Patience: and were it not for you, with a great charge of young Children, I were, in mediis lacera puppe relinquor aquis, left as a freeborn Englishman, to enjoy the privilege of a rative birthright, which is, To hag, starve, ere steal and be hanged. Yet I fear not the Providence of God: I have had a back, but not without a coat; and found a God when quite without a great; who fits my stomach to my meat, and my mind to my coat, so that I can sing with Hortace,  

Sit mihi mensa tripes,  
ere concha puri salis,  
Et toga quae defenderit frigus,  
quamvis crassa queat.   

Give me a tripede for my table,  
and for my salt a shell,  
A gown, though it be course,  
so it will cold expel.   
My Dear, painful steps and old age, give me a summons to the grave. In my last will I had nothing to leave my poor Children, but each Child Adam's Comb, I meant their fingers, with a desire of God's blessing, which might prove a good portion to yourself; a little of the world, with a Great God; something for bed, nothing for board. I would now make you, if I knew how, as large a Jointure as any Lady hath, if cordial affectionate words would do it, (to support you when that small assistance you have from me, ends) but I hope there is a Jointure hered it any to you, which is your Mothers; which, as she told us, she lay under the sense of Divine Wrath for many years, without a God or Christ, ready to fall (as she apprehended) every moment into eternal misery; but when Houses, Lands, Husband, deceived of her Jointure, and left with small Children, and all means gone, the Lord came in to her soul, and became all things to her, and for her Jointure sealed her a full Assurance of Heaven. That Jointure I hope will prove yours, which is as much happiness as I can wish you.  
I am the more large in my Epistle, not having seen your face nor my children's a long time, whilst head and heart hath stood almost an hundred miles asunder; not knowing when I may, I take leave; and the goodwill of Him that dwelled in the Bush he with you and yours: which is the desire of your truly affectionate Husband,  
SILAWL.   

A Discourse between a Poor-man and his Wife.  
WIFE, I can tell you more News from Rome; There is a Book, called, Philanax Anglicus; or a Caveat to Kings, Princes and Prelates, how they entrust a pretended sort of Protestants of integrity to commix with them in their Government; Showing plainly from the Principles of all their Predecessors, that it's impossible to be at the same time Presbyterians, and not Rebels. Faithfully published by Thomas Bellamy, Gent. Imprinted at London for Theodore Sadler, next door to the Dolphin in the Strand, over against Exeter-house, 1663. So much of the Title page.  
The Dedication of the Book, To the Right Reverend Father in God, Gilbert, Lord Bishop of London (now of Canterbury) and Dean of his Majesty's Chapel Royal.  
Bellamy is no less than a Papist, as by his railing against Zuinlius, Melancton, Calvin, Martin Luther, Buchanan, John Wickliff, and others, will appear; and by his esteem of the Mattyrs in Queen Mary's days, accounting them for Rebels. Now there is an Act of Queen Elizabeth, that none shall sell any Papists Books, and yet here is a Papist Book licenced to be printed; and Crack-fart, at the end of his Intelligence, in his Advertisements, let's fly the Book, telling where it is to be had. And an honest Gentleman lately translated a Book out of the French into the English-tongue, and it would not pass the Press, and yet the Act of Queen Elizabeth unrepealed. See what Medley is here! which puts me in mind of a business, it was thus: Sometimes living at Banbury in Oxfordshire, I grew acquainted with one Mr. Sharp a Bookseller, who with a Companion of his, an old Puritan aswel as himself, got into the Church in the night (Sharp being Churchwarden) and threw down the Images, receiving some encouragement from a Doctor, who held a Visitation in Banbury, being a Peculiat within the Jurisdiction of Linculn, who delivered this Observation in his Sermon, That it is the duty of every Christian to put to his hand to the pulling down of Idolatry. Mr. Sharp is had up into the High-Commission Court, where this Doctor was become one of his Judges, and to the Clink he must go: When he came into Prison, certain Papists being likewise Prisoners there, one of them demanded of Mr. Sharp for what fact he was brought Prisoner? who answered, for throwing down Images in Banbury Church. O says the Papist, What a hodg-podge is your Religion! we are put in for setting of them up, and you are put in for pulling of them down. And is not thy a pretty hogpodg, that an honest man shall not have the liberty to print against the Papists but be discountenanced, notwithstanding the aforesaid Act is still in force against printing and publishing Papists Books, very many of them having been burnt by Authority?  
But Wife, to see how the Papist claws the Bishop, in saying, that those that you cannot bring into your Fold by your sweet paternal Call, may be brought in by the power of your Pastoral Staff. Again, Your knowledge is superexcellent in all things, there are incorporated in your sole person the virtues and faculties of thousands of others; That your fair soul ever appears like the precious Bird of Persia, called Ibis. The Reverend Father, that fair soul, to gratify him again, rewards his good opinion of him with approbation of his Book; and with a Shame-take-them both together, to see the correspondency that is between them, the one a Papist, the other a Protestant in name, without any Schism or Clashing one against another, puts me in mind of the Cat and the Rat which was in our Cupboard not long since: You may remember you told me seriously that there was a Rat in the Cupboard, which when I had peeped into and saw, I used the best skill I had to catch; a Blanket must be fetched, you held one end, I the other, the Cupboard thrown open, when the Rat leapt into the Blanket we must clap to; out comes the Rat into the Blanket, but wanted patience to stay till we caught him. In he comes another day, Then Husband (again) the Rat is the Cupboard; a Gentlewoman one near our own quality, a Wantcatchers' Wife, gave us a verbal Certificate likewise of her Cat's supper, excellency for Mous-hunting, which when we had obtained, myself being a discreet man, got a pair of Tongues, and, fearing lest any thing might interpose the fight of other, wisely got out the Cheese, much like a New Moon, and a proportionable quantity of Bready into the Cupboard advanced is the Cat: and enemies now in sight one of another, some speedy execution is expected, but nothing but peace: At last I took up one end of the side-Cupboard, and jumbled them together, up went the other end, and jumbled them again, but nothing would do, the Antipathy in Nature was quite gone: I looked in, and saw the Prelatical Cat and the Roman Rat sit as lovingly close together as might be, without any Schism or Clashing We threw open the Cupboard, the Prelatical Cat went home, but lost some credict by it; but hang't, what cares a Prelatical Cat for a little vulgar Credit, so long as he can keep the Master of the companies good will, and the Master of the Roman Rats also. And is it not pretty to see the Bishop and the Papist, like two Colts nabbing one another by the Manes, or resembling weanning Calves, licking one another? Their courteous Carriage and loving Behaviour minds me of that passage of St. Francie, who looking out at a Window, and saw a Friar kiss a Nun, was very thankful there was so much Charity in the world.  
Now Wife, I shall acquaint you with some passages in the Book. First, He commends Signior Beaumanoir for a bloody Massacre, in these words, Who like a Noble Cordial Cavalier engaged his Sword in the King's behalf, and slew the Serpent, and freed the Monarchy from any more of the Serpentine servitude.  
It is well known that the whole estate of the Church enjoyed a settled Peace, and all their Rights and Privileges; all Princes with great devotion were Nursing Fathers and Protectors of it. There was a perfect Harmony for all matters of Religion and Faith between the Church of Rome and the Princes of Christendom: Anno 1515. Martin Luther, a man of a turbulent Spirit, was the first that broke this long and happy Peace, puf● up with vain glory and ambitious conceit of himself, put himself upon higher strarns, and as a man grown sick in his spirit, and of a fiery disease, he began to rave and defame all Church-Government, he abandoned the Cloister, cast off his Habit, and renounced all obedience to his Superiors; for now he preacheth against the whole Clergy and Tyranny of the Bishop of Rome, whose Authority in matters of Religion till that time was held Sacred.  
He further saith, that The Lord Cobham, Sir John Acton, and Sir John Oldcastle, two of Wickliff's Disciples, were deservedly put to death for Heresy, Rebellion and Treason in Henry the Fifth's time.  
He saith, That this Heresy lay strangled in the Cradle until Edward the Sixth's days, whence some ends of it were taken up again with more ostentation than ever in that Prince's minority; and what rare effects of obedience were produced by that Massacre in Queen Mary's days, who brought them up to the Test, we may read in our English Chronicles, wherein it's plain that in those poor five years of her Reign there was de facto more open Violence, Opposition, and 
† Here he accounts the Martyrs for Rebels.  Rebellion, made by her own Subjects, than in many years before.  
Again, But my abundant care to have the good People of England disabused clearly from that Abominable Rebellious Brood of Presbyters, that Viperous Crew of Cockatrice Christians. Again, speaking before of kill Princes, denies it to come from Rome, for its opinions and practices is mere Calumny. Again, That so impious a thing as the murdering of Princes never entered into the heart, tongne, or pen of any true Roman Catholic. [Witness the Gunpowder Treason.]  
Again, Luther may very well pretend to have taken their watercourse from the Wickliffs' and Waldenses, and they again to have borrowed from the broken Cisterns of God's Church, the ancient Sons of Disobedience and Rebellion, the declared Enemies and Castaways of Christianity in all ages.  
Again, The Preshyter, the legitimate successor of the Traytox Judas, who undoubtedly was the first Christian of this Crew Diabolical; their Pedigree can come but from that high and mighty Lucifer; their impious Opinions and prodigious practices do clearly demonstrate them to be but from the Devil.  
Wife, This is enough to acquaint you that Bellamy is a Papist, but I have the Book to give you further satisfaction; and by L'estrangs approbation of it, in putting it in the Weekly Intelligence, letting it fly to further the sale of it, shows plainly what he is.  
The Bishop, Bellamy, Crack-fart their Brother,  
In point of judgement each like other.  
MAGNA CHARTA.  Wife. 
Husband, the last Winter you and I fell into some discourse by the fire, and broke off somewhat abruptly; you promised to begin with Magna Charta, and talk over three or four sheets more, now tell me what you did mean by Magna Charta.  Hus. 
Wife I am ready to make good my word.  W. 
But Husband if it please you we will goto Bed, for our Coals will scarcely make a fire in the morning, and there will be hardly any to be had at the Key.  H. 
Wife I am contented.  W. 
Husband put out the Candle, for that piece of Watch-light is all the Candle we have in the House; and good Husband be serious an this thing without flashes.  H. 
Now I will tell you what I did mean by Magna Charta, and shall be serious.  
When in the days of Henry the third there was a great War between the King and his Barons, which began in his Father's days, and continued in his time for many years, and both sides began to be weary, it came to this Refult and Conclusion, That there should be a Writing drawn up between them, which should express the Prerogative Royal of the King, and his Subjects Privileges; which being decreed in High Court of Parliament, was called, Magna Charta, which was to be a standing Law to the Nation.  
In which sense, I call the Sacred Scriptures Magna Charta, but more especially the New-Testament, in which are expressed Christ's Prerogatives and his Subjects Privileges, and that by a perpetual Decree in the Court of Heaven, unalterable, irrevocable. The Lord Cook in the second part of his Institutes, speaking of the Magna Charta of the Nation, saith, That although it be but small in comparison of other Writings, yet it is of great use. As Alexander the Great was but a little man, yet he was, R●● Magnus, a Great King; and so it may be said of this Magna Charta, although it be but small in comparison of other Volumes, yet it is of greatest use, and proceeds from Rex Maximus, the Gaeatest King; figured out by Solomon, Ezr. 5. 12. We are the Servants of the Great God, and build the House, which was builded long ago, which a Great King of Israel set up, and behold a greater than Solomon is here. Nay He is both King, Lawgiver and Judge, Isa. 33. 22. and by this Magna Charta he will judge the World; so saith Paul, When Jesus Christ shall judge the hearts of all men, according to my Gospel. This Magna Charta, is the only Magna Charta, and is of greatest use; other Magna Charta's [may be smutted with the Smoke of a Chimney] or, as Oliver Cromwell said, What tell you me of Magna Charta, Magna Farta; the Petition of Right, the Petition of— but this Magna Charta is undefiled, Pure and Permanent; Heaven and Earth shall pass away, but not one jot or one tittle of this Magna Charta, until all things in it be fulfilled.  
And however the Author of this Magna Charta by Hereditary Right is Heir apparent to the whole World, and hath all Kingdoms at his disposal; for by him Kings Reign, and Princes decree Justice, and must veil their Crowns unto Him, and give an account how they carry themselves in these great Places of Trust committed to them, and of their Stewardships when they may be no longer Stewards; Yet is he an absolute Monarch: And as the Father hath delivered up the Kingdom unto him, and given all power both in Heaven and Earth into his hand; So also hath he another Kingdom, distinct from the Kingdoms of the World, which receives Power and Authority from him to manage all the affairs of the same, without the assistance of Civil or Ecclesiastical Power, who by a Covenant of Grace reconciling them unto himself, by Faith in his own most precious Blood, to whom he hath made many precious Promises, which are the Privileges he bestoweth on them; as first, He that overcometh shall eat of the Tree that is in the midst of the Paradise of God: They shall have a white Stone given them, which no man knoweth but he that hath it; that they have free access to the Throne of Grace; that he that toucheth them, toucheth the Apple of his Eye; that although all the world be his, yet they are his chiefest Treasure, they are bone of his bone, and flesh of his flesh, and such honour have all his Saints. Many more are the Privileges he bestows upon them, which a Volumn would scarcely contain: All which are contained in this his Magna Charta; and of such People doth his Kingdom consist, and such are the Subjects of his Kingdom.  
And the Tabernacle which the Lord hath pitched, and not man, shadowed forth in the Tabernacle which Moses instituted at God's Command; for, saith he, See thou make all things according to the Pattern shown thee in the Mount, and Moses did every thing precisely, Secundum formam, or Secundum similitudinem, after the form, fashion or likeness of it. And Christ was faithful to Him that appointed him, as Moses was; Moses as a Servant, Christ as a Son; and as Moses' Institutions were Rules for the Church of the Jews, so Christ's Institutions in Gospel-times, are for the Churches of Christ to walk by, which are contained in this his Magna Charta, his last Will and Testament, teaching them what to do: What Men or Magistrates command? No, Whatsoever I have commanded you. And if Nadab and Abihu where smitten with death by strange fire from Heaven, for offering strange fire, which was but a small matter as men may think, to take fire from the Hearth, or else where, when they should have taken it from the Altar; yet, not being according to the Institution, see what came of it: And if the least aberration, deviation or going aside from the Law be damnable in point of Divine Justice, Is it a less sin to go aside from the Rule of the Gospel? If he that sinned against Mases Law, was so severely punished, of how much sorer Punishment shall he be worthy of, etc. And if there be a Curse denounced against those that add to his Word, is it not a sin to add to his Worship? the Lord complains of it by Ezekiel, They set up their Posts by my Posts, and their Thresholds by my Thresholds. And now I have told you what I did mean by Magna Charta. And whatsoever is used in the Worship of God, being not founded upon a Gospel-Institution, and cannot be warranted by a Gospel-Rule, is Superstition, a Vain Religion; Who required these things at your hands? In vain do they worship me, teaching for Doctrine the precepts of men. And now I hope Wife, I have answered your request in being Serious, and you cannot but assent unto the truth of it.  VV. 
Husband, I am satisfied concerning the truth of it; but for the information of my Children, tell me where lies the difference between the Church of the Jews under the Law, and the Church of the Gentiles under the Gospel.  H. 
Wife, the Church of the Jews under the Law, was the Seed of Abraham after the flesh, by virtue of the Covenant which God made with Abraham; the Church under the Gospel is the Seed of Abraham by Faith, such as repent and believe the Gospel: such as heard the Word gladly, were added unto the Church, which are under the second Covenant.  W. 
Husband, How do you define a Church? I have heard it thus: Where the Word of God is truly Preached, and the Sacraments duly Administered, that is a true Church.  H. 
Wife, the Word of God may be truly preached, and the Sacraments duly administered, and yet no true Church: for, first, the Administrator may have no right unto the work, Secondly, The Persons wanting Faith, have no right to the Administration: But it's Faith and Order which make a true Church according to Christ's Institution. But a true Church according to that Godly Learned man, Mr. Hen. Aynsworth, who was never controverted by any, and whose Exposition on the five Books of Moses carry esteem with men of several Judgements, Prelatical aswel as others; That a true Church is a People, called of God by the Gospel from the world, unto the Communion and Fellowship of his Son Jesus Christ, in whom they are coupled and built together, to be an habitation of God by his Spirit. The parts of it may be easily proved, being known Texts of Scripture which you are acquainted with, I shall not stand upon.  W. 
Husband, I have heard that the Church of England is a true Church; and many Preachers have insisted on it very much, to prove it to be so, because of the truth of the Doctrine taught in it, and the conversion of Souls by the Doctrine preached therein.  H. 
Wife, and so it may be said that Rome is a true Church, because there is some true Doctrine preached there, and in the judgement of Charity, some convereted there; it followeth not that therefore Rome is a true Church. And it cannot be denied, but that many honest Godly men and women, and good Preachers have been born and lived in the Church of England, thousands of them: First, many that never saw the Corruptions in it: Secondly, some that saw them and did complain, and did bear them as burdens, as many may be instanced; which are no warrantable Precedents for men in these times, wherein the Lord doth manifest more Light; for I can remember when Gospel-Institutions were not spoken of in the Country, no, not among old Nonconformists: A third sort who saw the Corruptions in it, and justly separated from it. And of each sort a charitable construction is to be had.  
Yet the Church of England, as a National Church, was never founded upon a right Basis or Foundation; for the Constitution of it unto this day, and from the first Reformation of it, there hath been always much dissension, and when it was all of one colour, in darkest times, it was accounted a true Church; and since it became medley, it retains the name.  VV. 
Husband, when did the Reformation begin first?  H. 
Wife, in King Edward the sixths' days, before which there was a general inundation of Popery over the face of the Land, which continued until the Reign of the said King; and according to the Light which they then received, they endeavoured a Reformation, and compelled men to come to the Worship established by King and Parliament, which is that we call Divine-Service, or Common-Prayer, which when the Papists in Devonshire and parts adjacent heard of, they began to make some Insurrection, but when they were informed that it was taken out of the Old-Church-Rubrick, only translated into English, they were pretty well pacified. The course which the King and his Council took at that time, was such as seemed best, although according to the Rule of the Gospel, neither could that good be done as many of them desired, there being many Great Persons that did obstruct and hinder what others would have done, especially of the Clergy. Contrary to this King and his Council was the practice of Ethelbert King of the East Angles, who when he was converted to the Faith, never compelled any, as Mr. Fox reports.  VV. 
Husband, do you think it fit for men to be compelled to come to the Worship of God? our Bishop (as I heard you say) in his Sermon he preached before the Judges at the Assizes, urged them to put the Laws in execution; that where their hand was too short, he craved the assistance of the Judges: he preached out of Canticles, Take us the little Foxes: he said he would unkennel them as fast as he could, and quotes Tertullian for his Another, that the Christians did compel the Heathen to their worship; and further said, that it was the Opinion of most of the Ancient Fathers, that those which our Saviour sent forth his Disciples to call to the Supper, which sat under the Hedges and Highways, were Schismatics and Heretics, and approved of the course that Maecenas Alexander's Schoolmaster prescribed him, which was to worship his God after a uniform way, and command all others to follow his example.  H. 
Wife, I could tell his Lordship when he quoted Tertullian for his Author, he might have wiped his mouth on his Lawn Sleeves, for Tertullian saith no such thing; and if Grotius may be credited which I read, and this extracted, where, speaking out of the 14th of Luke, from the Greek word which is rendered Coge, Compel, he thus saith,  
This place doth put me in mind of an 
Facit hic locus me memorem eximii inter veteres Doctoris quicum antea mult is in Libris asseverasset, Neminem'ad professionem Fidei cogendum: qua in renihil dixerat quod ante se dixerunt, Athenagorus, Arnobius, Minutius, Tertullianus, Lactantius, & quotquot alicujus nominis ante se vixerunt, etc.  excellent Doctor among the Ancients, who had affirmed in many Books, that no man was to be compelled to the profession of the Faith; in which thing he had said nothing but what Athenagorus, Arnobius, Minutius, Tertullian, Lactantius, and as many as were of any Fame who had lived before them, etc.  
This place doth manifestly belong to 
Cum hic locus manifesto pertineat ad Gentes adhuc Fidem non professus, etc.  the Gentiles, as yet not professing the Faith.  
And after saith, that this compulsion was no other than that of our Saviour's, where he compelled his Disciples to enter into Ship, it was, Nec trahendo, nec trudendo, neither by drawing, driving, nor thirsting them. And whereas he saith, That most of the Fathers were of that opinion, that will be too hard for his Lordship to prove; and to bring the wisdom of a Heathen for a Christians practice, showeth no admired wisdom: And whereas he said, He would unkennel the Foxes as fast as he could; if all the Wolves should be unkennled, [himself with the rest of his Tribe must lie without doors] But for the Modern Writers, as Melancton, Luther, and the rest, are against compulsion. Luther saith, Predicare anuntiare scribere volo neminem; antem adigam; I will preach, and teach, and write, but I will compel not man.  
And again Luther saith, Christus non vi aut igne homines cogere vult, Christ will not by fire and force compel men. And Tindal saith, Fides sua sponte non coacte agere vult, Faith will work of its own accord, not by constraint: And he is a young Student in the university, that cannot tell you, Voluntas cogi non potest, the will cannot be compelled. But what need we go to humane Authors, when we have the practice of our Saviour left for instruction and imitation: He that hath ears to hear, let him hear; and he that will not, let him choose whether he will or no. When his Apostles moved him to command fire from Heaven to have destroyed them that received him not, see what he saith, Ye know not of what spirit ye are; for the Son of man is not come to destroy men's lives, but to sove them. Wife these things are so publicly known, that I might spare to make mention of them, but not yet known to my Children; and one thing more out of History. That which is recorded in the life of Simon and Judas the Apostles, as both Gulielmus defancto amore, and John His relate, That when the Chief Ruler was very angry with those that defamed the Doctrine of the Apostles, and in great Zeal commanded a fire to be made, that such opposers might be cast into it, the Apostles fell down before the Emperor, saying, We beseech you (Sir) let not us be the Authors or Causers of this distraction, who are come to publish the Doctrine of eternal Salvation; neither let us who are sent to revive those who are dead through sin, become the killer of those who are alive.  
And if there was an Act of Parliament, that all men should have faces one like another, and propose one man for a Pattern, it would be as easily brought to pass, as to compel all men to be of one Judgement; for he that hath a hand in forming of the face, hath a hand in forming the Judgement; and the forcing of men to forms of worship comes to as much as the man's Penance which he performed in powl's lately at the latter end of March, it was thus; A man had married an ancient woman by whom he had no issue; she dying, he matried the daughter, by whom he hath two children, and she great with the third; they agree very well, and he is a loving tender husband unto her, nevertheless the Consanguinity must produce a Divorce: He stood in a white sheet rather than he will give a great sum of money; he must make a public Confession of his Crime, by saying after one who had a Paper in his hand; and for this his notorious offence, which is esteemed so by them, or at least dissembled so to be, he must desire the Congregation to pray for him; all this while he resolves to continue his love to her, and that she is his wife lawfully. And such is a forced Conformity to the Forms of Worship now in fashion: but when men are once got out of a dark dungeon, they will hardly be brought into it again: But fear of trouble may make men do that outwardly, which inwardly they detest, and so make Hypocrites. Mr. Fox reports of John Frith's Son who seeing his Father burnt, some of them who had a hand in his Father's death, demanded of the young man, how he did believe? who answered, Even as it pleaseth you.  W. 
Husband, So it is, that Great men, and Parliaments, Convocations and Councils have deemed such a Reformation and Conformity requisite in well governed Kingdoms.  H. 
Wife, Elibu one of Job's friends saith, that Great men are not always wise, neither do the Mighty understand Judgement. Convocations and Councils may err, as in the Council of Nice, where one Paphnutius withstood the whole Council, consisting of three hundred and eighteen Bishops, and convinced them all: And Parliaments may (as we have seen) be sometimes wise, and sometimes otherwise. True spiritual Wisdom, which is from above, accords with the Scriptures; but that which is beneath Scripture, and cannot be warranted by it, is earthly, earnal, sensual and devilish, and enmity against God. I have already told you in a former discourse, that Convocations and Parliaments have nothing to do to make Laws for Christ's Kingdom, that's on his shoulders; that were to charge him with want of wisdom, and his Laws with imperfection: For the souls of men and women he alone is the Lawgiver, or else what Lawgiver is he?  
The Magistrate's power extends no further than to the outward man, to require obedience in Civil things; neither can Great men (as we see) reform themselves; Convocation-men nor Parliament-men, they may aswell undertake to sanctify, justify, or glorify a soul, as to reform a soul: Sanctification is the work of the Spirit, Justification the work of God's Freegrace, by the imputation of Christ's Righteousness, Glorification the work of the Father; Christ dying for man is his redemption, Christ living in man is his reformation. What is the Magistrates place then? only to encourage, protect, keep peace, and punish open and gross offenders.  W. 
Husband, doth not this derogate from the honour of a Magistrate, if his power extend only to temporal things?  H. 
Wife, if Caesar have his due he can require no more; and it would exceedingly redound to the honour of a Magistrate, to give Christ the hononr of his own Kingdom, to whom all honour appertains: The time will come when the Kings of the Earth shall bring their honour and glory into it.  W. 
Husband, the Kings of Isrel did things of this nature, as Jehosaphat, Josiah, etc. reformed many things in the Church in those days, why may not Magistrates do the like now?  H. 
Wife, The Kings of Israel were Types of Christ in their Government, shadowing forth him who was to have the Government of his Israel, his Church, which is his Kingdom, according to old Jacob's Prophecy, The Sceptre shall not departed from Judah, nor a Lawgiver from between his feet until Shilo come: and now Shilo, which is the King of Piece, is come, all other Regal power over the Church is ceased.  VV. 
But Husband, there were no Christian Magistrates in Christ's time to commit the Government unto, which may seem to alter the case, and the Apostle biddeth us submit to every Ordinance of man for the Lord's sake.  H. 
Wife, If Christ had seen Christian Magistrates necessary for the Government of his Kingdom, he could as easily have turned the hearts of Kings and Emperors, as he could the owner of the Ass to send her at his demand, or brought the Fish to the Angle with money in his mouth to pay Tribute to Caesar. And whereas the Apostle bids, Submit etc. he means only in Civil things; otherwise if Augustus and other Heathen Emperors under whom they lived, had commanded them to have worshipped their Heathen gods, they must have committed Idolatry: But Nebuchadnezzar's Act of uniformity, and daniel's resisting to obey, clears up the case fully.  VV. 
Husband, How came the Power then to be re invested in the Magistrate?  H. 
Wife I'll tell you, The Pope pretending himself to be Christ's Vicar General, assumed the power of making Laws for the Church, and all matters concerning the Church was there determined; as we may see King Henry the eighth could not put away his Wife without Licence from Rome: The King cashiering the Pope, the Power came to be invested in him, and so successively: but good Wife talk of somewhat else.  
W. Husband, I heard that the Bishop lately conseorated a Font in the Cathedral Church, newly erected there; it seems it is made with rings to be carried about from place to place, that when they move household, as 'tis hoped they will ere't be long, they may carry it with them: But in what manner was it consecrated, and whence came this Consecration?  H. 
Wife, for the manner (as I was told) thus; The Bishop had the Common-Prayer-Book held over the Font, [one Idol over another] and a prayer written in a piece of paper in his hand, which he said; and the Doctors of the Church very devoutly kneeling about it, joined with him in the performance of the duty. The Silver Bowl, brought three miles by the hand of the Churchwardens, by the sober advice and discretion of that learned man Doctor Horwood the Parson of the place, was also consecrated. The Brazen Candlesticks were consecrated by Mr. Hanslip, both Reader and Chantar, after what manner I know not, but, if it were done with a Noddy-board, with which he is a dexterous man, it was aswel done as with the Noddy-book; But to tell you from whence it came, as two 
† Sabellicus. Platina.  Popish Authors affirm, from Pope Pius the first, who consecrated Fonts in the year 145. The old Church Rubric, which I have seen, retains the form; Exorcizo te creatura salis et aquae, per Deum vivum et sanctum, etc. I adjure thee, O thou Creature of Salt and Water, by the holy and living God, etc. in a most fearful manner, it would make one tremble to read it, for it's little different from Conjuration: some say and call it Conjuration; the Font, the Conjured Font. If we take it from Pius it must needs be Popish and Antichristian: If from Moses' consecration of Vessels and Altars, etc. then it is a denying the Priesthood of Christ; for Moses was a Priest aswell as King and Prophet, as appears by his making an Atonement for the People; and they may aswel offer a Ram or any other Sacrifice, as use Consecration: they endeavour by their practice to build up the Partition-wall of the Temple broken down, and pull from the Cross the Ordinances which Christ hath nailed thereunto. What have we to do with things under the first Covenant? and they show themselves superstitious and prodigious Dunces.  VV. 
But the Bishops of Rome were good Bishops (they say) for 500 years after Christ.  H. 
Wife. The bringing in of these things was no part of their goodness, they brought in one thing after another, until Superstition brought forth Idolatry.  
W. Obj. They say that the Church hath power to order such things as to their judgement shall seem fit and requisite.  H. 
Wife, The Church hath no power to order any thing but what is already ordained. There is a Bird called a Hickwal, I have commonly seen them, and two of them will build in one Nest: And in this the Church of Rome and the Church of England are sister Hickwalls, they build both in one Nest, The Church; and then we must believe in the Church. But I'll tell you one thing, which I should have told you before, but you prevented me by a question; there is a Village in Gloucester-Shire called Nimphfield, there remains the ruins of a Chapel, I have seen it, and as the present Incumbent told me, it was dedicated to St. Anthony; we have his name in a Proverb, Like a Tantony Pig. It's conceived he was a good Pigg-drencher, as famous as Bacchus and Ceres among the Heathen, whom they deified, being excellent for planting of Vines and breeding of. Corne. In this Chapel, at the upper end of the Chancel near the Table, was the Picture of a great Boar upon the wall, and a Font in the Chapel, which as some of the most sufficient in the Parish told me, they took cut of the Chapel and placed in the Church, where it still remains: If St. Anthony did either feed his Pigs, or lodge his Pigs, or wash his Pigs in it, it was aswel consecrated as if the Bishop had done it. At Salperton in Gloucoster-Shire as some of the Parish have told me, the Priest's means were very small, they had one who was both Priest, and Shepherd to keep Sheep, a very diligent man in his place; up he would betimes on a Sunday morning (as they call it) in Summertime when the Fly was busy, dress his Sheep, come to Church, and put his Tar-box in the Font, and ring the Bell, I am persuaded it was as well consecrated as if the Bishop had done it, for I take the smell of a Tar-box to be as wholesome as the Bishop's breath.  W. 
Fie, fie, Husband, do not say so.  H. 
Wife, do you think I would mis-inform you, or my Children either; for Superstition stinks worse than either a Pig or a Tar-box.  
I did not tell you how the Reverend Wren, Bishop of Ely, Consecrated the Chapel, at Ely-House: he perfumed it with Superstition, which as he conceived might be an Antidote or preservative against the infection which might be left there by honest men who had preached the Gospel; being a man of that sweet disposition, much like the Fly, which in Summer will suck and feed upon an excrement, and let the sweetest Flowers alone; but if such superstitious Flyblows be let alone they will quickly come to be Idolatrous Maggots. He consecrated likewise the Cathedral Church at Ely, and celebrated Pope Clement's Ordinance, Pope Melciades Sacrament, Confirmation or Bishoping, with which the Boys were so well affected, that to the number of forty of them gathered themselves together and Confirmed two Mastive Dogs. Likewise one Boy brought two Wreuns to be confirmed, but the rest of the Boys denying them the benefit of that Ordinance; cried out unanimously, Pluck off their heads, pluck off their heads, they may come to be Bishops in time!  W. 
Good Husband be ruled by me; let the Bishops alone, they'll have you in Lobs-Pound one of these days, and put a Stony Doublet upon your threadbare Coat: They are men who pretend they love the King above any.  H. 
Wife they love the King just as the Ivy loves the Oak. The Ivy is one of the best friends the Oak hath, it spreads its branches, embraces, clips, and hugs the Oak, but all this while draws sap from, and is nourished by him, its love is but for itself. We know that Ivy is good for little but to harbour a company of dim-eyed creatures, called Owls; as we say in a Proverb, Like an Owl in an Ivy Tree: and so do they love the King and kindly embrace, and with pretended affections and plausible terms express themselves, because they draw sap from him; and are good for little but to harbour a sort of blind Priests, as very Moles as themselves; 'tis but Cupboard-love, all for the belly: For man can be but for himself in every action, until the Love of God be wrought in him. Every good thing, the Philosopher tells us, is of a diffusive nature; fire and water are communicable creatures: So is Love when it proceeds from a right principle. I cannot parallel their love to the King more fitly, than in my love to you. I saw that in you which as I conceived might make me happy, and did much affect me; one of a good report, of a sober life, and handsome carriage, with other endowments; I gave you good words, and cogged and daubed as fast as they (it may be) and all this while I was but myself in it; Poor woman, it had been better for you if you had never seen my face: So may the Majestical Oak say one day, Would I had never seen the face of Dr. Ivy. I have seen a stately Oak flourish without an Ivy-bush.  W. 
Husband I pray you be saber in your expressions, and be not bitter towards them; we should love our enemies.  H. 
Wife, I am not a man of that frame or temper of spirit, like Sir Jocelin Pearcie, who after the Gunpowder-Treason, broke out into great laughter, and being demanded wherefore he laughed? answered, I cannot but laugh to think (if the design had took) how the Bishops would have flown up in the air like so many Magg-Pies. Seriously Wife, I love their Persons although I hate their Pybald Worship. I wish their eternal welfare, and that they would cry down the sins of the times, Idolatry, Superstition, Swearing, Whoring, fearful Imprecations, Dammum and Rammuns, The Devil fry my soul in Brimstons, etc. which are fit materials to build Fortifications against the Invasion of Mercles', and will serve as fitly to draw the floodgates and sluices for the incursion and bringing-in of Wrath and Vengeance; and will do more mischief than the Walls of Northampton, Coventry, or Glancestor, if re-standing. To keep up sin, and throw down stones, is but poor policy. When the Children of Israel served strange gods, than there was war in the gates. And let them give over the prosecution of the fanatics, for they'll never give over praying until they have prayed them down. Let them remember the Queen of Scots, in Edward the sixh's days (as I take it) who sent an Army into England, but before sent privily to know which side John Knox and his party took, saying, She feared more the Prayers of him and his party, than all the King's Army. And set our moderate Bishop leave his conjunction with his near relation the Papist, in saying that the Presbyterians were like Lorinus the Jesuit, who held it lawful to take away the life of Princes, Let him mind his brother Gauden Bishop of Wotcester, who said that the Presbyterians were like the disease called the Strangury, which was froth on the top, and blood in the bottom, [of which disease himself died] and his predecessor Dr. Goodman, who made this Confession, dying in the Imbrit at Westminister, That he died a Roman Catholic: But to give the Patriarch his due, I think he was one of the best of them. But how can there be a Superlative where there is no Positive, a baste where there is not a good?  W. 
Husband, we have talk though of this, will you speak of Doctor Warmstrey's Opinion, Dean of Worcester?  H. 
Wife, which of his Opinions do you mean? either that which he delivered about observation of Holidays, from David's Example; When I see the Moon and the Stars which thou hast ordained: David (as he says) walking forth in the night took special observation of the Stars placed in the Firmament; so should we take special observation of the Saints, who have been as Stars in the Firmament of the Church, and therefore a day of Solemnity in commemoration of them we should not let pass. Or (2dly) do you mean that opinion of the observation of Lent, from the example of Danel's eating of Pulse and drinking of water for certain days, and from that example of his would ground the observation of Lent? If you mean either of these; I shall say nothing but this, If he had grounded his opinion from Fortune my foe, why dost thou frown on me? or the other, In the days of old when fair France did flourish; these places would have held out the truth of his opinions aswel as those Texts of Scripture. Or (3dly) do you mean Local the scension, which he holds, that Christ went down into Hell, into the place of the damned, in me hamine body? Or (4thly) That the Doctor hath power to forgive sion, not alone declaratively, but absolutely. If these, I'll not adventure to deal with him, for I know the Pope will take his part; and two to one is odds at Football; I being but one poor man, they may be too hard for me.  W. 
No Husband; Neither do I mean his crying down of Gloucester for a bloody City, and for Rebellion, that he did passing well, he could not but deliver the Message, he was sent for that purpose.  H. 
Wife, you say he did it passing well; I pick something out of that word of yours, passing well; but I'll say no more: But I wonder he stayed so long before he brought the Message. None of all the Lord's Prophets had so much time given them; when they were sent forth, their Commissions were presently to be put in execution. The young Prophet must neither eat bread nor drink water before he was to deliver his Message; but the Doctor stayed fifteen years before he brought his. It's to be suspected whether he be not guilty of the Rebellion; much mischief might have been prevented had not he delayed time; but when all was past and ended, then comes this Prophet with his Message, Censitium post facta imber post tempora fiugum, as the Poet speaks, Counsel after the fact is like a shower of rain after Harvest to fill the Corn When the 
† Gunpowder-Treason.  Traitors were hanged, then came the Pope's Pardon. But he came not until the Message would bring meat in the mouth of it, his prebend's place at Gloacester, and a thousand pounds for the Crop (as his man calls it) and 2001. per annum at Hampton, with his Message altogether chopped in his mouth, it's a wonder it had not choked him. What's become of all those souls which died in those fifteenyears? the comfort on't is, if in Purgatory, he is or may be as prevalent a man with the Pope to fetch them forth as any I know.  W. 
Husband, name that about a man killing his own Father.  H. 
Wife, I understand now what you mean, thus; That it is a lesser sin for a man to kill his Father, than for a man so refrain coming to the Divine Service establishod in the Church, in regard of the Ceremonies) The one was he killing of a particular person, the other made a breach in the Mystical Body of Christ.  
First, Let us consider what a smole is to kill a man; The Ox that had gored a man in the time of the Law, his flesh was not to be eaten, but to be burnt, the Lord showing his displeasure thereby against killing. Next consider, that there was no Atonement to be made for Murder; in short, the hornt of the Altar must nemo protection for Joab in the case of Amasu and Abnor The kill man's own Father, the sin by circumstance 〈…〉 an aggravation; to kill a 〈◊〉 Pa●ont that hath been a means to bring him into the world and to breed him up What 〈◊〉 my Son 〈◊〉 from a Son is 〈◊〉 than all the rests 〈…〉 with speak of the Mystical Body, and what he means by it.  
I conceive he means the Worship that is performed in the Cathedral Churches and Colleges, which he himself doth frequent, and where the Bishops, Deans, Archdeacon's, Doctors, Chancellors, Canons, Demicanons, prebend's, Organists, Singing-men and Boys, Sexton, Vergerers, Readers, as in powl's, the Altar with the Appurtenances, and the Cherubims over the Altar, Basins a lesser and a bigger, with the Crucifix in it; the Virgin with the Babe in her arms, Organs, Bell, Carpetting, Candlesticks, Scarlet and Purple Hang, Tapestry, Vestments, Velvet Cushions, Caps, Copes, Tippets, Surplices, the Book of Common-Prayer, as the matter and form thereof; the Chancellor's Court for the Government thereof: All this approved of by the Convocation, the representative body of the Church of England, and all the Parish Churches in England by their Minister's subscription and subordination; this is the Mystical Body of Christ, according to the judgement of that Reverend Patriarch, Dr. William Warmstrey Dean of Worcester: and whosoever (in regard of the Ceremonies) shall separate from this Church, it's a lesser sin for a man to kill his Father. Wife, what think you of this Mystical Body? is it like the Church of Christ under the Gospel? is this a Tabernacle of the Lord's pitching? is such a Church, for the constitution of it, to be found in Magna Charta?  W. 
Husband, I am not willing to say much, but it is not as it should be.  H. 
Wife, you are always like yourself, Modest.  
But for your further satisfaction, consider, it hath been said by one, that there are two Images of God; the one is his Word, the other his Spirit. If the spirit in man break not forth according to the outward Image of his Word, suspect that spirit to be rather Devilish than Divine: So let me say of this Mystical Body, if it be according to the Image of the Word, according to the constitution thereof, it's the Church of Christ, otherwise it's the Church of Antichrist. And so for the Worship, if it be not according to the Word, it is Antichristian: For as I told you in our last discourse by the fire, as is his Word so must his Worship be, sincere, quasi sine cera, without mixture or composition of humane invention. I'll tell you of what this Church or Mystical Body may carry a fit resemblance, that which the Physicians call Mola, a false Conception, never begotten by any seed: Neither was this Mystical Body ever begotten by any Immortal Seed of the Word. This Mola or false Conception, is that which the Country Midwives call a Mooncalf, bred in the womb by some natural causes, and at certain seasons of the Moon increased, the manner or by what, becomes not the modesty of my Pen to describe: So was this Mystical Body bred in the womb of the old Whore; and as that usually is brought forth in the night by the assistance of a Midwife, so was this at midnight in times of darkness, dame Gillian being the Midwife. Polidorus Durandus writes that in the year 175, Pope Damasus brought in the prescript order of Service. Durandus saith, that in the year 1073, Pope Gregory the 7th brought in the prescript number of Psalms and Lessons; Pope Zacharius Vitalianus, Clement, Adrian, and the rest of the Popes successively, made an addition, until they bred it unto a very Mooncalf, Nay, Monstrum horrendum, in form ingens, cui lumen ademptum, a mighty ill-shaped fearful Monster, quite blind, for it hath ho light but what it receives from the Candles, and that is but greasy light: As a man not far from us, in Holy Orders, said, carrying a pound of Candles through a Village upon his head, This is the Light of the World.  
I could willingly speak a word of some of the particulars, and what the Doctor hath said himself concerning the Altar, in a speech he made in the Convocation-house, where he himself sat (as I take it) Anno 1639. I took it out of the printed Paper which he himself put forth. Next unto the language of the Apostles and the Scriptures, most pure is the language of the Primitive times, and there I find no Altar but the Altar of Christ crucified. Again, I love outward reverence, so that it be directed to right objects; not to Images, nor to Altars, but to God himself.  W. 
Husband, he bows now to the Altar himself, and saith what he said then was in the time of his Ignorance.  H. 
Wife, and what he doth now is since the god of this world hath blinded his eyes. Pope Sixtus instituted Altars, Anno 125. and Pope Felix consecrated Altars, Anno 271. at which time they began to be worshipped (as it is conceived); as our Reverend Bishops, Doctors and Dunces do at this day.  
A word of their Vestments and Ornaments. I remember a saying of Tertullian which I have read: Nihil dandum Idolo, sic nec sumendum ab Idolo, si in Idolo recumbere alienum est a fide, quid in Idolio videri; as we may give nothing to an Idol, so we may take nothing from an Idol. If it be against the Faith to sit at meat at an Idols Feast, what is it to be seen in the Habit of an Idolater? Accedunt apparatuet armamento Mystici Corpotis Antichristi, they go in the Apparel and Harness of Antichrist, saith John Hus. Dr. Ridly, who stood for these things in King Edward's time, yet when the time of his death approached, and he must put on the Popish Garments to be degraded, which he refused, but Bishop brock's caused them to be forced upon him, whereupon he did vehemently inveigh against the Pope, calling him Antiohrist, and all that Apparel, foolish and abominable; yea, too fond for a Vice in a Play, as he said.  
To speak of the Cross, which hath been made an Idol, and by many Councils approved, and still in use to this day by the Formalists, wherein they much differ; it were well if possible there might be an uniformity in the use of it: Some cross with the hand, some with the finger; others use the words, but never put to hand or finger: it were a matter of some importance for the Convocation at their next session to determine, or else to be referred to Rome for the right use of it, and to the Cross on the Pope's triple Crown for the dimensions of it, being the true standard. But a word seriously, thus: Whatsoever hath been employed to Idolatrous uses, ought never to be employed in the Worship and Service of God. The brazen Serpent when once it came to be idolised, down it must; and the Israelites when they came into Canaan must destroy all the Monuments of Idolatry, without exception of the Grove which Abraham had planted; and the Censors, although not employed to Idolatry, yet being polluted by the hands of Corah and his accomplices, must never be used again as Censors, but must be cut out into plates to make Cover for the Altar. If things of lawful Institution, once abused, must never be employed in the Worship of God, can these things which are of Idolatrous & Superstitious use be less than abominable? The Common-Prayer-Book being none of Christ's Institution, as it never came from Heaven, so it never reached Heaven; neither do men ever look for any return of this Prayer, more than the Bishop and Doctors of our Cathedral, when the four condemned Prisoners sent to them to be prayed for; poor souls, esteeming the prayers of such devout men to be most available to do them good; poor Mr. Williams (a man qualified with abilities to read, but never said Sermon in all his days, but a man in Holy Orders, and a fair Gamester at Tables, at which exercise he spent much of his time, but commonly all for dry Ale) he must perform this charitable work; and taking the Book, looking out the Prayers appointed to be said at the Visitation of the Sick, goeth on to the conclusion, which he read, Lord look upon these thy sick servants, whom thou hast visited with thy hand; visit them as thou didst Peter's Wife's mother, and the Centurians servant. Restore these sick persons to their former health, if it be thy blessed Will, if not, give them grace to take this thy visitation, etc. the men were only sick of the Halter, of which disease they soon after died. The Reverend Bishop and Doctors departed, without putting up any further request for them. Mr. Williams being demanded, wherefore he made use of that Prayer? answered, he could not find a fit in all the Book. Equivalent to such praying is the praying of the Crier, he looks for no more return of his prayer than the Bishop and Doctors, and the Bishop and Doctors no more than the Crier. If any man can tell any tale or tidings of a grey Nag, bay Mare, Greyhound-Bitch, Pottle-Pot, or Mastive-whelp with a cut tail, by and by he annexeth a prayer, God save the King.  
The Chancellor's Court (whilst I speak of it, turn your nose to the Pillow, Wife, lest it offend you) for the Government of this Mystical Body is the very same that is through the whole Roman Monarchy, and as when the Pope sent over his Collectors into England, promising for ten shillings (and not a penny less) a man might have pardon for his sins, and fetch souls out of Purgatory, Omne venale Romae; and as at Rome, so here, every thing for money: a Licence to kill or dress flesh; a Licence to marry for such a sum of money, not a penny less; nay a Churchwarden cannot hazard his soul upon the rock of Perjury but must pay money: for six pence, take him Devil.  H. 
Wife, did you hear what was the matter with the Chancellor the other day?  W. 
No, Husband, what did ail him?  H. 
Ail him, Wife, why enough did ail him; take away his gods, and ask what did ail him! the two Booksellers in Gloucester sold the supposed Papers of Mr. Prin, which told the Country, That they might choose whether they would answer to a Plea in Court, unless they could show the King's Broad-Seal for their Authority; and that no Court of Judicatory could be held but in the King's Name. Poor Demetrius was like to have his trade spoiled, which cost him many hundreds of pounds as he said, and complained to the Magistrates and Bishops; How the Booksellers came off I know not, they were questioned. Sir Thomas Roe Ambassador in King James' days, coming into a place where St. Paul's Monument (as they said it was) and pretending that his Spurs hurt him, put them off his own, and put them on St. Paul's heels: being demanded wherefore he did it, he said, 
† It cost the King another Ambassador to fetch him home.  That he knew St. Paul's mind, he was willing to be gone, he sees so little honesty in this place. And if he saw the equity of this Court, he would as soon take his leave.  
Sir Thomas Overbury in his Characters saith, That the Hangman and the Jailor are Twins, they tumble both in one belly, they live by the Miseries of others. So are the Officers of this Court as near in relation. I shall end this with the story of the Lady who sent a man to a Bishop with a Letter, desiring him to entertain the messenger as an Aparitor, for he was a very honest man. The Bishop told the messenger that his Lady had spoilt all by saying he was an honest man, for (quoth the Bishop) We must have the [veriest Knave] we can get. If the least Officer be a Knave, what must the great ones be?  H. 
Wife, what think you of all this Gear? Prithee Sweetheart tell me the story of the green Dog which your Uncle's maid told us of.  W. 
Husband, I'll tell you, for I know the place very well, I lived within two miles of it many years. There was a man went to a Village two miles from the place where he lived, and there saw a Dog which he had a mind unto, and coming near him made much of him, and brought him away with him home to his own house, used him kindly, fed him well, and tied him up for a time, and called him by another name; resolves to take him abroad with him to the place from whence he had him and for fear his old Master should know him, colours him green: The new Master now will adventure his Dog among his old acquaintance; the Neighbours admire the Dog, thought surely it had been a spirit; at last his old Master seeing him, began to suspect that it was his old Whitefoot: The Dog went to his old Master and sawned upon him, and then his Master knew that it was his old Dog new died.  H. 
Wife, I think you are in the right, 'twas just as you have said: I'll tell you how, and to what I could apply it. This Trumpery or Worship with its appurtenances, call it what you will, was taken up at Rome, brought over to England, and very good allowance was given it for a long time, and made much of it, coloured it with specious Titles, [the liturgy of the Church of England, etc.] and made it look very spiritual, gave it a name, called it Divine Service, etc. Away it was gone home again to Rome from whence it was taken, by the space of twenty years, and we thought we should never have seen it again; And now the Bishops have brought it back again, and all this while 'tis but the old Dog new died, old Whitefoot.  
We will now talk of the Officers of this Mystical Body, viz. the Archbishop of Canterbury, to his honour be it spoken, etc. In the year 1098, Pope Vrbanus ordained Canterbury to be the chief Patriarchal Seat. In the year 1099, Vrbanus set Anselm the second of that name, Archbishop of Canterbury, at his tied foot in his Council at Rome, and in these words ordained him, Includamus hunc nostro in orbe tanquam alterius orbis Papam; We take in this Pope in our world, as a distinct Pope of another world. Some conceive that the attribute of Grace was conferred then upon Canterbury, which makes the Pope and Archbishop as nearly related as Grace and Holiness, which are inseparable, and yet true Grace and Holiness as far distant from, either as Canterbury from Rome or Rome from Canterbury. As for the lesser buggbear Bishops, who are petty Popes in their Dioceses, they are not worth the speaking of; The old Nonconformists long ago said, in their Admonition to the Parliament, that we may by the Warrant of God's Word as safely subscribe to allow the dominion of the Pope universally over the Church of God, as an Archbishop over a Province, or a Lord-Bishop over a Diocese. As for Archdeacon's, Deans, Brats of the old Whore, I could commend unto them an Epistle taken out of Sir Richard Barkelay's Summum Bonum, pag. 213. An Epistle of Beelzebub Prince of Devils, and Duke of Darkness, with all his Guard, and all the Potentates of Hell, To all Arch-Bishops, Abbats, Prelates, and Rulers of Churches, his wellbeloved friends now and for ever, Infernal Salutation and League of inviolable Society which can never be dissolved: We repose great confidence, my well-beloved Friends, in your Amity: we rejoice much in you, because you agree very well in Opinion with Us, and that you seek and procure with diligence those things that be Ours, always protecting and defending whatsoever appertains to Our Right: Know ye therefore that ye are in great favour with Our Universality, whose travel and diligence we accept with many thanks, because that infinite numbers of souls by your example, service and negligence in doing the Work of God among the People, are led away from the Truth and forsaken, brought day by day to Us, by means whereof the power of Our Kingdom is greatly increased; Persevere therefore in your Friendship, as faithful and assured to Us in the work you have begun: We are ready in all things to recompense you with a reward worthy of you, and agreeable to your service, in the lowest parts of Hell. Far ye well. Our blessing be with you for evermore.  
Another sort of this Mystical Body are the Singing-men: One of them hearing the Bell toll, being drinking of Ale, swears he must be gone. Wife, you may remember what a Singing-man told a Gentlewoman, Yefaith, Mistress, we are a company of wicked wretches of us, God help us! we drink Ale and Fuddle; I am persuaded that our singing and praying does no good, for the Scripture says, that the prayers of the wicked are an abomination to the Lord. But said the Gentlewoman, I heard that Mr. Williams was so drunk when he was at his devotion, that he pissed in his Breeches as he read Prayer. Nay, quoth the Singing-man, I am an eye-witness of that. Another, who is both Reader and Chantor, being very busy in an Alehouse at a Game properly called Noddy, in which he is much an Artist; but hearing the Bell toll for Prayer, complains of the bondage, O saith he, what a slavery do we live in? if the Bell toll, away we must be gone what business soever we be about. But sit still (quoth he to his Gamesters) I will make haste and be with you by and by.  
One comes and inquires of a Singing-mans' wife, where is your husband? She again inquires of the Boy, Sirrah, where is your Master? the Boy answers, he went to drink his mornings-draught, from thence to the Colledge-Service, but since I never saw him; Yefaith, said the goodwoman, he is in for all this day; I would this Colledge-Service were far enough for me. I have heard some of the Fraternity speak of the carriages which have passed among them; A Pax take ye for a Rogue, how do you sing? Zeunds— and curse one another. Prithee Wife what dost think of such Worship and Worshippers?  W. 
Truly Husband I must say as the Singing-man did, its abomination I think.  
Another sort of the Mystical Body.  
Now for a Dung-Cart, I'll not be long in filling it with the Members of this Mystical Body.  
One Parson which I know, and have for many years known him, challengeth to Fight, Thresh and Preach with any man. Swear he shall; I have heard him swear eight Oaths in half an hour; and eat Ale he shall as well as perform any of the former exercises, at which exercise having filled his belly, (And when the belly is full the bones would have rest) falls into a heavy sleep: His loving Neighbours, to cover his infirmity, laid him under a Board until he revived, but were going to carry him home in a Barrow. Another time, being at a Country Alehouse, met with a Farmer, where they fell at the exercise of drinking, until some difference arose in point of Judgement, and then to the exercise of Fisticuffs. There standing a Vessel of scalding Wort, the Farmer struck him down, like a Clown, backward, (not considering that he was a man in Holy Orders) where he scalded his Arse and his Hand, and in that sweet pickle went to a Gentleman's House to have his Daughter dress his Hand: but she bid him go home, and come again another day.  
Another, I know not where his house is, but his dwelling is much at the Alehouse, [where Countrymen keep Conventicles many times, but such are without the Verge of the Act; for they never go to Prayer there, nor speak any thing of Exposition of Scripture, Cursing, Swearing, Whoring, Drinking never so immoderately tends to any harm] where this Priest had gotten such a burden of Ale, that he was not able to carry it home, but fell by the way with it, near unto a Brook-side, into which if he had fallen, farewell for ever: but falling asleep in the place, a Gentlewoman dwelling near, tendering his Reputation, sent two men with a Hand-Barrow to carry him home. But we'll pass from the Hand-Barrow to the Wheel-Barrow.  
Another Priest was so drunk, that he was by some persons in London carried towards a Justice of Peace in that condition; but coming near the place, he being awakened, parted with some money to be freed from that trouble. I have one Wheel barrow full more, but because it is so eminently known, I'll be silent.  
Gulielmus Mons (you do not know what that is in English) a Hereford shire-man, Trapanner-General he is, (a place of honour) but hath been so transpand with the POX to him, that his Neighbours excuse their refusing to hear him, by saying that they are afraid of receiving Infection from him. I know who had him in Cure, but could not do the work; neither could it be cured by the Bishop's breath when he was ordained, although it seems to have much virtue in it. A sweet Member of the Mystical Body.  
A Gentleman of very good Quality told a Knight and other Gentlemen at the Table, in my hearing, of a Devon shire Priest who had formerly been ejected for Scandal; he was a Bachelor, but restored to both his Live, to the value of 2. or 300 1. per annum, but had parted with one to another man as good as himself: They sat Drinking so long, that one of them fell dead under the Table and never stirred more: The other having been drinking in a Country Alehouse, went homeward very late, and was found dead in the morning upon a Green, Talis vita finis ita, lived drunk and died drunk: But if this may add any Comfort to their Friends, they lived and died Members of the Mystical Body.  
Another Parson, of whom it is publicly known in the place he lived in, was so Drunk in the Pulpit that he began the Lord's Prayer three times before he could end it; and at another time having a Paper put up to him, wherein was expressed the desire of a Sick Man and Woman to have the prayers of the Congregation, he was so Drunk that instead of praying he asked the Bands of Matrimony between them, saying, it was the first time of the publishing thereof.  
Another, being led through moorfield's between two Porters, an old woman followed him, saying, A Pillar of the Church, a Pillar of the Church.  
Three Priests of a company, being all Drunk in London, one of them stripped himself unto his shirt, tumbles in the dirt, and cried, Murder.  H. 
Wife, I should keep you waking too long, if we should talk of all this Idle Drunken Tribe, and it is believed that the Scavinger might fill his Cart once a week in London, if he we were able to load them; but having other things to talk of, and the Cart pretty well loaded, by that time it hath a Pillar of the Church on it will make the Axletree crack.  
The custom at Newgate is to carry but three in a Cart, and we shall have six (as honest men as they) in ours. But because we have ten times six which we may carry at leisure, we will drive away and let the rest alone until another time.  
On with the Pillar; A Reverend Dean, who in his Journey to, or from London, lay at Henly upon Thames, where having good company, he began to solace and recreate himself with the Creature, and began to drink Healths, and good Healths too; to the King, Queen, and t' other Queen too; to the Duke of York, this Bishop and t' other Bishop too; it was not in Puddle Ale, 'twas in Sack, and good Sack too: They drank so long till it came to a Reckoning, and a good Reckoning too; but not without respect to a Member in Office of the Mystical Body, who was Reader, Chantor and Sermon-sayer too; they let him ply but a noble, when it cost every man else ten shillings. Alas, what was ten shillings a man in Sack, for six or seven men to pay? In this they shown their affection to the King, not alone by drinking his Health, but wisely considering that the more is spent in Sack, the more profit comes to the King by Custom: If the Dean had drank his seven Pulpits son, he had been able to pay for it: The Emperor of Russia hath all the profit of the houses where such liquor is sold, and there they sit and drink until they spend all for the honour of their Heffidas, as they call their Emperor: nay, until they sell their Wives and Children— That's Deboistness. But these Pickadilly infirmities may be born withal in the Members of the Mystical Body; so long as they conform to the Orders of the Church, that makes amends for all.  
Some of these that drank Healths, joined with L'Estrange to apprehend me lately; who very uncharitably suspects me for a Witeh, thinking that. I can transform myself into several Shapes, and therefore hunts me in the day with his Beagles for a Hero, and himself at night for a Badger, and instead of putting a Bag in the hole, set a man with a lighted Porch in the mouth of the Berry.  
And another thing, Wife, they can drink Healths, wherein they not only offend God, but transgress against the King's Proclamation of the year 1660. and yet hunt and threaten to take away my life, although in what they hunt me for, I have broken neither Law of God, nor known Law of the Land; and the time may come I may tell them so.  W. 
Heuband I am weary of this distroiness, talk of something else.  H. 
Wife we will talk a little of another sort of this Mystical Body, who are like Asses which bear burdens beyond Imagination, and they are the Pluralists, who are of this Monstrous Mystical Body, and indeed are Monster like men, and carry Monstrous Burdens. I have seen a Calf with several heads, and yet but one body, I can remember the people said it was a Monster: So have these several heads and faces, and yet of that one Monstrous Mystical Body; and may fitly be compared to the Water bearesses in London, who when they have a Tankard of Water on their shoulders hasten to be delivered; but put one of these fellows into the bottom of the Thames, and when they have the whole weight of the River upon their shoulders they feel nothing: So these, when they have two or three hundred pounds by the year, they do but carry the Water Tankard, but put them under a Bishoptick of a thousand or two thousand pound by the year, they are insensible, feel nothing: They are like Arched-Bridges, the more weight you lay upon them, the more able to bear. Indeed great bodies cannot be supported with a little. Des Churtes the Philosopher was of opinion, that however the soul was in every joint of the body, yet the proper seat of it was in a kernal of flesh which was in the brain: But these Learned-men are of another opinion, that the proper seat of it is in the Belly, that makes them provide so well for it.  H. 
Wife, are not these pretty follows to preach Providence to such poor folks as we are, and tell us what an excellent thing it is to live by Faith, qui saour est pleno laudat jejnnia ventre, as the Poet speaks, commends tasting with a full belly: Faith will bring Bread into the Cupboard, they tell us, but it brings none into theirs: and how that Elijah was fed by Ravens, etc. I remember a passage concerning a Commander who brought his Soldiers into the Field, and shown them the face of the Enemy, encouraged them to go on and fight valiantly, and to fear nothing; although they might seem to have a sharp Breakfast, he would promise them good cheer for their Supper; but said he, I have some other occasion calls me away. I must be gone. Nay, said one of his Soldiers (taking him by the shoulden) if nor Cheer shall be so good, pray you stay and take part with us. So Wife, I wish it were these Priests lots to take part with us, if so excellent a thing to live by Faith; but if the Means were gone, which they have no Divine Right unto, O how pitifully would they look, as we say in a Counvey Proveth, As the Dogs were wont to look on the first Friday in clean 〈◊〉 will be long enough before they will follow the example of Paul, who wrought with his hands; or of Musculus the Italian, who, as Melchar addamus report, wrought in the Town-ditch of Florente for two pence no day, and preached twice every Lord's day. These Pluralists drive a pretty Trade as Soul-swoping (some of them) and they 〈◊〉 led to it Regis 〈…〉, etc. by the example of their Spiritual dams Fathers and Top-gallant-Members of the Mischief Body the Bishop. The Souls of London for the Souls of Canterbury; the Souls of Salisbury for the Souls of London's; the Souls of Worcester for the Souls of London for the of 〈◊〉 for the Souls of Worcester: So do these Pluralists, just as 〈◊〉 (in effect;) Come, what swop between 〈◊〉 and your Parsonage, my Parish and yours, my Souls and thy Souls? The first question is, What's your Parsonage worth? the second question, What fanatics? if there be any store of them, the Place, is much invalid, worse by thirty pound by the year than a Parish which is olden Paper, which a man may write what he will upon: (I can prove the point) especially if it hath the conveniency of another Living of the Parsons or prebend's place seituate near it, that's a fair pretence. Doctor Hardy hath swopt the Souls of Henly upon Thames with Mr. Cawl for a parcel of Souls in Sussex; poot Cawly. I doubt hath the worst on; although Henly may be better, yet the fanatics spoil all; and if he can find any comfort in the place. I dare Promise it's more than they shall find by his Ministry. Dr. Shirborne hath swopt Lidney in Gouceste●shire for Fownhope in Herefordshire (Lidney better by 40 l. per annum) Lidney hath some fanatics in it, Fownhope clean paper. Mr. Dashfield hath swopt Berkley in Gloucoftershire for Sutton-hadminton with Mr. Wood: I'll not stand to instance any more. And as Horsecoursers when they have parted with a Beast, never care what becomes of him; so these can slip whole Dioceses and Parishes through their affections with as much facility & ease as boiled Pease-shels, or the ribs of a Tithe-Pig, well roasted, through their teeth, without any reluctancy or remorse at all.  
These men, in regard of their Sufferings, may be accounted the Prelatical Martyrs of this age; and indeed it were to be desired that some good pen would take the pains to do as Mr. Fox, who wrote the Acts and Monuments of the Church, to register them for the benefit of future ages. Undoubtedly the Book would sell well. And for that purpose Mr. L'Estrange is the most fit person, because he may let fly to all person at the end of the News-Book, who suffer under these heavy Pressures, to send up their names, together with the heavy pressures they lie under, if their modesty will permit it, they do not know what honour may come to their posterity (or benefit) thereby: I could give some encouragement. Mr. Gloucester-shire-man, whom Mr. Fox calls the Apostle of England, born twelve miles from Gloucester, what with his Sufferings and what with his Prayers for them of the Family, I have not heard the like to hold out the profession of Religion in sincerity (as it's believed) to this day; and having much enquired, it hath been credibly reported, that ever since the Inheritance of the two Farms at Stinchcomb and Nibley, without addition or diminution, are still remaining to the Family. The petty difference between Mr. Tindal and these Martyrs only thus; he maintained & defended the Priestly Office of Christ, and sealed it with his blood; these oppose his Kingly Office with their live and their lives.  
And forasmuch as Ichabod hath made a false relation of these Martyrs in Gloucestershire, whereas he saith thus, that there are forty six (which is false) it will be hard for him to find twenty six. I can give an account of them all, and shall be able to nominate them upon occasion; and name but a few now; the manner and after what form, thus: In the Primitive Persecutions under the nero's, some had Horses tied to their limbs, and haled to pieces with those bruit Beasts; some had their legs tied unto two young Trees bended together, and so were strided to death; the Persecution now not so violent as the but born with as much patience as the former. A Preacher speaking that good old Ja●ob had one foot in the grave another in Heaven, a Scholar sitting under the Pulpit, spoke, saying, 'Twas well strided: so some of these are good Striders, but never stride so wide. Dr. William Nicholson Bishop of Gloucester strides thence to Breknock where he is Archdeacon, from thence to Landelovour in Carmarthenshire where he is Parson, from thence to Lansanfroid, otherwise St. Winifrieds in Montgomery-shire, where he hath a Presentation sine Cura, without Cure or Care, from thence to his Bishopric; he strides two hundred miles in and out; the weight, as it is conceived, which lies upon him is 800l. per annum, besides thousands for his Crop, and yet so patiented in his suffering, that he could willingly have submitted to have Cleeve. Steeple set on Gloucester. Tower, seven hundred on the top of five: Endeavours were used by the assistance of the right Reverend Father the Bishop of good Canterbury, but could not be effected: The ends aimed at were, What a handsome convenient thing Gloucester would be, and credict to the Church; and what Hospitality might then have been afforded. But let this Martyr pass for an old man, and a good Strider.  
Another of the same brood is Dr. William Warmstrey, Dean of Worcester, held about with four bruit Beasts to Gloucester 20. miles, where he is Prebond; his poor Innocent Childless Wife, alas what hurt hath she done, that she must be haled about with him, and that under the conduct of two men and a footboy. She uttered a speech lately which pleased me well, That now they were as safe in their condition as the Heavens could make them; from Gloucester to Hampton and Radborrough ten miles, where he hath 200 l. per annum, besides his full Crop at Gloucester, and part of the Crop at Worcester: From Hampton halled back again forty miles to Bromsgrove, Kingsnorton and Mosely (as his man saith,) the burden he lies under is 1400 l. per annum: But I think he over-burdens him; yet willing to undergo more, endeavoured for Upton upon Stavern, 200 l. per annum, but went to the wrong Patron; likewise for the Bishop 〈…〉 Worcester, but went without it; what snop he hath made with White-Church in  I know not, but gone it is. An eminent Member of the Mystical Body.  
Dr. Brough Parson of michael's Cornhill in London, Dean of Gloucester, Prebend of Windsor, having thousands of pounds for his Crops, and more money he might have had, had it not been for his charitable disposition; but on a time enquiring what poor Widows there might be in Gloucester which wanted relief, he had a List (as I heard) given him, which when he had obtained, said, That he had set some money apart for that use, and when they came to him, he gave each poor widow a new single Pe●●●y I suppose they may be twenty or thirty. Let him pass for a Martyr, and a good Stider, for he strides in and out 200. miles. The 〈…〉 to L'Esirange, he shall be sure of my assistance. I could willingly add one more Singular-Martyr; Mr. Tomkins, a knocking Martyr, that Antropophagist man-eater, whose disposition is like the Devil's name, Diabolus, for he makes but Diabolus, two bits of two brothers; for he eats up that Godly Eminent Preacher, Mr. Benjamin Baxter at Upton upon Seavern, and his brother Stephen's Living at Harvington, an honest man and a good Preacher; besides he eats up seven or eight hundred pounds by the year in other places, a greater Glutton than ever Mr. Marriot was; let him pass for a Belly-Martyr. As for Dr. Poury, Reeve, Bredioch, etc. you may expect in the next Edition by D'Estrange. Phassen Gherechiet undt GOTTOS Barmhertsechceit weret von nua his en evechiet. [Priests Covetousness, and GOD's Goodness endure for ever] as the word in the Original hath it.  
The Papists call Mr Foxe's Book of Martyrs, A dunghill of Martyrs: But if all the Martyrs of this kind, were brought and laid together, they would make a dunghill as big as that which is made of the rotten Eggs exhausted by the Gold-finders out of the Citizen's Nests, and laid between Islington and London, and in time will smell as Odoriferously.  
Another sort of the Mystical Body are such as once had cut themselves off from this Body, and now have cunningly inoculated themselves again; who called the Bishop's first Reverend Fathers, afterwards accounted them Rebel Fathers and Antichristian, and now Reverend Fathers again.  
The winter before the Act of Uniformity came forth there was a great wind which blew down tops of Steeples and Weathercocks, yet before the year came about there were more Weathercocks than Steeples. And what a sad Persecution was like to come, I heard divers of the Parsons say, Bartholomew day being the 24th of August, completed fourscore years from the day which the great Massacre began on in France, and divers of them seemed to be possessed with fear, but the Persecution here fell out thus, many men stabbed their own Consciences and there's an end of the Persecution with them. Some that marched with Sword and case of innocent Pistols, exhorting to be courageous, and upon deliverance by small means have clartered Gideon's Rams-horns and broken Pitchers together, and pressed the Covenant very hard, and now qui color albus erat. etc. white then, is black now: Some that said they would live on brown bread, yea some that said, they would live upon stones rather than conform; yet now can preach that some things may be dispensed withal, and that some brown bread is better than no white.  
I shall not yet speak of such, but of One whose judgement was thought to differ from his present undertake, who hectored his Conscience, as he was told by one, and basted it for being a little skittish and kickish, that he made an Ass on't, and made the poor Judas carry a Bishoptick upon its back; Raynolds you call him, but Reynard the Fox of Norwich you may call him.  
One who had been a great Synodian in the time of the Long-Parliament, told me, he went to seek God to know whether he should conform, or turn out. The Lord (as he said) answered him by his own Reason, that it was better to conform, and keep his living; thou to be a Fool, and leave it to a Knave. This makes the countryman say, that there is but the breadth of the shears between the Priest and the Tailor, the one turns a Coat to get a Living, the other turns a Coat to save a Living.  
A Falconer told a tale, I took it for no less than a lie; That he kept his Hawk so long in the Mew, and fed him with Mice, that he was turned to be a perfect Owl, but the ensuing passage makes me credit it the more. One Mr. Dolphin, a man who would not conform by any means, having formerly removed from Broadway in Worcestershire, where there was a stream of water running by his door (being the Element that suits best with the nature of a Fish) but removed to a place three miles further, called Hunnibourn, where there were great store of Geese, and less water, being famous for Geese, (No Goose to the Hunnibourn Goose) where this Dolphin dwelling among them was turned Goose, and in his white Feathers, I mean with his Surplice on his back, goes to Bishop Morly, then of Worcester, and knelt down before him with submission for his past carriage, is pardoned, received as a dutiful Son of the Church, and a Member of the Mystical Body.  
Mr. Collier of Blockley, a great Presbyterian, very forward to promote the Covenant, having a Conscience of stretching Leather, put it between his teeth, and with the help of his Wife, tugged it so hard and strained it, that he made it wide enough to protect and save three hundred pounds by the year.  
The Bishop of Worcester, a new Dr. Swop-soul since Morley, coming to Evesham a Market-Town in Worcestershire, saw a Blackmoor about sixteen or eighteen years of age, and out of his good nature, rather than from any desire or desert of the Blackmoor, would needs make a Kirsensoul of him; a day is appointed for the purpose, Mr. Collier must preach the Sermon upon the occasion, and did, showing the lawfulness of Infant Baptism; if he had preached the lawfulness of Infidel Baptism, he had hit the Nail on the head.  
One Mr. Brit— who in the days of the Covenant called his Parish together on a day solemnly to take the same, which was accordingly performed: but now the stream turning, he will prove constant; brown bread and small drink must be his diet, if not live upon stones, rather than conform: But now the time is come he must appear before the Bishop, or turn out: To the Reverend Father he goes (and as he said) with great terror upon his spirit; but when he came to the Bishop, the Bishop kindly salutes him, with a What brother Brit! Come, come, put to your hand, and take it in your own sense; which he did cheerfully, and home he comes, and then preacheth that some brown bread is better than no white, and then to the Common-Prayer again.  W. 
Husband, what would you have the man to do? he did it out of Love and Pity to his Parish, not knowing under what Ministry they may be lief unto; and he is glad and rejoiceth that he did conform, because (as he saith) he hath since he was with the Bishop converted eight souls, which he takes as a seal of his Ministry, which is more than he had converted in many years before: and he seeing the Purish was willing, the Bishop willing, and his Wife willing, made him willing also, and then what hurt can be in it?  H. 
Wife, 'tis Cato's case and Ortetius; Cato hath a mighty mind to Ortetius. Wife, he makes it known first to Ortetius, and goeth honestly to work and then to his Wife expresseth his affection, telling both, that upon condition he may have her home to his house for his use for such a time, he will give them so much money, and justly and truly it shall be paid. Ortetius is willing, his Wife willing, and home he hath he, useth her kindly when the time is expired, he proves honest according to his word, and sends her home with so much money. Cato is pleased, Ortetius Wife pleased, and Ortetius a well contented-Cuckold; and what hurt is in all this, Wife? here is a Commandment broken in this, and a Covenant in the other.  H. 
Wife, Eusebius reports of Origen, that living among the Heathen, they persuaded him to sacrifice with them, but he refused; they told him that if he would but hold up his hand, and do no more, that should be all they would desire, and then he should preach: he hoping to preach, held up his hand; they clapped a Censor into his hand, and cried out, Origen hath sacrificed, Origen hath sacrificed! This struck a terror to Origen, and it may to Mr. Brit. and take away his boasting, if he consider from whom now he hath received his Ministry: His Converts were Members of his Church before, but it seems Infidels, which is something a preposterous course, to make them members first, and then convert them afterwards; something like the the Bishop of Newgate and Tyburu, who receives men into his fellowship, administers the Sacrament unto them, makes them Members of the Church of England, and then brings them to the Gallows and bids them Confess.  
A contrary effect of Conformity hath been found near unto us, in some men who made profession contrary to what their practice hath fallen out to be; as first, in one whose name is Hall, who not long since, being left unto himself, got a Wench with Child; the Child murdered by the Wench, he ran away.  
A second, whose mother (whom you know) told me that since her Son had been with the Bishop, the Devil was got into him, he was turned common Drunkard and Swearer, and would beat his wife (R. B●●●.) A third is, Mr. Page of Ledbury, who the first day he went to tend Common-Prayer was imitten dumb and never spoke since. If Mr. Brit. hath found such a seal as he speaks of, put that in Annus Mirabilis. These are Membes of the Mystical Body.  
Another sort of this Mystical Body, are the Rats or Curates, who are set over the Flocks, who receive orders from their Masters to Pottage them well over whatever they do, in which they are not so diligent as in the Cathedrals, where they heat the Pottage three times in a day, to keep it from souring, and yet can hardly keep it from stinking in the nostrils of many: And these will be Preachers too. And they are so pestered in some places with fanatics, that they cannot filch a Sermon, as their Masters do, but they are found out. Some of them who are privy to my infitmities, knowing that I am many times troubled with a pain in my right arm that I cannot heave a groat to my head, have come to me for some one, who had played the Truant at a Free-School, and loitering about, his father displeased with it, he be thinks himself what course to take; and finding himself more fit to teach than to be taught, mounts the Pulpit in a Reprobate Parish, where none had any Call to speak, the means being so small, and with a few ragged Notes which he patched together, puts off the ware: The Parish accepts on't, and takes him for their Curate. Then to trading he and I fell, and in a case of extremity, being so lame, not able to stir but with crutches, and troubled with the pain in my arm, I shown him a parcel of Notes, nine in number; he put his hand in his pocket, took me money without ask price; we are now both in stock, he for Sermons, I for money: Not above groats apiece I had of him; if he gave threepences a piece more than they were worth, he had quick return, that's something worth. Then to work again, and falls to drinking Ale very stiffly with them; pleased the Parish well, but shortly packs up, and to another, and another, and another place, until he got to Worcester, where he got Ordination, and a Living of threescore pounds a year in that Diocese.  
Another poor Rat came to me, being myself in a Trap, I mean a Prison, begging some of me, which I wrote there, I gave them freely; it could be but poor matter, from a beggar to a beggar; but he got money by them.  
One young Rat lately being in discourse with one, who told him that a man unregenerate, his prayers were not acceptable but abominable: he answered, That if they were not available for himself, yet they might by available to do others good, if he prayed hearty.  
Another in Holy-Orders asked one what a Presbyterian was, and what an Independent, was? where the difference was between them? and thirdly, what Free Grace was? which when he was told, replied, that it was more than ever he heard before.  
One Rat-master, having a Living of 150 l. per annum, saith, that he can go to London, and buy Sermons to serve him all the year about for five pound and hear his charges into the bargain; which hath been his course.  
Another old Rat, who hath lived upon other men's Bacon for many years, being Schoolmaster in a Market-Town where good Preachers have been, he serving a Curacy now, and hath set his Son up at the Trade, who began since the King came in, and is like to do well; for he saith, His Father will help him to Sermons to serve him seven years.  W. 
Husband, I pray you give over this Rat-catching, I am almost weary of it.  H. 
Wife, I'll tell you but of two more; one who served under an Impropriator for eight pounds per annum, removes thence to a place of ten pounds yearly, and out of a desire to do more good by his Ministry, as others do when they remove from a lesser to a greater I but seeing Preaching was the better trade to get money, gets some Sermons, and to't he goes; but hearing where a vacincy in a Parish was, thither he repairs with some of the best were he had, and up into the little shop he clambers with it, twice in one day. The Parish accepts of him, and in a short time the pretty knave thrive so fast, that he was able to hang his Bed about with slitches of ●●cor instead of Curtains. If I should say any more of him I should not know how to end; take t'other Rat, and I'll trouble you with no more.  
A young man, a servant to a Merchant, went away with an hundred pounds of his Master's money; but the business being taken up, and the young man without employment, resolves to take up that which will help when all f●ils: A Preacher he will be. I met with him at a Cook's shop in 63, he gets him some Canonical habit, Circingle and all; up he gets into a Pulpit in London, with as good a portion of Impudence as of Ignorance: some Youths of his former acquaintance put a Bill up to him, Desiring him to remember one in his prayer who had run away with an hundred pound of his Master's money. But Ordination is wanting, and he by some means men with one Dr. Gatr, as they called him (but I think no Doctor) who wanted a Rat; to trading they fall. Caused preach, said the Doctor, twice in a day? Yeaquoth the Rat. Canst preach once a day? Canst preach half an hour in a day? Yes Sir. Come along with me to the Bishop of Chi●hester. Away they go. The Bishop refers the examination of him to the Archdeacon. Away goes Cars to the Archdeacon, leaving the Rat in the room where I was, but return with this answer, That the Archdeacon had been drinking so hard, he was unfit for the work for this day; besides, that the Canonical hour will be past: Meet me at the Spur in Southwark on Friday, there thou shalt have an Horse, and into Sussex, twelve miles from Chichester, we will go thither to the Bishop, there thou shalt have Ordination.  
Others came to me for Sermons lately by their Advocates: But I refused to let them have any, sending them to Ducklane, whereas I then understood the Parson's Wives sold the remainder of their Husband's Studies and Sermon-Notes: I think some of them have took my counsel, for I went to inquire lately for some, but could not meet with any. I asked them, if they did not use to sell such sometimes? they answered me, Yea sometimes, but now they were without: At last I met with a parcel of very honest Sermons, but not fit for the times. A man that drives a Trade, must provide Ware according to the Market: he that ●rucks for Sermons, must be sure to deal for such as the times will take off, else they may stand upon his hand, good judgement is required in it. Sermons whose Texts are taken out of the Revelation are quite out of fashion; for you know that the Bishop hearing that Mr. Hall preached a Sermon out of the Revelations, forbidden him to speak any more thence: For indeed, if a man had free liberty to speak thence, he might quickly endanger the tumbling down of their Kingdom. A man may with safety take a Text out of Tobit and his Dog, or where the smell of a Fish affrighted the Devil into Egypt, and raise Orthodox matter thence to please the times: Of if a man take a Text that may touch Prelacy, let him he sure to play his Uses far enough off the point; or as old Busted of Stow would play his Uses (in such a case) beyond Sea, and speaking as loud as he could, O that I had the Pope here! and this makes the Pope's Kitchen SMOKE; And the use of this point serves to reprove the Pope, and the Turk, and the great Cham of 〈◊〉 then there is no danger in it. But if he be wise, let him be sure to bang the fanatics sound, as the Bishop of Winehesier did at a Visitation, and tell them, that the Church of England had brought forth four Bastards, viz. the Presbyterian, Independent, Anabaptist, and the Quaker; and although a Gentleman spoke saweily, and said, That if she had brought forth four Bastards, she must needs be a Where, he would never come at her again; yet who dare say any thing to him so long as he is in the Pulpit, and hath Authority on his side? I hope he it as good a man as a Stage-player, they can speak freely without control, and why may not he upon his Stage?  
Or if he preach, as sometime Dr. Lewis did at Tewksbury, and show the reason why Metchiz●dech was Priest and King; because the Priest's place was a beggarly place, like Teniksbury, It would not maintain a man, therefore he was King of Salem. Or if he preach, as he that preached at bartholomew's Exchange, out of the Acts, the words of the evil Spirit in the Exorcist, Jesus I know, and Paul I know, But who are ye? and thence infer, (speaking of the Presbyterians) That there were a generation of men in this age, that the Devil himself did not know. Or as he that would maintain the lawfulness of Ceremonies from Paul's saying, Greet ye one another with an holy Kiss.  
Or as Mr. Fox, who preferred the Church-Catechism before the Garden of Eden: In the Garden of Eden were Trees good and evil, in the Church-Catechism all good: In the Garden of Eden there were Serpents and Scorpions, in the Church-Catechism no hurtful thing. Such as these will pass. A man almost may say any thing, provided always he pray for the Right Reverend, and observe the Orders of the Church.  VV. 
Husband, you will hardly afford me time to speak. What, preach out of Tobit and his Dog! Fie, fie! or where the smell of a Fish frighted the Devil into Egypt; what out of the Apocrypha! I am sorry to hear you say so.  H. 
Wife, why may not a man preach out of the Apocrypha as well as the wise Convocation by order of the Common-prayer-book (as it is to be seen in the Calendar) approve of forty Chapters, or near so many, to be read for Lessons out of Tobit, Esdras, etc. disinheriting the Sacred Scriptures, bastardising them: neither do I think they would take in their places so many out of Daniel or the Revelation.  VV. 
Husband, they are wise, they know what they have to do.  H. 
Wife, no doubt but they are as wise in this and other things, as that Synod which was called about the Mouse's eating of the Consecrated Bread, that Fanatic Creature disturbed the peace of the Church: what punishment might be 
This was discoursed on between two Doctors, the one a Doctor of Dulvinity, the other a Doctor of the Civil Law, lately at a Sack-shop  fit for the Crime could not easily be determined; Excommunication could not, he was no Member of the Church; if a Member, little would it advantage the Bishop's Court, wanting money to pay for his Absolution. If the Cat should eat him, than the Bread had been twice profaned: kill him they could not before they caught him, and it's questionable whether it were not before the invention of Mousetraps; no doubt but it put the Synod to a great deal of trouble. In things of like imoortance our Convocation is as able to manage as that Synod, and that Synod able to do as much good as ours have done, or would do, were they to sit seven years longer.  VV. 
Husband, what is this Convocation? is it constituted according to Magna Charta, the Rule of the Gospel?  H. 
Wife, for your satisfaction I'll tell you; it is not according to the Rule of Gospel for the constitution of it, for in the Churches of Christ in the primitive times the Power lay not in any single person, but in the Members of the Churches aswel as in the principal Officers. This Convocation is of Rome's Constitution, and left unto us by succession, as it was in the darkest times of Popery, and as it is at this day under the Roman Empire, in which the Laity (as they call the common People) have no voice in the election of the Clerks, according to the Government of the Mystical Body (as the Doctor calls it) the Church of England, the People being denied that privilege for their precious. Souls, which they have in some cases in temporal things for their perishing bodies. Bear with me for some homely comparisons, and some circumstances, and I will tell you the manner of this Convocation and constitution of it by and by.  W. 
Husband, I hope there is no need of such Compliments between you and me, Pray tell me.  H. 
Wife, not long since I was standing in Newgate-Market in London, where I saw at a distance a strange Creature mounted on the back of a beast, but approaching near me, I perceived it to be a Gentleman-Fackanapes on Horseback, and the Bears led by the nose, following him to the misery of the stake, there to baited with Dogs. This Gentleman is no English Native, but a Foreigner, whether of some parts of Italy or America, I know not; his habit is an hairy rough garment, yet nothing but what Nature did afford him, and with the bridle on his arm (for so I'll call it) for imitation like himself (very Ape as we say) There is a Gentleman John Priest, with whom you may parallel this Gentleman Jackanape's in some passages, who is mounted upon the Magisterial power of the Beast, and with Institution and Induction, which is as pretty a Popish knack as any is in all the Pack, comes to the Parish, and they must take him, for better or worse, for their Pastor, although he never tasted of one bit of Bread which came down from Heaven, nor drop of living Water, to which he is a stranger; Watchman or Overseer, although the Scales never fell from his eyes, nor ever opened by that great Oculist who only is in Commission for that purpose; and follow him they must, although quite blind; they must see with his eyes, and be led by him into the misery of the Ditch.  
This Gentleman John Priest is no true Native, qua Saeerdos, as a Priest, but as a Roman, and his habit a Rough Garment to deceive the People, according to the nature of the Beast; but not any garment, no nor a rag of any thing but what Nature doth afford him; For imitation apish and wanton with a strange woman, and nothing fits his fancy better than the Fashions of the old Whore.  
Well, a Convocation must be called, by whom? this Gentleman John Priest, with the rest of the Gentlemen John Priests of the several Dioceses and Parishes must make choice of the Clerks, who are men called to the work of Priesthood as himself; and although the Bishops sit in Parliament by virtue of the King's Writ, yet they are of the Corporation, and must have, not a finger only, but a foot in it, and then as we say in a Country Proverb, The Pottage is never the better (what they are, we talked on before) And whatsoever is brewed in the Convocation (I may not say who grinds the Malt) being tuned up into the House, and there a cork put in the Bunn-hole, I mean confirmed by Act, is Jus Divinum: And the People must be led by the nose of an Implicit Faith, to believe that it is their duty to observe and practise; which Implicit Faith brings more misery than the Bears are brought unto at the Stake, the misery of the one is Finite, the other Infinite. If they observe not the Dictates and Commands of the same, they are Fined, Imprisoned, Transportation threatened, etc.  W. 
Husband, what's become of Zions King all this while, one JESUS?  H. 
Wife, well remembered, shall I tell you? they have served him as Herod, Pontius Pilate and the High Priests, sent him into another world, or else transported him to Tangier or else where; for (Deus hic nihil fecet) he hath not been seen or heard of here.  W. 
Husband, that is some comfort to them that shall follow after, if their Captain and Head be gone before; but what is to be done in this case. for remedy?  H. 
Wife, nothing as I know of, but the old Weapons, Preces et Lachrime, Prayers and Tears; wait upon God, and then you shall see, as Athanasius said in the like case, but (Nubeculo cito transitura) a little Cloud quickly passed over.  
But Wife, you put me out with your talking, what I was going to say concerning John Priest, a little more; when the House is adjourned, Acts extant, and the Bishop come home, Country John Priest in duty gives his Lordship a visit, and bids him welcome home, thanking him for his pains, etc. The Bishop gives John some account of their work (good thinks John) this will help of spin out a little time next Sunday in the Pulpit or Pew, and then John addresses his speech unto his Neighbours.  
Neighbours, I have been with my Lord Bishop, who hath given me a Narrative of the Proceed of the House for the settling and right regulating thereof. The Church of England it's well known hath been accounted the most Glorious Church, and hath had the pre-eminence of all the Churches in the Christian world, however it hath been clouded and eclipsed by some Schismatical and Seditious Spirits in the late unhappy times of Libertinism; and still Fanatic Spirits do abound; yet such good and wholesome Laws are enacted and made for the suppressing of the same, that the Church of England may be restored to its former Beauty and Primitive Purity: For never was there a more Learned, Pious, Wise, Grave, Judicious Assembly of Divines, of Bishops, Doctors and Clerks, who are the Pillars of the Church, than England hath at this day, and who have laid out themselves aswel in Purse as Person for the reformation of those evils which are crept in among us. If after all this we shall remain obstinate, disregarding and undervaluing their indefatigable pains, studies and diligence used, and out of our Peevish Selfconceitedness of our own abilities, New-Light forsooth, and Light within, and such like fooleries; whereas it is impossible that those who are but Layicks, Mechanics and other T'radsmen and Country men, who follow the Blow tail, to have that Wisdom, Knowledge and Understanding, which they have attained unto by reason of their great reading and acquaintance in the Originals; especially if we consider that we are not under Heathen Emperors, but Christian Magistrates, whom in duty we are bound to obey, as the Apostle saith, Submit yourselves to every Ordinance of man for the Lord's sake, etc. If after all this we shall remain as before, it behoveth all his Majesty's Officers to put the Laws in Execution; and therefore Churchwardens look to your charge, take notice who are absent at the Prayers of the Church, make your Presentment, I'll put to my hand as by duty I am bound. Well done Sir John Priest, you have made a fair speech. Well Wife, have a little patience and give him but halter enough, he will hang himself, or give himself such a fall as never Jackanapes had.  
Neighbours, saith John, I have received orders from my Lord Bishop, who tells me that it is his Majesty's will and pleasure that Children should be Catechised, I pray you send your Children; the next Sunday I intent to begin at two of the clock: The neglect whereof hath been the cause of so much Heresy, Schism, and Sedition as hath been among us, the Youth having not been instructed in the right Principles of Religion.  
The time being come, saith John, Where be the Youths that come to be Catechised? Ready quoth the Holy-water dishclout, the Clerk.  
Quest. What is your name? Answ. T. B.  
Let me hear you say your Creed.  
I believe in God, the Father Almighty, etc.  
Q. Why do you say, I believe, and not we believe?  
A. Because every man must be saved by his own Faith.  
Good Boy, saith John, 'twas well answered. You hear what he saith, That every man must be saved by his own Faith: And this serves to reprove and condemn the Church of Rome, who hold that a man may be saved by an Implicit Faith, and this very Faith, say they, drove the Devil away from the Collier. The Devil asked the Collier, how he did believe? he answered, As the Church believes. And how doth the Church believe? As I believe. At which the Devil departed. Whereas we know that every man must be saved by his own Faith. O Woman, great is thy Faith, be it unto thee as Thou believest: not as others believe. And Faith is a persuasion of the heart, grounded upon the Promises of God, not upon Churches and Councils.  
The Papists tell us that such General Councils decreed such a thing, and such Learned-men and Fathers were of such an Opinion: We know that Churches have erred, and General Councils, as the Council of Nice, consisting of three hundred and eighteen Bishops; witness Paphnutius. It is not humane Learning that opens the eyes of the blind, that is the proper work of Christ. The Learnedest men have been the greatest Heretics. Heresy (as one saith) is a Bastard, bego: between a Learned head, and an Unsanctified heart. Paul accounted his Learning among his [all things] but Dung. Where is the Disputer of this world? Apollo's an eloquent man, instructed by Aquilla and Priscilla, two poor Tent-makers. And Christ revealed himself to poor Fishermen and Shepherds. I thank thee O Father, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes and sucklings.  
Neither must we pin our Faith upon other man's sleeves, no not upon Kings and Princes. Not many Mighty, not many Noble after the flesh. Great men are as ignorant of Christ as any. The Princes of this world knew not Christ: If they had known him, they would not have crucified the Lord of Glory. Nor obey any, further than their Commands consist with God's Commands, etc. Well done, John, for one Article.  H. 
Wife, the substance of what John Priest hath said, I have heard delivered by some of them, and can name the persons; yea, the example of the Collier for instance. Prithee speak thy mind, wife, may not this go for a fall at football?  W. 
Truly Husband, he hath overthrown what he said before: But good Husband give over talking for this time, I begin to be sleepy.  H. 
Hold a very little more and I will tell you this short passage, of which I was credibly informed. In Katherine Coleman Parish in London, a Dutchman, a Jew, and a Papist came to pay their Daes (as they call it) but I cannot say they came together. But saith John Priest, Wherefore come not you to Church? I go to the Dutch-Church. Wherefore come not you to Church? I am a Jew. Wherefore come not you? I am a Roman-Catholick. John is very kind, receives his money, and farewell. Then another comes, also contented to pay his money; but Sir John suspecting him to be some sort of Fanatic, asked him, Wherefore come not you to Church? he saith but a little; Come I know what you are, you frequent Private Meetings, you are a Fanatic, I shall take a course with you, I'll prosecute the Law against you; but very kind to his Countryman the Roman. To speak it between ourselves, they say (wife) that there is more favour to be found under the Turk than under some that profess to be Christians.  W. 
Husband, I cannot forbear sleep any longer, the Child hath lugged me so hard, that unless I fetch a nap I shall not have any milk for him when he wakes.  H. 
Wife I'll rise betime in the morning and fetch a halfpeth of Ale, that will recruit you again.  W. 
Nay Husband, take two farthings more off the Cupboards head, and bring a pot, that will make us all drink. I must turn on my other side; pray have a care of the Child, and so good-night Husband.  H. 
Good-night Goodwife.  
FINIS.