A DISPUTE BETWIXT AN ATHEIST AND A CHRISTIAN: THE ATHEIST being a Fleming, The CHRISTIAN an Englishman.  Published according to Order. 
London, Printed, 1646.   

TO THE READER.  
THe subject being the height of God's workmanship, might boldly claim entertainment from the clearest speculation, were it here answerably figurated, and though my dear affection to my Countrymen persuades me to run the hazard of their censures, rather than omit an opportunity to tell them their errors, yet that could not persuade its young limbs to expose itself to the Press, but a friend discovering such papers by me, told me, with or against my will he would publish them: & seeing no remedy, I thought to excuse it in its imperfections, it being but in its natural colour, writ and conceived in as short a time as such a Discourse could well be uttered: yet if there be a mistake 'tis but in a name & not in the dependence on it: But this apology is to the civil interpreter, and not to such pragmatics as shall read it, to take occasion to show their little wits in abusing it and the Author: But if its good fortune carry it into the hands of a favourable constructor, to him I shall reckon myself obliged in the condition of an humble servant.  
G.G.   

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Errata.  
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A DISPUTE betwixt an Atheist and a Christian: The Atheist being a Fleming: the Christian an Englishman.  Christian. 
BEing in company at an Ordinary with one, whom by his discourse I gathered to be some Ethnic, or Atheist: I could not but require from him his faith and the title of his Religion a And notwithstanding the unusualnesse of that custom, I (with some Ceremony for my boldness) entreated him to permit me a question.  Atheist. 
Any that you will ask, and is in my power to resolve, shall be answered.  C. 
Then let me entreat you to satisfy me in the principles of your Faith, and Tenants in your Religion.  A. 
That shall I with all my heart: though likely not agreeable unto you.  C. 
I pray let me hear them: and though they are not mine they may be made so by such reasons as are beyond my answer: For indeed I look on my Tenants as well with the eye of Reason as of Faith.  A. 
Then I will with the more willingness impart unto you my Creed, which I conceive to be grounded on natural Philosophy.  C. 
I shall be glad to hear what they are, and the rather, because you will maintain them by natural Philosophy: which I conceive to signify true & substantial reason: For I have no artificial to answer by.  A. 
Truly I have spent the greatest part of my time amongst the learned; and in particular among those men accounted the wisest of England, (of which Country I conceive you to be) and do find a correspondency in them with me in the most of my tenants, which I can sum up into this for your answer: that I do believe in an universal Providence that governs the things aswell of the greater as of this inferior Globe: and of the Souls eternity: and after this life in a place of unspeakable felicity. And indeed I am not afraid of the gnashing of the teeth which is spoken shall happen to the bad after this life in the old law, nor yet of the trouble of the conscience which in the new Law is supposed shall be to those of the same damnable condition: And indeed I rather think Moses to be inspired with a wit above the rest of the Egyptians bond men then with a spirit.  C. 
Marry I am sorry to see a man of so much gravity as you are, and a pretender to so much learning, to have so little true knowledge: But in truth I rather pity then am enraged at the opinion you have of the Father alone, & not of the Christian, Jewish, and Mahometan Religion: For as the old Law was the foundation of the new, so is the new the Quarry from whence all Christians take the Material that build their several Tabernacles: and also all the Mahometan Sects draw from both new, & old so that the old being the foundation of the new, it must follow, that Moses was the ground of them both: And so the Jews to this day adore him as the only instrument (under God) of all their temporal and spiritual comforts. And do you think, that amongst so many several Nations, as are Professors in the one, or the other, of them (there is scarcely a Prince or people to be found but looks for his souls comfort (which you confess to be to Eternity (but by Moses, Christ, or Mahumet) that there should not be found men of as searching an understanding as you, and some such pretenders to knowledge as you are? Yes; be confident that the very antiquities of these beliefs are (if there were nothing else) sufficient to prove the truth of them, and the divine power of Moses, whom you will have only wise, in a natural way, and not in a divine, then there rest of the Princes of Israel.  A. 
The Principal thing that you seem to maintain your belief in Moses withal, is the number Believers in him, and the long continuance of the same: In answer to that I say that that Plea will, hold nothing: For we will make it the case that is now betwixt the Church of Rome and the Church of England For the Church of Rome being ancienter than the Church of England, why then are you not of it, if you will go for long received opinions.  C. 
First, for the Church of Rome: If that were of greatest Antiquity, it might work much on me; But Christ saith, If an Angel from heaven should teach you any Doctrine but that which is written in Scripture, believe him not: and we have not the opinion of the Bishop of Rome, as we have of an Angel: And therefore, if we are commanded not to believe an Angel, we ought not to credit a man. For we have the Scriptures among us, and as learned, and wise men, both for temporal, and spiritual wisdom, as the Bishop, and Cardinals of Rome are: And the Scripture being of more Antiquity than the Romish Religion from whence he pretends to take it, the Church of England being grounded on that, and not on man's imaginations (as the Church of Rome in what it differs from ours, is the more ancient Church: And it is authentically proved by several Authors of our Nation, when, and at what time the Tenets of the Church of Rome, which differ from the Church of England, were brought into it, and by what Council: most of them being within nine hundred years. But we confess there was a Church in Rome before there was one in England, & Rome, to be the place from whence the Faith was generally established in England: But sense, the corruption that was drawn in for the advantage of the Romish Church, hath altered it, from the pureness of it, at its converting ours to the Faith: which was the cause that we fell from it, to the state we now are in, which is the same with its first institution.  A. 
Well then, let that pass: But for multitude, there is a greater number of Mahumetans, then of your profession: and therefore according to that Argument you should fall to that belief.  C. 
I say no: For the Scripture saith, We must not follow a multitude to do evil.  A. 
Why we agreed on confuting or proving by reason the truth of the Scripture: Therefore I'll bar that as a Plea: But answer me to the Argument with your reason.  C, 
Well then I say that there is as great a multitude of Christians as of Mahumetans, for although most part of Asia be Mahumetans, yet almost all Europe (except some few in Greece and Hungaria) are Christians: And for Africa, the Kingdoms of Pretty Janni, with the Territory of the Spaniards and Portuguese here, and converts of America, may compare with the remainder Mahumetans.  A. 
Well, but for the antiquity of your Religion what can be said, but that; if you would plead for that: and because that great and mighty Princes have received the Faith, and lived, and died in it, you say that is the sign of the truth of it.  C. 
I say one sign.  A. 
Well, I shall answer that one, and your other after; and first for this: Whereas you say that it is a sign it is the truth, in regard of the long continuance of the opinion of Moses inspiration, with a divine and heavenly spirit, and so consequently of the Law he writ, and of the truth of it: I answer. That look on the people of America, and those of Japan, and all the people of the South Sea, and you shall find they will tell you, that their Faith hath endured ever since the World was (no History being able to contradict) but the Scripture doth speak of Baal's Priests that lanced their flesh, and cried out, Baal hear us; and of the Heathens that lived about the children of Israel, which made their children to pass through the fire to the God Moloch, and many such like customs are spoken of there, to be used among the Heathen, which at this day are used amongst those of America, and the other places abovesaid, which proves the Antiquity of their Customs, and therefore should they be followed? No an ancient custom is nothing to prove the truth or conveniency of a thing, but rather the weakness of those that live so long in sottish ignorance.  C. 
You speak now of a company of barbarous simple people.  A. 
To you they may seem so, but not to themselves, nor to some others, and they have greater reason to condemn Christians for barbarousness, than we to condemn them: For the acts of the Spaniards have been so inhuman with them they, have overcome, that it is certainly known there have been 1100000 of harmless Indians in America cruelly butchered without cause or offence given by them, as their own writers report. But as the Persians seemed to the Grecians to be barbarous, so the Grecians seemed no less barbarous to them, and as all fools think wise men to be so, or else they would learn of them to be wise; so all wise men think fools to be so by their foolish acts: and who shall judge this controversy? neither party, but the slander by. And if it be so, why then shall we not take the opinion of the ancient Philosophers, as of Diogenes, and others that lived that course of life, that they took not care for to morrow, which is the custom amongst them, and for a civil kind of humane courtesy, they equalled them in all passages, being as is reported by the first discoverers the most gentle and courteous people living. And indeed my opinion tells me, that the Irish men in their Rug and trousers, which is their constant wear, are not so barbarous as the French, who altar their habit oftener than a Chameleon doth her colour. But go into China, a place generally accounted to have as subtle in habitants, and as great multitudes of them, as are in any petticular Dominion of the World, their Chronicles informing them their Religion is as ancient as the creation of the world, and that they record to be of above 6000. years' continuance, counting the year as we do, and they have as good opportunities for their knowledge of the truth as we, for they say, Printing is as ancient with them, as History with us: Therefore if you will be of a Religion, or an opinion, because the wise are of the same, the learned are of the same, a multitude are of the same, and the Ancients were of the same, than you may be of the Religion or opinion of the Chinians, and according to your own rule. In England the more Southeasterly you go, the wiser the people are, as the French are wiser than the English, the Italians wiser than the French, and the Grecians wiser than them: then consequently it must follow, the people of Turkey and of Persia, and the Mogores Country men, to be wiser than the wisest of Europe, and the people of China lying most Sontheastesly (without you will come home again by America) to be the wisest of the World, and therefore to be followed in custom and Religion.  C. 
Although I do not so much stand on the Antiquity of the Religion (I profess) as I do on the reasons that I can give to prove the verity of it, yet dare I maintain its antiquity maugre all opposition: For the story of China (to pass over that of America) I say, I conceive, that the Religion there (according as it is reported) is the simplest Religion in the World, their supposed gods being always in their houses, made of wood or clouts, to which they worship and do reverence, which is contrary to ours, for we worship him that made us, and they worship that which they have made, and were they so wise as the report goeth of them they are, I cannot think they would do such ridiculous things, therefore the report of their wisdom seems as strange to me as the rest of the tales told of the greatness of their cities, & other unheard of things, which seem as strange to me as tale of the world in the Moon: But the reporters are Jesuits who speak for their profits, as Demetrius did, and therefore are not to be believed: For to get Princes to maintain them there is hope of their dominion over that place, they heap to themselves masses of treasure, for the allowance is very great that they have to build Colleges, and for bribing officers, to give way to them there to make converts, and for their own maintenance, which the castilian and Portugal profits in all the East Indies could scarcely maintain, although very great, besides the bounty of many a private person for their soul's health, in gaining a soul, which they may do in maintaining a Jesuit to preach to those Pagans: And although you may say that the Pope is so good a husband that he will not let his disciples sow their seed in barren ground, a Country that is poor, and can produce no profit: I answer, that it must be a poor fish Saint Peter refuses to catch, but if he can have from him that expects the draught when the net is drawn, as much as if they were all Salmon, what cares he if they prove all Menewes.  
But for your quoting the opinion of my Countrymen, who think that the nearer you go to the Equinoctial Line, where is the greatest heat, the riper you find the fruits, and consequently the brains of the men: It is no strange thing in our populous Nation, to find men of several opinions: and such as are not able to judge of things themselves; therefore they depend upon the opinion of others: as in this particular. The experience of every common Seaman that trades betwixt the Tropics where the heat is most refulgent, can answer for the ignorance of those men's fancies: who knows there are none so barbarous and uncivil, as those men are, and I know it will be said, that it is for want of conversation with the rest of the World: But I say, if they be naturally so wise, why did they not teach, and not learn of others. But to the contrary, they have conversed with the Portugal Nation, for these two hundred years, and yet are almost as ignorant as they were at their first acquaintance, which shows their indocible natures to civility.  A. 
Why this opinion is generally maintained by the Learned of your Countrymen?  C. 
Not by the truly knowing men: but such as read much, and know but little, what's either for their own honour, or that of their Country: but read, and believe rather what is written by a Foreigner then search into the ends of his Writing: For they interpret them to mean nothing, but as they say, as the Papists do the Scripture: when it says of Christ to the Bread, This is my body: without looking into the mystical meaning of the word: For by this very opinion many are drawn into all manner of beliefs, which are enjoined by the Catholics of Rome, before they are a ware: For they or their Disciples write, that the Italian is the wisest man of Europe, as being borne the most Southerly: And if it be so, than it must follow, that the Fope being that Countryman borne and bred up in the Centre of Italy; and chosen from amongst the wifest of that Nation, must be concluded the wisest of the Italians: And therefore fittest to command in Temporal things as a Prince: and in Spiritual as be is inspired above any other man, as having the power of Saint Peter: So that the divine Power meeting in the wisest natural man, makes him most capable for government, of any living as a Prince and Priest, and suppose him so: For according unto this rule it must needs follow: and than what man is there that desires not the wisest Prince to govern him, and that had not rather take to the opinion of the wisest, in point of Religion, then of a man inferior in judgement: So that according to that rule, he must be your Prince and Priest, therefore true policy of State would forbid this opinion, fearing the Worm under the leaf: And take this for your Answer: and Fool for the badge of my Countrymen, that are of this judgement.  A. 
Well then: I stand not so much on those points, you think you have answered: But what say you? was not Abraham as much in favour of God, as man could be, (for so Moses tells us) and yet he writ no Scripture: no, nor told any thing of Paradise, or of Adam's eating the forbidden fruit: And therefore why should you believe that these things were true? the World being three thousand years old when Moses wrote the Law without belief in which, and the Messiah that was promised by Jacob should come of the Tribe of Juda, (for which we must take Moses word; who wrote this many years after Jacob died) no flesh can be saved: according to Scripture: For nothing will bring one to Heaven but the belief in him: And then you must condemn all that died before Jacob: in which number you must include many whom you account. good men: As Adam, Abel, Enoch, Noah, Nahor, Abraham, Lot, Isaac, etc. For the Scripture never says they heard of his coming: and than what correspondence hath this together: and what encouragement have we to serve him, who condemneth the righteous, with the wicked: and so many thousand Millions of men as were born and died before Jacob, knowing not for what, there never being a rule prescribed for them to walk by.  C. 
Well, this hath discovered your rotten inside: and declared by your profane handling of the Scripture your proper name Atheist: But yet I shall answer what you say.  A. 
I told you I would not argne without you would forbear passion: For the name of Atheist, that was used of old time by Plutarch of Chaerova, and others, unto such as believed in no God; which you cannot say by me, For I do: and in his universal Providence, and extol him for his justice and mercy: in making so many Creatures as they are, to show his power, and then his mercy in saving them: But for the tale of Moses, and that of the New Testament, I rather suppose them the act of some cunning Prince then of a godly Prophet: And nothing doth so clear it to me, as the example that is evident in those Princes and people which are his Disciples, who make the Scripture the colour of all their wicked Erterprises, as Moses and his Tribe did to get the command over the jews.  C. 
Well: I perceive then that you are an Atheist: but a refined one, one of the new stamp: you believe in God, but not in Christ his Son, nor the holy Ghost: but according to our opinion, he that denies the Son and holy Ghost; denies the Father, and therefore is an Atheist: But to answer your first opinion and question; Why did not Abraham aswell write the Scripture as Moses? I can answer you: Why did not David a man after Gods own heart, build the Temple as well as Solomen? but because it was the pleasure of the Lord that Solomon should raise a Trophy of Honour to his Name for ever? So, why did not Abraham lead the Children of Israel into Canaan and write that which Moses writ, but because the Lord had a mind to show himself to be a great God, and above all others, and his power over Pharaoh, and the unbelieving Egyptians by the hand of his servant Moses, who brought the Children of Israel over the Red Sea, and out of thraldom, that they might Know that he was the Lord, and Moses his Prophet, which by Abraham could not so well have been shown, for that the Children of Israel had neither number to testify his Works, nor affection to value them.  
And for the injustice you tax God with in condemning the Righteous with the Wicked: I answer, That if you will a nature, you must allow a God, or Providence which is good, and all things to have their being from him: as the World, and all things that be in it, Man being then in it, must needs be made by him; And if so? then must he have power over soul and body: And having so, you may allow the Election of him either to salvation or damnation, both being just: For if six men be condemned, and three of them get the Kings Pardon, are the other three unjustly dealt with? Or if a man hire two, and give one as much as he promised and the other more, is he that hath his due unjustly dealt with? I say no: but they ought all to think well; those that have their deserts, and those that have above then: So then allowing God this power, as every man may do what he will with his own; Then may you very well believe, that the good which were before jacob, were saved, as being elected in Christ, as the Scriptures say, before the beginning of the World, and many of the other, by the mercy of him that made them.  A. 
This is no answer to me, for now we argue to prove the likelihood of the truth, or falsehood of the Scripture, and you quote Scripture in your Argument: But answer me with reason, how could they according to your Scripture be saved, that believed not in the Messiah, and how do you prove by your Scripture, that any that lived in the times before jacob, knew of his coming?  C. 
I say where you will use Scripture against me, you may allow me Scripture to answer you, and it was promised from the beginning, that the feed of the woman should break the serpent's head.  A. 
This is nothing because as aforesaid.  C. 
I shall refer that to judgement, But the Prophecies of the Scripture with the marvellous things that have been done by the believers in it, show plainly, that there is no truth but there, no Religion but there, no hope of salvation but there: And first for the Prophecies, The curse of Noah on Cham, wherein he saith, A servant of servants shall he be unto his brethren, which is meant of himself and his posterity, to japhet and Sem, and then again of Ishmael the son of Abraham, where it is said. His hand shall be against every man, and every man's hand against him, Both which we see verified at this day, for at the division of the world between the sons of Noah, Africa fell into the posterity of Cham, which people are at this day the greatest slaves that can be, they being servants to servants, and sold generally as horses, to those that will give most for them, it being the only trade into America to carry the natives of Congo and Guiney Countries of Africa thither: where they work in the mines and at the sugar mills, or any vile work which not others will undertake, in which their labour they became vassals and subject to the servants of others: And for the Ismalites carriage it is well known to those that pass from Aleppo to jerusalem or Bagdet, or from Grancaro to jerusalem, or to any other part of Africa, for though they are generally in the Turks dominions, yet can none of his Subjects pass to the places abovesaid without drawn swords of the Ismalites in their teeth and about them, for a reward for their peaceable passing.  
And then for the wonders that have been done by the believers in this Law, look on Moses, joshua, Gedeon, Samson, David and his Worthies, and the Prophets and their incomparable acts are without number. Therefore seriously consider on what I have said, and turn from that wicked condition you are in, to my faith and my belief, that I may love you as a brother, and not hate you as one wicked, and an enemy to God and your own soul. Come, let me persuade you.  A. 
First for the Prophecies you speak of, and the truth of them, and how they are verified in the sons of Cham and Ishmael. I answer, that the same condition are the sons of Sem in, who are said to possess Asia, and not a few of those of Europe, for first, look on the great Turk and on his possessions in Eu  and Asia, and then the conditions of those in his Dominions, who are all slaves, and the great Officers in his Court, and the rest of his servants and Soldiers being slaves themselves to him, have their slaves also under them, which may be called slaves to slaves. And on the Tartarians, Persians, Moguls, Chineans, Japanders', all the East Indians, in all which Countries you may find multitudes of slaves to be sold, and few or none of Africa amongst them, and in Africa there are many places where there be numbers of slaves of other parts, as in particular, the City of Argier, where there are not so few as eight thousand of your own Nation, and as many of the Spanish, French, and Italians, that live in as great bondage as any in the World; And for that of Ishmael, as much as you can say of his posterity, may be said of the Owsecockey on the Gulf of Venice, and many of the Scythians, and Grim Tartars: and for the men of might you speak of, look on Moses, and on Romulus, both beginning of nothing, both cunning, both honoured after their deaths as Gods; both valiant and hardy men: the like comparison may be made between Joshua and Theseus, Gideon and Scanderbag, Samson and Hercules, David and Corelanus, etc.  C. 
In your answer to me in this point of Ishmael, and Cham, you do not disprove the truth of Scripture: For though you instance the thraldom of other Nations, you do not deny but that the Children of Cham are generally slavish: and though you answer (but poorly) the condition of the Ismaelites, with that of the Owsecockey, and Tartars, and Scythians, yet you do not deny, that the Prophecy is made good in them: as if a man be told he shall break his neck, if it happens that another man comes to the same end as well as he, his Fortune is not mistold; therefore be satisfied of the truth of the Scripture, and let me persuade you to believe it.  A. 
I am not yet resolved, nor will by your fallacies: but keep steadfastly to my opinion to the last: and whereas you say your reasons are beyond mine, I suppose not, and your persuading me to your opinion and judgement works not on me, because you are of it: For I should rather choose any thing then the opinion of an Englishman, a people compacted of the worst of all Nations, the scorn of the World the best of you all being bred up Apes from your cradles: and have nothing in you, but what you learn of others: traitors to yourselves and Country, naturally simple, giddy Coxcombs, pernicious, treacherous, uncertain people, such as for uncertain profits will sell your God and Country, and their Honour with your own and your Posterities: The worst of my expressions are too good to bestow on you, therefore forbear to urge any more your frivolous demands.  C. 
You barred passion, and yet use it in the unworthiest manner; not like a Gentleman: For can there be any thing so offensive to me as the abuse of my Country, a place dearer to me then mine own honour, your words are general, and extend to all persons, myself, and friends; For speaking to the English in general, you except not me, but include me, and all that have relation to me: Therefore since you have gone so far from the principle we first disputed in, you must give me the same privilege and leave to demand proof of what you say, or an account of your words on your knees, or with your sword: And know that I grant you an unusual favour, in permitting you leave to prove it by particulars.  A. 
I was never brought up a swordman, but yet in regard I have said I will maintain it, and if I prove my allegations true, then will there be little cause of offence in you, in regard I shall make you know what you never knew before, and so be the cause of your improvement in knowledge.  C. 
Come to the particulars.  A. 
Whereas I have said that you are a people compacted of the worst of all Nations, it is most easily proved to you by the general opinion of your own Nation, by whom I have heard your Pedigree derived; some from the Normans, others from some other part of France: some from the Netherlands, others from high Germany, Denmark, Swethia, Westphalia, Norway, etc. and to prove the unworthiness of your Progenitors of those Nations, nothing is so evident as their parting with their Country, to undertake others uncertain and unknown, for you prove it by your undertaking war with a Foreigner, which you always do with the worst of your people, which by press you force from the honester sort to undertake such dangerous designs: This with the courteous entertainment you give to strangers, as Mountebanks, all sorts of creatures of other Countries, which are most welcome and most esteemed confirms your bastardy, for were you a people of one stock you would stick together as Allies and Kindred, against all foreign opposition, but to the contrary you adhere to foreigners, though to the total overthrow of your Nation, as in the correspondency is had between the great ones of your Country with most Princes, who know of all the chiefest passages of your State, sooner than they are peoclaimed in your own Country, nay, oftentimes directed beyond sea, and acted there, and in my remembrance the business of Rochel and the Isle of Ree, when you had opportuninles to advance the English Standard farther into France, then ever Henry the fifth carried it: for had he the assistance of Burgundy, you had the assistance of Spain much greater? Had he one French subject for him? you had three French Protestant Subjects for you: And though the Kingdom of France be greater by Britain and other places than it was then, yet was the Kingdom of England greater by Wales, Ireland, and Scotland then it was at that time. But I being then in France, knew how the proceed would be as well before they begun, as you did when they were ended, and the same I can say of the last voyage to Cales, and let the loss of Rosingen Lautor, Wayre, Poolway, and Poolouroon in the East Indies, with all the English authority over the Islands of Banda to the Dutch, testify the simplicity and corruptness of your Nation, for as they were lost by surprise in time of peace, so might they have been commanded back again without infringement of the league by the English fleet, with much ease, But as I have been credibly informed, a bribe to D.B. of ten thousand pounds. with some other petty sums caused you to quit further claim to them places, at this day worth unto the Hollanders three hundred thousand pounds per annum, a people that scorn and trample on your Nation where ever they meet you, as in the East India, Straits, and Germane Sea, which, you say is yours. Greenland, a place first discovered by the English, and possessed in the name of your King, where his Arms were erected, which they pulled down, and so vilifying him and your whole Nation with cowardliness, simplenusse, and all ignominious expressions which that foul mouthed people could utter (making themselves masters of that trade) and at Amboyna in the East India, racking, beheading, chaining you on ships, without meat or drink, when you were scorched with the fiery heat of the sun, throwing you into dunghills, easing themselves over you, with all manner of revile against you, which were testified by many sufferers in the calamity at your Council Teble, The dishonourable Treaties you make with your neighbours; so much to their advantage and your prejudice, such as the meanest Nation scorn to accept of from their enemies, and the Frenchman's actions are patterns for you in all your undertake (excepting in their respect to their own Nation) nay, the principal Ladies of your Country cannot go without a French Gentleman-usher to lead them, and their husbands are so opinionated of them, that they think their Ladies are never perfectly bred until a Frenchman teacheth them to hold their legs, and carry their feet, and place their lute, while he toucheth it after the French fashion, And your gallants are generally so Alla mode that they leave not any thing undone that may make themselves and their Masters perfectly French, which your Doctors that are good at the Morbus can well testify. Are you not a people pieced together with the stuff of other Nations in all particulars? As for example, a French man comes sometimes into your Court, and for a great while knows not whither he be in France or England, there is such a sympathy in the nature of a Frenchman with an Englishman, he finds no difference in the inclination of his own and your Country women, only a more proneness to embrace the true French made then they are, In so much that it is a proverb now in France, when it's required by way of question to know how a man shall be suddenly rich: It is answered, go into England and foutra the women, and you shall command the substance of the man, and for the staple commodity of France, you shall have in exchange the riches of England, for the way of trade to know how to put off your commodities, you need no better instructor than every common wit of England, who will tell you, there is no being a Gentleman there without his mother hath had the pox, or some other of his female predecessors, and the pride of that Nation who desires the title Gentleman, will cause your income to be more worth than the revenue of four the chiefest Heralds in England, you'll hear them say, oh that my daughter were all a mode, that she were all a mode, It would be as much worth to her as two thousand pound portion: Then it is but saying, I lately came from France, and am true Paris, you shall straight be entertained by the good man, to be governor of himself and all his family, where for pleasure and profit your place will be far beyond the greatest Confessor of France, and when you have got into your possession a good convenient sum, and left the Rickets and Convulsion in the family, and made their noses stand China fashion, you may give them the slip over into your own Country, and there pass away the rest of your days in jollity with their money, and the scorning and deriding of their Nation.  
And is not your Language borrowed from French, Spanish, and Italian, High Dutch and low? your people generally sons of some one of those Nations in condition: as so much imitating of one of them, that one knows not the Gentry of your Country, to be other then of one of the Nations aforesaid. And for their diet, they must have one of those Country Cooks; which sometimes for falling from one Prince, and adhering for a greater bribe to another, costs them the setting on. For a Spanish fig can trip a Frenchified tongue, and a French scent can spoil a down inclining Courtier. But to let pass farther repetitions, I shall stand to the hazard of your satisfaction by what I have already spoken, and refer it to your judgement whether I have not sufficiently proved you giddy, fantastical, simple, covetous, treacherous, apish people.  
C. For what you say of our Nation in general for particular faults of it is rashly done: For though (I must confess) that we are guilty of many oversights in State-government as you have declared, and of much lightness in some of our people, yet ought not all to be condemned for the errors of some particular men: For although it hath been the fortune of these latter ages of England, to be mistaken in choice of Council: yet former ages have found this Kingdom furnished with as choice understandings as any of the World, and a this present with private persons of as much knowledge as any of Europe: but Paris hath been preferred to dignities before Ulysses: you know that the fairest body hath a fundament, and the best built Cities their sinks; and in the fairest field of Wheat, there is some cockle and brake come up amongst it: So is it with us in our large and fruitful Garden of England, we have some unwholesome herbs and weeds among us, and those that are so Frenchified, Dutchified, Italianated and Spaniolized, we account as the filthy excrement of our Nation. And although you have painted out the condition of some of my Countrymen to the life, yet forbear a general censure: For that is, as if a man in authority to choose where he would, if he light on a Whore to his Wife, the whole Nation of women from whence she was, should be counted naught, because you will say, if there had been any good he would never have been cookaled: or if because one had played the thief, all the Family should be condemned to death. Or as the silly Frenchman that concluded all the Citizens of London Cuckolds, because he lay with a Whore in a Hat. Or as my simple Countryman that seeing one or two streets in Paris, 
Let a man be in Paris five years, and judge between it and London, he cannot be competent because ten years greatest employment in London cannot make him know all the town perfectly well.  would judge betwixt it and London: For going into Paris drunk, and passing thorough the fairest street of the City into an Inn, where after the French manner he so poxed his, flesh, that being conveyed to a Doctors for cure, that lived in the midst of the City, where sometimes for air he looked out at the window, and could see nothing but houses, which he took for six or eight weeks together: After being in England, and speaking of the greatness of London, he start up and swore, it was but a Village to Paris: for he had been there five or six months together, and let him be where he would, or look which way he would, he could see nothing but houses & meant And for our language which you term mixed and idle learned, and made up of other tongues, I do aver it to be as copious and noble a Tongue as any of Europe, and it and the best of Europe, to have all one stock: For although there is a kind of an agreeing with French and Dutch in many of our words, yet really is it not borrowed of either, no more than they of us: But as in truth the stock from whence the best French, Italian & Spanish is taken was Latin; so have we from thence taken such expressions, as our Scholars in their Writings have thought fit to introduce, instead of some Saxon words, not altogether so fit for expressing their meanings, which causes the nearness betwixt us: And for our affinity with the Dutch, it's cause is almost the same: For the Tutonick tongue being the ancient Language of Germany, from whence the Saxons our Predecessors came, as did also the Netherlanders, so that we as well as they retain much of our ancient and first tongue the Tutonicke: which causeth them, and some other Simpletons to imagine, that we borrow of them. And for the mixture of our people, I'll not deny but that some families are as uncertain of their Predecessors as you have discovered: but the body of our Country is clear and unmixed, and of a more pure stock, than any of Europe being descended of the Saxons, the noblest people of Germany. And you say that the Danes and Normans have corrupted us, and left their posterities amongst us: 'tis denied that either is here in any number considerable: For the Danes they were destroyed, or drawn quite away from hence. And for the Normans, that but five descents before were Danes, and came out of Denmark, their numbers at this time, and when they were most here, were not any thing considerable: and were they, you see that they and the Normans are all one: William of Normandy being but the fifth Prince born out of Denmark: they being all one there can be but one mixture, when as France, Spain and Italy, since the Saxons first coming into England, have been at the least, seven or eight times overrun, as out of Germany, Swethia, Norway, Denmark, Mauritania, Tingitania, and the Saracens, as also they have intermixed themselves, one with the other, by invading one the other, displanting and planting as their fortune admitted: the cause with the particular months, years, and Generals under whose conducts these people so victoriously marched are omitted, as not proper for this Discourse: But those Country histories may satisfy you in the particulars I have mentioned.  
And for noble undertake, no people of any particular Country of the Universe hath ever atteined to those glorious Erterprises, both by Sea and Land, as have done our Princes and people: To omit the Conquests of King Arthur, which with the 4000 ships of War of Edgar's, the Saxon Monarch with the Licenses given by them for Danes, Netherlanders, and French to fish on the British and Germane Seas, sufficiently prove the British authority over them: which Galfridus Monumetensis Printed at Heidelberge, Anno 1587., which was over a great part of France, Island, Ireland, Gothland, Orkney, Norway, Denmark, and Master Lamhard adds Swethland, Semoland, Windland, Curland, Roe, Femeland, Witland, Flanders, Cherilland, Capland, and particular acts of our Kings and men at Arms before King William the first, and since in our neigh bouring Countries as in Spain, France, Portugal, the Netherlands, Russia, Barbary, etc. And magnanimous proceed in the second holy Wars of our Kings, Princes, and Noblemen, King Richard in his passage only, taking Merssena, and the Island of Sicily: mangre the power and resistance of the French Army in it, and strength of Sicilians, with Calabria, Cyprus, and after Jerusalem: which places he bestowed on such Friends, as he minded to perpetuallize his servants. Many of his Successors of England succeeding him in his Princely undertake in that War: who were the first Generals that circumnavigated the Globe, was not Drake and Candish: and although Columbus is said to have discovered America first, yet certainly Master thorn and eliot of Bristol found Newfoundland, which is part of America, before Columbus, the Island Lacaios. What Nations have adventured themselves so fare to the Northwest as they, in such Alps of Ice, such high-grown Seas, such threatening and rolling high mountainous waves? as you may see in the Journal of Sir Thomas Button, Baffin, Hudson, Davies, and twenty others of our Countrymen, which for brevity I for bear to name: See the particular acts of Captain Smith is enough to persuade you, that there's more courage in one English heart, then in many thousands of other people: a man that in single Combat beheaded three Turks, and after in Virgmia in America, he ventured single with his Pistol in one hand, to take the King by beard with the other, although a thousand tall Indians were about him, and forced him for fear of death (if he had denied) to furnish the English Colony with Corn and other provision that they wanted: Private Captains of this Kingdom have ransacked and spoilt Portorico, Spaniola, Cuba and Jamaco, with their Cities and Villages, as also all the Towns and Cities of the Coast of America, as Number de Dios, Portabelo, Campech, Sanct. John de Aukia, Santa Maria, Coro, Agupalro, Puerto de Cavallos, Truxillo, Cartagena San Josif in Trinidado, Sant Thomas Santos, Sant Vincent, Bayae, Farnambuck, the Town and Island of Margareta and Coche, in the South Sea, Sant Jago, Africa, Lima, Guatulco, Chinchapaita, Puva Aquatulco, Puerto de Natividad: All the Islands of the Coasts of Africa, as Saint Thomas, Isles de Cape Verdi, Isles of the Canaries, Azores, with most of their Cities and Forts. This is to be the more valued in regard of pivate men's undertaking and performing the same, as you may see in the Voyages of George the Noble Earl of Cumberland, Sir Walter Raleigh, Sir Francis Drake, Sir John Hawkins, Sir Martin Frobisher, Sir Robert Dudley, Sir Anthony Shirley, Sir Amias Preston, Master Thomas Candish, Sir James Lancaster, William King, Christopher Newport, Andrew Barber, and the wonderful adventure of Captain John Oxnam. And although that the Dutch have when they have been five to one, come as Joab did to Amasia in pretended friendship, and so smote us: there is a fare greater value set by the East India Natives, on the English for their valour and magnanimity, then on those Grasse-eating Butter-boxes. The English when they have been ware of them (in the City of Bantam) several times when have been seven or eight for one (on their beginning quarrels in their drink) made them retire with the loss of their honour, and some of their lives and members, in spite of their beards, to the great admiration of the Javeans: and the Mogor the greatest Monarch of India; by his using this saying, hath made it a Proverb, That one Englishman will be at three Hollanders or portugals, and one Portugal will be at three of his Countrymen. What people have done such service in Sea-fights, as have the English, in the Interim, of the taking of Ormus, when the English did as gallantly as ever men did. There was one Philips with a Pinnace of sixteen Tun with thirteen men and boys, and two Falking in her, took a Portugal Ship with seventy five Fortugalls, ninety Negro men, women and Children, forty Chall men and goods in her, to the value of twenty thousand pounds, which is testified by the takers of Ormus, and to be seen in that Journal. The valrant Acts of john Cook, William Ling, David Jones, Robert Luckey, four youths that rescued themselves from captivity by killing thirteen Turks, and bringing the Ship away for Spain, and there sold her. The Acts of John Fox, Captain Nicholai, Master Mallam, John Rawlins, etc. and a late fight of Captain Ransborow, that fost but one man, and killed two hundred Knights of Malta and Negro slaves. These are but touches on the little strings. The Acts of the Sea Worthies in the days of Queen Elizabeth only, being but struck upon would drown all the undertake before or since in that kind, and that you may know how much the gallantry of a Prince, infuseth bravery into a subject, see how Sir Anthony and Sir Robert Shirley, in her days obtained the favour of the Persian King, so much that they were employed as Ambassadors to all the great Princes of the World, from him and from divers others: The title and power of Sir Robert conferred on him by the Pope and Emperor, excelling all they ever before granted: as in his Patent you may see at large. In her days, Sir Jerome Horsey was sent twice into England from the the Russia Emperor, and to many other Princes from him: As also Sir Edward Scorey, and john Caudre from the Tartar, and two others from the Germane Emperor, which at present I cannot name. Take notice that these Acts were for the most part of them done in the Reign of the gracious Queen Elizabeth: out intestine Wars discover the valour of our Nation to be yet remaining. Therefore be of another opinion of us, and think that it was Alexander that caused the Grecians to conquer Asia, and Bajazet that led the Asiatic to the conquest of Greece. And though your abuse of my Country hath caused this derogation from our first discourse, yet hath it not made me forget it: And however your thought hath been of our Realm and people, I hope you will not now so scorn it, as to keep still in a known error, because it is an Englishmans reason that contradicts it, but rather imagine them, at least as much deserving as other people if you will not allow them a greater privilege.  A. 
I must confess that what you say is more than I ever heard, or would trouble myself to look after, for what I have read or heard, it hath been from the Frenchman or Spaniard: And that hath been so unworthy a Character on your Nation, that I thought the trouble of looking after them would be the worst of studies.  C. 
'tis there report that begets the same opinion in some of my silly Conntrymen, for the Generality 'tis of France, Spain, or Holland, will scarce allow an Englishman reason enough to make a sign or spirit to fight with a Pigmy, in their discourse they so undervalue us, which begets in me a stronger opinion of their magnanimity and ingemuity, for 'tis the nature of men never to regard or disreputate our men spirited: but a noble, heroic, wise Gentleman shall be sure of enemies as often as he is talked of, that will lay a thousand aspersions and false calumnies on his Gallantry: So a beautiful brave woman by the rest of her sex shall be scandalised with many a false imputation, when one ugly, though notoriously bad, shall not once be ill spoken of, and you see they never meddle with the Scotch, Irish, or other such mean people, which may persuade you 'tis their envy of our high celerities and unmarchable worth.  
You know there is a Proverb That ill will never speaks well: and we can look for no better from those people, then is to be expected from a mortal enemy, as those on whom we have with so much ease, so often trampled on: But the wisest and greatest of them know that the meaner the people are, that conquer, the greater dishonour receive the conquered; and therefore have given to us our due, in their acknowledging of us: As in particular Francis the first (whom the French confess) the gallantest of the Kings, at his being taken prisoner by Charles the fifth, declared; that as he was the second French King, ever taken prisoner, so was his unhappiness far greater than the first: For he had fell into the hands of the base Spaniard, and his Predecessor into the hands of the noble English.  A. 
Well then imagine your reason of as much force with me, as if it came from some other Countryman. But there is nothing yet said by you, but what I suppose I have answered: but I have much more to say in defence of my argument, that I think you will not deny to be sufficiently reasonable for me to keep to my own principle.  C. 
Let us hear it.  A. 
I desire to know from you whether you did not suppose the old Law, once to be the true Law?  C. 
Yes, I did so.  A. 
Then on what ground do you alter your belief?  C. 
On the promise in the old Law of our Saviour Christ, who is borne King of the Jews, and came and suffered in the flesh, to give unto all true believers in him, eternal salvation.  A. 
What ground have you to believe that he is the Christ, expected and promised by the old Law?  C. 
The Testimonies given of him by his followers in the New Testament, wherein is set forth his descent, his conception, his birth, his wisdom, his holiness, his uprightness, his power, his miracles, his pains, his sufferings, his burial, his resurrection, and his glorious ascension, in that heavenly manner, that might persuade any reasonable creature of his divine nature, and godly power.  A. 
First, I desire to know, whom you think most knowing in your Law of Christ, and most able to interpret the dark meanings written in it.  C. 
That man that is wise, learned in the Scriptures, and converseth often by prayer with his heavenly Father, to move Him to inspire him with the spirit of interpreting his Law.  A. 
'Tis not the Mahometan that knows the meaning of the New Testament, not yet the Gentile of the old, what say you is it?  C. 
No.  A. 
Well then you must allow the Jewish Rabbis to have the best abilities for the interpreting the Old Scripture, for they are endued with all those gifts that you have mentioned should be in Scripture Interpreters: and who altered the Old Law? was it not the Gentiles whom you count unfit Judges in the Law?  C. 
Although that many Gentiles were believers, yet were not they the only cause of the Christian faith, for we have it from the Son of God, and his Acts compared with the Old Testament as hears us, That he is the only redeemer: And the Old Testament saith, Those that sat in darkness should see light, and if the Jews hearts had not been hardened, to cause a suffering in the Son of God, the Scripture could not have been fulfilled, nor salvation given but by his death.  A. 
For those acts which you pretend were done by Christ, there have been many which have pretended themselyes to be Christ, as in the History of Josephus you may find written, with most of the Acts in his time (though but of a private man if he did do any thing that was a disturbance to the Commonwealth of judea. And he that you so reverence and esteem is scarcely spoken of by him, what is said of him is, that there was a Prophet, if we may call him so, (whom many called Christ) that did great things, which by many is supposed to be inserted by some Christian, because there is so little spoken of him by Josephus, who gives an account of all acts whatsoever done in his time, though of never so small consequence, and he being borne before and dying after him, 'tis strange he said so little, if that his miracles were so great, and if they were you may see as great in the history of the Roman Saints, that you'll not believe: And since many Jews that have pretended themselves to be Christ; As first, David Eli, who gathered the Jews together in Haptham, to war on all Nations, and win Jerusalem, he affirmed, God had sent him to free them from the Gentiles, and that he was the Messiah. The King of Persia sent for him, and imprisoned him in the City of Dabasthan, but he three days after, when the King and his Council sat to take order for his further safety came amongst them, the King asked him how he came thither, he said by his wisdom and industry, the King bid lay hold on him, his servants answered that they could hear him but not see him, he went away, the King followed him to a river, over which he stretching his handkerchief, puffed, and was then seen of them all he in vain pursued him with their boats, for the same day he went ten day's journey from thence to Elghamaria, and so proceeded, until that on a bribe given by a Turkish King of 10000 pound to his father in Law Smaldin, for which one night as he slept he beheaded him, This is as strange an act as ever was done by Christ: And are there not many more which I can name, that have done great and strange things? yes, Benbarchosin, Benchoab, Motes. Lemlen, R. David, etc. and yet were few of them believed, because the Rabbins received not their signs. And whereas you interpret the Old Testament to figure at the coming of your Saviour in a mean obscure way, and only for a spiritual Kingdom, they say that he must be borne unto the Kingdom of Jerusalem, as well as to the Kingdom of heaven, and come in glory and power, and take off the yoke that the Jews are so much oppressed with, and give into their hands the temporal and spiritual power, exalting them above all the people of the earth. And I have heard a Jew that hath gone to dispute with a Christian, and he out of your own Scripture hath so puffed him that he knew not what to say, for the first Question hath set him up, which hath been to bid him prove by the New Testament (your own book) that your Saviour came of the seed of David, and of the loins of Juda, which he could not do: For the Genealogy of Matthew, Chap. 1. only proves the descent of joseph, and not of Mary, of whom came your Christ, which you say is not part of the man, for you say, she conceived with the Holy Ghost; therefore this descent is left uncertain, and until you prove that you shall draw me to believe (if in any) the Old before the New Law.  C. 
For your comparing Christ with an imposture it is most blasphemously done of you, For what are these you name? are they better? seeked they not their own ends more than Gods? and the salvation of the world? did not they desire to be Kings, or to have rule and power over other men's bodies, souls, and estates? did they not make disturbances in the Country? and would have hindered Caesar from his right? which were sufficient badges of their impostury. And to the contrary ours came and preached love, unity, and concord among his believers: and gave to Caesar though a Heathen his due, He for all his Cures asked neither shoe to his foot, not clothes to his back, and notwithstanding them, had not wherewith to hid himself, as he declareth, and is testified of him: And for Josephus he was a Levit, and Christ coming overthrew their profession amongst his believers, and took away their tenths and benefits they had by their Priesthood, and should he have left that testimony of him as he deserved, it would have wrought so much on the wise following posterity of the jews, that they would have cried with those that saw his works, There was never such a man, not such things done in Israel: Which is cause enough for him to speak so little of him, that did so much: And could any after death, raise up the body as he did? No; you find that in the death of those false Christ's (which our blessed Saviour speaks of, after death hath passed, then end their devices, but his acts were greater after his death, than before, as in spite of his Watchmen to raise up his body, and joining it to his soul, and then appearing amongst his believers, and conferring the spirit of wisdom and power on his Apostles, then passing to Eternity with soul and body: And what you have heard between a jew and a Christian is nothing, for it shows the jew pragmatical, and the Christian ignorant. For as the first Chapter of Matthew shows the Genealogy, of joseph, so that of Luke showeth that of Mary: For though it be not Maries in particular name, yet is it most clear that joseph had not two fathers, therefore one must needs be accounted Maries.  A. 
What you say is something, but not sufficient to satisfy me, I'll take the words of your own Scripture to condemn you, which are, A good tree is known by his fruit, and can a man gather figs of thistles, or grapes of thorn trees? We may, I say, if there were that truth as you pretend there is in Scripture, would it not show itself in the professors of it? But to the contrary, there is so much iniquity in you Christians, that take you from the meanest to the greatest, all orders and sects whatsoever, and there is nothing but deceit, covetousness, whoredom, adultery, drunkenness, swearing, gluttony, false heartedness, extortion, pride, Sodomy, incest, lying, stealing, all things in greater proportion than amongst the Turks, Ethnics, or the most vile of any profession that now is or ever was. Is not Religion the colour for the vilest proceedings that are? do not the Princes and States of Europe cloak with that their murder, plunderings, rapine and oppression in the vilest manner? Is not that the pretence for the martyring of many souls by the Pope and bloody Inquisitors, and Religion is generally so slightly set by by yourselves, that from one accounted a very honest man, but of the Brownist Sect, I heard say, that rather than the Pope or English Bishops should come to be established in the Kingdom where he lived, he would that the Turk should prevail over it, they being three the most eminent professors of Christ, I marvailed much at his saying, in respect as well of the temporal government as the spiritual: But recollecting my memory, I thought that he might as well say so, as the rest believe, and do as they do, and to discover to you how much the heavens frown on your chief deceivers (that is the Clergy and Priests of each Christian Sect) and in particular in your Country where they are allowed to marry, there is scarce a grand child, or child remaining through the Kingdom of England of any order of Priesthood, that is either noble, rich or virtuous in any great measure (though there are not so few as 100000 beneficed men at all times in your Kingdom.) Therefore take this for your absolute answer, that I will not be like that simple Courtier, who being in much honour and esteem with his Prince and Country, for a bribe and hope of better preferment, sells his present and future certain honour and profit for expectance of greater from another, and so loseth both: No, I will be sure of the pleasure is certain, and enjoy myself while I may, and run the hazard of that bugbear Hell.  C. 
To see how far you would secure yourself in your folly and ignorant opinion, you will take occasion to condemn (for some pretending Christians) the whole number of the believers in Christ. For indeed those that you have discovered, are but pretenders to Christianity: For the marks that are by you described, are the marks of the beast, which is on them, and by which you may know they have drank of the waters of the Whore, and are become intoxicated with it, and so do these mad things (as it is said in the Revelation, for the Scripture tells us, There is but one Faith, and one Batisme, which is, there is but one way unto salvation: and except you be of that you cannot be saved: Now that way is set down in the ten Commandments in the old Law: And all things added to them (except the belief that Jesus Christ's coming in the flesh, and suffering, is sufficient for our original sin, and breaking those Commandments) is humane and by man invented, nor shall any equivocation, or mental reservation, be a sufficient Plea at the day of judgement for the transgressors in those ways, you have set down, nor shall Christ's Name stand them in more stead at that day, than your opinion shall do you: And for what you say the Brownist said, as touching the Turks Dominion over England, I suppose it was not his hatred to his Country, nor his King, that caused him to say so, but his desire to keep his body (the Temple of Christ) entirely to his worship, without the suffering any superstition to enter thereat, which he might imagine he could not do so freely under the Pope or Bishops, as under the Turk: For may be he had heard, that he allowed of liberty of Conscience: And though sometimes he took the tenth child to make a Turk, and left nine to him, yet he might think that they would have never an one to his disposing, nor himself neither. And for your Item to the Courtier or State servant, I like that well, but not your resolution on it. But the day permitting no long discourse of this subject, I shall give you checkmate, and so leave you.  
I perceive your keeping to your opinion is, for love of the worldly liberties you gain by it, for the way to heaven you find too straight and narrow to pass, but I tell you that is a fond fantasy of yours, for experience tells us daily, that there is a hell in this life, as well as in that to come, and that which makes you fit for it, is the same that makes you suffer in this: For first, suppose you steal or murder, in the one you satisfy your want, and the other your desire of revenge, but have not both these sufficient obstacles to deter a man from either: Is not expecting death a quarter of a year before it comes, and then death itself, which cuts off all your worldly enjoyments enough? Is not the palsy, dropsy, and sottish humour of a common drunkard, a worldly punishment greater than the pleasure that caused it? And in the greatest worldly delight sweet Lechery, is there not the greatest worldly punishment follows it? if you extend your desires in that beyond the liberty the Scripture gives you, for are your desires vain, you must needs meet with some of your own humour, and then a minute's sport sometimes causes a years pain, but if by accident you scape one time, you must be paid at another, for it is now grown a proverb, That when a thing seems strange, they say it is as impossible as for a common whore to be without the pox, and the least proportion of that is greater than the greatest pleasure you obtain by your transgression with those common prostitutes, for there is no love in the action with them, which (men say) makes the felicity in that kimde so great, doth not deafness, blindness, feebleness, and all manner of decrepitness, baunt the body of man in this world for that sin, whereas to be good, and to observe the Commandments, brings a heaven to a man on earth, for there is not the least discommodity attends the observer of them, and since there is no commodity coming to you by this belief, consider the great discommodity if it were but may happen for it: For I'll put it thus to you, were it a million to one, whether there were a hell or not, considering it is but your opinion which brings you no profit, nor true worldly pleasure, why should you run the hazard of that eternal damnation for an opinion only, and to speak truly there is not that action so vile, but by true faith in Jesus Christ may be forgiven, according to the saying of the Scripture. Therefore let not the fear of the strictness of the Scripture deter you from a true belief in it and the holy Trinity. (* ⁎ *)   

Balled 'twill be termed by some, when may be they  
Did never write, or scarcely good sense say:  
And though 'tis writ to please, yet likely he  
That writes; by such shall hardly censured be.   

Imprimatur.  
JOHN DOWNAME.