contrary so it sorteth best with her honour who was the Mother of our Sauiour As for rebaptizing of those who were baptized by o Efficacia Sacramenti est ex institutioni ordinansis non ex sanctitate minâ—strantis Baptismus talis est qualâ—s ille iâ— câ—ius potestate datur non qualiâ— percuius ministerium datur Aug. in Ioh. â— Heretiques we rather follow Augustine then Cyprian yet not because he hath taught it but for that as him selfe saith Ex Euangelio profero certa documenta I haue sure p Eph 4.5 proofes out of the Ghospell Yea he pronounceth a q Cont. lit Petil. lib. 3. ca 6. curse vppon all such as teach any thing either of Christ or his Church or any other matter of faith besides that which is receyued from the Legall and Euangelicall Scriptures I once heard a Papist exceedingly puzled with a speeck of his to r Ad Max. lib. 3. cap. 14. Maximinus Neque ego Synodum Nicaenam nectu Ariminensem debes tanquam praeiudicaturus afferre Nec ego huius authoritate nec tu illius detineris Scripturarum auctoritatibus non quorumcumque proprijs sed vtrisque communibus testibus res cum re causa cum causa ratio cum ratione certet Min. Irenaeus Tertullian who had to doe with such refractory Heretiques as either denyed the purity of the Scriptures or traduced the perspicuity of them did both of them appeale to Tradition because they where challenged at that weapon by their aduersaries And by what Compasse did they saile first they proue that alone to be true and authenticall Tradition which was deliuered by Christ to the Apostles and by them to the Church by whome it was successiuely deriued to posterity Secondly they stand for no other Traditions but for the very same articles of faith which were contayned in the written worde Peruse Å¿ Irenae lib. 1. cap. 2.3 lib. 3. cap. 4. Tertul. lib. de praescrip haeret both their seuerall and specificall Enumerations of Traditions which the Church hath successiuely continued and you shall find them to iumpe in all respects with the Apostles Creede T is true they might haue proued them before competent Iudges by the authority of Scripture but as the Case stoode the authority of the Church was thought more preualent and the rather that they might shew the harmony thereof with the holy Scriptures Wherefore if you stand for such Traditions as they vrge it is fit your Bill should passe otherwise you must not take it ill if your Grace be stopt Iab Doe but t Pag. 105. read your learned Author Hierome Zanchius who will giue you a newer tune then that you haue piped vnto vs. That Author teacheth that diuerse vnwritten Traditions concerning Doctrine and Manners are in the Church which are not only profitable but in a manner necessary which we must reuerence and obey else we contemne the authority of the Church which is very displeasing vnto God Your Dr. Feild grauntes that Papists haue good reason to equall their Traditions to the written worde if they can proue any such vnwritten verities Ma. Zanchius meaneth not your Lenten fast your Ecclesiasticall orders of Acolothytes and Exorcists your Purgatory and Prayer for the dead which you will sooner proue to be dreames then Apostolicall Traditions but the very same which Tertullian and Irenaeus haue recorded for such Dr. Feildes If touching the poynt in question carries the sence of an impossible Supposition which we haue reason to suspect till your Purgatory shewe a better pedigree If you can proue this to be one of those vnwritten TraditioÌ„s whereof Zanchius speaketh then we will according to Dr. Feildes aduise not much dissent from your Conclusion till then we must craue pardon Iab The u Pag. 107. places which the Knight alleadgeth to proue the Churches Doctrine in this pointe to be a Sathanicall figment disgracefull vnto the great mercy of God and euacuating the Crosse of Christ are many but either so triuiall and knowne together with the Catholiques aunsweres or else so ridiculously applied wrung and wrested to your purpose that their very sound is able to breake a learned mans head Nick. Then had you neede of a good head-peice to beare off the weight of the blowe whose sound maketh so great a battery Yet if none but learned mens heads be in daunger of breaking your rough-hewen skonce neede feare the lesse Well seeing my Mr. is arrested for bloud-shed he meanes to aunswere the action vpon Bayle And for want of a better Atorney let me craue a Coppy of your Plea Iab Shall x Pag. 108. I make the Analisis of his Rhetoricall arguments They be three Enthymems I thinke The first The Gates of Hell shall not preuaile against the Church ergo there is no Purgatory The second The scule of Christ went downe to the nethermost hell ergo no Purgatory can be found The third Christ bound the strong man and tooke his Fortresse ergo Purgatory must vanish awaye Ma. The argument that once passeth your fingers is not dismissed without a torne fleece but seeing we must take it as you present it let vs heare your exceptions why it should vndergoe so triuiall and ridiculous a censure Iab Can you y Ibid. deny but many of your praedestinate and Elect are for robbing and stealing and other such crimes locked vp in London Gaoles What shall not Hell-gate preuaile against them shal the wal of a prison mew them vp Hath the soule of Christ gone downe into the nether-most Hell made no passage through Newgates Limbo where sometimes your Elect are kept Hath hee bound the strong man that hee should not harme and shall now a Hangman put them to death You perceiue I hope the vanitie of your Inferences Ma. Hee that lookes vpon them through your spectacles may read Absurdity indeed But that you may know the falsenesse of your Glasse by the mishapen Representation which it giueth to so well a proportioned face you must bee aduertised that the Knights argument was neyther so Wide-mouthed nor so Goggle-eyed as the picture which you haue drawne according to your own Idaea to resemble it He speaks of the state of th'elect in the after-world according to the intendement of the Scriptures alleaged you wrest it to their corrections in this life which haue their profitable vse His scope looks to the satisfying of Gods Iustice which Christ hath fully accomplished and not to those Chastisements which are as spurres to driue men to lay hold vpon that all-sufficient Sacrifice at which your Squint-eyed supposition doth glance Min. There are sundrie reasons why the Lord suffereth his Elect to vndergoe those bodily penalties First for the manifestation of his owne Iustice Secondly for their Correction humiliation and amendement that their Spirits may bee saued in the day of the Lord Thirdly for the Caution and Example of others Fourthly for the maintenance of publike tranquillitie and politique Societie
compasse of this present life were not like greatly to passe for any threat which had no further Extent then the date of this World Wherefore in this respect alone it were no absurditie for our Sauiour to giue them a Cooling Card by letting them know not only that there is a World to come but also that their obstinate and wilfull Blasphemie shall bee there punished without expectation of Remission or hope of ease Nick. Sir you haue wonne the spurs the Doctor is off the hookes the nose of his Deduction is now set cleane awrie the supposed Idlenesse of the most Diuine speech is demostratiuely remoued Purgatorie hath fetch'd her last breath It is in vaine for the Doctor to froate the Key-cold Carcasse any longer If he powre in a pint of Doctor Stephens water it will not moue a joynt Me thinkes I see the Mortuarie Suffrages and moath-eaten Miracles lamenting about the coarse Kind hearts I thinke they are all agreed to k Vnica defunctas tres continet urna sorores die for companie CHAP. IIII. The Scriptures authoritie and sufficiencie warranted against prayer for the dead and other Romish Traditions Iab THat short and a Pag. 90 pithie treatise which the Knight sought to disgrace with froathie lines alleadged for Purgatorie the Custome of the Church to pray for the dead and their releefe in the Holy Sacrifice of the Altar which custome he proueth was perpetuall euen from the blessed Apostles Ma. What that Authour then carried with the precipitate motion of your superiour and irregular Spheares was inforced to write he hath now vpon his second setled and more deliberate thoughts found sufficient cause to disclaime Your confident suggesting made him somewhat too credulous in beleeuing Hauing lost his Anchor-hold he was the more easily driuen vpon those quick-sands by the violence of a swelling b Doli fabricator Epeus Floud His stayed Iudgment hath since taught him to thinke Pigmalion a foole for doting so much vpon his sencelesse feature which hath neyther breath nor life Nick. Giue Iabal leaue to licke his owne whelpe When hee hath done all he can it will proue but a deformed lumpe his apish dandling will hazard the thriuing Neuer did I see the spawne of a Crab-fish proue good Sturgeon Min. Seeing you attribute such pithinesse to a shaking reede wee are content to see you brandish your owne speare the weapons that came out of your own Armorie may happily serue best for your owne vse And though wee could wish you to make experiment of your valour in spirituall assaults yet rather then our discourse should shrinck in the wetting we are not vnwilling to heare you presse your owne arguments touching the Churches c Pag. 91 perpetuall Tradition to pray for Saints in Purgatorie in the next life Iab Saint Cyril d Pag. 91 Arch-bishop of Ierusalem liuing in Constantine the Great his time writeth of that practise in this sort When we offer vp Sacrifice wee pray for our deceased Fathers and Bishops and finally for al men departed amongst vs for we beleeue that this is a great help for the soules of them in whose behalfe wee offer that Holy and fearefull Sacrifice which is laid vpon the Altar Saint Chrisostome saith as much that it was not vnaduisedly decreed by the Apostles that in the fearefull Mysteries there should be a commemoration of the dead for they knew the dead receiued great benefite and vtilitie thereby Ma. Your Pinfold of Purgatorie is no whit the stronger for eyther of these testimonies It is not once named nor presupposed If you confesse that the Fathers Bishops and all men departed for whome they prayed were pinned vp in that Coope then is your argument of some force But seeing your Charitie dare not passe so rash a Censure their generall practise e Suffragia â—uiusmodi non prosunt animabus in vita aeterna Iniuriam facit Martyri qui orat pro Martyre Pet Ierem. Ser 25. de Suffragijs mortuorum cannot establish your particular dreame Saint Chrisostome telles you that these Sacrifices and Prayers whereof Cyril speaketh were Commemorations of the dead which you may be the better induced to beleeue because they prayed for All whereof some were Patriarches some Martyrs some Confessors and manie of them blessed Saints alreadie inuested with Celestiall glorie Saint Cyrils Sacrifice in the behalfe of these could be no other then the Sacrifice of Prayse which seeing he attributeth without distinction to all the faithfull departed alike your differenced Purgatorie-paines are not at all eased by this ancient pious and laudable practise Nick. There was a time when the Romanists also f Pet. Ieremias ibid. prayed for the Vessels in glorie in this manner Annue nobis Domine vt animae famuli tui Leonis haec prosit oblatio But being better aduised least praying for the Saints in glorie they might nullifie the presupposall of Purgatorie Indigence they haue changed it thus Annue Domine quaesumus intercessione Beati Leonis haec nobis prosit oblatio Min. It is most true that the Greeke Church prayed for the dead yet make they no mention of Purgatorie g Apol. graec pag. 119. We haue not receiued say they from our Doctors that there is anie such temporarie punishment by fire and wee know that the East Church neuer thought so Nick. Yet doth hee produce Cyril that this is a great helpe for the soules of them in whose behalfe wee offer that Holy Sacrifice Min. You shall not neede to haue this knot cut which may be so easily vntied It was then generally receiued amongest those ancient Fathers h Bart. Medin Six Senens Bibl. lib. 6. anno 344. that the soules of the Saints being receiued into an outward Court of Heauen called Abrahams bosome did not see God vntill the daie of judgement from this groundlesse Supposition proceded their mortuarie oblations whereby they were petitioners for the hastning of their remoue into the highest Heauen not for the lessening or mitigation of any scorching agonies the feare whereof the Popes pecuniarie Hobgoblinets vnder the conduct of superstitious deuotion did afterwards rayse Your argument drawne from tradition as it hath error for her originall so hath it Sophistrie for the Abettor They prayed for the Martyrs and for all the righteous from Abel and yet you saie with Cyprian Falce Martyrij omnia peccata creduntur purgata They prayed for the consummation of their glorie as i De obit Theodos Ambrose for Theodosius and Valentinian whom he had pronounced as vndoubted heires of the Heauenly Hierusalem and Augustine for his mother Monica the safetie of whose soule was not so much as questioned whereas your oblations are of another Dye being neyther Congratulations for their present joyes nor testifications of your Christian hope but imaginarie reliefes from that place which Scripture doth not specifie and from those paines which k 1. Cor. 13.67 Charitie hath no warrantise to misdoubt Nick. If they
vse May not such a Pilot as Dr. Iabal steere their vessells vpon the rockes and sandes how shall they know that this or that is the sence or Tradition of the Catholique church I see no remedy for them but to fly to Socrates Zozomen Eusebius Theodoret and the other Antiquaries for releife and then they must be well skilled in the tongues Nick. Yf there should be a grammar schoole erected for the feminine gender it would be a braue world Iabal would sue for the Vsher-shipp O how featly would he discipline their Albes There would be Tollo tollis sustuli The Girles will neuer consent to so harsh a motion they had rather speake true english at home then make false latin at Schoole vnder such an yll-faced Tutor Iab Had not m Pag. 58. Luther the first fruites of the protestants spirit Yet he erred most grossely that euen Zuinglius his fellow-witnes against the Pope doth giue this testimony against him Thou Luther doest corrupt the worde of God thou art seene to be a manifest corrupter of the holy Scriptures If he be so corrupt what translation or spirit of your church may your Ladies trust Ma. These are not the first fruites of your witlesse malice neither was Luther the first Coyner of our protestant faith which doth carry the right stampe of the most auncient sacred and primitiue truth Let the Scripture be the arbitrator of his writings then will your slaunder be soone silenced and supprest with shame As he was a man he might be subiect to some particular error which if Zuinglius reproued by warrant of the Scriptures it proceeded from his loue to the truth not out of hatred to his person And haue there not bene worse broyles among your scholasticall Diuines Haue not the positiue Constitutions of former Councells bene repealed by those that succeded Haue not the Popes Decrees bene censured and discarded by their successors Where was your Catholique spirit all that while It is in vaine to looke for a n Foelix qui minimis vrgetur heauen vppon earth Shall the whole fabrick be puld downe because a Wyndowe or a Chimney or a Tyle is misplaced He is a good Architect that leaues nothing to mend Zuinglius his reproofe may informe you that our Church is more deuoted to the Scriptures verity then to the most prime mans authority Iab This is o Pag. 98. 99. the felicity of our Catholike Ladies that by the worde of the Church they know certainlie which is the letter of the scripture Which your Ladyes like stray-sheepe must seeke on the topp of craggy mountaines as the Knight tearmeth the Hebrew language not without eminent daunger of an eternall downefall Nick. Here is a doe with the Ladies falling Yf you were their Gentleman Vsher should they not haue a stout supporter Stand to your tackling good Doctor Iab There is such a Ibid. confusion in your Church that as Irenaeus noted of auncient Heretikes one shall scarce find two that will spell the same sence out of the same wordes Ma. Why hath God giuen such diuersity of guiftes to his Church but that there should be q Quid in diuinis eloquiis largius vberius potuit diuinitus prouideri quam vt eâ—dem verba pluribus inte ligantur modu Aug. de Doct. Chris lib. 3. variety of applications Is not the Kings Daughter in fimbrijs aureis circumamicta r Psal 45.14 varietatibus Clad in a vesture wrought about with diuerse colours If the stuffe be the same t is no great matter though the lace and embrodery be not laid in all alike What contradictions can can you specify in their expositions Iab These foure Å¿ Pag. 99. wordes Hoc est corpus meum contayning not aboue fourteene letters you haue deuised aboue fower times fortie expositions so different as the Authors of the one damne the Fauorers of the other to Hell Ma. A fitt receptacle for all such loud lyars who care not what Crudityes they vomit vppon the bosome of the most eminent and innocent persons without either feare or shame Min. They that are conuersant in the writings of your Catholique Authors know that there is allmost as much difference among them about the three letters of this one sillable Hoc as is amongst the Protestants in the whole sentence Ma. If Mercury himselfe were amongst them with his rodd of truce all his Rhetorique would hardly teach them their t Quid dem quid non dem renuis tu quod iubet alter Concordes Iabal forgets how Leo the second condemned Pope u In Epist ad Imperat. ad fin 6. Synod Honorius for an Heretique Had Zuinglius serued Luthers bookes as Pope x Platina in Sabin Senens lib. 4. pag. 23. Sabinian did the workes of Gregorie his predecessor wee should haue an outcry against fiery spirits then he might more tolerably haue demaunded What shal your poore Ladies do in this combate Iab They may y Pag. 99. rashly perswade themselues that this or that exposition is the best but certaine of any thing they can neuer bee till they admit the Catholike Ladies A.B.C. the Churches authoritie learning of her the sence of whom they tooke the text Nick. When the men of Thessalonica z Act. 17.11 tried the Apostles Doctrine whether it were true or no did they send a Legate to learne the judgement of the Church of Rome Vnto whom did they repaire but vnto a Scrutabantur Scripturas him that had the wordes of life Our Ladies are not so raw in the Scriptures but that if there were such difference amongst our Ministers as you suppose they can take that which doth best agree with the Analogie of Faith and the Rule of Charitie The spirit of God is not so fixed to the Doctors chaire but that it is most free to make euen them of the lowest forme b Super Senes intellexi quia mandata tua quaesiui Psa 119 v. 100. wise vnto saluation Ma. I haue heard a worthie speech of Panormitan often alleaged to this purpose that there is more credit to be giuen to one c Plus credendum viro Laico afferenti Scripturas c. Laick that bringeth Scripture then to a generall Councell representing the vniuersall Church if it haue not the warrant of the word It is not long time since I read how Paphnutius by this meanes preuailed against a whole Synode and stopped the passage of the warrantlesse superstition of single life And not without great reason For if antiquitie be to bee respected or consent to be regarded the Prophets and Apostles haue the superioririe in both Min. Whereas he complaines of confusion and danger of misinterpretation for the magnifying of Tradition he forgets the censure of d Lib. 3. Cap. 2 Irenaeus vpon the prime Heretiques for the same quarrell e Difficilis paucisque conueniens eruditis Aug. aduers Iulian. l. 5. c. 1 Iulian the Pelagian thought by
feast of Easter Supremacy that they complained when Phocas conferred it vppon Boniface It is an incredible happines which you ascribe to the Roman Church that it neuer fell into heresy when as the n 2. Thes 2.7 mystery of iniquity began to worke euen in the age of the Apostles Then was o Iob. Mar. belg pag 441. Petrarch too blame for calling Rome the Whore of Babylon and p Hist pag. 535. Mathew Paris for saying she was a shamelesse common and prostituted whore Did not Marcellinus commit Idolatry in offering sacrifice to Iupiter Did not Pope Liberius fall into Arianisme when Athanasius stood vppon his right feete I am sure you haue heard that Honorius the first was a Monotholite holding that Christ had but one will and one nature Iab The q Pag. 102. sincerity of doctrine as Ruffinus noteth is the cause that the Church of Rome did neuer add any worde or sillable to the Creede but kept the same intire without addition Ma. Then you graunt as much as we craue that those principall Iewells which the Catholique Church prizest most came not out of Roomes Treasury Me thincks you should blush when you name Ruffinus for how haue you degenerated from that auncient Rome who haue not bene ashamed to add not only sillables but more then eleuen articles to the Apostolicall Creede Reckon them vppon your fingers and you shall neither finde the Popes Supremacy nor Purgatory c. which you haue added as poyntes of like necessity to be beleiued Nick. Then haue they litle affinity with the true Church for r Lett. to T. H. pag. 68. she taketh not vppon her to controll the holy Scripture her mother from whome she drew her first breath She openeth not her mouth till her Mother haue deliuered her minde she commeth not of her owne head with a sleeuelesse arrant Iab You ſ Pag 104. describe the Spouse of Christ as a mannerly young mayd brought vp in Luthers schoole You deserue a t Pag. 106. coate with foure sleeues for this Metaphor which maketh the Church Scripture Daughter Nick. Are these the u Praef. Cumaean sopps you promised take heede least you pluck an old house ouer your eares Such liueries best befitt your indigent followers Let him weare your fooles-coate with fower sleeues that is free of your company You may cutt as large a thonge as you list of your owne hide Ma. The Metaphor is sacred and doth not deserue so ridiculous a weede S. Peter vseth it saying that we are borne a newe not of mortall seede but of immortall x 1. Pet. 1.23 Rom. 10.17 by the worde of God I haue begotten you saith S. Paul y 1. Cor. 4.15 by the Ghospell The Church being begotten and gathered by the worde must not stand vppon tearmes of seniority with her progenitor Iab The z Pag. 107. Church of the old testament was some thousand yeares before scripture the Church of the newe testament did flourish many yeares before any Ghospel was written S. Irenaeus a Pag. 106. 107 writeth that many Churches in his time had neuer read any worde of Scripture yet did they flourish by keeping the Tradition of Christian doctrine in their heartes Ma. A man might pose you should he demaund what proofe you haue for your Negatiue that there were no sacred bookes before those fiue written by Moses seeing he mentioneth a b Num. 21.14 Booke of the warres of the Lord and the c Ioshua 10.13 Booke of the Iust what can you shewe to the contrary why those bookes might not be written by some of the Patriarches Doth not St. d Verse 14. Iude alleadge a testimony out of the prophecy of Enoch Min. Let vs not contend with him for this What if we graunt that the vnwritten worde was more auncient the difference was not in the matter but in the manner It was vnto them being ratifyed by the Prophets and confirmed by extraordinary reuelations in the nature of a written worde And when that worde was expressed in visible Caracters Traditions e Mat. 15.3 were of no longer vse As for the Ghospell it was written before the Race of eye-witnesses was extinct what they preached the same things they registred So that it was one and the f Proliteris spiritus Sancti gratiam se illis daturum repromisit Chrisost bom 1. in Mat. same worde by which the Church in all ages hath bene gathered For as g Euseb l. 3. 20. Irenaeus saith of Polycarpus he deliuered those things which he had learned of them who had seene the worde of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholy agreable to that which is written The same Father h Irenaeus l. 3. c. 1 also informes vs that the Apostles left in writing to the Church the same Ghospell which they had formerly preached by worde of mouth that it might be a foundation and pillar of our faith yea of that true and liuely saith which the Church hath receiued from them and doth prescribe to her Children As they preached saith S. Hierom. for the confirmation of faith so was it necessary they should write for the confusion of Heretiques Contra insidiosos errores saith S. i In Epist Ioh. 1. tract 2. Augustine voluit Deus ponere firmamentum in Scripturis Seeing then the ayme of Gods spirit in the deliuery of diuine Scripture which is k 2. Tim. 3.15 able to make a man wise vnto Saluation was as Theophilact writeth to preuent haereses pullulaturas what doe they but open a gappe for all heresyes which giue waye to vnwritten vncertayne and vnnecessary Traditions Considera quam sit extremae dementiae saith S. l Hom. 1. in Mat. Chrisostome nos qui primam illam dignitatem perdidimus ne secundo remedio vti velle ad salutem sed coelestia scripta quasi frustrà ac vanè posita dispicere Consider what extreme m Vide Euseb lib. 3. cap. 33. de Papiae Paradoxis traditione fulcitis madnesse it is that wee who haue lost that first dignity of purity should refuse to vse the second remedy for our Saluation by contemning those heauenly writings as if they were giuen in vaine and for no vse Thus in stead of the folly which you obiect S. Chrisostome requites you with the note of no lesse then extreme madnesse Iab Where is the perpetuall n Pag. 104. 105. Virginity of the B. Mother after the sacred birth of the Sonne of God written in the Scripture What is it but à perpetuall tradition of Gods Church S. Augustine saith it cannot be clearly proued out of Scripture that Heretiques returning to the Church should not be rebaptized and yet the Church hath forbidden the same Shall we tearme this prohibition sleeuelesse Ma. The perpetuall Virginity of the blessed Mother is no matter of saluation whether we beleiue it or no. Yet are we of that opinion because as we read not any thing to the
that brought it Harry the Portar Idem de eodem VVHen Chance came in he seem'd to bring a prize Nick look'd and found a fardle full of Lies And when he tooke it Chance did wag his tayle Praesaging that the Groome should Iabal quaile When Dogs bring popish Libels tween their gills T is time for Groomes to exercise their quills THE CONTENTS of the seuerall Chapters of this Booke CHAP. 1. Pag. 1. THe Libellers malice fraud and folly detected CHAP. 2. Pag. 71. The Machabees vnthronized CHAP. 3. Pag. 103. Purgatories deduction Logically and Theologically disprooued CHAP. 4. Pag. 150. The Scriptures authority and sufficiency warranted against Praier for the dead and other Romish traditions CHAP. 5. Pag. 206. Lipsian Miracles morterized CHAP. 6. Pag. 246. Great Gregories proud Delegate dismounted and popish pretended deuotion vncased Dialogue Betweene the Maior of Queenboroughe Minister of Queenboroughe NICK Groome of Queenboroughe Iabal Rachil Libeller A CVRRY-COMBE for a Cox-combe CHAP. I. The Libellers malice pride fraud and folly detected Ma. WHat honest Nick Welcome into Sheppy How fares the noble Knight and all the true Trojans at home Nick. I thanke God Sir all well My Master remembers his loue to your Worship to you Master Vicar and to all his friends in these parts Min. We are much bound to him for his kinde remembrance but I wonder what winde driues you hither we may strew greene rushes for you I thinke you were neuer heere since Master Maior tooke his oath Nick. Sir you are in the right but such troublesome guests come soone enough like foule weather before they be sent for Ma. Nay say not so Nick the worst dogge in your masters house cannot come vnwelcome to Queenborough Nick. That 's more of your kindnesse then our merit but I pray you what 's the reason the bowling greene is so emptie vpon so faire a day Min. Why man there is a great Faire at Sittingburne thither they are all gone tag rag and long-taile Nick. Then I feare I am come at an ill time Ma. Why so Nick. My master hath sent me for the pyde nagge hee would haue him runne in Iames parke lest hee spoile himselfe this drie season besides I haue appointed the Smith to bee heere in the afternoone Now if the Castle-keeper bee gone to buy Hobby-horses too I am in a faire case Min. To put you out of doubt vpon my knowledge he is ridde out more then an houre and a halfe since Nick. Then it is likely to be darke night before he finde the way home Ma. Assure your selfe of that it is a forfeit for a Sheppy-man to come from a Faire till Sunne set Nick. See the ill lucke and the worst is I know not how to spend the time all this liue-long day Ma As if I haue not a good dish of Oysters and a cold pye at home to hold you tacke Nick. Many thankes good Master Maior but in very deed I brake my fast so well with our old Gardiner at Vpberry before I came out that I shall haue little mawe to any meate till night Min. Then what will you doe Nick. On my little honestie I know not vnlesse some good bodie would lende mee a Play-booke to make my worship laugh Ma. Faith Nick I doe not remember any such in my custodie but our Searcher lent me a merry book which came to his hands the last weeke Min. Sir you meane that squibbing pamphlet against Sir Edward Hoby which I borrowed of you yesterday morning Ma. The very same I would you would take the paines to fetch it Min. That labour shall be saued we neuer parted companies since we met Nick. Now if you bee kinde gentlemen let vs sit downe yonder vpon a Secretum silentium magis disputationibus conuenit ne sermo interpâ—llâ—tur a tanta vltro citroque cuntâ—um hominum frequentâ—â— sirepitu Pennylesse Bench and suruey it Ma. Agreed for I thinke wee shall haue no bodie in hast come to trouble vs. Nick. What may the title of the booke bee and who is the Author Min. He may be Nicholas nemo for ought I know he discouers himselfe only by the marke of b Conscia splendâ—ntâ—in formidat noctua solem I. R. Nick. I dare lay a good wager it is that Ishmael Rabshacheh whom my Master so hampred in his CouÌ„ter-snarle my minde giues me it is the same Gurgullio whose late arriuall makes him so much merriment Min. Not vnlike hee hath wonne the spurres for an arch-rayler The most rauing and brauing Paf-quil that euer I read Had he gotten any prize by his last worke you should haue now seene him out of his maskers sute he stands close behinde his picture if it passe currant he will then peepe out otherwise he will hide his head in a Bench-hole Ma. But is this the fashion of professed c Illi saciem velant qui se pudenda dicere cognoscunt fatentur se non dicenda dicere Laur. Val. de volupt lib. 3. Diuines to broach Positions which they dare not justifie with the subscription of their names and being namelesse themselues to perbreake persons of note Nick. Doe you wonder at that As if old purse-takers will present themselues in their owne likenes without vizards and scarfes Ma. Indeede that were the next way to the Gallowes but surely this kinde of cunning ioyned with so great scurrility which in my little view I discouered would make me shrewdly suspect their d Non sic Phidias qui clypeo Mineruae imaginem suam insculpsit sinceritie who are so intemperate in their owne affections and regardlesse of better mens credits Min. This is the Catholike charitie and soule-gaining patience practised now adayes but he is not without his shifts That he concealeth his name it is his e Page 26. humilitie as regardlesse of worldly respects That hee is so tarte it proceedeth from his zeale of the cause not any hatred of the person Ma. In my opinion he needs not feare any great applause for the extraordinary skil of his work T' is well if he scape in this learned age without reproof· But to make zeale the Patron for his f A trimme Minion one of a merry scoffing wit Frier-like Steph. Winton against G. Ioy. page 2. personall trumps is intollerable hypocrisie Min. Could he shew any such sparkes of personall disdaine flying from Saint Augustines penne there were yet some little hope that hee hath at least a dramme of that Primitiue Spirit but you shall heare how he contradicts himselfe g Preface Dedicatorie Saint Augustine saith he did endeauour to curbe the motions of anger seeking to ouercome his Aduersaries not by returne of iniurious reproaches to disgrace their persons but by cleare Demonstrations of the victorious truth Ma. Then is hee as like Saint Augustine as an Owle to an Iuie bush Nick. And could hee single out no body but my Master to make the Anuill of his malice I doubt hee hath