A Dialogue, between a virtuous Gentleman and a popish priest, very pleasant and profitable, both for ministers and gentlemen, men and women, old and young, made by I. B.  
¶ Imprinted at London, by Robert waldgrave, dwelling without Temple-bar, near unto Sommcrset-House.  
1581.   
Deut. 6.6. 
The words which I command thee this day, shall be in thine heart, and thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up.  Levi. 19.17. 
Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin.  Ezech. 34. 
Woe be unto the shepherds of Israel, that feed themselves: should not the shepherds feed the flocks.  ●sai. 5.18. 
Woe be unto them that draw iniquity with cords of vanity, and sin as with cart ropes.   

¶ To the worshipful, and his very good Master, master H. S. Esquire I. B. wisheth the favour of God, the faith of Abraham, the wisdom of Solomon, the patience of job, a virtuous life in this transitory world, and a heavenly kingdom in the world that never shall have end.  
BEcause there can not be a better work taken in hand, and not matter may have so good success, or any time be so well bestowed, as that which is spent in seeking to set forth the glory of god: therefore for mine own part, when I did see the slackneesse of many, the lose líuing of the most part, and few or none, to seek for, or set forth those things that might redound to the praise of God: although of all others most unable, (yet as one lamenting the miserable condition of the multitude) have done that which in me did ly, that God might be honoured, true religion embraced, and vice suppressed and trodden under foot: and sorry I am that it ●ath now fallen out for my lot to play this part, for I had rather to have seen it of some other that might have done it better than myself, but I do well perceive it to be the folly of many of those that think themselves wise men, rather to bestow their knowledge where it shall little profit, than well to use that good talon that God hath lent them, they have wit enough to get themselves promotion, they are skillul enough to wax rich in the world, and they know how to do all things, save that they should: the wisdom of God is counted near madness, the preaching of the 
* Cor. 1.18.  cros●e, to them that perish, foolishness, to fear God is counted a life by itself, and such as the proud Rabbis of this world, yea, and such as can teach others, in this matter, are to learn many things themselves: it is this world that they desire, the world to come they are not for, so they may advance themselves, they care not though the glory of God fall to the ground, they live as though there were an imortallitie to be found here on earth, and that their dwellings should continue for ever: if they may be rich in substance, they regard not how far they be behind hand in godliness: so they have pleasure and hearts ease here a while, they may have as it were (to buy it) laid their souls to pawn for the same. This is true, yea and too ●rue, if it pleased God better to dispose us, and that their madness may manifestly appear: and that grievous sinners may fear to offend. I have laid wide open their shame, and displaying their ungodly behaviour, that they may see what danger they are in that live ungodly, & that there is no man so godly, as he that 
* Psal. 91.1.  dwelleth under the defence of the almighty. And having finished that I took in hand, I knew not unto whom I might so well offer the fruits of this my labour, as unto your worship, whom experience hath taught me to be a favourer of the truth, a detester of vice, and to nourish virtue in your breasts, as that which you dearest love. In this little rreatise you shall see the great wickedness of our time displayed, between a virtuous Gentleman, and a Popish Priest, you shall find in the Gentleman, his talk and behaviour bo be such, as may be an example to the most part, in these our days, his virtuous talk, and strong persuasions, with sure warrant out of the word of God, that it will make the hearts of all Popish Priests: and covetous ministers, if they be not as hard as the adamant stone, to yield to the sweet dropping of his sugared words: and contrarily in the Priest, the very picture of a poisoned life, with words full of vanity proceeding from the abundance of a corrupt heart, which would not yield unto any persuasions, nor hearken to any instructions of a long time, before the word wrought with him more mightily, that at the length he was contented to amend his manners and to forsake three benefices which he did unlawfully possess, and to become a new man, and spend the rest of his days in the service of God. I wish all proud Prelates and Popish priests, would cut their coats by the same pattern, & learn to repent by his example, and leave their sins in season, lost as they have ploughed wickedness, so they shall 〈◊〉 iniquity. Let no man think evil of me, for whishing of them well, if they will count him an enemy, that would give them good counsel, or cover their filthiness with ●ig leaves of shamefulness, or think themselves guiltless, whereas they are faulty, here is as much said for them, as they can say for themselves, which are words that deserve poroofe, and a life that will ask amendment: for let them flatter themselves as fair as they can, and think they do as much as is required of them, when they have got ten them so many livings that they may be called of men Rabbi, and have fed themselves so well that their hearts are so fat as Brawn, yet if their lips keep not knowledge, that the people may se●● the law of the Lord at their mouth, 
* Mal. 2.8.  they have broken the covenant of Levi, and caused many to fall. And let not such as can say something think they have knowledge enough to serve all men, for although they know how to get them many livings, and to take upon them the charge of so many souls, that for want of teaching, some of them must needs go to the devil for their sins, they shall one day be found negligent shepherds, and 
* Ezek. 3.18.  the blood of their sheep will be required at their hands. And because the ministery is so maimed that many of them can scarce help themselves, and are set as candles to give light unto others, and yet themselves are full of darkness, it standeth every man upon to look to himself, and not to trust unto such as have no help in them. Therefore I would wish every man that doth tender his own salvation, to leave no means unsought for, that might bring it to pass, and to be most careful for the same, as that which doth deserve greatest labour, if there be any that will say they would willingly do it if they knew which way to begin, let 
* john. 5.39.  them bring themselves acquainted with the word of God which is able to 
* 2. Tim. 3.16.  make them wise unto salvation: if they will say their knowledge is small, and the scriptures are hard to be understood, let them seek, diligently, 
* Mat. 7.7.  pray heartily, and knock hard, and the Lord will open the door of knowledge unto them, and give them right hearts of a good understanding, if any will say they have so much to deal in worldly affairs, that they cannot spare one hour in the day, to read the word of God, let them know, except all their actions be measured by the line of God's word, their labour is lost, their time ill spent, their hope is vain, their wroks unprofitable, and 
* Deut. 28.17.  all that they take in hand accursed: if there be any that think themselves so well sped that they need no more teaching, let them learn to put their knowledge in practice, in framing their lives according, lest when they know 
* Luk. 12.56.  much & do little, their damnation be the greater: if there be any that will say there are none so unwise, to do that which they know to be unlawful, let them know that of that number there are too many, and although the most part must of necessity confess that there is a God whom they ought to serve, yet the devil doth draw many with great force to live as those that know no God: such is the corruption of man's nature and so great are the assaults of our enemy the devil, that when we know our duty, and see the path way that will lead us unto eternal life, yet through the suggestions of Satan, and the deceitfulness of sin, we are drawn to tread the steps of death and everlasting destruction. And some there be to excuse this their fooly, will defend their life, though never so vile: and that they may have the bridle of licentiousness, to tun at ran done, though against their consciences, they will not spare to call evil good, and good evil, darkness light, and light darkness, they that may make a fair show in the world, and regard not at all how manifestly they lie before the face of almighty God: this fault was found in 
* Act. 5.4.  Ananias Saphira his wife, for the which they both lost their lives: and this wickedness doth still remain amongst us, although the punishment be not so evidently seen: of this number are so many as know their duty and lead a life clean contrary, that know lying to be a fault, and yet will not stick to lie for advantage: that know it to be sin to swear, and yet have their mouths full of vain oaths; that know adultery to be abominable in the sight of God, and yet live in whoredom all the days of their life: that know murder to be a breach of the law, and yet wish their brother's throats cut, that they may have their good: that know covetousness to be the root of all evil, and yet think lucre to be godliness: that know the reward of sin to be death, and yet live in wickedness all the days of their life: these men know it, yea and with all their hearts they know it, and with shame enough will not stick to say it, and shut up all with tush, God is merciful, and with this cloak they think to cover their shame, and by that means to set God besides his judgements: but when they shall be arraigned before his judgement seat, to answer for the breach of his laws, I fear me, this cloak of hypocrisy being found on their backs, will be taken for the livery of their master the devil, whom as they have served in this world without any fear of God, so shall they dwell with him for ever in fire everlasting, which is prepared for him and his Angels. These are the faults of our time, and such punishments do follow such sins: and the wickedness of the people is so great, that we have good cause to say with David, that it is 
* Psal. 119.  time O Lord, for thee to lay to thine hand. But because these things are far from you, which do so ill like of them, that you are an enemy to those that use them, you may think yourself happy and thrice happy, whom God hath delivered from so great evils, And for myself, as I am by duty bound to do you the best service that I may, and have received more benefits at your hands then ever I deserved, I can but wish you that which no man can give you, and pray for that which you may obtain, that you may so serve the Lord of heaven and earth, during the time of your pilgrimage in this short and transitory world, that when this life shall cease, and all worldly helps shall fail you, you may have God your father, Christ your brother, the holy Ghost your comforter, the Angels your companions, your inheritance above the Heavens, with joys unspeakable, in a life that shall last for ever. Amen.  
Your worship's humble servant. I. B.   

To the godly Reader.  
THe estate of these our days is so dangerous, the people so ungracious, with sin so abounding, & virtue so little set by of almost all every where, the it may melt a christian heart to meditate thereon: such negligence in Magistrates, such rebellion in subjects, such carelessness in fathers & mothers, and such disobedience in sons & daughters, that whereas we look to receive the fruits of the earth, & the blessings of heaven powered out upon us, according so the prourise of the Lord unto his children: the marvel is great, the the sun doth not skorch us, the water drown us, & the earth gape ready to devour us, for our disobedience and unthankfulness for the same. What blessings are there which we have not received? and what sin is there but we have committed? what could a father do more for his own children, then to keep them as the apple of his eye? & what tokens of ●asterdly imps can there be greater, then to live as vagabonds, the regard not their father? oh how well may this complaint of the Prophet be applied unto us? that the 
* isaiah. 12.  Lord hath brought up children, & they have done unfaithfully against him, ah sinful nation, a people laden with iniquity, a seed of the wicked, such as have forsaken the Lord, and proud●ed the holy one of Israel to anger, and as the Prophet Osee said of Israel, so may it ●e said of England, that 
* Ose. 14.41.  there is no truth, no mercy, no knowledge of god in the land, but swearing, lying, & manslaughter, theft & adultery have gotten the upper hand, and one blood guiltiness followeth another. Oh that we knew such an estate to be dangerous, & that such sins will be punished except repentance, what shall it profit us to have ●eace under our prince, & yet live as rebels unto our god? what good shall a fruitful country bring to a faithless people? What if we ●ight live long in this world, abounding in velth & prosperity, & in the end● be overta ●en in our sin, & rewarded for our iniquity? what happiness is there in man's estate? although he might live as a prince in this world, and at last become a firebrand in hell: ●et thus shall it far with such as fear not God, and great plagues are imminent over he Palaces of the wicked, and such as live ungodly, and it is through the great mercy of our God, and not for deservings, that our eyes are not witnessed that this is true, ●ut since it is the lords pleasure to he as merciful unto us, as ever he was unto his own children the people of Israel, although our rebellions be nothing inferior to theirs, and do with partience & long suffering, endure our wickedness, although all the day long he call, and no man doth hear, and still stretch out his arm, and no man regards it, yet let us once look about ourselves, & like wise children, though long first, yet at last be come obedient, to so bountiful a father. And because the very 
* isaiah. 1.6.  head is sick, and the whole heart is heavy and from the sole of the foot unto the crown of the head there is nothing sound, but wounds, blains & putrefying sores, let us all in time seek some remedy for so dangerous diseases, that we grow not rotten in our sins, and be past cure: and that it far not with us as it did with the jews, that like as the Lord did call unto 
* Zacha. 7.13.  them, and they would no hear, so they cried unto him and he would not hear: now is it with us as it was with them, now doth the Lord cry unto us by the preachers of his word, and call aloud with the sound of his gospel. God grant we never see the time in which we may say for our disobedience that like as he did call and we would not hear, so we shall cry & ●ot be hard, And that we may not be found guilty of so great sins, and run in dan●er of so many miseries, let us learn to be wise in time, and not say with the ungracious servant, my master will be long a coming, and so fall to surfferting and drunken ●esse, and in the end receive the wages of unrighteousness, but let us be penitent with ●he Publican, that we may entreat the Lord ●o have mercy upon us, and that the wrath of his countenance, may be far from us: Let sin be forsaken, and mercy will be gotten, let repentance be found and forgiveness ●s at hand: let amendment of life be a witness of our true repentance, and heaven & ●arth shall testify, that the Lord will be merciful unto us, but if our sins remain still, ●f to have pleasure in wickedness, be our greatest delight, if virtue be not regarded, but vice hath the highest room: if religion be only in our lips, and the devil possess our hearts: if we be wise to do evil, and have no knowledge to do well: if to live as Bulls of Basan upon the earth, be all we seek for, and the heavenly Ierusa●em we nothing care for: if to have the muck of this world, we will become bondslaves to the devil, we shallbe sure to serve a mast that doth pay his servants eternal damnation for their wages, which willbe received with weeping and gnashing of teeth. And although this mischief be a working for the wicked, and great plagues remain for the ungodly, who are as hard hearted as Pharaoh, that never will leave to do evil, before they be overtaken in their sin: yet let not the faithful fear, but be always glad 
* Phil. 44.  and rejoice in the Lord for ever: For he will be their father, 
* 2. Cor. 6.18.  and they shall be his sons and daughters, and he will keep them as the signet upon his finger: let them be contented to abide with patience a little while, and he that will come 
* Heb. 10.36.  will not tarry long: let them suffer a while for Christ, and they shall reign with him for ever: let them be accounted as the abjects and offscouring of the people, yet shall they one day be found the sons of God, and heirs of the kingdom of heaven: let them water their Couch a while with weeping, and the Lord will once 
* Esa. 15.6. Apoc. 7.17.  wipe all tears from their eyes: let them be cast amongst the pots, and the vilest places be thought to good for them, yet shall they one day be trimmed as the spouse to meet the bridegroom, and be Citizens of that new Jerusalem, which shall not war old for ever: let them be as sheep 
* Rom. 8.36.  that are daily led to the slaughter, yet shall they at length be delivered out of their enemy's hands, & death shall have no more power over them. Let them not faint in the way, that have begun to tread the path that leadeth to eternal, life, for their troubles will once have an end, and their reward shall last for ever, there is a day coming when all shall be well, and they shall see jerusalem in prosperity, and peace upon Israel. Thus much gentle reader, have I thought sufficient for an entrance into the rest, which I have written, & through entreaty is put in print, that the sins of our time may be known, and thereby the better avoided. And as it is the duty of every man to seek by all means possibe to bring so weighty a matter to pass, so for mine own part, although as unable as the least, yet as willing as the best, have done what I might, though not as I would, that virtue might be advanced, and vice overthrown, and do wish it to be read for the end it was written, which was to set forth the glory of God, that our wickedness may be done away, and amendment of life embraced: but if there be any that would seek for painted speech or rolling rhetoric, which is not here to be found: when they have opened the book I would wish them to go no further, for if they seek till they have read the whole, they shall find in the end, that they have but lost their labour: but if they would know the truth, here they shall find no lies, but many things that are too true and I wish it to be a book in every man's hand, that all estates might learn somewhat, and that the sound of it might ring in the cares of all Popish Priests, covetous Ministers, and unlearned Pastors, that when they see as in a glass their sins laid before them, their duty showed them, and in the end, and example of repentance: they may learn of the best, and forsake the worst, that God in them may be glorified, and themselves in Christ sanctified.  
Farewell gentle Reader, I pray thee read through the book before thou judge of it.   

¶ A Dialogue between a virtuous gentleman, and a Popish Priest, riding on the way.  Gentleman. 
YOu are well overtaketen master Parson.  Parson, 
You are welcome gentleman.  Gen. 
I pray you master Parson, how far ride you this way?  Par. 
Truly sir, I have forty miles to go, and I mean not (by God's grace) to stoup before I come to my journeys end.  Gen. 
And I must ride as far, an almost so much farther, and I am glad that it is my chance to fall into so good company as a man of your coat, for they are (or should be all) such as the company where they are present should be the better for: & I know that with the 
* Psal.  holy, men shallbe holy, with the perfect, me shall be perfect, with the clean men shallbe clean, and with the froward, men shall learn frowardness: therefore, to come in company where a man may b●e best taught, is to have the greatest blessing that in this world may be found, and I pray you sir what is your name?  Par. 
The name that was given me in my baptism, is john,  Gent. 
And I beseech you (master parson) If I may be so bold to ask what is your surname?  Par. 
Truly gentleman, my surname is bad (saving that I know the name doth never make nor mar the man) I would be so, to show you.  Gent. 
What ever be your name, you need fear, no shame thereof, for as it is not your good name that could profit you, if your life be evil: so shall not your bad name hurt you, if your life be good.  Par. 
To tell you my name, and to say the troth, it is Never be good.  Gen. 
What? master Never be good? I know many worshipful gentlemen of that name, and therefore you need not to disdain the name.  Par. 
In deed there are many gentlemen of that name, and I myself am a gentleman borne.  Gen. 
Are you so? it is no common thing to see a gentleman's son to take upon him the ministry, for they will choose rather some faculty, whereby they may live at ease, then betake themselves to the ministry, which is a painful vocation being used as it ought.  Par. 
Truly you say the troth, it is a new thing to see gentlemen's sons given to the ministry, and I promise you it was never my desire to take upon me that function, but if you will give me leave, I will show you how I came to it, and by what means I did attain to my living.  Gen. 
Yes, I pray you (master Parson) say on, let me hear the whole discourse thereof, it will cause our long journey to seem much the shorter.  Par. 
The troth is, my father hath many children, & of them all I was the youngest, and for his eldest sons he had great care to bring them up in learning, some at the university, and some at the Inns of the Court: but I being the youngest of them all, was kept at home, to be my mother's wanton, and I was so trained up in pleasure, and had in my young years so much mine own desire, that when I came to riper age, my parents, which in my youth had kept me at home to serve their turn, could not by any means persuade me to go from them, although it might have been the better for me: but as they had begun to keep me at home? and trained me up in wantonness, so I meant always to continue at home, and lead my life in lewdness: and my father at length perceiving where unto I was inclined, having always a desire that I should do well, was sorry to see me so ill disposed, and beheld the same to his great grief: and did use as many means as he might, to engraff in me some goodness: but he seeing that I was made of such metal, that no goodness would hang about me, (and having to much experience thereof) it had all most cost him his life, to see all the rest of his sons brought up to his contentation, some Lawyers, and some Courtiers, and all had somewhat, and I being as dear his child as the rest of my brethren, he was sorry that I had not soed so well as they had done, & when he well perceived, the sighing could not salve this matter, nor his thought taken (which did hurt himself) could do me any good, although full sore against his will, when he saw I was passed all hope of any goodness, had no shift for me but to make me a minister, and when I was a minister it was not long before I had a benefice (although I paid well for him) and when I was once mine own man, and had gotten myself aforehand, it was not long before I had another, and having enjoyed these 2. benefices, 3 or 4. years, I was gotten in such credit amongst the gentlemen of our country, what by house keeping, & what by good fellowship, that there was not a benefice that should lightly fall in that country, but I should be heard for my money before another: so that now I thank God & good friends, I have 3. benefices which be worth me 3. hundred good marks by the year, and although I be no lawyer nor Courtier, with the rest of my brethren, yet I dare bè bold to say, I live as merry at my heart's case as the proudest of them all.  Gen, 
Were these the steps whereby you came to such promotion? I perceive you are not the man that I took you for, nor yet the man that you should be: are you but one minister and have you so many benefices? and having so many? have you gotten them all by simony? believe me, believe me (master Parson) I am sorry to hear so ill of you.  Par. 
Why sir, is there such hurt in having so many benefices? and it is not lawful to come by them as a man may have them?  Gen. 
Truly I will tell you what I think, and to show you may judgement in matter (to be plane with you) I esteem it to be starknaked naught, for the buying of your benefices how tolerable it is, you may know it to be as lawful for a minister to buy a benefice, as it is for the Patron to sell that which is none of his own: and it is as lawful for the Patron to sell a benefice, as it was for 
* Acts. 8.18.  Simon Magus to obtain the gifts of the holy Ghost for money, and because both Patron and Priest are guilty of the same, I would wish them to repent of this their wickedness, unless themselves with their money do perish together.  Par. 
What then? would you not have a minister to have a benefice before it be given him freely? so he may go without a benefice a good while.  Gen. 
I would not have the ministry to be corrupted with such faults, of all the men in the world, for it becometh them as they ought to teach the truth unto their flock, so they 
* 1. Pet. 5.2.  are to be an example unto them of good living.  Par. 
But (by your leave Sir) before you condemn the matter, you must prove it to be a fault.  Gen. 
Why? do you not acknowledge your fault? in so doing you make the fault greater: for, to sin and not to be sorry for sin, is to heap sin upon 
* Eccle. 23.11.  sin, and in the end to reap the reward of iniquity.  Par. 
But I pray you Sir, do you think there is such a fault in buying of benefices, as you speak of? and that it is any offence against God?  Gen. 
Truly I am persuaded that if Christ were now amongst us (as he was sometime amongst the jews) and did see the merchandise that is made of benefices now a days, he that could then so ill like of 
* Matt. 21.12.  buying and selling in the church, would worse like of buying and selling of the church, and therefore I think they that buy and sell benefices do better deserve a whip to be scourged out of the church, then to have any thing at all to do concorning the Church.  Par. 
Me thinks you take the matter very hardly, for truly I am of this mind, that if a man buy a bencefice, when the money is once told, the benefice is clean sold, and then it is lawful for the minister to use it as his own.  Gen. 
And I think it is more lawful for you to use it as your own when you once have it, than it is to pay for it, when it is in your choice to leave it.  Par. 
And are you of the same mind of having many benefices, that it is not lawful for one man to have more than one?  Gen. 
I think it to be as lawful for you to have 3. benefices, as it is for me to have 3. wives, and as the one by the law of man is unlawful, so are they both in the sight of God most abominable.  Par. 
I pray you Sir show me some reason for these matters, I never hard man so dislike with these things (as you do) before.  Gen. 
These be the reasons that cause me to think that the having of more than one benefice for one man to be unlawful. First because it is not lawful for one man to have more than one man can discharge: secondly that the minister should not the so fed with the vain desires of this corrupt world, that it might draw him from the love of the world to come: for as they feed themselves, so they feed others, and such meat as they receive into their own bellies, the breath thereof they blow upon their whole parishioners, & being persuaded that it is lawful for themselves, to live as hogs in a Sty, cannot teach their flock any other doctrine then to feed themselves as the Ox that is fed to the slaughter.  Par. 
Nay, I pray you Sir (saving your tale) cannot one man discharge three benefices:  Gen. 
No, I must tell you now, as I told you before, I know it, and I would wish you to remember it, that it is not law full for one man to have more than one man can discharge.  Par. 
That is well said, I will say so too, & of this matter I can speak by experience, that one man may well discharge three benefices, for I myself have had three benefices almost these twenty years, and (I thank God) I know not the man that can ask a penny of me for the discharge of the same.  Gen. 
Oh (master parson) I pray you mistake me not, I mean not but you may agree with the world for greater matters than these, but when you have discharged yourself of this world, & this world shallbe discharged of you, then have you the greatest account of all to reckon for, for when you are dead and leveled all your accounts with man, then shall you be arraigned before 
* Heb. 9.27.20.24.12.  te judgement seat of God, there to aunswére to such things as shallbe laid to your charge, and if you cannot then answer for yourself, no man shall be aloud to speak for your if you be demanded how you entered into the ministry, what will you say, your father did compel you? so you & your Father for simning together shall without repentance be destroyed for ever: if you be demanded how you came by your benefices, will you say, you have paid sufficiently for them, and your Patrons and you did agree well enough? so you may prove yourself well friended amongst men, and be utterly cast out of the favour of God: if you be demanded how you have lived, will you say you have been a good fellow, and have fed your Parishioners with the fruits of their own hands? so you may have heaven and earth to bear witness against you, for living by the sweat of other men's brows: if you be asked when you have fed their bodies, how you have fed their souls, if you said so many benefices, the you could not be resident on them all at once, & therefore do what you could, you could not do as you should, you shall be sure to receive the reward of an unprofitable servant.  Par. 
Yea: but sir I say not so, neither do I think, but that I do discharge my 3. benefices as well as if I had but one, for because I cannot myself be in all places at all times: I have two ministers that do see as good order in my other 2. benefices, as if I were there myself.  Gen. 
I believe you (Master Parson) that the order of your ministers, and your own, is much like: but do you think to do your duty by an attorney? so you may chance to go to heaven by an attorney.  Par. 
You are the strangest gentleman that ever I talked withal, do you find such fault in me, for having 3. benefices, and these 3. lie somewhat round together? what if I can tell you of one man that hath 4. benefices, and every of them is fourscore miles a sunder: how think ye, may he supply so many, & being so far one from the other?  Gen. 
I think he may better supply these 4. than you do your 3,  Par. 
What do you think so? I would fain know how so unlikely a matter might be brought to pass.  Gen. 
Thus in my judgement it might very well be done: first, if he were hanged, then if upon every of his four parish churches were hanged one of his four quarters, so should all his parishioners be sure, always to have some part of their parson resident.  Par 
Ah, I perceive you are a merry Gentleman, and disposed to lest, therefore and you say the word (by my faith) let us have a little merry talk another while.  Gen. 
What (master Parson) do you swear?  Par. 
Oh I cry you mercy sir, can you not abide swearing.  Gen. 
Nay, cry God mercy, for it is him that you have offended and not me.  Gen. 
Why, is there such an offence in swearing one little oath, as by my faith?  Gen. 
Yea no doubt, although the oath seem little in your eyes, yet the offence is great in the sight of God: and I marvel that you which have taken upon you to be a teacher, are now to learn that lesson: therefore I would wish you, either learn to leave your swearing, or leave your name of teaching, for commonly such a master, such scholars, and where the blind lead the blinds, they both fall into the dike.  Par. 
Me thinks you take upon you to be master controller, and I think you have (since our first talk) spoken more than you can prove.  Gen. 
No, (master parson) I mean not to Control you, but I seek by all means to amend you, and as for that which I have said, or do mean to say, I doubt not, but I am able to avouch it by the word of God and if you think that you can disprove me and prove that you say by the scripture, I am contented to be taught of you.  Par. 
Nay I promise you I have no scripture  Gen. 
What have you no scripture? then you are worse than the Devil, for he had some scripture, when he 
* Mat. 4.6.  tempted Christ he was not without scripture: but you say you have none, and therefore in that respect you are inferior to the devil.  Par. 
Truly Gentleman you make but a homely comparison, but I am contented you shall say your pleasure.  Gen. 
And you are a very homely minister, that you shame not to say you have no knowledge in the scripture. What a pitiful thing is this? that you which are in the room of a master, and have many scholars to teach and see well brought up, or else a hard an account to make: that you are altogether without knowledge. You take it upon you to be on of them that will give light (as a randell) to them that sit in darkness, and are placed in Moses chair to show the law of the Lord unto his people: but I perceive you may go amongst the number of those shepherds whom the 
* isaiah. 56.16.  Prophet complaineth of, that are altogether without understanding, that are blind that are dumb dogs and cannot bark. For I see well you are no preacher of the word.  Par. 
No in deed, it was never my bringing up.  Gen. 
What, can you say nothing? then you may go learn of Balaams' Ass, for he 
* Nom. 22.27.  could say somewhat, and fear before the Angel of the Lord, but you can say nothing, nor fear the judgements of God due for so great a sin: (although you are in such estimation that you are called master parson) yet you are worse than Blaaams' Ass in condition.  Par. 
I think I am so not bad as you make me, for I can read the word unto the people, and is not that sufficient?  Gen. 
No, that will not suffice, for one of your calling must not only read the word, but be able to expound the same, and such things as are hard to be understood, to make plain unto the people, for faith cometh by hearing, 
* Rom. 10.14.  and hearing by the word of God, and how shall they hear without a Preacher, and Solomon saith, where 
* Pro. 11.14.  God's word is not preached, the people go to decay: so that you may now see (if you be not stark blind) how far you are out of the way, and how unfit you are to have the charge over souls, which are unable to preach, and cannot use that ordinary means to save the people, which is ordained to bring them unto salvation.  Par. 
I perceive you are a Puritan out right, you are one of these new men that would have nothing but preaching, it was never merry world since that sect came first amongst us: for I dare be bold to say, that there was more good fellowship in the old time, and all things were better cheap when we had little preaching or none at all, and a man might have more for a penny, than he can have now for a groat, therefore I think we have now so much preaching that we are the worse for it.  Gen. 
What (master parson) are you of that mind? that the preaching of the word of God (which is the greatest blessing that we have amongst us) is the cause of our unhappiness? Oh in any wise think not so: for the ungodly people in the time of the Prophet jeremy, were of the same wicked opinion, and told him the like tale, that when they did 
* jere. 44.17.  service unto the Queen of Heaven, they were in prosperity, and had all things plemie: but when they did leave such ungodly behaviour, all things went wrong with them, and their estate was unhappy, and therefore they though that to serve God, was the cause of their punishments: but the Prophet told them, as I may tell you, that 
* jere. 44.22.  our sins are the cause of our troubles, and we are punished for not walking in the ways of the Lord. Therefore (master parson) you are far deceived to think that the preaching of the Gospel doth hurt the people, and now I well perceive that there is not that in you, which I thought to have found in a man of your calling, therefore to discharge mine own duty, and for the love I bear unto the truth, I (will according to my small knowledge) show you what is the duty of true shepherds, of the which number I know you would go for one. First it is said in the prophesy of Ezechiel, that the 
* Ezek. 33.7.  shepherd is made a watch man over his flock, to give them warning from the lord, and if they sin, and he show them not of it, that then they shall die in their sins, & their blood shall be required at the pastors hands: but if he give them warning and thy amend not, they shall die in their sins, but the minister hath saved his own soul, another Prophet saith, that the Priests lips should 
* Mal. 2.7.  keep sure knowledge, that the people may seek the law at his mouth, because he is the messenger of the Lord of Hosts. And the Apostle Paul saith: that a minister 
* 2. Tim. 3.2.  must be baamelesse, watching, sober, apt to teach, not greedy of filthy lucre holding the mystery of faith in pure conscience, and Peter agreeing with him, would have them to feed 
* 3. Pet. 5.2.  their flock, not as though they were Lords over their parishioners, but that they give a good ensample unto them of well doing, and that of good will, and Paul (in another place) would have them to be instant, in 
* 2. Tim. 4.2.  season, and out of season, and no time exempted wherein they may be doing good. This is your duty, and if this be in you, then do you play the part of a wise servant, whom his master, when he cometh shall find well doing: but if this be sarr from you, and the name of shepherd be only to be found, you are a Wolf, clothed in a sheeps skin, and shall have your portion with the ungodly, in that lake of fire and Brimstone, which shall not be quenched for ever.  Par. 
Truly sir, it is a hard matter to find all this in one man, and although I have not this in me, yet I trust I shall have no part in that fiery lake whereof you speak, nor there is no such danger in the matter.  Gen. 
That you may not think it to be an untruth, or any invention of mine own making, mark what the scripture saith, which cannot lie. Woe 
* jere. 48.10.  be unto him that doth the work of the Lord negligently Again, 
* Ezek. 34.2.  Woe be unto the shepherds that feed themselves, should not a Shepherd feed his flock? Paul cried 
* Cor. 9.16.  Woe unto himself if he preach not the Gospel, and you shall one day cry, Woe unto yourself if you preach not the Gospel, 
* Ezeck. 23.3.  Woe unto the foolish Prophets that follow their own brains. 
* jere. 23.1.  woe unto the shepherds, that destroy and scatter my flock (saith the Lord) and so thrust them out that they once look not upon them: therefore will I one day visit the wickedness of their vain imaginations, here you have heard a great many of Woes, and all these and a great many more, shall fall on you, if in time you seek not some means to avoid them.  Par. 
In deed Sir, I must needs say you have told me of many woes, and yet I trust what so ever you say, there shall none of them light on me.  Gen. 
Truly I have said nothing of myself, but that which I have told you are the reports of other men, which used not to lie.  Par. 
And do you think in deed, that all these woes are pronounced against such ministers as preach not the Gospel, and the if they continue in that state, they shall have them in their portion?  Gen. 
I pray you (master Parson) let me first ask you this question: do you think that the Prophets and Apostles have spoken any thing in vain?  Par. 
I do not think so, but peradventure it may be true.  Gen. 
Nay I will tell you, without peradventure, that which they have spoken is so true, 
* Math. 5.18.  that heaven and earth shall fall, before that one jot that they have said shall perish.  Par. 
I do not deny but that the word of God must needs stand, but if you will so construe the scriptures, that all ministers that preach not the Gospel shall be cried Woe unto, you will make a mad piece of work, and send most of the ministers in these days to the devil.  Gen. 
I go not about to send any man to the devil, but I do what in me lieth to draw them unto God: and therefore I would wish you and your fellows, to look to this gear in time, unless you repent hereafter when it will be too late, for if your duties be neglected, and this great charge can not be answered when it shall be examined, you and your fellows shall be sure to smart for it.  Par. 
Why? what would you have me to do? that you find such fault in us.  Gen. 
Truly I would wish you to deal no longer in the matter you have taken upon you, and are not able to go through with it, out repent for that which is past, and amend that is to come, and let it not be long a doing: but take the council of the Prophet that would have us to 
* Esay. 55.6.  seek the Lord while he may be found, and call upon him while he may be heard, let the ungodly man (saith he) forsake his own ways, and the wicked his vain imaginations, and return unto the Lord, so shall he be merciful unto him, and unto our God, for he is ready to forgive. Oh refuse not this offer (master parson) as you love your own soul, for if you take it not while you may have it hereafter you may chance to seek it with tears and go without it, for now is the acceptable time, and every tree that bringeth not forth good fruit, the 
* Math. 13.10.  axe is laid to his root, that it may be cut down and cast into the fire: therefore be not leave off from sin, which without shame you have greedily committed, be no longer amongst the number of thoss whom Paul spcaketh of, that they are the enemies of the 
* Phi. 3.10.  cross of Christ, whose end is damnation, whose God is their belly, & glory to their shame, which are worldly minded, let no longer the love of this world, draw you from the love of God: but 
* jam 4.7.  draw near unto him, and he will draw near unto you: resist the devil and he will fly from you, purge your hands, and cleanse your heart, & humble yourself in the sight of the Lord, and he shall lift you up. Let the same mind be in you which was in Moses, who when he was great, 
* Heb. 11.2.  refused to be called the son of Pharaoh's daughter, and chose rather to suffer adversity with the children of God, then to enjoy the pleasures of sin for a season: esteeming the rebuke of Christ more riches, than all the treasure of Egypt. And with saint Paul say that you 
* Phil. 3.8.  account all the world but dung that you may win Christ, & give over your livings, unlawfully possed, in this short and transitory world, that you may live for ever in the world to come.  Par. 
What do you mean by all this talk, that I should give over my benefices? so you may chance to begin a piece of work which you shall never finish, for I had as lief lose my life as lose my living, and I have not had them this long, to forego them at last, therefore gentleman, I shall desires you to have me excussd for this matter, and I will here you in any thing save this: there is no man so unwise I think, to forsake his living and become a beggar, when it is in his choice to use it at his pleasure.  Gen. 
In deed (master Parson) I think few men be so wise, to do that which may be best for them.  Par. 
What, do you account that wisdom? I am sure there are many wise men of the ministery, as you know as well as I, that have more livings than I have, and yet I think you can not tell me of one that doth love the Gospel so well, that he would departed with any of his benefices, to discharge his conscience.  Gen. 
In deed (as you say) a man shall hardly find one amongst so many double beneficed men, that will prefer the truth, before their benefices, or love the Lord better than themselves: but such deserve not the name of wise men, for if their be any wisdom in them, it is such as the prophet speaketh of, that 
* jere. 4.22.  are wise to do evil, but to do well they have no knowledge, and if scripture will no serve to persuade you, yet let me see what reason may move you: do you think that our Lord Christ, who is heir of heaven and earth, whose servants we will say we are, & under whose banner we will say we fight: if he then being our master, and 
* Phi. 4.21.  thought it no robbery to be equal with God, and yet made himself of no reputation, and refused notto take upon him the shape of a servant, and to humble himself unto the death of the cross for our sakes, that we by his example, might learn for his great love, to love him again, and was taught obedience by the things that he suffered, to submit himself to his father's will, and was contented for our sakes to bear this heavy burden, before he entered into his glory: and do you think it reason that a great many of you, which are drawn from the Cart's tail and set with Princes, that you shall mock him with the name of servants, and yet live as master, and say you fight under his banner, and strike the stroke with his enemies, & in the end be accounted as his brethren, & eat and drink in his kingdom? no, no, (master Parson) deceive not yourself, 
* Gal. 6.7.  he will not be mocked, they are those that 
* 2. Tim. 2.12.  suffer with him, and such as deny him, he will deny them: or think you that there is any new way to heaven, better than Christ himself hath found? no, doubt you not, if their had been any way easier, then through many tribulations to enter into heaven, the father would have revealed it to his only begotten son. Therefore (master Parson) seeing the case standeth as it doth, I marvel that before you meant to be a builder in this work, you had not first made your account what it would have cost you, for it is such a piece of work as will not be done without great charge, for experience doth teach us, that it hath cost many a man all that they have had, yea and their lives also, the they might be found painful labourers in so sumptuous a building.  Par. 
Truly Gentleman, I must needs confess that the scripture is true, and your reasons are very good, and if I thought there were no other sense to be gathered out of the scripture, than you have showed me, I might chance to do that which some times I never thought to have done: but although there be many places that threaten punishment to the grievous offenders, yet I know there are some that teach us: that God is merciful: and I for my part do not mean to come to heaven by mine own deserts, but I do only hope of the mercy of God.  Gen. 
To trust in God's mercy you do well, for if you should think to come to heaven by your own merits, you should surely be deceived, but so to hope of his mercy as those that care not for it, is to trust to a broken staff, and in the end to be deceived.  Par. 
Tush I know God is merciful, and some there be (and that a great many) that shall taste of his mercy, and why should not I be one of them, as soon as an other?  Gen. 
But (master Parson) in any wise deceive not yourself, but take the counsel of the wise man, which saith, 
* Eccle. 5.6.  say not tush the Lord is merciful, he shall forgive me my sins, by they never so many, for as he is merciful, so departeth wrath from him, & in the time of vengeance he shall destroy thee: but because it is true, that God is merciful, and some there be that shall taste of his mercy, and you are one of them that would feign taste of his mercy, I will tell you how you may get it, and also how you shall know when she is sure to have it. The prophet Esay saith, 
* Esay. 55.7.  Let the ungodly man forsake his own ways, and the wicked his own imaginations, and turn again unto the Lord, so shall he be merciful unto him: so by this you may see, that the way to have God's mercy, is to forsake your sin, and when you find from the bottom of your heart, the you do loath your wickedness and hate your sins as the greatest enemies you have, and leave them as things dangerous to be had in keeping: when you find this in you, be sure that the mercy of the Lord, is not far from you, but if a man will not turn, he will whet 
* Psal. 7.13.  his sword, and bend his bow, to the cutting down and utter destruction of the wicked and ungodly.  Par. 
And must I needs put away my benefices (think you) before I am like to obtain the mercy of God, and attain to his heavenly kingdom.  Gen. 
Truly (Master Parson) I will tell you, 
* Math. 7.14.  the way to heaven is very strait: and it will be a hard matter, for one man with three benefices to pass through so narrow a place: therefore if you will be sure to come thither yourself, I would wish you to leave your benefices behind you.  Par. 
Why? do you think that I meant to carry my benefices with me? there is no man so unwise (I think) but knoweth he shall leave all things behind him, when he dieth  Gen. 
But if you be not discharged of them while you may, you shall be sure to be troubled with them, when you will wish that you had never seen them, when the blood of your sheep shall be required at your hands, their sins will lie so heavy on your back, that when you are come to the gate ready to enter into heaven (I fear me) they will pluck you down as far as the bottomless pit of hell: therefore if you will follow the counsel of him that wisheth you well, now so deal with the world, that hereafter you repent not your bargin: and 
* Math. 5.2.  agree with your adversary while you are in the way, lest he deliver you unto the judge, and the judge deliver you unto the Gailor, and he cast you into prison, & thence not to come out, till you have made good the utmost farthing.  Par. 
For your good counsel I most heartily thank you, and follow it I would if I thought if best for me, the paths that lead to heaven I would fain tread, and the way to hell I would willingly avoid, for I know that these places, the one from the other do so far differ, that to know the way to heaven is only my desire, and that I might be sure not to miss the way, I could be contented to departed with one of my benefices (with all my heart) so that I might enjoy the rest quietly.  Gen. 
I am glad that you are come one step lower, and it putteth me in hope the you will not stick to take a little more pain in this vile and transitory world, the you may rest for ever in the world to come, and that this world may not deceive you, consider it as it is, and think no better of it than it doth deserve, & love it no dearer than you would your enemy: for the Apostle saith, 
* 1. john. 2.15.  if we love the world or the things in the world, the love of God is not in us: and if you will say you 
* joh. 14.2.4.  love God and keep not his commandements, you will prove yourself a liar, & there is no truth in you. Know therefore, the this world is vain, and all worldly things are vanity, the righteousness is perfect blessedness, and to know God in truth, is the chiefest felicity: and to put away confidence in man, or any worldly help, is to trust to a broken staff, which in th'end will deceive you: think no freedom so to be desired as the service of God, & to know that better it is for you to be Christ's chaplain without a benefice, then to have all the livings in the world, and be out of his service, and think it not enough to departed with one benefice and keep two in your hand, but if you may be unburdened of that which you cannot discharge, and have pardon for your former sins committed, say you are well used and fin no more: and Christ teacheth us, that he that will be his disciple, 
* Mat. 16.2.  must deny himself, and take up his cross and follow him. Now if I should counsel you to keep any thing that might hurt you or hinder God's glory, I should go beyond my commission, and commit sin with you: therefore to tell you the troth, because you are an unpreaching Prelate, and unmeet for that office, I would wish you to give over the function you have no skill-of, and leave all your benefices, as things that pertain not unto you. Let not so many souls perish, through one man's negligence, but have a care of yourself as well as of them, & flatter not yourself any longer, lest you & your flock perish together: let such have your room that can teach them better, and let such shear the sheep as can feed the flock, that you may save yourself and then, let not worldly persuasions work you destruction, but let such flatterers go for liars, that will tell you, you are unwise if you so do, you shall lose your credit, you friends will fail you, no man will regard you, let these and such like tales go for chaff, that is blown away with the wind, and whose substance will soon have an end, for if the Lord will be served, and his judgement executed for so great a sin, all the world cannot pay your ransom, neither shall any man be able to set you free. Therefore in this matter deal wisely for yourself, for it is yourself that shall stand to the stake for the whole: depart with this ungodly promotion, which this wicked world hath brought you, and you shall have treasure in heaven, and because it is so that you are not able to take upon you the charge of souls, without the destruction of yourself and them, discharge yourself quite of so great a danger, and keep not a benefice for fear of displeasure.  Par. 
What, will you not have me keep one benefice? then you deal more hardly with me than I thought you would: but there shall be no more ado of the matter, I will keep myself as I am, and therefore in using these persuasions, you do but lose your labour, the charge is mine, and I only shall answer for it, therefore I would wish you to look to yourself, and take no farther care for me.  Gen. 
What, are you now come to this pass? and is this the thank that for my good will I shall receive? I was in good hope when you were once running, you would not have stayed before you had come to the goal: but oh how true is that saying now fulfilled in you, which was spoken so long agone? that 
* 2. Pet. 2. 2●.  the dog is turned to his old vomit again, & the sow that was washed, to her wallowing in that mire: Oh covetousness, covetousness, how well may it be called the root 
* 1 Tim. 10.6.  of all evil? that sendeth so many souls headlong to the devil.  Par. 
What, you are far deceived (gentleman) do you think that covetousness is in me, no, I abhor it with all my heart, and love of money is far from me.  Gen. 
What are you not covetous: I pray you, what did then move you to take 3. benefices? when as one of them is living sufficient for you?  Par. 
I perceive you know not what you say, for I tell you troth, I can not live with one benefice.  Gen. 
No? I pray you what is one of your benefices (that doth yield you least) worth you by the year?  Par. 
I think it be worth me, a forty or fifie pounds.  Gen. 
And I pray you what do you give unto your Curate by the year, that doth serve your benefice.  Par. 
I give him ten pound by the year.  Gen. 
And why can you not live with forty or fifty pounds by the year? as well as your Curate that hath but ten pound by the year?  Par. 
I see well (Gentleman) you take all things at the worst, but I will tell you, and not lie unto you, wherefore one benefice would not content me, and so small a living will not satisfy me, I did consider my calling, how that I was a gentleman, and therefore I thought it not enough for me to live as the common sort do, which are but plain fellows of the country, and I knew no way how to make any difference, but only by procuring myself such livings as might maintain me like a gentleman, and being once a minister, you know it is not lawful to possess other livings, than such as belong to the ministery, and therefore I had no way to make up the matter, or bring my purpose to pass, but only by having two or three benefices: and now you see the world what it is, how that he that hath nothing shallbe nothing set by, and having a good living and being able to bear some countenance, he may be a companion for a right good Gentleman: and I promise you, these were the causes that did move me to take so many livings, & not for covetousness sake as you do imagine.  Gen. 
Was it your chiefest regard to have greatest respect unto these vanities, I perceive you are a right worldling, and by a wrong door have entered into the ministery, you say you did respect your calling, and that was how you were a gentleman: ●ut I perceive you had forgotten another calling, which all ministers ought to have regard unto, and that is, that you are no longer called to be a gentleman, and to live at ease: but if you will be the man that you ought to be, you must forsake yourself and follow Christ, and as near as you may imitate his steps, and then see what examples are laid before you, & what a life you ought to live. Christ himself, who although now heir of heaven & earth, when the time was come, that he must be a minister of the gospel, he left heaven and the glory thereof, and took upon him the shape of the servant. Paul, which sometimes was in authority being an enemy to the Gospel, when it pleased God to make him a minister of the Gospel, he was contented to forsake such promotion, and 
* Gal. 6.14.  rejoice in nothing but in the cross of Christ. matthew sitting 
* Mat. 9.9.  at the receipt of custom, and in the mids of his worldly affairs, when Christ meant to make him a gospeler, he willingly forsook all and followed him, Peter, Andrew, james, and john, which got their living by fishing and busied about the same, some 
* Mat. 4.18.  casting their nets into the sea, & other mending of their nets being broken, which did require some haste, when Christ came by them, & told them that he would make them fishers of men, they made no more ado of the matter, but left all and followed him, but you as though you had a prerogative above Christ and his disciples, think you may be a minister and a Gentleman too, that you may be a Christian and a worldling too, that you may serve God and the Devil too, that you may live at ease and yet bear the name of a painful labourer: but he that will be a minister of the Gospel, and a servant to Christ, is taken on this condition, that if he will look to reign with him in his kingdom, he must suffer for him a while in this world: and deny the vain titles of a proud Prelate: and forsake the vanities of this vain world: and to be be a 
* 1. Tim. 4.12.  pattern to the godly, in word, in conversation, in charity in faith, and in chastity, and to give attendance unto teaching, reading, doctrine and exhortation: this is the calling that you are called unto, and as for the credit and continuance that you seek to have in the world that you may be a companion of such as are worldlings, I will tell you (Master parson) if you shape not to live another kind of life, you will one day be found a fit companion for the devil, you must bear with me though I be somewhat plain with you, and that which I tell you is nothing but truth, and therefore I would wish you the sooner to believe me.  Par. 
Nay, I promise you, I will not believe you for this matter, all the scripture you have in your belly, will not make that sink into my head, that I being a minister should forego the calling of a Gentleman, for if I had thought so much before I was minister, I would never have taken the ministry upon me as long as I had lived: what is a minister now a dates without a living? and what is one benefice for a man to keep house upon? or how can he bid his friends welcome, & give them sufficient entertainment except he have some other help as well? me thinks you being a gentleman, have least cause to complain of any man, for I am sure you & your fellows far never the worse for us of the ministery, especially as many of us as are unmarried and have no man to care for but ourselves, we spare not to spend upon good fellows, and gentleman as you are, but you may come to our houses at any time, when we are resident, and be welcome. We keep good houses at Christmas, we are merry & have our friends about us, and many a poor body at our gates do fill their bellies with that which we leave when our bellies are full.  Gen. 
This is an Oration, that if it had been made before the devil, it would have pleased him very well: you are a man for his own tooth, for I perceive you are all for the belly, and care neither for your own soul, nor the souls of such as you shall answer for: but your greatest desire is to be in credit & favour with the world. I dare warrant you (M. Parson) as long as you behave you self in this order that you speak of, you shall have friends enough in this world, and be aloud to have recourse to the devil, which is the Prince of this world, & 
* Josh. 2.13. Ephe. 6.21.  governor of such as are worldlings: but know this withal, that his kingdom doth last no longer than this world doth endure, and that will have an end you know not how soon: & although it be long before that time come: yet you shall bear no longer sway in it then your own life doth last, and that will be taken from you, it may be very shortly, and when your life is gone, your work will be at an end, and you shall have your wages home with you, & for the greedy desire you have had to fill your paunch, you shall have fire & br●mston your belly full: & for your 
* Esay. 65.13. Luk. 8.24.  mirth & merry pastime, wherewith you thought yourself never satisfied, you shall have more weeping and gnashing of teeth than you would desire: and for the friendship you have had in the world, you shall have as much of the wrath of God as you are able to bear: and because you have served your master the devil diligently, you shall have a loss in this, that shall last for ever. Therefore (M. Parson) if you like not of such an alteration, I would wish you to lead a life of another fashion, for such sweet meat will have sour sauce, and these plagues doth follow such an ungodly life.  Par. 
Why, is there such ungodliness in using these things that I have spoken of? or is it not commendable to keep a good house, or to be merry amongst our friends.  Gen. 
It is your duty always to be a lover of 
* ●. Tim. 3.2.  hospitality: but in that you prefer one time before another, as your Christmas, which you speak of, and such like it may go amongst the number of the rest of your faults, for the same fault did Saint Paul find amongst the 
* Gal. 4.10.  Galath●ans, and was in fear lest he had bestowed his labour on them in vain, because they made a difference of da●es, months, & times, and where as you say, that the mea●e which you leave when your bellies are full, doth feed many poor at your gates: you may know that you thrust them out of your gates, which ought to be guests at your tables.  Par. 
This is more than ever I heard before, therefore I think it to be some new order of your own making.  Gen. 
If you think it strange or a new order, you may know that it was an order set down by our master Christ for a thousand and five hundred years agone at the least, that when we made our feasts, we should 
* Luk. 14.13.  call the poor, the maimed, the lame and the blind: and not our friends, our kinsmen, or rich neighbours, lest they recompense us again.  Par. 
I tell you plain, this is a strange order in deed in my judgement, for I promise you, I never saw it on this fashion before, neither do I mean to begin any new orders, for I never made feast yet, nor never will again, but I mind to have my friends and kinsmen at it, that they may do as much for me another time, for if I had not used these means to get in credit amongst my friends, and the gentlemen of our country, I had never had that which now I have.  Gen. 
Now it ddth plainly appear, what master you serve: for Christ biddeth you do one thing, and you shame not to say with open mouth, that you will do clean contrary wherefore I may be a witness, that you set more by the fellowship of the world, then by the friendship of Christ: but I would wish you to take another order in your fe●tings, and frame to live another life, or else there is an order taken for you, that you shall be accursed, and all that you have. 
* Deut. 28.16.  Cursed shall you be in the City, and cursed in the field, cursed shall be your basket and your store, cursed shall be the increase of your kine, and the flocks of your sheep, cursed shall you be when you go out, and cursed when you come home, & all that you take in hand shallbe accursed, if you serve not God.  Par. 
Alas what will you have me to do? you know I am no preacher, and therefore cannot give them spiritual food, it is reason that I should feed them one way or another, for you have told me that a Shepherd must feed his flock.  Gen. 
Alas, what meant you to take that work in hand, which you cannot tell how to labour in? why have you taken upon you the office of a preacher, and yet say you can not preach? why have you this long borne the name of a shepherd, and know nor yet how to feed your sheep, why have you entered as a workman into the lords harvest, and do bestow all your time in loitering and idleness, why are you let to keep the wolf from the sheep, and are a dumb dog that cannot bark, how hath the devil bewitched you, and set you a feeding only of their bodies, while he in the mean time goeth about, ready to devour both bodies and souls: leave of leave of for shame (master Parson) and be no longer deceived & led away with the subtle slights of Satan: for let him tell you what he will, and so blind your eyes that you can not see your sin, yet although you have attained to great livings, and are not without three benefices: because you are no preacher of the gospel of Christ, you ought not to keep one.  Par. 
Then I would I were a preacher, for than I think you could be contented that I should have living inought.  Gen. 
In deed as it is good reason that he that will not 
* 2 Thess. 3.10  labour should not eat, so is it as good reason that they that 
* 1. Cor. 9.14. Luk. 10.7.  preach the Gospel, and such 
* 1. Tim. 5.18.  as labour faithfully should be well rewarded.  Par. 
Then I see well, if I could preach, you could be contented that I should keep my three benefices.  Gen. 
No (master parson) I said not so.  Par. 
No? did you not say that he that did labour faithfully should have enough?  Gen. 
Yes, but I did not say that he should have too much.  Par. 
Why, do you think three benefices to much for a good preacher?  Gen. 
Yea, I think three benefices to be two to many for him the can preach best.  Par. 
What do you think so? then I would there were a preacher here that hath three or four benefices, that he might answer for himself: but for want of such a one, I doubt not, but me self am able enough to defend so good a cause: for if it were not lawful for him that can preach to have two benefices, it must needs be unlawful for me to have three which am no preacher.  Gen. 
In deed you say true, therefore I pray you (master parson) let me here what you can say, & what skill you have to make darkness light, and light darkness, evil good, and good evil, the having of two or three benefices for one man to be lawful, which in the sight of God is most abominable.  Par. 
You have told me that there is nothing required of a Pastor, but to preach the word, and feed his flock, and this may one man do, in three or four benefices very well: for you know by the laws of the realm, that if every parisly have a sermon once in a quarter of a year, it is sufficient.  Gen. 
What (master parson) you slander the laws of the reaime, for I know there is no law to the contrary, but that the minister may preach every Sabbath day: by the law of God he ought not to 
* Act. 20.28. 2. Tim. 4.2.  neglect any time, that he may bestow in instructing and feeding of his flock.  Par. 
But do you not think, that this may be sufficiently done, in preaching once in a quarter of a year?  Gen. 
If the Devil would appoint two too meet the Shepherd there every quarter, and so try who might have the victory, and never came amongst the sheep, but at such time as the shepherd is there, it were enough: but because the devil, as a Wolf doth always and at all times, seeks the destruction of the sheep, therefore the minister as a good Shepherd, ought continually to be watching, and ready to withstand him.  Par. 
In deed I must needs confese, that it were best if it might be so, but seeing the case standeth as it doth, that there are not Preachers enough to place in every parish one, is it not better think you, that one Preacher have three or four benefices that can teach the flock sometimes? then to have a dolt that can say nothing at any time.  Gen. 
Here (M. Parson) you have given yourself a sore blow, which are amongst the number of the dolts, whom you speacke off.  Par. 
But you must imagine, that what I say now for others, is but for talks sake and not condemn myself, neither do I think the worse of myself, what ever I say: for I know if you had had this talk with a Preacher, he would have said as much for me, but this doth not answer the question, do you not think it better to have the flock fed at sometimes, than not at all.  Gen. 
Truly I am of this mind, that it were as good never a whit, as never the better.  Par. 
In deed that is true, but you must not think but that it will be somewhat the better, for although at I must needs say that the continual presence of the Pastors be most profitable, yet I think not the contrary, but that if it be so that he may come amongst his flock but seldeine, yet that will do them much good: for I pray you, let me ask you this question: if one of them having 2. benefices, in both which he cannot at one time be resident, if he spend half in another, is it not almost as good as if he. were always at one of them?  Gen. 
This difference there is, that where as the careful minister being always resident to defend his sheep from their enemy the devil (which doth continually watch for spoil, being ready to devour them) may stand them in as good steed as a strong defence, against all the assaults of Satan: so such a one as you speak of, that is a long time from them, may have (in his absence) his flock scattered, and so he himself be found a negligent shepherd.  Par. 
But he may so apply them at his being amongst them, that they shall be able to spare him a while without any danger.  Gen. 
Truly (M. Parson) I can tell you, the devil is a subtle bird, and the shepherd shall no sooner be from his flock, but he will be amongst them, and if the minister have two benefices, when he is at one, the devil will be at another, so that you may now see how needful it is for the Pastor to be always amongst his flock, since Satan is so greedy to work them their utter destruction.  Par. 
But if all this that I have told you will not suffice, yet if the worst fall out, they that have so many livings that they cannot be at them all at one time, may in their absence, place honest ministers that may supply their rooure, almost as well as themselves.  Gen. 
What do you mean? that others shall feed, an they will sheer, that they shall have the hire, and others do the work? that they shall but bear the name of Pastors, and live by the sweat of other men's brows? is this that you mean by others supplying of the room?  Par. 
Truly my meaning is, that in the absence of the pastors, he should place one amongst his flock, that may keep them in order?  Gen. 
What would you that he should only receive the fruits for him? and take up his tithes, an shear his sheep in due time, and by that means keep them in order?  Par. 
I mean that there should be an honest man set over them, that may seed as well as shear.  Gen. 
And who shall have the fleece mean you.  Par. 
It is reason that the Parson of the parish have the fruits of his benefice, although he be not always resident, and the minister that doth supply his room, may have some reasonable matter, according as he doth deserve.  Gen. 
Then he must have all, for I have showed you out of the Scripture, that the 
* Luk. 10.7.  labourer is worthy of his hire, but he that will not labour 
* 1. Tim. 5.18. 2. The. 3.10.  should not eat.  Par. 
Although you have scripture, that doth make for your purpose, yet there are very good reasons for the which a minister may very well, and for good consideration be absent.  Gen. 
Have you so good reason for it (M. Parson) I know there is no reason that is contrary to the scripture, for although you dream of reason, and think to prefer your own devices before the word of God yet what ever you say touching these matters, although it seem never so reasonable if it agree not with the word of God, it is altogether without reason: but I prate you what are your reasons that you think 〈◊〉 good.  Par. 
For this cause I think a minister may very well be absent from his flock as if he be but a young scholar, and is like to profit by being in the university a while, whereby he may be able (for ever after) the better to discharge his duty: may he not for so good a consideration (for a while) be a non resident.  Gen. 
Did you never hear this proved (master Parson) that (many times) whiles the grass groweth, the horse starveth? so no doubt of it, is it with such a minister that is yet to learn, and hath taken upon him the office of a teacher: while he is in the uninersitie freighting of himself with learning to bring home to his flock, many a silly sheep doth in the mean time perish for lack of knowledge, & this did saint Paul very well know, and therefore he would have a minister not to be 
* 1. Time. 3.6.  a young scholar: but such a one as is 
* ver. 10.  already able to take care of his charge, and 
* 2. Time. 2.24.  apt to teach, before he take so weighty a matter in hand.  Par. 
Then if it be so that he must first be a good scholar, and able to teach before he take on him the ministery, there is good reason that he should use the means that he may continue his knowledge, and therefore he may lawfully be allowed, two or three benefices, that he may furnish himself like a scholar, and provide him books, without the which he cannot study.  Gen. 
Why are they now so dear that they must sell souls, to buy books? you do not see how you overshoot yourself in your talk (master Parson) for you think it no matter, though many souls go to the devil so that one man's study may be well furnished.  Par. 
I know there be some that could answer you for these matters if they were here, and prove that they may lawfully have more benefices than you are willing that they should, for there are some that are very good scholars, and know what they do, and yet they are not amongst their parishioners scarce once in half a year: therefore I am fully persiwaded that even the very name of a preacher, if it be nothing else, although be never (almost) come amongst his flock, will do some good, do you not think so?  Gen. 
I think the name of a Preacher only, will do the people so much good, as the smell of a mess of pottage to a hungry body, or an empty pot to a thirsty soul: which is no good at all, but doth cause him to languish in vain, with an earnest desire to have that which he can not obtain: If this be all that you can say, master Parson, I perceive you want skill to defend so bad a cause, yea and so do they that think themselves best able to say most in the matter: and under that pretence of a love to the people (for lucre's sake) they seek the destruction of themselves, and such as are their charge: they feed only themselves and are such as the prophet Ezechiel cried woe unto, 
* Ezech. 34.3.  they eat up the fat (saith he) and clothe them with the wool, the best fed do they slay, but the sheep they do not feed, the weak they have not strengthened, the sick they have not healed, the broken they have not bound together, the driven away they have not brought again, the lost they have not sought, but with force and cruelty they rule them.  Par. 
Me thinks there should not be all these faults in them that you speak of, for there are some of them that are very, good fellows, and keep good houses, which doth deserve great commendations.  Gen. 
In deed there are some of them that love to far well, and can make their guests good cheer, but this is not it, (M. Parson) that they ought only to be careful for, nor it is not such sacrifice that pleaseth God: for do you think that the Lord will be bold with your own inventions, which the vanity of your own brains hath brought forth: with the keeping of a great house for great men, and feeding only the bodies of the people, when as the Lord doth chiefly require that the soul, (which is the principallest part) should be best fed? or will you give the fruits of your benefices for the sin of your soul? or do you think that the Lord hath as great pleasure in  offerning, as when his voiyce is obeyed? No (M. Parson) know it, and know it so well that you never forget it, that to 
* 1. Sam. 15.22.  obey is better than sacrifice, and to hearken is better than the fat of Rams: for rebellion is as the sin of witchcraft, and stubbornness is as the wickedness of idolatry, whose reward is an everlasting life full of continual misery.  Par. 
I marnaile that other men as wise as you, can not see these faults as well as you, (if these be faults) I would feign know the cause thereof.  Gen. 
Truly I can show yond no other cause, nor know not to what and they give themselves to the love of so many livings, but only for the desire of filthy lucre, which doth spring of a conetous mind, which is the root of all evil: and now may we take up again the complaint of the Prophet, 
* Jere, 24.2.  like priest, like people, that 
* jere. 6.13.  from the lest unto the most, they hang all upon covetousness, and from the Prophet unto the priest they go about falsehood and lies, the priests 
* Miche. 3.11.  preach for lucre, and the Prophets prophesy for gain, but 
* jud. 11.  woe be unto them for they have gone the way of Cain, and are utterly given over to the error of Balaam for jucres' sake: and without amendment shall perish in the gainsaying of Cora, they are such as Paul speaketh of, that can 
* Rom. 2.22.  teach others and not themselves, they preach that a man should not steal, yet they steal: they abhor Idols, and yet commit sacrilege: they make their boast of the law, and yet through breaking of the law they dishonour God, and cause his name to be evil spoken of.  Par. 
What think you of these doctors which are men of great learning, and of the number of those whom we speak of, how is it possible they should so be deceived:  Gen. 
I pray you (M. Parson) can you tell me what was the cause that all the words which Pharaoh heard from the Lord, and all the miracles that were wrought before him, could not make him to obey God, but still to constinue in his wickedness before he was overgotten in his sin?  Par. 
I have heard that it was because his heart was hardened.  Gen. 
You say very true, for that 
* Exod. 14.17.  was the only cause thereof, and the same disease of hardness of heart hath taken such hold in the stomachs of these whom we speak of, that it hath made them so sick, that (I fear me) it hath brought many of them to their graves.  Par. 
If it be true that they are deceined, I marvel why they seek to bear the names of doctors, and to covet such promotion as many of them are in.  Gen. 
I know not (for my part) what to think them, nor what they mean by these glorious titles and great livings, but that they are such as Christ spoke of, that 
* Mat. 23.6.  love the uppermost seats at feasts, and to sit in the chief places of the Synagogues, and love greetings in the Market places, and to be called of men Rabbi, Rabbi  Par. 
What, can you see nothing else in them but that? then I perceive I can see more than you, for such as they are, that hear the names of doctors, & are in some credit and estimation amongst the people, shall the sooner be believed in that they say, and the word that they preach will be the better embraced.  Gen. 
Oh (M. Parson) you are deceived in your sight, I think you lack your spectacles that you can see no better: if the word of God should work more in the people, being delivered of great men, and such as are in authority, I marvel that Christ had not foreseen it, which was equal with his father in glory, and yet made himself of no reputation during the time of his being upon the earth, when he had always a care to go about his father's business, which was to preach the gospel, that as many as were ordained unto eternallife, might have redemption through him in his hloude, and why had he not chosen the great and mighty men of the world, and made them his Disciples? but chose rather poor Fishers & men of no estimation in the world, to be ministers of his word, & distributers of his mysteries: but you are deceived (M. Parson) and that is true which Saint Paul saith, that 
* 1. Cor. 1.27.  God hath chosen the foolish things of this world, to confound the wise, and the weak things of the world to confound the mighty, and things of no reputation & despised, to bring to nought those things that are highly essteemed, that no flesh should rejoice in his sight.  Par. 
For all this, I cannot yet be persuaded, but that it is lawful for a preacher to have as many benefices as he can get: & he that cannot preach, may have three or four, and be very well dispensed withal: for you see that it is so, and if it ought not to be so, men are worse than mad to do that which is not lawful.  Gen. 
In deed it is too true, that it is so with the most part (although not with all) and therein they show their madness, for amongst a great many of them, only a few ercepted, which the Lord doth reserve to himself, and hath given better hearts unto, if he be once a minister, he thinks by and by that he is made only to get him many livings: and if he be a Preacher and have a wife and children, he hath a conscience large enough, to wish for as many benefices as he can get: but if his greedy desire can not so be satisfied: yet if it be possible, he will have three at the least, one for himself, another for his wife, and a third for his children, and that they may have these livings to maintain themselves so, that they may go amongst the Gallants of the world, that their diet may be of the best, their tables traught with all kind of dainties, and that they may not be behind hand, but in their apparel as brave as the proudest, themselves in their silks, their wives in their trench hoods, and their children parinted like puppets, & that they may a while enjoy this gear, and live at ease in this world, they care neither what shall become of themselves, their wives and their children in the world to come: but are contented flock and all shall go to the Devil, for any farther care they take for them. Is this to 
* john. 21.15.  feed, feed, feed, as Christ said unto Peter: Nay this is rater to kill, kil, kil, as the Sheep that are led to the slaughter, I think if the Prophet jeremy were now living, and did see the lamentable estate of our time, be would say for us, as he did for the people in his time, that he could find in his heart to 
* jere. 9.1.  weep day and night, for the slaughter of the people. Oh that their hearts were circumcised, and the vilens of their eyes taken from them, that they might once see & understand, the to have so great a charge, that some must needs perish for want of looking unto, and to shear the sheep, and not to feed the flock, is to 
* john. 10.10.  spoil, murder, and destroy: therefore what ever he be, or by what title so ever he be called, whether he be a doctor by name, a Parson of many benefices, or Sir john Lacklatin, that can say nothing: if he have no more regard, but to satisfy his own greedy desire, and is careless for the safety of such as do pay him for a better work, let him think of himself as well as he list, yet these are the titiles that he doth best deserve, doctor Spoils, Parson Thief and Sir john Murderer, for in taking away of the goods from their Parishioners (without doing of their duty) is before the majesty of God no better than theft: and to let their souls perish for want of food, is to be a murderer and spoiler of the souls of them which Christ did sh●d his blood for.  Par. 
But me thinks you might use milder speeches, for there are many of these I tell you, that are of good wisdom, and bear some countenance, and therefore will take it, as an offence, to have these names at your hands.  Gen. 
Are they ashamed to bear the names, and do they take no shame to deserve the names? do they set more by the countenance of the world, then by the favour of God? have they a more desire to please men then they have to serve Christ? can they with brazen brows, commit such faults in open places, & are they not ashamed so to offend before the Lord and his Angels? do they rather choose to live at ease a while in this transitory world, then to line for ever in the world that never should have end●or will they persecute Christ in his members, and yet say still, they are good Christians. If it be true, they show their unsdome that it is nothing but folly, and if they 〈◊〉 to be offended with him that giveth them these names, let them look in the tenth of John and there they shall find, that he that regardeth not his flock, is 
* john. 10.  a thief, & cometh for nothing but to spoil, kill, and destroy: & he that spoke the words, is Christ himself, and if because they cannot touch him, they willbe offended with me, that have said it after him, they shallbe sure to make a wrong match: for in so good cause I know Christ will take my part, and having him on my side. I care not though all the world were set against me: for if the Lord himslef take the matter in hand, mark how his enemies are like to speed, he can fight with them, form heaven 
* josua. 10.11.  with hailstones, as he did for his servant josua. He can send them as much 
* Gen. 19.24.  fire and Brimston, that shall consume them all, as he did the Sodomites. He can cause the earth to open and 
* Num. 16.32.  swallow them up quick, as he did Corah, Dathan and Abiram, with their wicked companions, if they think themselves so strong & so many in ●nmber, that their adversaries are not able to withstand them: God is able in steed of other help, to cause one of them to kill 
* jud. 7.22.  another, as it fell out amongst the Madianites, and if there be any that do escape the sword, and fly unto houses for succour: God is able to throw down the 
* 3. Kin. 20.30  walls upon them, as he did upon the Syrians, which at one time slew seven and twenty thousand, if such as are left will continue still deriding the servants of God, he is able to send as main she 
* 4. Kin. 2.24.  Bears out of the woods as shall devour them all, as he did for such as mocked his servant Eliseus, and if this be not enough, there is no mischief that they would wish to fall upon others, but God is able to make it fall on themselves, this can the Lord do, and greater things than these, for what is it? but that is possible with him: but although he doth with patience endure the wickedness of his enemies for a while, yet he can and will at length, plague them through lie, to their utter destruction: and for his own servants although their enemy's rage, as do the waves of the sea: yet shall they not go beyond the bounds, that the Lord hath set them, if they would cast them into prisous, thinking by that means to use them at their pleasure, God is able to send his 
* Act. 5.16.  Angel to open the doors unto them, as he did for his Apostles, & by the means set them at liberty If they would thrust them into the fiery oven, thinking that way to consume them, God is able enough to keep them from 
* Dan. 3.25.  burning, as he did Sidrach, Misach, and Abednega, If they would cast them amongst the Lions, thinking that way to destroy them: God is able to stop 
* Dan. 6.22.  their mouths: the they shall not hurt them, as he did for Daniel, If they would keepo them from meat, that they might kill them with hunger, God is able to cause the 
* 3. Kin. 17.9.  Kavens to feed them, as he did for Elias, If they would make a Gallows to dispatch others, God can cause them to be hanged thereon themselves: as it fell out between wicked 
* Ester. 7.9.  Haman, and good Mardocheus, all this can the Lord do for such as serve him faithfully: but although he suffer them to be persecuted for a while, yet he can and will at length, deliver them out of their enemy's hands: though they were as many in number as all the people in the world, and as terrible to look on as all the devils in Hell, yet shall they once have the victory: and all their foes shall be made their footstool, and shall be feign to confess, though sore against their wills, that such honour shall all the Saints of God be sure to have, therefore (M. Parson) if these men whom you speak of, be so whse as you make them, they will beware how they plai the fools, and take heed that they hurt not Christ's anointed, and do his Prophets no harm.  Par. 
They shall answer for themselves for me, you are so full of the scripture, that I know not what to make of you: I marvel the your father had not made you a minister, since you are given to be so holy, When I was made minister, I had no scripture at all, and yet my father did persuade me that I was fit enough for that function.  Gen. 
What did he so? the more fool your father, and the greater was his sin: did he mean to make you a teacher before you were a good scholar? or had he so little regard of his child, that he could find in his heart to set you in such a place, that you must needs run to the Devil headlong: a great token of an unnatural Father. But although your Father were careless in these matters, and had no regard to that which was chiefest to be sought for: yet I marvel, how the vishop did let you escape, finding you so unmeet for that office, for it is his duty to examine you, and (as Saint Paul saith) 
* 1. Tim. 3.10.  a minister must first be proved before he be allowed to minister: and were not you so examined and proved (M. Parson?)  Par. 
Yes that I was, and that thoroughly.  Gen. 
What were you so? I pray you (if you remember them) what were the questions that the bishop did propose you? and after what manner did he examine you?  Par. 
I will tell you what they were, for I do very well remember them, and shall never forget them, as long as I live, this was the manner of mine examination: when I came to the Bishop, and be under, stood that my coming was to be made minister, he would not admit me, nor grant me my letters of orders, before he had examined me whether I were able to pay for them or no, and when I had answered him yea, yet he would not so be satisfied, but because I was a young man, and not worthy to be believed at the first, he would needs examine me farther, where I had the money about me or no, and when I had told him yea, yet he would not so be contented, but he must have it out of hand, that he might examine my money, whether it were as much as he would have or no: and my Lord finding it to his mind, and that I had answered him very Clarklike to every question, he was very well satisfied, and to be made minister I was granted: and then to his officer for my letters of orders I must go, and there I must be proved, and when I came to him, he seeing that I was a young man, and but a reasonable Clerk, & did consider with himself that I might commit many faults before I came to old age, he would needs prove me whether I would bestow a bribe on him or no, to speak a good word for me unto my Lord if need did so require, and I having granted him is request: such of the bishop's men, as did know what I was and understood of my liberality, they would needs prove also, whether I would do as much for them, & they would dor any thing they could for me: & thus I was proved of the most part of my lords men, and they had proved me so long, the at last I was able to prove that they had not left me a penny in my purse, now judge you whether I were examined and proved or no?  Gen. 
Yes, I must needs say that you were both examined & proved, for they had proved you so long till they had proved you a very fool, in bestowing your money upon such lewd fellows as did love to live by bribes: belike my lord (their master) never taught his servants the story of Gehezi (the servant of Elizeus) and how he sped for his labour, which for his bribing became 
* ●. Kin. 5.27.  a Leper as white as snow: is this the proof that they use to make of ministers?  Par. 
What it is now I know not, for this that I tell you of was done for long ago: but I think it be otherwise now.  Gen. 
So it had need, or else it is stark nought: for they ought to have proved and examined, whether that had been in you which is required of a minister, as to be 
* 1. Tim. 3.2.  blameless, sober, waiting, apt to teach, not greedy of filthy lucre, and such like: but by your own saying there was not a word of that matter.  Par. 
Truly no otherwise then I told you.  Gen. 
I pray you what good counsel did your father give you, when he (meant to make you a minister) seeing you were so unable to do any thing of yourself, did he promise that if you did not discharge your duty, he would go to the devil for you?  Par. 
No, he meant nothing less: but this counsel he gave me, that I should seek to please all men as near as I might, & that I should take heed of myself: for being once a minister, every man would be on my jack, and it would be, who that might have a fling at me, and these words have I found true, & my father's counsel have I always followed, and I do what I may to get the good will of all men, I am free hearted, and spare not to spend even all that I have, for of three hundred marks, which I receive by the year: I can not fetch three hundredth pence at the years end: I am a good fellow, and as I receive it of my parishioners so I spend it amongst them again, neither am I high minded, as many of you gentlemen are, whom a man may not speak withal under a couple of Capons: I can drink a Pot of Ale with a good fellow at any time, and can sit at Cards or Tables a whole day together, and am contented to be a companion (in these matters) for the meanest in my parish: and thus do I bestow my time, and spend my money in good-fellowship, for I have no man to care for but myself, and therefore I know not for whom I should keep it.  Gen. 
Are you so good a fellow (Master Parson) as you speak of? Beware that it be not such fellowship as the Apostle spoke of, when he said that the 
* ●am. 4.4.  fellowship of this world is enmity with God: & in that you say you have no man to care for, appeareth the little care you have of those for wh● you shall answer for: have you taken upon you to be a Shepherd, and can you be contented to be fed of your sheep? will you there their f●ises and sell their skins? will you for this promise to bring them to good pasure that they may be fed unto eternal life, & yet say still you have no man to care for? Well, well (M. Parson) this gear must be looked unto in time, or else for your carelessness you shall be sure to answer.  Par. 
You mistake me Sir, I mean not my Parishioners, which I know are my tharge, but my meaning is, I have no wife nor any child for whom I need to care for.  Gen. 
Then I perceive you are not married.  Par. 
No in deed I am not, neither do I mean to marry.  Gen. 
Why? do you not think it lawful for one of your calling to marry, or have you that gift of chastity, that you need no such help?  Par. 
As touching chastity, I am a man as another man is, but how lawful it is for a priest to marry, I could never as yet attain to the knowledge.  Gen. 
What are you a teacher, and have not yet learned so much? truly by mine advise, before you had been allowed a Master, you should first have proved yourself a better scholar. What can you say for the defence of so wicked an opinion, is not the word of God a Lantern to your steps, and a guide unto your paths? If not, no marvel though you be out of the way: doth not S. Paul say? that to 
* 1. Cor. 7.2.  avoid fornication let ●uery man have his wi●e? how dare you then say that Ministers may not marry? If you can prove them to be no men, I will agree with you, if not, I pray you answer me.  Par. 
What Saint Paul saith, I can not tell, but I can show you good reason why a minister should not marry.  Gen. 
Have you so good reasons for it (M. Parson) I pray you let me hear some of them, that I may be acquainted with them, and I will promise you, if you can show me better reasons, the ministers ought not to marry, than I can show you to the contrary, I will bind myself to be conformable unto you.  Par. 
You know that ministers can not assure their wife nor children of any living: and is it not better (think you) that they remain unmarried, then to fill the world full of beggars.  Gen. 
But you know that all have not the gift of chastity, and is it not ●etter (think you) that they marry, then to fill the world full of bastards?  Par. 
As for that matter, there are many shifts, so that although a minister be not married, he need not to be troubled with many bastards.  Gen. 
What your shifts are (M. Parson) that you use I know not, but this I am sure of, that if you have not the gift of chastity, you were better 
* 1. Cor. 7.9.  to marry then to burn: therefore, M. Parson, if you find not that gift in you, I would wish you to take a wife of your own in the fear of God.  Par. 
What, would you have me to have a wife of mine own? fie upon her, nay, yet I had rather to take a snatch sometimes amongst my neighbours, them to have a wife of mine own, what if there should come an alteration, and the laws should change, I pray you in what case should married ministers be then?  Gen. 
But what if you should find an alteration before that time, and from a proud prelate become a firebrand in hell, in what case I ●ay you should you be in then? for I can tell you, that 
* Heb. 13.4.  whoremongers, and and adulterers, God will judge.  Par. 
As for that take you no care, for you 〈◊〉 be no judge of the matter, neither for all your threatenings can I be persuaded that it is lawful for ministers to marry, but if they would needs marry, they must be married to their books.  Gen. 
What would you have a man married to a book? I perceive you know not wherefore matrimony was ordained.  Par. 
Yes, so simple a scholar as you make me, I know so much.  Gen. 
Then I trust you remember, that God said unto man and woman 
* Gen. 1.20.  increase and multiply, and if you will have a popish priest married to a Mass book, the Devil may be a gossip to the child that they beget, and saint Paul saith that it is the 
* Tim. 4.1.  doctrine of devils to forbid marriage, and that in the latter days there should be some of that wicked opinion, of the which number (I fear me) you are one.  Par. 
You are all in S. Paul, and nothing but scripture, I would fain have you show me some doctor that might make for your warrant, amongst all our talk you have not recited one.  Gen. 
No: I marvel that you are so forgetful, have I not laid before you many doctors?  Par. 
None, to my remembrance.  Gen. 
No, did I not recite you, Doctor Esay, Doctor jeremy, Doctor Peter, and Doctor Paul?  Par. 
What, do you account them doctors? they be but Prophets and Apostles.  Gen. 
What (M. Parson) do you make a but of them? I pray you who are they that you account doctors?  Par. 
I mean Augustine, Cyprian, Jerome, and their fellows.  Gen. 
Are there none Doctors but these think you? I pray you how will you know a Doctor?  Par. 
I will know a Doctor by his learning.  Gen. 
That is very well said, and do you think these men whom you speak of, better learned, than Prophets and Apostles, which were taught of God himself?  Par. 
No, I do not think so: but yet these are they that our frefathers have taken hold on, to defend their opinions.  Gen. 
What our fathers have done, to us it shall not skill, or what opinions they held we need not care for, but if your doctors agree with our Doctors, we agree with them, if not, we will leave Augustine, Jerome, and their fellows, and learn of the Prophets and Apostles, which are their masters.  Par. 
I perceive (Gentleman) it is a great matter whereof you can say nothing, and for your kowledge I must needs commend you, but because your eye sight is good, that you can find so many faults in other men, me thinks your own life should be such as doth answer your profession, therefore if I might be so bold to entreat you, I would crave to know what hath been your bringing up, and how in these dangerous days you shape to live.  Gen. 
Your commendations doth far exceed my desert, but to fulfil your desire to know mine estate, I will be as ready to show you, as you are to hear it, but sorry I am to leave you no better persuaded, then yet I find you: but in hope that the Lord will work more in you, after you have paused a while, I will keep promise with you touching myself, and talk more of your own estate anon.  Par. 
But before you go any further (Gentleman) I shall first desire you that I may be so bold to know your name.  Gen. 
What, would you so feign know my name (M. Parson) I will not stick with you in so small a matter, neither is my name such that I should refuse to show it you.  Par. 
Then (I pray you sir) what is it?  Gen. 
My name is Chistopher Conscience.  Par. 
What are you a Gentleman, and are you called Conscience? me thinks it is an unfit name for you, as might be devised.  Gen. 
Why should you think so (M. Parson) is it not as meet for a Gentleman, as any other man?  Par. 
No, for I would always have a man called according to the qualities that are in him.  Gen. 
And may not conscience be it? a Gentleman think you?  Par. 
Truly (Gentleman) it is possible enough, but it is so unlikely, that for mine own part, amongst a great number I could never find many, that had any conscience in them at all.  Gen. 
Oh (M. Parson) I think you speak either of malice, or of affection.  Par. 
Noah I promise you, I speak as I think, and if it be true that you are a gentleman that doth deserve the name of Conscience, I marvel what you do here in this place.  Gen. 
Why (M. Parson) where should I be?  Par. 
Me thinks it is a great marvel that you are not presented to the Queen's Majesty, for the greatest wonder that ever she saw.  Gen. 
Why is it such a strange sight, to see a Gentleman with a good conscience?  Par. 
What it is in the Court I cannot tell, but in the country I am sure it is so.  Gen. 
Nay, (M. Parson) you are not so sure of it, as you make your self, for although you have met with some that have used you hardly, yet you may not think but there are other some, & that a great many, that are honest Gentlemen, and will choose rather to lose their credit, then crack their conscience.  Par. 
I will not deny but that there be a few, but to say there are many of them in a Country, I will never yield to it, as long as I live.  Gen. 
You may not 
* Mat. 7.1.  judge any (M. parson) but hope the best of all, and leave such matters unto the judgement of God, which 
* Apoc. 2.23.  searcheth the heart, and rains of all men, and knoweth those that are his.  Par. 
Well, I am contented to hope well of them, although I have small cause to say well of any of them: for I have not forgotten, what scraps and parings they have fetched out of my benefices, and yet forsooth they would be counted such as will do no man harm, and persuade themselves, that they are men of very good consciences: but if this be the fruits of a good conscience I had as lief have a bad conscience as a good.  Gen. 
There is no doubt of it, but that a good conscience will cause a good life, and a bad conscience will always show itself.  Par. 
That I think (in deed) to he very true: but this grieveth me, that they will say they have good consciences, when they are stark naught, but because you are a Gentleman, & think yourself to be a man of a good conscience, I pray you let me here (according to your promise) how: ou do behave yourself, that I may know how to discern a good conscience from a bad and first let me be so bold to entreat you to show me your erudition from your childhood unto this time, and what care your Father had of you in your tender years, to see you so well brought up until man's estate.  Gen. 
First you must observe, that my father was a man ordained to bear the office of a justice in the common wealth: and amongst many children, I was his eldest son; and my father being one that feared God, had no desire so great, as to bring up his children in the same fear, and because of them all, I was (by nature) most able to bear the greatest charge, his chiefest care was to see me well brought up, the I might thereby learn to discharge my duty, and the better to bring this to pass, I was from my infancy trained up in learning, & when I came to be of discretion, I was sent to the University, that I might the sooner attain to that which was his desire, and I being but young of years, and wanton by nature, my father for so long time would not suffer me to have the bridle, but spared no charge to keep me under Masters and tutors, that might enforce me to that, which of myself I was unwilling: & of all times, I thought those days most grievous wherein they wrought best for me, and did like of no company so well as of theirs which did most hurt me: & in this case I continued the space of my childish years: but when I was able to discern good from evil, and my dearest friends, from my greatest enemies, and thought those that feared God could give me best counsel: I was never before so unwilling to take their instruction, as I was desirous at last to follow their admonition, and could like of no company so well, as theirs that were conversant with such as were faithful: so that at length, through the providence of God, their good instructions, and gentle persuasions, I was gotten so far in love with the law of the Lord, that I could say with the Prophet David, that his word was 
* Psal. 119.  sweeter unto my soul, than honey unto my throat and I found such pleasure in the reading thereof, that all the day long my study was in it, and the more I read, the better I learned, and the deeper I tasted, the sweeter I felt it, so that from that time to this, I have always loved the law of the Lord above gold or precious stone, and am as glad when I see it, as those that have found great spoils? and when it pleaseth God, to take away my father, and place me in his room to bear the like office that he did, I know there was 
* Wis. 6.4. Rom. 13.1.  no power but was ordained of God, and that it was my duty (above all things) to seek his glory, & I was taught by the example of josua, that 
* Ios. 1.8.  the law of the Lord ought not to depart out of my mouth: but that I should study in it day & night, that I might do all things that were written therein. Thus did I begin, and so do I continue, and no longer do I desire to live, than this may be found in me, for I know that right 
* Psal. 116.13.  dear in the sight of the Lord, is the death of his saints: and that the 
* Wis. 3.11.  hope of the ungodly is vain, their labours unfruitful, and their works unprofitable, & though they 
* Wis. 3.17.  live long, yet their end shall be without honour.  Par. 
If all this be true that you have said, you have told me of a strange matter: for it is as hard a thing to find this which you have spoken of in a man of your calling, as it is to obtain that which is past hope of finding: for you being a magistrate and placed in so high a room, are set in a perilous place, and in great danger of falling: I know many of your fellows, that can say well, and make almost as fair a show as this, but when they come to searching, and their secrets are well known, between their words and their deeds, there is found great difference: they can all say they are set to execute justice, but when it should be put in practice, they strain courtesy who shall begin: and few love so well to execute justice, as they do to neglect it thorough corruption of bribes, for justice will be sold for many, and the devil may have your souls for gain, and as for your religion, it is all in your lips, and it is to be found no where else, it will be bought for good-fellowship, and you can frame yourselves to every company, amongst the holy you can counterfeit gravity, & say as they do, but when you come in company, where they keep other rule, you can be as bad as the worst. I can speak by experience, of more than a good many of you, that it is but dissimulation, all that ever you do, you can prate & talk, and make so fair a show in words, as though they were so holy, that the best reports were to bad for you: but he that might open your budgets, and look in your boxes, and take a view of your lives, & your livings, which you have purchased, the houses that you have built, the goods that you possess, and the money that hath bought you all this, which you have gotten by pilling, polling, bribing, usury, and such like, should find that if you had your deserving, hanging were to good for you.  Gen. 
You are very plain (M. par) I fear me you begin to wax angry: in any wise be ware of that for the 
* jam. 1.20.  wrath of man doth not work that which is righteous before God.  Par. 
No (Gentleman) I am not angry, but I am somewhat plain with you, for you have been meetly plain with me, and therefore I am the bolder with you.  Gen. 
But you must be advised what you say, and impute these faults whereas you find them.  Par. 
So do I, for I spoke not to any, but such as have these faults in them, but this is the troth of it, you gentlemen are so tender that you may not be touched: you can be contented to talk your pleasure of other men, but yourselves take scorn to be told of your own faults, you can see moats in othermen's eyes, & keep beams in your own, you stimble at straws, and leap over blocks, you strain at gnats, and swallow Camels, you lay heavy burdens upon other men's shoulders, but will not lift at them yourselves with one of your fingers: and yet you gentlemen nevertheless think well of yourselves, and that there is no fault but in us of the ministery: but he that might make an anatomy of all the parts of you, and search you thoroughly, should find all these, and a great many more faults than I have spoken of.  Gen. 
Although you find these faults in some, yet you may not condemn all, for as there are many such as you speak of, so there are some which deal well and truly: I mean not to e●cuse any that deserve not commendations, but if myself were as faulty as those whom you speak of, my conscience would condemn me, for dealing unjustly: and I confess that it is a hard matter, in so great an office to deal uprightly: but seeing we are called of god to defend his cause, we ought to set to it head and shoulders, that no jot thereof may fall to the ground: and the harder the matter is to be brought to pass, the more pain ought we to take about the same, that we may be found faithful servants, to make a just account of so great a stewardship, & I know that in a matter of justice we ought neither to 
* Exod. 23.2.  reverence the mighty, nor esteem the person of the poor to perfect justice, & that 
* Levi. 19.15. Exo. 23.8.  gifts blind the eyes of the wise: and 
* Eccle. 40.12.  bribing is forbidden, and I have not forgotten what the wise man saith of negligent Magistrates, hear 
* Wis. 6.2.  & learn (saith he) ye that be judges of the earth, give ear ye that rule the multitudes, and delight in the number of people: the power is given you of the Lord, which shall try your works, and search out your imaginations, how that ye being his officers, have not given true judgement, have not kept the laws of righteousness, nor walked after the will of God, this do I know to be true, and at this do I quake and tremble: for even as the 
* Psal. 123.2.  eyes of servants look unto the hands of their masters, and the eyes of a maiden unto the hands of her mistress: so ought we to attend upon the Lord our God: no prince so mighty, no estate so stout, but he must stoop at the Lords beck, and tremble at his countenance: nor no man that ever was, is, or shall be, 
* Rom. 14.12.  but shall once appear before the majestical seat of the mighty jehova, to acknowledge him to be the only Lord above all others, and he that will not submit himself, as unworthy to be made his footstool, shall one day find that the wickedness of so proud a heart, hath wrought him his utter destruction, & that this fault may not be found amongst us, let other men's harms teach us to beware: proud 
* Dan. 5.20.  Nabuch●d●noser, was (for his pride) changed from a man to a beast, hard hearted 
* Exod. 14.28.  Pharaoh was (for his disobedience) drowned in the red sea. 
* 2. Chr. 33. 1●  Manasses, for his idolatry was linked with bolts of iron. Saul for his good intents ill wrought was 
* 1. Sam. 15.28  rend from his kingdom. Herod for his vain glory was eaten up with louse: 
* Act. 12.23, Mar. 27.5.  and judas for his treachery was given over to desperation, who knoweth this, and will not know himself▪ What vain man will set himself against his God? or what miserable creature will not submit himself to him that made him? Oh that they knew that God 
* jam 4.6. 1. Pet. 5.5. Luk. 14.12.  resisteth the proud, and giveth grace unto the lowly: and that such as humble themselves shallbe exalted, & such as exalt themselves shall be brought low, Then should they be as wise as Solomon: as faithful as Abraham: as patiented as job: as just as josua: and be found with David, even m●n after the lords own heart: for it is God that will make all his enemies his footstool, and give unto wicked Magistrates a hard 
* Wis. 6.6.  judgement. This is our duty, look so it as we will, although we be never so 
* Psal. 99.1.  rebellious, yet he is king still  Par. 
I perceive (gentleman) that you have learned by many examples, what you ought to do, and if you do as much as you know, you are worthy to be commended: you have told me of many matters, and showed me many examples, which you say may teach us wisdom: but me thinks you make more ado than you need: for I have heard that if a man love God above all, and his neighbour as himself, he hath done as much as the law doth require.  Gen. 
Yea, and that is true: for out of true love which we own unto God, springeth obedience to his laws, with love towards our neighbour: & without love our other deeds will nothing profit us (for as Saint Paul saith) if we 
* ●. Cor. 13.2.  had all prophesy, and could understand all secrets, and all knowledge: and if we had as much faith as to remove mountains, and were as liberal as to give all our goods to the poor, and our bodies to the fire, and being without love it should profit us nothing.  Par. 
In deed as you say, & as I think, that love is the chiefest thing the we ought to have in keeping: so in my judgement, amongst the most part of you gentlemen, it is the greatest thing that is wanting: for your love doth so far differ from the love that ought to be amongst men, that it may better be compared to the love amongst dogs: for the dogs will go together, sleep together, play together, and lie together, as though there were such friendship amongst them, that nothing should make them enemies, but in the midst of their familiarity, if there be but a bare bone thrown amongst them, that he may have it that can catch it: you shall see them all go together by the ●ares, that amongst many, one may have it: so is it amongst many of you justices and gentlemen, you will talk, walk, sleep, and lie together, as though true love were in you, but let there be but a bad bargain, or a poor man's living that it may be his that can catch it, a man shall find on the sudden your love to be wanting, and every man will seek to get it.  Gen. 
This that you speak of in deed is too true and of that number there are too many: and that this covetous mind doth so reign amongst us, doth appear the little knowledge they have in the Law of the Lord, by the which they so direct all their doings: I would wish them to do as I would myself, be content with that which their parents left them, & give themselves wholly, to the executing of justice, & leave off from purchasing other men's livings.  Par. 
And are you so well contented (gentleman) that you like not of purchasing the livings of other men? if it be true, you are such a one as I thought little to have found you, and although I have spoken against the pilling and polling of poor men, yet I never meant, but that men may lawfully buy and sell each others livings, for is it not lawful think you to buy a piece of land sometimes, when a man hath his money lying by him? what would you have them to do with their money, if they should not employ it that way?  Gen. 
I would have them to do as 
* Luk. 19.8.  Zacheus did, give half of their goods to the poor, & if they have done any man wrong restore him four fold.  Par. 
Bring you that in their heads, and I will give you my neck, and I think you teach others that lesson which you will not learn yourself: for I pray you, could you be contented to give a way half of your goods to the poor, and make a restitution of the wrong gotten goods that you possess.  Gen. 
If I might have been so happy, to see Christ in my house, as 
* Luk. 19.5.  Eliseus did in his, that I might have given entertainment to so great a peer, as such a one as is Lord of heaven and earth, I could upon that condition be contented to give away all my goods, and take a bag and a staff, and follow him. But because there is no such commandment given us, therefore we are not bound to it. But to make a restitution of 
* Exo. 22.5.  goods gotten wrongfully, we are straightly commanded.  Par. 
But what shall such do with their money, that be good honest gentlemen, and have done no man wrong?  Gen. 
They should take the counsel, that Tobias gave to his Son: if they have 
* Tobit. 4.8.  much, they should give liberally, if they have little, yet do their diligence gladly.  Par. 
To whom should they give? there are some the have no alms deed in them, how then shall they be sure to give as they ought?  Gen. 
S. Paul hath set down a rule that we ought to do good 
* Gal. 6.10.  unto all men, but specially unto those the are of the household of faith.  Par. 
What, is there no other order set down in the scripture, but that a man must give still? a man may give so long, till he give away all that he hath, and so he may beg himself.  Gen. 
There is no commandment for any man so to do: but you may read in the Gospel of a poor 
* Mark. 12.42. Luk. 21 4.  Widow that did so, and Christ commended her for the same.  Par. 
Did he so? truly if I might see one that did so, I would count him very wise, but I had almost forgotten to ask you one question.  Gen. 
I pray you what is that?  Par. 
Do you not think that a man may lay his money to usury, and employ it that way?  Gen. 
No: I know it is 
* Exod. 22. ●4. Levi 25.36. Deut. 23.9.  forbidden, and therefore it ought not to be used at al.  Par. 
Yes, I think a little, ten of the hundred, or some reasonable master.  Gen. 
If it be reasonable it must not be at all, for God hath said by the mouth of his Prophet, that he shall only be accepted with him, that in lending of his money, 
* Ezech, 18.17 Luk. 6.35.  taketh no increase.  Par. 
Truly I tell you there are many wise men, that think they may take somewhat lawfully and not offend at al.  Gen. 
Then belike, they think themselves wiser than the holy Ghost, and so they shallbe sure one day, to have a fools reward.  Par. 
But I pray you Sir (because you would wish Gentlemen to give over purchasing of other men's livings) do● you not think in deed, that they may lawfully bestow their money that way?  Gen. 
This much I can tell you, that a man may offend in such dealings many ways: and he that doth not use it at all, shall be sure not to offend (in the same) at all, but to say that it is not lawful in any respect, I am not able to prove it, but I would such as do love it, did know what the Prophet Esay saith of such matters. woe (saith he) be unto those 
* isaiah. 5.8.  that imine house to house and land to land, and bring their livings so near together, that the poor can get no ground: do they think to dwell upon the earth alone? this Woe do I hear always sound in my ears, and it causeth me to stand in awe, fearing least for such an offence it might fall on myself, and therefore (M. Parson) to tell you my mind plainly, and what I think of these matters: I do so abhor such covetous men, and such miserable wring, as is now a days to much put in practice, that I cannot like of those that use it.  Par. 
You must like of them, as the world is now, or else few will like of you.  Gen. 
How many doth dislike with me, for disliking with sin, I make no reckoning: for I seek not the praise of men, but my whole study is, that I may know best, which way to set forth the glory of God, and discharge my duty unto him, of whom I am placed in office, and I am taught not to 
* Exod. 23.2.  follow a multitude, to do evil: & I know the most part go the wrong way: and I had rather deal justly by myself, then deal wickedly with company: for he that will commit sin for company, may chance to go the devil for company. If Noah and his company had been companions with the wicked when the World was overflowed with water for the sins of the people, no doubt of it, but Noah and his company, had been drowned for company. If Lot and his household had offended for company, they had (no doubt) been burnt with the other Sodomites for company, If Caleb and josua had murmured (against God) with the rest of the people for comapanie, they had surely have been kept out of the Land of promise with the rest for company, but let this he our comfort as it was theirs: that if there be but eight persons in a whole World, but one household in a great city: but two men amongst many thousand, that fear God, yet when the Lord sendeth his punishments amongst the people for their sin, the righteous shall be sure to have no hurt: a 
* Psal. 91.7.  thousand shall fall on their left hand, & ten thousand on their right: & yet there shall no harm come near them. Therefore (M. Parson) for mine own part, it is so far from me to participate with their offences, that I abhor the company of such as live ungodly.  Par. 
Me thinks you are to presise (being a gentleman) it were enough for me & my fellows, to lead such a life as you speak of, and yet I would not be bound to live so singular a life for any thing, a man may be holy and to holy, if he be, and if we should make choice of no company, but such as are so holy, we may chance to seek a great while, and yet go alone at the last.  Gen. 
I for my part had as leave to be without company, as to be in company of those that live wickedly, for he that toucheth pitch 
* Eccle. 13.1. 2. Thes. 3.14. Ephe. 5.7.  shall be defiled therewith, and such as are conversant with the ungodly, may chance to be infected, with their dangerous diseases, and S. Paul willeth such as fear God, not to be companions of the wicked, nor to have any fellowship with the works of darkness.  Par. 
If the case do stand with you, that you will choose rather to be alone, then in such company as doth not like you, and you will like of none, but those that live virtuously I think it stood you upon to take great deliberation, in making choice of a good wife, since the company of the wicked do so ill like of you.  Gen. 
You may well suppose that to be true, for so was I sure to find it, and because that amongst so many women there are few good, and as Solomon said, that amongst 
* Eccle. 7.30.  a thousand he had not found one, you may well think a good wife hard to be gotten.  Par. 
What are they so scarce as you make them?  Gen. 
I have told you what Solomon said, and he was a man of great wisdom.  Par. 
Although good women were not plenty in his time, yet there is good reason why there should be more living in these days then ever there were: for there died not a good woman a great while.  Gen. 
Oh (M. Parson) you speak more than you can prove: for death doth take the good, as well as the bad, and it was prepared for the one as well as for the other: but belike you do not know a good woman that you are of that mind.  Par. 
I pray you Sir, by what tokens shall I know a good woman?  Gen. 
If she be one that feareth God, if she be holy as was Hester, if she be constant as was Judith, if she be virtuous, as was Rebecca: if she be chaste as was Susanna: if she be obedient as was Sara: if she love Christ and his word more than all the vanities of the world as did Mary: if you find this in a Woman, deubt not of her goodness, but praise God for her, and wish her many fellows.  Par. 
What must she have all this in her before she be good? What if she have but two or three of these virtues, is not that enough? if she be holy and obedient sometimes, may she not be a little cursed, a little covetous, and may not she play the goodfellow a little sometimes, when her husband is out of the way?  Gen. 
No: she must be altogether virtuous or else it were as good she were altogether wicked: for if she will serve God, she must serve him alone: for he is a jealous God, and will not part stakes with any: he will have all or none, & if there be but one sin found in a woman, whereby she doth dishonour god, it is enough to condemn her, although she think herself fraught with many virtues.  Par. 
What do you think so? I would feign know how you can prove that?  Gen. 
I will prove it by this place of Scripture, which saith, they 
* Math. 5.19. jam. 2.10.  that offend in one point, are guilty of the whole law.  Par. 
In deed you say true, such a place there is: but yet me thinks it is hard dealing, that when a man or woman hath kept a great many of the commandments a great while, and shall go to the devil at last for the breach of one of them: believe me if you will, if it be true, I think there is not a woman in this country, that shall be saved: for I never hard of the woman nor yet man, that hath kept the law so precisely, but that they have offended one way or other: and what shall they then do, if the case do so stand?  Gen. 
This may be our comfort: that that which of ourselves we can not do, and that part of the law which we do not fulfil, Christ 
* 1. Ioh 2.2.  hath done it for us, if we take hold on him by faith, and trust in him as our only Mediator and Redeemer.  Par. 
This is well said, now I like you well, for of that mind have I always been, that it is no matter what we do ourselves, nor how we live, for Christ by his death hath purchased pardon for al.  Gen. 
Oh now I perceive you are far deceived, to think you may live at your pleasure, and that Christ will be a bawd to your sin: for Christ died not for us to the intent that we should continue in sin, but that we 
* Rom. 6.4.  should die unto sin, and live unto righteousnesse● and let no man take such liberty by the death of Christ, that he may live as he list, and yet go for a good Christian: for S. Paul saith 
* Gal 5.24.  they that are Christ's have crucified the flesh, with the affections and lusts thereof: and again, 
* ●. Tim. 2▪ 9  all that will call on the name of Christ must departed from iniquity.  Par. 
What are you there now? I pray you let us talk no more of that matter: but let us return to our women again which we had in talk but now: me thought that communication did like me well, I pray you by what tokens shall a man know a bad woman?  Gen. 
If she serve not the true God, but false Gods of her own invention, as did 
* 2. Chr. 5.16.  Maacha, whom her own son Asa, put from her authority, and burned the idol that she had made. If she be as very a harlot as 
* Gen. 39.12.  Putyphars wife, which would have committed Whoredom, with her servant joseph, if he had not been the honester man. Of she be as covetous as 
* Gen. 3.15.  Rachel, that was contented to give another woman leave to lie by her husband jacob, for a little Mandragora. If she be such a one as Paul speaketh of, that do wander from 
* 1. Tim. 5.13  house to house idle, and not idle only? but as a tatler and busibodie, speaking things that are not comely. If she be worldly minded, wretchedly given, & so drunken with the same, that she set more by the carefulness of the world then by Christ & his Gospel: as did 
* Luk. 10.4.  Martha, if she be as Popeholy, as the peevish woman in the Popish time, that could not say their Paternoster without a pair of beads. If you find any of these in a Woman, pray for her, that she may amend her manners, and have grace to come out of the snare of the devil, of whom she is holden captive at his pleasure.  Par. 
I pray God amend them all, and now you have showed me how I shall know the difference between a good woman and a bad: I pray you let me hear what good council you would give unto your women and maidens, that might be a stay for them in their tender years.  Gen. 
I would wish them above all things, first to seek to serve God, and lead their lives in his fear▪ and by the example of Sara: (R●●uels daughter) to fli●● unto the Lord in all their dis●●esses: and to say with her out of the 〈◊〉 of a good conscience: 
* Tob. 3.16.  thou knowest Lord that I had never desire unto man, but have kept my soul clean and from ●●●●●nely l●st, I have not kept company with such as pass their time in sport, neither have ●●●iade myself partaker with their 〈◊〉 walk in light behauiou●●● husband have I consented to take, not for my pleasure, but in thy fear, and in any wise I would with them to beware of gadding, by the example of 
* Gen. 34.1.  Dina, the daughter of Lea, which on a time would needs go abroad, to see and to be seen, and lost her virginity before she came home, let them beware of proud hear●● and wanton looks, by the daughters of Zion, 
* isaiah. 3.16.  which did walk with stretched out necks & coy looks, going & tripping nicely and tinkling with their feet that these plagues fall not on them, which the Lord promised the daughters of Zion: that he would shave their heads, and discover their filthiness, and take away the gorgeousness of their attire, their Cawls, and the round tires, after the fashion of the Moon, the sweet perfumes, the bracelets and the Wimples, the bonnets & the slops, the headbandes and the Tablets, the ear rings and no●eiewels, the costly apparel, the veils, the crisping pings, the glasses and the fine linen, the hoods, and the launs and in steed of good smell give them stinch, and for their girdle a rent, and for well set hatre, baldness, and in steed of a stomacher a sackcloth, and for their beauty, sunburning.  Par. 
But what shall they have for their Doublets? do you find that mentioned in the Scriptures?  Gen. 
No, I never did read of it, and therefore I think there was no abomination so great before.  Par. 
Why, is it an abomination for a Woman to wear a doublet think you?  Gen. 
The holy Ghost thought so, when he gave a commandment, to the contrary.  Par. 
I pray you what commandment is there for it?  Gen. 
This we may find written in Deutronomium, that 
* Deut. 22.5.  a Woman ought not to wear that which pertaineth to a man, nor a man that which pertaineth to a woman, for all that do so are abomination unto the Lord.  Par. 
Then by this saying, it is no more lawful for a woman to were a doublet, than it is for a man to wear a Petticoat.  Gen. 
In deed as you say, they be both alike, and both abominable in the sight of God.  Par. 
I think our gentlewomen do not know this, that they do (now a days) so much use it.  Gen. 
Whether they do or no, I know not, but if they do not, it is through want of knowledge in the word of God, which is the cause of this, and a great many such faults, but if there be any that do know it, and use it, I would wish them to leave it, if they set more by the favour of God, than they do by the pride of a doublet.  Par. 
Some there may be that will reform themselves, if they have committed this fault through ignorance, but many of them I think, will still continue, as fine as a dog in a doublet.  Gen. 
Well, let them look to this, and all other such faults, as they will answer for it, and because ignorance is the cause of many of these faults, & some there be that would frame themselves to better manners, if they knew which way: I would wish them every morning before they attire them selves, to set the bible before them as a glass that they may be sure to put on such  as they may seem comely in the sight of God: and there they shall see, 
* 1. Pet. 3.3.  the Apostle will tell them, that they must beware of embroidered hair, or hanging on of Gold, either putting on of gorgeous apparel: and the hid man which is in the heart must be without corruption, of a meek and quiet spirit, which is before God, a thing much set by: and after this manner, in the old time did the holy women, which trusted in God, attire themselves, let them take heed in any wise the they put not on pride with their apparel, for 
* jam. 4.6.  God resisteth the proud, and giveth grace unto the lowly. This is the counsel that I would wish them to take, which is not mine own advise, but the counsel of the holy ghost, which did know what was best meet for them: and therefore I would wish all such as fear God, gladly to accept it.  Par. 
In deed I think the counsel be good: and how it will be accepted hereafter I cannot tell: but I am sure that it is now, little or nothing regarded: neither do I think that amongst the most part, it will be any thing followed: for women will be fine and handsome I tell you: say you what you wil  Gen. 
If they set more by the favour of God, than they do by the praise of man, let them frame themselves to that order which God himself by the mouth of his servants hath set down, and he will bless them, and make them joyful mothers of virtuous children, and shall spend their days in happiness, and end their lives in peace: if not, they shall one day find, that their glory will be their shame, such pride is their utter destruction, and the breach of God's laws, their everlasting confusion.  Par. 
They are bound to thank you for your good will, but I fear me a great many of them would like you better if you had held your peace.  Gen. 
I know not, nor I care not what thanks I have for the same, but that which I have said: is for good will that I bear unto them, and to discharge my duty which I own unto God.  Par. 
I pra●e you sir, if a man would choose a good wife, amongst the like of all these women whom you have spoken of: by what tokens shall she be known?  Gen. 
Saloman doth teach us, that favour 
* Pro. 31.3.  is deceitful, and beauty is a vain thing, and a woman that feareth the Lord is only to be praised. Therefore to choose a good Wife by saloman's advise, is (in a Woman) to respect the fear of God, as the chiefest thing that is to be sought for.  Par. 
And I pray you Sir, have yourself met with so good a one as you speak of?  Gen. 
Truly it is not for me to answer to that question: but such as she is, I praise God for her, and this she could say in making choice of a husband, that she would none but him that would choose a wife for virtue: for he that marrieth his Wife for riches, promotion, beauty or such like, which are the delights of a corruptible eye, and may soon vanish and vade away: when the woman shall want these things, the good man will lack his wife, and for herself, if she might have all the world in jointer, and a husband that could bring her all world lie delights, and yet without virtue, is like a painted sepulchre that is fair without, and within full of dead men's bones. But where the marriage is made for virtue, which doth continue for ever, they shall be sure always to love, and live well together.  Par. 
If you have found so good a Wife, you may think yourself happy.  Gen. 
I do confess it, and know it to be the greatest blessing that in this world man may possess. For examples to teach us what inconveniences wicked women unto their husbands have wrought. 
* 3. Kin. 11.4. 3. Kin. 21.9.  salomon's wives did turn his heart, and caused him to commit idolatry: wicked jezabel wrought the destruction of her husband as well as herself. job his 
* job. 2.9.  wife bid him curse God and die, and the wise man saith, that it is better to dwell with a 
* Eccle. 25.8.  Lion and a Dragon, then with a wicked and a brawling woman.  Par. 
You are very full of your Scripture, I marvel how a man of your calling could attain to this knowledge: for you have many lets, and a great charge to look unto, which (in my judgement) would occupy so much of your time, that you might not have leisure to study for this learning.  Gen. 
It was my first study, before I had so great a charge: to know how I might answer it, before I took it in hand: for in all my affairs I ought to make the 
* Psal. 119.  statutes of the Lord my counsellors, that I may be sure always to be well advised of that which I take in hand.  Par. 
What, you are a Gentleman, and me thinks this gravity doth not become you: for you must be lusty as the world goeth now a days, or else you will be little or nothing set by.  Gen. 
How I am accounted of in the world, I set no store: for I hunt not after the praise of men: if I did, I 
* Gal. 1.10.  could not be the servant of God, I am contented to let the world go as it is, with the vanities thereof, & leave the idle praises of a vain man, to those that love them: and myself do esteem them no better worth, than a blast of wind blown into the air, which is come unlooked for, & gone we know not whither: but if there be any that will think evil of me, for framing a life to live according to the word of God: I would they knew the dangers are great, and their enemies more than they are ware of: for by what means, they may chance to pluck all the powers of heaven and earth about their ears, for the cause is the Lords, and although he do a while 
* Psal. 50.2. Pro. 12.6  wink at their sin, yet in the end he will laugh at their destruction. Therefore I would wish them to be wise in time, and be no longer a friend to filthiness and an enemy to virtue: but let them think it sufficient to have spent the time passed of their life: in 
* 1. Pet. 4.3.  wantonness, drunkenness, gluttony, and such like: and to return, though long first, yet at last, that the Lord may have mercy upon them.  Par. 
You say well: but yet there is a time for all things, I think you are not always in your book: nor so holy but that you can be contented to use lawful exercises, which are fit for a Gentleman, as hawking, hunting and such like?  Gen. 
Lawful exercises, being lawfully used I can very well like of: and as for hawking and hunting, they are such exercises, as many men in these days do make them their occupations: and as the things are indifferent, being indifferently used, so as they are now amongst the most part put in practice they are shamefully abused.  Par. 
I pray you Sir, let me know what you dislike in these things? me thinks there is no such fault to be found therein: I pray you give me leave to speak for them, for I love to keep a Hawk myself, and course a Hare sometime, me thinks it is a goodly sport.  Gen. 
It is not unlike, but you love it well, for there are some of your coat that are so ●n love with these things, that they have greater care over their Dogs, then for the souls of the people.  Par. 
But to let that matter pass, I pray you let me know what be the faults that you find in hawking and hunting?  Gen. 
For hunting this I may say, and such as are hound keepers shall bear me witness, that there is as much spent, about the feeding of their vile dogs, as would fill the bellies of many a poor body, as dear in the sight of the Lord, as they themselves. And the time that they bestow vainly, all the day, all the week, a whole month, a whole year, yea, and some their whole life in these, and such like vanities, might and ought to be spent much better. Their vain talk, their blasphemous oaths, for which they shall answer, are the fruits of this their pleasure, which in the end (without amendment) will work them their utter destruction.  Par. 
Although in many these faults may be found, yet there are some that can hehave themselves better, and use none of these things whereof you speak.  Gen. 
Some there may be of that number you speak of, or else they were nought all: but they are so few, that amongst twenti a man shall hardly find two, that can keep their mouths from cursing, & their tongues from blaspheming, the glorious name of God: and he that can think best of himself, and hath kept his tongue a great while, yet when it is come to that pass, that his patience shall be tried, as when his hounds are at a fault, or his hawk cannot be served: then he himself will be at a fault, and think the greatest oath he can invent, to little to help the matter: and then with shame they show their religion, that they set not so much by the dishonouring of their God, as they do by the rating of a vile Cur. But I would wish such faults to be looked unto in time, that they be not overtaken in their sin, and rewarded for their iniquity they have many orders to be observed in these pastimes, and many lecinges there is amongst them for trifles: I wish they would leave these vain matters, and lece one another for greater faults, as cursing, lying swearing and such like: that the name of God be not blasphemed, & in the end, themselves for their sins, accordingly rewarded: for if the Lord fall a lecing of them, he will pay them home, and give them such stripes, as they shall feel the smart thereof for ever, for let them flatter themselves, as fair as they can, and think better of themselves than they do deserve, yet if their pastimes be full of abuse, and their mirth be not in the fear of God, they draw iniquity with chords of vanity, and sin as it were with a Cartrope.  Par. 
In deed (as you say) it were very well, if this that you have spoken of might be put in practice, & that this lying, cursing, and swearing, might be utterly abolished: but yet me thinks a Hawking oath sometimes is a small matter, and they are but gentlemen's faults, and therefore I think they may the better be borne with all.  Gen. 
What, do you think (M. Parson) that the Lord doth regard the person of one man more than another for that he can be contented to suffer than in a gentleman, which he doth punish in others? No, hold this for an everlasting truth, that with him there is no 
* 2. Chr. 19.7. Act. 10.3.4. Rom. 2.11. Ephe. 6.9.  respect of persons, but such as continue in well doing shall receive according: & they that offend his majesty (without amendment) shall find no mercy.  Par. 
But I will tell you (Gentleman) some there be, that are so accustomed to these faults, that they ran not leave it if a man would hand them: and therefore you must bear somewhat with the world, or else there willbe no pastime.  Gen. 
What (M. Parson) would you have me to be a bawd to the wickedness of the people, and to sooth them in their sin▪ Fie upon you, fie upon you, are you a minister, & will utter such ungodly speech? I perceive you savour of the things that are not of God. And I would you knew it, it is so far from me to allow of their wickedness, that I seek by all means possible, to suppress the same: for I know it is not lawful for me to sow 
* Ezec. 13.18.  pillows under men's elbows, nor to laugh at their sin. If I did I might chance weep for my wickedness, and be guilty of their sin. Therefore I would they all knew, that such as 
* Psal. 119. Leu●. 1●. 11.  delight in cursing, it shall fall on themselves: and that 
* Apoc. 21.8.  lying is forbidden, and they that use it shall have their part 
* Eccle. 23.12.  in that la●e which burneth with ●i●e and Brimstone: & that the 
* Exod. 20.7.  mouth of the swearer, sle●eth the soul, and the Lord will not hold them guiltless that take his name in vain, now if they think it good to swear, curse, and lie, and love the punishments due for the same, let them use it still, if not, let them learn to fear before the majesty of God, & tremble at his judgements: for as the night doth follow the day, so doth these punishments, so ungodly a life: for such as offend without any scare of God, shall be punished for ever without repentance: and they the never leave their sin, shall be sure never to be forgiven: but because repentance is a remedy at all times, and time must be taken while it is: I would wish it be sought for while it may be found, unless they seek it hereafter, when it will not be gotten.  Par. 
I perceive you are very severe in punishing of sin where you may bear rule, and therefore I think you are a hard master to your servants, or else they are very good servants to their Master.  Gen. 
As for me and my servants, my desire is, that we may be such as may serve God: so shall I be sure to use them well, and they shall not fail to serve me faithfully.  Par. 
And are all your household such as fear God?  Gen. 
If they be not, they are not such as may please me, and if I knew them to be otherwise, they should not remain in my house, for I know where the fear of God is not, that place is 
* Pro. 3.33. Deut. 28.16.  accursed, but the dwellings of the righteous shall evermore be blessed, and to my knowledge I have not one, but is so reform of his life, that he doth not give any example of evil.  Par. 
If it be true, you may say more, than any that ever I heard of before, and I pray you what orders have you taken to bring this to pass?  Gen. 
First I have according to the 
* Deut. 6.7.  commandment, showed them the law of the Lord, that they might know what they ought to do: and if I find any so obstinate that will not learn, or so ungodly that doth refuse to reform his life, I reform my house, and send him out of the doors: for I know the room of such to be better than their company: and that one scabbed sheep may mar a whole flock, and the company of the ungodly to be so dangerous, as no plague nor pestilence is so infectious: and I have learned of David, to look unto 
* Psal. 10.16.  such as are faithful in the land that they may dwell with me, and such as fear God, those I make my servants.  Par. 
These orders in bringing up of your servants in the fear of God, deserve great commendations. But if they do their service faithfully as it becometh them, do you keep them continually in the servitude of Egypt?  Gen. 
No: for I am taught to 
* Eccle. 7 21. Deut. 15.13.  love a discrete servant as mine own soul, and not to defraud him of his liberty, nor leave him a poor man, and it is my duty to do unto my servants, that which 
* Colo. 4.1.  is just and equal, knowing that meself have a master in heaven. Thus (M. Parson) have I showed you my bringing up, and how from my Childhood unto this day, I have lead my life, and of these orders if it please you, I can be contented you shall be a partner: and if you be now any better persuaded, then heretofore, I will willingly bestow the charge on you, to find you meat and drink, and all other things necessary for you as long as you live, if you will accept such entertainment as I can make you.  Par. 
Sir I am bound to thank you (for your good will) most heartily, but I do not yet find any such necessity, to be chargeable unto any man, as long as I am able to discharge myself.  Gen. 
Oh it grieveth me to hear you, are you always one manner of man? you have told me that you have no wife nor child to care for; and what can you more desire than food and raiment?  Par. 
But what need I become subject to any man, when as I may be master of servants myself?  Gen. 
For any subjection at your hands, I never meant to look for, but if you can like of this offer, you shall have a chamber as your own, a man at your commandment, and you shall far no worse than myself, which I trust shall be sufficient to content either of us both. Therefore if you can find in your heart to forsake your ungodly promotion, and livings unlawfully possessed, and become a new man and servant to God, say no longer nay, but take this offer while you may have it.  Par. 
To have a Chamber in your house and to forego a house of mine own, is so exchange the better for the worse, and to shut myself in a prison, whereas I am now at liberty, and whereas you offer me one man to attend on me, you may know that I now am able to keep three or four fall fellows, which are ready at all times to serve my turn: and I am so well beloved amongst my parishioners, that there are few men or their wives, but are at my commandment to do for me the best that they may: therefore you to counsel me to leave all these commodities, and be chargeable to you, is to trouble yourself, and do me no pleasure.  Gen. 
Oh (M. Parson) I would not wish you to think so, but that I can be content to be at greater charge, so that I might thereby do you any good. And these vanities, which you account commodities, are nothing but trains of the devil to trap you in his gin, for he could be contented to give you all this world (if it were his) that he might have but your soul in the world to come: therefore (M. Parson) I would you knew it, that that which I have said, I wish you for the best, and that you might be unburdened of that great charge which is too heavy for you to bear. Oh, let not the love of money work the loss of your soul, but be contented to lose somewhat for Christ, which was contented to lay down his life for you: oh 
* Wis. 1.12.  seek not your death in the error of your life: make no tarrying to turn unto the Lord, and put not of from day to day, unless his wrath come suddenly, and in the time of vengeance he do destroy you, do no longer sell yourself to sin, & this miserable world, but set your affections in heaven, where your redeemer liveth for ever. Come away from that whore of Babylon: drink no longer of her poison: leave of from Papistry, and defy the Pope and all Popery.  Par. 
Why, I trust (gentleman) you do not think that I am a Papist, for so you might prove me a traitor both to God and the Queen.  Gen. 
Truly (M. Parson) I have taken you for no other all this while.  Par. 
Then I perceive you have been far deceived, for I would you knew it, I am as good a Protestant as the proudest of you al.  Gen. 
What are you so? I pray you what protestation can you make thereof, that I may be so well persuaded of you:  Par. 
I can eat flesh on Fridays, I care not if there were not one fasting day in a whole year: I can fall to my victuals all the Lente: I care not if the Pope were hanged, so I might far a penny the better for it. I can be as holy in the Church as any man, although the flesh be somewhat frail when I am abroad, and a thousand such things can I do, which would be to long to rehearse.  Gen. 
Oh I perceive you are deceived of yourself, for you are an Epicure out right. What do you account this to be a Protestants life: No, (M. Parson) a protestant is not known by these marks.  Par. 
No? I pray you, how will you know a Protestant.  Gen. 
If he profess that there is no redemption, 
* 1. Tim. 2.5.  but in the blood of Christ: if the word 
* Gal. 3.24.  of god dwell in him plentifully: if his talk be always of the 
* Heb. 9.26.  commandments of the Lord: if his profession and 
* Colo 6.7. Deut. 6.7. Rom. 2.13.  his life do agree: if he love such as fear God, for his sake: if the world be 
* Psal. 15.4. Gal. 5.24.  crucified unto him, and he unto the world: if he be not high minded, but doth make himself equal with those of the lower sort. If he 
* Phil. 3.8.  count all the world but dung that he may win Christ: if he love 
* Psal. 119.  the law of the Lord above gold or precious stone: If he be no 
* Ephe. 5.5.  whoremonger, no drunkard, no usurer, no thief, no swearer, no filthy talker, no covetous person: If he be no negligent Pastor: if he be sorry for his sins committed, and doth seek to become a new man: if he love Christ and his Gospel so well, 
* Luk. 14.26.  that he can be contented to lose his life for the same. If you find this in a man, know him to be a Protestant, as well in deed as in name, for this is required of him that will be a professor of the gospel, and bear the name of a Protestant.  Par. 
What are there no Protestaunts, but such as have all this in them? then I think there be not many Protestants, amongst a great number of professors.  Gen. 
In deed I know, Christ's flock is a little flock: & that it is an easier matter to be called a protestant, then proved a Protestant: but yet some there are, and that many more than we know which do worship God, in spirit and truth, and are appointed to be heirs of the kingdom of heaven. Of the which number (M. Parson) I long to find you one, and if you will once turn unto Christ, he willbe be merciful unto you: and there will be more joy of so penitent a sinner, then of 
* Luk. 15.7.  ninety and nine just persons. If you did know the reward you should have for following of Christ: you would make haste to go after him: If you did know the joys, that God hath prepared for those that love him, were such as the 
* 1 Cor. 2.9.  eye hath not seen, the ear hath not hard, neither the heart of man hath ever conceived, you would thirst after them as the Hart doth for the water brooks. If you did know how 
* Psal. 84.1.  amiable are the dwellings of the Lord of Hosts, your soul would have a desire and longing to enter into the courts of the Lord, yea your heart and your flesh would rejoice in the living God. If you did know that in his presence is the 
* Psal. 16.12.  fullness of joy, & that at his right hand there are pleasures for evermore: you will choose rather to be a 
* Psal. 84.11.  door keeper in the house of your God, then to dwell in the tents of the ungodly. If you did know the glory they shall have in his kingdom, that suffer for his sake in this world, you would set more by the 
* ●eb. 11.16.  rebuke of Christ, then by all the treasures of Egypt. Beware of that subtle serpent the Devil, which goeth about like a 
* ●. Pet. 5.8.  roaring Lion, ready to devour you: it is his persuasions, the makes you in love with this world▪ and if it lay in him, he would say unto you, as he did unto Christ, that he 
* Mat. 4.8.  would give you all the kingdoms in the world, to fall down & worship him: for riches and other vanities of the world, being unlawfully possessed, are nothing but baits of that subtle Serpent, to entrap such as be not wary of him. Therefore as you love the safety of yourself departed from that which is evil: remember 
* Rom. 6.23.  that everlasting life is the gift of God, and the reward of sin is everlasting damnation: and know that one sweet loost from Christ's cheeks, is better than all the fair countenances of the world: and an angry countenance from his face, is able to crush all their enemies in pieces. Therefore avoid his displeasure, beware of his wrath, get into his favour, and continue in his fear and you shall stand though the earth fall, and shall be sure of the victory, though all the world were set against you.  Par. 
For your good council I most heartily thank you, & with your gentle persuasions, you have greatly moved me, & therefore I mean to take another order with myself which I trust shall like you well enough  Gen. 
I pray you (M. Parson) let me hear that order.  Par. 
Thus I do determine to lay my plot, because it is a fearful thing to fall into the hands of the living God, and great dangers are like to befall those that continued in their sin: I will take such a order, that I will not spend much, but live sparingly a while, until I have gotten a good piece of money in my purse, that may maintain me during my life: and then I will depart from my livings, and repent for all matters half a dozen years hence.  Gen. 
But what if you should chawce to die (M. Parson) before these years come out?  Par. 
In deed that is the worst, I never thought on that.  Gen. 
Oh in any wise have care of that, for death cometh many times unlooked for, and you are not sure of your life one hour: and if death should overtake you in your sins: you are lost for ever. Therefore I would wish you, not to delay the time any longer, but deal wisely for yourself while you may: for if you be once gone 
* Psal. 50.22.  no man may deliver you, nor make agreement unto God for you.  Par. 
Truly (Gentleman) you say honestly, & your persuasions are very strong, and if I might be sure to obtain the favour of God and inherit the kingdom of heaven by such means as you have showed me, and that there were no doubt of it: I could be contented to yield unto you: but I must tell you plain, my benefices are sweet, and if I should forsake them all, and go to the devil at last, it would grieve me.  Gen. 
To put you out of doubt for that matter, hear what Christ himself saith, which is the door whereby you must enter into heaven: whosoever 
* Mar. 19.29.  (saith he) forsaketh house or brethren, father, or mother, wife or children, goods or lands, for my name's sake, shall receive an hundred fold in this world, and in the world to come, life everlasting.  Par. 
What is meant by that hundred fold? that if I put away my benefices, I shall have them again and many more? then I care not how soon I depart with them.  Gen. 
No, (M. Par.) you must not think so, but this know, that God is able to give you a thousand times more, as you may see by the example of 
* job. 42.10.  job, but the meaning is this: that you shall in this whorlde have such peace of conscience, which the ungodly are without: that you shall say with Paul, you are as 
* 2. Cor. 6.10.  having nothing, and yet possessing all things: and in the world to come, joys unspeakable, in a life that shall last for ever. Therefore (M. Parson) think no time so happy, as that which you bestow in procuring of yourself that which will stick by you for ever.  Par. 
Oh this comfort is great, and these words have strooken me to the heart.  Gen. 
How do you (M. Par) me thinks your colour doth begin to change.  Par. 
Oh, oh, oh.  Gen. 
What are you not well, that you look so ill?  Par. 
Oh, sick, sick.  Gen. 
I would we had some Ginger for you, or a little Aquavitie.  Par. 
Oh I am sick, I am sick.  Gen. 
Will you ride to some town? and we will send your water to some physician.  Par. 
Oh, no, all the Physicians in England are not able to cure this disease.  Gen. 
Why (M. Parson) where doth it grieve you?  Par 
Oh at the heart, at the heart.  Gen 
I marvel what it should be, that doth take you so suddenly: have you not been so troubled with it before?  Par. 
Oh no, I never was in this case since I was borne before.  Gen. 
Be contented to tarry the lords leisure a little while, and you shall see, that it will mend anon.  Par. 
Oh Lord help me, oh jesus help me, God and our Lady help me.  Gen. 
Oh (M. Parson) that is very ill said: do you not think that God can help you of himself but that you must entreat our Lady, to do somewhat for you? in so saying you have greatly dishonoured God.  Par. 
Oh, the Lord forgive it me. I confess I have offended him in it.  Gen. 
God be praised, that you are so soon reform. But I marvel what it thoulde Bee, that doth trouble you so at this time.  Par. 
Oh it lieth heavy at my heart.  Gen. 
What should it be think you that doth lie so heavy?  Par. 
Oh it is my sins, which are more than I am able to bear, for now I feel myself pricked at the heart, with grief of my former life. Oh Lord be merciful unto me a sinner. How grievously have I offended so loving a father? how wickedly did I enter into the ministry? how negligently have I taught, how viciously have I lived? how many souls through my negligence have gone to the Devil, and I have been careless and taken no thought for them: oh forgive me these mine offences, or take me out of this vale of misery, that I sin no more.  Gen. 
Oh comfort yourself and know, that with the 
* Psal. 130.7.  lord there is mercy, and with him there is plenteous redemption: yea like 
* Psal. 103.13.  as a father pitieth his own child, so is the Lord merciful to them that fear him.  Par. 
Oh how comfortable are these sayings now unto me? which sometime I loved not to hear thereof. Oh my benefices, my benefices, that have wrought me this woe: Fie upon them, fie upon them, fie upon them: Oh I was never so far in love with them, as I do now detest and abhor them. Oh that all dumb dogs, unpreaching prelate's, popish priests, non residentes, and unlearned ministers, would learn by mine example to be wise in time. Oh that such as can preach would preach: and such as can say nothing would give over the place which is unmeet for them: Oh that such as are set as Cities upon a high hill, would preach Christ the Lord, and themselves servants: oh that this saying were not to true, 
* Phil. 2.21.  that every man seeketh his own, & no man that which is Christ's: oh that labourers might be sent into the lords harvest, and loiteres might be rooted out: Oh that such as know nothing, but to shear the Sheep, and feed themselves, did now know so much as I do, for I never had such pleasure in keeping my benefices, as I do now find joy, being willing to forego them. You told me (Gentleman) that you thought yourself happy to come in my company, but I may bless the time that ever I saw you Oh how much am I bound to the Lord, the hath ordained such a means to work me my salvation: praised be his name therefore.  Gen. 
Oh the Lord be praised for ever, that now I find that in you, which long I have sought for. My mind did give me that the Lord had his work in you, & now experience doth teach me, that it is unfeignedly true, and I doubt not, but you are now willing to forsake your benefices and to go home with me.  Par. 
I am more willing to departed with them, than ever I was to have them: and am so out of love with them, that it grieveth me to think on them and my desire is, that I were so clean discharged of them, that I might never here more of them.  Gen. 
You shall not need to take any further care: but ●●ntent yourself, and you shall have that which is yours, and be troubled no longer.  Par. 
But think you not, that I may have my money again, that I paid for them unto my Patrons?  Gen. 
That question is not woroth the ask, for they will be far from making a restitution, that they will not be known you paid any thing for them. But I pray you what did your be●e sires cost you?  Par. 
I think my three benefices did stand me, one way or another, about a five hundred pounds.  Gen. 
What did they so? Oh unsatiable. Symmonie: I pray you in what order did they deal with you? and with what shame less faces could they d●n●aunde money for them?  Par. 
I have of a long time kept secret their counsel, but now I will disclose their policy. First you must observe, that my three benefices, I had of three Patrons, ● the first after suit made unto him, said he was contented that I should have it before another, on this condition, that I would be thankful for the same: and it should cost me nothing: but my friends (he said) were contented to bestow the same upon me: and I should not be privy of a penny that was given, before the money came to be paid, and then I should reap the fruits of my benefice in two or three years after. Another of my patrons would take no money, for he knew it to be unlawful: but if I would bestow a dish of Angels (of Apples I should say) upon him when the time of the year did serve, he was contented I should be heard before another, but the apples must be very ripe and as yellow as gold. My third patron was counted a man of a very good conscience, and he would no money at any hand, but his wife must have a gown and that made of Satin, laid with a silver lace, and the collar stiffened with as many old angels, as came to a hundred pound: and she was so in love with the same, that if it la●e in her she would never were other fashion: and when her husband saw it, he liked the stuff so well, that he would have a suit of apparel of the same making: so that to make them this gorgeous suit of apparel, I was feign myself to wear a thread bare coat, I know not how long.  Gen. 
Oh most wicked, and Devilish devices, is there such chopping and changing buying and selling of men's souls? but that the mercy of the Lord, is above all works, the for so wicked an abomination, the earth doth not groan under us, as being weary to bear us. Have they such shifts to dazzle the eyes of men? or do they think by such means, to escape the judgements of God? Let them know that when the Lord will make inquisition for sin, and the secrets os all hearts shall be opened, this their wickedness shall show itself, and without amendment shall not go unpunished, Oh how happy are you whom God hath drawn from dangerous dealings? your happiness is more than I can express, you have by these means gotten heaven and earth on your side, the Lord himself doth favour you, the Sun & Moon will show you a cheerful countenance: the earth shall serve for your pleasure, the dew in the morning will give you a sweet savour, the flowers in the field will cast you a pleasant smell, The stones in the streets are at league with you, neither is there any thing under the heavens, that shall hurt you but all are sworn to your safety: the Lord shall send his Angels to 
* Psal. 34.7.  pitch their tents about you: so that all your enemies shall do you no harm, but death itself shall give you the victory, when it cometh to play his part, it shall set you free from a great many of miseries, and 
* Apoc. 14.13.  place you in an everlasting happiness. But as for such as▪ continue in their wickedness, woe be unto them, it were better for them, that they had never been born, for their state, is accursed, and the best of them is but 
* Mich. 7.4.  as a brier, or a rotten stake in a thorny hedge, and though they flourish a while, as doth the flower of that field, yet shall they whither as doth the grass and 
* isaiah. 51.8.  worms shall eat them, even as moths eat cloth and wool: Woe be unto them that through the stubbornness of their hearts can not repent, but heap up for themselves wrath, against the day of wrath, and declaration of the righteous judgement of God, 
* Rom. 2.5.  which will reward every man according to his works.  Par. 
Then Woe the unto all Patrons, which buy and sell benefices.  Gen. 
Yea, and happy are such Patrons, as bestow them upon such as are worthy of them, and that take no money for them, but seek only the glory of God, and the salvation of their brethren.  Parl 
Are there some such Patrons think you, that doth so bestow their benefices?  Gen. 
Yea, no doubt of it, there are some such, and that many, although because you have not found them, you think the contrary, Elias thought (when there was a slaughter, amongst the prophets of the Lord) that there had been none left, that did serve the true God, but himself, beacuse he knew them not: but the 
* 3. Kin. 19 ●4. 18.  Lord told him, that there were seven thousand, which he had reserved, that did never bow their knees to B●al. So no doubt hath he now a remaant, whom he doth preserve from that sin of simmonie, and do leave it as a thing which doth highly displease the Lord: the which number, I beseech him daily to increase: that the feet of the ministers ●●aie be 
* isaiah. 52.7. Rom. 10.15.  beautiful, and themselves mess●ngers, that may bring glad tidings of peace, and tidings of good things.  Par. 
I shall be counted but a fool amongst my fellows, for playing of his part and they will make it a game to laugh at, for dealing in this manner: but the best way is, to give them leave, and abide their skoffs, with patience, until the Lord root them out, or give them hearts of repentance.  Gen. 
You say very well, it is our parts to 
* Psal. 27.16.  tarry the Lords leisure, and be contented to bear the railings of our adversaries for a while: these days will not continue for ever, there will come a laughing time for us, when they shall weep and howl for the misery that shall come upon them: and shallbe feign (one day) to say of you, this 
* Wis. 3.5.  is he whom we sometimes had in derision: we ●ooles thought his life madness, and his end without honour: but lo, how he is counted amongst the Sons of God, and his portion is amongst the saints, these words shall the ungodly say with grief of heart: when themselves are tormented, and you shallbe comforted, when you shall have joys unspeakable, and they shallbe cast into utter darkness, where shallbe weeping, and gnashing of teeth, And now that you may set some order concerning yourself, and such stuff as you have at home; I will send two of my men with you, that shall deal for you as they would for me, and in hope that it shall not be long, before I see you again.  Par. 
I thank you sir most heartily, and I praise God highly that have stirred up such an instrument to call me to repentance, I will ride to my benefices, and discharge myself clean of them, and with as much speed as I may, I will wait on you, in the mean time: I pray God bless you, and yours, and continue that good mind in you, which now you are of, that you and I with all our household, may so serve God in this transitory world, that we may joy with him for ever in the world to come.  Gen. 
Amen.  
FINIS.   

A godly and necessary prayer into this book.  
O ETERNAL and everlasting God, which hast made thy dwellings above the heavens, & by the Sceptre of thy might, dost rule all the powers in the world, all which should sound to thy praise, and redound to the honour of thy glorious name: we most vile wretches, whom thou hast made of the dust of the earth, throw down ourselves here before thy majesty, as unworthy to be made thy footstool, submitting ourselves unto thee, and acknowledging our sins, we appeal to thee for mercy. We confess (O Lord) that our wickedness is great, our misdeeds many, & our sins innumerable, and thou art just, thy judgements are over all the world, and the punishments due for our sins are intolerable. Forgive them, O Lord forgive them, mollify our hard hearts, and give us right spirits, that we may see our sin, and learn to tremble before thy majesty, & fear to offend any longer. Oh be thou favourable unto us, or else we are lost for ever: If thou be angry, what may make us merry? if thou be offended, how may we be pleased? If we have lost thy favour, what friendship can help us? If thou withdraw thy grace from us, what good shall our riches do us? If thou be not on our side, what shall we do with the help of man? If we be whole in body & sick in soul, rich in substance & poor in godliness: have the world at will, and know not how to use it: If we have such liberty to do waht we would, any yet so sinful to do nothing as we should, Oh the fin of so corrupt hearts, what misery will it bring us? what woe will it work us? how many plagues are there ordained for so great sins? and what a continual pain will our ungodly pleasure purchase for us? O Lord if thou let us live here a while, in wealth & ease, to the end we shall live for ever hereafter in misery & woe? alas that ever we were born, to see such woeful days: oh far be that from us (O Lord) and continue thy mercy towards us for ever. We confess that our sins have well deserved thy wrath, and our wickedness, is great enough to provoke thy anger, and we know that thy mercies already showed unto us, have been more than our deservings, we have always felt thy fatherly affection towards us, when we have showed ourselves unnatural children, and rewarded thee evil for good: Oh lord forgive it us, forgive our ungodly behaviour, & lay not our sins to our charge, but continue thy mercy towards us still. Look favourably upon this Realm, bless va with thy goodness, and defend us from Satan and all his ministers, overthrow their devilish devices, and bewray their ungodly policies: preserve our Queen whom thou hast placed over us, let her rule faithfully in thy fear, make her days happy, and send her a long life if it be thy good pleasure, and when this her earthly princely state shall cease, give her a heavenly kingdom where she may reign for ever, make her counsellors wise in thy fear, to give such council, as may tend to thy glory: let he nobles know that their honours consisteth in thy worship. Teach magistrates to humble themselves, and seek the advancement of thy glory, let them know that they are not placed in office by thee, to govern as they list, or do that which seemeth good in their own eyes, but to suppress sin & support virtue, let them draw their sword to cut down vice, and embrace godliness, as that which is only their worship, teach the ministery, to teach the truth unto their flock, and seek the safety of thy people, and not their own private gain: let them not be such as can teach others and not themselves, that can shear the sheep, and not feed the flock, let not the desire of filthy lucre, make them careless to do their duty, but let the remembrance of thee (which will call them to an account) cause them to have a care of their charge. Teach masters of households, mistresses and Dames, children and servants to serve thee, and lead their lives in thy fear, O Lord learn them to know that to dwell under thy defence, is only to be happy, and not to obey thee, is to be accursed, and to heap up for ourselves, wrath against the day of wrath, when, every man shall be rewarded according to his works: let the power of thy majesty (which canst with a word shake all the powers in heaven and earth) strike so deep into our hearts, that we may set more by thy favour, than all the fair countenances of the world (which are but vaniti) let not any thing be our delight but that which may please thee, & let nothing make us sorry but that which doth offend thy majesty. Also we beseech thee to look upon thy whole Church (wheresoever) with favour behold it, comfort the afflicted members thereof, deliver them with speed, or give them patience to tarry thy leisure: let them not faint in that good course they have begun that suffer for thy truch, but be thou their help in trouble and lay no more upon them than they are able to bear. And although we at this time here at home, have not so great cause to complain, as many of our brethren in other countries. But thou (O Lord) hast dealt more favourably with us then with them, yet let us not be proud of our estate, but give us hearts of humility, to prostrate ourselves before thy majesty: for we know that our deservings are not such, nor thy hand is not so shortened, but that thou canst strike us as well as them, let not so great wickedness lodge in our breasts, that our prosperity should make us to forget thee, for although we sleep now in secutitie and think ourselves out of danger, yet thou canst quickly set the nations about us upon our ears, and give us over to a worse mischief even amongst ourselves: thou canst soon make a whole man a sick body, and of a living body a dead corpse, and all our pleasures may soon be gone, the adversity of one hour may make us to forget: all our sins have truly deserved these and greater plagues, but that thy mercy towards us, hath been great, which I beseech thee for ever to continue. Forgive us our sins and pardon us, for thy son Christ's sake, quicken us as thou art wont to do thy chosen, give us a taste of the joys of thy kingdom, that we may know it is better to be a door keeper in thy house, then to dwell in the tents of the wicked & ungodly, let not the vain delights of this corrupt world lead us unto vanity nor let the alterations of this changeable time turn our hearts from thee, but teach us to know that thou art always one and the same, & dost never forget such as do put their trust in thee. We know that thy fatherly care over thy children is great, that they shall not lose a hair of their head, but thou wilt know how they come for it: oh learn us for so great love, to love thee again, and fear to offend so dear a Father: keep far from us the breach of thy laws, covetous minds, lying lips, swearing tongues, malicious hearts, unchaste and ungodly behaviour, which doth offend thee, and provoke thine anger againsty us: & beat down our stout stomcks, that we may stand in awe & fear thy displeasure, that the plagues due for our sins may be turned away from us. O Lord make us wise in time, plant in our hearts a love to thy judgements, and always have in mind that thou which madest the eye must needs see, which madest the ear must needs hear, and thou which searchest the hearts and reins, must needs find out our wickedness. And because of ourselves we are not able to do any thing that is good, but prone and apt to all kind of sin and wickedness, we beseech thee so to assist us with the aid and help of thy holy spirit, that we may through the same, do those things which of ourselves we are not able, that it may be to thy glory and for the health of our own souls. Oh let these our prayers pierce the heavens, and enter into thine ears, and give us this and all other things necessary for us, from this time to the end of our lives, and after death a life to live for ever, for thy dear sons sake, in whose name we beg it of thee in that prayer which he himself hath taught us, saying. Our father. etc.