neither doth herein my zeal so far make me forget the general charity I owe unto humanity, as rather to hate than pity Turks, infidels, and (what is worse) Jews; rather contenting myself to enjoy that happy style, than maligning those who refuse so glorious a title.

II. But because the name of a Christian is become too general to express our faith, there being a geography of religion as well as lands, and every clime being distinguished not only by its own laws and limits, but circumscribed by its own doctrines and rules of faith; to be particular, I am of that reformed new-cast religion, wherein I dislike nothing but the name; of the same belief our Saviour taught, the apostles disseminated, the fathers authorised, and the martyrs confirmed; but by the sinister ends of princes, the ambition and avarice of prelates, and the fatal corruption of times, so decayed, impaired, and fallen from its native beauty, that it required the careful and charitable hands of these times to restore it to its primitive integrity. Now the accidental occasion whereupon, the slender means whereby, the low and abject condition of the person by whom so good a work was set on foot, which in our adversaries begets contempt and scorn, fills me with wonder, and is the very same objection the insolent Pagans first cast at Christ and his disciples.

5

III. Yet have I not so shaken hands with those desperate resolvers, (who had rather venture at

5 These words by Mr. Merryweather are thus rendered, sc. Nec tamen in vecordem illam pertinacium hominum gregem memet adjungo, qui labefactatum navigium malunt fortunæ committere, quam in navale de integro resarciendum deducere; qui malunt omnia promiscue retinere, quam quicquam inde diminuere, et pertinaciter esse qui sunt, quam qui olim fuerint, ita ut iisdem ex diametro repugnent: ab illis, non contra illos, reformationem instituimus, etc. And the Latin annotator sits down very well satisfied with it, and hath bestowed some notes upon it. But under the favour both of him and the translator, this translation is so far different from the sense of the author, that it hath no sense in it; or if there be any construction of sense in it, it is quite besides the author's meaning; which will appear if we consider the context: by that we shall find that the author, in giving an account of his religion, tells us first that he is a Christian, and farther, that he is of the reformed religion; but yet he saith, in this place, he is not so rigid a protestant, nor at defiance with papists so far, but that in many things he can comply with them, (the particulars he afterwards mentions in this section;) for, saith he, we have reformed from them, not against them, that is, as the Archbishop of Canterbury against the Jesuit discourseth well, we have made no new religion nor schism from the old; but in calling for the old, and desiring that which was novel and crept in might be rejected, and the church of Rome refusing it, we have reformed from those upstart novel doctrines, but against none of the old : and other sense the place cannot bear; therefore how the Latin annotator can apply it as though in this place the author intended to note the anabaptists, I see not, unless it were in respect of the expression Vecordem pertinacium hominum gregem, which truly is a description well befitting them, though not intended to them in this place: howsoever, I see not any ground from hence to conclude the author to be any whit inclining to the bulk of popery, (but have great reason from many passages in this book to believe the contrary,) as he that prefixed a preface to the Parisian edition of this book hath unwarrantably done.

large their decayed bottom, than bring her in to be new trimmed in the dock; who had rather promiscuously retain all, than abridge any, and obstinately be what they are, than what they have been,) as to stand in diameter and sword's point with them: we have reformed from them, not against them; for omitting those improperations, and terms of scurrility betwixt us, which only difference our affections, and not our cause, there is between us

But for the mistake of the translator, it is very obvious from whence that arose. I doubt not but it was from mistake of the sense of the English phrase, "shaken hands," which he hath rendered by these words, memet adjungo, wherein he hath too much played the scholar, and shewed himself to be more skilful in foreign and ancient customs, than in the vernacular practice and usage of the language of his own country. For although amongst the Latins protension of the hand were a symbol and sign of peace and concord (as Alex. ab Alexandro, manum vero protendere, pacem peti significabant, saith he, Gen. Dier. lib. 4, cap. ult. which also is confirmed by Cicero pro Dejotaro; and Cæsar, 1. 2 de Bellico Gallico), and was used in their first meetings, as appears by the phrase, Jungere hospitio dextras; and by that of Virgil,

Oremus pacem, et dextras tendamus inermes, and many like passages that occur in the poets, to which I believe the translator had respect: yet in modern practice, especially with us in England, that ceremony is used as much in our adieus as in the first congress; and so the author meant in this place, by saying he had " not shaken hands," that is, that he had not so deserted or bid farewell to the Romanists, as to stand at sword's point with them: and then he gives his reasons at those words, "For omitting those improperations," etc.; so that instead of memet adjungo, the translator should have used some word or phrase of a clean contrary signification; and instead of ex diametro repugnent, it should be repug

nem.

one common name and appellation, one faith and necessary body of principles common to us both; and therefore I am not scrupulous to converse and live with them, to enter their churches in defect of ours, and either pray with them, or for them. I could never perceive any rational consequence from those many texts which prohibit the children of Israel to pollute themselves with the temples of the heathens; we being all Christians, and not divided by such detested impieties as might profane our prayers, or the place wherein we make them ; or that a resolved conscience may not adore her Creator any where, especially in places devoted to his service; where, if their devotions offend him, mine may please him; if theirs profane it, mine may hallow it. Holy-water and crucifix (dangerous to the common people) deceive not my judgment, nor abuse my devotion at all: I am, I confess, naturally inclined to that which misguided zeal terms superstition. My common conversation I do acknowledge austere, my behaviour full of rigour, sometimes not without morosity; yet at my devotion I love to use the civility of my knee, my hat, and hand, with all those outward and sensible motions which may express or promote my invisible devotion. I should violate my own arm rather than a church, nor willingly deface the name of saint or martyr. At the sight of a cross or

crucifix I can dispense with my hat, but scarce with the thought or memory of my Saviour. I cannot laugh at, but rather pity the fruitless journeys of pilgrims, nor contemn the miserable condition of friars; for though misplaced in circumstances, there is something in it of devotion. I could never hear the Ave Mary bell without an elevation; nor think it a sufficient warrant, because they erred in one circumstance, for me to err in all, that is, in silence and dumb contempt: whilst therefore they direct their devotions to her, I offer mine to God, and rectify the errors of their prayers, by rightly ordering mine own. At a solemn procession I have wept abundantly, while my consorts, blind with opposition and prejudice, have fallen into an excess of scorn and laughter. There are questionless both in Greek, Roman, and African churches, solemnities and ceremonies, whereof the wiser zeals do make a Christian use, and stand condemned by us, not as evil in themselves, but as allurements and baits of superstition to those vulgar heads that look asquint on the face of truth, and those unstable judgments that cannot consist in the narrow point and centre of virtue without a reel or stagger to the circumference.

6 A church bell that tolls every day at six and twelve of the clock; at the hearing whereof, every one in what place soever, either of house or street, betakes himself to his prayer, which is commonly directed to the Virgin.