Trulie ſir, I haue almoſt forgotten you, it is ſo long ſince I did ſée you. If you knew the intent purpoſed wherfore I came to the preaching, or the profite which I haue reaped thereby, I ſuppoſe you woulde rather condemne me for my intention, than commend me for the commoditie that I haue gained at the mouth of the Preacher.

Few ſuch words Autophilus may ſuffice. They ſounde of the ſpirite of iniquitie. I woulde be ſorie that your minde ſhoulde méete with your mouth herein.

Woulde you wiſhe mee to ſweare, as I am an honeſt man and a Chriſtian, I ſpeake what I think, and which you, if you vrge me, ſhall vnderſtand at large.

I perceiue your complexion is cholericke, take heede you vnplat not your patience, and ſweare not by your honeſtie. But ſince you haue called your intent in queſtion. May I craue the cauſe of ſo greate haſt, for your pace declareth, you were loth to come too late.

Be there none here but we our ſelues?

None at all as I ſuppoſe.

Will you conceale it, if I make manifeſt my minde vnto you?

Perſwade your ſelfe, that I am your friende in theſe thinges wherein neither God is diſhonoured, nor your Chriſtian brethren hindered.

Tuſh I like not conditions, perhappes it concernes my credite to conceale the cauſe heereof.

If either your credit or commoditie bid honeſtie farewell, I am not méete to make your ſecret friend. I hope there is no daunger in broaching ſo honeſt a matter as this is. Why therefore ſhould you make it ſo curious?

I thought how I ſhould find you Autophilus, you made the matter ſo curious, I feare mee in the ende I ſhall finde you an hypocrite.

You cut mee off before I come to a full period: the ſenſe is yet vnperfect. If there had beene no greater occaſion to haue mooued mee to come to this place, than the profite I thought to haue reaped at the hande of the preacher, we had not met heere to daie.

Is there anie thing more commodious (miſerable man) than to ſéek to ſaue thy ſoule? Is anie thing more neceſſary than to hear the word preached, or any iewell more precious than wiſedome?

O Sir, I came to receiue money this daie, to the value of two hundred pounds, & as I am an honeſt man I eſtéeme more of two hundred pounds, than of thrée hundred preachings. For if you thinke that I came ſo ſpéedilie to heare a Sermon, you are greatly deceiued, notwithſtanding hearing the report of the man to be famous, that he was a ſtranger and an excellent fellow, I thought good to go ſée him for companie ſake. But ſhall I tell you Philoxenus: in that minde I am in, I will neuer heare him againe whileſt I liue.

Doe you not like of him as a good meſſenger, that will without feare or fauour diſcharge his duetie, and manfullie declare that meſſage which was miniſtred vnto him.

Meſſenger or not, I know not what hee hath in charge, but one thing I am ſure of, that ſuch as hee, are farre vnméete to bee made magiſtrates, héere is nothing nowe a daies in the mouthes of a greate number of them, but crying out againſt couetouſneſſe, vſurie, briberie, belly chéere, ſurfetting, dronkenneſſe, and ſuche like.

Tell me Autophilus, wherefore he is vnméete to be made a magiſtrate?

Wherefore? becauſe pride, couetouſneſſe, vaineglorie, whooredomè, lecherie, ſhoulde kiſſe the ſtock • s.

And no leſſe worthie, for if I may bée iudge, the gallowes is too good for them. But in déede ſuch hath bene the corrupt nature of the wicked and vngodlie of this worlde, that they haue alwaies loathed ſuch as woulde ſimplie & in ſinglenes of hart tel them, or fréelie reproue them for their manifeſt ſinne & manifolde tranſgreſſions. In the prophet Eſay his time the people cried out to the ſéeers and prophets yt they would ſpeake flattering things vnto them.Eſai. 30. Abner coulde neuer abide Riſpah Isboſeth, to tell him of his going into Riſpah his father Saules concubine:2. Sam. 3 Mich. 2. The Prophet Micha telleth vs that the ſinne companions of his time liked well of ſuch Prophets as would propheſie vnto them of Wine and ſtrong drinke. The ſame cankred corruption, if not more grieuous, is at this day.The wicked would haue their ſinnes ſmothered The wicked beſt like of thoſe miniſters which either can ſaie nothing, or elſe flatter and ſooth them vp in their ſins, taking them as it were by the hande, and lulling theſe graceleſſe babes a ſléepe in the cradle of ſecuritie: They beſt like of thoſe which dawbe with vntempered morter, and ſowe entiſing pillowes vnder their elbowes: which preach vnto them of Wine and good Ale, of rioting, reuelling, and running vnto all manner of vngodlie exceſſe:Amos. 8 I remember the Prophet Amos hath a complaint againſt the rulers of his time, that they woulde make hauocke of the poore and needie for olde ſhooes. If the ſame Prophet were now liuing, he would adde to this another complaint as grieuous, that the miniſters of our time are ſo wicked and vngodlie, that they wil ſmoother the ſinnes of men, & ſell the truth of GOD for mourning gowns, for tieth cocks, & tieth ſheues. I woulde to God that wofull experience proued not this to be true: for vndoubtedly although a mā were ſo blotted and blurred, that all the wafer in the ſea could not waſhe him, yet ſhall you finde one flattering tongue or other, that will ſupport him in his ſins, and iuſtifie him in his vncleanneſſe, and although he were as black as the blacke horſe mentioned in the Reuelation, yet ſhall ye find a blacke Prophet with a blacke mouth, and an headlong tongue will colour him as white as the white ſhéepe that is new come from waſhing, and if a falſe tongue coulde doe more than that, it is ſet to ſale for a ſmall price. Thus the children of GOD are berefte and robbed of their garmentes, when flatterers giue titles, and iuſtifie the wicked in their abhominations.

I tell you troth Philoxenus, to ſpeake what I thinke, I vtterlie miſlike of theſe ſawcie marchauntes which checke and controule their ſuperiours: there is nothing but the lawe, damnation, damnation. What man? Wee liue vnder the goſpell, and therefore, if they will néedes bee preaching let them preach the goſpell. I warrant you S. Paul being a miniſter of the goſpell, vſed no comminations, nor threatninges, but obſecrations and beſéechings, as it manifeſtly appeareth in ſundry parts of his Epiſtles. 2. Cor. 20. 2. Cor. 10.1.

If thou hadſt béene in Herods court, thou wouldeſt haue béene one of the firſt that ſhouldeſt haue termed Iohn Baptiſt a ſawcie Iacke for his controwling of Herode. Thou art one of them which woulde haue thy ſinnes ſmothered, although inceſſantly thou offendeſt againſt the maieſtie of God. But what diſcréete father is he, which if his childe ſhould play the vnruly and ſtubborne boy, woulde ſtroke his heade & tell him he were a good ſon, & not rather fatherly reproue him, and ſharpely correct him with a rod. What prudent maiſter will commende his ſeruaunt for neglecting his commaundement? In like ſorte will you be trucebreakers of the Lords couenāts, & yet looke to be flattered? will you impeach the Lordes honour, blaſpheme his holy name, tread & trample vnder foote his glory, and yet heare of mercy? will you ſteale, murder, commit adultery, & yet heare of nothing but the goſpel? wil you reſt in ſin, liue in error & ignorance, ſling ouerthwart the fields after your owne diſordered luſts, walke in the by-paths of vngodlines,Diſcrete Miniſters not vnlike to skilfull Chirurgians. & yet make no reckoning to be rebuked? what ſkilfull Phiſition or experienced Chyrurgian, will apply a ſupplying ſalue to an old feſtred ſore? and not rather vſe ſearing, launſing, cerzing and ſearching of it to the bottome? no, no, groſſe humors muſt haue ſtrong purgations, feſtred ſores muſt haue ſharpe ſalues. Knobby timber muſt haue hard wedges: & rough horſes muſt haue rough riders. It is a lamentable thing to conſider the waful eſtate and condition of our daies: ſuch pillage and pollage, ſuch guile and diſguiſing of matters, ſuch ſwearing, tearing, & toſſing of the name of God like a teniſball, from one blaſphemous to an other, ſuch leaſemongring and inhauncing of rentes, ſuch pride, rioting, and ruffaniſme, ſuch drunkennes and ſurfeting; ſuch wantonneſſe and chambring, that wickednes doth rage as a water floude, and iniquity hath gotten the vpper hande: and yet notwithſtanding men fret like chafed Bulls when they are brotherly reproued for their wickednes. As touching ſaint Paul, it is true that he is a Miniſter of the goſpell: But it is not true that he alwaies dealeth with the ſpirit of mildnes & lenity, for with the proud & arrogant he dealeth more ſharply, & more roughly: looke thorow the Euangeliſts with a ſingle eie, & ſée howe ſharpely Chriſt Ieſus-dealeth wt the ſcribes & phariſes, although they bragged & boaſted as much of their vpright cōuerſation as do our engliſh hypocrites: although they ſat in Moſes chayre & taught the law,Luke 18. Math. 23. Iohn 8. yet are they called of the ſon of God a wicked & an adulterous generation, blind guides, painted ſepulchres, the ſonnes of the deuil. There were in ſaint Pauls time ſuch as made their brags and vaunts of the law:Phil. 3. yet are they called of the Apoſtle dogs, euill workers, enemies of the croſſe of Chriſt. Wherefore there ought to be a ſingular wiſedome and diſcretion in the miniſtery, to diſtribute the worde of truth aright, to breake to euerie one his portion of the bread of life, to preach the lawe to whom the law belongeth, and the goſpel to whom the goſpell appertaineth, Iudgement to whom Iudgement belongeth, and mercie to whom mercie appertaineth.Order prepoſterous to preach the goſpel before the lawe. For to preach mercie & forgiueneſſe of ſinnes before men ſee their ſinnes and know their miſeries: by the preaching of the lawe is to preach the goſpell vnprofitably: hee that doth not ſée his ſinnes in the law as it were in a glaſſe is ignoraunt what miſerie is in himſelf, and what mercie is in God.

Well Philox. I perceiue you are become a fether of a left wing, I knewe when it was not ſo with you, howbeit this geare will take no colour: neither can I ſée but that a great number haue done more harme then good by their preaching. It is a piteous caſe to ſée howe thoſe townes which haue had honeſt ſimple men, and quiet ſoules that would not meddle with other mens matters are now troubled and moleſted by a companie of ſawcie fellowes who can abide no good fellowſhip, no ſportes, no paſtime, no not ſo much as vpon the Sunday. Was not good fellowſhippe (thinke you) vſed before they were borne? I can tell you Philox. there bee a thouſande of this minde, that if the bloudie pretence of the proude Spaniard had taken place, we might haue thanked theſe buſie fellowes for it.

It was with me Autoph. ſometime as it is now with thée, both blinde in iudgement, and corrupt in conuerſation: I did proſtitute my ſelfe vnto all kinde of wickednes, hauing no ſenſe of my ſinnes, no feare of puniſhment, no féeling of the iudgements of God, vntill ſuch time as the Lord by the preaching of his word, & the powre of his holy ſpirite, gaue me new eies to ſée better, & a newe heart to diſcern better: afterward, as a man come out of a dumpe, I wondred at ye groſſe & palpable darkenes wherein I was before, neither haue I had this féeling in my ſelfe: but alſo I haue known & do know many which before their conuerſion, & inward alteration of mind,Mark this ye ciuill honeſt men. were reputed for as ciuill honeſt men as euer trode vpon a ſhoe, as ſubſtantiall men as any were in the pariſh they dwelt in, as ſimple dealers, honeſt liuers, good houſekéepers, as any of their neighbours, neither was it néede to tell them of it, and yet now yt the Lord hath effected an alteration & change in them, they thinke far otherwiſe of themſelues, their eies be opened, & their iudgements illumined. For now they ſée, that which they ſaw not before.Luke. 16. Now they vnderſtand yt there is great ods betwixt the iudgment of God & the iudgment of men, & that God oftentimes in iuſt iudgement condemneth whom ye world vniuſtly iuſtifieth. I ſpeak this Autoph. becauſe thou calleſt me a fether of the left wing, wherin yu dealeſt after ye accuſtomed maner of hypocrites which ſpeak reprochfully of mē cōuerted vnto God. For ye world loueth his own & briſtleth & ſtormeth whē as God plucketh away one fether frō his wings.True prechers of the worde called ſowers of ſedition. That which thou obiecteſt againſt ye miniſters & zealous folowers of ye goſpell is no nouelty, how yt they are the cauſe of ſtrife, ſedition, wars, broyles, hurliburlies wherwith ye world is diſquieted: againſt which ſlandrous ſpéeches & offenſiue outcries, ye godly muſt confirme their mindes with ye notable ſaying of our ſauior Chriſt in ye goſpel I came not to ſend peace but a ſworde, Luke. 12. for I came to ſet a man at variance with his Father, and the Daughter againſt the Mother, & the Daughter in law againſt her Mother in law, and a mans foes ſhall be they of his owne houſhold: for the word of peace doth ſeperate as it wer ye gold frō ye droſſe, the wheat from ye chaffe & the good from ye bad: & from hēce it is ye the wicked become ſo outragious, & do whet their téeth to perſecute the painfull laborers in the Lordes vineyarde calling them the troublers of the common wealth:1. King. 18. vnto whom wée anſwer as Elias anſwered to King Achab, that not hée, but the King was the troubler of the Countrie: Euen ſo not the miniſters which teach the worde painefully, but theſe vngodly ones which defame them deſpitefully, trouble the common wealth, and hurt the health of the Church. The vnbeléeuing Iewes at Theſſalonica cried out againſt Paul and Silas ſaying theſe felowes that haue troubled the whole world are come hither alſo. But Paul ſpeaking againſt ye Iews his enemies & perſecutors, ſaid, they, as they haue killed ye Lord Ieſus & their own Prophets, ſo doe they perſeeute vs: they pleaſe not God, & are aduerſaries to all men, reſiſting vs yt we ſhoulde not preach the goſpell vnto the Gentils to their ſaluation, that they may ſtill fulfill their ſinnes, and ſo at laſt, the endleſſe anger of God may fall vppon them. It is to be feared, it is with vs, as it was with the Iewes in the prophet Ieremie his daies, a few that imbrace the worde of the Lorde with profit. The rebellious Iewes obiected againſt Ieremie, that ſince the time they beganne to leaue the worſhip of their idol gods, and to hearken to the preaching of the worde of God, they neuer had any iot of felicity, but that miſhaps by troupes fell one vpon the necke of an other: hereupon they ſaide to Ieremie: when we made ſacrifice to the Quéene of heauen (that is to ſay, to the ſunne) all thinges went well with vs, we had abundance of corne, &c. After the ſame maner ſay many of our time, it was well when we heard maſſe, when we went on pilgrimage, when wée worſhipped before images, when we gaue to monks and prieſts: the feare of God was greater, and there was more loue and good fellowſhip in a day then there is now in half a yeare.

A thouſande are of that minde Philox. neither can you make them beléeue, but then it was a good world, whē a man might buy as many egs for a peny as would ſerue him halfe a dozen meales.

What drunkennes, what aſtoniſhment, what madneſſe hath dazeled the eies of men yt they ſhould ſée nothing? what ſleighty eluſions of Sathan hath couered their ſpirites that they ſhoulde beléeue nothing? Is this the thanke that we render vnto God for the preaching of the goſpell? what madnes can bée compared vnto this? The Lord doth offer vs ſaluatiō fréely without monie or monie worth: and we had rather féede like ſwine on huſkes and ſhales, pay for popiſh dotages & dirty deuiſes. The Lord doth offer vs drinke of the welſprings of Iſraell, the fountaine of euerliuing water, and we had rather drinke of the filthy puddle of mens deuilliſh inuentions. He ſendeth his miniſters amongeſt vs to ſowe the incorruptible ſéed of his holy word, to rouſe vp theſe lumpiſh ſpirites of ours & to bring vs to repentance: & we accuſe his word to be the cauſe of our ſins & miſeries, & his miniſters to be the ſowers of ſedition & diſcention. But tel me this one thing Autoph. art thou perſwaded yt the preaching of Noe, was the cauſe of the ouerwhelming of the old world wt waters? or ye good perſwaſions of Lot, the cauſe why Sodome, and Gomorra was burned with fire & brimſtone frō heauen, or the forewarning of our ſauiour Chriſt vnto the Iewes to be the cauſe of the deſtruction and deſolation of that famous city Ieruſalem?

How ſhould I be ſo perſuaded, ſithens it was the fulnes of their abhominatiōs which kindled ye wrath and indignation of God againſt them?

In like ſorte it is not the word of God which maketh our ſins & miſeries abound, cauſeth dearth or penury, ſtirreth vp ſedition, ſtrife or contention: it is our ſins & enormious offences that draweth the heauy iudgments of God vppon vs, let lewde tongues therefore for ſhame leaue off to blaſpheme & to laſh out at randome againſt the goſpel of Ieſus Chriſt: let vs remoue far from vs the cauſes of our miſeries, namely, contempt of the word of God, couetouſnes, oppreſſion, ſwearing & tearing of ye name of God for vaine trifles, prophanation of the Lords Saboth, drunkennes, ſurfeting, rioting, &c. and let vs know aſſuredly, that the happy and proſperous victory which God hath giuen to the profeſſors of his goſpell in putting a ſnaffle in the mouthes, and an hooke in the noſthrels of mercileſſe Tyrants and bloudie perſecutors of his children, it was for his name ſake, his worde and his truthes ſake. Therefore let vs with humblenes of heart beſéeche the Lord of his entire goodnes to ſend daily more and more painefull labourers into his vineyard, to water the vine of Englande with the moyſture of his holy worde, and that all idoll paſtors and hirelings may be rooted out.

Yet more adoe about hirelings, I pray you whom doe you call hirelinges or idoll paſtors, it may bée that I ſhall miſtake you?

The very ſame Autoph. whom thou calleſt ſimple fellows and quiet ſoules, which care not whether the people committed to their charge, ſinke or ſwim, ſtand or fall, liue or die, be ſaued or damned: which either for feare or fauour dare not once mewe or open their mouthes to reproue the ſins of the wicked: which are more fit for ye tauern than ye tēple, for ye plough than ye pulpit: which are more fit for ye ſlaile than to féede the flocke of Chriſt. The ſhepheard if he want knowledge may confer with his Dog, & if the ſéely huſbādman want wiſdome he may aſke counſell of his whip, for the lips of theſe idols preſerue no knowledge.

Now as I am an honeſt man, and a Chriſtian, I haue hearde many vnreuerent ſpéeches, and reprochfull raylings, & yet neuer hearde I any thing againſt honeſt men ſo vncharitably ſpoken.

Beware how yu iudgeſt, leſt yu condemne ye prophets thēſelues.Eſai. 50. Eſay calleth the miniſters of his age, blinde watchmen, dumbe dogs, gréedy dogs. The prophet Ezechiel, Ezech. 22. termeth ye prophets, conſpirators, gréedy raueners, deuourers like Lions. The prophet Zacharie, Zach. 11. in zeale of ye ſpirit, termeth them no better thā idols, I could recken many more ſharpe ſayings of the Prophets againſt ſuch biters of the Lords people, but take theſe for a taſt and ceaſe to call the godly & zealous followers of the Lord, deſpitefull and malicious dealers, becauſe they will not iuſtifie the wicked in their waies, ſay that good is euill & euill good, make darkenes light,Eſay. 5. & light darkenes, call ſower ſwéet, & ſwéet ſower, to whom the Lord doth threaten that horrible woe of reuenge.

Shall you make me beléeue that the prophets ſpeak of thoſe, which ſuch as you are, call dumbe miniſters, & not rather of the enemies of Gods truth? neuer whileſt you liue. Why man theſe loue God, regard his truth, exhort & edifie to the vttermoſt of their power: I pray you call to minde that ſaying of the prophet Zacharie, who dare deſpiſe the day of ſmall things, & things of no reputation? who dare reproue the Lordes ſouldiers lapping water like dogs? The ſtately champions being ſent home, who dare vpbraid? Elizeus, his plowing, Peters, fiſhing, Paul, All this cōcludeth nothing for the ſupporting of a blinde guide. his tentmaking, Mathews, pilling and powling? who were they that deſpiſed Ieſus Chriſt becauſe he was a Carpentors ſon? Let theſe men beware leſt hereafter they be like them in torments whom now they do imitate in taūts. Who would vpbraid Luther with his monkery, ſince S. Paul, was ſo long a Phariſée & S. Auguſtine, a Manichée. Why doe you deſpiſe theſe brethren? Do you thinke that they which bring them into the church know not what they do? You might as well accuſe the one as the other, if you durſt. I am ſure there is as great care as may be taken by the biſhops and their ſubſtitutes at this day to admit ſuch to the miniſtery as be learned, and ſuch as they are wel perſwaded of by men of good calling and credit to haue liued an honeſt and godly life, what can biſhops do more? they be no Gods.

You are not ye firſt Autoph. that haue anſwered this matter with ſuch a flimflam, howbeit this coine will not goe for currant, when as it is tryed by ye touchſtone of Gods truth. But doe the prophets ſpeake of thoſe which regard not ye truth of God? If ye were granted to go for good coin, muſt not men therfore be roughly ſpokē vnto when they cōmit wickednes? Is ye ſinner ſo tender yt he may not be touched? Idoll paſtors ſaith Autoph. loue god, & regard his goſpel: I doubt whē ye Iudge ſhall hold his Aſſiſe, & the booke of accoūt muſt be laid open, there ſhal néed no Proctour to plead againſt thē, no clark of Aſſiſe to read their inditements, no great inqueſt to caſt them, for their owne conſciences ſhall both accuſe & condemne them for the contrary. Is not this ye true badge, & cogniſance wherby ye ſhepheards ouer the flock of Chriſt are knowne to loue the ſon of God by,The cogniſance of carefull Miniſters feeding of the flocke. If thou loueſt me, feede my ſheepe. Where is then the loue of thoſe ſhepherds yt neuer had any care of féeding of the flocke of Chriſt? what ſhall become of them which haue pinched & pined to death ye ſoules of their poore brethrē, for want of ſpiritual ſuſtenance, when they ſhall drinke as a iuſt recompēce of their iniquities the bitter cup of Gods eternal wrath and indignatiō in ye kingdome of darknes, & in ye fearful preſēce of Satan, where the doleful drums of Gods anger ſhal cōtinually ſoūd in their eares: where ſhalbe wéeping, howling, and endleſſe lamentation? It were ten thouſand times better for them to heare of their ſinnes nowe, that they may be brought to repentance, & make their hearts ſmart for the ſame, then hereafter to cry woe & alaſſe that euer we were borne, when the day of repentance is paſt, and the gate of mercy is ſhut vp. That which you inferre of Elizeus his plowing, Peters fiſhing, Pauls tent making, together with the reſt, maketh nothing at all for the maintenance of a blind guide: we deſpiſe thē not for that which they haue béene, but we lament for that which they are. Neither are we ignorant that the Lorde hath choſen ye ſimpleſt and baſeſt of the people, to ſet abroach the glad tydings of the Goſpell, and to confounde the wiſedome of the wiſeſt. As touching the care of Biſhops in conſtituting of Miniſters, Philoxenus could find in his hart to iuſtifie them, if their owne careleſnes did not condemne them. I would they had a litle better learned that leſſon of S. Paul to his Timothie, 1. Tim. 5. Care in conſtituting miniſters. Laie hands ſodainly on no man. Which leſſon if it were as well practiſed, as I would to God it were, then ſhould men of ſounde doctrine, poliſhed with good giftes of the mind, adorned with good Art, and furniſhed with all kinde of ſcience and knowledge, receiue this calling: then ſhould ſuch as be conſtāt in the faith, painfull to til the Lordes huſbandrie, faithful, zealous, watchful, laborious, & of a tried conuerſation, be ſent to labour in the Lords vineyard, whereas oftentimes wee ſée the contrarie, that ignorant men of corrupt conuerſation haue that calling granted vnto them.

This is a new learning in déed, when ſuch gréene heads dare preſume to reproue their elders, as though they knew not what to do, vnles they were aduiſed by you. Vndoubtedly for mine own part, I wil tell you Philox. if I had xx. benefices, I had rather beſtow xir. of thē vpon thoſe againſt whō you ſo bitterly inueigh, then one vpon a controuler, whom it ſéemeth you fauour ſo much.

Do you cal it a new learning to reproue the ſinner? Did not Iohn ye Baptiſt being but a baſe & contēptible mā, reproue king Herod to his beard?Luke 3. Did not Dauid being a child reproue & tel the elders of their faults? & ſaith, I am wiſer thā the aged, Pſal. 119. becauſe I haue kept thy commandements. 1. King. 18 Was not Micheas ſingular when he reproued & reſiſted 400. falſe prophets?1. King. 22. Was not Elias mightie, when he withſtood all ye falſe prophets of Baal? God hath made the vile & baſeſt to confoūd the proud, & very babes to cōfoūd ye mightie. Out of the mouth of babes & ſucklings (ſaith ye prophet) haſt thou ordained ſtrength to ſtil the enimie and the auenger. Pſal. 8. To flatter men in their ſins, were ye next way to make thē rot in their filthines, & therfore ſinners muſt make their rekoning to be rebuked. Let the wicked therfore ceaſe to make hue & crie ouer ye country, ſaying ſuch are proud malitious men, becauſe they wil not run to the ſame exceſſe of riot, but rather reproue ye wais of ye vngodly: vnles they wil take in ye prophets, Chriſt & his Apoſtles, & charge thē we ye ſame crimes. Let thē conſider yt of the prophet Eſay. O how beutiful are the feet of the embaſſadour that bringeth the meſſage from the mountaine, & proclaimeth peace, that bringeth the glad tidings, and preacheth health, and ſayeth vnto Sion, thy God is thy king: Let them conſider that of our Sauiour Chriſt, Hee that heareth you, heareth me: and he that deſpiſeth you, deſpiſeth me, and he that deſpiſeth me, deſpiſeth him that ſent me. But ſhall I tell you wherefore the word of God is hated of the world, and the Miniſters thereof enuied: becauſe it containeth ſharp corroſiues againſt ſecure conſciences, becauſe it requireth mortification of the fleſh, quickning of the ſpirit, a liuely faith, and vnfained repentance: and this is one of the eſpeciall cauſes wherefore Autophilus fauoureth the good Miniſters ſo charitably as he doth, inſomuch as if he had twē ty Eccleſiaſticall liuings, he had rather to beſtowe ninetéene of them vppon blinde watch men, than one vpon a vigilant ſhephearde, that hath care to look vp the loſt ſhéepe of Iſrael. Here if I ſhould but glaunce at our Engliſh Simoniacks, I knowe that I ſhould rather diſpleaſe than content. Wherfore I will ſay nothing of Church robbers, marchant buiers of Eccleſiaſticall dignities, following the ſteppes of their grand patriarch and predeceſſor Simon Magus. I wil not ſay that they are more wicked & vngodly than the Iewes, for they wold not put the price of bloude in their treaſurie: but theſe merchauntes haue ſo enlarged their conſciences, that they can find in their hearts to make merchandiſe of mens ſoules for money.Symonie put to his ſhift. I will winke at the iugling that is now a daies touching this ſinne of Symonie, and the pretie fine plaies betwixt maiſter Parſon & his Patrones, as if they would caſt a miſt before his ſight that made the eie, by making a faire gloſe vpō a bad matter, and putting a golden coat vppon an ill fauoured bodie. But heare you Sirs, all this will not pay the ſhot, when the reckoning comes to be made. I could ſay howe that Gentlemen Papiſts beſtow moſt commonly their Eccleſiaſticall liuings vpon dirt dawbers, & ſuch as are in no indifferent meaſure graced for that calling: that thereby they may bring the Goſpell of Chriſt Ieſus into contempt. Tſe, tſe, not a worde of the corruption of couetous Gentlemen in this point, how farre they will ſéeke within ſixe moneths for ſir Iohn lacke latine, lack learning, lacke conſcience, and religion, that will make no bones to commit Symonie. Oh what kéeping counſaile on both ſides! Maiſter Parſon ſweares, that if he haue twentie poūd yerely rent of an hundred, he hath the whole giuen him: The Patrone ſaith, as he is a Gentleman, he hath giuen him al, and yet his conſcience witneſſeth, that he hath giuen him the third parte. Thus if both they can plaie faſt and looſe cleanlie, to dazle the eies of the world, they care not, if for companies ſake, they goe both together to their craftes maiſter, which taught them the tricke of ſuche ſleightie conueyances. In the meane time, neither the Patrone, if he may ſheare the ſheepe, while maiſter Parſon ſheareth the hogges, and ſcumme the beſt fat from his pot: neither maiſter Parſon, if he may haue a litle liuing, careth what doth become of poore ſoules, for whom Chriſt Ieſus vouchſafed to ſhed his moſt precious bloud: but by whoſe meanes ſo euer it commeth to paſſe, that the flocke of Chriſte ſuffereth ſpirituall famine, he ſhall as ſurelie anſwere for the ſame, as hée which beholdeth that ſo horrible an offence, liueth for euer. For this is the cauſe, that where there ought to bée ſuch as are able to teache,2. Tim. 3 to reprooue, correcte, and inſtruct, ſuch as ought to bée ſtarres,Dan. 12 to giue light to the Church, both in regarde of their doctrine and conuerſation, there are wandering Planettes, giuing no light, neyther in their doctrine, nor in theyr deedes: Agaynſt whome the curſe of GOD is threatened.Iere. 23 Woe bee vnto the ſhepheardes of Iſrael that feede themſelues, ſhould not the ſhepheards féed their flockes? Yee eate vp the fatte, yee cloathe your ſelues with the wooll,Ezech. 34. the beſt fedde doe you ſlaie, but the flocke doe you not feede, the weake haue you not, ſtrengthened, the flocke haue you not healed, the broken, haue yée not bound together, the driuen away, haue yet notbrought againe, &c.

If you would inueigh againſt Symony Philoxenus, you may go to Rome, for it is baniſhed many yeares agoe out of England: As for that which you cal Symony, it is nothing elſe but a ſimple contract which ye lawiers call, Do vt des. I giue that thou maiſt giue againe. And if this be not done without crazing of a mans conſcience. I doubt we haue a thouſand crackt conſciences in England.

Alas good ſir Symony, how is he put to his ſhiftes, and yet all wil not pay the ſhot, when the reckoning comes to bée made. Notwithſtanding were it not for this ſame, Do vt des, many which ſet their talents like Eagles on Eccleſiaſticall liuinges, which flaunt it out like braue lads of this world, & ſet a brazen face on the matter, might go in thréed bare cotes hanging downe their heads for very ſhame: and herein I appeale to their owne conſciences, if there be any conſcience at all in them. For certainlie if they did beare that zeale to the miniſterie, which at a bluſhe many of them doe pretend, they would not geld the liuings of poore miniſters to mainteine their own ſurpaſſing pride. But to leaue them Autophilus, and to come to your ſelfe. I praie you tell mée how many ſermons you haue heard within one whole yere?

That I may not lie vnto you,By the length of his foote meaſure the reſt of that kind. I haue not heard many. For I am none of thoſe that wil go foure or fiue miles to a Sermon, and yet. I truſt. I ſhall doe well enough for all that, as long as I haue a good faith in God, & doe no bodie no harme: What man, ſhould I leaue my pleaſures and profites, and fall to following the Preachers? Doe they thinke that none ſhall bee ſaued, but ſuch as reade Scriptures and heare Sermons? God ſhield man, but they which doe not go to heare Sermons, ſhould be ſaued as well as they. Why may not one ſerue God at home in his houſe, hauing good bookes and good praiers, as well as if he heard all the ſermons in the Countrie. You ſhall neuer make me beléeue the contrarie, I haue the Bible in my houſe, and a few praiers, and now and then I haue a litle craſh for recreation ſake.

O fie Autophilus, thou ſtandeſt too much in thine owne light, and bewraieſt what follie and ignoraunce is in thée. if thou thinkeſt to bee ſaued by any other meanes than that which God hath appointed in his holie word, what madnes can bee like vnto this, that when GOD hath abſolutelie ſpoken anie thing in his worde, wee ſhould excepte agaynſt it, and ſo as it were giue him the lie? When GOD hath tolde vs that the teaching of his worde is the ordinarie meanes to ſaluation, ſhall wée hope to haue fellowſhippe amongeſt the elect children of GOD, and yet deſpiſe the good meanes that GOD hath ordayned to bring vs into his kingdome? When GOD hath aduouched a thing to our faces, will wée ſaie, I hope it is not ſo. This is nothing elſe but infidelitie, which vomiteth vp al good things, poiſoneth the verie entrayles of a man, ſtoppeth the waie to good graces, and barreth vs from repentaunce. Wherefore vſe thy libertie, ſaie thou art a Proteſtaunt, renounce the Pope, yet excepte thou loueſt the preaching of the worde, euen as thou loueſt thine owne ſoule, and doeſt delighte in the Goſpell of our ſauiour Chriſt, as in thy life, thou doſt walke in the ſinnes of a corruptible man.

Stay there Philoxenus, for I know as honeſt men as euer broke breade, yt kéep good houſes, giue much to the poore, no craft nor crinking in buying and ſelling, and yet iwis they will not goe a furlong out of their way to heare a Sermon and doe you not thinke that theſe are ſounde Chriſtians?

I dare not ſay ſo, for what haue you héere reported, but Socrates, Ariſtides, Scipio or Fabritius, each of the haue performed as much and more too. for although at ſome times thoſe men may ſhewe themſelues very careful of Chriſtian ciuilitie, and may alſo for a faſhion decrée ſuch conſtitutions and laws, as of themſelues beeing good, may rightlie tend to the performance of honeſtie: yet becauſe they are not truly and inwardlie touched with a loue of religion,Iude. 1 Num. 22. they are but makers of ſects, fleſhlie, not hauing the ſpirit, & therefore in effect no better than Balaams blinde Aſſe that braied forth the truth on a ſodaine, without anie taſt, or féeling anie force thereof in her ſelfe: or like to that ſame proude Prieſt Caiphas, who propheſied at vnawares of the paſſion of Chriſt, hee himſelfe not vnderſtanding therein the hid myſteries of God, but with the wicked king Saul, he vttered a bare ſound of words without anie ſenſe in himſelfe. And yet for all this I denie not, but the Lord in his ſingular mercie may turn theſe their attempts to the good of his Church: euen as alſo hee turned the propheſies of that bewitched Balaam, into a ſingular bleſſing of Iſrael. How be it, as concerning themſelues, they féele not the power of that ſpirit which ſo extraordinarilie worketh in them: Wherefore the Lorde for his mercies ſake enlighten the eies of your heart, and circumciſe the foreſkinne of your vnderſtanding Autophilus, that you maye hunger after the breade of life, more deſirouſly then as yet you doe. I praie you, anſwere me this one thing? Is it not a token, when you loath your meate, that your bodie is out of temper, and that you are ill at eaſe.

You haue hit the naile on the head, for when I am in health, I haue a verie good ſtomacke to thrée meales a daie.

Certainly if your bodie were no better dieted than your ſoule, you woulde quickly bée hunger ſtaruen. Héerein is a proportion betwixt your ſoule and your body, that euen as your bodie, if it bée not diſeaſed, will couet repaſt, foode, and ſuſtenante: the loathing whereof is a token of diſtemperature. In like manner the longing after the word of God, is a token that thy ſoule is in good plight, in perfecte ſtate, and in the pathe to eternall felicitie: whereas on the contrarie ſide, the loathing of the worde, the ſural delight thou takeſt in hearing it taught and preached, bewraieth a crazed and a curſed ſoule in the broade waie to euerlaſting death & damnation. Wherfore I counſell thée as one that pittieth thy caſe, doe as they do that are diſeaſed in bodie: Like as they take counſel of ſkilfull Phiſitions, that by receites of medicines they may recouer theyr former health, & haue a good ſtomacke to their meate: euen ſo, ſithence Gods word goeth againſt your bad ſtomack, and that you cannot digeſt the ſame: yea, rather your ſoule lotheth than loueth it, bow the knées of your hart: the Lord ſtretcheth out his armes daily to embrace you. He knocketh at the doore of your conſcience with many good perſwaſions & exhortations, that hée may bring you to repentaunce. Chriſte the Phiſition of your ſoule is eaſie to bée ſpoken withall: hée is more readie to graunt, than you are to aſke. Pray vnto him, that by the power of his holie ſpirit, hee may worke in your ſoule an hungring after the word,Iohn. 4 which is the bread of ſaluation, a thirſting after the drinke of life, wherof whoſoeuer drinketh, ſhal not thirſt for euer. Conſider ye néedfulnes of this food, wherof if you do but meditate, no doubt it ſhal cauſe an appetite vnto the ſame, vnleſſe you be vtterly, by the bewitching of ſathā, bereft of your wits, and haue no care of your ſoules health. That ſoule muſt néeds periſh which is deſtitute of heauenlie foode. For without the worde there is no faith, and he that beléeueth not, ſhall periſh euerlaſtingly. The wrath of God abideth vpon him that beléeueth not, ſayth our ſauior Chriſt. To conclude, Gods worde is the incorruptible ſéede, as S. Peter teacheth, wherewith the children of wrath thorowe the fall and corruption of our firſt parentes are begotten & borne anew by the vertue & grace of Chriſte Ieſus. Wherefore, if your ſoules health, the eſcaping ftom daunger of eternall damnation: if the deſire you haue to be called the ſonne of GOD may preuail with you, heare the word of God: and not for faſhions ſake, but as one that would vnderſtand the wil of his maiſter. Heare it, I ſaie, & kéepe it: follow it, meditate on it daie and night.

I were ſicke in déede Philoxenus, if all this counſaile were neceſſarie: I wil now ſaie more, ſince you moue me vnto it.Hypocrits diuinitie ſone learned. I know as much as the wiſeſt of them can teach me. They can teach me n • more but the Lordes praier, the Apoſtles Créed, and the ten commandements, and this could I doo many yéeres agoe, it is but learning one leſſon of the Prophet Dauid, that is to wit, Eſchue euill, and doo good: or els this briefe Epithome of the ten commandementes, Loue God aboue all thinges, and thy neighbour as thy ſelfe. There is not anie one of them that can teach me anie more.

There is no Chriſtian (as I hope) of your minde, for then the wrath and indignation of GOD cannot bee but hotly kindeled agaynſt them.

Yea, ten thouſand.

The more, the worſe. If it were ſo eaſy a matter to become a good Chriſtian: the Diſciple of Chriſte to learne the wil of God, as you make it, what néed we of the Prophets, Chriſt or his Apoſtles? what néede wée of the writs of the ſacred Scriptures? What néede wee the Preachers and Paſtours of our ſoules, ſo diligentlie to labour to bring man to ſaluation, ſo carefullie to ſowe the ſéede of the worde, ſo vigilantly to keepe watch on the Lords tower, ſo earneſtlye to labour in the Lordes vineyard, ſo painfully to ſéeke for to driue away the wolues from the Lordes flocke, ſo induſtriouſly (like good huſband men) to till the Lordes ground, ſo zealouſly to plant true pietie in the heartes of people, and to plucke vp wickedneſſe and vngodlineſſe by the rootes.

In déede, as you ſaie Autophilus, the Lordes prayer, the Créede, the tenne Commaundementes, to eſchue euill and doe good, to loue GOD, is ſoone ſayde, but not ſo ſoone learned as you take it. And firſt as concerning your praying, I beléeue you vſe it but a little. You count ſo eaſie, for if if you were ſet to the ſchoole all your life, I thinke you woulde ſcarſe take out this leſſon, Be feruent in praier. For firſt in euerie godlie prayer muſt of neceſſitie bée theſe fiue thinges conſidered.Fiue circumſtances belōging to feruēt praier.

Firſt, earneſtneſſe of heart in him that praieth. Secondly, conſideration of the cauſes which moue him to praie. Thirdly, who it is to whom he praieth. Fourthly, for whoſe cauſe hée is heard. And fiftely, what hée ought to aſke. Which circumſtaunces, Autophilus, I doubte bée wanting ſome of them in ſuche as you your ſelfe are. But I praie you ſince it is ſo eaſie a matter, as you ſaie it is, to bée a Chriſtian, and ſéeing that you are ſo déepelie learned, as it ſéemes you are not. Tell me whether you haue learned that little leſſon of the Apoſtle to the Theſſalonians or no, which is, Praie continuallie.

That were enough to cloy a full ſtomacke, and to let all things els run at randon. I like not of ſuch huſbandrie: ſometimes in déede, I praie, although ſeldome, for you knowe that ſuch as I am cannot haue leaſure to learne this leſſon, Praie continuallie: we haue ſomewhat elſe to do iwis: otherwiſe you might beg vs.

I thought howe I ſhoulde finde you, your praying is not vnlyke the deſire which you haue to the preaching. To the one when you goe, it is for faſhion and not to fructifie: you vſe the other ſeldome, and yet full of hypocriſie. Naie this is a trueth, hee that will not emploie an houre to learne the wil of God at the mouth of the preacher, cānot, nor will not ſpend halfe an houre in inuocation and praier.The ſmall pleaſure in hearing the preacher, an argument of ſlender delight in praier. The ſmall delight in the one declareth the ſlender appetite to the other: Such praiers are not onely not acceptable, but deſtable: not pleaſant, but loathſome in the eares of the Lorde. Hee that turneth his eares from hearing the lawes of the Lorde, his praiers ſhall bee abhominable, Pro. 18. Eccle. 15 ſayth Salomon. Praiſe is not ſeemelie in the mouth of the vngodlie, for hee is not ſent of God, ſayth Eſaie. But of good fellowſhip, tell me this one thing Autophilus, what moue you commonlie to praie, ſince, as you ſaie, you are ſo ſkilfull in the ſcience of praying, which notwithſtanding you practiſe verie ſeldome, by your owne reporte.

I wold be ſorie Philoxenus, if my prayers were no more auaileaable then you ſaie: which if it bee ſo, there bee more deceiued beſide my ſelfe. As for the cauſe which pricketh mee forward to my praiers:Hypocrits praie in aduerſitie, and waxe proude in proſperity the chiefeſt is aduerſitie: for when I ſée anie temporall daunger or diſtreſſe drawe neere my bodilie calamitie, and miſerie imminent: anie loſſe of liuing, anie want of good ſucceſſe in worldlie affayres, then commonlie, as one in troubles, I make a fewe prayers, praying GOD in plaine Engliſhe, to ſende mee good lucke, as they call it.

But is all this true that you tell me, or elſe are you diſpoſed to ieſt?

You ſhall finde it ſo Autoph. Quandocunque reddideris rationem villicationis tuae.

But are all neceſſarily required to an effectuall praier which you haue briefly repeated?

Yea it is moſt true.

Then know you what you ſaid, as good nothing at all, as nothing the better, I eſtéeme it beſt to ſaue ſome labour, that whereas the Apoſtle willeth vs to pray continually, I will pray neuer a iot, for I will tell you Philox. that which I hope you will conceale, ſithence it concerneth a multitude, more then my ſelfe, for I haue heard Maſter Parſon reade ſometimes, when my minde hath not béene otherwiſe occupied or exerciſed, that wee ought to pray at our downe lying and at our vpriſing, yea at al times: which thing I for mine owne part haue but ſeldome practiſed, yet notwithſtanding at night when I haue moſt leiſure, I coulde finde in my heart to pray a little, but commonly ſléepe ouercommeth me before I come to the end of my Pater noſter, ſo that I neither conſider to whom I pray, what I pray, or what moueth me to prayer. In the morning, yea and all the day long my braines be buſied about other matters, for you knowe that I haue more affaires to be conuerſant in then one or two.

Haue regarde to the ſauing of your ſoule, doe not let the diuell poſſeſſe that which ought to be the temple of the holy Ghoſt. If you ſhoulde make ſupplication to an earthly Prince,Note this. I do not doubt but you woulde haue regarde of Maieſty, reſpect of Perſon, conſideration of the cauſe mouing you thereunto, with ſingular foreſight into the ſute it ſelfe, dooing nothing, ſo farre as in you conſiſteth, eyther raſhlie or vnſéemely; that the rather your ſute might bée perfourmed and accompliſhed, and the action therein commended.

Shall wée then for temporall and tranſitorie affayres before earthlye Kinges and Princes, haue ſuch regarde of vpright behauiour, haue ſuch care of euerie circumſtance pertayning to our cauſe, ſuch reſpecte of excellencie and worthineſſe, that if al things were not perfourmed and paynted praiſe worthie, wee woulde accounte the ſtrongeſt ioynt of our credite to bée greatly blemiſhed and crazed. And ſhall wee then ſo negligentlie, ſecurely, and careleſſelie behaue our ſelues before that great and mightie Monarch, the Lorde of heauen and earth, ſéeing it hath pleaſed his moſt high Maieſtie, to admitte vs, which are nothing elſe but moſt vile wormes, duſte, and aſhes, ſo familiarlie and friendlie to talke and conferre with him by praier? Shall wée, I ſaie, more vnreuerentlie behaue our ſelues, than if we ſhould talke with ſome Hinde, or anie of the vulgar and common ſort? ſhall wee hauing ſuch carnall and fleſhly mindes, fraught full of iniquitie, full of miſchiefe, and all kind of wickedneſſe? and ſhall wée dare preſume eyther to open our mouthes, or once to moue our lips before him, which doeth not onelie ſée our outwarde vnreuerende dealing, but alſo knoweth inwardly what wée are, euen full of all filthie venome and ſtinking poyſon: Surelie if the Prince vnto whome you make your humble ſupplication, although that you outwardlie profeſſe and proteſte loyaltie and due obedience, did vnderſtand that inwardly you pretended and practiſed treaſon and trecherie againſt his owne proper perſon, I thinke that your ſute ſhoulde not onelie not bée graunted, but that you your ſelfe alſo ſhoulde paie the due price and iuſt recompence worthie of ſo foule and miſchieuous an intention. Man maye deceiue man, no man may deceaue the Lorde which tryeth the very heartes and reines: and will the Lorde (thinke you) I meane the Lorde of heauen and earth, heare the prayers and inuocations of him that not only handleth his cauſe ſo careleſly and negligently, but alſo carrieth a treacherous crucifying minde againſt his diuine Maieſty, that is, a minde full of couetouſnes, enuy, pride, vaine glory, lechery, gluttony, vnrighteouſnes, and wilfull ignorance. Nay rather he heareth him not, but wil plague him with euerlaſting and vnſpeakeable torment in hell, for that he ſo rudely and brutiſhly behaueth himſelfe in ſo high a matter.

If a man were eaſily to bée mooued from a quiet and ſetled minde, this were ſufficient to driue him into melancholy.

The more at quiet your minde is in this behalfe,Sathan lulleth hypocrites a ſleepe in the cradel of ſecurity. I doubt the diuell hath the more dealing with you, and that he hath lulled you a ſléepe in the cradell of careleſnes and ſecuritie. Beware of ſuch ſetled reſt, it is a great ſigne that Sathan hauing beſieged thy ſoule, hath by enſnaring brought it to his owne Bowe, for the further thou art from him, the more pernitious and perillous dartes of temptation will he caſt againſt thée ſometime ſéeking to puffe thée vp with pride: if he cannot ſo preuaile, he ſtraight waies encountereth with couetouſnes, and ſetteth vppon thée with vſurie, making thée to hoarde and heape by hooke or crooke, to ſnatch by right or wrong, to rake by violence from thy poore brethren, who haue more néede then thy ſelfe. If by this ſubtlety he preuaileth not, he will ſéeke to aſſault thée with drunkenneſſe, whoredome, and lechery, ambition, and vaine glory. Laſtly he beſiegeth thée with hypocriſie, and idolatry, ſo that if thou féele no fight betwixt the fleſh and the ſpirite, I ſay it is a great ſigne that thy eſtate is more deſperate. Fili, accedens ad ſeruitutem dei, Eccle. 2. ſaith Eccleſiaſticus, Stato in iustitia, &c. That is, my ſon if thou wilt come into the ſeruice of God, ſtand faſt in righteouſnes, and arme thy ſoule to temptation. For which cauſe it is that Gregory ſayth, Hostis noster quantò magis ſibi contrabellare conspicit, tantò magis impugnare intendit.

Which thing alſo might ſéeme to bée figured in Holophernes which aſſaulted the Iſraelites reſiſting, ſaying thus:Iudith. 11. Iudith, I haue not hurt the man which woulde bee captiue and in bondage to the King of Babylon: as for the people, if they had not deſpiſed me, I ſhoulde not haue lift vp my ſpeare againſt them.

You Philoxenus, may ſpeake what your pleaſure is, neuertheleſſe, I alwaies carrie with mee a quiet conſcience frée from any care or calamity: for what thing ſhoulde tempt mée, I haue the worlde at will, my bagges bée well bumbaſted, and my Barnes well filled with corne: I haue Coyne in my Coffers, and carry a countenance in my Country, and I haue wealth at will. To bragge of my woorſhippe, were ſmall wiſedome, and yet I am a Gentleman; I haue had as litle aduerſitie I thinke as any hath had.

If Gregory ſhoulde bée your Iudge in this caſe, hée woulde pronounce a very harde ſentence againſt you, which is after this manner.

Continuus ſucceſſus rerum temporalium certum futurae calamitatis indicium. Continuall temporall proſperity preſageth tortures infernall. which is to ſay, the continuall ſucceſſe of worldly matters is an aſſured ſhewe of calamity to come. Againe the ſame.

Iter electis ſuis Deus asperum facit, ne dum delectantur in via, obliuiſcantur eorum quae ſunt in patria. That is, God hath made an harde trauelling for his choſen, leſt while they are delighted with any thing in their waye, they forget thoſe ioyes in that Country whereunto they direct their iourney.

If a man had a iourney to make to the furtheſt part in the worlde,A Compariſon. who woulde not thinke and alſo count him a madde man, if by the way hée beholding diuers delights and pleaſures, ſhoulde one while gaze vppon this toy, ſometimes vpon that, and in the end ſhoulde forget whither he was going, Chriſtians are compared to wayfaring men, amongeſt whom I doubt if we ſhoulde examine many wée ſhoulde finde a number of fooliſh trauellers, which neither weigh how farre they haue to goe nor which way, but wander aſide for euery vaine pleaſure: yea, although they propounde to themſelues heauen, as the leaſt marke they ſhoote at, yet they goe the broade way iocundly, and voyde of all care which leades them in the end to the pit of eternall perdition.

You may preach till you be weary, and cry out againſt ſinne till you be hoarſe, you ſhall neuer make a number beléeue this, or at the leaſt to conſider of it.

True it is, and yet this is the path to godlineſſe and eternall felicitie.Nothing worſe thē inconſideration. Whereas on the other ſide ſecurity and inconſideration is the dore to vtter deſtruction and damnation. For what maketh the couetous ſo litle to regarde the curſe of God thundring againſt them, but lacke of conſideration? What maketh the proude and hauty heart to runne headlong into the fiery wrath of his Creator, but inconſideration, what maketh the laſciuious Lecherer to liue ſo looſely, to make his body a loathſome ſinke of ſinne, the receptacle of the diuel himſelfe, either by luſting after or retayning his neighbours wife or daughter, but inconſideration? what maketh ſwaſh-bucklers to delight ſo much in Ruffaniſme, to ſtampe and ſtare like helhoundes, to ſweare and forſweare themſelues ſo diuelliſhly and deſperately, but inconſideration? In fine, what driueth ſo many Théeues to the gallowes, ſo many wretched ſoules to hell but want of conſideratiō? Alas, if we be about any bargaining, as buying or ſelling of Land or Leaſe, we will both conſider and conſult, nay for feare we ſhoulde light on the laſh, we will haue counſaile I warrant you, although we pay well and truely for it: we will ride and runne, and be well aduertiſed, yea we will vſe conſideration in matters not woorth two ſtrawes. But in this buſineſſe howe to attaine the Kingdome of Heauen, howe to make a purchaſe which ſhall laſt for euer, without the which obteining, it had béene better wée had neuer béene borne; good Lorde it is woonderfull howe ſlackely, and howe drouſily men goe about it. Nay, he that will goe to Weſtminſter againe, and againe, and craue counſell with Cappe and curteſie, will ſcarcely goe a furlong from home, to learne the duety of a Chriſtian, what is his duety towardes God, and what he ought to performe towardes his brethren: héerein wanteth conſideration, and héerein Autophilus, if ſuch as your ſelfe woulde vncloake and lay open the cloſet of their owne conſciences, to ſearche and examine euery corner of them, I feare you ſhould finde more ſtaines and blemiſhes then can eaſily bée either waſhed or wiped away.

If this bée true Philoxenus, many thouſandes deceiue themſelues, for who had not rather ryde forty miles to a learned Lawyer, to knowe his aduice and counſell in worldly affayres and giue him twenty ſhillings for twenty wordes, then goe to the Church where he may haue, as you ſay, the glad tydinges of the Goſpell preached and teached to his owne edyfying and ſoules health: and ſurely me thinkes not without ſome iuſt cauſe, for it is as eaſie a matter for any man to bée a Chriſtian as it is to bée a learned Lawyer, and more eaſier too. Why? it is no more, but to ſay the Lordes prayer, the tenne Commaundementes, and the Creede, as I ſaide before, or els there be in the Lande too many Chriſtians nickenamed.

You are nickenamed Chriſtians indéede, no better then Atheiſts, and Infidels: you cloake your hypocriſie with the viſarde of falſely challenged Chriſtianitie, and bragge of the name, reiecting the thing it ſelfe: you couet to be called by the name, and account it an excellent ornament, yet you neither deſire to learn the dutie, nor to liue according to the ſame vocation. But that which is ſpoken by the Prophet ſhall light vppon your pates, and not miſſe, Quia tu repulisti ſcientiam, ego te repellam, ſayth the Lord, after you haue boaſted of your praying, in excuſing of the which howe aptlie you played the parte of an Aſſe, who if he be not ſtarke blinde, cannot plainlie ſée? The Aſſe is a ſlouthfull creature, which will do nothing without whipping: euen ſo Autophilus, according to your owne confeſſion,Hipocrites like vnto Aſſes. when as the ſcourge of any worldly and temporall calamitie is like to touch you, then your Pater noſter is in your mouth, and the diuell in your mind: You name God with your tongue when your heart is on your halfepeny. For there where your treaſure is,Math. 6. there will your heart bee alſo: and in this one regarde your condition is moſt deſperate, in that by the ſleight and ſubtilty of Sathan, by the deceitfull perſwaſion of the diuell himſelfe, you thinke you knowe much when as you knowe nothing, vnleſſe this, howe to ſerue the world, the fleſh, and the diuell: of ſuch it is ſaide in the fifth of Eſay, Eſay. 5. Vae quod ſapientes in oculis veſtris, et corám vobiſmet ipſis prudentes videmini. Prouerbe. And in the 26. of the Prouerbes, Vidiſti hominem ſapientem ſibi videri? maiorem illo ſpem habebit inſipiens. Oh blinde and ſenſeleſſe creatures, more blinde than they which are blinde on both eyes, for they knowe their owne blindeneſſe, although they knowe little elſe, but you knowe not your owne blindneſſe, but rather ſéeme wiſe in your owne conceites, and count your ſelues good Chriſtians, when as your conuerſation is vnſeaſonable in the Lordes taſte, and your praiers vntuneable in the Lordes eares. For how can he inuocate the name of God which beléeueth not? Howe can hée beléeue which hath no faith? And can he which hath no faith bée ſaued? This is euerlaſting life to knowe God, & him whom he hath ſent Ieſus Chriſt.

Do you thinke yt we haue no faith? Or can we not (think you) ſay our Créed? Then in déede we had liued too long and learned too little.

Yea certainly, I thinke you can ſaie it: and as it is reported, ſo could Caeſars parrot:hypocrits confeſſion much like to Caeſars parrot. neither do I doubt it but the deuils can ſay it. And yet neither is the parrot néerer heauen, nor the deuill further from hell, the one bableth & vnderſtandeth not what ſhe ſaith: the other beléeueth that there is a God, and therefore trembleth and quaketh.

Well might the Parrot prate by cuſtome, but ſhee lacketh vnderſtanding.

And as the Parrot learned it by cuſtome, and vnderſtood it not: euen ſo ſome of you ſaie it for cuſtome, not once conſidering what it is, nor what you ſaie.

Yet ſhall you not perſwade vs, but that our beléefe is as good as the beſt.

Euen ſuch as is pourtraied of S. Iames in the ſecond Chapter,Iam. 2. Tu credis quod vnus Deus est, et bene facis: Demones credunt, et contremiſcunt. Thou beleeueſt that there is a God, thou doeſt wel, the deuils beleeue and tremble alſo.

This is notable ſtuffe in déede, will you make the deuill more religiouſly faithfull, than they that profeſſe the name of Chriſt.

I dare not call you religiouſly faithfull, for this is not a true faith, whereby you ſhall be ſaued, but a vulgar knowledge, which carries a man as néere vnto God, as the beholding of the Sun beames doth carry him vnto heauen: notwithſtanding in that they beléeue all things to bee true, which are ſpoken of God, & writtē in ſacred ſcripture, yea and quake and tremble when mention is made of his name: euen as the théefe and wicked malefactor fearefully is terrified with the countenance of the iudge, redie to denounce ſentence of condemnation againſt him: confeſſe according to your owne conſcience, doe they not go beyond you verie farre?

It may be Philoxenus, that there bée ſome ſuch as you make reporte of, which carrie ſuch couragious heartes, that although they heare all the thunder clappes of Gods iudgementes, from the firſt Chapter of Geneſis, vnto the laſt leafe of the newe Teſtament, denounced againſt ſinne and ſinners, they woulde hardly quake or tremble.

Call you theſe couragious ſtomackes? Naie it is a flintie, yea, rather a dulliſh mind ſo enſnared through the ſubtil ſleights of Sathan, ſo choked with the thornie cares of this world, ſo drowned with the deſire of earthlye doung, ſo dazeled & blinded with the delight of worldlie pleaſure, that it neyther hungreth for the ioyes prepared for the good,Hypocrits are Atheiſts. nor is terrified with the torments threatned againſt the wicked, that it neither regardeth God, nor ſéeketh after his kingdome, neither is afraide of the deuil, nor of the vnſpeakable paines of hell fire, and that I may ſpeak yt which is true, neither thinkes that there is a God in heauen, who is the rewarder of the iuſt, neither anie deuils in hell who are executours of Gods terrible wrath and indignation agaynſt the wicked and vniuſt.

Will you then make vs worſe then deuils and no better than Atheiſtes, ſéeing wée can ſaie our Créede, and the confeſſion of our faith, as readily & as cunningly as the moſt curious clarke of you all.

I know and confeſſe that this one worde Credo, containeth a greate force and efficacy towards the edifying and ſauing of your ſoule, if it be ſayde and performed, as it ought to bée: and how that is,How wee muſt be-God. learne of Saint Auguſtin himſelfe. It is not enough to beléeue al things which God hath reuealed in his wordes are true, that hée himſelfe is alſo truth and veritie, and cannot lie: for this is but Credere Deo, which things the deuils doe as well as his ſelfe, ſtanding in a greater feare of his iudgement. But in Deum credere, as ſayth Saint Auſten, is by beléeuing to runne vnto him, by beléefe to cleaue and take faſt holde vppon him, and as a member to bée incorporated and ingrafted into the bodie of Chriſte. Whereby it is euident, that hée which wilfullie and obſtinatlie ſtoppeth his eares, and turneth them awaie from hearing of the worde, and as it were, malepertlie doeth oppoſe himſelfe agaynſt the Lorde, doeth filthilie and abhominablie when as hee ſayth Credo in Deum, Hypocrits lie when they ſaie their beleefe. I beléeue in God. No, no, God neyther admitteth ſuch beléefe, nor ſuch beléeuers.

Doeth not Saint Iohn ſaie, Hee that beleeueth in me, hath eternall life.

True it is, Si non credideritis non permanebitis, A ſimilitude. ſaith the Prophet Eſaie. For which cauſe, ſaith Auguſtine, Ruinam videtur quaerere, qui ſine fide vult aedificare. And the ſame Auguſtin ſaith, That euen as the boughs & braunches of the trée doe wither awaie, vnleſſe they receiue ſappe and nouriſhment of the roote: ſo what good worke ſo euer yu intendeſt, or what falſe face of fained ſanctitie and holineſſe like an hypocrite, thou doeſt pretende to the worldwarde, it is dead, and worketh nothing at al to the edifying of thy ſoule. Therfore although hypocrites ſeeme at the firſt bluſhe to ſhew ſome reſemblaunce of the ſonnes of GOD:Hypocrits doe nothing but ſinne. yet ſo long as they remaine in the corruption of their firſt nature, they can doe nothing but ſinne. Theyr almes déedes are turned to ſinne, béeing giuen hypocriticallie to bée praiſed of men.Mat. 6. Their ſolemne ſacrifices are turned to ſinne,Eſay. 1 Iere. 6. Amos. 5 Mich. 6 béeing not done in faith, and with mortification of the fleſh. The prophet ſaith, that before God they are accounted of no better than the killing of a man, the cutting in ſunder of a dogges necke, the offering vp of ſwines bloud, or the bleſſing of an Idoll.Eccle. 4 Heb. 11 Their praiers are turned to ſinne (being no better as they procéede from their vncircumciſed lips) than the ſacrifice of fooles. And in déede, as without faith it is vnpoſſible to pleaſe God: ſo it is not ſo eaſie a matter to attaine to ſome perfection thereof, as many doe eſtéeme it. For true faith is the ſpeciall gifte of God. No man commeth to mee, vnleſſe my Father drawe him, ſayth our Sauiour Chriſt. Againe, Fleſh and bloud, ſayth Chriſt to Peter, cōfeſſing him in a true faith, hath not reueled this to thee, but my father which is in heauen. Vnto which Paul ſemeth to alude, ſaying: We are not able to think anie good thing of our ſelues, but all our abilitie is of God. Now then Autophilus, try and examine your ſelfe whether you be in the faith or or no, leaſt you dreame of a ſhadow not hauing the ſubſtance.

You doe me great wrong if you doubt of my faith, for I promiſe you, I am paſt all doubt for that matter.

I offer you no wrong in wiſhing you to make tryall of your faith: becauſe I ſée you glory in that which you haue not.Heb. 3 Beware therefore leaſt that there bee in you an heart of infidelity to fall away from the liuing God. For this know, and the ſpirit doth witnes the ſame, there is no filthy concupiſcence of adultery, no rotten wordes of vncleannes,Infidelitie the roote of vnclenneſſe. no oppreſſing of the poore, no gréedy deſire after worldly gaine, no falling away from the liuing God for ſuch vanities: but infidelitie is the root and the braunch, the beginning and the ending, an vnbeléeuing heart cauſeth all in all.

I cannot but confeſſe thus much: in the meane while Philoxenus, I hope you are well perſwaded of my faith.

I maruell Philoxenus, that you wil be ſo cholerik in theſe matters. ſince theſe thinges touch more than a few, and ſome of them, I am ſure, more wiſer than your ſelfe.

God make them wiſe to ſaluation, wherein if ſome of their wiſedome ſhuld be weighed in a ballāce, perſuade your ſelf, that they wil proue thēſelues as wiſe as fooles, as ſenſleſſe as ſtocks, more brutiſh than wild beaſts.

Do you thinke yt if the matter were ſo daungerous, & their caſe ſo deſperate, as you account it, yt they wold not looke more ſtraitly to themſelues. Yes I warrant you, ye cup cōpanions, Ale bibbers, Ale knaues, Ale knights, I would haue ſaid, would not lie quaffing & drinking ſo fréely, vntil their legs can neither go for ſtōbling, nor their tongs ſcarſe cal for their penie pots for wambling, eſpecially on the Sabboth, when they ſhould ſerue God. Do you thinke that Dicke ſwaſh would make no more bones to crucifie Chriſt himſelf, wounding & tearing him from top to toe, if he thought that blaſpheming of the name of god were ſo dānable, as it is thought to be? Do you thinke that the filthy lecherer and looſe liuing man would wed himſelfe to luſt, the couetous & gréedie cormorant with his long nailes, would ſcrape & ſcratch all the ſkin of the poore mans ſhoulders, yea, & as it were grate the very guttes out of his belly, if he thought it ſuch an offence to murther a man, as is pronounced againſt him: I would you could perſwade him ſo.

S. Paul ſaith, that neither whooremongers, adulterers, fornicators, vncleane perſons, ſhall enter into the kingdome of heauen. Which thing if they will not beléeue in earth, when they ſhal dwel with the deuil in paines & torments for euer, he will ſuade and perſuade them, making thē either paie the price of preſumption, or infidelitie. Notwithſtanding true faith is quicke of ſight, and will ſtraight haue an eie to the worde of God: touching which word our ſauior Chriſt hath ſaid in the Goſpell,Math. 24 Heauen and earth ſhall paſſe, but my word (ſaith he) ſhall not paſſe. Héere the word is coupled to two moſt excellent elementes. Aire and Water are feble and vnſtable, but the heauens though they turne and moue, yet kéepe they a wonderfull conſtancie in theyr courſe: the earth alſo is moſt ſtable and immoueable: yet is it much more eaſier for theſe elementes to be looſed, than that one iot of the word of God ſhoulde paſſe vnperformed. Yea the worde of God is moſt ſtable and immoueable, & as all the world, if they ſhould lay all their ſtrength & power together, are not able to make it day, when once it is night, or cauſe the day to break out ſooner than the courſe of the heauens doth command, ſo not al worldlings, though they neuer carry ſo great a pomp, power & pride with them, & ſéeme litle Gods in their owne conceits, ſhall be once able to infringe & weaken, to break & aboliſh ſo much as one title of the worde of God, who is God euerlaſting, chiefly good, wiſe, iuſt, mightie, & true of word: as ſuch miſcreantes & vnbeléeuers ſhall throughly féele & vnderſtande, when it ſhal pleaſe him to powre his wrath and vengeance vpō thē for their hypocriſie.

You threaten vs,Hypocrits continually harpe on this ſtring. Ex nō conceſſis. As though we do not confeſſe the ſame faith, & profeſſe the ſame religion, & ſay ye ſame praiers, & Pater noſter, yea, & come to the church when we haue nothing to do, wherin, vnles we be deceiued, we ſatiſfie the dutie of Chriſtians.

You come in déed by leaſure, & profit a little: I do not doubt but you can ſpeak as ſanctiſhly as the beſt beléeuers and holieſt men of God: you can allow of vertue, and reproue vice.

Well, no, no, moſt wicked hypocrites could ſaie ſo much. Such as we haue read to haue ben in the Church in the time of Chriſt and his Apoſtles, as namely, Iudas, Ananias, & Saphira, Symon Magus, Demas, Himeneus, and Alexander, they could hide their knauery vnder the painted colour of hypocriſie, notwithſtanding I hope you will not call them good Chriſtians.

Iudas captaine to hypocrits.Would you proue vs ſuche to our Sauiour as Iudas, or ſuch rebels againſt the word, as Demas, Himeneus and Alexander. It is euident that theſe were out of the Church. But wée will ſaie and ſtand to it that we are of the church.

Not all of the church which come to the church Rom. 9Such hypocrites as you are, onely in the outward communion and fellowſhippe of the church, although they boaſt and bragge of the titles of the ſame, they are not all Iſraelites, ſayth Saint Paul, which come of Iſrael, neyther are they all children ſtraight waie, becauſe they are of ye ſéed of Abraham. But in Iſrael ſhall thy feede be called. The faithfull therefore are onelie the true and liuelie members of Chriſt: whereas hypocrites hauing not put off the vizardes of falſe pretended holines cannot lawfully be cut away frō the Church, vntill ſuch time as like runnagates they flie to the Tentes of Sathan, and ioyne hande and hande in déede with the deuill whome they haue ſerued: vntill ſuch time I ſay they are taken for the true inhabitauntes of the Church & liuely members of Chriſts his bodie: although God himſelfe, who ſéeth their heartes and ſearcheth euerie corner of their conſcience, doth wel inough diſcerne what falſe knaues they are. Albeit they can ſende out fayre woordes from their filthie harts.

I can ſcarſely vnderſtand this, for me thinkes you ſpeake contradictions, namely that wee are of the Church, and that wee are not of the Church.

I ſay you are of the outward viſible Church: becauſe like painted hypocrits yee ſéeme godly Chriſtians, when as you are nothing leſſe, although for companie you come to heare Gods word, ſay your Pater Noſter, partake of the Sacraments, and vſe publike confeſſion of your faith. But God ſéeth what you are, whether you beléeue faithfully or fainedly, truely or hypocritically, you ſhall not play bo péepe before him. This may bee explaned by that Arche-hypocrite Iudas, the betrayer of his Maiſter, who as long as hee ſet not abroch his deceiptfull or rather moſt deuilliſh ſeruice neyther by worde nor déede, but as profeſſing no ſmall friendſhippe, accompanied Chriſte,Iudas reputed for one of the Church vntil hee ſet his trecherie abroch. béeing the Steward of his familie, & al this whyle was accompted for a member of Chriſte hys Church, and yet for all this Chriſt called the ſelfe ſame Iudas a Deuill: and when hée ſpake of his choſen, and lyuelie members, hée was ſhut out. So that Iudas was not a member of the inwarde and Holie Church, neyther had any fellowſhip in the Goſpell of Chriſt, although hée were a member of the outwarde Church numbred amongeſt the godlie ſocietie of holie men. In which Church, thoſe which carrye ſo godly ſhowes of Chriſtianitie are conteined, as the proud, ambitious, couetous, enuious, gluttonous, laſciuious, lecherous,Hypocrits in the Church as rotten mē bers in the bodie. curſed ſpeakers & the like, who neither are the ſons of God, by the grace of adoption, nor members of Chriſt by ſanctification of the ſpirit, but as rotten members in the body. For excellently ſaith S. Auſten, that euill men or hypocrits are that in the Church, that chaffe is amōgſt Wheat, Cockle in ſtanding corne, Traytors in a Citie, and runnagats amongeſt Souldiers. But it is plaine, that wheate is the cleaner, ſtanding corne the luſtier, Citizens the ſafer, & ſouldiers the ſtronger, when runnagats, traitors, cockle, & chaffe are ſeperated from them.

If we bee ſo badde as you would make vs, ſo ſtincking carrions & putrified members, it were pitie but we were cut off.

You ſhall bee knowne what you are in the end of the world, when the godly ſhall be ſeperated frō the vngodly, for as the darnel is bound together & caſt into the fire, and the wheate is gathered and laide vp in the barnes to bee kepte, ſo ſhall it come to paſſe, that the wicked and vngodlie ſhall bee giuen ouer, to bee puniſhed in paine and torments for euer: and the godlie ſhall haue eternall ioyes and life euerlaſting, according to that ſentence pronounced in the 25. of Matthewe, Matth. 25. namely, go yee curſed into euerlaſting fire and tormentes which is prepared for the Deuill and his angels whom ye ſerue caſting me and my commandements behinde you. But to the godlie. Come yee bleſſed of my father, poſſeſſe the ioyes prepared for you from the beginning. Come yee my friendes whom the worlde tooke for vile and execrable, but whom my father taketh for honourable and praiſe worthie, for the croſſes, calamities, diſpleaſures & damages that for my ſake yee haue ſuffered: take and poſſeſſe the inheritaunce of my fathers kingdome. Wherefore as in the time of Noe, Who hath not the Church to his mother hath not God whoſoeuer was without the Arke could not not be but drowned, euen ſo whoſoeuer the Church as his mother doth not conceaue & bring foorth, nouriſh with her pappes, and as it were carrie in her boſome,to his Father. there is no remiſſion of ſinnes to be looked for of that perſon, no ſaluatiō, as witneſſeth the Prophet Eſay and Ioell, vnto whom ſubſcribed Ezechiell, when hee pronounceth, That there ſhall not be any in the Catologue of Gods people which ſhall not haue part in that heauenly inheritance. But if your faith be ſo firme as you ſay, it is I hope no ſmall matter ſhall remoue you from confeſſing of the ſame: Nay I am ſure you will ſpend life, land and liuing for Chriſts ſake.

I will not bragge what I dare doe, notwithſtanding if there bee no more faithes but one, I woulde doe ſomething which I will not ſay.

This man deemeth himſelfe as déepe a deuine as the learnedeſt doctor of them al, and yet thinketh there be diuers faithes. No no, Autophilus there is but one baptiſme, one faith, one Lord and Sauiour of all, Ieſus Chriſt: for the conſtant profeſſion of which wee muſt forſake all, yea and our ſelues alſo.

It is a great matter to forſake my ſelfe, and more then I woulde willingly do, but is there no more then one faith? I am deceiued if I haue not heard of pluralitie of faithes.

Although in the worlde there are ſowed many and ſundry faiths, that is to ſay religions, as that there is an Indian faith, a Iewiſh faith, a fayth of the Mahometiſtes, Sundrie religions but one truth. a faith of the Georgians, a Papiſticall faithe: yet is there but one true Chriſtian faith, the abridgement whereof is brieflie conteined in the articles of our beliefe and at large taught in ſacred ſcriptures of both the Teſtaments: which faith whoſoeuer doth not conſtantly profeſſe, denieth Chriſt himſelfe, and therefore ſhalbe denied of his father.

I pray you goe not about to diſquiet my conſcience, as touching theſe matters you ſhall finde me no Papiſt, I warrant you.

No nor no proteſtant neither.

You might as well call mee no good ſubiect.

You are no better then you ſhould be.

I thinke you woulde haue mée of no religion?

I woulde you did not prooue it ſo.

What do I prooue? nothing I hope, yt I haue cauſe to be aſhamed of.

You prooue your ſelfe to be a luke warme Laodician, a Newter, and ſuch a one as is neither whot nor cold, I would ſaith Iohn to the Church of Laodicia, Thou weareſt either hote or cold, Apoc. 3. but becauſe thou art betweene both, and neither cold nor whot, I will ſpue thee out of my mouth, bicauſe thou ſaiſt I am rich & increſed with goods & haue need of nothing, & knoweſt not that thou art wretched & miſerable, poore, blind, and naked. It may ſéeme yt theſe Laodicians went about to match together ye worlde & the Church, Chriſt & Mammon, light & darkenes, God & the Deuil. Not vnlike to the ſame Church wherin the ſpirit of God cōmendeth nothing. Autoph. I am loth, yet muſt I ſpeake it bicauſe it is true, I fere me we haue too many in this litle church of England, for who heareth it not nowe a daies boldly boaſted of in ye mouths of many miſerable caitiues, I plaie the grace of a goſpeller and the ſwaſhing ſoldier, I can play at dice and Cardes, ſwill and quaffe, goe a whore-hunting, liue looſelie at my pleaſure, and yet when occaſion ſhall ſerue, countenaunce it as curiouſly as the moſt cunning Clarke of them all, ſo that the couetous man thinkes that hee can ſerue God and Plutus the glutton, God and Ceres the drunkard, God and Bacchus; the wanton Leacherer, be partaker betwixt God & Venus. Mungrell Chriſtiās. Thus whileſt they will ſerue the Deuill, yet will they bee called and accompted good Chriſtians, and the children of God: the Lorde for his mercie ſake illumine their heartes, that they may ſee and haue ſome feeling of their deſperate eſtats, that they may conſider of the great mercie of God, ſparing them ſo long and giuing them ſo large a time of repentaunce, or elſe woe woe to them and their ſoules if they ſtill continue and perſiſte in their ſinnes and make no commoditie thereof, yea contemne Gods innumerable mercies, 〈 in non-Latin alphabet 〉 , ſaith Iohn, I would it were better with thée then ye Church of Laodicea. May we not as rightly lament the eſtate of a number in this lande which thinke they know much when they knowe nothing at all, which eſteeme themſelues wiſe enough vnto ſaluation, when as if they ſhould bee aſked accompt of their faith, they woulde prooue themſelues doltes and block-heads? May wee not wiſhe it were better with them, and that they were altogether cold or throughly hote? were it not better with them if they did either openly followe the world and the luſt of the fleſhe, and boaſt nothing of Chriſtianitie, neither ſeeme to haue anie thing to doe with religion, or elſe contemne the worlde, deteſt the Deuill and his woorkes, abandon wickedneſſe, flie from ſinne, loue godlines, and liue an holie life? for they neither forſake the worlde nor followe Chriſt, but make a mingle mangle of Chriſtianitie, playing as it were at halfe ſtake betwixt GOD and the Deuil. Such Newters & Iackes on both ſides the Lordes ſtomacke cannot digeſt, they which outwardly ſhewe themſelues to be Chriſtians in reſorting to holie aſſemblies & bring minds with them ſet vpon nothing but miſchiefe, are abhominable vnto the Lord, who forbiddeth to plowe with an Oxe and an Aſſe together, to make a garment of Linſie woolſie, to powre newe wine into olde bottels, to patch an olde garment with new cloth, to ioyne heauenly wiſedome with worldly folly, Chriſtian religion with vnrighteous Mamon. What ſaith ye lord to theſe mungrels, which make as it were an hotch potch of Chriſtianitie, I would you were either hote or cold:Better to be an open ſinner thē a diſſembler. it were better that ye eſtéemed your ſelues ſinners & heatheniſh, then that you ſhold be ſuch hypocrits & diſſemblers, for then there were more hope of recouering your ſoules health, according to that: if your were blind, you ſhould haue no ſin, but now you ſéeme ſo righteous in your owne conceits, ſo ſufficiently taught, ſo furniſhed with godly rites and holines, that you think it not wel to go to Chriſt his ſchoole any longer. You are ſo loden with learning, or the Deuill hath ſo inueigled you, yt you contemne the inſtitutiōs of Chriſt, & prefer your owne mixtures & hypocriſies before gods eternall veritie: fie for ſhame, either make ye trée good, & the fruit good, or els make the trée euil & the fruit euil, for the tre is knowen by the fruit. Matt. 12. As if Chriſt ſhould haue ſaid, away with this outward ſhew & coloured cloke of holines, away with this outward fained ſhewe of ſanctimonie: either be good or euill, righteous, or vnrighteous, religious or irreligious: fie vpon you painted ſepulchres, what is more contrarie to holines then hypocriſie?Nothing further frō ſinceritie then ſimulation. what further frō ſinceritie thē ſimulation, why then boſt you of faith & righteouſnes, ſince you are vnbeléeuers of no religion? it may wel be ſaid vnto you, as Chriſt ſaid vnto the Phariſées, That Publicans and common harlots ſhall go before you into the kingdome of God. Let all Newters & ambodexters which can ſo cunningly carry two faces vnder one hood, learne to frame their liues according to ye word of God: let al idle lubbers lerne what a horrible offēce it is to flatter worldlings in their wickednes, for al newtralitie & lukwarmnes ye lord doth deteſt & abhorre. For as lukwarme water is a readie inſtrumēt to prouoke a vomit, ſo the Lord through his iuſtice can not but ſpewe out of his mouth ſuch ſtincking and rotten members ſuch mungrels as make ſuch a mingle mangle of Chriſtianitie, which goe about to temper together light & darkenes right and wronge, ſweete and ſower, holines and hypocriſie, God and Mamon, Chriſt and the Deuill: ceaſe then Autophilus to prouoke the Lordes wrath anie longer, doe not ſtill perſeuer in ignoraunce, for it is a great euill and the beginning of deſperate blindneſſe: away with this perſwaſion of holineſſe, vnles I ſhal ſay vnto you as the Lorde ſaid to the Church of Laodicia, Thou knoweſt not that thou art 〈 in non-Latin alphabet 〉 miſerable, wretched, and worne out with euill. It is a woefull thing when a man is at deathes doore and as it were about to bee ſwallowed vp of the Deuill and neither ſeeth, nor yet hath any feeling at all of his iminent miſerie. How greatly is he deceyued which thinks that he is rich & yet is altogether 〈 in non-Latin alphabet 〉 a poore naked begger.

I thanke God I am ſufficilie rich, and more riche I will bee if I liue twentie yeres to an end. Tuſh Philoxenus, if you ſpeak this cōcerning my ſelfe I would you wiſt that I am neither ſo blinde but I can diſtinguiſh currant coyne from copper, neither ſo poore but if a peece of land lie to my liking I can perhaps fetch as many red ruddockes as ſhall pay the price of it.

I knowe you haue Lynceus ſight in worldly matters,Worldlings like to luke warme Laodiciās. and ſo had the Laodicians, who could vſe marchandiſe, buying & ſelling and with craft & worldly pollicies. But yet in heauenly wiſedome indeed they were ſtarke blind. The Phariſées alſo whom Chriſt called blind were well ſighted in worldly matters, but in heauenly matters as blind as béetles. Although they were gallantly clad in tryme arraye, yet as touching true knowledge they were deſtitute & naked of good workes and void of the wedding garment. O that Ruffians, ſwaſhbucklers, gallants of this world, who either thinke that there is no God, or elſe that he is a ſleepe, or at the leaſt feare not his iudgements. O that ſuch proud pecockes and hautie harts which carrie ſo ſharpe eyes to ſpie out miſchiefe, to commit it, and thinke them ſelues in heauen, if they might be gorgeous in this worlde, woulde marke theſe things well, who ſtumble daily in deſperation and can not ſee it, and goe naked from the toppe to the tooe, I ſay naked from al goodnes, and yet féele it not.Faithe the moſt gorgious attire. For he alone is well cladde which by faith hath put on Chriſt Ieſus. Hee alone féeleth it in his heart, and poſſeſſeth ſpirituall giftes according to that in the firſt Chapter of S. Paul the firſt Epiſtle to the Corinthians, I giue thankes to my God alwayes for you, 1. Cor. 1. for the grace of God that is giuen you in Chriſt Ieſus, becauſe you are in al things inriched by him in euery word and in all knowledge, like as the teſtimony of Chriſt is confirmed in you, in ſo much as you are not deſtitute in anie gifte, &c. Learne Autophilus of S. Paul, How to purchaſe true treaſure. what it is to bée truely rich, and that worldly wealth is ſtarke beggerie in regarde of theſe heauenly treaſures: learne of Chriſt howe to make a purchaſe of treaſures, firſt ſéeke the kingdome of God and all other things ſhall be giuen you. Sell that you haue, giue almes and prepare your bagges which waxe not olde, euen a treaſure that fayleth not in the heauens, where no thiefe approcheth, nor moath corrupteth: read the ſixt to Timothie, the 29. of Eccleſiaſticus, & the 23. of the Prouerbes. 1. Tim. 6. Eccle. 29. Prou. 23. Then ſhall you know what is true riches, and howe you ſhall vſe this worldly droſſe and dunge. If one ſhould offer you poiſon in a painted cup, you would be loath to taſte of it although it were pleaſaunt to the taſte.

If you thinke I am werie of my life, you deceaue your ſelfe.

Neither be you weary to liue well, ceaſe to drinke ſinne which is the poiſon of your ſoule, euē as beaſts drinks water. Howſoeuer the deuil doth colour his knauerie, making you beléeue you know yt which you know not: that ſwet is ſower, and ſower ſwéete, good bad, & bad good: it is but his ſubtiltie to driue you into the feareful diſeaſe of ſecuritie, therby to poiſō your ſoule to euerlaſting damnation: your beléefe is groſſe if you locke it vp in your breaſt without either ſenſe or vnderſtanding of the ſame doth ſtande you in as much ſtead as a preſeruatiue ſtill put in your pocket ſerueth to your health if you neuer vſe it. The flint ſtone vnles it be beaten cauſeth no heat, neither ye Pommander, vnles it be chafed cauſeth any ſmel. Euen ſo, vnles you meditate on the word to vnderſtand the ſame, haue a deſire to learne daily ye will of the Almightie, it auaileth nothing at all, and in the end as good neuer a whit as neuer the better.

Here is nothing but learne, learne, I thinke we ſhall let all alone & fall to praying and ſaying I knowe not what, can you teach me any more thā to reſiſt ſinne and to do good, to loue God aboue al things and my neighbour as my ſelfe, Tuſhe here is more adoe then needeth.

Oh Autophilus. Nunquam ſatis docetur quod nunquam ſatis diſcitur. It is neuer taught inough which is neuer learned inough. Where a Scholemaſter hath Claſſem aſinorum, it will be long or hee beat a good inſtruction into their braynes. It is a hard matter to make a worldling to become a good Chriſtian.

Thouſandes thinke it not ſo difficult a matter as you make it.

But whether doe you thinke Autophilus, it is an eaſier matter to bée a Tailor, a weauer, a Cobler, or of ſome ſuch like occupation, then to learne the duety of a Chriſtian.

I cannot tell, but I haue knowne one bound Apprentice to one of theſe occupations ſeuen yeares, and yet in the ende hath carried away no more cunning then he hath néede off.

Oh good Lorde, what blockiſhnes is this? We will binde our children Apprentiſes to baſe trades and occupations, ſeuen or eight, nine or tenne yeares, and eſtéeme it litle inough, yea, and all we wil contend with our trades to haue a good report, and to be famous:Eccle. 1. but to attain to the perfection of a Chriſtian life,Ephe. 2. to walke worthy of Gods ſeruants, fructifying in euery good worke,1. Pet. 2. to become creatures of Chriſt:Pſal. 36. to do good workes, wherein he hath prepared that we ſhoulde worke to learne to die vnto ſinne, and liue vnto righteouſneſſe: to learne to decline from euil and doe good: to leaue to doe peruerſly & learne to doe well: how lumpiſhly and drowſily wée goe about either as though we ſuppoſed the duety of a Chriſtian not worthy the learning, or the rewarde not worth the trauell.A Compariſon. If one man in a Country ſhould pay his ſeruants greater wages by a thouſand degrées then the reſt, who woulde not count himſelfe a happy ſeruant if he might come into fauour and ſeruice with ſo good a Maſter: ſurely, either muſt we count Chriſt a lyar, or elſe praiſe him for the beſt pay Maſter, which promiſeth ſuch infinite rewardes to thoſe which ſerue him: as namely, that they ſhoulde eate with him and drinke with him, yea at his owne table: raigne with him and poſſeſſe his kingdome; and ſuch like. Oh hearts made of hard mettall which ſo great rewardes cannot mooue!

Who is it that (ſayth he) doth not ſerue him?

I knowe, they will ſay ſo: they ſerue him a truſt indéede, if a man had ſuch ſeruauntes, hée woulde ſende them packing. Is it good ſeruice for a ſeruaunt to ſay to his Maſter: Sir, your worke ſhall be done, and doe it neuer a whitte? No, no, good pay Maſters muſt haue good ſeruauntes, God muſt be ſerued with all our hearts, all our mindes, and with all our ſtrength, the looſe man cannot yéelde to concupiſcence, and ſerue God: the couetous man cannot lay vp treaſure in earth, and in heauen. Let vs then deare brethren for Chriſt his ſake, practiſe that ſame good counſaile of the Apoſtle.Gala. 6. Let euery man prooue and examine his owne workes, whileſt yet there is time and place of repentance, leaſt that we tumble headlong into the bottomleſſe pitte of perdition, and come with a tardé peccauimus. It is to late to locke, and make faſt the dore when the Stéede is ſtollen: as the mercy of God if we vſe it in time, may ſerue for our Saluation: ſo, if we vſe delaye, and make no account of the ſame, but refuſe it when it is offered, it will turne to our bitter curſe and damnation. The night will come when no man can worke any longer, Iohn. 6. let vs not refuſe ſo precious a iewell as time is. A good huſband will ſowe his ſéede while it is faire weather, and a prudent Merchant will lay out his money, whileſt the market endureth: there is none but will conſider theſe thinges, vnleſſe he be wilfully blinde, and giuen ouer to the miſchiefe of Sathan, vnleſſe as it is faide by the Prophet, Hee hath made a league with death and a couenant with hell it ſelfe:Eſay. 28. Vnleſſe he will count it but a gamball play, to caſt himſelfe headlong to deſtruction, and damnation both of body and ſoule. I cannot deny, but the diuel hath blinded the eies of many miſerable wretches, that herein they are not different from your opinion, that if they can ſay the ten Commandements, they thinke they can doe as much as is requiſite: but I would to God they would learne one leſſon more which Moſes taught the children of Iſraell: namely, That theſe wordes muſt remaine in their hearts, Deut. 6. Gods children muſt learne this leſſon. that they ſhould meditate vpon them both at home, and abroade, when they goe to bedde, and when they riſe in the morning. Oh that this leſſon were learned all our life long then ſhould we not haue ſo many nickenamed Chriſtians, and then ſhould not ſecuritie ſende ſo many thouſand ſoules to hell fire, Not euerie one that ſayth Lorde, Lorde, ſhall enter into the kingdome of heauen, but hee that doth the will of my father which is in heauen. It is not inough to profeſſe the faith, with our mouth, to ſay, Lord haue mercy vpon vs, good Lord forgiue vs, and all the reſt. But a good conſcience is required, and the ſpirite of renouation, Why doe ye call me Lord, and doe not thoſe thinges which I commaund you, Luke 6. ſayth Chriſt, Luke 6. It is not inough to ſay,Iereme 7. the temple of the Lorde, the temple of the Lorde. It is not inough to ſay, I hope to be aſſoone in heauen as the beſt, I beléeue as well as the beſt. The diuell deludeth thée, whoſoeuer thou art that ſo think, Not euery one that ſaith, Lord, Lord, but hee that doth the will of the Lord ſhall be ſaued.

Then ſhall none be ſaued, for who is able to do his wil or kéepe his commandements?

Well, we are deceiued if we loue not God aboue all things: you ſhall hardly make vs confeſſe the contrary.

Doe you remember what you ſaid vnto me when we began to enter into communication?

What is that?

If you bée not forgetfull, you ſaid that if a greater occaſion had not vrged you then hearing of the word, wée had not met here to day: and moreouer that you more eſtéemed of two hundreth pounds, then of thrée hundreth ſermons.

What prooue you of this?

That you loue God nothing at al.

Then it were pity I did liue.

You loue the world more then his word.

I ſaid not ſo yet.

No, what meane your former ſpeaches?

Whatſoeuer I ſaid, there be no fewe that will confirme it.

The more the worſe.

I ſay not ſo, for all the creatures of God are excéeding good, and to be beloued: but nothing ought to be made equall in loue with God, or to be preferred before his loue. Wee muſt loue God with all our heartes, Deut. 6. with all our ſoules, and with all our might. In regard of which loue, we muſt both loath and treade vnder foote all thinges that ſéemeth good in all the worlde. Yea, this loue ouercommeth all miſchiefes whatſo euer which otherwiſe ſéeme inuincible. The Apoſtle Paul proclaimeth this with a zealous and vehement motion. Who ſhall ſeperate vs from the loue of God? Shall tribulation, or anguiſh, or perſecution, or hunger, or nakednes, or perill, or ſword? as it is written: for thy ſake are wee killed all day long, and are counted as ſheepe to the ſlaughter: neuertheleſſe in all theſe thinges we ouercome through him that loued vs. For I am ſure that neither death, nor life, nor Angell, nor rule, nor power, nor thinges preſent, nor things to come, nor height, nor depth, nor any other creature ſhall bee able to ſeparate vs from the loue of God which is in Chriſt Ieſu our Lorde. Hitherto the Apoſtle. The nature of a faithfull friende is not to offende, but to reuerence him whom he loueth: he is the better when his eye is vpon him, his delight is to talke with him, his heart is to doe for him, his great pleaſure to be preſent with him, he willingly will not ſée him iniuried, nor patiently heare him ſlandered, no croſſe nor calamity ſhall vnloſe the long contracted knotte of friendſhip. Indéede we all ſay we loue God, but fewe of vs feare to offend him: we can ſay we like well of his word, but we doe not reuerence it as we ought. We will talke of him: but how, in ſwearing, ſtaring, curſing and banning, but to talke of him, or with him, as though we loued him, that is to giue him thanks, praiſe him, or pray vnto him, or meditate vpon his worde, we vſe it but a little. And I doubt wee haue many Chriſtians which ſcarce once in foure and twenty houres make mention of him after this manner. The deſire we haue to ſée our friende, is an Argument we loue him dearly: the ſlender deſire we haue to ſée God, that is, out of his worde to learne his will, ſheweth that we loue him ſo greatly that wée care not if we neuer ſée him. One friend will grieue to heare an other ill ſpoken off, but fewe there are which if they heare the name of God moſt villanouſly blaſphemed, all his commaundementes broken one vpon the necke of an other, that will rebuke the ſinner, as if he loued God, and loathed to ſée him mangled and torne from toppe to toe of wicked Miſcreaunts, which make no conſcience of kéeping his commaundements. To intend treachery againſt an earthly Prince, is an offence not pardonable: neither is there any good Subiect, but will both reprooue and reueale the ſame, but to committe Treaſon againſt him, which is the onely Monarch and Ruler of Heauen and Earth: that is, malapertly, negligently, and careleſly to ſinne, and tranſgreſſe his commaundementes: I ſay, to drinke ſinne as beaſtes drinke water, ſome of vs make no bones: we winke at one anothers wickedneſſe, and part ſtake in diueliſhneſſe, not conſidering that there is one in the Heauens which heareth, whiſper we neuer ſo ſoftly: and ſéeth, cloake wée it neuer ſo ſecretely: according to that of the Prophet Dauid, God ſhall raigne ſnares of fire vpon ſinners, fire and brimſtone with the tempeſtious windes, ſhall be the portion of their cuppe: they ſhall be turned into hell: their téeth ſhall be daſhed in their mouthes: their armes ſhall be cruſhed and broken: they ſhall fall away from the face of the earth. Theſe and a thouſand ſuch like threatninges by the holy Ghoſt are thundred out againſt ſinne and ſinners, which being well weighed, may feare a flinty heart from offending.

As though there were any which did not feare Gods iudgements.

Why then feare they not to offende him, not onely by breach of his commandements, and by preferring moſt vileſt creatures before him, but by bearing alſo an inward grudge in heart againſt his Maieſtie, and woulde if it were poſſible plucke him in péeces, or at the leaſt wiſe wiſh that he were not ſo? but ſearch the ground of your owne conſcience Autophilus, and tell me if it would greatly grieue you if there were no immortality of the ſoule, no account after this life, no reckoning, no iudgement, no heauen, no hell.

What ſhould moue you to thinke ſo of me?

Becauſe I doubt you feare not God.

But how prooue you it?

This feare is ſtirred vp by preaching and reading of the word.

Yet more adooe about preaching: Here is no praying, no faith, no Chriſtianity, no godlineſſe, no loue, no feare of God, without preaching: I maruaile what you would haue men to doe?

I woulde haue you firſt ſéeke the kingdome of God, and to abandon this your hypocriſie, and not rather to hearken to ye temptations of the world, and to the ſuggeſtions of Sathan, than to the will of GOD reuealed in his word. What dronkennes is this? The world promiſeth but temporall & tranſitorie things, and yet we ſéeke them euen with gréedineſſe. The Lord promiſeth moſt excellent and eternall treaſures, and we make ſlender account of them. What ſhall wee ſaie? Doth hée promiſe golden mountaines, or is hee faithleſſe in his wordes? Elſe why run we a great waie for ſmall wages, and take ſo great paines for a few pence, & yet ſcarſe go out of the doore to purchaſe a kingdome? Why cōtend we ſo ſhamefully for trifles of no price, and make ſo ſmall account of Gods euerlaſting wealth immutable, treaſures eternall, reward ineſtimable, endleſſe honor and glorie immortall? Why do we vainlie consume our ſelues with ſorrowes? Why doe wee wearie our ſelues with ſo many worldly cares? ſithence ye loue of this world is enmitie to God,Iam. 4 Iohn. 2 And if any man loue the world, the loue of the father is not in him.

That is too true, and much to be lamented, for in déed the pleaſures and profits of this world haue ſtolne awaie the heartes of many, and cauſed zeale and religiouſneſſe to be frozen vp. Men riſe vp earlie to eate and to drink, to buy & to ſell, ſmile merily on gain cō ming in, & welcome it wt yelding both hand and heart to giue entertaiment: Their ſtomackes are hungrie, & there is no end of ſéeking gaine, laying vp in ſtore, making the barnes wider, ioyning houſe to houſe, and land to lande: So that nowe if one goe about to diſſwade men from the thornie cares of this worlde,Eſaie. 5 hee ſpeaketh to the bellie, which hath no eares, hée ſpeaketh to them which ſéeme as if they were in a dreame, and his ſpeeche is not vnlyke his which ſpeaketh with a ſtraunge tongue, for they are made dronke with the pleſures of this worlde, they reele and totter to and fro agaynſt the poſts thereof, and the wine of the fornication of this worlde, hath caſt them into a dead ſléepe,Heb. 12 inſomuch as they neyther knowe, neyther will knowe, till it bee too late, that they they haue ſolde their birthright for a meſſe of pottage, and that they haue loſt the precious and ineſtimable pearle of Gods euerlaſting kingdome, for that which gliſtereth, and yet is no gold.

As touching thoſe ſpeculatiue Deuines, whoſe religion is onelie made of wordes, and therefore are méete to ſpeake in the aire, they are no companions of my crewe, neyther anie ſuch prating and pratling profeſſours as talke much of Religion, but make it the by-paith of vngodlyneſſe. Wee cannot ſerue both GOD and mammon. The ſonne of God hath ſpoken it, & therfore I am ſure you wil beléeue it.

God forbid I ſhould thinke the contrarie. But yet me thinks I can not but meruaile why Chriſte ſhoulde hate the worlde, ſith it is ſo beautifull, ſo glorious, and ſo excellent a creature as it is.

As it is the creature of God it is good, for whatſoeuer God made is verie good. But yet the worlde is now depraued and corrupted: yea, Totus mū dus (as ſaith Saint Iohn) in maligno poſitus eſt. 1. Iohn. 5 All the world is ſet on naughtineſſe For that it hath a ſpirit contrarie to the ſpirit of Chriſt, for Chriſt requireth humilitie, holineſſe, and méeknes: the worlde hunteth after pride, vaine glorie, and ambition. Chriſt requireth patience, pardoning of enemies and abſtinence: the world teacheth malice, enuy, and reuengement. Chriſt requireth chaſtitie, mortificatiō, bearing of the croſſe, with contempt of al earthly pleaſures: the worlde pricketh forward to wantonneſſe, pleaſures of the fleſh, and all kinde of vanitie. Finallie, it ſhutteth the doores againſt God and godlineſſe, and poiſoneth to deſtruction the hearts which it poſſeſſeth. And this is the cauſe why Saint Paul crieth,Rom. 12 Nolite conformari huic ſeculo. Who woulde not renounce it, and the wretchedneſſe thereof, if once hee conſider that moſt fierce and terrible ſaying of our ſauiour Chriſt, namely,Iohn. 17 I beg not mercie and pardon for the worlde, but for thoſe which thou haſt giuen me out of the world. A moſt fearefull & dreadfull ſaying, Curſed art thou whoſe hart it pearceth not. In what woful ſtate is he that hath not Chriſt for his friende? That ſwéete Ieſus, that lambe of God which taketh away the ſinnes of them which beléeue in him, yea, whoſe mediatour Chriſte is not vnto his Father, what will become of him? Shall not eternall deſtruction follow him and fall-vpon his ſoule?

It is a common cuſtome amongſt you, to ſaie well and praie to Chriſte: but when it comes to following, you fayle in the chiefeſt point.

Although that ſtring ſounde vntuneable, yet hypocrites neuertheleſſe ceaſe not to harpe on it. But now ſince you offer an occaſion to enter into ſpeach of following, let vs I praie you make ſome rehearſall of thoſe thinges which are ſpoken of the Preacher concerning this point,Math. 16 whoſe text I am ſure is printed in your memorie, and ſo much ye rather, becauſe it doth expreſſe the badge and cogniſance of euerie good Chriſtian.

I haue matters enough to doe, and ſome thinges elſe to buſie my braines with, than to carie text away, it is enough for the Preachers and Miniſters, and thoſe which haue nothing elſe to doe, to performe that.

I am ſure you ſpeake not as you thinke, your memorie is not ſo fraile, nor your minde ſo carried with other maters, but you are able to beare awaie ſo briefe a text as Tolle crucem et ſequere me, Math. 16 Take vp thy croſſe & follow me.

Now you put me in minde of it, I remember verie well, for I was ſure he made much a doe about the following of Chriſt. But heare you ſir, let it not ſéeme ſo ſtrāge yt I forgot the text, for I dare vndertake that amongſt fiue hundreth at a Sermon, thrée hundreth may be picked out by the poules, which if they ſhould be examined concerning the profite which they haue reaped, woulde yéelde as ſimple account as I doe.

If a man woulde ſpende an houre in ſhewing howe and which waie you might compaſſe ſome lande and liuing, although it were to the vtter vndooing of your poore neighbour, coulde you not carrie euerie circuſtaunce, and alſo if anie occaſion ſhoulde ſerue, deliuer the ſame ſpéeches, or at the leaſt the ſubſtaunce of them?

And good reaſon, for who cannot beare that awaie beſt, wherewith he is moſt acquainted.

No reaſon at all, vnleſſe it be reaſon you ſhoulde bee enimie vnto your owne ſaluation. What is this but a ſecret kinde of Atheiſme, and denying of the Lorde God? Vae diſſolutis corde qui non credunt Deo. Woe vnto the careleſſe which beleeue not God.

Hereby we may ſée what diſeaſe you are ſick of, you are one of them which had rather heare from Rome, Conſtantinople, or els where: you had rather heare Tom piper ſing a ſong of Robin hood, though nothing elſe but ribaudrie, than to heare men talke of religion or deuotion in your preſence, which thing is the cauſe that you are not acquainted with theſe matters. And to be plaine, ſuch as you, can make a hotch potche of all religions, ſaying, that matters albeit pertinent to ſaluation, are of no weight, or elſe pertaine onely to the learned, yea, and you think you may apply your ſelues to any companie, to anie time, to anie Princes pleaſure for matters of life to come, and ſo in the end you paſſe ouer your liues more diſſolutely, and in leſſe conſideration of God than Ethnikes.

We haue a rule from Chriſt himſelfe,How to diſcerne an hypocrite. Math. 12 how to decypher and diſcerne you, By their fruites ye ſhall know thē, ſuch trée, ſuch fruit. The mouth ſpeaketh from the abundance of the heart, If we liue in the ſpirite, let vs walke in the ſpirit. Let vs not bragge of ſpirituall actions, and liue carnally. For ſuch as are carnall minded haue nothing to doe with Chriſt nor Chriſtianitie. He that will liue godly, let him ſhake off the cares of worldly vanities,Iames. 3 ſince the world is an open and oppoſite enimy to Chriſt, as it hath beene before ſpoken.Iohn. 14 For Chriſte himſelfe ſayeth, that the world cānot receiue the ſpirit of truth, neither he nor any his are of the world, though they liue in the worlde. And it is certaine, that Paul the electe veſſell eſtéemed it but as doung. But good Lord howe fewe haue wée like vnto Paul in this point: he eſtéemed this world as doung. Wée count it a felicitie héere to liue pleaſantlie, racking our conſciences, ſtretching our credite, and ſet our honeſtie on ſale,3. Reg. 3 that wee may inioye that which is not worth the labour. Salomon hauing propoſed vnto him what he woulde require, deſired not wealth, riches,How wide worldlīgs are from true wiſedome. reuenues, the ouerthrowe of his enimies, long life, or the like, but a wiſe and vnderſtanding heart, whereby hee might diſcerne betwixt truth and falſhood. Oh would to God we had many in this regard like to Salomon, which would more eſtéeme of heauenly wiſedome, than of tranſitory wealth. Saint Paul deſired to be diſſolued, & to be with Chriſt,VVorldlings ſet the cart before the horſe. Math. 6 2. Iohn. 2 wee wiſh to liue alwaies being made dronk with worldly delight. Firſt ſeek the kingdom of God, ſaith Chriſt, et cetera adijcientur. But we either as it were, ſuſpecting Chriſt of raſhneſſe in promiſing, or inſufficiencie in perfourming, firſt ſéeke the worlde, & after the kingdome of God by leaſure. Loue not, (ſaith Iohn) the world, nor thīgs which are in the world. Which leſſō we learn backwards, for we firſt loue the world, and to ſpeake plainly,1. Theſ. 5 ſome of vs loue nothing elſe but the world. Praie continually, ſaith the Apoſtle. How prepoſterouſly wee deale in this reſpect, who liueth godly in Chriſt Ieſu, & lamenteth not what ſmall deuotion wee haue to praying & praiſing God for his benefits? Who hath eies and beholdeth not? If ſome ſinfull and wretched man, taking good like to a ſeruant, ſhould beſtow on him ſome 20. markes a yere, would hée not looke for thankfulnes at his hands,A compariſon. that he ſhuld come at a beck, run, & ride when occaſion ſhal ſerue, attēd vpō him when he hath cauſe to vſe him? wil not that ſeruant alſo applie himſelfe to his maiſters pleaſure, ſhew himſelf thankfull for ſo great a benefite receiued, and ſpende his life in ſo good a patrons behalfe? If contrariwiſe, he ſhould ſhew himſelfe graceleſſe for ſo greate a good turne, who would not point at him, as the patterne of an ingratefull perſon. Who can beſtowe ſo great benefites on vs, as our moſt gratious God? who hath made vs, & that according to his owne image, ranſomed vs from the ſlauery of Sathan when we were loſt,Gen. 1. & not onelie redéemed vs,1. Pet. 1 but is alſo well pleaſed to beſtowe a kingdome vppon vs, to liue and raigne with himſelfe for euer.

Who is he but will confeſſe it?

And who is he yt is thankfull for it? who wil ſhew thēſelues ſo thankfull for this benefite ſo vnſpeakable as commonly ſome will for a ſlender good turne receaued at their friends hands. He that will not go to the dore to heare Gods worde preached, will much leſſe deny himſelfe and take vp his Croſſe and follow Chriſt.

Math. 16I muſt néedes confeſſe that I account it an harde ſaying to forſake and deny my ſelfe and to followe him.

But I can tell you an harder ſaying then that.

Math. 25What is that?

Depart from me ye curſed into euerlaſting fire, prepared for the diuell And his Angels.

I beſhrew me if I thought of that.

Oh Autophilus, remember the ende and thou ſhalt not doe amiſſe. They that beare the Croſſe for Chriſts ſake ſhall neuer feare that ſentence: which otherwiſe is fearefull to a crazie conſcience.

It is ſaid indéede that the ſeruaunts of the Croſſe which liue after the example of him which was crucified ſhall approch and come nigh vnto Chriſt with great boldnes.

Why then are we ſo madde as to feare that which is the way vnto heauen, for herein is ioy of minde,It is neceſſarie that Gods childrē beare the croſſe. celeſtiall comfort, aide againſt enemies, perfection of holineſſe. Then die with Chriſt, and liue with Chriſt: ſuffer with Chriſt, and raigne with Chriſt.

It may be ſo I would, and yet me thinkes I am loth to forſake this world.

But if thou wilt carry the Croſſe willingly and chearefully it wil carry thée to an happy ende: namely, where there is no miſerie. But if you carry it with a grudging minde it will be heauy to beare, and yet ſhall you beare it perforce,2. Tim. 3 but it is neceſſarie that euery one ſuffer croſſe and calamity for Chriſts ſake.

Yea verily, Who ſo euer will liue godly in Chriſt Ieſu muſt ſuffer perſecution:Acts. 14 yea, and we muſt of neceſſitie enter into heauen through many tribulations:Heb. 12 where the Apoſtle vſeth this worde Oportet: againe, he whippeth euery childe whom he receiueth: if euery one then none excepted, which thing is vrged ſo farre of the Apoſtle, that he ſéemeth to ſette it downe in the ſame place as an axiom or plaine aſſertion.

Me thinkes I coulde be content to fauour and to follow Chriſt,Many fauour, but few follow Chriſt. notwithſtanding I would not drink of this cuppe.

Chriſte may haue ſuche friendes inough, which will fauour him, and loue his kingdome: but fewe that will ſuffer with him: many that will beare him company in comfortable things, but relent in aduerſitie: many that will ſitte at meate with him, but fewe partakers of his continencie: many play the good fellowes at an inch in the breaking of bread, but fewe willing to drinke of his cuppe: many that wil admire at his miracles, which notwithſtanding count his Croſſe a reproach.

Yet cannot I be perſwaded but that it is a Paradoxe, that all men muſt drinke of the cup of affliction, and for mine owne part, I eſtéeme vertue a moſt precious gem, and could be content to do much, if it might be with quietnes of minde, but to beare this which you call the Croſſe, is vnwoonted to me and more then I can well away with, and I coulde name ſome which counte it an vnreaſonable demaunde to be touched in this point.

You builde vppon a falſe ground, if you thinke it poſſible to ſerue God with worldly eaſe, for albeit tribulations and perſecutions are not in all ages and all places alike, yet is there none of Gods children but at ſometimes féele affliction both internall, and externall. Multae tribulationes iuſtorum, ſayth the Prophet Dauid. Pſal. 33. The iuſt doe ſuffer many tribulations,Math. 8 they that faile in the ſame ſhippe with Chriſte, muſt be toſſed with the ſame tempeſtious windes and raging waues of the ſea. He that is of Chriſt his church muſt ſuffer croſſes for Chriſts ſake.

I thank God I neuer taſted of the cup of affliction, ſo that I knowe not how ſower it is, neither ſhal I as I hope.

How can that be, ſince the life of man is a warrefare vppon earth, repleniſhed with miſerie by the iuſt iudgment of GOD after the fall of Adam. What greater warre,Sathan tempeth by ſundrie ſleights. than continuallie to combat againſt the concupiſtence of the fleſh, to bid battaile againſt the worlde and the deuill, which haue to many gynnes wherewith to beguile vs, ſo many trappes to enſnare vs, ſo many ſleightes to ſupplant vs, ſo many trippes to ouerthrowe vs, ſometimes to make vs proude by erecting to dignitie, ſometimes to make vs deſperate, by detecting vs to pouertie, ſomtimes by flattery to make vs vaineglorious, ſomtimes by threatning to make vs impatient, yea verily this olde ſerpent, pluſquam mille habet nocendi artes. Going about, as ſayth ſaint Peter, Like a roaring Lion, ſeeking whom hee may deuoure. Whereſoeuer God hath a Church, the diuell will commonly ſéeke to haue a Chappell next adioyning: where there is a righteous Abell, Geneſis 4. there is commonly a curſed Caine, to perſecute him: where ſoeuer there is ſome of Iſraels ſéede,Gene. 21. there is ſome of Iſmaels broode ready to annoy him: where there is a Iacob, there is an Eſau:Gen. 27. where there is a Dauid, there is a Saul:1. Reg. 18. where there is Chriſt, there is a Iudas at hand to be tray him:Mat. 26. where there is a Paul, there is a Nero readie like a bloudſucker to perſecute him.The Church continually afflicted. And ſuch affliction hath béene allotted to the Church from the beginning to the time of Noe: from Noe, to Abraham: from Abraham, to Moſes: from Moſes, to Chriſt: and ſo ſhall it be to the worldes ende: which indéede is méete and neceſſarie: for hereby we are humbled,Why gods children ſuffer affliction. purged and inſtructed: yea, it is as it were a ſchooling to the children of God. The Lorde doth trie by laying his Croſſe vppon our neckes, and purifieth vs in the Furnace of affliction, euen as golde is tried in the fire, and as the huſbandmen which when their Corne is ſomewhat too ranke, do mow it downe: and prune their trées, not to deſtroy them, but to make them beare more aboundantly: ſo likewiſe the fleſh of ours in time of peace is luſkiſh, lumpiſh, laſie, and drowſie, ſlowe to godly and Chriſtian exerciſes, but wedded to earthly dung, and giuen to vaine delightes.

Nowe therefore it is not onely expedient, but alſo verie neceſſarie, that miſerie, trouble, and afflliction ſhould come to ſtirre vp this dull & ſluggiſh lumpe, for which cauſe the Saintes are compared to iron, which by vſe is ſomewhat worne and diminiſhed, but lying vnuſed is eaten with ruſte more and more. Dearely beloued, ſayth Saint Peter, Thinke it not ſtraunge that yee are tried with fire, 1. Pet. 4. which thing is to trie you as though ſome ſtraunge thing happened vnto you. But reioyce rather in that yee are partakers in the afflictions of Chriſt: that when his glorie is reuealed, yee may be merrie and glad.2. Tim. 2. For if we be deade with him, wee ſhall alſo liue with him: if wee be patient we ſhall alſo raigne with him: if wee denie him, he ſhall alſo denie vs. Thoſe which he knewe before, hee had alſo predeſtinate, ſayth the Apoſtle to the Romanes, Rom. 8. that they ſhoulde bee like faſhioned to the ſhape of his Sonne, that hee might bee the firſt begotten amongeſt many bretheren. It is good for mee, ſayth the Prophet Dauid, that thou haſt humbled mee. Pſalme,Pſal. 119. 119.

And héere is iuſt occaſion offered to touch the examples of the Saintes. Did not the Lorde himſelfe tempt Abraham, after he had choſen him,Gen. 22. by making him yéelde to the ſlaughter of his tender childe?Gen. 26. Did not Iſaac féele Famine,Examples of Saints afflicted. and one miſchiefe as it were iumping and falling vpon the necke of another to vexe and grieue him withall? Was not Iacob compaſſed about with many troubles whileſt he was yet in his mothers wombe, and ſawe nothing: began to ſtriue with his brother whoſe bloudy hands he had much adoe to eſcape in his ſtripling age: exiling himſelfe from his fathers houſe into Syria, where he was roughly racked in the ſchoole of affliction; at his returne ready to be ſwallowed vp of ſorrowes: whoſe childrens vntoward behauiour, had béene inough to haue killed him in his latter daies. Alſo being enforced for want of foode to goe into a forraigne Country. Furthermore, was not Moſes gréeuouſly afflicted firſt by Pharao, and his Princes, afterwardes by his owne houſholde, and Country men. Was not Dauid the Lordes annointed grieuouſly moleſted of his Maſter Saul, who was euen madde againſt him to bring him to deſtruction, what iniurie ſuffered he of his ſonne Abſolon: to be briefe, the rodde of affliction was alwaies ſtriking vppon his pate. Here might at large be ſpoken of the ſenſe of the olde Teſtament of whoſe tribulation the Apoſtle ſéemeth to make a briefe and compendious Epitomie, Hebrewes, 11. That ſome were racked, ſome reproched, ſome chained,Hebr. 11. ſome impriſoned, ſome cutte in pieces, ſome ſtoned, ſome ſlaine, with the ſworde, ſome went about in hairie cloth, in skinnes of Goates, in great extremitie preſſed and tormented wandring and hiding themſelues in deſerts, hilles, caues and holes vnder the grounde. Paul, ſpeaking of himſelfe, ſayth, If any other be the Miniſters of Chriſt, I am more, in labours more aboundantly, in ſtripes aboue meaſure, in impriſonment more plenteouſly, in death more often, of the Iewes I receiued fiue times fortie ſtripes ſaue one, thriſe was I beaten with roddes, once ſtoned, thriſe I ſuffered ſhippewracke, a day and a night haue I beene in the deapth, in iourneying often, in perils of waters, in perils of robbers, in perils of mine owne Nations, in perils among the Heathen, in perils in the Cittie, in perils in the wilderneſſe, in perils in the Sea, in perils amongeſt falſe bretheren, in labour and trauaile, in watchinges often, in hunger and thirſt, and faſtinges often, in colde and nakedneſſe, beſides thoſe thinges which outwardly come vnto mee. The trouble which dailie lieth vppon mee,Luke 24. is the care of al churches to come nerer.Math. 10. If Chriſt, whoſe whole life was nothing elſe but croſſes and afflictions, coulde not enter his glorie, but by ſuffering, is it reaſon that the ſeruaunt ſhoulde bée priuiledged aboue his maiſter?The tenne perſecutions. What ſhoulde I héere ſpeak of the Apoſtolike Church which euen to this daie is moſt bloudilie perſecuted of Antichriſt & his hellhoundes? What cruell perſecutions were there in the ſpace of thrée hundred and eightéene yéeres, when the Church Apoſtolike was as it were, in the infancie? Firſt by Nero that bloud ſucker: ſecondlie by Domitian, who baniſhed Iohn into the Ile of Pathmos: thirdly by Traiane, who publiſhed moſt terrible Edicts againſt the Chriſtians, vnder whome that moſt notable preacher and martyr Ignatius, with many excellent ſeruaunts of Chriſt were caſt vnto wilde beaſtes to bée torne and deuoured: fourthly by Verus, vnder whō Polycarpus was burnt in fire, and Iraeneus Biſhop of Lions beheaded with the ſwoord, Fiftly, by Septimius Seuerus, who crowned many a Saint with the garlande of martyrdome, amongſt whom is reckoned Leonidas ye Father of Origene. Sixtly, by Iulius Maximinus, who plaide the bloudie tyrant againſt the Church. Seuenthly by Decius, who proclaimed moſt horrible Edictes againſt the faithfull, in whoſe time was Saint Laurence broiled vppon a gridyron. Eightly by Licinius Valerianus, who plaide the tyrant againſt Chriſt and the members of his bodie, in which bloudie broyle were ſlaine Cornelius and Cyprian, two moſt excellent men. Ninthlie, by Valerius Aurelianus, who rather intended than ended his wicked & vngodly practiſes. Laſtlie by Diocleſian, Maximinian, and the reſt, whoſe horrible perſecutions agaynſt the Churche of Chriſte are verie perfectlie depainted of Euſebius, who was a ſpectator and eie witnes of ſo bloudie a pageant. But to come to our ſelues. What lions abroade, what foxes at home haue conſpired to murther ye members of Chriſt, had not the Lorde in mercie diſcouered their conſpiracies, and preuented their treacheries, putting a hooke in the noſethrils, and a ſnaffle in the mouthes of mercileſſe tyrantes? What mercie hath he ſhewed in ſhielding and ſheltering vs, from the tyrannie of the bloudie Spaniardes, who intended the ouerthrowe of our Countrie, the ſacking of our cities, the murthering of men and women, to daſh the braines of tender babes againſt the ſtones. Theſe are Sathans impes, Antichriſtian helhounds, which thinke to ſwallowe vp all things an hundred furlonges before them, which lie in wait to ſtop the paſſage of the Goſpell, and to extinguiſhe the light of Gods holy word, gaping after thoſe blacke daies of darknes. But he whoſe dwelling is aboue the clouds, holdeth the ſtearne, and gouerneth all things both in heauen and in earth, & is able euen with one blaſt of his breath to ouerthrow all their wicked deuices, although the heathen rage & imagine vaine things. The kings of the earth ſtand vp & aſſemble themſelues together againſt the Lorde and againſt his annointed. Although they take wicked counſaile, and deuiſe deuilliſh meanes to baniſh out of the worlde the godlie profeſſours of his Goſpell, although they trauaile with wickedneſſe and conceiue and bring forth miſchiefe lurke in ſecrete with their garriſons, like lions ſtretch their gréedie throates, open their deuouring mouthes to ſwalowe vp the Lordes flocke, yet can the Lorde deſtroy them, and ſuch fruites of theirs; as heretofore of his infinite mercie he hath done. He hath from the beginning and will alſo protect this boate and little barke of his toſſed amongeſt ſo many perils and miſerable ſurges in the raging ſea of this troubleſome worlde, that it periſhe not being ouerwhelmed, for which cauſe wee praie the good Lorde to viſite this little vine of Englande with thy right hande, hemme thy flocke within thy hurdles, that either by diuelliſh ſubtlety, woluiſh cruelty, or Antichriſtian hypocriſie, they be not ſcattered. Bleſſe Lord thoſe Cities and Townes, where thy Goſpell is purely preached, that they may liue in peace which loue thy lawe: make we beſéeche thée peace within their walles, and proſperitie within their Palaces: make ſtrong the lockes of our Portes, and bleſſe thy children within them: put peace for our bandes, and fill vs with the fatte of thy Corne, that thou King of glorie, and Lorde of Hoſtes mayeſt enter in by our gates, & thy pure word not onely abide within our walles, but alſo in our willes. Thou which breakeſt the bowe, and ſnappeſt the ſpeares in ſunder, and burneſt the Chariot with fire, protect vs from ſlaughter, and ſcatter the Nations which delight in warre.

Thou Lord extinguiſh the fire and flames of diſcorde, which canſt conclude a peace for vs with the ſtone of the grounde. Compell the Woolfe to lye downe with the Lambe, and the Leoparde with the Kidde: worke a conuerſion in the heartes of thoſe which preferre vncertaine riches and vaine pleaſures of this vile, ſinnefull, and wretched world, before the profeſſion of thy truth and preaching of the Goſpell.

Amen. For ſurely the Lorde hath miraculouſly deliuered vs from their deuouring and gréedy rauening mouthes.

You ſay well Autophilus, in commending him for our maruelous deliueraunce, but will you bee mindefull of ſo great and manifold benefits?

I hope ſo.

Then be ſo.

Can you prooue the contrarie?

I woulde Autophilus prooued it not. It is a common and vſuall practiſe nowe a dayes amongeſt Hypocrites, to carrie about with them faintlike mouthes, and diueliſh minds: to ſay Amen, to euery good praier with their mouth, when their hearts are worldly and wickedly excerciſed. But it is not painted wordes which pleaſe the Lorde, but the workes of righteouſneſſe, and obedience wherein he delighteth: to take vp the Croſſe and followe Chriſt, and to deny a mans ſelfe which Autophilus will neuer doe, are two not able markes of Gods children.

Be not to raſh in iudging.

Then leaue to be Autophilus.

Indéede ſo ſhall I forſake my ſelfe, but as yet I meane it not: and yet haue you mooued me ſo farre, that ſince the Goſpell and perſecution goe both hande in hande together, I coulde be content to ſuffer ſometimes perſecutions, but not continually, for ſuch as I am can hardly away with continual afflictions.

I am not ignorant how naturally men are infected with the diſeaſe Philautia: that is to ſay, ſelfe loue, how much they are addicted to it, and they eſtéeme of themſelues. But if any man commeth to me, ſayth our Sauiour, and hateth not father, mother, wife, children, yea, and his owne ſelfe, cannot be my diſciple. Not that we ſhould enuie, or be malitious towards them, but that we haue ſuch affections towards them, that neuertheleſſe the loue of the ſonne of God be aboue all thinges. Of ſuch an holy hatred Abraham is a worthy example, who had rather be cruell againſt his owne ſonne, euen to the death, then in one point ſhewe himſelfe diſobedient. Let the huſband therefore loue the wife, the wife her huſband, the father his ſonne, the ſonne his father. So that their humane loue, drawe nothing from the ſpirituall loue of Chriſt. Nowe therefore Autophilus, ſince there are but two waies, the one narrow and rough, difficult to the fleſh to be traueled: the other broade, ſmooth, and leading to deſtruction. Tell me briefly whether you had rather goe with worldly eaſe to eternall damnation, then to take vp the Croſſe, and goe the narrowe waye to life euerlaſting: for one of them wee muſt néedes runne at length: that is, either to ioy or vtter perdition.

I cannot tel what you call worldly eaſe, but I am ſure I woulde goe to heauen.

Walke not then after the fleſh, but after the ſpirite: they that frame themſelues after the will of Chriſt, are his liuely members: they which loue not themſelues, nor the world, loath their former life, feare to fall into ſinne: at a worde, they which crucifie the fleſhe with the affections, and luſtes thereof, ſhall poſſeſſe thoſe ioyes.

What I doe, it pertaines not vnto you: you ſhall not anſwere for mée.A ſtring whereon hipocrites are woont to harp. I doubt not but I am cloathed with Chriſtes righteouſneſſe, I hope that Chriſtes perfect obedience yéelded vnto his father ſhall make ſatiſfaction for me.

A goodly countenance of honeſtie and pretence of fleſhly Chriſtianity: doe you thinke that Chriſte will holde you for righteous, when you giue your ſelfe to vnrighteouſneſſe, what is this but a diſhonouring of him and a ſcorning of him for his redemption of you, as if Chriſt ſhoulde accept the proude man for lowly: him for a louer of God, which is a louer of himſelfe: him for a delighter in God, which onely delighteth in vaine pleaſures: him for mindefull of Gods benefits, which is altogether vnthankfull: him for a chaſt perſon, which is a whoremonger: him for ſober, which is a drunkard, & laſtly, him for a true worſhipper which is an Idolater.

I hope you cannot iuſtly affirme, that I am ſtained with any of theſe vices.

Doth your conſcience acquite you:

What is that to you?

I aſke you for no harme, notwithſtanding, if euery ſtitch of your conſcience were throughly ript vp, I feare we ſhoulde finde it ſore ſicke of many of theſe ſinnes. Beware of Idolatrie, it is the Mother vice from whence doe ſpring many other.

So much the worſe: you may be ſicke of that diſeaſe and knowe it not.1. Tim. 6. Beware of Couetouſneſſe, it is the roote of all euill. Which alſo is called of the Apoſtle Paul, Ephe. 5. Idolatrie.

Call you Couetouſneſſe Idolatrie, either I forgette it, or elſe I neuer learned it: as for my Couetouſneſſe care you not,Worldlings cloke Couetouſnes vnder the colour of good husbandry. I knowe my ſelfe to bée farre enough from it, vnleſſe you will call good huſbandry Couetouſneſſe as many indéede are woont, for nowe a daies, a man muſt laſhe out, ſette Cocke on hoope, ſpende all on the poore, and in Houſe kéeping, or elſe he ſhall be counted a Niggarde, nay verily, doe what we can, wée ſhall offende ſome parties. If we be warie then are wée accounted Couetous: if liberall, then vnthriftes: and thus they terme euery thing at their pleaſure.

Nay, you put on faire viſards on beaſtly and vglie monſters, hyding couetouſnes vnder the cloke of good huſbandrie: pride vnder the ſhewe of handſomenes, ſtoutnes vnder the colour gentrie: & thus although the couetous of cormerants ſtore vp treaſures in their Palaces by violence and robberies, eate vp poore men euen as Beaſts eat graſſe, kéeping it vnder, nothwithſtanding all this is the point of good huſbandrie.Couetouſnes huſbandrie. Good huſbandrie ſaid I: No verilie, as bad as may be: for the winning of a fewe pence to looſe Gods loue: and for to haue rich chiſtes and coffers ſtuffed with red ruddockes to léeſe the fauour of the euerlaſting God. No, Autophilus:Num. 22. Balaam being gréedie of money, for the which he was about to curſe Gods people, might haue excuſed himſelf, ſaying, it is a point of good huſbandrie. But if Achans ſtealing of gold and precious clothes againſt Gods commandement:4. reg. 5. for the which hée was ſtoned: if Gehezias ſelling of Naamans health, which came by the grace of God:Math. 27. if Iudas his treacherie againſt his Lord and Maiſter ſelling him for thirtie pence:Act. 5. if Ananias and Saphyra theyr lying to the holy Ghoſt, were good huſbā dry: then may theſe chambred fellowes, kéeping themſelues cloſe in their counting houſes, laying their bagges vnder their elbowes, & dreaming of their ruddocks, then may they well ſay, that they play the good huſbāds in their filthy gréedines and ſparing of euery od halfpeny. But this good huſbandry is nothing els, but a net of the diuel, in the which whoſoeuer is taken, loſeth life euerlaſting: & as the ſéely bird goeth downe into a pitfall for a worme & loſeth her life, or the mouſe for a piece of Bacon is taken in the trap; euen ſo it is with them which you call good huſbands, which caſt themſelues to euerlaſting deſtructiō both body & ſoule for trifles, not worth ye traueling for; according to that of the prophet Barucke, Barucke. 3 Where are they nowe which heaped together gold & ſiluer, & which made no end of their ſcraping together? And immediatly he anſwered, Exterminati ſunt & deſcenderunt ad inferos. They are rooted out, they are gone downe into hell. Iames. 5. Like vnto that of S. Iames. Now goe to ye rich men, weepe and howle in your miſeries that come vpon you, your riches are rotten, and your gold & ſiluer is ruſty, & the ruſt thereof ſhall be a teſtimony againſt you: it ſhall feede on your fleſhe as fire, you haue hoarded vp wrath for your ſelues in the laſt day.

Woulde you haue vs giue all away, and goe a begging: by the faith of an honeſt man I neuer meant it, get more when I can, I am determined to kéepe that which I haue.

This is a rude ſpéeche, ſauering neither of Chriſt, nor Chriſtianity. Take héede ſayth Chriſt, beware of Couetouſnes, for no mans life ſtandeth in the aboundance of things which he poſſeſſeth: ſhewing the ſame by the ſimilitude of a certaine rich man, who hauing not roomth where to beſtow his fruites, ſaide: I will pull downe my barnes, Luke. 12. and build greater: and therein I will gather all my fruits, and my goods: and I wil ſay vnto my ſoule, thou haſt much goodes laide vp in ſtore for many yeares, take thine eaſe: eate, drinke, and bee merrie. But God ſaid vnto him, Thou foole, this night doe they require thy ſoule againe frō thee, thē whoſe ſhall all theſe things be? And ſo is euery one that gathereth riches to himſelfe and not riches towards god. Had not this rich mā better to haue purchaſed a place in heauē where to liue eternally, then to haue hurded vp heaps of the greedie golde, laide houſe to houſe, and lande to lande? What auaileth all his treaſures, poſſeſſions, al reuenewes, all faire buildinges? what auaileth his barnes full of Corne? to what purpoſe ſhall they ſerue, when our moſt iuſt and terrible God to the wicked and couetous ſhall ſay: Redde rationem villicationis, Come giue accompt of thy Bayliwicke : May it not pleaſe the Lorde ſo to deale with Autophilus:Eccle. 31. Hearken therefore to that of the wiſe man, Qui diligit aurum non iuſtificabitur: Hee that loueth golde, ſhall not be iuſtified. Woe bee vnto you rich men, for you haue receyued your conſolation in this life. What a ſore ſaying is that of Chriſt, when he pronounceth, That it is as eaſie a matter for a Camell to goe through the eye of a needle, as for a rich man to enter into the kingdome of heauen?

It is moſt certeinly true, that riches are not ill of them ſelues, neither of their owne nature bring impedimentes vnto vs, whereby wee may bee hindered from gods ſeruice: but the impediment cōmeth of our corrupt nature, otherwiſe wee might blame the author. For as the ſuffering of the Father doth oftentimes bring corruptions to the Childe: euen ſo it can not almoſt bee auoided, but that the more abundance is giuen to ſome,A ſimilitude. the more they ingourge themſelues and take a ſurfet as it were of the ſame: ſuch is the wickedneſſe of mās nature. So that they to whō wealth and ſubſtance, riches and reuenewes do increaſe, are tyed with the chaines and bands of the Diuell,The couetous tied in the chanes of Sathan. leaſt they ſhould aſpire into heauen, and are ſo bewitched with Sathans iugling that they account nothing commodious but the flowing vanities of this wretched worlde: reiecting that holſome counſaile of the Prophet Dauid:Pſal. 61. Nolite cor apponere. That is, ſet not your hearts vppon the loue of riches. Such miſerable caytiues as are thus fettred with the chaines of Sathā, kept in bondage & flauery of their owne riches, we may iuſtly compare vnto cur Dogs, which when they haue fed vpon the carriō & filled their bellies, lye down by it & kéepe away the ſéely birdes, that they may rather die for hunger then eat of that whereof the Curs haue too much. So likewiſe the wretched man, couetouſly ſcraping and ſcratching from the poore, & withholding that which is none of his owne, although he haue too much, had rather ſée his poore brother goe naked in the ſtréetes, and faint euen vnto the death through famine, then depart from that which he may wel ſpare to the reléeuing of his extremity. So is he kept in pri •• of his goods: ſo is he kept in ſubiection of the diuell, ſo is he continually tormented. I ſay, tormented in getting, more tormented in kéeping, & moſt of all in loſing. For which cauſe it is no maruel if our ſauior Chriſt calleth them the riches of iniquity, in regard of the effect.

It is a vaine collection of you to infer ſuch a concluſiō vpō my former words, as though ſuch were my intent.

Why then doe you compare vs to Dogs?

Indéede, Autoph. I compare couetous cormorants to cur Dogs, not without iuſt cauſe. Yet I ſay not but that a rich man may be an honeſt man: Abraham, Iſaac, Iacob, Dauid, and Iob, were very rich mē & alſo very good men. Ioſeph of Arimathea was very rich: So likewiſe Zacheus was a rich man. Neither is it ſaid of the Apoſtle, none are called being rich, but hee ſaith,1. Cor. 1 Not many rich are called: nether in an other place, yt they which are rich, but which ſéek to be rich, fall into many temptations. And again, ye loue of mony is ye root of al euil:1. Tim. 6. not mony it ſelf. Charge thē that ar rich ſaith yt Apoſtle,Heb. 13 ye they be not high minded nor truſt in the vncertainty of riches but in the liuing God. Let vs therfore be without couetouſnes. Beware of poſſeſſing other mens goods: reſtore to euerie one that which is his owne. The Lorde hath raiſed vp to vs moſt gréeuous plagues againſt violent poſſeſſors of other mens goods: he hath, and can ſcatter abrode vniuſt goods, by warres, miſhaps, and diuers calamities. For the Prophet Eſay cryeth out ſaying: The Lorde ſhall enter into iudgement with the Elders & Princes of his people: and ſhal ſay vnto them: It is ye that haue burnt vp my vineyarde: the ſpoile of the poore is in your houſes. And Amos in the thirde Chapter of his Prophecie cryeth: They ſtoore vp treaſures in their pallaces by violence and robberie. Amos. 3. Therefore thus ſaith the Lord God, miſeries ſhal inuade thee on euerie ſide of the lande, and the enimie ſhall bring downe thy ſtrength or riches from thee and thy palaces ſhall be ſpoiled. For proofe hereof wée ſée that oftentimes the wrath of God lighteth vpon them, and their goods which are ſo gotten. We ſée that they which here poſſeſſed thouſands, are worne out by little and litle, now the halfe, then thrée parts, in the end al runnes at randon, and beggerie ouertaketh them. So doth Gods curſe vtter it ſelfe vpon them, and although that perhaps wealth lingereth, & at the firſt God is not that auenged, yet notwithſtanding God ſendeth them diſeaſes and afflictions, wherby he holdeth them as it were vpon the racke and forture. As if he ſhould ſay, what haſt thou done, thou wicked traitour? Thou haſt offended me all the times of thy life, and yet haſt thou borne thy ſelfe in hand that all ſhall goe well with thée if thou mighteſt haue riches enough, but thou muſte now bee made to knowe that all the raking vp of riches which thou canſt not enioy can ſtande thée in no ſteade. Thus may we ſée what reward they haue which inrich them ſelues, as it were in deſpite of GOD: inſomuch that all their ſcrapings and ſcratchinges are nothing els but cordes to enſnare them, miſtes to blinde them, venome to poyſon them, and baites to choke them.

Indéede, It may bee that for my owne part towardes my olde age: when death is about to come vppon me, ſome part of reſtitution may bee made, but as yet I meane it not, eſpecially vntill the yeare one thouſande fiue hundreth eighty eight be paſt: for they ſay, that will prooue a troubleſome yeare.

Oh fooliſh man which maketh account to liue long, what is more certaine then death, and what is more vncertaine then the houre of death? This is a plaine & euident token that you haue no part in the Goſpell of Chriſt Ieſus: Zacheus, aſſoone as he was receiued into the fauour of Chriſt, and vnderſtoode the works of truth and equity, began to caſt his accounts whom he had priuily iniuried or violently oppreſſed: yea, hee immediatly without delay not only promiſed but alſo performed reſtitution.

It may be I know not whō I haue iniuried. But if perhaps I haue dealt violently, as I hope you will not accuſe me: yet by this meanes I ſhoulde fall into ignominy, that is to ſay by open reſtitution.

O ſir, you can find meanes to rob the poore without infamie, & can you finde no handſome way to reſtore that which is wrongfully gotten without the cracking of your credite and eſtimation? Tuſh if you meane faithfully to make reſtitutiō, I doubt not but ye ſpirit of the Lord wil teach you a ready way how to perform ſo good an intēt wtout obloquy & ignominy: but if you mean to dally & ieſt with the Lord, the diuel can teach you a thouſand excuſes. The beſt whereof wil neuer ſet your conſciēce at quiet liberty.

Perhaps he is dead whom I haue defrauded, & therfore how ſhould I make reſtitution.

Then haue you ye poore & néedy, on whom to beſtow your riches, vnto whō you may deal your vniuſt gotten goods.

How ſhall they make reſtitution which haue prodigally ſpent them?

Such fellowes are to acknowledge their faults, and to repent them of their ſinnes from the bottoms of their hearts: and if it come to paſſe, that riches afterwarde increaſe, they ought to be ſo much the more liberall of their owne, as before prodigall in ſpending other mens. Notwithſtending who ſéeth not howe contrary to Gods wode wee deale in this reſpect. He that hath gotten thouſandes by that ſame ſo vglie a monſter vſurie: He that hath purchaſed lands & liuing by extortion & couetouſneſſe, ſo if that euery man had his owne, he might goe a begging, yet neuer hath regarde of reſtitution. Nay he will paynt out his ſwelling pride, and mayntaine I warrant you a port with other mens pence, and ſatiſfie his pleaſure in the bowels, bloude, and ſweate of the poore mans browes. But it were better for thee, whoſoeuer thou art, to plucke downe thy pecocks pride, and thy ruffling riote, and to conſider with thy ſelfe wherof thou liueſt, and ſtill to indeuor thy ſelfe to make reſtitutiō as far as in thee conſiſteth. It were better thou diddeſt begge a whyle in earth, then to abide the vnſpeakeable paines of hel fire for euer. Briefly, whatſoeuer thou wouldeſt that men ſhoulde do vnto thee, that do vnto them: and what thou wouldeſt they ſhoulde not doe vnto thée, that do not vnto them.

Pretence of wife & children.I haue wife and children and I muſt and wil ſée them prouided for according to their calling: I thinke my father was an honeſt gentlemā & liued honeſtly amongſt his neighbors, he left me riches which I haue well increaſed & am thereby come to credite and countenance in my country, in them conſiſtes my eſtimation, for which cauſe I loue them the rather, and as my father dealt with mée, ſo am I alſo to deale with my owne children. That is to leaue them like gentlemen, for now a dayes he yt hath nothing is leſſe then nothing ſet by.

Fie for ſhame Autoph. what a conſcience is this? haue you learned this excuſe out of Gods booke? what a madnes is this, that a man ſhould condemne his ſoule to hel fire for ye inriching of his poſteritie? Or what comfort is it, to a damned ſoule euerlaſtingly burning in the ſlames of hell fire to conſider that by his vſurie, couetouſnes & extortion he hath left his ſonne a gentleman behinde him? who would haſarde his ſoule for ſuch vanitie, ſince riches haue no power to profite or pleaſure vs: but onely ſuch that are beſtowed in the vſe & ſeruice of God? and our poore brethren, and yet what carking and caring is there, euen when we are vpon our death beds, for our childrē, kinſfolks, and friends: which time eſpecially, our ſoules are to talke with God by praier and meditation.

Would you not haue the father to care for his childe: as ſimple a Scripture man as I am, I can tell that Paul calleth him worſe than an Infidel, that careth not for his wife & children.

I ſay not ſo, for I confeſſe that the father ought to care for his children: but what manner of care is that, ſuch a one namely as ought to moue him to cal vpon God, to haue a recourſe vnto him, from whence all good thinges doe come. This care muſt moue him to forwarne his children yt they liue in ſobernes, to be contented with a litle, to labor that God may bleſſe them, that euery one of them walk in their vocatiō, holding thēſelues in the ancor of Gods prouidence, being aſſured yt he will neuer faile them yt put their truſt in him faithfully, willing thē all to hold faſt by this promiſe. Thy God wil not forſake thée. Be not careful ſaith Chriſt, for your ſelues, what you ſhall eate, or what you ſhall drink, nor yet for your body what raiment you ſhall put on, Is not the life more woorth then meate, and the body more of value then raiment? Whereby immoderate care is forbidden, and yet euery one of vs ought to labour according to our vocation.

What would you haue gentlemen to labor which are brought vp ſo daintely that the Sun may not ſhine on them? would you haue the Courtier play the Country man, & each delicate Dame to fall to hir diſtaffe? Nowe as I am an honeſt man, I am determined if I may liue ſeuen yeares to an ende, ſo to prouide for mine, yt I hope they ſhall be able to liue wtout the ſweat of their browes.

It is the faſhion of worldlings to fancy an immortality in this life, & to think yt they ſhall liue ſeuen yeares after they be dead. And as touching this daintines which you talk off, I ſay it is a filthy thing, lothſome in the eies of God. As alſo there is no greater vanitie then that any of vs ſhoulde boaſt of his gentry: for are we not Adams children by nature, curſed heires of death, nothing but a lumpe of ſinne, and conſequently muſt néedes bee lothſome to our God. Let then the hautie man bragge of his Pedigrée, and the couetous man damne hys ſoule to hell fire to make his ſonne a gentleman, notwithſtanding this is their ofſpring, this is the top of their nobilitie, that there is a ſinke of ſinne in them, that they be Sathans bondſlaues, that they haue the wrath and curſe of God hanging ouer their heades, and briefly, that being baniſhed frō the kingdome of heauen, they be deliuered to torments and tortures euerlaſting: but that it hath pleaſed our moſt gratious God to raunſome and redéeme them by ſo pretious a price, as is the bloud of his ſonne Chriſt Ieſus. And yet it muſt néedes amaſe a godlie mā to ſée how euery one doth hunt for worldly honour. Howe ſaith the ſimple hinde? if I had but a plowland, my eſtate were happie. So likewiſe the huſbandman gapeth after the degrée of a yeman, the Yeman woulde bee a Gentleman, the Gentleman a Knight, the Knight a Lorde, the Lorde a Duke, &c. And ſo in concluſion, the poore and ſimple hinde, if poſſible would, be a Prince: few or none at all are content with their eſtates, but deſire honour and eſtimation in this worlde, which is nothing elſe but vanitie, & as it were, a mans ſhadowe, which the more that a man followeth, the more it flieth awaie, and when he flieth from it, it followeth him againe, and the onely way to catch it, is to fall downe vppon it: So falleth it out with them which gape after worldly promotion, the faſter they followe it, the further it flieth, the further they flie, the faſter it followeth, and in the end the onelie waie to winne honour, is to be humble?

Doe you make no difference in mens eſtates? woulde you haue the ſimple & meane man vaunt himſelfe aboue his degrée and calling?

Not ſo, but let the Prince haue loialtie due to his excellencie, the noble man honour due to his dignitie, the Gentleman reuerence as his condition, the yeman eſtéemed as he is worthie of. It is not that which I gaineſaie, but the vanitie of pride and ambition.

Hypocrits cal pride handſomnes.So ſuch fine headed fellows miſconſter euerie thing at your pleaſure. He that carrieth a couragious minde you call ambitious, and he that careth to bee handſome, you tearme proud hearted.

Nay, you ſhoulde ſaie the contrary, that pride like an hypocrite hides himſelfe vnder the ſhadowe of hanſomnes, and ambition vnder the colour of couragiouſnes, but if you wil néeds make your ſonne a Gentlemā, as I perceiue it is your intent & purpoſe, ſend him to the ſchoole of vertue, for true nobilitie was neuer begun but by vertue, & he that holdeth nobilitie by deſcent from his aunceſtours without vertue, is no better than a monſter, in yt he breaketh the bonds of the nature of true nobilitie.Vertue fountaine of true nobilitie. If Chriſt had liſted to brag of his nobilitie, hée might haue had as ſufficient cauſe as he that carrieth ye greateſt port, who came of as great a ſtock as anie was in the world: but he being the ſon of God, called himſelfe the ſon of man, yt is, the ſonne of the virgin Marie: and more than all this, called himſelfe by the name of ſhephearde,Worldlings like to childrē and fooles the which is counted a cōtemptible & baſe name amōgſt men: but it is with worldlings after the manner as it is with infāts and children, which eſtéeme more of a painted bable, than of a precious iewell, & count it a more excellent thing to flouriſh according to the glittering pomp of this world, than to liue godly in Chriſt Ieſus. For proofe whereof, who liſteth may ſée howe fooliſh men are wont to wonder at vanities, ſaying, how happie he is, how rich, how mightie, in what authoritie, what a tal felow he is, of what goodly ſtature, how beautiful he is, what a luſty galland, but loke vpon heauenly gifts, & of this worldly men account not of: theſe miſerable men loue their owne miſeries, being ſo far wide from true felicitie, that they thinke that in abundaunce of theſe things a happie life doeth conſiſte, and albeit that without carking and care, many are not able to prouide neceſſaries for this mortall life, yet if they were ſure to liue alwaies, they would not ſet a point by the kingdome of God, which wretched caitifes ſo miſerably ouerwhelmed with earthly vanities, that they can thinke of nothing elſe but earthly gewgaues, ſhal one day mauger their hearts, vnderſtand how vile and how vaine things haue beene, wherein they eſtéemed their chiefe felicitie.

It is méete that a Gentleman goe like a Gentleman, & that fine dames be daintily attired, would you haue Ioan goe as fine as my Ladie? Let Courtiers court it, it is but a credit to goe gaie, or els many are deceiued.

It is a credite in déede, and ſo, many carrie all their credite on their backes, which proude pecockes, if they were plucked as they ſhoulde be, would hang their heades for verie ſhame.Pride of women portraied. Was there euer ſuch exeſſe and ſuperfluitie as is at this daie, and in this land, men making themſelues monſters, and women diſguiſing thē ſelues like puppets. The Prophet Eſaie ſpeaking of the attire of women,Eſaie. 3 ſo curious in tricking and trimming vp themſelves with all their pretie trinkets, doth ſo decypher them, as if he had an inuentorie of their cheſts, I ſaie, he doth diſplaie them euen from the crowne of their heads, to the ſole of their féete, As their ouches & brouches, their ſlippers, the cals, the round attire, their ſweete bals, their bracelettes, their attire of their heades, their head bandes, their tablettes, their earerings, their rings, their muflers, their coſtly apparel, their vailes, wimples, their criſping pinnes, their glaſſes, their lymnes, and their lawns, and ſuch like knackes: and he telleth them that God can well ſkill to make reformation, ſince they were ſet on the hoigh, and all bent vpon brauery, ſetting cock on the houpe, and hauing no care of amendement. But now a dayes ruffianiſme is more rife than euer it was, and pride ſéeks to diſplay his armes by all kindes of diſordered varieties, they are ſtill deuiſing of ſome new bable or other, & are neuer at an end. Now French faſhions, now Italian toies, and al to make Engliſh fooles: and thus whileſt we are ſo buſie in making our bodies braue, our ſoules are eaten to death with ruſt & ranker. The Lord commaunded the Iewes, that they ſhoulde not weare garmēts of linſie wolſie, that is, they ſhould obſerue a ſimple and naturall faſhion of their attire, and not to vſe ſuch gaie glorious flim flams, and to ſéeke after ſuperfluous deckings. For when men doe ſo, it is as if a man ſhould diſorder a whole houſe, or turn the pots and the platters, mingle the ſhéetes with the towels, toſſe & tumble all things topſie turuie: the like madneſſe, I ſaie, is committed, when we doe not rightly and orderly apply to our vſes thoſe thinges which God hath beſtowed vppon vs, but mingle them according to our owne imaginations, and is it not a wonder to ſée what pretie knackes fine heads can inuent to féede fond deſires. For as ſoone as they ſée the fooliſh Gentlemā to be tricked with the delight of ſome new deuiſed Lucyferlike tricks, then begin they to ſet ſuch dainties abroch as may make fat fooles, & leane purſes. Oh this is braue, ſaith one, this will tricke it, ſayeth another, I will haue a newe deuiſe, ſaith the third. Thus is their ſtriuing & emulation, who ſhoulde poſſeſſe the higheſt place in the ſchoole of vanitie, & many there be which, were it not for the maintaining of their pride, might kéep good hoſpitality, reléeue the poore, do good to the common weale wherin they liue, whereas now they hang ſuch flim flā about their necks, & lay ſo much vpon their backes, that they are not able to ſpare anie thing from their bellies, in the meane time naked néede is ſent packing, & no regard is had of the vſe of Gods creatures. What ſhould I ſay, there is nothing elſe but confuſion in our liues, we are as blinde as béetles, and made dronken with the dregges of vaine exceſſe: if ſome good men which liued in the time of ſimplicitie, ſhould ſée howe men at this preſent doe leade their liues, how one daie they muſt haue this toie, an other daie that, and the thirde daie a new bable, ſome muſt ſhifte twice a daie, or elſe they haue not playd their partes. If ſome, I ſaie, which liued in yt time of ſimplicitie, did but ſée what forging of fine conceits there is to put that toie out of vſe, which was inuented but thrée daies a go, and all to get money, and alſo how others laſh out to maintaine their porte, which muſt néedes bee in print, I warrant you, would they not clappe their hands at them, yea, would they not ſpit at ſuch fondneſſe?

Fie, fiie, there is no wiſe man but will laugh at you, & I know euerie daintie dame will ſcorne you. Is it not méete that a Gentleman ſhoulde haue a gowne for the night, two for the daie, ſome for winter, and ſome for Summer, one all furred, an other halfe faced, one for this daie, an other for that? Should not a Gentleman haue chaunge of attire, to ſhifte twice in one daie, one after ye French faſhion, and an other after the Turkie, call you theſe toies?

Oh Autophilus, the Iſraelites were content with ſuch attire as God gaue them, although not gorgious, and God ſo bleſſed thē, that their ſhooes and hoſe laſted fortie yéere, and thoſe which were worne of their Fathers, their children tooke no ſcorne to weare them afterwards: but we are neuer content, for ſome will not ſtick to beſtowe more on a dauncing ſhirt, than is ſufficient to buy an handſome ſute of apparel: others hang their reuenues about their neckes, and in the ende ſome will not ſticke to ieoparde the beſt ioynt about them, to maintaine their proude eſtate: another if he haue not money to buy him gayiſh clothes, yet that he may play his part in the pageant of pride, will laſh out all his money in his purſe vpon great buttons. Another becauſe he will bée in the faſhion, will beſtow two pound of daglockes in panching his doublet, the true liuerie and cogniſance of his maiſter whom he ſerues. Another becauſe he woulde haue a tricke aboue the reſt, muſt weare his hat without a band, and goe with vngartered hoſe, as either he would haue people to laugh at him, or ſhewe that hee is wearie of his life: and that which is moſt abhominable, ſome there are which take brauery in their lōg hair, loking grimly as if they were fraye bugs to feare children, or ſatyres & ſauage creatures come out of ye woods. Thus they which are made men by ye work of God, created to ſerue him in true righteouſnes & holines al ye daies of their liues, by Circes, I ſhuld ſay, by Sathans inchantments, are changed into Apes, Hogs, and Aſſes, behauing them more brutiſhly thā euer did the Ethnikes themſelues.

As touching men, it were pittie they ſhoulde become ſuch monſters as you woulde make them, and as for women, albeit they haue tong enough to aunſwere for themſelues: notwithſtanding I will ſpeake for them in this behalfe. Is it not méete, think you, that they curle their haire, paint their faces, go fine and gayiſh, to the end they may delight their huſbandes eyes, and to retaine his loue towardes them? yes, yes I warrant you, if you ſhoulde controll them to theyr faces,A cloake vnder which women hide their pride. they coulde verie quicklie ſhape you ſuche an aunſwere.

A ſhamefull thing were it, and if they ſhoulde ſo aunſwere. Firſt in reſpecte of theyr huſbandes, and then in regard of God eſpecially: in regarde of their huſbandes, for that in ſo ſaying, they ſhoulde charge him to be delighted with the worke of the deuill, as though that a wiſe and chriſtian huſband had rather that his wife ſhoulde paint her ſelfe and flouriſhe lyke a common harlot, than goe lyke a graue matrone: in reſpecte of almightie GOD, for that they which doe colour their faces, and die their bodies, doe therein goe aboute to reproue the excellent worke of him that made them, inſomuch that they doe ſeeme, as it were aſhamed of his workmanſhip.The true ornamēts of women. Paul teacheth them another leſſon, that they ſhoulde decke themſelues with ſhamefaſtneſſe and ſoberneſſe, not to curle their haire, to die theyr faces, to glitter with their golde or precious clothes. A common prouerbe it is amongſt the Grecians, that it is not golde or pearle that beautifieth a woman, but good and honeſt conditions: ſo that in ſtead of their gaudes, embroderies, bracelets, and borders, they ſhould onely delight in the decking of Gods lawes: that ought to bée their iewels: in ſted of their frontlets and bracelettes, and in ſtead of theyr rings and coſtlie gemmes vpon theyr fingers, they ſhould haue Gods lawes before their eies, and at their fingers endes, ſo that if they ſhoulde looke vppon themſelues, yea although but vppon their nailes, it ſhoulde come into their minds to thinke that they haue a maker, who faſhioned thē, & whoſe pleaſure it is they ſhuld wholy frame themſelues in true obedience and ſeruice all the daies of their life. And in ſtead alſo of beautifying and garniſhing of houſes, in making them of a glorious & ſumptuous ſhew, to the end it may bee ſaide, this is the houſe of ſome man of honour and eſtimation, the lawe of God ought to be written vppon it rather, according to that in the ſixte of Deutronomie, Thou ſhalt binde them, ſaith Moſes, that is to wit, the words of the lawe, as a ſigne vpon thy hands, & as frontlets, written betweene thine eies: thou ſhalt write them vppon the entrie of thy houſe, and vppon thy gates. But to deale more plainly Autophilus, do but tell me this,Pride cauſe of dearth & penurie. what is one of the chiefeſt cauſes why the poore are almoſt pined through penurie, and ſuch a famine now doth ſhewe it ſelfe in the land, as it doth?

I cannot directly tell you, I hope you will not ſaie that pride is the cauſe thereof.

Yea truly, how can it be anie otherwiſe, while one man ſpendeth that which might ſerue a multitude, and fewe there be which diſtribute of that abundaunce which they haue receiued, beeing made dronke with the dregges of exceſſe and ſuperfluitie, when we neither kéep a mean in them, beſtowe them to the profite of our poore brethren, nor yet are mindful of him of whom we haue receiued them. If a Father perceiue his child to cramme himſelfe too full, and be giuen to ouer much gréedineſſe of the belly,A compariſon. he wil cut him ſmaller morcels: and if hee ſée him ouer licorous, and to haue, as they call it, a white bread tooth in his head, hee will giue him the contrarie, elſe he ſhall marre his childe. If this be ſo, then if we abuſe the benefites of God diſtributed in ſo good order, conſpiring euen an alteration of nature it ſelfe, is it anie meruayle if the Lorde doe giue vs ſmaller morſelles, and cutte vs ſhorter commons, making vs gladde to ſnappe at a cruſte? is it anie meruayle if wee vnhallowe the creatures, ſeeking to create a newe worlde, to feede on fond deſires, if the Lorde doe ſende a morraine amongſt our cattell, ſende an vnſeaſonable ſéede time, and an vntimely harueſt, ſende a famine and dearth into the lande, for the wickedneſſe of the people? I feare me Englande is in the waie to ouertake Sodome and Gomorrha, the partners of proude hearted people, for when as the Lorde had giuen them aboundaunce and plentie of all things, and they were growen fatte, then beganne they to kicke and ſpurne agaynſt the foſter Father, to exerciſe crueltie and oppreſſion agaynſt the poore, and to run headlong and headlong vnto deſperation.

If euerie thing were ſo out of temper, as you would ſéeme to make it, it is meruayle that the Lorde doeth not powre his heauie wrath and indignation vppon the lande, as hée did vppon thoſe wicked Cities Sodome and Gomorra.

The iudgements of the Lord are ſecrete and vnſcrutable, hee may come before we be redie for him: he is patient to vs ward, as teacheth Peter, 1. Pet. 5 and therefore we muſt learne Autophilus, Heb. 10 to make a commoditie of the Lordes patience: although he bee long in comming, and loth to execute his iudgement vpon vs, yet at the laſt he will come: although he forbeare in drawing the ſwoord of iuſtice againſt vs for our ſinnes, yet if we deferre amendement of life vntill ſuch time as he be enforced to ſtrike, he wil pay vs home to vtter perdition both of boote and ſoule, and therfore let vs humble our ſelues vnder the mightie hande of God, leaſt hee deale roughly with vs in the daie of viſitation, yea, let vs bowe our neckes in time, for if the mightie hand of the Lord doe fight againſt vs, we ſhal not be able to beare it. It is an horrible thing to fall into the hands of the liuing God, ſaith the Apoſtle, if we ſtaie vntil he ſhew him ſelfe our enimie, we ſhal finde that he is the God of iuſtice, and the God of reuenge, yea and that hee to a • eree & terrible God againſt ſuch as are lulled a ſléepe in the cradle of ſecuritie.

If God were ſo angrie as you would ſéeme to make him, many mens caſes were to be thought more deſperate, and dangerous. No, no, God is mercifull, fauourable, and full of compaſſion, at what time ſo euer a ſinner doth repent him from the ground worke of his heart, he wil receiue him, his mercie is ouer all his workes. I know well inough that he would not the death of a ſinner, and therefore make the matter no worſe, then it is: for if men did not thinke that God did winke at many things, they woulde looke better about them then they doe.

Why how now Autophilus, now you mende the matter well, ſée howe you ſlip from one ſinne to an other there is not a more ougly monſter, neither any thing more abhominable to the Lord then preſumption.Preſumption portraied. I doe not d ••• but that God is mercifull and patient to vs warde, that he woulde haue none loſt but receiue all to repentance, as Saint Peter teacheth notwithſtanding, it is a badde conſcience, that becauſe hee is mercifull, therefore woe ſhoulde abuſe his mercie: becauſe hee is the God of compaſſion, therefore wée ſhoulde preſume vppon his patience: ſuch wicked ones are to vnderſtande that God hath two armes, the one of iuſtice, and the other of mercie: and thoſe which will not make any commodity of the Lordes patience, muſt be ſmitten with the ſworde of iuſtice. Saint Paul teacheth an other leſſon, That wee ſhoulde not contemne the riches of his mercie. Rom. 2. If he promiſe thee mercy and grace to day, ſayth ſaint Auguſtine, thou knoweſt not whether hee will proffer it thee to morrow: If he offer thee life and momorie this weeke, thou knoweſt not whether hee will proffes it thee the next weeke. And therefore Autophilus, beware of preſumption, leſt deferring conuerſion from houre, to houre: from day, to day: from wéek▪ to wéeke: from yeare, to yeare: the iudgement of God ſodainely ouertake you. Our liues doe hang at a twine thréede as it were, and we are ſodainely ouerturned, we may learne this by experience: hath not one ſodainely béene drowned: an other broke his necke with a fall: an other béene ſodainely ſtaine by the ſword: an other falne into the hands of théeues, and thereby cruelly murdered: an other falne downe dead in the ſtréetes. We haue ſéene or at the leaſt might haue ſéene ſome of theſe fearefull tragedies: as for the time of our life is ſhort, ſixtie yeares and tenne: it is cut off quickly and we flie away, ſayth the Prophet Dauid, Wee haue ſpent out yeares as a thought. Our life for the ſhortnes and inconſtancie of it is compared,The ſhortneſſe of mans life. to graſſe, to a vapour, to ſmoake, to a weauers ſhuttle, which ſlideth away ſwiftly. Even ſo experience teacheth, to day a man to morrowe none. Beſides this death is ſuch a Somner as will haue no nay, neither will be corrupted by any bribes: who whether he come firſt or laſt, early or late, will not be reſiſted. And therefore as Salomon reporteth: That man is bleſſed that feareth in his heart. That is to wit, calleth vpon himſelfe whileſt it is to day: dallieth and delayeth not vntill he be compelled and conſtrained to acknowledge from whence he came, and whither he muſt returne. But as for ſuch miſercants which do bleare out their tongues like mad men, and fret like chafed Bulles, ſetting themſelues againſt the iudgements of God, and like Giants making warre againſt the forewarning of his meſſengers as did the old world againſt Noe the Preacher of righteouſnes, vntill the moment of deſtruction. Theſe muſt at length ſée • e that the Lorde hath a naked rodde of: vengeance, and a Scepter of iuſtice when they ſhall deadly pay for their proude preſumption. For the Lorde hath no mercie for ſuch as walke in the vaine delights of ſinne, Deut. 29. and in the ſtubbornes of their owne heart, adding drunkennes to thirſt: that is, ioyning one horrible ſinne to another. Let the wicked forſake his waies, and the vnrighteous his own imaginations, Eſay. 55. and returne vnto the Lorde, and hee will haue mercie vpon him.

Hath not Chriſt ſpoken it Philoxenus, that whoſoeuer beléeueth in him hath eternall life. I woulde you knew it, I hope to be ſaued by the death of Chriſt, as well as the beſt of you all: and therefore if you goe about to perſwade me otherwiſe, I will ſhut vp for you trouble my conſcience.

Wouldeſt thou make the death of Chriſt a baud for thy ſinnes, and ſo worke that villany againſt Chriſt? Doſt thou think ye Gods mercy is common to all? No, no, thou makeſt the reckoning without the Hoſt: and when it comes to the vpſhoote, thou ſhalt ſteepe ſhort: for it wil proue farre otherwiſe, thou ſhalt find Gods mercy turned into iuſtice, and Chriſt his death turned into worme woode: becauſe thou hateſt knowledge and chooſeſt not theſe are of the Lord.

Wee ſhall neuer haue done if I follow you vp and downe at randon as you leade me.

Nay we ſhould neuer haue done if we ſhoulde diſplay all the vanities and hypocriſies of worldlings.

Tuſh, tuſh, you terme euery thing at your pleaſure.

I tearme them as they are, and I would you were not made drunken with worldly pleaſure.

I will ende with you for I haue a further matter in hande which ſhall bring more profit and pleaſure then all this before ſpoken.

What is that Autophilus.

If I ſhould tell you, wée ſhould neuer haue ended: therefore adieu for I haue much to doe.

Much to doe indéede, for an hypocrite to hate the world, denie himſelfe, take vp his Croſſe and follow Chriſt.