The portraiture of hypocrisie, liuely and pithilie pictured in her colours wherein you may view the vgliest and most prodigious monster that England hath bredde. — Portraiture of hypocrisie, lively and pithilie pictured in her colours

The portraiture of hypocrisie, liuely and pithilie pictured in her colours wherein you may view the vgliest and most prodigious monster that England hath bredde. — Portraiture of hypocrisie, lively and pithilie pictured in her colours

Table of contents

Title page

To the vertuous and right worshipful Sir Anthonie Therold knight, his duetifull and dayly Oratour John Bate, wisheth health and prosperitie with increase of godlinesse, full perfection of all Christian knowledge and happinesse, euerlasting in Christ Iesus.

To the Christian Reader.

A DIALOGVE no lesse pleasant than profitable, betwixt the good Christian Philoxenus, and the carnall Autophilus, wherein such worldlings are perfectlie depainted, as hide their hypocrisie vnder the colour of falselie chalenged Christianitie. By John Bat Master of Aries, and student in Diuinitie

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A DIALOGVE no lesse pleasant than profitable, betwixt the good Christian Philoxenus, and the carnall Autophilus, wherein such worldlings are perfectlie depainted, as hide their hypocrisie vnder the colour of falselie chalenged Christianitie. By John Bat Master of Aries, and student in Diuinitie

Philoxenus. Autophilus.

I Did meruaile Autophilus, to sée you march towardes the Sermon so spéedilie. I trust that the spirit of ye Lord hath wrought some good worke in you, that you are desirous to learne wisedome at the [Page] mouth of the minister, whereby you may bee made wise vnto saluation.

Autoph.

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.

Philox.

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.

Autoph.

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.

Philox.

I perceiue your complexion is cholericke, take heede you vnplat not your patience, and sweare not by your honestie. But since you haue [Page] 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.

Autoph.

Be there none here but we our selues?

Philox.

None at all as I suppose.

Autoph.

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

Philox.

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

Autoph.

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

Philox.

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?

[Page]Autoph:

Because I knowe not the intent of the demander, howbeit as I desire not to disclose it, yet because I am loth you should wax ielous, you shall not departe vnsatisfied. Beléeue me sir, I went more for fashion than for fauour, that either I did heare to maister Doctor or his doctrine.

Philox.

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.

Autoph.

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.

Phil.

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?

Autoph.

O Sir, I came to receiue [Page] 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.

Philox.

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.

Autoph.

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, [Page] surfetting, dronkennesse, and suche like.

Philox.

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

Autoph.

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

Philox.

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 [Page] 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. [Page] 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.

Autoph.

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. [Page] 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.

Philox.

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 [Page] 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 [Page] 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 [Page] 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.

Autoph.

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 [Page] 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.

Philox.

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 [Page] 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 [Page] 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 [Page] 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, [Page] 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.

Autoph.

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

Philox.

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, & [Page] 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?

Autoph.

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

Philox.

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 [Page] 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.

Autoph.

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

Philox.

The very same Autoph. whom thou callest simple fellows and [Page] 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.

Autoph.

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.

Philox.

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, [Page] 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.

Autoph.

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 [Page] 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.

Philox.

You are not ye first Autoph. [Page] 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 [Page] & 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 [Page] 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.

Philox.

This is a new learning in déed, when such gréene heads dare presume [Page] 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.

Philox.

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 [Page] 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 [Page] 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 [Page] 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, [Page] 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, [Page] 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.’

Autoph.

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 [Page] not done without crazing of a mans conscience. I doubt we haue a thousand crackt consciences in England.

Philox.

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?

Autoph.

That I may not lie vnto [Page] 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.

Philox.

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 [Page] 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 [Page] walke in the sinnes of a corruptible man.

Autoph.

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?

Philox.

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 [Page] 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 [Page] loath your meate, that your bodie is out of temper, and that you are ill at ease.

Autoph.

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.

Philox.

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 [Page] 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, [Page] 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.

Autoph.

I were sicke in déede Philoxenus, if all this counsaile were necessarie: I wil now saie more, since you [Page] 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.

Philox.

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.

Autoph.

Yea, ten thousand.

Philox.

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? [Page] 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.

Philox.

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 [Page] 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.

Autoph.

That were enough to cloy a [Page] 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.

Philox.

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 [Page]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.

Autoph.

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.

[Page]Philox.

A fewe, quoth you, the fewer the better, if such bee the cause mouing you, howe like an Asse doe you in this matter behaue your selfe? Hée will not labour vnlesse he bee beaten, neither will you call vppon God vnlesse you bée whipped with the scourge of some worldlie calamitie.The true causes of effectuall inuocatiō. But hold this for a suretie, that vnlesse the spirite of GOD aboue all other things moue you thereunto, your lippe labour is lost, and your winde spent on waste. For as to praie is the gifts of GOD, so can wee not earnestlie, zealouslie, and heartilie powre out our praiers, and inuocate the name of GOD, vnlesse hee from whome euerie good and perfect gifte procéedeth, moue vs therevnto. For there bee diuerse and sundrie causes concurring, which may moue vs to praie, as namelie the commandement of God. Call vppon mee in the daie of trouble, Psal. 50 Mark. 13 Col. 4. and I will heare thee, and thou shalt▪ praise mee. Watche and pray, continue in preyer. Neither [Page] in that he hath onely commaunded, but that also he hath promised to heare our petitions. As in the Psalme before mentioned,Math. 7. Luke. 11 Call vppon mee in the day of trouble, and I will heare thee. Aske and ye shall haue, knocke and it shall bee opened, Seeke and yee shall finde. Vnto you, sayth Christ, I say, Aske in my name and it shall bee giuen to you whatsoeuer ye aske in my name, Esaie. 55 Iohn. 16 namely that which is according vnto my fathers will. Séeke diligently, knocke with perseuerance continually, and after this manner, Whosoeuer asketh receiueth, hee that seeketh findeth, and to him that knocketh it shall bee opened. This sentence answereth that most comfortable saying of the Prophet: Seeke the LORDE while hee may be founde, Call vppon him while hee is nigh. As that also, Whatsoeuer you aske the Father in my name, hee will giue it you. We may adde to this commaundement the greatnesse of his benefites also, [Page] as, that of a péece of clay he framed vs to his owne similitude and likenes in innocencie and righteousnes, without either spot or staine. In that when wee were all captiues, and made the seruile bondslaues of sathan, through the fall of our first Father Adam, hee redéemed and ransomed vs, and that with no small price, but with the precious bloud of his onelie begotten son Christ Iesus. In that hée of his infinit mercie vouchsafed to elect and choose vs to saluation, before the foundatiōs of the world were layed. In yt he hath iustified,Heb. 9 sanctified, & indued vs with his holie spirite, and elected vs to eternall life. Wée may adde héereunto also the weaknesse and infirmitie of our owne nature, since wée are so easilie seduced to mischiefe, so vnable to doe the déedes of righteousnesse, so weake of our selues to resist Sathan, and to make warre against the workes of darknesse. Which although with many other, are especiall causes to moue vs vnto praier, yet the chiefest agent herein is the holy Ghost: which thing [Page] we may learne out of the wordes of the Apostle. The spirite, sayth he,Rom. 8. helpeth our infirmities, for we knowe not what to pray as wee ought, but the spirite it selfe maketh request for vs with sighes which cannot be expressed.. And he which searcheth the heart knoweth what is the meaning of the spirite, for he maketh intercession for the Saintes according to the wil of God. Agréeable to this it is, that Christ himselfe witnessed it to be a spirituall reuelation,Math. 16. that he was acknowledged of Peter. The same thing doth the Apostle testifie saying, that no man can say, Lorde Iesu, but in the holy spirite. The same thing doth Iohn Baptist testifie, that is to wit, that he knew not Christ of him selfe, but by the instruction of the holy spirite. Likewise Moses, whiles he vpbraided the people of Israel, their ingratitude and forgetfulnes, gaue them notwithstanding to knowe by the way, that what knowledge so euer he himselfe had he receaued it of the Lord: and the Lorde promiseth that he will giue vnto the people of Israell, an vnderstanding [Page] heart, that hée may be knowne of them. But briefly, if you desire your prayer may bée forcible and effectuall, learne this one lesson of saint Cyprian, The mind of him that prayeth must be lifted vp to heauenly thinges. that holy and blessed Martyr of Christ, which is after this manner. When we stand occupied in prayer we must with our whole heart watch and bée diligent in prayer: let all worldly and fleshly thoughtes departe, neither let the minde thinke vppon any thing else at that time, then onely that which it prayeth. Let the breast bée alwaies shutte against the aduersarie, and let it bée open to God onely, neither let it suffer the enimie of God to enter into it in the time of prayer, for hée oftentimes stealeth vppon vs, and entereth in, and subtilly deceiuing vs turneth away our prayer from GOD, that wée may haue one thing in our heart and an other thing in our mouth: yet not the sounde of the voyce, but the minde and the sense ought to pray vnto GOD with an vnfayned affection. Thus much Cyprian.

[Page]Howe is it then possible that the couetous caytiue, whose minde is continually on his mucke: the proude man, whose GOD is selfe loue: the lecherous, whose heart is with his Harlot: the Drunkarde, whose minde is on bybbing, shoulde pray. What say I, howe is it possible? No, no, it is vnpossible: such may cry without ceasing, helpe vs O deare Christ our Sauiour, deliuer vs O Lorde wée beséeche thée to heare vs,Iohn 9. But the Lordes eares are stopped against their cry, God heareth not sinners, that is to wit, vnrepentaunt men wickedly and impudently perseuering in their sinnes.

Wherefore Autophilus, this lesson I tell you, is some-thing harde; yea, and so harde, that it will neuer bée learned, vnlesse you haue that chiefe and principall Schoolemaister,Gods spirite chiefe Schoolemaster to prayer. namely, the holy Spirite of Almighty God, to instruct you: which lesson when you haue indéede well and perfectly learned, turne ouer the leafe and then bragge of knowledge and [Page] vnderstanding, otherwise as good neuer a whit as neuer the better: it is not the mumbling of the mouth, but the feruent zeale of the minde: it is not the sound of the voice, but the sense and vnderstanding of the heart which tuneth pleasantly and acceptably in the eares of the Lord,Math. 15. else the Lord will say. This people draweth neare vnto mee with their lips, but their heart is far from me.

Autoph,

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

Philox.

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

Autoph.

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

Philox.

Yea it is most true.

Autoph.

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 [Page] 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.

Philox.

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 [Page] 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 [Page] 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 [Page] 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.

Autoph.

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

Philox.

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. [Page] 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 [Page]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.

Autoph.

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 [Page] as litle aduersitie I thinke as any hath had.

Philox.

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 [Page] 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.

Autoph.

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.

Philox.

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 [Page] 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 [Page] 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.

Autoph.

If this bée true Philoxenus, many thousandes deceiue themselues, for who had not rather ryde [Page] 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.

Philox.

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 [Page] 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 [Page]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.

Autoph.

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.

Philox.

Yea certainly, I thinke you can saie it: and as it is reported, so could [Page] 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.

Autoph.

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

Philox.

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.

Autoph.

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

Philox.

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.

Autoph.

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

Philox.

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?

Autoph.

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 [Page] and sinners, they woulde hardly quake or tremble.

Philox.

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.

Autoph.

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, [Page] as readily & as cunningly as the most curious clarke of you all.

Philox.

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 [Page] 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.

Autoph.

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

Philox.

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 [Page] 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. [Page] 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.

Autoph.

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

Philox.

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.

Autoph.

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

[Page]Philox.

I am perswaded you make the bare title of faith and christianitie a shrouding shéete for your sinnes. For how shoulde you haue the thing, when you reiect the meanes wherby God doth giue the same: which is the ministerie of the worde. Not that it consisteth in their power to giue faith, for yt is done by the power of the holie spirite which God sendeth into ye harts of his children to open the eies of their vnderstāding, yt that may bee rooted inwardly which by the ministerie of the worde toucheth their eares outwardly. So that there is a perpetuall relation betwixt the word of God and a true faith. And in déed it is as vnpossible to separate faith from the worde of God,Perpetual relatiō betwixt faith and the word. Esay. 55 Iohn. 20 as it is to take the light from the Sunne, whereof it hath ye beginning. For which cause the spirit of the Lord crieth out by ye mouth of the Prophet Esaie, saying: Heare me and your soule shall liue. And Iohn the Euangelist pointing out the fountaine of this faith, sayeth,Psalme. 95 Haec scripta sunt vt credatis, These things are written, that you may beleeue. And ye prophet Dauid [Page] being about to exhort ye people to faith, speaketh after this manner, To daie if you wil heare his voice, &c. Wheras to heare, oftētimes is takē to beléeue. The Lord might frō heauē without preaching, haue bestowed in Christ faith vpō Cornelius ye centurion at Caesarea, but yet by an Angel hee sendeth him to the preaching of Peter, Acts. 10 & whilest Peter preched, god worked effectually in his hart by ye power of his holy spirite, causing him to beléeue his preaching, according to ye of ye Apostle, Who is Paul, or what is Appollo, but ministers by whō you haue beleeued, according as God hath giuē to euery one. I haue plāted, Apollo watered, but God hath giuen increase. So then hee that planteth is nothing, nor he that watereth, but God which giueth increase. Which doctrine agréeeth with Augustine, where hee sayth, That which we haue to learn at mens hands, let euerie one learne, yea learn, at mans hands without disdaine, & let vs not go about to tempt him in whom we beléeue: neither beeing deceiued, let vs not thinke scorne to go to Church to [Page] heare or learne out of bookes, loking stil when we shall be rapt vp into the third heauen. So that faith cōmeth by hearing, & hearing by the word. Rom. 10 But how shal they beleeue in him in whō they haue not heard, & how shal they heare without a preacher? All this I speak to this end Autoph. yt you may know how faint your faith is, because I perceiue in you such hypocrisie, yt whē you come to ye sermon, which is seldome inough, it is more for fashiō than for edifying, as you report of your selfe, when as wtout hearing of the worde, you can haue no faith at all. But well may you mock ye world, & deceiue your self, but God neither is mocked nor deceiued, for if true faith, the glory of God, & the saluatiō of your soules, be not appointed as ye purpose of your cōming to heare the word preached, you had better stay at home, than come & count your selfe amongst ye nūber of the faithful, to worship the deuel, euen thē whē you wold séeme most saintish, cōming with no more reuerēce to ye same, nor wt so good a minde, as you would go to sée some Histrio play ye foole, [Page] to heare a tale of Robin hood, neyther regarding ye honour due to God nor godly things, nor making any difference betwixt the eternall truth & veritie, & olde wiues tales & fables: which thing, if nothing els declare, yet your drousines in attending, your lazines and slacknes in praying, your slender profiting in learning, proueth to be true. So yt although you will séeme Christes schollers, yet your fruite declareth that you are the disciples of the deuill. Yea, & although you séeme to be members of Christ his Church, you are the synagogue & sinke of Sathan.

Autoph.

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.

Philox.

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.

Autoph.

Do you thinke yt if the matter [Page] 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.

Philox.

S. Paul saith, that neither [Page]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 [Page] 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.

Autoph.

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.

Philox.

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.

[Page]Autoph

And is not that well, I am glad you like of vs in some regard.

Philox.

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.

Autoph.

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.

Philox.

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 [Page] 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.

Autoph.

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.

Phelox.

I say you are of the outward visible Church: because like painted hypocrits yee séeme godly Christians, [Page] 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 [Page] 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.

Autoph.

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

Philox.

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 [Page] 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 [Page] 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.

Autoph.

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.

Philox.

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.

Autoph.

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

Philox.

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.

Autoph.

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

Philox.

No nor no protestant neither.

Autoph.

You might as well call mee no good subiect.

Philox.

You are no better then you should be.

Autoph.

I thinke you woulde haue [Page] mée of no religion?

Philox.

I woulde you did not prooue it so.

Autoph.

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

Philox.

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 [Page] 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, [...], saith Iohn, I would it were better with thée then ye Church of Laodicea. May we [Page] 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 [Page] 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 [Page] 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 [Page] 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 [...] 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 [...] a poore naked begger.

Autoph.

I thanke God I am sufficilie rich, and more riche I will bee if I [Page] 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.

Philox.

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 [Page] 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 [Page] 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.

Autoph.

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

Philox.

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 [Page] 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.

Autoph.

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.

Philox.

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 [Page] worldling to become a good Christian.

Autoph.

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

Philox.

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.

Autoph.

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.

Philox.

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 [Page] 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!

Autoph.

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

Philox.

I knowe, they will say so: they serue him a trust indéede, if a man had such seruauntes, hée woulde sende [Page] 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. [Page] 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 [Page] 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.

Autoph.

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

[Page]Philox.

I knowe Autophilus, that none is able to doe his will, or fulfill his commaundements: but to doe the will of the Lorde, is to indeuour our selues with our whole minde and strength to fulfill that which he commaundeth: although we doe the best we can, we are vnable to performe the same.What it is to doe the Lords wil. 1. Iohn. 1. For if we say we haue no sinne, wee deceaue our selues, & there is no truth in vs. And yet the same Iohn sayth: Euery man that is borne of God sinneth not. That is, he is not willingly giuen to sinne, as are the wicked which haue no care of his commandements, neither to kéepe them nor to meditate vpon them. Saint Paul, penning the perfect duety of a Prelate, to Timothy, 1. Tim. 4. saith, Meditate, ponder, & consider vpon this: I did runne the way of thy commaundements which I haue loued. Sayth the Prophet Dauid: Oh Lorde howe haue I loued thy lawe? it is my meditation all the day long: It is not without good cause that the Prophet annexeth the louing of the commaundementes, and the meditation of them: for that which wee loue most [Page] dearely commonly that we most thinke vpon: yea, we ioy to thinke of that which we loue: which if it be so, surely, I doubt many Christians of vs carrie a colde loue either towardes God, or his commaundementes, vnlesse we will séeme to loue him as he that beate his owne father, and saide it was for loue: so no doubt we loue him indéede: that is to say, we will not sticke to giue him a blowe on the face.Sinners strike God on the face. For who so sinneth and offendeth against the Maiestie of God, doth as it were strike God on the face, and crucifie Christ againe. But alasse, if euery man woulde enter into some streight examination of himselfe, who is there which with the Prophet Dauid, maketh the commaundements of God his daily meditation, neither this onely in the day time, but in the night also? Who is hee that can say: Thy iudgementes Oh Lorde, are sweeter vnto mee then hony? Who is it that can truely say, hee hath desired them more then golde and precious stones? Nay who is it almost to whom they séeme not as bitter as gall: [Page] Because they require repentance and mortification, who is he but estéemeth that which the Apostle calleth drosse, and dung, more delectable and pleasant than the iudgementes of the Lord. If a man loueth mee (sayth Christ) hee will keepe my Commandementes. Iohn 14. If this were well marked of you, it woulde not séeme so easie a matter to be a good Christian as you account it. As the children of God are knowne by two markes, so are also the bondslaues of Sathan.The cognisances whereby Gods children are discerned from Sathans impes. The markes of Gods children are sometimes internall, sometimes externall: the inward, are repentance, faith, godlines, and a sounde conscience: the outward, hearing of Gods word, and godly conuersation. So likewise, on the contrary side, Sathans impes are knowne by their inward and outward notes: inwardly, in that they are without faith, deuoyde of all godlines, of an ill conscience, of no good affection towardes the Ministery: outwardly, by contempt of the word and a leude life. Ponder these things Autophilus, and throughly examine them, and sée whether you carry [Page] about with you the cognisance of Gods childe, or the badge of the diuels bondslaues: and after due examination, if you finde your selfe rather a limme of Sathan, then beloued of the Lord, recoyle, plucke backe your foote in time, lest that the curse of eternall damnation fall vpon you sooner then you looke for it. And whereas you saide, that to eschue euill, and doe good, is all that the Preachers can teach you, or require at your hands; I graunt it so, and more then you goe about to performe. To sinne of your selfe you are apt inough, and the diuell is ready to teach you: but if a man should demaund of you how you shall resist sin, or doe good, I doe not doubt, but he shall finde you mum-budget.A Comparison. If we had to make warre against any forreigne Prince about to inuade the Countrie wherein we liue, and neuerthelesse sit at home in the chimney corner, saying amongest our selues, we knowe well how to preuent the enimie, it is but to muster such Souldiers as are méete for warre, to gather an Armie, and couragiously to bid them battaile: woulde we [...] [Page] accompt our selues salfely defensed, or destruction further from vs, if this were once saide: might not rather our ouerthrowe moue laughter to all such as heare of it. This proportiō, Autophilus, would be diligently pondered: there is no Christian but hath a continuall combating against the world, the flesh, and the deuill, for which cause our life is called a warfare vpon the earth, and euery good Christian a souldier: for as souldiers doe lye in wait to beat backe and resist the enemy, so ought we to be vigilant in resisting sinne and the temptations thereof, and as to know the meanes how to resist the enemies, and not put it in practise can profit vs nothing at all: so if we say, to resist sinne, and doe good is the perfect duety of a Christian, neither learne how to resist sinne, or to doe good, it doth nothing at all preuaile. If we say, to loue God aboue all thinges and our neighbour as our selues, is the perfect duety of a Christian, and yet neither learne howe to loue God, nor exercise charity towardes our brethren, we are as neare the perfection of Christianity, [Page] as he that can say, that the chiefest point of a Tailours trade is to to shape and to sewe,A fit Analogie. is neare to the excellencie of a perfect workeman.

Autoph.

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

Philox.

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

Autoph.

What is that?

Philox.

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.

Autoph

What prooue you of this?

Phil.

That you loue God nothing at al.

Autoph.

Then it were pity I did liue.

Philox.

You loue the world more then his word.

Autoph.

I said not so yet.

Philox.

No, what meane your former speaches?

Autoph.

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

Philox.

The more the worse.

[Page]Autoph.

Should we let all runne at randome, and followe the Preachers? must we loue God and nothing else?

Philox.

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[Page]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 [Page] 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 [Page] 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.

Autoph.

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

Philox.

Why then feare they not to offende him, not onely by breach of his commandements, and by preferring [Page] 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.

Autoph.

What should moue you to thinke so of me?

Philox.

Because I doubt you feare not God.

Autoph.

But how prooue you it?

Philox.

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

Autoph.

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?

Philox.

I woulde haue you first séeke the kingdome of God, and to abandon this your hypocrisie, and not rather to [Page] 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.

[Page]Autoph.

If you thinke that you can make mē at oddes with the world, you are in a wrong boxe: no, no, they loue it too well, both noble men, Gentlemen, and men of meaner estates, & by your patience, there bee a companie of your owne crue, who although they fauour it not in wordes, yet followe it in theyr workes.

Philox.

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 [Page] 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.

Autoph.

God forbid I should thinke [Page] 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.

Philox.

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 [Page] 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?

Autoph.

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.

Philox.

Although that string sounde vntuneable, yet hypocrites neuerthelesse cease not to harpe on it. But now since you offer an occasion to enter into [Page] 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.

Autoph.

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.

Philox.

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.

Autoph.

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 [Page] 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.

Philox.

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?

Autoph.

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

Philox.

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.

[Page]Autoph.

Would you haue such as I am to carrie awaie whole preachings, I tell you it is enough for them which are conuersant in Scriptures, and let them trouble their braines & they list, for I haue some thing els to do.

Philox.

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.

[Page]Autoph.

You set your diuinitie on the tentars, if you iudge others whose consciences you cannot search.

Philox.

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, [Page] 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, [Page] 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 [Page] to bestowe a kingdome vppon vs, to liue and raigne with himselfe for euer.

Autoph.

Who is he but will confesse it?

Philox.

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.

Autoph.

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

Philox.

But I can tell you an harder saying then that.

Autoph.

Math. 25What is that?

Philox.

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

Autoph.

I beshrew me if I thought of that.

Philox.

Oh Autophilus, remember [Page] 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.

Autoph.

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.

Philox.

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.

Autoph.

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

Philox.

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 [Page] beare it perforce,2. Tim. 3 but it is necessarie that euery one suffer crosse and calamity for Christs sake.

Philox.

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.

Autoph.

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.

Philox.

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: [Page] 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.

Autoph.

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.

Philox.

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 [Page] 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.

Autoph.

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.

Philox.

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 [Page] 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 [Page] 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 [Page]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 [Page] 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 [Page] 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[Page]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 [Page] 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 [Page] 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 [Page] 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, [Page] 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 [Page] 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.

Autoph.

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

Philox.

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

Autoph.

I hope so.

Philox.

Then be so.

Autoph.

Can you prooue the contrarie?

Philox.

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 [Page] 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.

Autoph.

Be not to rash in iudging.

Philox.

Then leaue to be Autophilus.

Autoph.

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.

Philox.

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, [Page] 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: [Page] that is, either to ioy or vtter perdition.

Autoph.

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

Philox.

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.

Autoph.

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.

Philox.

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, [Page] 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.

Autoph.

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

Philox.

Doth your conscience acquite you:

Autoph.

What is that to you?

Philox.

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.

[Page]Autoph.

Idolatry (quoth you) I thanke God I neuer knewe what it meant.

Philox.

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.

Autoph.

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.

Philox.

Nay, you put on faire visards [Page] 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 [Page] 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 [Page]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.

Autoph.

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.

Philox.

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 [Page]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?

[Page]Autoph.

That is an hard saying in déede, but you shall not make me beléeue that these wordes haue a literall signification, for I knowe riches are good: neither will I learne the contrarie.

Philox.

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 [Page] 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.

[Page]Autoph.

You may say your pleasure against riches and rich men, notwithstanding you shall not perswade me but that a rich man may be an honest man.

Philox.

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

Autoph.

Why then doe you compare vs to Dogs?

Philox.

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 [Page] 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, [Page] 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.

Autoph.

Indéede, It may bee that for my owne part towardes my olde age: when death is about to come vppon me, [Page] 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.

Philox.

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.

Autoph.

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.

Philox.

O sir, you can find meanes to rob the poore without infamie, & can you finde no handsome way to restore that [Page] 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.

Autoph.

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

Phil.

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

Autoph.

How shall they make restitution which haue prodigally spent them?

Philox.

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 [Page] 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.

Autoph.

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 [Page] 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.

Philox.

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 [Page] 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.

Autoph.

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.

Philox.

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 [Page]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.

Autoph.

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.

Philox.

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 [Page] 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 [Page] 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?

Autoph.

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

Philox.

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 [Page] I gainesaie, but the vanitie of pride and ambition.

Autoph.

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.

Philox.

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 [Page] 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 [Page] 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.

Autoph.

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.

Philox.

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 [Page] 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 [Page] 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 [Page] 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 [Page] 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?

Autoph.

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 [Page] twice in one daie, one after ye French fashion, and an other after the Turkie, call you these toies?

Philox.

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 [Page] 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.

Autoph.

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, [Page] 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.

Philox.

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 [Page] 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 [Page] 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?

Autoph.

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

Philox.

Yea truly, how can it be anie otherwise, while one man spendeth that which might serue a multitude, and fewe there be which distribute [Page] 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 [Page] 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.

Autoph.

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.

Philox.

The iudgements of the Lord are secrete and vnscrutable, hee [Page] 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 [Page] a sléepe in the cradle of securitie.

Autoph.

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.

Philox.

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 [Page] 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 [Page] 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 [Page] 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[Page]his own imaginations, Esay. 55. and returne vnto the Lorde, and hee will haue mercie vpon him.

Autoph.

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.

Philox.

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.

Autoph.

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

Philox.

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

Autoph.

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

Philox.

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

Autoph.

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.

Philox.

What is that Autophilus.

Autoph.

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

Philox.

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

FINIS.

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The Portraiture of Hypocrisie, liuely and pithilie pictured in her colours: wherein you may view the vgliest and most prodigious monster that England hath bredde.

LVKE VI.

Why call ye me Lord, Lord, and do not the things that I speake.

APOC. III.

I know thy workes that thou art neither cold nor hot: I would thou werest cold or hot. Therefore because thou art luke warme, and neither cold nor hot, it will come to passe that I will spue thee out of my mouth.

❀Imprinted by Robert Robinson, for Iohn Dalderne. 1589.

To the vertuous and right worshipful Sir Anthonie Therold knight, his duetifull and dayly Oratour John Bate, wisheth health and prosperitie with increase of godlinesse, full perfection of all Christian knowledge and happinesse, euerlasting in Christ Iesus.

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HAuing often considered the sundry curtesies which I haue receyued at the handes of manie, to whom I must and doe confesse my selfe deepely indebted, and vnable in anie small part to repaie. I [Page] find none to whome I ought to acknowledge my self so dutifully boūd for their benefits, as to your worshippe, the great bountie whereof I haue often and plenteously tasted: for which cause partly pricked forward by duetie, as also encouraged through your singular courtesie, knowing you to be a fauorer of the Gospell a maecenas to learned men and good literature, a good member to that weale Publike wherein you liue. I am so bold to craue Patrocinie to this litle Dialogue; in which is pourtrayed certaine Worldlings Hypocrisies: which I do not present as though the portrayture it selfe were worthie acceptaunce, but as an earnest penie of my wel meaning [Page] and testimonie of a gratefull minde. After that I had throughlie pondered howe greatly manie in the dotage of this world doe deceiue themselues vnder the cloake of falselie challenged Christianitie, who accompt it as easie a matter to bee a christian, as it is to say the Lords prayer, the Creede, and ten Commandements, and who also esteeme themselues sufficiently to haue discharged their dueties if they come to the Church for fashion sake, heare a litle, and practise lesse: I thought good to set a broch certaine commō Hypocrisies too commonly hatched in the commō wealth of England, which litle labour my desire is, may bee accepted of the vertuous and [Page] godly, for as for the godles & wicked their censure much I esteme not, vnto whom wee maie well saie, as doth Augustine, what doth it profit them to bee called that they are not, and to vsurpe a straunge name: if they loue to be called christians, let them shewe foorth the fruites of Christianitie, for Christians haue their names of Christ, and therefore as they challenge the name by inheritaunce, so must they bee coheyres of his holinesse. If they will bee as they would be called, let them learne to crucifie the concupiscence of the flesh, and mortifie the lustes thereof. If they will be called faithfull, as they trust in the mercie of God through Christ [Page] Iesus, so let them exercise thēselues in all good workes: if they will bee called the members of Christ, let thē take paines to frame themselues according to their heade as farre forth as it is possible in this life: holding themselues assured that it is vnpossible the head should be of one will and the members of an other. If a man boast that he feareth God and liueth christian like, & neuerthelesse contemneth God & casteth his commaundements behinde him, not doing him honour in heart by obedience, to whom with lippes hee acknowledgeth subiection, is it not too too grosse hipocrisie? True it is in deede these men can pretend and carry a goodlie show that they loue [Page] God, it is nothing els but a sinneful & basterdlie loue: for if the hollownesse of their hearts were laid open, wee shoulde finde that they hate him, for like as malefactors coulde wish in heart there were no Judge, no order, no pollicie, no gouernement in the world, that they might cōmit mischiefe with more libertie: euen so these, what copie soeuer their countenance carrieth, in mind they despise God, and if it were possible, woulde plucke him out of heauen. Thus hoping your Worshippe will shield this litle portraiture frō the assaults & censure of others which are led more by affection, then reason: I cease and craue pardon, for daring to present so slender a gift, [Page] which I acknowledge, is not beautified with flowers of humane wisedome, nor indited with eloquent stile, as those commonly are which are set forth to the world, rather to feede the humors of wanton readers, then for anie delight to doe good, wishing to your Worship long life, increase of knowledge, perfecte felicitie of the life to come.

Your humble Orator. Iohn Batt.

[Page]To the Christian Reader.

[Page]

THE lamentable securitie (good christian Reader) of verie many men who by their life & conuersation doe shew that either they acknowledge no God at al, or think that God (as it is in Homer) doth so dallie out the time amongest I know not what Ethiopians, that he hath no leasure at all to looke on the state of mankinde: hath mooued me to set abroch this litle portrature of hypocrisies, wherein the corruptions of such double faced protestants are in [Page] some part discouered, whose actions are not answerable to their christian profession. For although these men, maruellous wise in their owne conceits, perswade themselues that they are sufficiently learned vnto saluation: yet are their cogitations darkened, and they are strangers from the life of God, through the ignoraunce that is in them. And therefore the life of these men may not vnfitly bee compared vnto the life of a madde man, or one that is infected with the falling sickenes. For euen as madde men, or they which are spent with the falling sickenes, do wound themselues & know it not, do strike them selues and feele it not, & euen them when they thinke them selues to stande fastest, do slippe most sodenlie into dreadfull daunger: euen so these men, which perswade themselues [Page] that they bee sharpe sighted, when they are as blinde as they that are blind on both eyes, are so far past all sense of sinne and feeling of Gods iudgements, that though they bee strikē, they know it not, & although they bee beaten, they feele not the blowes. No, they thinke that they walke in the light, when they grope vp and downe in grosse and palpable darkenesse: they thinke they liue when they abide but in death, and promise to thēselues libertie, being (in verie deede) those bondslaues of the diuell, which plucke vppon their owne pates a speedie damnation. The patterne of which carelesse men thou mayest behold in the person of this carnal Autophilus, who in his discourse with the good christian Philoxenus to smoother his sins & hide his hypocrisie, hath alwaies [Page] an excuse as good as an Aperne made of figtree leaues: here in my onely desire is, that this my poore labour may bee accepted of the Lord, and profitable to his people.

Information about this book

Title statement

The portraiture of hypocrisie, liuely and pithilie pictured in her colours wherein you may view the vgliest and most prodigious monster that England hath bredde.Portraiture of hypocrisie, lively and pithilie pictured in her colours

Bate, John, M.A.

Edition statement

1589

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A05679

ID [STC]

STC 1579

ID [STC]

ESTC S101572

ID [EEBO-CITATION]

99837381

ID [PROQUEST]

99837381

ID [VID]

1700

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A05679)

Transcribed from: (Early English Books Online ; image set 1700)

Images scanned from microfilm: (Early English books, 1475-1640 ; 172:13)

Source

— The portraiture of hypocrisie, liuely and pithilie pictured in her colours wherein you may view the vgliest and most prodigious monster that England hath bredde., Portraiture of hypocrisie, lively and pithilie pictured in her colours, Bate, John, M.A..

Extent

[14], 192, [2] p.

Imprinted by Robert Robinson, for Iohn Dalderne,. [London] :: 1589.. (Dedication signed: Iohn Batt.) (John Bate may be the same person as John Batt (STC).) (The last leaf is blank.) (Running title reads: A dialogue betweene a Christian and an atheist.) (Reproduction of the original in the University of Chicago. Library.)

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