The Portraiture of Hypocrisy, lively and pithily pictured in her colours: wherein you may view the ugliest and most prodigious monster that England hath bred.  LUKE VI. 
Why call ye me Lord, Lord, and do not the things that I speak.  APOC. III. 
I know thy works that thou art neither cold nor hot: I would thou werest cold or hot. Therefore because thou art lukewarm, and neither cold nor hot, it will come to pass that I will spew thee out of my mouth.  
❀ Imprinted by Robert Robinson, for john Dalderne. 1589.   

To the virtuous and right worshipful Sir Anthony Therold knight, his dutiful and daily Orator John Bate, wisheth health and prosperity with increase of godliness, full perfection of all Christian knowledge and happiness, everlasting in Christ jesus.  
Having often considered the sundry courtesies which I have received at the hands of many, to whom I must and do confess myself deeply indebted, and unable in any small part to repay. I find none to whom I ought to acknowledge myself so dutifully bound for their benefits, as to your worship, the great bounty whereof I have often and plenteously tasted: for which cause partly pricked forward by duty, as also encouraged through your singular courtesy, knowing you to be a favourer of the Gospel a maecenas to learned men and good literature, a good member to that weal Public wherein you live. I am so bold to crave Patrociny to this little Dialogue; in which is portrayed certain Worldlings Hypocrisies: which I do not present as though the portraiture itself were worthy acceptance, but as an earnest penny of my well meaning and testimony of a grateful mind. After that I had throughlie pondered how greatly many in the dotage of this world do deceive themselves under the cloak of falsely challenged Christianity, who account it as easy a matter to be a christian, as it is to say the Lords prayer, the Creed, and ten Commandments, and who also esteem themselves sufficiently to have discharged their duties if they come to the Church for fashion sake, hear a little, and practise less: I thought good to set a broach certain common Hypocrisies too commonly hatched in the common wealth of England, which little labour my desire is, may be accepted of the virtuous and godly, for as for the godless & wicked their censure much I esteem not, unto whom we may well say, as doth Augustine, what doth it profit them to be called that they are not, and to usurp a strange name: if they love to be called christians, let them show forth the fruits of Christianity, for Christians have their names of Christ, and therefore as they challenge the name by inheritance, so must they be coheir of his holiness. If they will be as they would be called, let them learn to crucify the concupiscence of the flesh, and mortify the lusts thereof. If they will be called faithful, as they trust in the mercy of God through Christ jesus, so let them exercise themselves in all good works: if they will be called the members of Christ, let them take pains to frame themselves according to their head as far forth as it is possible in this life: holding themselves assured that it is unpossible the head should be of one will and the members of an other. If a man boast that he feareth God and liveth christian like, & nevertheless contemneth God & casteth his commandments behind him, not doing him honour in heart by obedience, to whom with lips he acknowledgeth subjection, is it not too too gross hypocrisy? True it is in deed these men can pretend and carry a goodly show that they love God, it is nothing else but a sinful & bastardly love: for if the hollowness of their hearts were laid open, we should find that they hate him, for like as malefactors could wish in heart there were no Judge, no order, no policy, no government in the world, that they might commit mischief with more liberty: even so these, what copy soever their countenance carrieth, in mind they despise God, and if it were possible, would pluck him out of heaven. Thus hoping your Worship will shield this little portraiture from the assaults & censure of others which are led more by affection, than reason: I cease and crave pardon, for daring to present so slender a gift, which I acknowledge, is not beautified with flowers of human wisdom, nor indicted with eloquent style, as those commonly are which are set forth to the world, rather to feed the humours of wanton readers, then for any delight to do good, wishing to your Worship long life, increase of knowledge, perfect felicity of the life to come.  
Your humble Orator. john Batt.   

To the Christian Reader.  
THE lamentable security (good christian Reader) of very many men who by their life & conversation do show that either they acknowledge no God at all, or think that God (as it is in Homer) doth so dally out the time amongst I know not what Ethiopians, that he hath no leisure at all to look on the state of mankind: hath moved me to set abroach this little portraiture of hypocrisies, wherein the corruptions of such double faced protestants are in some part discovered, whose actions are not answerable to their christian profession. For although these men, marvelous wise in their own conceits, persuade themselves that they are sufficiently learned unto salvation: yet are their cogitations darkened, and they are strangers from the life of God, through the ignorance that is in them. And therefore the life of these men may not unfitly be compared unto the life of a mad man, or one that is infected with the falling sickness. For even as mad men, or they which are spent with the falling sickness, do wound themselves & know it not, do strike themselves and feel it not, & even them when they think themselves to stand fastest, do slip most suddenly into dreadful danger: even so these men, which persuade themselves that they be sharp sighted, when they are as blind as they that are blind on both eyes, are so far past all sense of sin and feeling of God's judgements, that though they be stricken, they know it not, & although they be beaten, they feel not the blows. No, they think that they walk in the light, when they grope up and down in gross and palpable darkness: they think they live when they abide but in death, and promise to themselves liberty, being (in very deed) those bondslaves of the devil, which pluck upon their own pates a speedy damnation. The pattern of which careless men thou mayest behold in the person of this carnal Autophilus, who in his discourse with the good christian Philoxenus to smother his sins & hide his hypocrisy, hath always an excuse as good as an Apron made of figtree leaves: here in my only desire is, that this my poor labour may be accepted of the Lord, and profitable to his people.   

A DIALOGUE no less pleasant than profitable, betwixt the good Christian Philoxenus, and the carnal Autophilus, wherein such worldlings are perfectly depainted, as hide their hypocrisy under the colour of falsely challenged Christianity. By John Bat Master of Aries, and student in Divinity  Philoxenus. Autophilus. 
I Did marvel Autophilus, to see you march towards the Sermon so speedily. I trust that the spirit of the Lord hath wrought some good work in you, that you are desirous to learn wisdom at the mouth of the minister, whereby you may be made wise unto salvation.  Autoph. 
Truly sir, I have almost forgotten you, it is so long since I did see you. If you knew the intent purposed wherefore I came to the preaching, or the profit which I have reaped thereby, I suppose you would rather condemn me for my intention, than commend me for the commodity that I have gained at the mouth of the Preacher.  Philox. 
Few such words Autophilus may suffice. They sound of the spirit of iniquity. I would be sorry that your mind should meet with your mouth herein.  Autoph. 
Would you wish me to swear, as I am an honest man and a Christian, I speak what I think, and which you, if you urge me, shall understand at large.  Philox. 
I perceive your complexion is choleric, take heed you unplat not your patience, and swear not by your honesty. But since you have called your intent in question. May I crave the cause of so great haste, for your pace declareth, you were loath to come too late.  Autoph. 
Be there none here but we ourselves?  Philox. 
None at all as I suppose.  Autoph. 
Will you conceal it, if I make manifest my mind unto you?  Philox. 
Persuade yourself, that I am your friend in these things wherein neither God is dishonoured, nor your Christian brethren hindered.  Autoph. 
Tush I like not conditions, perhaps it concerns my credit to conceal the cause hereof.  Philox. 
If either your credit or commodity bid honesty farewell, I am not meet to make your secret friend. I hope there is no danger in broaching so honest a matter as this is. Why therefore should you make it so curious?  Autoph: 
Because I know not the intent of the demander, howbeit as I desire not to disclose it, yet because I am loath you should wax jealous, you shall not depart unsatisfied. Believe me sir, I went more for fashion than for favour, that either I did hear to master Doctor or his doctrine.  Philox. 
I thought how I should find you Autophilus, you made the matter so curious, I fear me in the end I shall find you an hypocrite.  Autoph. 
You cut me off before I come to a full period: the sense is yet unperfect. If there had been no greater occasion to have moved me to come to this place, than the profit I thought to have reaped at the hand of the preacher, we had not met here to day.  Phil. 
Is there any thing more commodious (miserable man) than to seek to save thy soul? Is any thing more necessary than to hear the word preached, or any jewel more precious than wisdom?  Autoph. 
O Sir, I came to receive money this day, to the value of two hundred pounds, & as I am an honest man I esteem more of two hundred pounds, than of three hundred preachings. For if you think that I came so speedily to hear a Sermon, you are greatly deceived, notwithstanding hearing the report of the man to be famous, that he was a stranger and an excellent fellow, I thought good to go see him for company sake. But shall I tell you Philoxenus: in that mind I am in, I will never hear him again whilst I live.  Philox. 
Do you not like of him as a good messenger, that will without fear or favour discharge his duty, and manfully declare that message which was ministered unto him.  Autoph. 
Messenger or not, I know not what he hath in charge, but one thing I am sure of, that such as he, are far unmeet to be made magistrates, here is nothing now a days in the mouths of a great number of them, but crying out against covetousness, usury, bribery, belly cheer, surfeiting, drunkenness, and such like.  Philox. 
Tell me Autophilus, wherefore he is unmeet to be made a magistrate?  Autoph. 
Wherefore? because pride, covetousness, vainglory, whooredomè, lechery, should kiss the stocks.  Philox. 
And no less worthy, for if I may be judge, the gallows is too good for them. But in deed such hath been the corrupt nature of the wicked and ungodly of this world, that they have always loathed such as would simply & in singleness of heart tell them, or freely reprove them for their manifest sin & manifold transgressions. In the prophet Esay his time the people cried out to the séeers and prophets that they would speak flattering things unto them. 
isaiah. 30.  Abner could never abide Rispah Isboseth, to tell him of his going into Rispah his father saul's concubine: 
2. Sam. 3  
Mich. 2.  The Prophet Micha telleth us that the sin companions of his time liked well of such Prophets as would prophesy unto them of Wine and strong drink. The same cankered corruption, if not more grievous, is at this day. 
The wicked would have their sins smothered  The wicked best like of those ministers which either can say nothing, or else flatter and soothe them up in their sins, taking them as it were by the hand, and lulling these graceless babes a sleep in the cradle of security: They best like of those which daub with untempered mortar, and sow enticing pillows under their elbows: which preach unto them of Wine and good Ale, of rioting, reveling, and running unto all manner of ungodly excess: 
Amos. 8  I remember the Prophet Amos hath a complaint against the rulers of his time, that they would make havoc of the poor and needy for old shoes. If the same Prophet were now living, he would add to this another complaint as grievous, that the ministers of our time are so wicked and ungodly, that they will smother the sins of men, & sell the truth of GOD for mourning gowns, forty cocks, & tieth sheaves. I would to God that woeful experience proved not this to be true: for undoubtedly although a man were so blotted and blurred, that all the wafer in the sea could not wash him, yet shall you find one flattering tongue or other, that will support him in his sins, and justify him in his uncleanness, and although he were as black as the black horse mentioned in the Revelation, yet shall ye find a black Prophet with a black mouth, and an headlong tongue will colour him as white as the white sheep that is new come from washing, and if a false tongue could do more than that, it is set to sale for a small price. Thus the children of GOD are bereft and rob of their garments, when flatterers give titles, and justify the wicked in their abominations.  Autoph. 
I tell you troth Philoxenus, to speak what I think, I utterly mislike of these saucy merchants which check and control their superiors: there is nothing but the law, damnation, damnation. What man? We live under the gospel, and therefore, if they will needs be preaching let them preach the gospel. I warrant you S. Paul being a minister of the gospel, used no comminations, nor threatenings, but obsecrations and beseechings, as it manifestly appeareth in sundry parts of his Epistles. 2. Cor. 20. 2. Cor. 10.1.  Philox. 
If thou hadst been in Herod's court, thou wouldst have been one of the first that shouldest have termed john Baptist a saucy jacke for his controlling of Herode. Thou art one of them which would have thy sins smothered, although incessantly thou offendest against the majesty of God. But what discreet father is he, which if his child should play the unruly and stubborn boy, would struck his head & tell him he were a good son, & not rather fatherly reprove him, and sharply correct him with a rod. What prudent master will commend his servant for neglecting his commandment? In like sort will you be trucebreakers of the Lords covenants, & yet look to be flattered? will you impeach the lords honour, blaspheme his holy name, tread & trample under foot his glory, and yet hear of mercy? will you steal, murder, commit adultery, & yet hear of nothing but the gospel? will you rest in sin, live in error & ignorance, sling overthwart the fields after your own disordered lusts, walk in the bypaths of ungodliness, 
Discrete Ministers not unlike to skilful Chirurgeons.  & yet make no reckoning to be rebuked? what skilful Physician or experienced Chirurgeon, will apply a supplying salve to an old festered sore? and not rather use searing, launsing, cerzing and searching of it to the bottom? no, no, gross humours must have strong purgations, festered sores must have sharp salves. Knobby timber must have hard wedges: & rough horses must have rough riders. It is a lamentable thing to consider the waful estate and condition of our days: such pillage and pollage, such guile and disguising of matters, such swearing, tearing, & tossing of the name of God like a tenisball, from one blasphemous to an other, such leasemongring and enhancing of rents, such pride, rioting, and ruffanisme, such drunkenness and surfeiting; such wantonness and chambering, that wickedness doth rage as a water flood, and iniquity hath gotten the upper hand: and yet notwithstanding men fret like chafed Bulls when they are brotherly reproved for their wickedness. As touching saint Paul, it is true that he is a Minister of the gospel: But it is not true that he always dealeth with the spirit of mildness & lenity, for with the proud & arrogant he dealeth more sharply, & more roughly: look thorough the Evangelists with a single eye, & see how sharply Christ jesus-dealeth with the scribes & Pharisees, although they bragged & boasted as much of their upright conversation as do our english hypocrites: although they sat in Moses chair & taught the law, 
Luke 18. Math. 23. john 8.  yet are they called of the son of God a wicked & an adulterous generation, blind guides, painted sepulchres, the sons of the devil. There were in saint Paul's time such as made their brags and vaunts of the law: 
Phil. 3.  yet are they called of the Apostle dogs, evil workers, enemies of the cross of Christ. Wherefore there ought to be a singular wisdom and discretion in the ministry, to distribute the word of truth aright, to break to every one his portion of the bread of life, to preach the law to whom the law belongeth, and the gospel to whom the gospel appertaineth, judgement to whom judgement belongeth, and mercy to whom mercy appertaineth. 
Order preposterous to preach the gospel before the law.  For to preach mercy & forgiveness of sins before men see their sins and know their miseries: by the preaching of the law is to preach the gospel unprofitably: he that doth not see his sins in the law as it were in a glass is ignorant what misery is in himself, and what mercy is in God.  Autoph. 
Well Philox. I perceive you are become a feather of a left wing, I knew when it was not so with you, howbeit this gear will take no colour: neither can I see but that a great number have done more harm then good by their preaching. It is a piteous case to see how those towns which have had honest simple men, and quiet souls that would not meddle with other men's matters are now troubled and molested by a company of saucy fellows who can abide no good fellowship, no sports, no pastime, no not so much as upon the Sunday. Was not good fellowship (think you) used before they were borne? I can tell you Philox. there be a thousand of this mind, that if the bloody pretence of the proud Spaniard had taken place, we might have thanked these busy fellows for it.  Philox. 
It was with me Autoph. sometime as it is now with thee, both blind in judgement, and corrupt in conversation: I did prostitute myself unto all kind of wickedness, having no sense of my sins, no fear of punishment, no feeling of the judgements of God, until such time as the Lord by the preaching of his word, & the power of his holy spirit, gave me new eyes to see better, & a new heart to discern better: afterward, as a man come out of a dump, I wondered at the gross & palpable darkness wherein I was before, neither have I had this feeling in myself: but also I have known & do know many which before their conversion, & inward alteration of mind, 
Mark this ye civil honest men.  were reputed for as civil honest men as ever trod upon a shoe, as substantial men as any were in the parish they dwelled in, as simple dealers, honest livers, good housekeepers, as any of their neighbours, neither was it need to tell them of it, and yet now that the Lord hath effected an alteration & change in them, they think far otherwise of themselves, their eyes be opened, & their judgements illumined. For now they see, that which they saw not before. 
Luke. 16.  Now they understand that there is great odds betwixt the judgement of God & the judgement of men, & that God oftentimes in just judgement condemneth whom the world unjustly justifieth. I speak this Autoph. because thou callest me a feather of the left wing, wherein thou dealest after the accustomed manner of hypocrites which speak reproachfully of men converted unto God. For the world loveth his own & bristleth & stormeth when as God plucketh away one feather from his wings. 
True preachers of the word called sowers of sedition.  That which thou objectest against the ministers & zealous followers of the gospel is no novelty, how that they are the cause of strife, sedition, wars, broils, hurly-burlies wherewith the world is disquieted: against which slanderous speeches & offensive outcries, the godly must confirm their minds with the notable saying of our saviour Christ in the gospel I came not to send peace but a sword, 
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 man's foes shall be they of his own household: for the word of peace doth separate as it were the gold from the dross, the wheat from the chaff & the good from the bad: & from hence it is the the wicked become so outrageous, & do whet their teeth to persecute the painful labourers in the lords vinyeard calling them the troublers of the common wealth: 
1. King. 18.  unto whom we answer as Elias answered to King Achab, that not he, but the King was the troubler of the Country: Even so not the ministers which teach the word painfully, but these ungodly ones which defame them despitefully, trouble the common wealth, and hurt the health of the Church. The unbelieving jews at Thessalonica cried out against Paul and Silas saying these fellows that have troubled the whole world are come hither also. But Paul speaking against the jews his enemies & persecutors, said, they, as they have killed the Lord jesus & their own Prophets, so do they perseeute us: they please not God, & are adversaries to all men, resisting us that we should not preach the gospel unto the Gentiles to their salvation, that they may still fulfil their sins, and so at last, the endless anger of God may fall upon them. It is to be feared, it is with us, as it was with the jews in the prophet jeremy his days, a few that embrace the word of the Lord with profit. The rebellious jews objected against jeremy, that since the time they began to leave the worship of their idol gods, and to hearken to the preaching of the word of God, they never had any jot of felicity, but that mishaps by troops fell one upon the neck of an other: hereupon they said to jeremy: when we made sacrifice to the Queen of heaven (that is to say, to the sun) all things went well with us, we had abundance of corn, etc. After the same manner say many of our time, it was well when we heard mass, when we went on pilgrimage, when we worshipped before images, when we gave to monks and priests: the fear of God was greater, and there was more love and good fellowship in a day then there is now in half a year.  Autoph. 
A thousand are of that mind Philox. neither can you make them believe, but than it was a good world, when a man might buy as many eggs for a penny as would serve him half a dozen meals.  Philox. 
What drunkenness, what astonishment, what madness hath dazzled the eyes of men that they should see nothing? what sleighty elusions of Satan hath covered their spirits that they should believe nothing? Is this the thank that we render unto God for the preaching of the gospel? what madness can be compared unto this? The Lord doth offer us salvation freely without money or money worth: and we had rather feed like swine on husks and shells, pay for popish dotages & dirty devices. The Lord doth offer us drink of the wellsprings of Israel, the fountain of everliving water, and we had rather drink of the filthy puddle of men's devilish inventions. He sendeth his ministers amongst us to sow the incorruptible seed of his holy word, to rouse up these lumpish spirits of ours & to bring us to repentance: & we accuse his word to be the cause of our sins & miseries, & his ministers to be the sowers of sedition & dissension. But tell me this one thing Autoph. art thou persuaded that the preaching of Noah, was the cause of the overwhelming of the old world with waters? or the good persuasions of Lot, the cause why Sodom, and Gomorra was burned with fire & brimstone from heaven, or the forewarning of our saviour Christ unto the jews to be the cause of the destruction and desolation of that famous city jerusalem?  Autoph. 
How should I be so persuaded, sithence it was the fullness of their abominations which kindled the wrath and indignation of God against them?  Philox. 
In like sort it is not the word of God which maketh our sins & miseries abound, causeth dearth or penury, stirreth up sedition, strife or contention: it is our sins & enormous offences that draweth the heavy judgements of God upon us, let lewd tongues therefore for shame leave off to blaspheme & to lash out at random against the gospel of jesus Christ: let us remove far from us the causes of our miseries, namely, contempt of the word of God, covetousness, oppression, swearing & tearing of the name of God for vain trifles, profanation of the Lords Saboth, drunkenness, surfeiting, rioting, etc. and let us know assuredly, that the happy and prosperous victory which God hath given to the professors of his gospel in putting a snaffle in the mouths, and an hook in the nostrils of merciless Tyrants and bloody persecutors of his children, it was for his name sake, his word and his truths sake. Therefore let us with humbleness of heart beseech the Lord of his entire goodness to send daily more and more painful labourers into his vineyard, to water the vine of England with the moisture of his holy word, and that all idol pastors and hirelings may be rooted out.  Autoph. 
Yet more ado about hirelings, I pray you whom do you call hirelings or idol pastors, it may be that I shall mistake you?  Philox. 
The very same Autoph. whom thou callest simple fellows and quiet souls, which care not whether the people committed to their charge, sink or swim, stand or fall, live or die, be saved or damned: which either for fear or favour dare not once mewe or open their mouths to reprove the sins of the wicked: which are more fit for the tavern than the temple, for the plough than the pulpit: which are more fit for the slaile than to feed the flock of Christ. The shepherd if he want knowledge may confer with his Dog, & if the seely husbandman want wisdom he may ask counsel of his whip, for the lips of these idols preserve no knowledge.  Autoph. 
Now as I am an honest man, and a Christian, I have heard many unreverent speeches, and reproachful railings, & yet never heard I any thing against honest men so uncharitably spoken.  Philox. 
Beware how thou judgest, lest thou condemn the prophets themselves. 
isaiah. 50.  Esay calleth the ministers of his age, blind watchmen, dumb dogs, greedy dogs. The prophet Ezechiel, 
Ezech. 22.  termeth the prophets, conspirators, greedy raveners, devourers like Lions. The prophet Zacharie, 
Zach. 11.  in zeal of the spirit, termeth them no better than idols, I could reckon many more sharp sayings of the Prophets against such biters of the Lords people, but take these for a taste and cease to call the godly & zealous followers of the Lord, despiteful and malicious dealers, because they will not justify the wicked in their ways, say that good is evil & evil good, make darkness light, 
Esay. 5.  & light darkness, call sour sweet, & sweet sower, to whom the Lord doth threaten that horrible woe of revenge.  Autoph. 
Shall you make me believe that the prophets speak of those, which such as you are, call dumb ministers, & not rather of the enemies of God's truth? never whilst you live. Why man these love God, regard his truth, exhort & edify to the uttermost of their power: I pray you call to mind that saying of the prophet Zacharie, who dare despise the day of small things, & things of no reputation? who dare reprove the lords soldiers lapping water like dogs? The stately champions being sent home, who dare upbraid? Elizeus, his ploughing, peter's, fishing, Paul, 
All this concludeth nothing for the supporting of a blind guide.  his tentmaking, Mathews, pilling and polling? who were they that despised jesus 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 taunts. Who would upbraid Luther with his monkery, since S. Paul, was so long a Pharisée & S. Augustine, a Manichée. Why do you despise these brethren? Do you think 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 ministry as be learned, and such as they are well persuaded of by men of good calling and credit to have lived an honest and godly life, what can bishops do more? they be no Gods.  Philox. 
You are not the first Autoph. that have answered this matter with such a flim-flam, howbeit this coin will not go for currant, when as it is tried by the touchstone of God's truth. But do the prophets speak of those which regard not the truth of God? If the were granted to go for good coin, must not men therefore be roughly spoken unto when they commit wickedness? Is the sinner so tender that he may not be touched? Idol pastors saith Autoph. love god, & regard his gospel: I doubt when the judge shall hold his Assize, & the book of account must be laid open, there shall need no Proctor to plead against them, no clerk of Assize to read their inditements, no great inquest to cast them, for their own consciences shall both accuse & condemn them for the contrary. Is not this the true badge, & cognisance whereby the shepherds over the flock of Christ are known to love the son of God by, 
The cognisance of careful Ministers feeding of the flock.  If thou lovest me, feed my sheep. Where is then the love of those shepherds that never had any care of feeding of the flock of Christ? what shall become of them which have pinched & pined to death the souls of their poor brethren, for want of spiritual sustenance, when they shall drink as a just recompense of their iniquities the bitter cup of God's eternal wrath and indignation in the kingdom of darkness, & in the fearful presence of Satan, where the doleful drums of God's anger shall continually sound in their ears: where shallbe weeping, howling, and endless lamentation? It were ten thousand times better for them to hear of their sins now, that they may be brought to repentance, & make their hearts smart for the same, then hereafter to cry woe & alas that ever we were borne, when the day of repentance is past, and the gate of mercy is shut up. That which you infer of Elizeus his ploughing, Peter's fishing, Paul's tent making, together with the rest, maketh nothing at all for the maintenance of a blind guide: we despise them not for that which they have been, but we lament for that which they are. Neither are we ignorant that the Lord hath chosen the simplest and basest of the people, to set abroach the glad tidings of the Gospel, and to confound the wisdom of the wisest. As touching the care of Bishops in constituting of Ministers, Philoxenus could find in his heart to justify them, if their own carelessness did not condemn them. I would they had a little better learned that lesson of S. Paul to his Timothy, 
1. Tim. 5. Care in constituting ministers.  Lay hands suddenly on no man. Which lesson if it were as well practised, as I would to God it were, than should men of sound doctrine, polished with good gifts of the mind, adorned with good Art, and furnished with all kind of science and knowledge, receive this calling: then should such as be constant in the faith, painful to till the lords husbandry, faithful, zealous, watchful, laborious, & of a tried conversation, be sent to labour in the Lord's vineyard, whereas oftentimes we see the contrary, that ignorant men of corrupt conversation have that calling granted unto them.  Philox. 
This is a new learning in deed, when such green heads dare presume to reprove their elders, as though they knew not what to do, unless they were advised by you. Undoubtedly for mine own part, I will tell you Philox. if I had xx. benefices, I had rather bestow xir. of them upon those against whom you so bitterly inveigh, than one upon a controller, whom it seemeth you favour so much.  Philox. 
Do you call it a new learning to reprove the sinner? Did not john the Baptist being but a base & contemptible man, reprove king Herod to his beard? 
Luke 3.  Did not David being a child reprove & tell the elders of their faults? & saith, I am wiser than the aged, 
Psal. 119.  because I have kept thy commandments. 
1. King. 18  Was not Micheas singular when he reproved & resisted 400. false prophets? 
1. King. 22.  Was not Elias mighty, when he withstood all the false prophets of Baal? God hath made the vile & basest to confounded the proud, & very babes to confounded the mighty. Out of the mouth of babes & sucklings (saith the prophet) hast thou ordained strength to still the enemy and the avenger. 
Psal. 8.  To flatter men in their sins, were the next way to make them rot in their filthiness, & therefore sinners must make their reckoning to be rebuked. Let the wicked therefore cease to make hue & cry over the country, saying such are proud malicious men, because they will not run to the same excess of riot, but rather reprove the ways of the ungodly: unless they will take in the prophets, Christ & his Apostles, & charge them with the same crimes. Let them consider that of the prophet Esay. O how beautiful are the feet of the ambassador that bringeth the message from the mountain, & proclaimeth peace, that bringeth the glad tidings, and preacheth health, and sayeth unto Zion, thy God is thy king: Let them consider that of our Saviour Christ, He 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 envied: because it containeth sharp corrosives against secure consciences, because it requireth mortification of the flesh, quickening of the spirit, a lively faith, and unfeigned repentance: and this is one of the especial causes wherefore Autophilus favoureth the good Ministers so charitably as he doth, insomuch as if he had twenty Ecclesiastical livings, he had rather to bestow nineteen of them upon blind watch men, than one upon a vigilant shepherd, that hath care to look up the lost sheep of Israel. Here if I should but glance at our English Simoniacs, I know that I should rather displease than content. Wherefore I will say nothing of Church robbers, merchant buyers of Ecclesiastical dignities, following the steps of their grand patriarch and predecessor Simon Magus. I will not say that they are more wicked & ungodly than the jews, for they would not put the price of blood in their treasury: but these merchants have so enlarged their consciences, that they can find in their hearts to make merchandise of men's souls for money. 
Simony put to his shift.  I will wink at the juggling that is now a days touching this sin of Simony, and the pretty fine plays betwixt master Parson & his patrons, as if they would cast a mist before his sight that made the eye, by making a fair gloze upon a bad matter, and putting a golden coat upon an ill favoured body. But hear you Sirs, all this will not pay the shot, when the reckoning comes to be made. I could say how that Gentlemen Papists bestow most commonly their Ecclesiastical livings upon dirt daubers, & such as are in no indifferent measure graced for that calling: that thereby they may bring the Gospel of Christ jesus into contempt. Tse, tse, not a word of the corruption of covetous Gentlemen in this point, how far they will seek within six months for sir john lack latin, lack learning, lack conscience, and religion, that will make no bones to commit Simony. Oh what keeping counsel on both sides! Master Parson swears, that if he have twenty pound yearly rend of an hundred, he hath the whole given him: The Patron saith, as he is a Gentleman, he hath given him all, and yet his conscience witnesseth, that he hath given him the third part. Thus if both they can play fast and lose cleanly, to dazzle the eyes of the world, they care not, if for companies sake, they go both together to their crafts master, which taught them the trick of such slighty conveyances. In the mean time, neither the Patron, if he may shear the sheep, while master Parson sheareth the hogs, and scum the best fat from his pot: neither master Parson, if he may have a little living, careth what doth become of poor souls, for whom Christ jesus vouchsafed to shed his most precious blood: but by whose means so ever it cometh to pass, that the flock of Christ suffereth spiritual famine, he shall as surely answer for the same, as he which beholdeth that so horrible an offence, liveth for ever. For this is the cause, that where there ought to be such as are able to teach, 
2. Tim. 3  to reprove, correct, and instruct, such as ought to be stars, 
Dan. 12  to give light to the Church, both in regard of their doctrine and conversation, there are wandering planets, giving no light, neither in their doctrine, nor in their deeds: Against whom the curse of GOD is threatened. 
jere. 23  Woe be unto the shepherds of Israel that feed themselves, should not the shepherds feed their flocks? Ye eat up the fat, ye clothe yourselves with the wool, 
Ezech. 34.  the best fed do you slay, but the flock do you not feed, the weak have you not, strengthened, the flock have you not healed, the broken, have ye not bound together, the driven away, have yet notbrought again, etc.  Autoph. 
If you would inveigh against Simony Philoxenus, you may go to Rome, for it is banished many years ago out of England: As for that which you call Simony, it is nothing else but a simple contract which the lawyers call, Do ut des. I give that thou mayst give again. And if this be not done without crazing of a man's conscience. I doubt we have a thousand cracked consciences in England.  Philox. 
Alas good sir Simony, how is he put to his shifts, and yet all will not pay the shot, when the reckoning comes to be made. Notwithstanding were it not for this same, Do ut des, many which set their talents like Eagles on Ecclesiastical livings, which flaunt it out like brave lads of this world, & set a brazen face on the matter, might go in thread bare coats hanging down their heads for very shame: and herein I appeal to their own consciences, if there be any conscience at all in them. For certainly if they did bear that zeal to the ministery, which at a blush many of them do pretend, they would not geld the livings of poor ministers to maintain their own surpassing pride. But to leave them Autophilus, and to come to yourself. I pray you tell me how many sermons you have heard within one whole year?  Autoph. 
That I may not lie unto you, 
By the length of his foot measure the rest of that kind.  I have not heard many. For I am none of those that will go four or five miles to a Sermon, and yet. I trust. I shall do well enough for all that, as long as I have a good faith in God, & do no body no harm: What man, should I leave my pleasures and profits, and fall to following the Preachers? Do they think that none shall be saved, but such as read Scriptures and hear Sermons? God shield man, but they which do not go to hear Sermons, should be saved as well as they. Why may not one serve God at home in his house, having good books and good prayers, as well as if he heard all the sermons in the Country. You shall never make me believe the contrary, I have the Bible in my house, and a few prayers, and now and then I have a little crash for recreation sake.  Philox. 
O fie Autophilus, thou standest too much in thine own light, and bewrayest what folly and ignorance is in thee. if thou thinkest to be saved by any other means than that which God hath appointed in his holy word, what madness can be like unto this, that when GOD hath absolutely spoken any thing in his word, we should except against it, and so as it were give him the lie? When GOD hath told us that the teaching of his word is the ordinary means to salvation, shall we hope to have fellowship amongst the elect children of GOD, and yet despise the good means that GOD hath ordained to bring us into his kingdom? When GOD hath advouched a thing to our faces, will we say, I hope it is not so. This is nothing else but infidelity, which vomiteth up all good things, poisoneth the very entrails of a man, stoppeth the way to good graces, and barreth us from repentance. Wherefore use thy liberty, say thou art a protestant, renounce the Pope, yet except thou lovest the preaching of the word, even as thou lovest thine own soul, and dost delight in the Gospel of our saviour Christ, as in thy life, thou dost walk in the sins of a corruptible man.  Autoph. 
Stay there Philoxenus, for I know as honest men as ever broke bread, that keep good houses, give much to the poor, no craft nor crinking in buying and selling, and yet iwis they will not go a furlong out of their way to hear a Sermon and do you not think that these are sound Christians?  Philox. 
I dare not say so, for what have you here reported, but Socrates, Aristides, Scipio or Fabritius, each of the have performed as much and more too. for although at some times those men may show themselves very careful of Christian civility, and may also for a fashion decree such constitutions and laws, as of themselves being good, may rightly tend to the performance of honesty: yet because they are not truly and inwardly touched with a love of religion, 
jude. 1 Num. 22.  they are but makers of sects, fleshly, not having the spirit, & therefore in effect no better than Balaams' blind Ass that brayed forth the truth on a sudden, without any taste, or feeling any force thereof in herself: or like to that same proud Priest Caiphas, who prophesied at unawares of the passion of Christ, he himself not understanding therein the hid mysteries of God, but with the wicked king Saul, he uttered a bare sound of words without any sense in himself. And yet for all this I deny not, but the Lord in his singular mercy may turn these their attempts to the good of his Church: even as also he turned the prophecies of that bewitched Balaam, into a singular blessing of Israel. How be it, as concerning themselves, they feel not the power of that spirit which so extraordinarily worketh in them: Wherefore the Lord for his mercy's sake enlighten the eyes of your heart, and circumcise the foreskin of your understanding Autophilus, that you may hunger after the bread of life, more desirously then as yet you do. I pray you, answer me this one thing? Is it not a token, when you loathe your meat, that your body is out of temper, and that you are ill at ease.  Autoph. 
You have hit the nail on the head, for when I am in health, I have a very good stomach to three meals a day.  Philox. 
Certainly if your body were no better dieted than your soul, you would quickly be hunger starven. Herein is a proportion betwixt your soul and your body, that even as your body, if it be not diseased, will covet repast, food, 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 soul is in good plight, in perfect state, and in the path to eternal felicity: whereas on the contrary side, the loathing of the word, the sural delight thou takest in hearing it taught and preached, bewrayeth a crazed and a cursed soul in the broad way to everlasting death & damnation. Wherefore I counsel thee as one that pitieth thy case, do as they do that are diseased in body: Like as they take counsel of skilful Physicians, that by receipt of medicines they may recover their former health, & have a good stomach to their meat: even so, sithence God's word goeth against your bad stomach, and that you cannot digest the same: yea, rather your soul loatheth than loveth it, bow the knees of your heart: the Lord stretcheth out his arms daily to embrace you. He knocketh at the door of your conscience with many good persuasions & exhortations, that he may bring you to repentance. Christ the Physician of your soul is easy to be spoken withal: he is more ready to grant, than you are to ask. Pray unto him, that by the power of his holy spirit, he may work in your soul an hungering after the word, 
john. 4  which is the bread of salvation, a thirsting after the drink of life, whereof whosoever drinketh, shall not thirst for ever. Consider the néedfulnes of this food, whereof if you do but meditate, no doubt it shall cause an appetite unto the same, unless you be utterly, by the bewitching of sathan, bereft of your wits, and have no care of your soul's health. That soul must needs perish which is destitute of heavenly food. For without the word there is no faith, and he that believeth not, shall perish everlastingly. The wrath of God abideth upon him that believeth not, saith our saviour Christ. To conclude, God's word is the incorruptible seed, as S. Peter teacheth, wherewith the children of wrath thorough the fall and corruption of our first parents are begotten & borne anew by the virtue & grace of Christ jesus. Wherefore, if your soul's health, the escaping from danger of eternal damnation: if the desire you have to be called the son of GOD may prevail with you, hear the word of God: and not for fashion's sake, but as one that would understand the will of his master. Hear it, I say, & keep it: follow it, meditate on it day and night.  Autoph. 
I were sick in deed Philoxenus, if all this counsel were necessary: I will now say more, since you move me unto it. 
Hypocrites divinity soon learned.  I know as much as the wisest of them can teach me. They can teach me n● more but the lords prayer, the Apostles creed, and the ten commandments, and this could I do many years ago, it is but learning one lesson of the Prophet David, that is to wit, Eschew evil, and do good: or else this brief Epithome of the ten commandements, Love God above all things, and thy neighbour as thyself. There is not any one of them that can teach me any more.  Philox. 
There is no Christian (as I hope) of your mind, for then the wrath and indignation of GOD cannot be but hotly kindled against 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 Christ to learn the will of God, as you make it, what need we of the Prophets, Christ or his Apostles? what need we of the writs of the sacred Scriptures? What need we the Preachers and Pastors of our souls, so diligently to labour to bring man to salvation, so carefully to sow the seed of the word, so vigilantly to keep watch on the Lord's tower, so earnestly to labour in the lords vineyard, so painfully to seek for to drive away the wolves from the lords flock, so industriously (like good husband men) to till the lords ground, so zealously to plant true piety in the hearts of people, and to pluck up wickedness and ungodliness by the roots.  Philox. 
In deed, as you say Autophilus, the lords prayer, the creed, the ten Commandments, to eschew evil and do good, to love GOD, is soon said, but not so soon learned as you take it. And first as concerning your praying, I believe you use it but a little. You count so easy, for if if you were set to the school all your life, I think you would scarce take out this lesson, Be fervent in prayer. For first in every godly prayer must of necessity be these five things considered. 
Five circumstances belonging to fervent prayer.   
First, earnestness of heart in him that prayeth. Secondly, consideration of the causes which move him to pray. Thirdly, who it is to whom he prayeth. Fourthly, for whose cause he is heard. And fifthly, what he ought to ask. Which circumstances, Autophilus, I doubt be wanting some of them in such as you yourself are. But I pray you since it is so easy a matter, as you say it is, to be a Christian, and seeing that you are so deeply learned, as it seems you are not. Tell me whether you have learned that little lesson of the Apostle to the Thessalonians or no, which is, Pray continually.  Autoph. 
That were enough to cloy a full stomach, and to let all things else run at random. I like not of such husbandry: sometimes in deed, I pray, although seldom, for you know that such as I am cannot have leisure to learn this lesson, Pray continually: we have somewhat else to do iwis: otherwise you might beg us.  Philox. 
I thought how I should find you, your praying is not unlike the desire which you have to the preaching. To the one when you go, it is for fashion and not to fructify: you use the other seldom, and yet full of hypocrisy. Nay this is a truth, he that will not employ an hour to learn the will of God at the mouth of the preacher, cannot, nor will not spend half an hour in invocation and prayer. 
The small pleasure in hearing the preacher, an argument of slender delight in prayer.  The small delight in the one declareth the slender appetite to the other: Such prayers are not only not acceptable, but detestable: not pleasant, but loathsome in the ears of the Lord. He that turneth his ears from hearing the laws of the Lord, his prayers shall be abominable, 
Pro. 18. Eccle. 15  saith Solomon. Praise is not seemly in the mouth of the ungodly, for he is not sent of God, saith isaiah. But of good fellowship, tell me this one thing Autophilus, what move you commonly to pray, since, as you say, you are so skilful in the science of praying, which notwithstanding you practise very seldom, by your own report.  Autoph. 
I would be sorry Philoxenus, if my prayers were no more availeaable than you say: which if it be so, there be more deceived beside myself. As for the cause which pricketh me forward to my prayers: 
Hypocrites pray in adversity, and wax proud in prosperity  the chiefest is adversity: for when I see any temporal danger or distress draw near my bodily calamity, and misery imminent: any loss of living, any want of good success in worldly affairs, then commonly, as one in troubles, I make a few prayers, praying GOD in plain English, to send me good luck, as they call it.  Philox. 
A few, quoth you, the fewer the better, if such be the cause moving you, how like an Ass do you in this matter behave yourself? He will not labour unless he be beaten, neither will you call upon God unless you be whipped with the scourge of some worldly calamity. 
The true causes of effectual invocation.  But hold this for a surety, that unless the spirit of GOD above all other things move you thereunto, your lip labour is lost, and your wind spent on waste. For as to pray is the gifts of GOD, so can we not earnestly, zealously, and heartily power out our prayers, and invocate the name of GOD, unless he from whom every good and perfect gift proceedeth, move us thereunto. For there be diverse and sundry causes concurring, which may move us to pray, as namely the commandment of God. Call upon me in the day of trouble, 
Psal. 50 Mark. 13 Col. 4.  and I will hear thee, and thou shalt▪ praise me. Watch and pray, continue in preyer. Neither in that he hath only commanded, but that also he hath promised to hear our petitions. As in the Psalm before mentioned, 
Math. 7. Luke. 11  Call upon me in the day of trouble, and I will hear thee. Ask and ye shall have, knock and it shall be opened, Seek and ye shall find. Unto you, saith Christ, I say, Ask in my name and it shall be given to you whatsoever ye ask in my name, 
Esaie. 55 john. 16  namely that which is according unto my father's will. Seek diligently, knock with perseverance continually, and after this manner, Whosoever asketh receiveth, he that seeketh findeth, and to him that knocketh it shall be opened. This sentence answereth that most comfortable saying of the Prophet: Seek the LORD while he may be found, Call upon him while he is nigh. As that also, Whatsoever you ask the Father in my name, he will give it you. We may add to this commandment the greatness of his benefits also, as, that of a piece of clay he framed us to his own similitude and likeness in innocency and righteousness, without either spot or stain. In that when we were all captives, and made the servile bondslaves of sathan, through the fall of our first Father Adam, he redeemed and ransomed us, and that with no small price, but with the precious blood of his only begotten son Christ jesus. In that he of his infinite mercy vouchsafed to elect and choose us to salvation, before the foundations of the world were laid. In that he hath justified, 
Heb. 9  sanctified, & endued us with his holy spirit, and elected us to eternal life. We may add hereunto also the weakness and infirmity of our own nature, since we are so easily seduced to mischief, so unable to do the deeds of righteousness, so weak of ourselves to resist Satan, and to make war against the works of darkness. Which although with many other, are especial causes to move us unto prayer, yet the chiefest agent herein is the holy Ghost: which thing we may learn out of the words of the Apostle. The spirit, saith he, 
Rom. 8.  helpeth our infirmities, for we know not what to pray as we ought, but the spirit itself maketh request for us with sighs which cannot be expressed.. And he which searcheth the heart knoweth what is the meaning of the spirit, for he maketh intercession for the Saints according to the will of God. Agreeable to this it is, that Christ himself witnessed it to be a spiritual revelation, 
Math. 16.  that he was acknowledged of Peter. The same thing doth the Apostle testify saying, that no man can say, Lord jesus, but in the holy spirit. The same thing doth john Baptist testify, that is to wit, that he knew not Christ of himself, but by the instruction of the holy spirit. Likewise Moses, whiles he upbraided the people of Israel, their ingratitude and forgetfulness, gave them notwithstanding to know by the way, that what knowledge so ever he himself had he received it of the Lord: and the Lord promiseth that he will give unto the people of Israel, an understanding heart, that he may be known of them. But briefly, if you desire your prayer may be forcible and effectual, learn this one lesson of saint Cyprian, 
The mind of him that prayeth must be lifted up to heavenly things.  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 be diligent in prayer: let all worldly and fleshly thoughts depart, neither let the mind think upon any thing else at that time, then only that which it prayeth. Let the breast be always shut against the adversary, and let it be open to God only, neither let it suffer the enemy of God to enter into it in the time of prayer, for he oftentimes stealeth upon us, and entereth in, and subtly deceiving us turneth away our prayer from GOD, that we may have one thing in our heart and an other thing in our mouth: yet not the sound of the voice, but the mind and the sense ought to pray unto GOD with an unfeigned affection. Thus much Cyprian.  
How is it then possible that the covetous caitiff, whose mind is continually on his muck: the proud man, whose GOD is self love: the lecherous, whose heart is with his Harlot: the drunkard, whose mind is on bibbing, should pray. What say I, how is it possible? No, no, it is unpossible: such may cry without ceasing, help us O dear Christ our Saviour, deliver us O Lord we beseech thee to hear us, 
john 9  But the lords ears are stopped against their cry, God heareth not sinners, that is to wit, vacant men wickedly and impudently persevering in their sins.  
Wherefore Autophilus, this lesson I tell you, is something hard; yea, and so hard, that it will never be learned, unless you have that chief and principal Schoolmaster, 
God's spirit chief Schoolmaster to prayer.  namely, the holy Spirit of Almighty God, to instruct you: which lesson when you have indeed well and perfectly learned, turn over the leaf and then brag of knowledge and understanding, otherwise as good never a whit as never the better: it is not the mumbling of the mouth, but the fervent zeal of the mind: it is not the sound of the voice, but the sense and understanding of the heart which tuneth pleasantly and acceptably in the ears of the Lord, 
Math. 15.  else the Lord will say. This people draweth near unto me 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 jest?  Philox. 
You shall find it so Autoph. Quandocunque reddideris rationem villicationis tuae.  Autoph. 
But are all necessarily required to an effectual prayer which you have 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 esteem it best to save some labour, that whereas the Apostle willeth us to pray continually, I will pray never a jot, for I will tell you Philox. that which I hope you will conceal, sithence it concerneth a multitude, more than myself, for I have heard Master Parson read sometimes, when my mind hath not been otherwise occupied or exercised, that we ought to pray at our down lying and at our uprising, yea at all times: which thing I for mine own part have but seldom practised, yet notwithstanding at night when I have most leisure, I could find in my heart to pray a little, but commonly sleep overcometh 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 moveth me to prayer. In the morning, yea and all the day long my brains be busied about other matters, for you know that I have more affairs to be conversant in then one or two.  Philox. 
Have regard to the saving of your soul, do not let the devil possess that which ought to be the temple of the holy Ghost. If you should make supplication to an earthly Prince, 
Note this.  I do not doubt but you would have regard of Majesty, respect of Person, consideration of the cause moving you thereunto, with singular foresight into the suit itself, doing nothing, so far as in you consisteth, either rashly or unseemly; that the rather your suit might be performed and accomplished, and the action therein commended.  
Shall we then for temporal and transitory affairs before earthly Kings and Princes, have such regard of upright behaviour, have such care of every circumstance pertaining to our cause, such respect of excellency and worthiness, that if all things were not performed and painted praise worthy, we would account the strongest joint of our credit to be greatly blemished and crazed. And shall we then so negligently, securely, and carelessly behave ourselves before that great and mighty Monarch, the Lord of heaven and earth, seeing it hath pleased his most high Majesty, to admit us, which are nothing else but most vile worms, dust, and ashes, so familiarly and friendly to talk and confer with him by prayer? Shall we, I say, more unreverently behave ourselves, than if we should talk with some Hind, or any of the vulgar and common sort? shall we having such carnal and fleshly minds, fraught full of iniquity, full of mischief, and all kind of wickedness? and shall we dare presume either to open our mouths, or once to move our lips before him, which doth not only see our outward unreverende dealing, but also knoweth inwardly what we are, even full of all filthy venom and stinking poison: Surely if the Prince unto whom you make your humble supplication, although that you outwardly profess and protest loyalty and due obedience, did understand that inwardly you pretended and practised treason and treachery against his own proper person, I think that your suit should not only not be granted, but that you yourself also should pay the due price and just recompense worthy of so foul and mischievous an intention. Man may deceive man, no man may deceive the Lord which trieth the very hearts and reins: and will the Lord (think you) I mean the Lord of heaven and earth, hear the prayers and invocations of him that not only handleth his cause so carelessly and negligently, but also carrieth a treacherous crucifying mind against his divine Majesty, that is, a mind full of covetousness, envy, pride, vain glory, lechery, gluttony, unrighteousness, and wilful ignorance. Nay rather he heareth him not, but will plague him with everlasting and unspeakable torment in hell, for that he so rudely and brutishly behaveth himself in so high a matter.  Autoph. 
If a man were easily to be moved from a quiet and settled mind, this were sufficient to drive him into melancholy.  Philox. 
The more at quiet your mind is in this behalf, 
Satan lulleth hypocrites a sleep in the cradle of security.  I doubt the devil hath the more dealing with you, and that he hath lulled you a sleep in the cradle of carelessness and security. Beware of such settled rest, it is a great sign that Satan having besieged thy soul, hath by ensnaring brought it to his own Bow, for the further thou art from him, the more pernicious and perilous darts of temptation will he cast against thee sometime seeking to puff thee up with pride: if he cannot so prevail, he strait ways encountereth with covetousness, and setteth upon thee with usury, making thee to hoard and heap by hook or crook, to snatch by right or wrong, to rake by violence from thy poor brethren, who have more need than thyself. If by this subtlety he prevaileth not, he will seek to assault thee with drunkenness, whoredom, and lechery, ambition, and vain glory. Lastly he besiegeth thee with hypocrisy, and idolatry, so that if thou feel no fight betwixt the flesh and the spirit, I say it is a great sign that thy estate is more desperate. Fili, accedens ad servitutem dei, 
Eccle. 2.  saith Ecclesiasticus, Stato in justitia, etc. That is, my son if thou wilt come into the service of God, stand fast in righteousness, and arm thy soul to temptation. For which cause it is that Gregory saith, Hostis noster quantò magis sibi contrabellare conspicit, tantò magis impugnare intendit.  
Which thing also might seem to be figured in Holophernes which assaulted the Israelites resisting, saying thus: 
judith. 11.  judith, I have not hurt the man which would be captive and in bondage to the King of Babylon: as for the people, if they had not despised me, I should not have lift up my spear against them.  Autoph. 
You Philoxenus, may speak what your pleasure is, nevertheless, I always carry with me a quiet conscience free from any care or calamity: for what thing should tempt me, I have the world at will, my bags be well bombasted, and my Barns well filled with corn: I have Coin in my Coffers, and carry a countenance in my Country, and I have wealth at will. To brag of my worship, were small wisdom, and yet I am a Gentleman; I have had as little adversity I think as any hath had.  Philox. 
If Gregory should be your judge in this case, he would pronounce a very hard sentence against you, which is after this manner.  
Continuus successus rerum temporalium certum futurae calamitatis indicium. 
Continual temporal prosperity presageth tortures infernal.  which is to say, the continual success of worldly matters is an assured show of calamity to come. Again the same.  
Iter electis suis Deus asperum facit, ne dum delectantur in via, obliviscantur eorum quae sunt in patria. That is, God hath made an hard traveling for his chosen, lest while they are delighted with any thing in their way, they forget those joys in that Country whereunto they direct their journey.  
If a man had a journey to make to the furthest part in the world, 
A Comparison.  who would not think and also count him a mad man, if by the way he beholding divers delights and pleasures, should one while gaze upon this toy, sometimes upon that, and in the end should forget whither he was going, Christians are compared to wayfaring men, amongst whom I doubt if we should examine many we should find a number of foolish travelers, which neither weigh how far they have to go nor which way, but wander aside for every vain pleasure: yea, although they propound to themselves heaven, as the least mark they shoot at, yet they go the broad way jocundly, and void of all care which leads them in the end to the pit of eternal perdition.  Autoph. 
You may preach till you be weary, and cry out against sin till you be hoarse, you shall never make a number believe this, or at the least to consider of it.  Philox. 
True it is, and yet this is the path to godliness and eternal felicity. 
Nothing worse than inconsideration.  Whereas on the other side security and inconsideration is the door to utter destruction and damnation. For what maketh the covetous so little to regard the curse of God thundering against them, but lack of consideration? What maketh the proud and haughty heart to run headlong into the fiery wrath of his Creator, but inconsideration, what maketh the lascivious Lecherer to live so loosely, to make his body a loathsome sink of sin, the receptacle of the devil himself, either by lusting after or retaining his neighbour's wife or daughter, but inconsideration? what maketh swashbucklers to delight so much in Ruffanisme, to stamp and stare like hellhounds, to swear and forswear themselves so devilishly and desperately, but inconsideration? In fine, what driveth so many thieves to the gallows, so many wretched souls to hell but want of consideration? Alas, if we be about any bargaining, as buying or selling of Land or Lease, we will both consider and consult, nay for fear we should light on the lash, we will have counsel I warrant you, although we pay well and truly for it: we will ride and run, and be well advertised, yea we will use consideration in matters not worth two straws. But in this business how to attain the Kingdom of Heaven, how to make a purchase which shall last for ever, without the which obtaining, it had been better we had never been borne; good Lord it is wonderful how slackly, and how drousily men go about it. Nay, he that will go to Westminster again, and again, and crave counsel with Cap and courtesy, will scarcely go a furlong from home, to learn the duty of a Christian, what is his duty towards God, and what he ought to perform towards his brethren: herein wanteth consideration, and herein Autophilus, if such as yourself would uncloake and lay open the closet of their own consciences, to search and examine every corner of them, I fear you should find more stains and blemishes than can easily be either washed or wiped away.  Autoph. 
If this be true Philoxenus, many thousands deceive themselves, for who had not rather ride forty miles to a learned Lawyer, to know his advice and counsel in worldly affairs and give him twenty shillings for twenty words, then go to the Church where he may have, as you say, the glad tidings of the Gospel preached and teached to his own edifying and souls health: and surely me thinks not without some just cause, for it is as easy a matter for any man to be a Christian as it is to be a learned Lawyer, and more easier too. Why? it is no more, but to say the lords prayer, the ten Commandments, and the Creed, as I said before, or else there be in the Land too many Christians nickenamed.  Philox. 
You are nickenamed Christians indeed, no better than Atheists, and Infidels: you cloak your hypocrisy with the visard of falsely challenged Christianity, and brag of the name, rejecting the thing itself: you covet to be called by the name, and account it an excellent ornament, yet you neither desire to learn the duty, nor to live according to the same vocation. But that which is spoken by the Prophet shall light upon your pates, and not miss, Quia tu repulisti scientiam, ego te repellam, saith the Lord, after you have boasted of your praying, in excusing of the which how aptly you played the part of an Ass, who if he be not stark blind, cannot plainly see? The Ass is a slothful creature, which will do nothing without whipping: even so Autophilus, according to your own confession, 
Hypocrites like unto Asses.  when as the scourge of any worldly and temporal calamity is like to touch you, than your Pater noster is in your mouth, and the devil in your mind: You name God with your tongue when your heart is on your halfpenny. For there where your treasure is, 
Math. 6.  there will your heart be also: and in this one regard your condition is most desperate, in that by the sleight and subtlety of Satan, by the deceitful persuasion of the devil himself, you think you know much when as you know nothing, unless this, how to serve the world, the flesh, and the devil: of such it is said in the fifth of Esay, 
Esay. 5.  Vae quod sapientes in oculis vestris, et corám vobismet ipsis prudentes videmini. 
Proverb.  And in the 26. of the proverbs, Vidisti hominem sapientem sibi videri? maiorem illo spem habebit insipiens. Oh blind and senseless creatures, more blind than they which are blind on both eyes, for they know their own blindness, although they know little else, but you know not your own blindness, but rather seem wise in your own conceits, and count yourselves good Christians, when as your conversation is unseasonable in the lords taste, and your prayers untunable in the lords ears. For how can he invocate the name of God which believeth not? How can he believe which hath no faith? And can he which hath no faith be saved? This is everlasting life to know God, & him whom he hath sent jesus Christ.  Autoph. 
Do you think that we have no faith? Or can we not (think you) say our creed? Then in deed we had lived too long and learned too little.  Philox. 
Yea certainly, I think you can say it: and as it is reported, so could Caesar's parrot: 
hypocrites confession much like to Caesar's parrot.  neither do I doubt it but the devils can say it. And yet neither is the parrot nearer heaven, nor the devil further from hell, the one babbleth & understandeth not what she saith: the other believeth that there is a God, and therefore trembleth and quaketh.  Autoph. 
Well might the Parrot prate by custom, but she lacketh understanding.  Philox. 
And as the Parrot learned it by custom, and understood it not: even so some of you say it for custom, not once considering what it is, nor what you say.  Autoph. 
Yet shall you not persuade us, but that our belief is as good as the best.  Philox. 
Even such as is portrayed of S. james in the second Chapter, 
jam. 2.  Tu credis quod unus Deus est, et bene facis: Demons credunt, et contremiscunt. Thou believest that there is a God, thou dost well, the devils believe and tremble also.  Autoph. 
This is notable stuff in deed, will you make the devil more religiously faithful, than they that profess the name of Christ.  Philox. 
I dare not call you religiously faithful, for this is not a true faith, whereby you shall be saved, but a vulgar knowledge, which carries a man as near unto God, as the beholding of the Sun beams doth carry him unto heaven: notwithstanding in that they believe all things to be true, which are spoken of God, & written in sacred scripture, yea and quake and tremble when mention is made of his name: even as the thief and wicked malefactor fearfully is terrified with the countenance of the judge, ready to denounce sentence of condemnation against him: confess according to your own conscience, do they not go beyond you very far?  Autoph. 
It may be Philoxenus, that there be some such as you make report of, which carry such courageous hearts, that although they hear all the thunder claps of God's judgements, from the first Chapter of Genesis, unto the last leaf of the new Testament, denounced against sin and sinners, they would hardly quake or tremble.  Philox. 
Call you these courageous stomachs? Nay it is a flinty, yea, rather a dullish mind so ensnared through the subtle sleights of Satan, so choked with the thorny cares of this world, so drowned with the desire of earthly dung, so dazzled & blinded with the delight of worldly pleasure, that it neither hungereth for the joys prepared for the good, 
Hypocrites are Atheists.  nor is terrified with the torments threatened against the wicked, that it neither regardeth God, nor seeketh after his kingdom, neither is afraid of the devil, nor of the unspeakable pains of hell fire, and that I may speak that which is true, neither thinks that there is a God in heaven, who is the rewarder of the just, neither any devils in hell who are executors of Gods terrible wrath and indignation against the wicked and unjust.  Autoph. 
Will you then make us worse than devils and no better than Atheists, seeing we can say our creed, and the confession of our faith, as readily & as cunningly as the most curious clerk of you all.  Philox. 
I know and confess that this one word Credo, containeth a great force and efficacy towards the edifying and saving of your soul, if it be said and performed, as it ought to be: and how that is, 
How we must be-God.  learn of Saint Augustin himself. It is not enough to believe all things which God hath revealed in his words are true, that he himself is also truth and verity, and cannot lie: for this is but Credere Deo, which things the devils do as well as his self, standing in a greater fear of his judgement. But in Deum credere, as saith Saint Austen, is by believing to run unto him, by belief to cleave and take fast hold upon him, and as a member to be incorporated and engrafted into the body of Christ. Whereby it is evident, that he which wilfully and obstinately stoppeth his ears, and turneth them away from hearing of the word, and as it were, malapertly doth oppose himself against the Lord, doth filthily and abominably when as he saith Credo in Deum, 
Hypocrites lie when they say their belief.  I believe in God. No, no, God neither admitteth such belief, nor such believers.  Autoph. 
Doth not Saint john say, He that believeth in me, hath eternal life.  Philox. 
True it is, Si non credideritis non permanebitis, 
A similitude.  saith the Prophet isaiah. For which cause, saith Augustine, Ruinam videtur quaerere, qui sine fide vult aedificare. And the same Augustin saith, That even as the boughs & branches of the tree do whither away, unless they receive sap and nourishment of the root: so what good work so ever thou intendest, or what false face of feigned sanctity and holiness like an hypocrite, thou dost pretend to the worldward, it is dead, and worketh nothing at all to the edifying of thy soul. Therefore although hypocrites seem at the first blush to show some resemblance of the sons of GOD: 
Hypocrites do nothing but sin.  yet so long as they remain in the corruption of their first nature, they can do nothing but sin. Their alms deeds are turned to sin, being given hypocritically to be praised of men. 
Mat. 6.  Their solemn sacrifices are turned to sin, 
Esay. 1 jere. 6. Amos. 5 Mich. 6  being not done in faith, and with mortification of the flesh. The prophet saith, that before God they are accounted of no better than the kill of a man, the cutting in sunder of a dogs neck, the offering up of swine's blood, or the blessing of an Idol. 
Eccle. 4 Heb. 11  Their prayers are turned to sin (being no better as they proceed from their uncircumcised lips) than the sacrifice of fools. And in deed, as without faith it is unpossible to please God: so it is not so easy a matter to attain to some perfection thereof, as many do esteem it. For true faith is the special gift of God. No man cometh to me, unless my Father draw him, saith our Saviour Christ. Again, Flesh and blood, saith Christ to Peter, confessing him in a true faith, hath not revealed this to thee, but my father which is in heaven. Unto which Paul seemeth to allude, saying: We are not able to think any good thing of ourselves, but all our ability is of God. Now then Autophilus, try and examine yourself whether you be in the faith or or no, lest you dream of a shadow not having the substance.  Autoph. 
You do me great wrong if you doubt of my faith, for I promise you, I am passed all doubt for that matter.  Philox. 
I offer you no wrong in wishing you to make trial of your faith: because I see you glory in that which you have not. 
Heb. 3  Beware therefore lest that there be in you an heart of infidelity to fall away from the living God. For this know, and the spirit doth witness the same, there is no filthy concupiscence of adultery, no rotten words of uncleanness, 
Infidelity the root of uncleanness.  no oppressing of the poor, no greedy desire after worldly gain, no falling away from the living God for such vanities: but infidelity is the root and the branch, the beginning and the ending, an unbelieving heart causeth all in all.  Autoph. 
I cannot but confess thus much: in the mean while Philoxenus, I hope you are well persuaded of my faith.  Philox. 
I am persuaded you make the bare title of faith and christianity a shrouding sheet for your sins. For how should you have the thing, when you reject the means whereby God doth give the same: which is the ministery of the word. Not that it consisteth in their power to give faith, for that is done by the power of the holy spirit which God sendeth into the hearts of his children to open the eyes of their understanding, that that may be rooted inwardly which by the ministery of the word toucheth their ears outwardly. So that there is a perpetual relation betwixt the word of God and a true faith. And in deed it is as unpossible to separate faith from the word of God, 
Perpetual relation betwixt faith and the word. Esay. 55 john. 20  as it is to take the light from the Sun, whereof it hath the beginning. For which cause the spirit of the Lord crieth out by the mouth of the Prophet isaiah, saying: Hear me and your soul shall live. And john the Evangelist pointing out the fountain of this faith, sayeth, 
Psalm. 95  Haec scripta sunt ut credatis, These things are written, that you may believe. And the prophet David being about to exhort the people to faith, speaketh after this manner, To day if you will hear his voice, etc. Whereas to hear, oftentimes is taken to believe. The Lord might from heaven without preaching, have bestowed in Christ faith upon Cornelius the centurion at Caesarea, but yet by an Angel he sendeth him to the preaching of Peter, 
Acts. 10  & whilst Peter preached, god worked effectually in his heart by the power of his holy spirit, causing him to believe his preaching, according to the of the Apostle, Who is Paul, or what is Apollo, but ministers by whom you have believed, according as God hath given to every one. I have planted, Apollo watered, but God hath given increase. So then he that planteth is nothing, nor he that watereth, but God which giveth increase. Which doctrine agreeth with Augustine, where he saith, That which we have to learn at men's hands, let every one learn, yea learn, at man's hands without disdain, & let us not go about to tempt him in whom we believe: neither being deceived, let us not think scorn to go to Church to hear or learn out of books, looking still when we shall be rapt up into the third heaven. So that faith cometh by hearing, & hearing by the word. 
Rom. 10  But how shall they believe in him in whom they have not heard, & how shall they hear without a preacher? All this I speak to this end Autoph. that you may know how faint your faith is, because I perceive in you such hypocrisy, that when you come to the sermon, which is seldom enough, it is more for fashion than for edifying, as you report of yourself, when as without hearing of the word, you can have no faith at all. But well may you mock the world, & deceive yourself, but God neither is mocked nor deceived, for if true faith, the glory of God, & the salvation of your souls, be not appointed as the purpose of your coming to hear the word preached, you had better stay at home, than come & count yourself amongst the number of the faithful, to worship the devil, even then when you would seem most saintish, coming with no more reverence to the same, nor which so good a mind, as you would go to see some Histrio play the fool, to hear a tale of Robin hood, neither regarding the honour due to God nor godly things, nor making any difference betwixt the eternal truth & verity, & old wives tales & fables: which thing, if nothing else declare, yet your drowsiness in attending, your laziness and slackness in praying, your slender profiting in learning, proveth to be true. So that although you will seem Christ's scholars, yet your fruit declareth that you are the disciples of the devil. Yea, & although you seem to be members of Christ his Church, you are the synagogue & sink of Satan.  Autoph. 
I marvel Philoxenus, that you will be so cholerik in these matters. since these things touch more than a few, and some of them, I am sure, more wiser than yourself.  Philox. 
God make them wise to salvation, wherein if some of their wisdom should be weighed in a balance, persuade yourself, that they will prove themselves as wise as fools, as senseless as stocks, more brutish than wild beasts.  Autoph. 
Do you think that if the matter were so dangerous, & their case so desperate, as you account it, that they would not look more straightly to themselves. Yes I warrant you, the cup companions, Ale bibbers, Ale knaves, Ale knights, I would have said, would not lie quaffing & drinking so freely, until their legs can neither go for stumbling, nor their tongues scarce call for their penny pots for wambling, especially on the Sabbath, when they should serve God. Do you think that Dick swash would make no more bones to crucify Christ himself, wounding & tearing him from top to toe, if he thought that blaspheming of the name of god were so damnable, as it is thought to be? Do you think that the filthy lecherer and lose living man would wed himself to lust, the covetous & greedy cormorant with his long nails, would scrape & scratch all the skin of the poor man's shoulders, yea, & as it were grate the very guts out of his belly, if he thought it such an offence to murder a man, as is pronounced against him: I would you could persuade him so.  Philox. 
S. Paul saith, that neither whoremongers, adulterers, fornicators, unclean persons, shall enter into the kingdom of heaven. Which thing if they will not believe in earth, when they shall dwell with the devil in pains & torments for ever, he will suade and persuade them, making them either pay the price of presumption, or infidelity. Notwithstanding true faith is quick of sight, and will strait have an eye to the word of God: touching which word our saviour Christ hath said in the Gospel, 
Math. 24  Heaven and earth shall pass, but my word (saith he) shall not pass. Here the word is coupled to two most excellent elements. air and Water are feeble and unstable, but the heavens though they turn and move, yet keep they a wonderful constancy in their course: the earth also is most stable and immovable: yet is it much more easier for these elements to be loosed, than that one jot of the word of God should pass unperformed. Yea the word of God is most stable and immovable, & as all the world, if they should lay all their strength & power together, are not able to make it day, when once it is night, or cause the day to break out sooner than the course of the heavens doth command, so not all worldlings, though they never carry so great a pomp, power & pride with them, & seem little Gods in their own conceits, shall be once able to infringe & weaken, to break & abolish so much as one title of the word of God, who is God everlasting, chief good, wise, just, mighty, & true of word: as such miscreants & unbelievers shall thoroughly feel & understand, when it shall please him to power his wrath and vengeance upon them for their hypocrisy.  Autoph. 
You threaten us, 
Hypocrites continually harp on this string.  Ex non concessis. As though we do not confess the same faith, & profess the same religion, & say the same prayers, & Pater noster, yea, & come to the church when we have nothing to do, wherein, unless we be deceived, we satisfy the duty of Christians.  Philox. 
You come in deed by leisure, & profit a little: I do not doubt but you can speak as sanctishly as the best believers and holiest men of God: you can allow of virtue, and reprove vice.  Autoph 
And is not that well, I am glad you like of us in some regard.  Philox. 
Well, no, no, most wicked hypocrites could say so much. Such as we have read to have been in the Church in the time of Christ and his Apostles, as namely, judas, Ananias, & Saphira, Simon Magus, Demas, Himeneus, and Alexander, they could hide their knavery under the painted colour of hypocrisy, notwithstanding I hope you will not call them good Christians.  Autoph. 

judas captain to hypocrites.  Would you prove us such to our Saviour as judas, or such rebels against the word, as Demas, Himeneus and Alexander. It is evident that these were out of the Church. But we will say and stand to it that we are of the church.  Philox. 

Not all of the church which come to the church Rom. 9  Such hypocrites as you are, only in the outward communion and fellowship of the church, although they boast and brag of the titles of the same, they are not all Israelites, saith Saint Paul, which come of Israel, neither are they all children strait way, because they are of the seed of Abraham. But in Israel shall thy feed be called. The faithful therefore are only the true and lively members of Christ: whereas hypocrites having not put off the vizards of false pretended holiness cannot lawfully be cut away from the Church, until such time as like runagates they fly to the Tents of Satan, and join hand and hand in deed with the devil whom they have served: until such time I say they are taken for the true inhabitants of the Church & lively members of Christ's his body: although God himself, who seeth their hearts and searcheth every corner of their conscience, doth well enough discern what false knaves they are. Albeit they can send out fair words from their filthy hearts.  Autoph. 
I can scarcely understand this, for me thinks you speak contradictions, namely that we are of the Church, and that we are not of the Church.  Phelox. 
I say you are of the outward visible Church: because like painted hypocrites ye seem godly Christians, when as you are nothing less, although for company you come to hear God's word, say your Pater Noster, partake of the Sacraments, and use public confession of your faith. But God seeth what you are, whether you believe faithfully or feignedly, truly or hypocritically, you shall not play bo péepe before him. This may be explained by that Arche-hypocrite judas, the betrayer of his Master, who as long as he set not abroach his deceitful or rather most devilish service neither by word nor deed, but as professing no small friendship, accompanied Christ, 
judas reputed for one of the Church until he set his treachery abroach.  being the Steward of his family, & all this while was accounted for a member of Christ his Church, and yet for all this Christ called the self same judas a Devil: and when he spoke of his chosen, and lively members, he was shut out. So that judas was not a member of the inward and Holy Church, neither had any fellowship in the Gospel of Christ, although he were a member of the outward Church numbered amongst the godly society of holy men. In which Church, those which carry so godly shows of Christianity are contained, as the proud, ambitious, covetous, envious, gluttonous, lascivious, lecherous, 
Hypocrites in the Church as rotten members in the body.  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 evil men or hypocrites are that in the Church, that chaff is amongst Wheat, Cockle in standing corn, Traitors in a City, and runnagats amongst Soldiers. But it is plain, that wheat is the cleaner, standing corn the lustier, Citizens the safer, & soldiers the stronger, when runnagats, traitors, cockle, & chaff are separated from them.  Autoph. 
If we be so bad as you would make us, so stinking carrions & putrefied members, it were pity but we were cut off.  Philox. 
You shall be known what you are in the end of the world, when the godly shall be separated from the ungodly, for as the darnel is bound together & cast into the fire, and the wheat is gathered and laid up in the barns to be kept, so shall it come to pass, that the wicked and ungodly shall be given over, to be punished in pain and torments for ever: and the godly shall have eternal joys and life everlasting, according to that sentence pronounced in the 25. of Matthew, 
Matth. 25.  namely, go ye cursed into everlasting fire and torments which is prepared for the Devil and his angels whom ye serve casting me and my commandments behind you. But to the godly. Come ye blessed of my father, possess the joys prepared for you from the beginning. Come ye my friends whom the world took for vile and execrable, but whom my father taketh for honourable and praise worthy, for the crosses, calamities, displeasures & damages that for my sake ye have suffered: take and possess the inheritance of my father's kingdom. Wherefore as in the time of Noah, 
Who hath not the Church to his mother hath not God  whosoever was without the Ark could not not be but drowned, even so whosoever the Church as his mother doth not conceive & bring forth, nourish with her paps, and as it were carry in her bosom, 
to his Father.  there is no remission of sins to be looked for of that person, no salvation, as witnesseth the Prophet Esay and joel, unto whom subscribed ezechiel, when he pronounceth, That there shall not be any in the Catalogue of God's people which shall not have part in that heavenly inheritance. But if your faith be so firm as you say, it is I hope no small matter shall remove you from confessing of the same: Nay I am sure you will spend life, land and living for Christ's sake.  Autoph. 
I will not brag what I dare do, notwithstanding if there be no more faiths but one, I would do something which I will not say.  Philox. 
This man deemeth himself as deep a divine as the learnedest doctor of them all, and yet thinketh there be divers faiths. No no, Autophilus there is but one baptism, one faith, one Lord and Saviour of all, jesus Christ: for the constant profession of which we must forsake all, yea and ourselves also.  Autoph. 
It is a great matter to forsake myself, and more than I would willingly do, but is there no more than one faith? I am deceived if I have not heard of plurality of faiths.  Philox. 
Although in the world there are sowed many and sundry faiths, that is to say religions, as that there is an Indian faith, a jewish faith, a faith of the Mahometistes, 
Sundry religions but one truth.  a faith of the Georgians, a Papistical faith: yet is there but one true Christian faith, the abridgement whereof is briefly contained in the articles of our belief and at large taught in sacred scriptures of both the Testaments: which faith whosoever doth not constantly profess, denieth Christ himself, and therefore shallbe denied of his father.  Autoph. 
I pray you go not about to disquiet my conscience, as touching these matters you shall find me no Papist, I warrant you.  Philox. 
No nor no protestant neither.  Autoph. 
You might as well call me no good subject.  Philox. 
You are no better than you should be.  Autoph. 
I think you would have me of no religion?  Philox. 
I would you did not prove it so.  Autoph. 
What do I prove? nothing I hope, that I have cause to be ashamed of.  Philox. 
You prove yourself to be a luke warm Laodician, a Neuter, and such a one as is neither hot nor cold, I would saith john to the Church of Laodicia, Thou wearest either hot or cold, 
Apoc. 3.  but because thou art between both, and neither cold nor hot, I will spew thee out of my mouth, because thou sayst I am rich & increased with goods & have need of nothing, & knowest not that thou art wretched & miserable, poor, blind, and naked. It may seem that these Laodicians went about to match together the world & the Church, Christ & Mammon, light & darkness, God & the Devil. Not unlike to the same Church wherein the spirit of God commendeth nothing. Autoph. I am loath, yet must I speak it because it is true, I fear me we have too many in this little church of England, for who heareth it not now a days boldly boasted of in the mouths of many miserable caitiffs', I play the grace of a gospeler and the swashing soldier, I can play at dice and Cards, swill and quaff, go a whorehunting, live loosely at my pleasure, and yet when occasion shall serve, countenance it as curiously as the most cunning Clerk of them all, so that the covetous man thinks that he can serve God and Plutus the glutton, God and Ceres the drunkard, God and Bacchus; the wanton Leacherer, be partaker betwixt God & Venus. 
apparel Christians.  Thus whilst they will serve the Devil, yet will they be called and accounted good Christians, and the children of God: the Lord for his mercy sake illumine their hearts, that they may see and have some feeling of their desperate estates, that they may consider of the great mercy of God, sparing them so long and giving them so large a time of repentance, or else woe woe to them and their souls if they still continue and persist in their sins and make no commodity thereof, yea contemn Gods innumerable mercies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith john, I would it were better with thee then the Church of Laodicea. May we not as rightly lament the estate of a number in this land which think they know much when they know nothing at all, which esteem themselves wise enough unto salvation, when as if they should be asked account of their faith, they would prove themselves dolts and blockheads? May we not wish it were better with them, and that they were altogether cold or thoroughly hot? were it not better with them if they did either openly follow the world and the lust of the flesh, and boast nothing of Christianity, neither seem to have any thing to do with religion, or else contemn the world, detest the Devil and his works, abandon wickedness, fly from sin, love godliness, and live an holy life? for they neither forsake the world nor follow Christ, but make a mingle mangle of Christianity, playing as it were at half stake betwixt GOD and the Devil. Such neuter & jacks on both sides the lords stomach cannot digest, they which outwardly show themselves to be Christians in resorting to holy assemblies & bring minds with them set upon nothing but mischief, are abominable unto the Lord, who forbiddeth to plough with an Ox and an Ass together, to make a garment of Linsie woolsie, to power new wine into old bottles, to patch an old garment with new cloth, to join heavenly wisdom with worldly folly, Christian religion with unrighteous Mammon. What saith the lord to these mongrels, which make as it were an hotch potch of Christianity, I would you were either hot or cold: 
Better to be an open sinner than a dissembler.  it were better that ye esteemed yourselves sinners & heathenish, then that you should be such hypocrites & dissemblers, for then there were more hope of recovering your soul's health, according to that: if your were blind, you should have no sin, but now you seem so righteous in your own conceits, so sufficiently taught, so furnished with godly rites and holiness, that you think it not well to go to Christ his school any longer. You are so laden with learning, or the Devil hath so inveigled you, that you contemn the institutions of Christ, & prefer your own mixtures & hypocrisies before gods eternal verity: fie for shame, either make the tree good, & the fruit good, or else make the tree evil & the fruit evil, for the tree is known by the fruit. Matt. 12. As if Christ should have said, away with this outward show & coloured cloak of holiness, away with this outward feigned show of sanctimony: either be good or evil, righteous, or unrighteous, religious or irreligious: fie upon you painted sepulchres, what is more contrary to holiness then hypocrisy? 
Nothing further from sincerity then simulation.  what further from sincerity than simulation, why then boast you of faith & righteousness, since you are unbelievers of no religion? it may well be said unto you, as Christ said unto the pharisees, That Publicans and common harlots shall go before you into the kingdom of God. Let all neuter & ambodexters which can so cunningly carry two faces under one hood, learn to frame their lives according to the word of God: let all idle lubbers learn what a horrible offence it is to flatter worldlings in their wickedness, for all neutrality & lukwarmnes the lord doth detest & abhor. For as lukwarme water is a ready instrument to provoke a vomit, so the Lord through his justice can not but spew out of his mouth such stinking and rotten members such mongrels as make such a mingle mangle of Christianity, which go about to temper together light & darkness right and wrong, sweet and sour, holiness and hypocrisy, God and Mammon, Christ and the Devil: cease then Autophilus to provoke the lords wrath any longer, do not still persever in ignorance, for it is a great evil and the beginning of desperate blindness: away with this persuasion of holiness, unless I shall say unto you as the Lord said to the Church of Laodicia, Thou knowest not that thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable, wretched, and worn out with evil. It is a woeful thing when a man is at deaths door and as it were about to be swallowed up of the Devil and neither seethe, nor yet hath any feeling at all of his imminent misery. How greatly is he deceived which thinks that he is rich & yet is altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor naked beggar.  Autoph. 
I thank God I am sufficilie rich, and more rich I will be if I live twenty years to an end. Tush Philoxenus, if you speak this concerning myself I would you witted that I am neither so blind but I can distinguish currant coin from copper, neither so poor but if a piece of land lie to my liking I can perhaps fetch as many red ruddocks as shall pay the price of it.  Philox. 
I know you have Lynceus sight in worldly matters, 
Worldlings like to lukewarm Laodicians.  and so had the Laodicians, who could use merchandise, buying & selling and with craft & worldly policies. But yet in heavenly wisdom indeed they were stark blind. The pharisees also whom Christ called blind were well sighted in worldly matters, but in heavenly matters as blind as beetles. Although they were gallantly clad in trime array, yet as touching true knowledge they were destitute & naked of good works and void of the wedding garment. O that Ruffians, swashbucklers, gallants of this world, who either think that there is no God, or else that he is a sleep, or at the least fear not his judgements. O that such proud peacocks and haughty hearts which carry so sharp eyes to spy out mischief, to commit it, and think themselves in heaven, if they might be gorgeous in this world, would mark these things well, who stumble daily in desperation and can not see it, and go naked from the top to the too, I say naked from all goodness, and yet feel it not. 
Faith the most gorgeous attire.  For he alone is well clad which by faith hath put on Christ jesus. He alone feeleth it in his heart, and possesseth spiritual gifts according to that in the first Chapter of S. Paul the first Epistle to the Corinthians, I give thanks to my God always for you, 
1. Cor. 1.  for the grace of God that is given you in Christ jesus, because you are in all things enriched by him in every word and in all knowledge, like as the testimony of Christ is confirmed in you, in so much as you are not destitute in any gift, etc. Learn Autophilus of S. Paul, 
How to purchase true treasure.  what it is to be truly rich, and that worldly wealth is stark beggary in regard of these heavenly treasures: learn of Christ how to make a purchase of treasures, first seek the kingdom of God and all other things shall be given you. Sell that you have, give alms and prepare your bags which wax not old, even a treasure that faileth not in the heavens, where no thief approacheth, nor moth corrupteth: read the sixth to Timothy, the 29. of Ecclesiasticus, & the 23. of the proverbs. 
1. Tim. 6. Eccle. 29. Prou. 23.  Then shall you know what is true riches, and how you shall use this worldly dross and dung. If one should offer you poison in a painted cup, you would be loath to taste of it although it were pleasant to the taste.  Autoph. 
If you think I am weary of my life, you deceive yourself.  Philox. 
Neither be you weary to live well, cease to drink sin which is the poison of your soul, even as beasts drinks water. Howsoever the devil doth colour his knavery, making you believe you know that which you know not: that sweat is sour, and sour sweet, good bad, & bad good: it is but his subtlety to drive you into the fearful disease of security, thereby to poison your soul to everlasting damnation: your belief is gross if you lock it up in your breast without either sense or understanding of the same doth stand you in as much stead as a preservative still put in your pocket serveth to your health if you never use it. The flint stone unless it be beaten causeth no heat, neither the Pommander, unless it be chafed causeth any smell. Even so, unless you meditate on the word to understand the same, have a desire to learn daily the will of the Almighty, it availeth nothing at all, and in the end as good never a whit as never the better.  Autoph. 
Here is nothing but learn, learn, I think we shall let all alone & fall to praying and saying I know not what, can you teach me any more than to resist sin and to do good, to love God above all things and my neighbour as myself, Tush here is more ado than needeth.  Philox. 
Oh Autophilus. Nunquam satis docetur quod nunquam satis discitur. It is never taught enough which is never learned enough. Where a Schoolmaster hath Classem asinorum, it will be long or he beat a good instruction into their brains. It is a hard matter to make a worldling to become a good Christian.  Autoph. 
thousands think it not so difficult a matter as you make it.  Philox. 
But whether do you think Autophilus, it is an easier matter to be a Tailor, a weaver, a Cobbler, or of some such like occupation, then to learn the duty of a Christian.  Autoph. 
I cannot tell, but I have known one bound Apprentice to one of these occupations seven years, and yet in the end hath carried away no more cunning than he hath need off.  Philox. 
Oh good Lord, what blockishness is this? We will bind our children Apprentices to base trades and occupations, seven or eight, nine or ten years, and esteem it little enough, yea, and all we will contend with our trades to have a good report, and to be famous: 
Eccle. 1.  but to attain to the perfection of a Christian life, 
Ephe. 2.  to walk worthy of God's servants, fructifying in every good work, 
1. Pet. 2.  to become creatures of Christ: 
Psal. 36.  to do good works, wherein he hath prepared that we should work to learn to die unto sin, and live unto righteousness: to learn to decline from evil and do good: to leave to do perversely & learn to do well: how lumpishly and drowsily we go about either as though we supposed the duty of a Christian not worthy the learning, or the reward not worth the travel. 
A Comparison.  If one man in a Country should pay his servants greater wages by a thousand degrees then the rest, who would not count himself a happy servant if he might come into favour and service with so good a Master: surely, either must we count Christ a liar, or else praise him for the best pay Master, which promiseth such infinite rewards to those which serve him: as namely, that they should eat with him and drink with him, yea at his own table: reign with him and possess his kingdom; and such like. Oh hearts made of hard metal which so great rewards cannot move!  Autoph. 
Who is it that (saith he) doth not serve him?  Philox. 
I know, they will say so: they serve him a trust indeed, if a man had such servants, he would send them packing. Is it good service for a servant to say to his Master: Sir, your work shall be done, and do it never a whit? No, no, good pay Masters must have good servants, God must be served with all our hearts, all our minds, and with all our strength, the lose man cannot yield to concupiscence, and serve God: the covetous man cannot lay up treasure in earth, and in heaven. Let us then dear brethren for Christ his sake, practise that same good counsel of the Apostle. 
Gala. 6.  Let every man prove and examine his own works, whilst yet there is time and place of repentance, lest that we tumble headlong into the bottomless pit of perdition, and come with a tardé peccavimus. It is to late to lock, and make fast the door when the Steed is stolen: as the mercy of God if we use it in time, may serve for our Salvation: so, if we use delay, and make no account of the same, but refuse it when it is offered, it will turn to our bitter curse and damnation. The night will come when no man can work any longer, 
john. 6.  let us not refuse so precious a jewel as time is. A good husband will sow his seed while it is fair weather, and a prudent Merchant will lay out his money, whilst the market endureth: there is none but will consider these things, unless he be wilfully blind, and given over to the mischief of Satan, unless as it is said by the Prophet, He hath made a league with death and a covenant with hell itself: 
Esay. 28.  Unless he will count it but a gamball play, to cast himself headlong to destruction, and damnation both of body and soul. I cannot deny, but the devil hath blinded the eyes of many miserable wretches, that herein they are not different from your opinion, that if they can say the ten Commandments, they think they can do as much as is requisite: but I would to God they would learn one lesson more which Moses taught the children of Israel: namely, That these words must remain in their hearts, 
Deut. 6. God's children must learn this lesson.  that they should meditate upon them both at home, and abroad, when they go to bed, and when they rise in the morning. Oh that this lesson were learned all our life long then should we not have so many nickenamed Christians, and then should not security send so many thousand souls to hell fire, Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. It is not enough to profess the faith, with our mouth, to say, Lord have mercy upon us, good Lord forgive us, and all the rest. But a good conscience is required, and the spirit of renovation, Why do ye call me Lord, and do not those things which I command you, 
Luke 6.  saith Christ, Luke 6. It is not enough to say, 
jereme 7.  the temple of the Lord, the temple of the Lord. It is not enough to say, I hope to be assoon in heaven as the best, I believe as well as the best. The devil deludeth thee, whosoever thou art that so think, Not every one that saith, Lord, Lord, but he that doth the will of the Lord shall be saved.  Autoph. 
Then shall none be saved, for who is able to do his will or keep his commandments?  Philox. 
I know Autophilus, that none is able to do his will, or fulfil his commandments: but to do the will of the Lord, is to endeavour ourselves with our whole mind and strength to fulfil that which he commandeth: although we do the best we can, we are unable to perform the same. 
What it is to do the Lords wil 1. john. 1.  For if we say we have no sin, we deceive ourselves, & there is no truth in us. And yet the same john saith: Every man that is borne of God sinneth not. That is, he is not willingly given to sin, as are the wicked which have no care of his commandments, neither to keep them nor to meditate upon them. Saint Paul, penning the perfect duty of a Prelate, to Timothy, 
1. Tim. 4.  saith, Meditate, ponder, & consider upon this: I did run the way of thy commandments which I have loved. Saith the Prophet David: Oh Lord how have I loved thy law? it is my meditation all the day long: It is not without good cause that the Prophet annexeth the loving of the commandments, and the meditation of them: for that which we love most dearly commonly that we most think upon: yea, we joy to think of that which we love: which if it be so, surely, I doubt many Christians of us carry a cold love either towards God, or his commandments, unless we will seem to love him as he that beat his own father, and said it was for love: so no doubt we love him indeed: that is to say, we will not stick to give him a blow on the face. 
Sinners strike God on the face.  For who so sinneth and offendeth against the Majesty of God, doth as it were strike God on the face, and crucify Christ again. But alas, if every man would enter into some straight examination of himself, who is there which with the Prophet David, maketh the commandments of God his daily meditation, neither this only in the day time, but in the night also? Who is he that can say: Thy judgements Oh Lord, are sweeter unto me then honey? Who is it that can truly say, he hath desired them more than gold and precious stones? Nay who is it almost to whom they seem not as bitter as gall: Because they require repentance and mortification, who is he but esteemeth that which the Apostle calleth dross, and dung, more delectable and pleasant than the judgements of the lord If a man loveth me (saith Christ) he will keep my commandements. 
john 14.  If this were well marked of you, it would not seem so easy a matter to be a good Christian as you account it. As the children of God are known by two marks, so are also the bondslaves of Satan. 
The cognisances whereby Gods children are discerned from Satan's imps.  The marks of God's children are sometimes internal, sometimes external: the inward, are repentance, faith, godliness, and a sound conscience: the outward, hearing of God's word, and godly conversation. So likewise, on the contrary side, Satan's imps are known by their inward and outward notes: inwardly, in that they are without faith, devoid of all godliness, of an ill conscience, of no good affection towards the Ministry: outwardly, by contempt of the word and a lewd life. Ponder these things Autophilus, and thoroughly examine them, and see whether you carry about with you the cognisance of God's child, or the badge of the devils bondslaves: and after due examination, if you find yourself rather a limb of Satan, then beloved of the Lord, recoil, pluck back your foot in time, lest that the curse of eternal damnation fall upon you sooner than you look for it. And whereas you said, that to eschew evil, and do good, is all that the Preachers can teach you, or require at your hands; I grant it so, and more than you go about to perform. To sin of yourself you are apt enough, and the devil is ready to teach you: but if a man should demand of you how you shall resist sin, or do good, I do not doubt, but he shall find you mum-budget. 
A Comparison.  If we had to make war against any foreign Prince about to invade the Country wherein we live, and nevertheless sit at home in the chimney corner, saying amongst ourselves, we know well how to prevent the enemy, it is but to muster such Soldiers as are meet for war, to gather an Army, and courageously to bid them battle: would we account ourselves salfely defensed, or destruction further from us, if this were once said: might not rather our overthrow move laughter to all such as hear of it. This proportion, Autophilus, would be diligently pondered: there is no Christian but hath a continual combating against the world, the flesh, and the devil, for which cause our life is called a warfare upon the earth, and every good Christian a soldier: for as soldiers do lie in wait to beat back and resist the enemy, so ought we to be vigilant in resisting sin and the temptations thereof, and as to know the means how to resist the enemies, and not put it in practice can profit us nothing at all: so if we say, to resist sin, and do good is the perfect duty of a Christian, neither learn how to resist sin, or to do good, it doth nothing at all prevail. If we say, to love God above all things and our neighbour as ourselves, is the perfect duty of a Christian, and yet neither learn how to love God, nor exercise charity towards our brethren, we are as near the perfection of Christianity, as he that can say, that the chiefest point of a Tailors trade is to to shape and to sew, 
A fit Analogy.  is near to the excellency of a perfect workman.  Autoph. 
Well, we are deceived if we love not God above all things: you shall hardly make us confess the contrary.  Philox. 
Do you remember what you said unto me when we began to enter into communication?  Autoph. 
What is that?  Philox. 
If you be not forgetful, you said that if a greater occasion had not urged you then hearing of the word, we had not met here to day: and moreover that you more esteemed of two hundredth pounds, then of three hundredth sermons.  Autoph 
What prove you of this?  Phil. 
That you love God nothing at al.  Autoph. 
Then it were pity I did live.  Philox. 
You love the world more than his word.  Autoph. 
I said not so yet.  Philox. 
No, what mean your former speeches?  Autoph. 
Whatsoever I said, there be no few that will confirm it.  Philox. 
The more the worse.  Autoph. 
Should we let all run at random, and follow the Preachers? must we love God and nothing else?  Philox. 
I say not so, for all the creatures of God are exceeding good, and to be beloved: but nothing aught to be made equal in love with God, or to be preferred before his love. We must love God with all our hearts, 
Deut. 6.  with all our souls, and with all our might. In regard of which love, we must both loath and tread under foot all things that seemeth good in all the world. Yea, this love overcometh all mischiefs whatso ever which otherwise seem invincible. The Apostle Paul proclaimeth this with a zealous and vehement motion. Who shall separate us from the love of God? Shall tribulation, or anguish, or persecution, or hunger, or nakedness, or peril, or sword? as it is written: for thy sake are we killed all day long, and are counted as sheep to the slaughter: nevertheless in all these things we overcome through him that loved us. For I am sure that neither death, nor life, nor Angel, nor rule, nor power, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus our Lord. Hitherto the Apostle. The nature of a faithful friend is not to offend, but to reverence him whom he loveth: he is the better when his eye is upon him, his delight is to talk with him, his heart is to do for him, his great pleasure to be present with him, he willingly will not see him injuried, nor patiently hear him slandered, no cross nor calamity shall unlose the long contracted knot of friendship. Indeed we all say we love God, but few of us fear to offend him: we can say we like well of his word, but we do not reverence it as we ought. We will talk of him: but how, in swearing, staring, cursing and banning, but to talk of him, or with him, as though we loved him, that is to give him thanks, praise him, or pray unto him, or meditate upon his word, we use it but a little. And I doubt we have many Christians which scarce once in four and twenty hours make mention of him after this manner. The desire we have to see our friend, is an Argument we love him dearly: the slender desire we have to see God, that is, out of his word to learn his will, showeth that we love him so greatly that we care not if we never see him. One friend will grieve to hear an other ill spoken off, but few there are which if they hear the name of God most villainously blasphemed, all his commandments broken one upon the neck of an other, that will rebuke the sinner, as if he loved God, and loathed to see him mangled and torn from top to toe of wicked Miscreaunts, which make no conscience of keeping his commandments. To intend treachery against an earthly Prince, is an offence not pardonable: neither is there any good Subject, but will both reprove and reveal the same, but to commit Treason against him, which is the only Monarch and Ruler of Heaven and Earth: that is, malapertly, negligently, and carelessly to sin, and transgress his commandments: I say, to drink sin as beasts drink water, some of us make no bones: we wink at one another's wickedness, and part stake in devilishness, not considering that there is one in the Heavens which heareth, whisper we never so softly: and seeth, cloak we it never so secretly: according to that of the Prophet David, God shall reign snares of fire upon sinners, fire and brimstone with the tempestuous winds, shall be the portion of their cup: they shall be turned into hell: their teeth shall be dashed in their mouths: their arms shall be crushed and broken: they shall fall away from the face of the earth. These and a thousand such like threatenings by the holy Ghost are thundered out against sin and sinners, which being well weighed, may fear a flinty heart from offending.  Autoph. 
As though there were any which did not fear God's judgements.  Philox. 
Why then fear they not to offend him, not only by breach of his commandments, and by preferring most vilest creatures before him, but by bearing also an inward grudge in heart against his Majesty, and would if it were possible pluck him in pieces, or at the least wise wish that he were not so? but search the ground of your own conscience Autophilus, and tell me if it would greatly grieve you if there were no immortality of the soul, no account after this life, no reckoning, no judgement, no heaven, no hell.  Autoph. 
What should move you to think so of me?  Philox. 
Because I doubt you fear not God.  Autoph. 
But how prove you it?  Philox. 
This fear is stirred up by preaching and reading of the word.  Autoph. 
Yet more ado about preaching: Here is no praying, no faith, no Christianity, no godliness, no love, no fear of God, without preaching: I marvel what you would have men to do?  Philox. 
I would have you first seek the kingdom of God, and to abandon this your hypocrisy, and not rather to hearken to the temptations of the world, and to the suggestions of Satan, than to the will of GOD revealed in his word. What drunkenness is this? The world promiseth but temporal & transitory things, and yet we seek them even with greediness. The Lord promiseth most excellent and eternal treasures, and we make slender account of them. What shall we say? Doth he promise golden mountains, or is he faithless in his words? Else why run we a great way for small wages, and take so great pains for a few pence, & yet scarce go out of the door to purchase a kingdom? Why contend we so shamefully for trifles of no price, and make so small account of God's everlasting wealth immutable, treasures eternal, reward inestimable, endless honour and glory immortal? Why do we vainly consume ourselves with sorrows? Why do we weary ourselves with so many worldly cares? sithence the love of this world is enmity to God, 
jam. 4 john. 2  And if any man love the world, the love of the father is not in him.  Autoph. 
If you think that you can make men at odds with the world, you are in a wrong box: no, no, they love it too well, both noble men, Gentlemen, and men of meaner estates, & by your patience, there be a company of your own crew, who although they favour it not in words, yet follow it in their works.  Philox. 
That is too true, and much to be lamented, for in deed the pleasures and profits of this world have stolen away the hearts of many, and caused zeal and religiousness to be frozen up. Men rise up early to eat and to drink, to buy & to sell, smile merrily on gain coming in, & welcome it which yielding both hand and heart to give entertainment: Their stomachs are hungry, & there is no end of seeking gain, laying up in store, making the barns wider, joining house to house, and land to land: So that now if one go about to dissuade men from the thorny cares of this world, 
isaiah. 5  he speaketh to the belly, which hath no ears, he speaketh to them which seem as if they were in a dream, and his speech is not unlike his which speaketh with a strange tongue, for they are made drunk with the pleasures of this world, they reel and totter to and fro against the posts thereof, and the wine of the fornication of this world, hath cast them into a dead sleep, 
Heb. 12  insomuch as they neither know, neither will know, till it be too late, that they they have sold their birthright for a mess of pottage, and that they have lost the precious and inestimable pearl of God's everlasting kingdom, for that which glistereth, and yet is no gold.  
As touching those speculative divines, whose religion is only made of words, and therefore are meet to speak in the air, they are no companions of my crew, neither any such prating and prattling professors as talk much of Religion, but make it the by-paith of ungodliness. We cannot serve both GOD and mammon. The son of God hath spoken it, & therefore I am sure you will believe it.  Autoph. 
God forbidden I should think the contrary. But yet me thinks I can not but marvel why Christ should hate the world, sith it is so beautiful, so glorious, and so excellent a creature as it is.  Philox. 
As it is the creature of God it is good, for whatsoever God made is very good. But yet the world is now depraved and corrupted: yea, Totus mundus (as saith Saint john) in maligno positus est. 
1. john. 5  All the world is set on naughtiness For that it hath a spirit contrary to the spirit of Christ, for Christ requireth humility, holiness, and meekness: the world hunteth after pride, vain glory, and ambition. Christ requireth patience, pardoning of enemies and abstinence: the world teacheth malice, envy, and revengement. Christ requireth chastity, mortification, bearing of the cross, with contempt of all earthly pleasures: the world pricketh forward to wantonness, pleasures of the flesh, and all kind of vanity. Finally, it shutteth the doors against God and godliness, and poisoneth to destruction the hearts which it possesseth. And this is the cause why Saint Paul crieth, 
Rom. 12  Nolite conformari huic seculo. Who would not renounce it, and the wretchedness thereof, if once he consider that most fierce and terrible saying of our saviour Christ, namely, 
john. 17  I beg not mercy and pardon for the world, but for those which thou hast given me out of the world. A most fearful & dreadful saying, Cursed art thou whose heart it pierceth not. In what woeful state is he that hath not Christ for his friend? That sweet jesus, that lamb of God which taketh away the sins of them which believe in him, yea, whose mediator Christ is not unto his Father, what will become of him? Shall not eternal destruction follow him and fall-upon his soul?  Autoph. 
It is a common custom amongst you, to say well and pray to Christ: but when it comes to following, you fail in the chiefest point.  Philox. 
Although that string sound untunable, yet hypocrites nevertheless cease not to harp on it. But now since you offer an occasion to enter into speech of following, let us I pray you make some rehearsal of those things which are spoken of the Preacher concerning this point, 
Math. 16  whose text I am sure is printed in your memory, and so much the rather, because it doth express the badge and cognisance of every good Christian.  Autoph. 
I have matters enough to do, and some things else to busy my brains with, than to carry text away, it is enough for the Preachers and Ministers, and those which have nothing else to do, to perform that.  Philox. 
I am sure you speak not as you think, your memory is not so frail, nor your mind so carried with other matters, but you are able to bear away so brief a text as Tolle crucem et sequere me, 
Math. 16  Take up thy cross & follow me.  Autoph. 
Now you put me in mind of it, I remember very well, for I was sure he made much a do about the following of Christ. But hear you sir, let it not seem so strange that I forgot the text, for I dare undertake that amongst five hundredth at a Sermon, three hundredth may be picked out by the Paul'S, which if they should be examined concerning the profit which they have reaped, would yield as simple account as I do.  Philox. 
If a man would spend an hour in showing how and which way you might compass some land and living, although it were to the utter undoing of your poor neighbour, could you not carry every circustaunce, and also if any occasion should serve, deliver the same speeches, or at the least the substance of them?  Autoph. 
And good reason, for who cannot bear that away best, wherewith he is most acquainted.  Philox. 
No reason at all, unless it be reason you should be enemy unto your own salvation. What is this but a secret kind of Atheism, and denying of the Lord God? Vae dissolutis cord qui non credunt Deo. Woe unto the careless which believe not God.  Autoph. 
Would you have such as I am to carry away whole preachings, I tell you it is enough for them which are conversant in Scriptures, and let them trouble their brains & they list, for I have some thing else to do.  Philox. 
Hereby we may see what disease you are sick of, you are one of them which had rather hear from Rome, Constantinople, or else where: you had rather hear Tom piper sing a song of Robin hood, though nothing else but ribaldry, than to hear men talk of religion or devotion in your presence, which thing is the cause that you are not acquainted with these matters. And to be plain, such as you, can make a hotch potch of all religions, saying, that matters albeit pertinent to salvation, are of no weight, or else pertain only to the learned, yea, and you think you may apply yourselves to any company, to any time, to any Prince's pleasure for matters of life to come, and so in the end you pass over your lives more dissolutely, and in less consideration of God than ethnics.  Autoph. 
You set your divinity on the tentars, if you judge others whose consciences you cannot search.  Philox. 
We have a rule from Christ himself, 
How to discern an hypocrite. Math. 12  how to decipher and discern you, By their fruits ye shall know them, such tree, such fruit. The mouth speaketh from the abundance of the heart, If we live in the spirit, let us walk in the spirit. Let us not brag of spiritual actions, and live carnally. For such as are carnal minded have nothing to do with Christ nor Christianity. He that will live godly, let him shake off the cares of worldly vanities, 
james. 3  since the world is an open and opposite enemy to Christ, as it hath been before spoken. 
john. 14  For Christ himself sayeth, that the world cannot receive the spirit of truth, neither he nor any his are of the world, though they live in the world. And it is certain, that Paul the elect vessel esteemed it but as dung. But good Lord how few have we like unto Paul in this point: he esteemed this world as dung. We count it a felicity here to live pleasantly, racking our consciences, stretching our credit, and set our honesty on sale, 
3. Reg. 3  that we may enjoy that which is not worth the labour. Solomon having proposed unto him what he would require, desired not wealth, riches, 
How wide worldlings are from true wisdom.  revenues, the overthrow of his enemies, long life, or the like, but a wise and understanding heart, whereby he might discern betwixt truth and falsehood. Oh would to God we had many in this regard like to Solomon, which would more esteem of heavenly wisdom, than of transitory wealth. Saint Paul desired to be dissolved, & to be with Christ, 
Worldlings set the cart before the horse. Math. 6 2. john. 2  we wish to live always being made drunk with worldly delight. First seek the kingdom of God, saith Christ, et cetera adijcientur. But we either as it were, suspecting Christ of rashness in promising, or insufficiency in performing, first seek the world, & after the kingdom of God by leisure. Love not, (saith john) the world, nor things which are in the world. Which lesson we learn backwards, for we first love the world, and to speak plainly, 
1. Thes. 5  some of us love nothing else but the world. Pray continually, saith the Apostle. How preposterously we deal in this respect, who liveth godly in Christ jesus, & lamenteth not what small devotion we have to praying & praising God for his benefits? Who hath eyes and beholdeth not? If some sinful and wretched man, taking good like to a servant, should bestow on him some 20. marks a year, would he not look for thankfulness at his hands, 
A comparison.  that he should come at a beck, run, & ride when occasion shall serve, attend upon him when he hath cause to use him? will not that servant also apply himself to his masters pleasure, show himself thankful for so great a benefit received, and spend his life in so good a patron's behalf? If contrariwise, he should show himself graceless for so great a good turn, who would not point at him, as the pattern of an ingrateful person. Who can bestow so great benefits on us, as our most gracious God? who hath made us, & that according to his own image, ransomed us from the slavery of Satan when we were lost, 
Gen. 1.  & not only redeemed us, 
1. Pet. 1  but is also well pleased to bestow a kingdom upon us, to live and reign with himself for ever.  Autoph. 
Who is he but will confess it?  Philox. 
And who is he that is thankful for it? who will show themselves so thankful for this benefit so unspeakable as commonly some will for a slender good turn received at their friends hands. He that will not go to the door to hear God's word preached, will much less deny himself and take up his Cross and follow Christ.  Autoph. 

Math. 16  I must needs confess that I account it an hard saying to forsake and deny myself and to follow him.  Philox. 
But I can tell you an harder saying than that.  Autoph. 

Math. 25  What is that?  Philox. 
Depart from me ye cursed into everlasting fire, prepared for the devil And his Angels.  Autoph. 
I beshrew me if I thought of that.  Philox. 
Oh Autophilus, remember the end and thou shalt not do amiss. They that bear the Cross for Christ's sake shall never fear that sentence: which otherwise is fearful to a crazy conscience.  Autoph. 
It is said indeed that the servants of the Cross which live after the example of him which was crucified shall approach and come nigh unto Christ with great boldness.  Philox. 
Why then are we so mad as to fear that which is the way unto heaven, for herein is joy of mind, 
It is necessary that God's children bear the cross.  celestial comfort, aid against enemies, perfection of holiness. Then die with Christ, and live with Christ: suffer with Christ, and reign with Christ.  Autoph. 
It may be so I would, and yet me thinks I am loath to forsake this world.  Philox. 
But if thou wilt carry the Cross willingly and cheerfully it will carry thee to an happy end: namely, where there is no misery. But if you carry it with a grudging mind it will be heavy to bear, and yet shall you bear it perforce, 
2. Tim. 3  but it is necessary that every one suffer cross and calamity for Christ's sake.  Philox. 
Yea verily, Who so ever will live godly in Christ jesus must suffer persecution: 
Acts. 14  yea, and we must of necessity enter into heaven through many tribulations: 
Heb. 12  where the Apostle useth this word Oportet: again, he whippeth every child whom he receiveth: if every one than none excepted, which thing is urged so far of the Apostle, that he seemeth to set it down in the same place as an axiom or plain assertion.  Autoph. 
Me thinks I could be content to favour and to follow Christ, 
Many favour, but few follow Christ.  notwithstanding I would not drink of this cup.  Philox. 
Christ may have such friends enough, which will favour him, and love his kingdom: but few that will suffer with him: many that will bear him company in comfortable things, but relent in adversity: many that will sit at meat with him, but few partakers of his continency: many play the good fellows at an inch in the breaking of bread, but few willing to drink of his cup: many that will admire at his miracles, which notwithstanding count his Cross a reproach.  Autoph. 
Yet cannot I be persuaded but that it is a Paradox, that all men must drink of the cup of affliction, and for mine own part, I esteem virtue a most precious gem, and could be content to do much, if it might be with quietness of mind, but to bear this which you call the Cross, is unwonted to me and more than I can well away with, and I could name some which count it an unreasonable demand to be touched in this point.  Philox. 
You build upon a false ground, if you think it possible to serve God with worldly ease, for albeit tribulations and persecutions are not in all ages and all places alike, yet is there none of God's children but at sometimes feel affliction both internal, and external. Multae tribulationes justorum, saith the Prophet David. 
Psal. 33.  The just do suffer many tribulations, 
Math. 8  they that fail in the same ship with Christ, must be tossed with the same tempestuous winds and raging waves of the sea. He that is of Christ his church must suffer crosses for Christ's sake.  Autoph. 
I thank God I never tasted of the cup of affliction, so that I know not how sour it is, neither shall I as I hope.  Philox. 
How can that be, since the life of man is a warfare upon earth, replenished with misery by the just judgement of GOD after the fall of Adam. What greater war, 
Satan tempeth by sundry sleights.  than continually to combat against the concupistence of the flesh, to bid battle against the world and the devil, which have to many gins wherewith to beguile us, so many traps to ensnare us, so many sleights to supplant us, so many trips to overthrow us, sometimes to make us proud by erecting to dignity, sometimes to make us desperate, by detecting us to poverty, sometimes by flattery to make us vainglorious, sometimes by threatening to make us impatient, yea verily this old serpent, plusquam mill habet nocendi arts. Going about, as saith saint Peter, Like a roaring Lion, seeking whom he may devour. Wheresoever God hath a Church, the devil will commonly seek to have a Chapel next adjoining: where there is a righteous Abel, 
Genesis 4.  there is commonly a cursed Cain, to persecute him: where soever there is some of Israel's seed, 
Gene. 21.  there is some of Ismaels' brood ready to annoy him: where there is a jacob, there is an Esau: 
Gen. 27.  where there is a David, there is a Saul: 
1. Reg. 18.  where there is Christ, there is a judas at hand to be trey him: 
Mat. 26.  where there is a Paul, there is a Nero ready like a bloodsucker to persecute him. 
The Church continually afflicted.  And such affliction hath been allotted to the Church from the beginning to the time of No: from Noah, to Abraham: from Abraham, to Moses: from Moses, to Christ: and so shall it be to the worlds end: which indeed is meet and necessary: 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 Lord doth try by laying his Cross upon our necks, and purifieth us in the Furnace of affliction, even as gold is tried in the fire, and as the husbandmen which when their Corn is somewhat too rank, do mow it down: and prune their trees, not to destroy them, but to make them bear more abundantly: so likewise the flesh of ours in time of peace is luskish, lumpish, lazy, and drowsy, slow to godly and Christian exercises, but wedded to earthly dung, and given to vain delights.  
Now therefore it is not only expedient, but also very necessary, that misery, trouble, and affliction should come to stir up this dull & sluggish lump, for which cause the Saints are compared to iron, which by use is somewhat worn and diminished, but lying unused is eaten with rust more and more. dearly beloved, saith Saint Peter, Think it not strange that ye are tried with fire, 
1. Pet. 4.  which thing is to try you as though some strange thing happened unto you. But rejoice rather in that ye are partakers in the afflictions of Christ: that when his glory is revealed, ye may be merry and glad. 
2. Tim. 2.  For if we be dead with him, we shall also live with him: if we be patiented we shall also reign with him: if we deny him, he shall also deny us. Those which he knew before, he had also predestinate, saith the Apostle to the Romans, 
Rom. 8.  that they should be like fashioned to the shape of his Son, that he might be the first begotten amongst many brethren. It is good for me, saith the Prophet David, that thou hast humbled me. Psalm, 
Psal. 119.  119.  
And here is just occasion offered to touch the examples of the Saints. Did not the Lord himself tempt Abraham, after he had chosen him, 
Gen. 22.  by making him yield to the slaughter of his tender child? 
Gen. 26.  Did not Isaac feel Famine, 
Examples of Saints afflicted.  and one mischief as it were jumping and falling upon the neck of another to vex and grieve him withal? Was not jacob compassed about with many troubles whilst he was yet in his mother's womb, and saw nothing: began to strive with his brother whose bloody hands he had much ado to escape in his stripling age: exiling himself from his father's house into Syria, where he was roughly racked in the school of affliction; at his return ready to be swallowed up of sorrows: whose children's untoward behaviour, had been enough to have killed him in his latter days. Also being enforced for want of food to go into a foreign Country. Furthermore, was not Moses grievously afflicted first by Pharaoh, and his Princes, afterwards by his own household, and Country men. Was not David the Lords anointed grievously molested of his Master Saul, who was even mad against him to bring him to destruction, what injury suffered he of his son Absalon: to be brief, the rod of affliction was always striking upon his pate. Here might at large be spoken of the sense of the old Testament of whose tribulation the Apostle seemeth to make a brief and compendious Epitome, Hebrews, 11. That some were racked, some reproached, some chained, 
Hebr. 11.  some imprisoned, some cut in pieces, some stoned, some slain, with the sword, some went about in hairy cloth, in skins of Goats, in great extremity pressed and tormented wandering and hiding themselves in deserts, hills, caves and holes under the ground. Paul, speaking of himself, saith, If any other be the Ministers of Christ, I am more, in labours more abundantly, in stripes above measure, in imprisonment more plenteously, in death more often, of the jews I received five times forty stripes save one, thrice was I beaten with rods, once stoned, thrice I suffered shipwreck, a day and a night have I been in the depth, in journeying often, in perils of waters, in perils of robbers, in perils of mine own Nations, in perils among the Heathen, in perils in the City, in perils in the wilderness, in perils in the Sea, in perils amongst false brethren, in labour and travail, in watchings often, in hunger and thirst, and fastings often, in cold and nakedness, besides those things which outwardly come unto me. The trouble which daily lieth upon me, 
Luke 24.  is the care of all churches to come nearer. 
Math. 10.  If Christ, whose whole life was nothing else but crosses and afflictions, could not enter his glory, but by suffering, is it reason that the servant should be privileged above his master? 
The ten persecutions.  What should I here speak of the Apostolic Church which even to this day is most bloodily persecuted of Antichrist & his hellhounds? What cruel persecutions were there in the space of three hundred and eighteen years, when the Church Apostolic was as it were, in the infancy? First by Nero that blood sucker: secondly by Domitian, who banished john into the isle of Pathmos: thirdly by Trajan, who published most terrible Edicts against the Christians, under whom that most notable preacher and martyr Ignatius, with many excellent servants of Christ were cast unto wild beasts to be torn and devoured: four by Verus, under whom Polycarpus was burnt in fire, and Iraeneus Bishop of Lions beheaded with the sword, Fiftly, by Septimius Severus, who crowned many a Saint with the garland of martyrdom, amongst whom is reckoned Leonidas the Father of Origene. Sixtly, by julius Maximinus, who played the bloody tyrant against the Church. Seventhly by Decius, who proclaimed most horrible Edicts against the faithful, in whose time was Saint Laurence broiled upon a gridiron. Eightly by Licinius Valerianus, who played the tyrant against Christ and the members of his body, in which bloody broil were slain Cornelius and Cyprian, two most excellent men. Ninethly, by Valerius Aurelianus, who rather intended than ended his wicked & ungodly practices. lastly by Dioclesian, Maximinian, and the rest, whose horrible persecutions against the Church of Christ are very perfectly depainted of Eusebius, who was a spectator and eye witness of so bloody a pageant. But to come to ourselves. What lions abroad, what foxes at home have conspired to murder the members of Christ, had not the Lord in mercy discovered their conspiracies, and prevented their treacheries, putting a hook in the nostrils, and a snaffle in the mouths of merciless tyrants? What mercy hath he showed in shielding and sheltering us, from the tyranny of the bloody Spaniards, who intended the overthrow of our Country, the sacking of our cities, the murdering of men and women, to dash the brains of tender babes against the stones. These are Satan's imps, Antichristian hellhounds, which think to swallow up all things an hundred furlongs before them, which lie in wait to stop the passage of the Gospel, and to extinguish the light of God's holy word, gaping after those black days of darkness. But he whose dwelling is above the clouds, holdeth the stern, and governeth all things both in heaven and in earth, & is able even with one blast of his breath to overthrow all their wicked devices, although the heathen rage & imagine vain things. The kings of the earth stand up & assemble themselves together against the Lord and against his anointed. Although they take wicked counsel, and devise devilish means to banish out of the world the godly professors of his Gospel, although they travail with wickedness and conceive and bring forth mischief lurk in secret with their garrisons, like lions stretch their greedy throats, open their devouring mouths to swallow up the lords flock, yet can the Lord destroy them, and such fruits of theirs; as heretofore of his infinite mercy he hath done. He hath from the beginning and will also protect this boat and little bark of his tossed amongst so many perils and miserable surges in the raging sea of this troublesome world, that it perish not being overwhelmed, for which cause we pray the good Lord to visit this little vine of England with thy right hand, hem thy flock within thy hurdles, that either by devilish subtlety, wolvish cruelty, or Antichristian hypocrisy, they be not scattered. Bless Lord those Cities and Towns, where thy Gospel is purely preached, that they may live in peace which love thy law: make we beseech thee peace within their walls, and prosperity within their Palaces: make strong the locks of our Ports, and bless thy children within them: put peace for our bands, and fill us with the fat of thy Corn, that thou King of glory, and Lord of Hosts mayest enter in by our gates, & thy pure word not only abide within our walls, but also in our wills. Thou which breakest the bow, and snappest the spears in sunder, and burnest the Chariot with fire, protect us from slaughter, and scatter the Nations which delight in war.  
Thou Lord extinguish the fire and flames of discord, which canst conclude a peace for us with the stone of the ground. Compel the Wolf to lie down with the Lamb, and the leopard with the Kid: work a conversion in the hearts of those which prefer uncertain riches and vain pleasures of this vile, sinful, and wretched world, before the profession of thy truth and preaching of the Gospel.  Autoph. 
Amen. For surely the Lord hath miraculously delivered us from their devouring and greedy ravening mouths.  Philox. 
You say well Autophilus, in commending him for our marvelous deliverance, but will you be mindful of so great and manifold benefits?  Autoph. 
I hope so.  Philox. 
Then be so.  Autoph. 
Can you prove the contrary?  Philox. 
I would Autophilus proved it not. It is a common and usual practice now a days amongst Hypocrites, to carry about with them faintlike mouths, and devilish minds: to say Amen, to every good prayer with their mouth, when their hearts are worldly and wickedly exercised. But it is not painted words which please the Lord, but the works of righteousness, and obedience wherein he delighteth: to take up the Cross and follow Christ, and to deny a man's self which Autophilus will never do, are two not able marks of God's children.  Autoph. 
Be not to rash in judging.  Philox. 
Then leave to be Autophilus.  Autoph. 
Indeed so shall I forsake myself, but as yet I mean it not: and yet have you moved me so far, that since the Gospel and persecution go both hand in hand together, I could 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, self love, how much they are addicted to it, and they esteem of themselves. But if any man cometh to me, saith our Saviour, and hateth not father, mother, wife, children, yea, and his own self, cannot be my disciple. Not that we should envy, or be malicious towards them, but that we have such affections towards them, that nevertheless the love of the son of God be above all things. Of such an holy hatred Abraham is a worthy example, who had rather be cruel against his own son, even to the death, then in one point show himself disobedient. Let the husband therefore love the wife, the wife her husband, the father his son, the son his father. So that their human love, draw nothing from the spiritual love of Christ. Now therefore Autophilus, since there are but two ways, the one narrow and rough, difficult to the flesh to be traveled: the other broad, smooth, and leading to destruction. Tell me briefly whether you had rather go with worldly ease to eternal damnation, then to take up the Cross, and go the narrow way to life everlasting: for one of them we must needs run at length: that is, either to joy or utter perdition.  Autoph. 
I cannot tell what you call worldly ease, but I am sure I would go to heaven.  Philox. 
Walk not then after the flesh, but after the spirit: they that frame themselves after the will of Christ, are his lively members: they which love not themselves, nor the world, loathe their former life, fear to fall into sin: at a word, they which crucify the flesh with the affections, and lusts thereof, shall possess those joys.  Autoph. 
What I do, it pertains not unto you: you shall not answer for me. 
A string whereon hypocrites are wont to harp.  I doubt not but I am clothed with Christ's righteousness, I hope that Christ's perfect obedience yielded unto his father shall make satisfaction for me.  Philox. 
A goodly countenance of honesty and pretence of fleshly Christianity: do you think that Christ will hold you for righteous, when you give yourself to unrighteousness, what is this but a dishonouring of him and a scorning of him for his redemption of you, as if Christ should accept the proud man for lowly: him for a lover of God, which is a lover of himself: him for a delighter in God, which only delighteth in vain pleasures: him for mindful of God's benefits, which is altogether unthankful: him for a chaste 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 justly affirm, that I am stained with any of these vices.  Philox. 
Doth your conscience acquit you:  Autoph. 
What is that to you?  Philox. 
I ask you for no harm, notwithstanding, if every stitch of your conscience were thoroughly ripped up, I fear we should find it sore sick of many of these sins. Beware of Idolatry, it is the Mother vice from whence do spring many other.  Autoph. 
Idolatry (quoth you) I thank God I never knew what it meant.  Philox. 
So much the worse: you may be sick of that disease and know it not. 
1. Tim. 6.  Beware of Covetousness, it is the root of all evil. Which also is called of the Apostle Paul, 
Ephe. 5.  Idolatry.  Autoph. 
Call you Covetousness Idolatry, either I forget it, or else I never learned it: as for my Covetousness care you not, 
Worldlings cloak Covetousness under the colour of good husbandry.  I know myself to be far enough from it, unless you will call good husbandry Covetousness as many indeed are wont, for now a days, a man must lash out, set Cock on hoop, spend all on the poor, and in House keeping, or else he shall be counted a niggard, nay verily, do what we can, we shall offend some parties. If we be wary then are we accounted Covetous: if liberal, than unthrifts: and thus they term every thing at their pleasure.  Philox. 
Nay, you put on fair vizards on beastly and ugly monsters, hiding covetousness under the cloak of good husbandry: pride under the show of handsomeness, stoutness under the colour gentry: & thus although the covetous of cormerants' store up treasures in their Palaces by violence and robberies, eat up poor men even as Beasts eat grass, keeping it under, notwithstanding all this is the point of good husbandry. 
Covetousness husbandry.  Good husbandry said I: No verily, as bad as may be: for the winning of a few pence to lose God's love: and for to have rich chistes and coffers stuffed with red ruddocks to lose the favour of the everlasting God. No, Autophilus: 
Num. 22.  Balaam being greedy of money, for the which he was about to curse God's people, might have excused himself, saying, it is a point of good husbandry. But if achan's stealing of gold and precious clothes against God's commandment: 
4. reg. 5.  for the which he was stoned: if Gehezias selling of Naamans' health, which came by the grace of God: 
Math. 27.  if judas his treachery against his Lord and Master selling him for thirty pence: 
Act. 5.  if Ananias and Saphyra their lying to the holy Ghost, were good husbandry: then may these chambered fellows, keeping themselves close in their counting houses, laying their bags under their elbows, & dreaming of their ruddocks, then may they well say, that they play the good husbands in their filthy greediness and sparing of every odd halfpenny. But this good husbandry is nothing else, but a net of the devil, in the which whosoever is taken, loseth life everlasting: & as the seely bird goeth down into a pitfall for a worm & loseth her life, or the mouse for a piece of Bacon is taken in the trap; even so it is with them which you call good husbands, which cast themselves to everlasting destruction both body & soul for trifles, not worth the traveling for; according to that of the prophet Barucke, 
Barucke. 3  Where are they now which heaped together gold & silver, & which made no end of their scraping together? And immediately he answered, Exterminati sunt & descenderunt ad inferos. They are rooted out, they are gone down into hell. 
james. 5.  Like unto that of S. james. Now go to ye rich men, weep and howl in your miseries that come upon you, your riches are rotten, and your gold & silver is rusty, & the rust thereof shall be a testimony against you: it shall feed on your flesh as fire, you have hoarded up wrath for yourselves in the last day.  Autoph. 
Would you have us give all away, and go a begging: by the faith of an honest man I never meant it, get more when I can, I am determined to keep that which I have.  Philox. 
This is a rude speech, savouring neither of Christ, nor Christianity. Take heed saith Christ, beware of Covetousness, for no man's life standeth in the abundance of things which he possesseth: showing the same by the similitude of a certain rich man, who having not roomth where to bestow his fruits, said: I will pull down my barns, 
Luke. 12.  and build greater: and therein I will gather all my fruits, and my goods: and I will say unto my soul, thou hast much goods laid up in store for many years, take thine ease: eat, drink, and be merry. But God said unto him, Thou fool, this night do they require thy soul again from thee, then whose shall all these things be? And so is every one that gathereth riches to himself and not riches towards god. Had not this rich man better to have purchased a place in heaven where to live eternally, then to have hurded up heaps of the greedy gold, laid house to house, and land to land? What availeth all his treasures, possessions, all revenues, all fair buildings? what availeth his barns full of Corn? to what purpose shall they serve, when our most just and terrible God to the wicked and covetous shall say: Red rationem villicationis, Come give account of thy bailiwick: May it not please the Lord so to deal with Autophilus: 
Eccle. 31.  Hearken therefore to that of the wise man, Qui diligit aurum non iustificabitur: He that loveth gold, shall not be justified. Woe be unto you rich men, for you have received your consolation in this life. What a sore saying is that of Christ, when he pronounceth, That it is as easy a matter for a Camel to go through the eye of a needle, as for a rich man to enter into the kingdom of heaven?  Autoph. 
That is an hard saying in deed, but you shall not make me believe that these words have a literal signification, for I know riches are good: neither will I learn the contrary.  Philox. 
It is most certainly true, that riches are not ill of themselves, neither of their own nature bring impediments unto us, whereby we may be hindered from god's service: but the impediment cometh of our corrupt nature, otherwise we might blame the author. For as the suffering of the Father doth oftentimes bring corruptions to the Child: even so it can not almost be avoided, but that the more abundance is given to some, 
A similitude.  the more they ingourge themselves and take a surfeit as it were of the same: such is the wickedness of man's nature. So that they to whom wealth and substance, riches and revenues do increase, are tied with the chains and bands of the Devil, 
The covetous tied in the chanes of Satan.  lest they should aspire into heaven, and are so bewitched with Satan's juggling that they account nothing commodious but the flowing vanities of this wretched world: rejecting that wholesome counsel of the Prophet David: 
Psal. 61.  Nolite cor apponere. That is, set not your hearts upon the love of riches. Such miserable caitiffs as are thus fettered with the chains of Satan, kept in bondage & flavery of their own riches, we may justly compare unto cur Dogs, which when they have fed upon the carrion & filled their bellies, lie down by it & keep away the seely birds, that they may rather die for hunger then eat of that whereof the Curs have too much. So likewise the wretched man, covetously scraping and scratching from the poor, & withholding that which is none of his own, although he have too much, had rather see his poor brother go naked in the streets, and faint even unto the death through famine, then depart from that which he may well spare to the relieving of his extremity. So is he kept in pri●● of his goods: so is he kept in subjection of the devil, so is he continually tormented. I say, tormented in getting, more tormented in keeping, & most of all in losing. For which cause it is no marvel if our saviour Christ calleth them the riches of iniquity, in regard of the effect.  Autoph. 
You may say your pleasure against riches and rich men, notwithstanding you shall not persuade me but that a rich man may be an honest man.  Philox. 
It is a vain collection of you to infer such a conclusion upon my former words, as though such were my intent.  Autoph. 
Why then do you compare us to Dogs?  Philox. 
Indeed, Autoph. I compare covetous cormorants to cur Dogs, not without just cause. Yet I say not but that a rich man may be an honest man: Abraham, Isaac, jacob, David, and job, were very rich men & also very good men. joseph 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 he saith, 
1. Cor. 1  Not many rich are called: neither in an other place, that they which are rich, but which seek to be rich, fall into many temptations. And again, the love of money is the root of all evil: 
1. Tim. 6.  not money itself. Charge them that are rich saith that Apostle, 
Heb. 13  the they be not high minded nor trust in the uncertainty of riches but in the living God. Let us therefore be without covetousness. Beware of possessing other men's goods: restore to every one that which is his own. The Lord hath raised up to us most grievous plagues against violent possessors of other men's goods: he hath, and can scatter abroad unjust goods, by wars, mishaps, and divers calamities. For the Prophet Esay crieth out saying: The Lord shall enter into judgement with the Elders & Princes of his people: and shall say unto them: It is ye that have burnt up my vinyeard: the spoil of the poor is in your houses. And Amos in the third Chapter of his Prophecy crieth: They store up treasures in their palaces by violence and robbery. 
Amos. 3.  Therefore thus saith the Lord God, miseries shall invade thee on every side of the land, and the enemy shall bring down thy strength or riches from thee and thy palaces shall be spoiled. For proof hereof we see that oftentimes the wrath of God lighteth upon them, and their goods which are so gotten. We see that they which here possessed thousands, are worn out by little and little, now the half, than three parts, in the end all runs at random, and beggary overtaketh them. So doth God's curse utter itself upon them, and although that perhaps wealth lingereth, & at the first God is not that avenged, yet notwithstanding God sendeth them diseases and afflictions, whereby he holdeth them as it were upon the rack and forture. As if he should say, what hast thou done, thou wicked traitor? Thou hast offended me all the times of thy life, and yet hast thou borne thyself in hand that all shall go well with thee if thou mightest have riches enough, but thou must now be made to know that all the raking up of riches which thou canst not enjoy can stand thee in no stead. Thus may we see what reward they have which enrich themselves, as it were in despite of GOD: insomuch that all their scrapings and scratchinges are nothing else but cords to ensnare them, mists to blind them, venom to poison them, and baits to choke them.  Autoph. 
Indeed, It may be that for my own part towards my old age: when death is about to come upon me, some part of restitution may be made, but as yet I mean it not, especially until the year one thousand five hundredth eighty eight be past: for they say, that will prove a troublesome year.  Philox. 
Oh foolish man which maketh account to live long, what is more certain than death, and what is more uncertain than the hour of death? This is a plain & evident token that you have no part in the Gospel of Christ jesus: Zacheus, assoon as he was received into the favour of Christ, and understood the works of truth and equity, began to cast his accounts whom he had privily injuried or violently oppressed: yea, he immediately without delay not only promised but also performed restitution.  Autoph. 
It may be I know not whom I have injuried. But if perhaps I have dealt violently, as I hope you will not accuse me: yet by this means I should fall into ignominy, that is to say by open restitution.  Philox. 
O sir, you can find means to rob the poor without infamy, & can you find no handsome way to restore that which is wrongfully gotten without the cracking of your credit and estimation? Tush if you mean faithfully to make restitution, I doubt not but the spirit of the Lord will teach you a ready way how to perform so good an intent without obloquy & ignominy: but if you mean to dally & jest with the Lord, the devil can teach you a thousand excuses. The best whereof will never set your conscience at quiet liberty.  Autoph. 
Perhaps he is dead whom I have defrauded, & therefore how should I make restitution.  Phil. 
Then have you the poor & needy, on whom to bestow your riches, unto whom you may deal your unjust gotten goods.  Autoph. 
How shall they make restitution which have prodigally spent them?  Philox. 
Such fellows are to acknowledge their faults, and to repent them of their sins from the bottoms of their hearts: and if it come to pass, that riches afterward increase, they ought to be so much the more liberal of their own, as before prodigal in spending other men's. Notwithstending who seeth not how contrary to Gods wooed we deal in this respect. He that hath gotten thousands by that same so ugly a monster usury: He that hath purchased lands & living by extortion & covetousness, so if that every man had his own, he might go a begging, yet never hath regard of restitution. Nay he will paint out his swelling pride, and maintain I warrant you a port with other men's pence, and satisfy his pleasure in the bowels, blood, and sweat of the poor man's brows. But it were better for thee, whosoever thou art, to pluck down thy peacocks pride, and thy ruffling riot, and to consider with thyself whereof thou livest, and still to endeavour thyself to make restitution as far as in thee consisteth. It were better thou didst beg a while in earth, then to abide the unspeakable pains of hell fire for ever. Briefly, whatsoever thou wouldst that men should do unto thee, that do unto them: and what thou wouldst they should not do unto thee, that do not unto them.  Autoph. 

Pretence of wife & children.  I have wife and children and I must and will see them provided for according to their calling: I think my father was an honest gentleman & lived honestly amongst his neighbours, he left me riches which I have well increased & am thereby come to credit and countenance in my country, in them consists my estimation, for which cause I love them the rather, and as my father dealt with me, so am I also to deal with my own children. That is to leave them like gentlemen, for now a days he that hath nothing is less than nothing set by.  Philox. 
Fie for shame Autoph. what a conscience is this? have you learned this excuse out of God's book? what a madness is this, that a man should condemn his soul to hell fire for the enriching of his posterity? Or what comfort is it, to a damned soul everlastingly burning in the flames of hell fire to consider that by his usury, covetousness & extortion he hath left his son a gentleman behind him? who would hazard his soul for such vanity, since riches have no power to profit or pleasure us: but only such that are bestowed in the use & service of God? and our poor brethren, and yet what carking and caring is there, even when we are upon our death beds, for our children, kinsfolks, and friends: which time especially, our souls are to talk with God by prayer and meditation.  Autoph. 
Would you not have the father to care for his child: 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 confess that the father ought to care for his children: but what manner of care is that, such a one namely as aught to move him to call upon God, to have a recourse unto him, from whence all good things do come. This care must move him to forewarn his children that they live in soberness, to be contented with a little, to labour that God may bless them, that every one of them walk in their vocation, holding themselves in the anchor of God's providence, being assured that he will never fail them that put their trust in him faithfully, willing them all to hold fast by this promise. Thy God will not forsake thee. Be not careful saith Christ, for yourselves, what you shall eat, or what you shall drink, nor yet for your body what raiment you shall put on, Is not the life more worth than meat, and the body more of value then raiment? Whereby immoderate care is forbidden, and yet every one of us ought to labour according to our vocation.  Autoph. 
What would you have gentlemen to labour which are brought up so daintily that the Sun may not shine on them? would you have the Courtier play the Country man, & each delicate Dame to fall to her distaff? Now as I am an honest man, I am determined if I may live seven years to an end, so to provide for mine, that I hope they shall be able to live without the sweat of their brows.  Philox. 
It is the fashion of worldlings to fancy an immortality in this life, & to think that they shall live seven years after they be dead. And as touching this daintiness which you talk off, I say it is a filthy thing, loathsome in the eyes of God. As also there is no greater vanity then that any of us should boast of his gentry: for are we not Adam's children by nature, cursed heirs of death, nothing but a lump of sin, and consequently must needs be loathsome to our God. Let then the haughty man brag of his Pedigrée, and the covetous man damn his soul to hell fire to make his son a gentleman, notwithstanding this is their offspring, this is the top of their nobility, that there is a sink of sin in them, that they be Satan's bondslaves, that they have the wrath and curse of God hanging over their heads, and briefly, that being banished from the kingdom of heaven, they be delivered to torments and tortures everlasting: but that it hath pleased our most gracious God to ransom and redeem them by so precious a price, as is the blood of his son Christ jesus. And yet it must needs amaze a godly man to see how every one doth hunt for worldly honour. How saith the simple hind? if I had but a plough-land, my estate were happy. So likewise the husbandman gapeth after the degree of a yeoman, the yeoman would be a Gentleman, the Gentleman a Knight, the Knight a Lord, the Lord a Duke, etc. And so in conclusion, the poor and simple hind, if possible would, be a Prince: few or none at all are content with their estates, but desire honour and estimation in this world, which is nothing else but vanity, & as it were, a man's shadow, which the more that a man followeth, the more it flieth away, and when he flieth from it, it followeth him again, and the only way to catch it, is to fall down upon it: So falleth it out with them which gape after worldly promotion, the faster they follow it, the further it flieth, the further they fly, the faster it followeth, and in the end the only way to win honour, is to be humble?  Autoph. 
Do you make no difference in men's estates? would you have the simple & mean man vaunt himself above his degree and calling?  Philox. 
Not so, but let the Prince have loyalty due to his excellency, the noble man honour due to his dignity, the Gentleman reverence as his condition, the yeoman esteemed as he is worthy of. It is not that which I gainsay, but the vanity of pride and ambition.  Autoph. 

Hypocrites call pride handsomeness.  So such fine headed fellows misconstrue every thing at your pleasure. He that carrieth a courageous mind you call ambitious, and he that careth to be handsome, you term proud hearted.  Philox. 
Nay, you should say the contrary, that pride like an hypocrite hides himself under the shadow of handsomeness, and ambition under the colour of courageousness, but if you will needs make your son a Gentleman, as I perceive it is your intent & purpose, send him to the school of virtue, for true nobility was never begun but by virtue, & he that holdeth nobility by descent from his ancestors without virtue, is no better than a monster, in that he breaketh the bonds of the nature of true nobility. 
Virtue fountain of true nobility.  If Christ had listed to brag of his nobility, he might have had as sufficient cause as he that carrieth the greatest port, who came of as great a stock as any was in the world: but he being the son of God, called himself the son of man, that is, the son of the virgin Marie: and more than all this, called himself by the name of shepherd, 
Worldlings like to children and fools  the which is counted a contemptible & base name amongst men: but it is with worldlings after the manner as it is with infants and children, which esteem more of a painted babble, than of a precious jewel, & count it a more excellent thing to flourish according to the glittering pomp of this world, than to live godly in Christ jesus. For proof whereof, who listeth may see how foolish men are wont to wonder at vanities, saying, how happy he is, how rich, how mighty, in what authority, what a tall fellow he is, of what goodly stature, how beautiful he is, what a lusty gallant, but look upon heavenly gifts, & of this worldly men account not of: these miserable men love their own miseries, being so far wide from true felicity, that they think that in abundance of these things a happy life doth consist, and albeit that without carking and care, many are not able to provide necessaries for this mortal life, yet if they were sure to live always, they would not set a point by the kingdom of God, which wretched caitiffs so miserably overwhelmed with earthly vanities, that they can think of nothing else but earthly gewgaves, shall one day maugre their hearts, understand how vile and how vain things have been, wherein they esteemed their chief felicity.  Autoph. 
It is meet that a Gentleman go like a Gentleman, & that fine dames be daintily attired, would you have joan go as fine as my Lady? Let Courtiers court it, it is but a credit to go gay, or else many are deceived.  Philox. 
It is a credit in deed, and so, many carry all their credit on their backs, which proud peacocks, if they were plucked as they should be, would hang their heads for very shame. 
Pride of women portrayed.  Was there ever such excess and superfluity as is at this day, and in this land, men making themselves monsters, and women disguising themselves like puppets. The Prophet isaiah speaking of the attire of women, 
isaiah. 3  so curious in tricking and trimming up themselves with all their pretty trinkets, doth so decipher them, as if he had an inventory of their chests, I say, he doth display them even from the crown of their heads, to the sole of their feet, As their ouches & brooches, their slippers, the calls, the round attire, their sweet balls, their bracelets, their attire of their heads, their head bands, their tabrets, their earrings, their rings, their muflers, their costly apparel, their veils, wimples, their crisping pings, their glasses, their lymnes, and their lawns, and such like knacks: and he telleth them that God can well skill to make reformation, since they were set on the hoy, and all bent upon bravery, setting cock on the hoop, and having no care of amendment. But now a days ruffianisme is more rife than ever it was, and pride seeks to display his arms by all kinds of disordered varieties, they are still devising of some new babble or other, & are never at an end. Now French fashions, now Italian toys, and all to make English fools: and thus whilst we are so busy in making our bodies brave, our souls are eaten to death with rust & ranker. The Lord commanded the jews, that they should not wear garments of linsey wolsie, that is, they should observe a simple and natural fashion of their attire, and not to use such gay glorious flim-flams, and to seek after superfluous deckings. For when men do so, it is as if a man should disorder a whole house, or turn the pots and the platters, mingle the sheeets with the towels, toss & tumble all things topsy-turvy: the like madness, I say, is committed, when we do not rightly and orderly apply to our uses those things which God hath bestowed upon us, but mingle them according to our own imaginations, and is it not a wonder to see what pretty knacks fine heads can invent to feed fond desires. For as soon as they see the foolish Gentleman to be tricked with the delight of some new devised Lucyferlike tricks, then begin they to set such dainties abroach as may make fat fools, & lean purses. Oh this is brave, saith one, this will trick it, sayeth another, I will have a new devise, saith the third. Thus is their striving & emulation, who should possess the highest place in the school of vanity, & many there be which, were it not for the maintaining of their pride, might keep good hospitality, relieve the poor, do good to the common weal wherein they live, whereas now they hang such flim flan about their necks, & lay so much upon their backs, that they are not able to spare any thing from their bellies, in the mean time naked need is sent packing, & no regard is had of the use of God's creatures. What should I say, there is nothing else but confusion in our lives, we are as blind as beetles, and made drunken with the dregs of vain excess: if some good men which lived in the time of simplicity, should see how men at this present do lead their lives, how one day they must have this toy, an other day that, and the third day a new babble, some must shift twice a day, or else they have not played their parts. If some, I say, which lived in that time of simplicity, did but see what forging of fine conceits there is to put that toy out of use, which was invented but three days a go, and all to get money, and also how others lash out to maintain their port, which must needs be in print, I warrant you, would they not clap their hands at them, yea, would they not spit at such fondness?  Autoph. 
Fie, fiie, there is no wise man but will laugh at you, & I know every dainty dame will scorn you. Is it not meet that a Gentleman should have a gown for the night, two for the day, some for winter, and some for Summer, one all furred, an other half faced, one for this day, an other for that? Should not a Gentleman have change of attire, to shift twice in one day, one after the French fashion, and an other after the Turkey, call you these toys?  Philox. 
Oh Autophilus, the Israelites were content with such attire as God gave them, although not gorgeous, and God so blessed than, that their shoes and hose lasted forty year, and those which were worn of their Fathers, their children took no scorn to wear them afterwards: but we are never content, for some will not stick to bestow more on a dancing shirt, than is sufficient to buy an handsome suit of apparel: others hang their revenues about their necks, and in the end some will not stick to jeopardy the best joint about them, to maintain their proud estate: another if he have 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 upon great buttons. Another because he will be in the fashion, will bestow two pound of daglockes in paunching his doublet, the true livery and cognisance of his master whom he serves. Another because he would have a trick above the rest, must wear his hat without a band, and go with ungartered hose, as either he would have people to laugh at him, or show that he is weary of his life: and that which is most abominable, some there are which take bravery in their long hair, looking grimly as if they were fray bugs to fear children, or satires & savage creatures come out of the woods. Thus they which are made men by the work of God, created to serve him in true righteousness & holiness all the days of their lives, by Circe's, I should say, by Satan's enchantments, are changed into Apes, Hogs, and Asses, behaving them more brutishly than ever did the ethnics themselves.  Autoph. 
As touching men, it were pity they should become such monsters as you would make them, and as for women, albeit they have tongue enough to answer for themselves: notwithstanding I will speak for them in this behalf. Is it not meet, think you, that they curl their hair, paint their faces, go fine and gayish, to the end they may delight their husbands eyes, and to retain his love towards them? yes, yes I warrant you, if you should control them to their faces, 
A cloak under which women hide their pride.  they could very quickly shape you such an answer.  Philox. 
A shameful thing were it, and if they should so answer. First in respect of their husbands, and then in regard of God especially: in regard of their husbands, for that in so saying, they should charge him to be delighted with the work of the devil, as though that a wise and christian husband had rather that his wife should paint herself and flourish like a common harlot, than go like a grave matron: in respect of almighty GOD, for that they which do colour their faces, and die their bodies, do therein go about to reprove the excellent work of him that made them, insomuch that they do seem, as it were ashamed of his workmanship. 
The true ornaments of women.  Paul teacheth them another lesson, that they should deck themselves with shamefastness and soberness, not to curl their hair, to die their faces, to glitter with their gold or precious clothes. A common proverb it is amongst the Grecians, that it is not gold or pearl that beautifieth a woman, but good and honest conditions: so that in stead of their gauds, embroideries, bracelets, and borders, they should only delight in the decking of God's laws: that aught to be their jewels: in stead of their frontlets and bracelets, and in stead of their rings and costly gems upon their fingers, they should have God's laws before their eyes, and at their finger's ends, so that if they should look upon themselves, yea although but upon their nails, it should come into their minds to think that they have a maker, who fashioned them, & whose pleasure it is they should wholly frame themselves in true obedience and service all the days of their life. And in stead also of beautifying and garnishing of houses, in making them of a glorious & sumptuous show, to the end it may be said, this is the house of some man of honour and estimation, the law of God ought to be written upon it rather, according to that in the sixth of deuteronomy, Thou shalt bind them, saith Moses, that is to wit, the words of the law, as a sign upon thy hands, & as frontlets, written between thine eyes: thou shalt write them upon the entry of thy house, and upon thy gates. But to deal more plainly Autophilus, do but tell me this, 
Pride cause of dearth & penury.  what is one of the chiefest causes why the poor are almost pined through penury, and such a famine now doth show itself in the land, as it doth?  Autoph. 
I cannot directly tell you, I hope you will not say that pride is the cause thereof.  Philox. 
Yea truly, how can it be any otherwise, while one man spendeth that which might serve a multitude, and few there be which distribute of that abundance which they have received, being made drunk with the dregs of excess and superfluity, when we neither keep a mean in them, bestow them to the profit of our poor brethren, nor yet are mindful of him of whom we have received them. If a Father perceive his child to cram himself too full, and be given to over much greediness of the belly, 
A comparison.  he will cut him smaller morsels: and if he see him over lickerous, and to have, as they call it, a white bread tooth in his head, he will give him the contrary, else he shall mar his child. If this be so, then if we abuse the benefits of God distributed in so good order, conspiring even an alteration of nature itself, is it any marvel if the Lord do give us smaller morsels, and cut us shorter commons, making us glad to snap at a crust? is it any marvel if we vnhallowe the creatures, seeking to create a new world, to feed on fond desires, if the Lord do send a murrain amongst our cattle, send an unseasonable seed time, and an untimely harvest, send a famine and dearth into the land, for the wickedness of the people? I fear me England is in the way to overtake Sodom and Gomorrha, the partners of proud hearted people, for when as the Lord had given them abundance and plenty of all things, and they were grown fat, then began they to kick and spurn against the foster Father, to exercise cruelty and oppression against the poor, and to run headlong and headlong unto desperation.  Autoph. 
If every thing were so out of temper, as you would seem to make it, it is marvel that the Lord doth not power his heavy wrath and indignation upon the land, as he did upon those wicked Cities Sodom and Gomorra.  Philox. 
The judgements of the Lord are secret and unscrutable, he may come before we be ready for him: he is patiented to us ward, as teacheth Peter, 
1. Pet. 5  and therefore we must learn Autophilus, 
Heb. 10  to make a commodity of the lords patience: although he be long in coming, and loath to execute his judgement upon us, yet at the last he will come: although he forbear in drawing the sword of justice against us for our sins, yet if we defer amendment of life until such time as he be enforced to strike, he will pay us home to utter perdition both of boot and soul, and therefore let us humble ourselves under the mighty hand of God, lest he deal roughly with us in the day of visitation, yea, let us bow our necks in time, for if the mighty hand of the Lord do fight against us, we shall not be able to bear it. It is an horrible thing to fall into the hands of the living God, saith the Apostle, if we stay until he show himself our enemy, we shall find that he is the God of justice, and the God of revenge, yea and that he to a degree & terrible God against such as are lulled a sleep in the cradle of security.  Autoph. 
If God were so angry as you would seem to make him, many men's cases were to be thought more desperate, and dangerous. No, no, God is merciful, favourable, and full of compassion, at what time so ever a sinner doth repent him from the ground work of his heart, he will receive him, his mercy is over all his works. I know well enough that he would not the death of a sinner, and therefore make the matter no worse, than it is: for if men did not think that God did wink at many things, they would look better about them than they do.  Philox. 
Why how now Autophilus, now you mend the matter well, see how you slip from one sin to an other there is not a more ugly monster, neither any thing more abominable to the Lord than presumption. 
Presumption portrayed.  I do not d●●● but that God is merciful and patiented to us ward, that he would have none lost but receive all to repentance, as Saint Peter teacheth notwithstanding, it is a bad conscience, that because he is merciful, therefore woe should abuse his mercy: because he is the God of compassion, therefore we should presume upon his patience: such wicked ones are to understand that God hath two arms, the one of justice, and the other of mercy: and those which will not make any commodity of the lords patience, must be smitten with the sword of justice. Saint Paul teacheth an other lesson, That we should not contemn the riches of his mercy. 
Rom. 2.  If he promise thee mercy and grace to day, saith saint Augustine, thou knowest not whether he will proffer it thee to morrow: If he offer thee life and momorie this week, thou knowest not whether he will proofs it thee the next week. And therefore Autophilus, beware of presumption, lest deferring conversion from hour, to hour: from day, to day: from week▪ to week: from year, to year: the judgement of God suddenly overtake you. Our lives do hang at a twine thread as it were, and we are suddenly overturned, we may learn this by experience: hath not one suddenly been drowned: an other broke his neck with a fall: an other been suddenly stain by the sword: an other fallen into the hands of thieves, and thereby cruelly murdered: an other fallen down dead in the streets. We have seen or at the least might have seen some of these fearful tragedies: as for the time of our life is short, sixty years and ten: it is cut off quickly and we fly away, saith the Prophet David, We have spent out years as a thought. Our life for the shortness and inconstancy of it is compared, 
The shortness of man's life.  to grass, to a vapour, to smoke, to a weavers shuttle, which slideth away swiftly. Even so experience teacheth, to day a man to morrow none. Besides this death is such a Summoner as will have 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 Solomon reporteth: That man is blessed that feareth in his heart. That is to wit, calleth upon himself whilst it is to day: dallieth and delayeth not until he be compelled and constrained to acknowledge from whence he came, and whither he must return. But as for such misercants which do blear out their tongues like mad men, and fret like chafed Bulls, setting themselves against the judgements of God, and like Giants making war against the forewarning of his messengers as did the old world against No the Preacher of righteousness, until the moment of destruction. These must at length feel that the Lord hath a naked rod of: vengeance, and a Sceptre of justice when they shall deadly pay for their proud presumption. For the Lord hath no mercy for such as walk in the vain delights of sin, 
Deut. 29.  and in the stubbornness of their own heart, adding drunkenness to thirst: that is, joining one horrible sin to another. Let the wicked forsake his ways, and the unrighteous his own imaginations, 
Esay. 55.  and return unto the Lord, and he will have mercy upon him.  Autoph. 
Hath not Christ spoken it Philoxenus, that whosoever believeth in him hath eternal life. I would you knew it, I hope to be saved by the death of Christ, as well as the best of you all: and therefore if you go about to persuade me otherwise, I will shut up for you trouble my conscience.  Philox. 
wouldst thou make the death of Christ a bawd for thy sins, and so work that villainy against Christ? Dost thou think the God's mercy is common to all? No, no, thou makest the reckoning without the Host: and when it comes to the upshoote, thou shalt steep short: for it will prove far otherwise, thou shalt find God's mercy turned into justice, and Christ his death turned into worm wood: because thou hatest knowledge and choosest not these are of the Lord.  Autoph. 
We shall never have done if I follow you up and down at random as you lead me.  Philox. 
Nay we should never have done if we should display all the vanities and hypocrisies of worldlings.  Autoph. 
Tush, tush, you term every thing at your pleasure.  Philox. 
I term them as they are, and I would you were not made drunken with worldly pleasure.  Autoph. 
I will end with you for I have a further matter in hand which shall bring more profit and pleasure then all this before spoken.  Philox. 
What is that Autophilus.  Autoph. 
If I should tell you, we should never have ended: therefore adieu for I have much to do.  Philox. 
Much to do indeed, for an hypocrite to hate the world, deny himself, take up his Cross and follow Christ.  
FINIS.