THE Bible-bearer. By A. N. sometimes of Trinity College in Oxford. Dè Hipocritis haec Disutatio est Qui mihi irasci volverit, ipse dè se, quod talis sit, confitebitur. jerom. de vita Clerec. Printed at London by W.I. for I.C. and are to be sold at the North door of Paul's. 1607. TO THE RIGHT worshipful, master Hugh Browker, one of the Prothonotories of his majesties Court of common Pleas. IVuenall in his days complained of the multitude of writers, saying:— Tenet insanabi●e multos Scribendi Caco●the●. And that Patrons were wearied in protection of their labours. There be also many in this our age, that ad prelum tanquam ad praelium run to the press, and subscribe to their endeavours: yet learning was never so friendless, that she so wearied her favourers, but that always his works s●●● 〈◊〉 worthy Maecenas. I have in this little book discovered the follies of irreligious Hippocrites and dissemb●●●, by which the Church hath been ●●lipended, God 〈◊〉 been offended, and th●●● and grievously punished. God avert his future plague's, and turn his justice into mercy. GOD raise up (especially now) trusty Chusa, provident joseph, and just Samuel, bold Elias, plain john the Baptist, instant Paul, and feeding Peter: exploding & extirpating wicked Achitophel, covetous judas, blind Elimas, and paltry Magus: and granting that the fig▪ leaves of Authority, Parentage, Self love, flattery, and dissembling, may be pulled off from Madam Placentia, and the Noble Lady Verona may show her lineaments in uninuested and unobscured nakedness: So that with true hearts & pure Souls every one may bring the Ark of God into their houses, while they may; that their houses may be blessed, as those houses where the Ark was: and that this famous City with the adjoining places, now after their long infection, and late sorrowful sighing of that Hei mihi quanta despe decidi, may (as it was said of Christ) gustare post fella favos: to the glory of God, Church, Commonwealth, and our private good. 〈◊〉 boldened by good notice taken of your love to Learning and virtue, to pass this my Labour under the prote●●ion of your name. Not doubting but the subject being good, it shall find your favourable and good acceptance, and be thereby sorowded from the preiu●●●e of Contempt. If you look on it, and like it, my endeavours have a condign counterpoise. In which hope I commit your ●orship to the Almighty. A. N. A Preface to the Reader. IF a Tree (saith Chris●sto●●g) ●e●●● no fruit, the cause is in the ro●●▪ The cause of the barren leaves of people's trec●, and their vain words, & worse 〈◊〉 o●k●, may be taken to be the wa●● of Religion, and Nutrality in Religion. I have therefore undertaken to write this small Treatise: entitled the Bible-bearer, discovering the vanity & errors of such as make a secrely profession, yet have no true practice of Religion: that would be accounted zealous, yet are Neuters and Irreligions: because this our age hath brought forth many a prodigious Polipu●, and vain ayrefull Chameleons. Wherein, Si fortè mihi vitio detur. If perchance I be blamed (especially of idle makebates, and gaping Cavillers) that I have applied some writers to my own use, I answer them as a Patric. ●●pist. in lib. d● i●●tir. R●in. Patricius did the like: Me parum admodum fidei rebus meis facturum fuisse; Si solum authoritate mea in●erer. Besides, it is the custom of all Writers to mingle other men's things with their own. Tum ut certiora scribant, tum ut gratius, iucundiusque legantur. Both that the truth may be written more certainly, and that which is written may be to the Reader more gracious and pleasing. Or as b Idem 〈◊〉. Aphranius being accused, that he had taken much out of Menander: I confess (saith he) I have taken not only out of him, but out of every one that agreed to my matter. Quodeunque me non posse facere melius credidi. Only this I fear that the Author whom I cite, may return Marshal's Apostrophic po●● me, Sed male dum recitas, incipit ●●●tuum▪ 〈…〉 running through so 〈…〉 Ch●●●●● 〈…〉 of his sweetness. 〈◊〉 he ma● 〈◊〉 ●●ough: for the matter itself, 〈◊〉 ●uer this mean Book hath learned this ●ean, P●●●●p●●●s, ●icere de vitijs: To spare the man, and to ●ouch his manners: ye● some (as e I 〈…〉 Lip●●● 〈◊〉 ca●eth of a 〈◊〉 of his) homines male ac●es, 〈…〉 dismiss me volent quae per som●●● 〈…〉. Will think I meant that 〈…〉 my mind. Howbeit I may safe●●● 〈◊〉 with S●●● Hierome. d 〈…〉 Neminem laesi, nul●●● 〈…〉 designatum est. Neminem spe●●● 〈…〉 etc. I have stricken 〈…〉 strife: Maligned no man, 〈…〉 any, but his envy e 〈…〉 . 〈…〉 people and contentious, I 〈…〉 I shall 〈◊〉 please, nor do I pass 〈…〉 of man's judgement, when 〈…〉. Only thee (gentle Reader) I 〈…〉 thought of Hera●lit●●s 〈…〉 ●ouldest char●●●●● 〈◊〉, 6. 〈…〉 ●●●stand is 〈…〉 want 〈…〉 against the spi●●●●f sing 〈…〉 ●●●●sme, and to ●●en the 〈…〉 being provoked, I have called some 〈…〉, He ●earers, Neuters, or Nullifidians, bear with this also: Ipsa enim necessitas adure s●● hutus certaminis doctrinas instans, talem nobis suderem ●ff●●it, et ut lectores avertantur f Epiphan. p●●fa●. in lib h●t es. . As saith Epiphanius, i● not unlike case. I did it, because sinful schism, and hypocrisy is impudent: and having a whores forehead, will not be ashamed till we spit in her face. In respect of which, as I cannot hope for much acceptance of my widows mite, for some will despise it a● a thing of no value, and disdain to read it: others in ●or love to the name, consider the person, not the thing: & more commend others silence then this endeavour: some account me bold, for handling such matter: some think themselves skilful and learned, if they can detract from other men's labours, Et non quid ipsi possint: Sed quid nos non possumus, dijudicent: So may I justly wish with Lucilius, that neither the best nor worst learned might be my Readers: because they understand nothing at all, and these more than (perhaps) I mean. Perseum non curo legere, Lael●um vol●. Perseus is too learned, I wish honest, Cice● lib. 〈◊〉 de Orat. and not unlearned Laelius to be my Reader. If I have done well it is the thing I desire; if slenderly & bately, it is that I could: howsoever let the profit be his that reads, the painer his that hath written. And this for M●mus. M●●. Ep●●. ●●an●. Corpore vel noli nostra, vel ede tua. ❧ The Speakers names ARE THEOTIMUS, and POLIPHEMUS. The. POliphemus, thou art very well met: for travailing along the way alone, my eyes presented with no desired objects to feed upon, nor my heart made happy in the fruition of any hopeful accident, I began to be melancholy: and thy coming tenders occasion unto me to talk, aswell to satisfy my mind, as to beguile the tediousness of time. Poli I am glad Theotimus, that my presence may either pleasure you, or profit you: for mine own part, my Fortunes are all alike: No wind at any time blows me any comfort or commodity, but travail I whither I will, Per varios casus, & tot descrimina rerum, I still continue in eodem statu: A good year mends me not, nor a bad pairs me slot. Theo. It may be so (Poliphemus) for that is a fate that always follows men, that fashion themselves to time, that can play on both sides, that can be, Verbis tenus, factis procul. Such as can holo with the Hare, and run with the Hound, and care more for a dram of dissimulation, than a pound of plain dealing. Poli. But I pray thee tell me (Theotimus) what makes thee thus Critical? Or causeth these complaints against the condition of Times? Is it any former observation from others, or any present object from myself? Theo. It is both. Po. Why then seeing our way is alike, and time presents us with like oppor tunity: before I hear mine own faults rehearsed (if at any time heretofore y● hast noted any in me) let me hear other men's blemishes blazed, such (as thou spiest) carry (like janus) two faces under one hood, that are men for all inanity of goodness, as wells without wa●er: for lightness and instability, as winds without rain: for barrenness, trees without fruit: and for darkness, Stars without light. Theo. The more shameful that any fault is (Poliphemus) the more careful we should be to shun it. And what more heinous crime than Hypocrisy, yet what more comen then such behaviour? There live now many Monsters in nature, Apostates from God, Atheists in error▪ Counterfeits of holiness, that profess the kingdom of the Gospel, but for the most part embrace the kingdom of the world: that are Angels in show, in deeds Devils: that are Saints in face in heart Serpents: God's word swumming in their lips: but detestable Satan digging in their souls. Poli. Such are termed Atheists, are they not Theotimus? Theo. You may call them what you will, but I think they are people worse than Atheists, for the Atheists profess themselves to be (as they are) openly wicked, but the other by ill dissimulation, to be good: Whereby that ill doth more annoy under colour of goodness. Swear an oath they will not, but by my truly: Indeedla: Assure as I live, yet for all this fair show, they will not stick to practise any underhand prejudice against their Neighbout: and infect the heavens with their horrid and unheard of impieties. Po. But God knoweth their secret intents (Theo.) doth he not? The. Thou speakest like thyself (Poli.) better instructed to defend thy body with thy Weapon then to comfort thy soul with God's word: dost thou not know that dissemble with the world they may, but with God they cannot? He of his knowledge cannot be deceived: Of his truth cannot be changed: of his inviolable faithfulness, cannot be corrupted: For (although he permit them a while) yet doth he proceed to note down the falfinesse of their behaviour, and at length give them to know that it is in vain to make false semblance with him: to be ready both to worship Baal, with Achab, and the Lord with Jehu: Reg. 16, & 29. Ezr. 4. Numb 24 Math. 20, & 27. To build up the Temple with Zerubbabel, and pull it down with the Aramites: To bless for Israel, and curse for Bal●ak: to cry Hosanna to day, and Crucifige too morrow, etc. Po. This same Dissimulation than is a great sin belike. Theo. It is the Throne and crown of all villainy, the stain and shame of piety, the scum of fallacy, the founder of iniquity, and consounder of integrity. It worketh all her falsehood under a colour of truth, it affecteth wrongs under a Mask of doing right: It performeth all manner of iniquity, under the Vesture of Christian Duty. Po. It seems (Theoti.) you have been a curious observer of other men. Theo. Not curious, but careful: and not without cause. For it hurteth more with a veiled seeming verity, then doth an Enemy by armed hostility: The one cometh into the field like a man, the other into the Court with falsehood, like the Devil: the one with weapon in hand, the other with poison in heart: this assaulteth with valour and magnanimity, that other deceiveth by dissembled colour and Treachery. Poli. But now tell me (Theo.) what saw you in me, that at the first gave you occasion to make this the subject of your speech? Theo. I will resolve you by and by, but first make it known unto me what you will do (Poliphe.) hunting in this place? Poli You ask (methinks) a very idle question, for wha●●oundes have I, I pra● you, or hunting staff? See h●re my Nets, Tramell, and hunting gear. Theo What do I behold: Ba●chus in a lions case? My swagging Poliphemus with a Book. This makes well for our first matter: yet you have been at cost with it, it seems to me to be a warlike book, it is so armed, so painted and bound about with brases of brass. Poli. Look into it. Theo. I see it well enough, and yet I see it is not sufficiently furnished as it ought to be. Poli. Look into it. Theo. I see it well enough, and yet I see it is not suffciently furnished as it ought to be. Poli. What lacks it? Theo. You should have set it forth better, and garnished it wi●h your own Arms. Poli. What Arms? Theo. Sylenus head, or an Ass' head peeping out of a Tun: for omnis habitus a●ff●cile separabilis est a Subiesto, And because thou carriest it, methinks the subject should be of no other matter, but the art of quaffing, or Carousing. Poly Take heed lest thou speak unadvisedly, for 3. things I have herd) are exempt from mocking and blasphemy. The first is, the affairs of Princes, for they are not to be meddled with, Qua supra nos, nihil ad nos. The second, the misery of them that are poor, for Fortune (changing) may make thy case like. Quem des vidit veniens superbum, Hunc dies vid●, fugiens iacentem. The third, the Ceremonies of the Church, which admits no idle, unchaste, or blasphemous person. According to that of Vibullus. Dis●edat ab aris, Out tul t hesterna gaudia noste venus, Casta plac●●t superis: ●ura cum monte venite, etc. Theo. What is it then, any Church matter, or holy thing that thou bearest? Poly. Is there any thing more requisite to be had in the church, or more sacred, or holy thing then the Bible? Theo. jesus God: what hath Polyphemus to do with the Bible? Poly. Ask you that? What a Christian hath to do with Christ? Bona pars est Christianismi velle sire, Christia●um. Theo. I that's true, if it be Toto pectore, without hypocrisy or Dissimulation. But (except thy mind be suddenly altered, which I desire) I think rather an Halberd, or a sword and dagger, would become thy qualities, and person for if (unacquainted) I should meet thee on the sea in these habiliments. I shunned take thee for a Pirate: if on the land, for a very thief and robber. Poli. But this Bible teacheth we should not judge any man according to his outward show and appearance, for as many times under a Russet coat lurks a Tyrannous and cruel heart, so sometimes a long lock, shag hair, staring Muchachio, fierce eyes, a flaunting feather, a soldiers Cassock, and a swaggering hose, do cover a Gospelers mind. Theo. And why not? for the Wolves skin many times doth cover the harmless sheep, and (if we may believe tales) an Ass is oftentimes hidden under a Lion's case. Poli. It seems you deem very strangely of me. Theo. I wish that as thou carriest this book in thy hands, so thou hadst it engraven in thy heart. That thou wert as thou wouldst seem to be, sound in religion, and not Neither hot, nor cold. Poli. I pray thee (Theotimus) what is it to be hot in religion? Theo. It is to be baptised by Christ cum Spiritu Sancto, etigni, etc. Those that have not only cast off the works of darkness by mortifying their own flesh, denying their own selves, subduing their own wills, for going their own delights, & contemning the glory of the world, the flattring of prosperity, and the despites of adversity, but are made infatigable against all labours: Intrepidable against dangers, and inexpugnable against all power using. Tanta humilitate in Conuersatione, Stabilitate infide veritate in verbis, justitia in factis: Such government in manners, and justice in Works, as that the●r whole lives, are Piety: Their bodies, Sanctity: Their mouths, Verity: Their hearts, Charity, and themselves mirrors of Integrity. These may be said to be hot in religion. Poly. How comes it, that there be so few of this number? You never had more Teaching, and Preaching. The. That's true, But Non omnes Sancti, qui calcant limma Templi: We are now too many Biblebearers, Too many impious, that would seem Religious, too many that under the show of sacred holiness shroud a mulfitude of wickedness. Poly. What is the reason that the Word of GOD so frankly, and so freely taught, it fructifies no more? But many do still (as thou sayst) make Religion a Cloak for their evil dealing? The. There be two causes that hinder the true love of Religion. Worldly Riches, and Spiritual Poverty. The one oftentimes ensuing the other. For men immeasurably rich, are immoderaly bend upon the world: So toiled with Worldly Cares, that they scarce respite themselves one breath of an Heavenly thought: Wealth makes men conceive so well of themselves, that what they do, they esteem well done, and because they have Goods enough, they think themselves to be good enough. For Prosperity is often proud, wealth Wanton, and many times not only Wilful, but witless. Money is as mighty unto mischief as the Devil himself: It makes men forsake GOD, and dissemble Religion. It can Work Miracles, condemn Innocentes, vanquish Armies, overthrow Kingdoms, After man's Nature, Change his Heart, pervert his will, and turn the reasonable mind into brutish affections. Divitiarum sequela, est luxuria, ura intemperant, furor miustus, arrogantia superba, etc. Seeing then the use of Riches, is so dangerous, man's Nature so pernicious, and the abuse so impious, we should in our lives show the fruits of true Religion, and Christianity, not bear Bibles in our hands, and carry mischiefs in our hearts: Not seem to despise the world, and yet greedily Gape and gaze after those things, which Possesa onerant, Amata inquinant, amissa cruciant. That is, Burden them that possess them, defile them that love them, torment them that lose them. Nullum est pietatis in illo cord vestigium, In quo sibi avaritia fecit habitaculum. Let us not so fashion ourselves to the superficial and deceiving show of the world, that we neglect Heaven, and heavenly things: Aug. lib. 3. de l●b. ●0 〈◊〉. lest they that do see the truth, and will not, be made blind that they cannot. For it is a just punishment following sin, that every one should lose that gift, that he would not use well, when he had it: 〈◊〉 rectum ●aecere cum possit, non vult, Amitiat posse cum ●e●t. Poli. But now (The●timus) go forward to tell me who they be whom thou termest to be cold in Religion, Bible bearers, lukewarm hypocrites, or Dissemblers. Theo I will. And think my labour very well bestowed if it may profit thee. There be three sorts of people ke●cold in Religion, Atheists, Natural men, Epicures: The one is described to be without God, The other without Christ, the last, without any spark of the blessed spirit. The Atheist wants the light of Nature, the Natural man, the light of grace. The Epicure the light of the law, Whereby it comes to pass, that the Atheist is Irreligious without hope. Rom 1, ●0 1 cor. 2, 14 Gal●t. 3. The Natural man, Erroneous without truth: The Epicure Impious without conscience. Him we may term a formalist Bible bearer, that in religion is neither hot nor cold: For he that neither hath the comfort of the holy ghost in such a degree as a Saint, nor is so i'll with the coldness of iniquity, as an Infidel, Is neither Saint nor Infidel. But as betwixt an Horse and an Ass, is procreated a Mule: So betwixt this heat, and that coldness, is ●ngendred a Nullifidian: He that loveth in word, and in tongue, but not in deed, and in truth. He that is holy in profession, but hollow in condition: Of a good opinion touching truth, but of an ill example touching li e. Such a one indeed as beareth the Bible in his hand, but without true zeal in his heart: as will say, he is of true Religion, but is not truly Religious. These men have their Coats made of Linsie-Wolsie, these are they that plough with an Ox and an Ass? these do sow their land with divers kinds of seeds, and are like the Griffin in the war between the Birds and the Beasts. To the Birds he shows his wings, to the Beasts his feet: professing aid to both, yet showing himself Neuter to both: For as he by reason of his partaking of both natures, hath a natural facility to play with both hands, so these lukewarm professors, these apparel minded mixtures, are indifferent for all religions, ready to partake any, but in deed to love none, but as lukewarm water will be soon Ice, so lukewarm men will be soon wicked. And as Ice will rather dissolve, then admit warmness, so they will as easily die as return to goodness. For partim serviunt Deo, partim Diabolo. Where God being angry, the Devil should have any part, doth leave his part, and let the Devil take all. Poli. You are too bitter Theotimus. Theo. It may be you think me so, because (happily) I touch you nearly. But it were well with you, if you were none of those, that for want of heat, were cold affected: nor through warmness, bus● headed, but as you have been careful, the book or Bible you bear should be fairly bound up, and garnished with outward ornaments, so you would be as diligent, your book should furnish and beautify you with true zeal, and good conditions, and reach you to know yourself in the School of Humility. Poli. What is that you call Humility? Theo. It is a virtue, springing from the true fear and knowledge of God, the mother of meekness; and sister of Devotion, without which no man can attain to the knowledge, and feeling his own misery in Adam, and felicity in Christ. It teacheth us to live like Christians, not like Pagans: to look like a Lamb, not speak like a Dragon, to throw down and subject ourselves, to have the name of God in our tongues, and the fear of God in our hearts. Poli. Why is it then? That men continue so proud in heart, and so confidently wise in their own imaginations: There were never better teachers? Theo. 'tis true, never more teaching, nor less following: never more talking, and less practising. For Men now study to serve all turns, change themselves into all forms: with a trice becoming openly Protestants, secretly, Papists: inwardly neither, outwardly both. Our lives worse than our forefathers who lived in ignorance, for in truth they knew very little, yet did very much: But we have filled tongues, but defiled hearts: the more good we know, the less we do. Poli. I will endeavour▪ that the same be reform in myself. Theo. I pray God you do, and that you use not as heretofore you have done, to be a Book-bearer, a counterfeit of holiness, a Saint in honour, and a Devil in demeanour. Poli. But leaving to be thus Critical, do you condemn them which bear the Bible about them? Theo. No. But as he that did bear Christ, was called Christofer. So you of bearing your Bible, shall be called Bibliofer a Bible-bearer. Poli. Do you not think it then an holy thing to carry the Bible? Theo. No. Unless you will confess that Asses be holy. Poli. Why so? Theo. For one Ass will carry 500 such books, and A think you are as well able to carry as many, being as well bridled, and Saddled, and Spurred forward, as commonly an Ass is. Poly. Yet is it no absurdity, to attribute holiness to the Ass which carried Christ. Theo. I do not envy you this holiness, if therefore you will, I will give you a relic of the same Ass. Po. you gibe at me, yet your gift should not displease me, for that Ass by touching Christ, was consecrated, and made holy. Theo. Then belike they were holy that buffeted him, for no doubt they touched him. Poli. But jest not. Is it not a holy thing to bear about one the Bible or God's holy word? Theo. It is, if it be truly done, without Hypocrisy. Po. Let Monks and Friars be Hypocrites, what have I to do with it? First then tell me what is hypocrisy? The. It is a cursed and capital crime, It is the slaughter of sanctity, and massacre of verity: Helles sacring, Heavens unhallowing. Medea confesseth that she could by the help of Hecate, Ripis mirantibus, amnes in fontes redire suos fac●re, By her incantation make Rivers run backwards again into their Fountains, turn streams backward, and roots of trees upwards: A thing very prodigious: but this sin of Hypocrisy (that makes show of that which is not) can do a great deal more than that: For whereas she could only enchant by her charms, Rivers, hills, woods, herbs, stones, etc. This covers Nero's cruelty under Cato's gravity: and Herod's butchery with john Baptists simplicity. This causeth men carry in their hearts untrue thoughts, in their mouths Honey, in their minds Gal. Hypocrisy maketh truth (under a false show) her cloak to cover all her abominations, so that she infecteth the very heaves with the breath of her mouth, the very air with the venom● of her tongue, and surmounteth Hell with the malice of her heart. Poli. But what pretends this carrying of the Bible? Doth it not betoken a Gospel like mind, or holy heart? Theo. Yes, where the life, and conversation agrees with the Gospel, or God's word, and where it is otherwise, Is it not Hypocrisy? Po. It seems so: But what is it truly to bear the word of God, or the Bible? The. Some carry it in their hands, as the Friars of Saint Francis, do S. Francis rules of their order: So can Asses and Pack horses do: Some in their mouths, having at every word, Christ, and God's word, which is Pharisaical: Some in their minds, or by rote. But he carries it truly, that in his hands, in his mouth, and in his heart carries it. Po. yet for all that, they are not all holy, which have the Bible in their minds. Theo. Play not the Sophister with me, none hath it in mind, that doth not inwardly love it; nor doth any man love it, that in his life, behaviour, and conditions doth not express, and obey it. Poli. I do not well understand these high matters. Theo. I will tell you more plainly. If you carry on your shoulders a bottle of good Rhenish wine, or sweet Muscadine, what other is it then a burden? Poli. Nothing else. Theo. If you hold it in your mouth, and presently spit it out, what then? Poli. It doth no good. Theo. But if you drink well of it. Po. There can be nothing more heavenly, or better. The. It warms your body, Cheers your countenance, and makes you merry, and joyful, doth it not? Poli. It doth so. Theo. Such is the Gospel or God's word, for being once digested▪ it changeth the whole habit of a man, and reviveth (or rather reneweth him.) Poli. Do you think I live not according to God's word or the Gospel? Theo. No man can tell better than yourself. Po. If the matter were to be decided with my sword. The. What if a man should to thy face call thee slave, or give thee the lie, what wouldst thou do? Po. I should kill him, or sound beat him. The. yet this book that you bear, teacheth you to render for evil good, and to turn thy left cheek to him which strikes thee on the right. Po. I did read it, but I forgot it. The. you pray often I am assured: Do you not. Po. That is Pharisaical. The. It is Pharisaical to pray long, and not from the heart, but your book wills you to pray, and that from your soul. Po. I do sometimes pray. The. When? Po. When it comes into my mind. The. What prayer do you then use? Po. The Lord's prayer. The. How often? Po. Once: for the gospel forbiddeth us Battology, that is, repeating one thing often. The. Can you with attension say all the Lords prayer? Po. I never tried it. Is it not enough that I pronounce it? The. No, if it be only with the tongue, for God respects, and hears the voice of the heart. Do you fast often? Po. Never I The. But your book, enjoins you to fast and pray. Po. What good doth fasting? The. It serveth to 3. special good ends, first to mortify and subdue the flesh: Secondly to stir up our minds to meditation and prayer. Thirdly, to be a Testimony of our inward humility, and dutiful obedience to the will of God. We ought to fast to keep our bodies from surfeiting, and our souls from sinning. The diseases of the mind (saith an holy Father) are healed with praying, and the lusts of the body with fasting. For even as a wanton pampered horse doth strive to cast his Rider, so doth a Wanton pampered body by Nature resist against virtue. It is good to fast (saith Saint Ambrose) but better to give Alms. When the lusts of our flesh are mortified, our Wronged brother satisfied, and our needy neighbour relieved, than GOD with our fast is well pleased. August. Augustine in his Sermon in the wilderness saith: The sick for lack of stomach fast, the poor for want of meat, The covetous chuff to spare his purse, the glutton more to eat: The Apish Hypocrite for praise, a good man for his soul's ease. Po. I could like well of fasting (for it would save me much money to eat less) but that my stomach and belly call still for meat. Theo. But Paul saith, they cannot serve Christ, that serve their bellies, you eat flesh every day, do you not? Po. When I can get it. Theo. But your strong-sence-like-body is taught to pluck down the pride of the flesh, if it be with feeding on hay, or barks of trees. Po. But Christ saith, a man is not defiled with that which goeth into his body, or enters into his mouth. Theo. If we feed moderately without offending. Po. This shall profit me, and teach me to refrain from inordinate diet and drinking. Theo. I wish it might. But hath thy book yet taught thee to know what thou art? Po. I am a man.. Theo. What man is? Po. No. Theo. I will then tell thee, he is a Mirror of misery, a play of Fortune, and a prey of death: He is borne weeping to show his wretchedness, he liveth laughing and toying, to bewray his folly, he dieth sighing, and sobbing to declare his infirmity. Oh homo (saith Chrisostome) si consideras quid peros, quid per nares, quid per caeteros meatus egrediatur, nunquam vilius Sterquilinum invenisti. Po, What profit is it to me to know what man is? Theo. There is nothing more needful to man, nor more necessary to suppress and subdue his haughty affections, then continual remembrance what he is, from whence he came, and whether he shall. That in calling to mind his base mettle, his Wretched condition, and mortal generation, he may the rather be moved more humbly and lowly to conceive and esteem of himself. Po. Thou mightest do well then (Theotimus) to tell me what the world is, for I am sure there is much villainy in that. Theo. What the world is? Her mirth is nothing but sorrow: her pleasure pain: her wisdom foolishness: and her wealth misery: pinching some with poverty, and oppressing with misery, advancing the proud and vicious without desert, dejecting the Humble and Verivous without cause: befrending the froward and seditious, and molesting the quiet and obedient: permitting the ignorant and foolish to speak, and putting to silence the wise and discreet: extolling crafty dissemblers, and despising simple innocents. The world (Poliphemus) torments some with strife and contention: some with sickness, sores, and diseases. Insomuch that if an old man would set down the Tragedy of his life (from the day of his birth till his departure to his grave) a man would wonder that the body could suffer, and the heart could bear so painful and dolorous a pilgrimage. Poli. Why is it then that the world so bad, men put such affiance in her, and are so easily seduced by her subtleties? Theo. The first cause is, Covetousness, which (as a Reverend Father saith) Colit Idola, quae finxit: for whereas the eternal Majesty is only mighty, wise, bountiful, rich, blessed, and full of all goodness. Now the Miser saith, it is my Money that can do all things, therefore the most mighty, provide all things, therefore most wise: give all things, therefore most bountiful, purchase all things, therefore most rich; cause a man to live in all plenty, therefore most blessed. The second is our own corruption and deformity through Adam's fall. Since which time, the nature of man is so frail, the occasions unto evil so many, and the illusion of Satan so prompt, and ready that (except Gods special grace prevent him) he is apt upon every light occasion to be drunk with the dregs of the world, and to yield unto sin and wickedness, being more easily brought to conceive an error by one little word, than the truth by a long tale, and sooner seduced to consent unto vice by one small example, then convert unto virtue by many vehement persuasions. Poli. These Resolutions of thine have done me more good, than my book as yet. Theo. I thought what a Bible-bearer, what a sound professor I should find you? I told you, you would prove one of those that carry your Book and frequent Sermons more for fashion of the world, then love to the word. But do you live chaste? Poli. Happily I shall do when I am old. But shall I confess the truth unto thee Theotimus? Theo. I am no Priest. If you will be confessed, seek some other, or rather confess unto God. Poli. Why then (Poliph.) know I am not yet a perfect gospeler, but one of the common sort. We Gospelers (I mean our fraternity) do especially hunt after four things. First, to fill our bellies. Secondly, to feed our lusts. Thirdly, to have living. Fourthly, to be uncontrolled, or to do what we list. Theo. You say true indeed, there be many the challenge to themselves the addition of pure professors, who strive to live as they list, and think it a burden and servitude to submit their necks and souls to the yoke of human obedience, but hold that a Christian man's liberty is to live as he please and for this cause some have refused to receive the Lords Supper kneeling, etc. They will not (for sooth) be drawn under the yoke of man's power, but are of such a perverse nature, as that they would not only take unto themselves liberty in things indifferent, but endeavour also to cross the customs of the Church: For some have sent their Servants to Plough and Cart upon the very feast day of the Nativity of Christ, which we commonly call Christmas day, to cross the custom of the Church of England, which keepeth it holy. Oxford's answer etc. Others (as appeareth by Oxford's answer to their Petition exhibited to the King) Did spend the fift of August 1605 in fasting, to cross that authority which commanded them to celebrate it with joy and thankfulness for his majesties strange deliverance from the conspiracy of the Earl of Gowry. There is another society of men, who in the time of Lent, were wont to eat flesh seven days in the week, though out of Lent but five, and I think they did it to no other end but only to cross the authority of that power, which enjoins them from eating of flesh meat at that time of the year. Thus they behave themselves (in deed) like men that labour to live uncontrolled. They will be ever in an extreme, for when we feast, they will fast: and when we fast they will feast: And carry to the cie of the world such a seeming show of sauctify, that (unless a man be well acquainted with their manners and conditions) they are able to deceive a very well taught and grounded experience. Thi● I knew (Poli.) thou art able to justify of thyself in thy observance of their beheaviours since thou hast been a Bible-bearer, I mean a professor in show, not in deed, if thou wouldst but discover their absurdities which I think very fit for a Caution and instruction to others. Poli. I am not yet (Theo.) so resolved a professor, but that good and wholesome persuasions may prevail with me, for (methinks) I cannot relish our Teacher's doctrine, nor do I like their impugning of the magistracy, ●●●o●tan. to England Page 92. nor their exhorting the common people to repute those Princes for God's Enemies, that live not under the yoke of their pretended holy Discipline. Theo. I make no doubt but thou wilt grow into a dislike of their dealings, for they have depraved and slandered not only the common book, but the whole estate of the Church as it was reform by her late majesty. Yea in her majesties life time, the state of this church of England was so depraved beyond the Seas, by new fangle D●sciplinartans, Qualter episcop l li●usi an. 1574. as that it hath been conceived by very godly and Religious men in foreign Countries, that we have no laws, no good orders, no discipline, but that every man may do what he list. They refuse to subscribe to the King's lawful authority, in causes Ecclesiastical, to the Articles of Religion, to the Book of common prayer, and the orders rites and Ceremonies of our Church. Nay they descent from us in things accidental and Ceremonial. For example sake, Pet. Mart. in Epist. 3. Beza in lij●●st. 8, & ●2 the Cap, and the Surplice etc. are Adiaphora, that is, things in different in their own nature, yet are there many of so perverse a condition that rather than they will wear them, they will lose their livings, and forsake their callings. Poli. They are not of my mind, for in my opinion that is then great folly and insolency. Had I a good living I should willingly use those matters, being things so indifferent, before I should forego my means by such a madness. Bulling adversus Anaba●t. fo. 18 102. But who have they cried out against benificed-men, saying they were Ventris minstra, Ministers of the belly, and that they could not teach truly, because of their great living. Theo The only thing I think (Poli.) they aimed at, was that the Pastors might be expelled, that so they might succeed them. Swinglius saith, They teach that such cannot preach the Gospel sincerely, Zuingl. in Ecclesiast. which have great benefices: But than hope is to have the true Pastors expelled, that they may succeed in their places: And yet forsooth they publicly protest, they seek for no living. Po. But I pray thee fell me (The) that I may profit by thee? how long h●●h the Surplice been used? Theo. Hierom. de s●npioribus ecclesiast. The Godly fathers of the Church in the purest estate thereof, have left it in writing, that the Ministers in their times did usually put on white garments, in the celebration of the Sacraments, and execution of divine Service. Nay it was used in the very day●e of the Apostles, as is testified by Hegesipp●●, who (as an holy Father saith) lived near the Apostles time. His Testimony is this, Hegisip. li. comment linea, no lanea vest induavatur. When james surnamed justus▪ went into the Temple, he was appareled with a linen vesture. Poli. This shall suffice me for that question, but why do our teachers tell us that the Cross in baptism is a piece of Popery? Theo. Therein they commit a fallacy, for it was used in the Church within the compass of 300 years after Christ, and hath been used ever since. Dyon. Arcop. de ecclesiast. hierer. ca de baptismo. Besides the writings of many fathers, that justify the same, Dionysius Areopagita, who lived in the Apostles time, maketh mention of the Cross in baptism, why do they find fault with the Ring in the solemnisation of Marraige? The. They are too nice in their points. The ring in Matrimony is an ancient Ceremony. For Tertullian who ●●ued almost 200. years before Saint Chrysostom's time maketh mention of it. Therefore Zanchye speaketh in our behalf for the use thereof, Z●n●h●●s d● 〈◊〉. C●●●. Resexternae, etc. Things external which are n●t repugnant to the word, and which neither are Superstitious, nor obscene, are to be observed according to the Custom of the Country wherein we live. But many make show of zeal, where there is none: affecting new forms, Inventing new opinions, and running from error to error. Po. What think you the cause that many have so run from one new opinion to another, and are of no more slayed and settled a judgement? The I conjecture it to be, because they have contemned and disdained the ancient fathers of the church, and have thought it the losing and misspending of good hours to peruse their writings. For one of them being urged (for his conformity) with the Testimonies of the Classical and principal Doctors of the Church, T. C li. 1 pag. 154 cried out, that Truth was measured by the crooked yard of Time, and termed the seeking into the Father's writings, A taking in duchess, and that his hearty ●●xed cold, and his flesh trembled to hear m●n say th●t a Preacher should quote Doctors▪ allege P●et● and Philosophers, Idem. li. 1. pag. 1.4 and confirm his matter o●t of hum ne writers. And yet Paul himself doth allege Aratus, Menander, and Epime●ides, who were all He●●●en P●e●●. Poly. I think that warrant enough, and sufficient. But what is the reason then, that since my late conversing with some of them, I have heard such exceptions taken against Poets and Philosophers, and the fathers whom they ought rather to reverence (with Seneca) saying, (Ego illos ve●eror, etc.) and to do a kind of homage to their very names? Aug. lib. 3. contra Petilian ca 16 The. I am thus conceited of them, that as Petilian dispraised Logic, and Rhetoric, because he himself had no skill in these Arts: So many New-fangle-novilists, contemn all Gentile learning, and find fault with such as make use of it, because they themselves are ignorant therein: Resembling the Fox, that despiseth the Grape, that himself cannot reach: or rather like that old Fox, that by a mischance having lost his tail, went presently to other Foxes, and persuaded every one of them to cut off his Tail, pleading that it was to weighty and Cumbersome, etc. But the matter coming in question, and to be thoroughly scanned, it was found that the subtle fox did it so cover his own deformity, which should never have been espied, if it had once become a fashion, or custom to be without Tails. Poli. But note unto me I pray thee some of the Qualities, and conditions of their Proselytes, and followers, I mean such as are of the Vulgar sort, such as thou termest fashionarie Bible-bearers, that will go six or seven Miles to hear one of their own Teachers, and return home ready to do mischief to their neighbours. The. Their followers (Polyphemus) behave themselves, according to that Image of the world that I have seen pictured with the feet upward, importing that all things are turned up side down. The very Cobbler in these days, although he be taught and warned, Ne suitor ultra Crepidam, and that his Art forbids him to go above the latchet, will yet find fault and condemn the Workmanship of the thigh of the Picture. The very Butcher, whose skill reacheth no further than the opening and cutting up of an Ox, will yet assume the cunning to Anatomize a man. The proud Tailor, that hath served a Prenticeship only to learn the fashioning of Garments, will take upon him to teach Preachers to shape their Sermons to suit his affections. The Cook whose whole learning lies in the Kitchen and Larder-house, will be saucy and meddle with the order of the Church. The Smith whose Art extends itself no further than his forge, will yet be so bold as to blow the Coals of Contention into the Church, and so forge new Opinions upon the Anvil of error: yea many will carp at the Church's Government, and blame the life and dealings of other men, when themselves are far Worse, and altogether unable to give good directions to their own ordinary affairs, yet do they bear the World in hand, that whatsoever they do, they do it being moved thereunto by the Spirit. But to such I could wish milder Spirits, and that they would not meddle so much in other men's callings and so little in their own: but that they would learn how dangerous a thing it is, to go beyond the limits and Precinctes of their Professions, and to leave their prejudicial and obstinate minds, being first content to try all things, and then afterwards to hold fast that which is good. Theo. By your speeches then it appears, that it were better for us, if we were all of one mind, and of one profession of Religion. Poli. I (Poliphemus) So it standeth with the Truth, for Aequalitas prima pars est aquitatis, Seneca in Epist. Equality is the first, and chief part of Equity. And it is not good as (Seneca saith) to be busy in a well ordered state. It is inconvenient that one people, within the said Land, Senecain Tripod. and under the same government should be under divers opinions, but be all led by one Law and rule. It is the sayings of Curtius, and it may be held an Oracle for Truth, that Eiusdem juris esse debent, qui sub ecdem Rege victuri sunt. They ought to be under one law, that are under the government of one King. Curtius' lib. 10 It is also the judgement of the Fathers, that such as live in the same Church together, should be under Law indifferently, and be enforced by the Law to accommodate themselves to the customs of the place wherein they live. In his rebus (saith one of the fathers.) de quibus nihil certistatuit Scriptura divina mos populi Dei, vel instituta Maiorum pro lege tendenda sunt. Another holdeth it bury meet that Ecclesiastical Traditions, (namely such as do not hinder faith) should be observed, August. epist. 86 as they are deliveréd of our Eldérs: and that the custom of one should not be overthrown with the contrary customs of others. Hemingius holdeth it an heinous sin to break the ordinances of the Church. Qui violate (saith he) Ecclesiasticam Politiam, peccar multis modis. Yet many now adays, forgetting to know that it is free for every Church to make a form of Discipline or policy fit and profitable for itself, because the Lord hath prescribed no certainty in this behalf, (like distempering humours) have gone about to alter the state of this mystical body, which whether it be the puss of Ambition in some, who like Diotrephes, would have pre-eminence, Qui quoniam non possunt primum loum in Excclesia obtimere, idcirco illam scindunt, vel ab e● dificiunt, Or the prick of their own private Spirit, who would have all things according to their own minds, sure I am, the Devil hath invented Schisms, to subvert faith, corrupt verity, and rend unity, quos detinere non potuit via veteris caecitate, deciperet novi itin●ris errore. That them, whom he could not keeps in old blindness, he might deceive with new opinions and errors. Poli. But whence grow these waries and contentions: that men for wearing of a Surplise, bury their talon in a Napkin? That they stand on a corner cap, as on a corner stone● That they trouble Christ's Spouse for a Ring in marriage, and refuse to present her as a chaste Virgin to Christ? That for the cross in Baptism they leave the Fountain of living water, and become such enemies to the Cross of Christ jesus, etc. Theo. From hence they proceed (Poli) even of their lusts (as Saint james saith) that fight in their members, They lust, jan. ●, 1. and have not: They envy and have indignation, because they cannot obtain: they fight and war, because they get nothing. They would and will not: thou dissemble ambition under the cloak of dislike: because the master of the feast bids them not, Friend sit up higher, as of some here, in his days speaketh joannes Saribur●ensis And we have many a john, who if he could be Sarisbur●ensis, would preach the faith which before he destroyed, and retract like Paul, when I was a little one I spoke like a Child, I understood as a Child: I thought as a Child: but when I because a man I put away childish things, etc. But it were a happy thing, that they would conform themselves, and be obedient to the Church, for many by factious behaviour are drawn to be our adversaries. It causeth much grief, and brings great sorrow to God's Church, when Sons fight against their Father, green heads against grey hairs, and men of yesterday, presume to cross antiquity. As they of Athens said truly of their divisions, Auximus phil p●um ●o●tris 〈◊〉 ●●e●●on bus, so we strengthen the Pope, and Phillip's faction by these our dissensions. Poli. What is the reason that in rebus tam multis consertium, etim vita tam in explicabile dissidium? In so many things fellowship, and in life no friendship? Theo. It is for this, that men for wealth will be Hypocrites, and dissemble Religion carry books to show an inward, zeal, and yet being (all one body) in the members no Sympathy: being all one spirit, and in the affections no harmony: All one hope of heaven, and in Coheirs no Symphony: All one Lord, yet in fellow Servants no unity: All one faith, yet in opinions no Siminetrie: All sworn in one Baptism, yet in fellow Soldiers no Symmac●ic: All adopted by one father, yet in brethren much discord, and no fraternity. Thus riches enchanting the mind, causeth a man to think himself wise when he is but foolish, strong when he is but weak, fenced when he is but naked, to leave the true Tower, and strength of his defence, and to trust in the weak and rotten walls of wealth. For man's nature is composed of two contraries, of a mortal body, the Earth, and an eternal soul which is from heaven; and they are as contrary as Heaven and earth: whilst either of these parties, are naturally moved to conserve the good of his own nature. It cometh to pass, that both this base and earthly part draws a man vehemently to be attended upon earthly things, and contrary to that divine and heavenly part doth cover to carry men up into heaven from whence he is descended: by means of which repugnancy in man's nature, it is brought to pass, that man is wonderfully drawn into contrary desires: endeavouring to join things together, which of their own nature are severed farthest asunder, wearying himself with infinite toil, how to join with God, and the world together. To partalie of corporal pleasures, and spiritual joys: To possess the prosperity of earth, and the felicity of Heaven: This is the cause of so little faith amongst Men, or dissension, Hypocrisy, and all Neutrality at this day: For many would feign be Christians, and worldlings too: worship God, and Mammon too: Taste the sweetness of Heaven, and of the earth, and so would be Neuters, that is, hot and cold too. Po. Are there many of this sort, think you? The. Too many (Poli.) both men and Women, that like the Ambidexter Gebionites play on both sides, and halt between opinions: If the head be for their profit, they go after it: If the eye, they go after it: And these Neuters, (or rather Vters) are like those sea-calves, Crocodiles, Otters, and Sea-Colts, in Aristotle and Pliny, which are one while in the water, another while on the land, for greater booty: justly termed Dubia by Isodoro, because you cannot tell where to have them: Sometime they are Natatilia, and swim with the tide, other sometimes Gressabilia, and go back for advantage: but amongst many there are few found, that side neither to the right hand, nor the left, but go strait forward without Hypocrisy. Poli. Are there women also that are shew-carrying Bible-bearers, Hypocrites, and dissemblers? The. I (Po) and that sex is very dangerous. There are many that to be reckoned religions, frequent Sermons, have their Bible's fairly bound, and hanging by their sides, when they cannot so much as read them, much less have them imprinted in their hearts. These mask their evil under a vail of purity, and under a fair show shadow much mischief. Their eyes are snares, their words charms, their deceit much, and their desires more. Their consciences like a pumice-stone, light and full of holes, for lucre prone to change to any humour. Po. What is the punishment assigned for such neuter, Hypocrites, or dissembling Bible-bearers? The. The pain is no less than to be vomited out of the lords mouth. That is, that all Neuters for their Hypocrisy and dissimulation, should be cast out of favour with the Son of GOD, which is a woeful and importable chastisement, if we consider his divine Nature rightly, what the son of God is, namely that he is the same God that is unto us the cause of our being, the Fountain of life, and the founder of all joy. Poli. Is that only meant by Vomiting? The. No, By this vomiting is meant more than a bare eiecting out of favour: For therein is expressed a fearful, and violent casting out in anger: In this Simile the Church is compared to the stomach: The Luke warm Neuter or Hypocrite, to the Lukewarm Water, and their grievous disturbance to noisome vomitings. The Church is compared to the stomach, because as the stomach b● altering and concocting the nourishment received, feedeth and preserveth the parts of the body: So the Church by concocting and digesting the food of li●e, doth nourish and preserve the body of Christ, even in such sort, as from out of food in the stomach the livor draweth blood: the heart, Spirit: the brain, Sense: the sinews, strength: the veins, nourishment: the body, life: So out of the food of immortality (which is the word of God) that is in the church, to every member of Christ doth the heart draw faith: the will, obedience: the understanding, knowledge: the conscience, Comfort: the body, immortality: and the soul, all felicity. And that also after so rare, and stupendious an order, that even as the stomach: So doth it quicken by killing: revive by destroying: grow wise, by foolishness: obey, by rebelling against it own flesh: obtain life, through death: felicity through misery: and eternity, out of mortality. Po. Why is the Neuter, or Hypocrite, compared to Luke warm water? The. For that lukewarm water to a fasting stomach (being received) is hurtful: while it remaineth is grieffull: and being ejected is shameful. Became all neuter and Hypocrites are even such in God's Church, not only by hindering the work of God's spirit in the church, but by the unquieting and disturbing of the same. Poly. Why are their disturbing compare to noisome vomitings? Theo. Because, as that which breedeth vomiting, is cast out with hatred, for that it is enemy to Nature: with violence because it oppresseth the stomach: with shamefulness, because the defilings thereof are laid open to the eye: and lastly so ejected, as never again to be received: So all Hypocritical Bible-bearers, all incorrigible neuter shall: by the Lord himself be thrown out of the Church, as filthy vomitings out of the stomach, and that with hatred: because they are enemies to Christ, and deceivers of his people: with violence, because they hurt and oppress the Church: with shame, because their Hypocrisy shall be made known: and lastly cast out of the Church, never again to be received: because while they were in the Church they could never be amended. Thus the hatred of ejection doth show the detestation of the Crime: the violence, the mightiness of the pain: The shame, the horror of Confusion: And the never receiving, the eternity of destruction. Po. But these Hypocrites (perhaps) will say as much by others as you say by them. Theo. Not unlike so: for they are apt enough to justify their own weakness: but I may answer them with the Poet, Oh maior tandem parc●● insane minori: Hypocrite, fi●st cast out the beam, Horat. lib. 2. Sat. 3 the beam in thine own eye, and then afterward thou shalt see clearly to cast out the moat that is in ours: They are full of wounds themselves, yet upbraid us with Scars: They tradu●● us from slipping, when themselves fall down headlong: They are covered with mire, and yet triumplant our spots. They are as full of dissensions in their own errors, as ever were the Heathens in their Paganism: Et quet sunt Sodalitia tot sunt factiones. As Erasmus well observed: so many orders, so many factions: so many men, so many minds. If they upbraid us with Schisms, or Contrarieties of opinions: I may bandy that objection back again, and answer them as Demaratus did Phillippe of Macedon, who ask him tauntingly: How do yes Grecians agree at Athens and Peloponesus, when himself was fallen out with his wife and his own Son. Indeed thou dost well (quoth he) Philip to inquire of our Concord. Qui familiam tuam tanta patris seditione, & dissensions habes laborantem. Who hast so great discord and dissension at home in thine own house. Poly. It were happy than I perceive if these Hyppocrites were rooted out of the Church, that we might agree all in one, and not stumble at small matters, and let go the greater. The. It were much to be wished that as our reverend Fathers have caused an uniformity of discipline in the Church, so they would not only execute that Peacemaking Canon, that none Preach against the Doctrine, of another, but prescribe also generant Tenants of our Church to be followed by churchmen in the lesser matters of Doctrine, that foolish and unlearned questions might be stayed. And if the jews be tied to their Cab●●●● the Turks to their Koran: Logicians to the Axi●●● of Aristotle: Physicians to the Aphorisms of Hipocrates, and Galen: Geometricians to the compasses of Euclid: rhetoricians to the Precepts of Tully: Lawyers to the Maxims of justinian: y●● grammarians to the rules of Lily, why not such as are brought up in Chris●●● School to the Rules thereof; who is a Lily of the Valleys and as a Lily among thorns, so is Christ's to be among the Daughters, etc. Po. Are these Hippocrites and neuter, such sowers of dissension and varieties amongst us. The. No doubt of it. lib. de Isid. et Orisid. We read of a crafty King in Plutarch, who knowing his Enemies the Egyptians would not match him in strength, if they matched in minds and accorded in their Counsel, enjoined each Country, the worshipping of divers Beasts, which were Enemies by Nature, and would pray each on other: And while every one defended his beast against the ravin of another, and took his Wrongs ●●patiently it came to pass at last (saith the Author's) ob animalium inimicitias ipsa quoque gentes re non obseruata infesta sibi invicem hostesque redderentur. That by the enmity of their beasts the people themselves unawares became such Enemies that he subdued them. Thus, and more than so subtle is the Prince of darkness, who perceiving us to be Insuperabiles nisi separabiles, impregnable while knit in one mind and judgement, he brings in Neuters and Hypocrites amongst us: imescruing, and fashionary Bible-bearers, that sow strange questions, as tars among Wheat, and as Idols adore their private opinions, about which while we contend, Ob opinionum in●micitias re non obseruata ipsi quoque, hosts reddimur. Of this doting on questions, and unnecessary striefes, cometh envy railings, and evil surmisings through vain disputations of men. After which (as after Novelties) their ears do naturally itch: giving themselves Athenian-like, to nothing so much as to hear new things, Acts. 17, 21. and nothing embracing that unity and true peace, that should be in brethren of one father. Poli. What is that peace and union brethren? Theo. It is the mother of Cremites, father of Can●bites, and Sister of Solitaries, it is the bond of the patriarchs, the Chariot of the Prophets, and the refuge of the Ap●sties: It is the Calmness of the mind, the tranquillity of the soul, and singleness of the heart. It stauncheth grudges, quencheth broils, stinteth Garboils, and pulleth down the Crest of pride. Let him therefore that possesseth it, keep it: let him that wants it, seek it: and him that hath lost it, go after it: For behold how good and pleasant a thing it is for brethren to dwell together in unity. Which as it was joyful for David to behold in some of his kingdom, for Ostendebat qui dicebat Ecce (saith Austin) he pointed the finger to some whom he said Behold: So I wish that Psalm might now be said as truly Eccè: August. in hunc Psal. Behold how brethren of one heavenly Father dwell together in unity. I wish they that are without might point asbs, as did the Heathen at those Christians in the primitive Church, and say, Tertul. 39 apo. advers. Gen. Behold how these Christians love one another. Not like Hypocrites, in superstitiall and worldly show, but as becomes true Professors with inward and hearty affection: such as beseems the Servants and Sons of their Master and Maker. Now is high time the end of the world being said by the prophets, to be so near at hand. Po. How gather they the end of the world is at hand? The. Because (say they) Men do now as they did when the ●●ud was near, banquet, eat, drink, buy, sell, take use, or gain, build houses and palaces, Kings make wars, and manage Arms, ministers study to augment their tithes, Divines knit syllogisms, and the Commons are tumultuous. To conclude, there is no evil which now is not among men: hunger, thirst, theft, and Robbery, wars, Pestilence, Sedition, and want of all that is good. Wherefore let the same mind be in us, (shall I say with the Apostle that was in Christ) the same? Nay I am out of hope of it: He was such a lover of men, as they were but men, that he laid down his most precious life to the most ignominious death, for man his most rebellious Traitor. But if not the same, yet let the like mind be in us that was in Christ: at least let the mind of Aristotle an Heathen and natural man be in Christians: for shame of mankind, let not the mind of Tigers, of Wolves, of Bears, and of Lions be in us, lest we be Shame-kins to mankind. Nay, let but the mind of these to their own kind, the mind of Lions, to Lions; of Wolves, to Wolves be in us; not to hate our mankind, and good enough. But alas when it should be Homo homini Deus, Man to man a preserver, Now it is become Homo homini Lupus. Man to man a devourer. Every man hunteth his brother with a net. Yea, whereas all minds and motions of Enmity are in these beasts, but singular and peculiar to their kind, they all meet in one Man like Rivers in the Sea, who is to Man in mind ravenous as a Wolf, in head crafty as a fox, in heart fiery as a Tiger, in tongue poisonous as an Asp, in the evil eye, deadly as a Cockatrice, in bloody hands cruel as a Lion: Therefore the Psalmist compareth this man not to one beast, but to the beasts that perish. Vide● blandas consalutationes, amicos complexus, hilares compotationes, caeteraque officia humanitatis; I see indeed (saith Erasmus) every one give fair spoken and courteous salutations, friendly embracings, and congees, merry meetings, and kind drinking one to another, and other such parts of humanity: At o re● indignam (it is the complaint of Peace herself) ficta, fucata omnia, all is feigned friendship and Hypocrisy. One cannot see the least shadow of true amity amongst men, all is nought but dissimulation and deceit. They cover hart-burning, and malice, Envy, & hatred under these duties of humanity: cloaks of Courtesy, and fair seeming show of piety: They come in sheep's clothing with the name of brother of Friend, Cousin, and Kinsman, Et astutam vapido S●rvunt sub pectore Vulpem, and within they are ravening Wolves. Where is now a faithful yoke fellow that is Alter idem, in whose ear a man may lay his heart, and his life in his hand: where is a Nazian●en● with a Basil? An Austin● with an Alipius? which like a pair of Turtle Doves mourn and rejoice together? where are they that bear out the others burden, and support each other through Lo●e? The Heathen in their days, taught but eight such faithful yoke fellows, Pylades. N●●● Pa●oc●i I 〈◊〉. Casto●. Tyd●●. S●p●o. Damon. and Orestes. Euryatus. Achilles. Pernhous. Pollux. Polynices. Laetius. Pythias. But if now the Lord should look down from heaven upon the children of men to see if there were any that would understand, and seek God in the love of his neighbour, that of David might now be returned, Ne ●nus qu●dem. There is scant a man to be found on the earth: If now, as once Diogenes sought an honest man in the street with a candle at noon day: or if as the Lord ●ad his Prophet, one should now run too and fro by the streets of jerusalem to know and inquire in the open places thereof it be could ●●rid one man that is faithful to a man, he might (I fear) in many places return his errant with Sal●m●n. Behold I sought one by one to find 〈◊〉 count, and yet my soul seeketh, but I find it not: I have found one man of a thousand. And what is the reason of this? For that as Christians (saith Aug●●tine) having all one Father which is God: ●●d de des●●●●t. ●hristian. 〈◊〉 1. one Mother the Church, whereby we are brethren in the spirit: we y●t keep not the vni●y, of the spirit in the bond of peace. We would seem Religious, yet show it not in our Works, carry books in our hands to deceive the world, yet not have them grafted in our hearts to please God. Every man is led by his own will, follows affectation, and observes the rule of his own opinion, forgetting, or at least neglecting that of Bernard. Tom. 1. Sanctior est copula cordium quam corporam, and Coniunctiores sunt qui ani●●●quam qui corporibus coniunguntur, Nearer are they of kin whose hearts are of affinity in the spirit, lib. 6. divin. instit. c●. 10. than they who are but of lineage in the flesh. FINIS.