POliphemus, thou art very well met: for trauayling along the way alone, my eies presented with no desired obiects to feede vpon, nor my heart made happy in the fruition of any hopefull accident, I began to bee melancholy: and thy comming tenders occasion vnto me to talke, aswell to satisfie my minde, as to beguile the te­diousnesse of time.

I am glad Theotimus, that my presence may ei­ther pleasure you, or profit you: for mine owne part, my Fortunes are all alike: No wind at any time blows me any comfort or commodity, but trauaile I whither I wil, Per varios casus, & tot descrimina rerum, I still continue in eodem statu: A good yeare mends me not, nor a bad pairs me slot.

It may be so (Poliphemus) for that is a fate that alwaies followes men, that fashion themselues 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 dramme of dissimulati­on, then a pound of plaine dealing.

But I pray thée tell me (Theotimus) what makes thée thus Criticall? Or causeth these complaints against the condition of Times? Is it any former obseruation from others, or any present obiect from my selfe?

It is both.

Why then séeing our way is alike, and time pre­sents vs with like oppor tunity: before I heare mine own faults rehearsed (if at any time heretofore y ^• hast noted a­ny in me) let me heare other mens blemishes blazed, such (as thou s [...]iest) carry (like Ianus) two faces vnder one hood, y ^• are men for all inanity of goodnesse, as wels with­out wa [...]er: for lightnes and instability, as winds with­out raine: for barrennesse, trees without fruite: and for darkenesse, Stars without light.

The more shamefull that any fault is (Poliphe­mus) the more carefull we should be to shunne it. And what more haynous cryme then Hypocrisie, yet what more commen then such behauior? There liue now ma­ny Monsters in nature, Apostataes from God, Atheists in errour▪ Counterfeites of holynesse, that professe the kingdome of the Gospell, but for the most part imbrace the kingdome of the world: that are Angels in shew, in deeds Deuils: that are Saints in face in hart Serpents: Gods word swumming in their lips: but detestable Sa­than digging in their soules.

Such are termed Atheists, are they not Theoti­mus?

You may call them what you will, but I think they are people worse then Atheists, for the Atheists pro­fesse themselues to bee (as they are) openly wicked, but the other by ill dissimulation, to be good: Whereby that ill doth more annoy vnder coulour of goodnesse. Sweare an oath they will not, but by my truly: Indeed-la: As­sure as I liue, yet for all this faire shew, they will not stick to practise any vnderhand preiudice against their Neigh­bout: and infect the heauens with their horride and vn­heard of impieties.

But God knoweth their secret intents (Theo.) doth he not? The. Thou speakest like thy selfe (Poli.) better instructed to defend thy body with thy Weapon then to [Page]comfort thy soule with Gods word: dost thou not know that dissemble with the world they may, but with God they cannot? He of his knowledge cannot be deceiued: Of his truth cannot be changed: of his inuiolable faith­fulnesse, cannot be corrupted: For (although he permit them a while) yet doth he procéed to note downe the fal­finesse of their behauiour, and at lenght giue them to know that it is in vaine 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 vp the Temple with Ze­rubbabel, and pull it down with the Aramites: To blesse for Israel, and curse for Bal [...]ak: to cry Hosanna to day, and Crucifige too morrow, &c.

This same Dissimulation then is a great sin belike.

It is the Throne and crowne of all villany, the staine and shame of piety, the scum of fallacy, the foun­der of iniquity, and consounder of integrity. It worketh all her falshood vnder a colour of truth, it affecteth wronges vnder a Maske of dooing right: It performeth all manner of iniquity, vnder the Vesture of Christian Duty.

It séemes (Theoti.) you haue béene a curious ob­seruer of other men.

Not curious, but carefull: and not without cause. For it hurteth more with a vayled séeming veri­ty, then doth an Enimy by armed hostility: The one commeth into the fielde like a man, the other into the Court with falshood, like the Deuill: the one with wea­pon in hand, the other with poyson in hart: this assaul­teth with valour and magnanimity, that other decei­ueth by dissembled colour and Treachery.

But now tell me (Theo.) what saw you in me, that at the first gaue you occasion to make this the sub­iect of your speech?

I will resolue you by and by, but first make it knowne vnto me what you wil do ( Poliphe.) hunting in [Page]this place?

You aske (methinkes) a very idle question, for wha [...] [...]oundes haue I, I pra [...] you, or hunting staffe? See h [...]re my Nets, Tramell, and hunting geere.

What do I behold: Ba [...]chus in a Lyons case? My swagging Poliphemus with a Booke. This makes well for our first matter: yet you haue bin at cost with it, it seemes to me to be a warlike booke, it is so armed, so painted and bound about with brases of brasse.

Looke into it.

I see it well inough, and yet I sée it is not suf­ficiently furnished as it ought to be.

Looke into it.

I see it well inough, and yet I sée it is not suf­fciently furnished as it ought to be.

What lackes it?

You shoulde haue set it foorth better, and gar­nisht it wi [...]h your owne Armes.

What Armes?

Sylenus head, or an Asses head péeping out of a Tunne: for omnis habitus a [...]ff [...]cile separabilis est a Subiesto, And because thou cariest it, methinks the subiect should be of no other matter, but the arte of quaffing, or Car­rowsing.

Take héed least thou speake vnaduisedly, for 3. things I haue herd) are exempt from mocking and blas­phemy. The first is, the affaires of Princes, for they are not to be meddled with, Qua supra nos, nihil ad nos. The second, the miserie of them that are poore, for Fortune (chaunging) may make thy case like.

The thirde, the Ceremonies of the Church, whcih ad­mits no idle, vnchast, or blasphemous person. According to that of Vibullus.

What is it then, any Church matter, or holie thing that thou bearest?

Is there any thinge more requisite to be had in the church, or more sacred, or holy thing then the Bible?

Iesu God: what hath Polyphemus to do with the Bible?

Aske you that? What a Christian hath to doe with Christ? Bona pars est Christianismi velle sier, Christi­a [...]um.

I thats true, if it bee Toto pectore, without Hyppocrisie or Dissimulation. But (except thy minde be sodainly altered, which I desire) I thinke rather an Halbert, or a sword and dagger, would become thy qua­lities, and person for if (vnacquainted) I should méete thee on the sea in these habiliments. I shu [...]d take thée for a Pyrate: if on the land, for a very théefe and robber.

But this Bible teacheth we should not iudge a­ny man according to his outward shew and apearance, for as many times vnder a Russet coate lurkes a Ty­ranous and cruell heart, so sometimes a long lock, shag hayre, staring Muchachio, fierce eies, a flaunting fea­ther, a souldiors Cassocke, and a swaggring hose, do co­uer a Gospellers minde.

And why not? for the Wolues skinne many times doth couer the harmelesse sheepe, and (if we may beléeue tales) an Asse is oftentimes hidden vnder a Li­ons case.

It séemes you déeme very strangely of me.

I wish that as thou carriest this booke in thy hands, so thou hadst it engrauen in thy hart. That thou wert as thou wouldst seeme to be, sound in religion, and not Neither hot, nor cold.

I pray thée (Theotimus) what is it to be hot in re­ligion?

It is to be baptized by Christ cum Spiritu Sancto, [Page]etigni, &c. Those that haue not onely cast off the works of darknesse by mortifying their owne flesh, denying their owne selues, subduing their owne wils, for going their own delights, & contemning the glory of the world, the flattrings of prosperity, and the despights of aduer­sitie, but are made infatigable against al labours: In­trepidable against daungers, and inexpugnable against all power vsing. Tanta humilitate in Conuersatione, Sta­bilitate infide veritate in verbis, iustitia in factis: Such gouernment in manners, and Iustice in Workes, as that the [...]r whole liues, are Pietye: Theyr bodyes, Sanctitie: Theyr mouthes, Verity: Theyr hearts, Charity, and themselues Myrrors of Integrity. These may be said to be hot in religion.

How comes it, that there bee so few of this number? You neuer had more Teaching, and Prea­ching.

Thats true, But Non omnes Sancti, qui calcant limma Templi: Wee are now too many Biblebearers, Too many impious, that woulde seeme Religious, too many that vnder the shewe of sacred holines shrowde a mulfitude of wickednes.

What is the reason that the Word of GOD so frankely, and so fréely taught, it fructifies no more? But many do still (as thou saist) make Religion a Cloke for their euill dealing?

There be two causes that hinder the true loue of Religion. Worldly Riches, and Spirituall Pouertie. The one oftentimes ensuing the other. For men im­measurably rich, are immoderaly bent vpon the world: So toyled with Wordly Cares, that they scarce re­spite [Page]themselues one breath of an Heauenly thought: Wealth makes men conceaue so vvell of themselues, that what they doe, they esteeme well done, and because they haue Goodes enough, they thinke themselues to be good enough. For Prosperity is often proude, wealth Wanton, and many times not onely Wilfull, but wit­lesse.

Money is as mighty vnto mischiefe as the Deuill himselfe: It makes men forsake GOD, and dissem­ble Religion. It can Worke Myracles, condemne In­nocentes, vanquish Armies, ouerthrowe Kingdomes, After mans Nature, Chaunge his Heart, peruert his will, and turne the reasonable minde into brutish af­fections.

Diuitiarum sequela, est luxuria, ura intemperant, furor miustus, arrogantia superba, &c. Seeing then the vse of Riches, is so daungerous, mans Nature so perniti­ous, and the abuse so impious, wee shoulde in our liues shewe the fruites of true Religion, and Christianitie, not beare Bibles in our handes, and carry mischieues in our heartes: Not seeme to dispise the world, and yet greedilye Gape and gaze after those thinges, which Possesa onerant, Amata inquinant, amissa cruciant. That is, Burthen them that possesse them, defile them that loue them, torment them that lose them.

[Page] Let vs not so fashion our selues to the superficiall and deceiuing shew of the world, that we neglect Heauen, and heauenly thinges: Aug. lib. 3. de l [...]b. [...]0 [...]. least they that doe sée the truth, and will not, be made b [...]ind y ^t they cannot. For it is a iust punishment following sinne, that euery one should lose that gift, that he would not vse well, when hee had it: Ʋt [...] rectum [...]aecere cum possit, non vult, Amitiat posse cum [...]e [...]t.

But now (The [...]timus) goe forward to tell mée who they be whom thou termest to be cold in Religion, Bibl [...] bearers, luke warme hypocrites, or Dissemblers. Theo I will. And thinke my labour very well bestow­ed if it may profit thee. There be thrée sorts of people ke [...] ­cold in Religion, Atheistes, Naturall men, Epicures: The one is described to be without God, The other without Christ, the last, without any sp [...]rke of the blessed spirit. The Atheist wantes the light of Nature, the Naturall man, the light of grace. The Epicure the light of the law, Whereby it comes to passe, that the Atheist is Irreligi­ous without hope. Rom 1, [...]0 1 cor. 2, 14 Gal [...]t. 3. The Naturall man, Erronious with­out truth: The Epicure Impious without conscience. Him wee may tearme 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 degrée as a Saint, nor is so chill with the coldnesse of iniquity, as an Infi­dell, Is neither Saint nor Infidell. But as betwixt an Horse and an Asse, is procreated a Mule: So betwixt this heate, and that coldnesse, is [...]ngendred a Nullifidi­ [...]: He that loueth in word, and in tongue, but not in deede, and in truth. Hee 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 indéede as beareth the Bible in his hand, but without true zeale in his hart: as wil say, he is of true Religion, but is not truely Religious. These men haue their Coates made [Page]of Linsie-Wolsie, these are they that plough with an Oxe and an Asse? these do sow their land with diuers kindes of séedes, and are like the Griffin in the war betwéen the Birdes and the Beastes. To the Birdes he shewes his winges, to the Beasts his féete: professing ayde to both, yet shewing himselfe Neuter to both: For as he by rea­son of his partaking of both natures, hath a naturall fa­cility to play with both hands, so these luke-warme pro­fessors, these Mungrell minded mixtures, are indifferent for all religions, ready to partake any, but in déed to loue none, but as luke-warme water will be soonest Ice, so luke-warm men will be soonest wicked. And as Ice will rather dissolue, then admit warmenesse, so they will as easily dye as return to goodnesse. For partim seruiunt Deo, partim Diabolo. Where God being angry, the Diuell should haue any part, doth leaue his part, and let the Deuill take all.

You are too bitter Theotimus.

It may be you thinke me so, because (happily) I touch you néerely. But it were well with you, if you were none of those, that for want of heat, were cold af­fected: nor through warmnesse, bus [...] headed, but as you haue béene carefull, the booke or Bible you beare should be fairely bound vp, and garnished with outward orna­ments, so you would be as diligent, your booke should furnish and beautifie you with true zeale, and good con­ditions, and reach you to know your selfe in the Schoole of Humility.

What is that you call Humility?

It is a vertue, springing from the true feare and knowledge of God, the mother of Méekenesse; and sister of Deuotion, without which no man can attaine to the knowledge, and feeling his owne misery in Adam, and felicity in Christ. It teacheth vs to liue like Christians, not like Pagans: to looke like a Lambe, not speake like a Dragon, to throw downe and subiect our selues, to [Page]haue the name of God in our tongues, and the feare of God in our harts.

Why is it then? That men continue so proud in heart, and so confidently wise in their owne imaginati­ons: There were neuer better teachers?

Tis true, neuer more teaching, nor lesse follow­ing: neuer more talking, and lesse practising. For Men now study to serue all turnes, change themselues into al formes: with a trice becomming openly Protestantes, secretly, Papistes: inwardly neither, outwardly both. Our liues worse then our forefathers who liued in igno­raunce, for in truth they knew very little, yet did very much: But we haue filed tongues, but defiled heartes: the more good we know, the lesse we do.

I will indeauour▪ that the same be reformed in my selfe.

I pray God you doe, and that you vse not as heretofore you haue done, to be a Booke-bearer, a coun­terfeit of holinesse, a Saint in honour, and a Diuell in demeanor.

But leauing to be thus Criticall, doe you con­demne them which beare the Bible about them?

No. But as hee that did beare Christ, was called Christofer. So you of bearing your Byble, shall be called Bibliofer a Bible-bearer.

Doe you not thinke it then an holy thing to carry the Bible?

No. Vnlesse you will confesse that Asses bee holy.

Why so?

For one Asse will carry 500. such bookes, and A thinke you are as well able to carry as many, béeing as well bridled, and Sadled, and Spurred forward, as commonly an Asse is.

Yet is it no absurdity, to attribute holynesse to the Asse which carried Christ.

I do not enuy you this holinesse, if therefore you will, I will giue you a relique of the same Asse.

you gibe at mee, yet your gift should not displease me, for that Asse by touching Christ, was consecrated, and made holy.

Then belike they were holy that buffetted him, for no doubte they toucht him.

But iest not. Is it not a holy thing to beare about one the Bible or Gods holy word?

It is, if it be truely done, without Hypocrisie.

Let Monkes and Fryers be Hypocrites, what haue I to do with it? First then tel me what is hypocrisie?

It is a cursed and capitall crime, It is the slaugh­ter of sanctity, and massacre of verity: Helles sacring, Heauens vnhallowing. Medea confesseth that she could by the help of Hecate, Ripis mirantibus, amnes in fontes redi­re suos fac [...]re, By her incantation make Riuers run back­wardes againe into their Fountaines, turne streames backward, and rootes of trées vpwardes: A thing very prodigious: but this sinne of Hypocrisie (that makes shew of that which is not) can do a great deale more then that: For wheras she could only enchant by her charms, Riuers, hils, woods, herbs, stones, &c. This couers Neroes cruelty vnder Catoes grauity: and Herods butchery with Iohn Baptists simplicity. This causeth mē carrie in their harts vntrue thoughts, in their mouthes Hony, in their minds Gal. Hypocrisy maketh truth (vnder a false shew) her cloake to couer all her abhominations, so that she in­fecteth the very heaues with the breath of her mouth, the very aire with the venom [...] of her tongue, and surmoun­teth Hell with the malice of her hart.

But what pretendes this carrying of the Bible? Doth it not betoken a Gospel like mynde, or holy heart?

Yes, where the life, and conuersation agrées with the Gospell, or Gods word, and where it is other­wise, Is it not Hypocrisie?

It séemes so: But what is it truly to bear the word of God, or the Bible?

Some carry it in their hands, as the Fryers of Saint Frauncis, do S. Frauncis rules of their order: So can Asses and Pack horses do: Some in their mouthes, hauing at euery worde, Christ, and Gods word, which is Pharysaicall: Some in their mindes, or by roat. But he caries it truely, that in his hands, in his mouth, and in his hart caries it.

yet for all that, they are not all holy, which haue the Bible in their minds.

Play not the Sophister with mee, none hath it in minde, that doth not inwardly loue it; nor doeth any man loue it, that in his life, behauiour, and conditions doth not expresse, and obey it.

I do not well vnderstand these high matters.

I will tel you more plainly. If you carry on your shoulders a bottle of good Rhenish wine, or sweete Mus­cadine, what other is it then a burthen?

Nothing els.

If you hold it in your mouth, and presently spit it out, what then?

It doth no good.

But if you drinke well of it.

There can be nothing more heauenly, or better.

It warmes your bodie, Cheeres your counte­naunce, and makes you merry, and ioyfull, doth it not?

It doth so.

Such is the Gospell or Gods worde, for being once digested▪ it changeth the whole habit of a man, and reuiueth (or rather reneweth him.)

Do you think I liue not acording to Gods word or the Gospell?

No man can tell better then your selfe.

If the matter were to be decided with my sword.

What if a man should to thy face call thée slaue, [Page]or giue thée the lie, what wouldst thou do?

I should kill him, or soundly beat him.

yet this booke that you beare, teacheth you to render for euill good, and to turne thy lefte chéeke to him which strikes thée on the right.

I did read it, but I forgat it.

you pray often I am assured: Do you not.

That is Pharysaicall.

It is Pharysaicall to pray long, and not from the heart, but your booke willes you to pray, and that from your soule.

I do sometimes pray.

When?

When it comes into my mind.

What prayer doe you then vse?

The Lords prayer.

How often?

Once: for the gospell forbiddeth vs Battology, that is, repeating one thing often.

Can you with attension say al the Lords praier?

I neuer tride it. Is it not inough y ^t I pronounce it?

No, if it bee onely with the tongue, for God re­spects, and heares the voice of the heart. Do you fast of­ten?

Neuer I.

But your booke, enioyns you to fast and pray.

What good doth fasting?

It serueth to 3. speciall good ends, first to mortifie and subdue the flesh: Secondly to stirre vp our minds to meditation and prayer. Thirdly, to bee a Testimony of our inwarde humility, and dutifull obedience to the will of God. We ought to fast to kéepe our bodies from surfetting, and our soules from sinning. The diseases of the minde (saith an holye Father) are healed with praying, and the lustes of the body with fasting. For euen as a wanton pampred horse doth striue to cast his [Page]Ryder, so doeth a Wanton pampred body by Nature resist against vertue. It is good to fast (saith Saint Am­brose) but better to giue Almes. When the lustes of our flesh are mortified, our Wronged brother satisfied, and our néedye neighbour reléeued, then GOD with our fast is well pleased. August. Augustine in his Sermon in the wildernes sayth:

I could like well of fasting (for it would saue mée much money to eat lesse) but that my stomacke and bel­ly call still for meat.

But Paule saith, they cannot serue Christe, that serue their bellies, you eate flesh euerie day, do you not?

When I can get it.

But your strong-sence-like-body is taught to plucke downe the pride of the flesh, if it be with féeding on hay, or barkes of trées.

But Christ saith, a man is not defiled with that which goeth into his body, or enters into his mouth.

If we féed moderately without offending.

This shall profitte me, and teach mee to refraine from inordinate diet and drinking.

I wish it might. But hath thy booke yet taught thée to know what thou art?

I am a Man.

What man is?

No.

I will then tell thee, he is a Mirrhor of misery, a playe of Fortune, and a prey of death: Hee is borne wéeping to shewe his wretchednes, hee liueth laughing [Page]and toying, to bewray his folly, hee dyeth sighing, and sobbing to declare his infirmity. Oh homo (sayth Chri­sostome) si consideras quid peros, quid per nares, quid per cae­teros meatus egrediatur, nunquam vilius Sterquilinum inue­nisti.

What profit is it to me to know what man is?

There is nothing more néedefull to man, nor more necessary to suppresse and subdue his haughty af­fections, then continual remembrance what he is, from whence he came, and whether he shall. That in calling to minde his base mettle, his Wretched condition, and mortall generation, he may the rather be mooued more humblye and lowly to conceyue and esteeme of him­selfe.

Thou mightest do well then (Theotimus) to tel me what the world is, for I am sure there is much villany in that.

What the world is? Hir myrth is nothing but sorrow: her pleasure pain: her wisedom foolishnes: and her wealth misery: pinching some with pouerty, and op­pressing with misery, aduauncing the proud and vicious without desert, deiecting the Humble and Veriuous without cause: befrending the froward and seditious, and molesting the quiet and obedient: permitting the ignorant and foolish to speake, and putting to silence the wise and discréete: extolling crafty dissemblers, and de­spising simple innocents.

The worlde (Poliphemus) tormentes some vvith strife and contention: some with sicknesse, sores, and diseases. Insomuch that if an olde man would set down the Tragedie of his life (from the day of his byrthe till his departure to his graue) a man woulde wonder that the body could suffer, and the hart could beare so painful and dolorous a pilgrimage.

Why is it then that y ^e world so bad, men put such [Page]affyance in her, and are so easily seduced by her subtil­ties?

The first cause is, Couetousnesse, which (as a Reuerend Father saith) Colit Idola, quae finxit: for wher­as the eternall Maiesty is onely mighty, wise, bountiful, rich, blessed, and full of all goodnesse. Now the Miser saith, it is my Mony that can doe all thinges, therefore the most mighty, prouide all thinges, therefore most wise: giue all thinges, therefore most bountyfull, purchase all thinges, therefore most rich; cause a man to liue in all plenty, therefore most blessed.

The second is our owne corruption and deformity through Adams fall. Since which time, the nature of man is so fraile, the occasions vnto euill so many, and the illusion of Sathan so prompt, and ready that (except Gods speciall grace preuent him) he is apt vpon euery light occasion to be drunke with the dregs of the world, and to yéeld vnto sinne and wickednesse, being more ea­sily brought to conceiue an error by one litle word, then the truth by a long tale, and sooner seduced to consent vnto vice by one small example, then conuert vnto ver­tue by many vehement perswasions.

These Resolutions of thine haue done me more good, then my booke as yet.

I thought what a Bible-bearer, what a sound professour I should finde you? I tolde you, you would prooue one of those that carry your Booke and frequent Sermons more for fashion of the world, then loue to the word. But do you liue chast?

Happily I shall do when I am old. But shall I confesse the truth vnto thée Theotimus?

I am no Priest. If you will bee confest, séeke some other, or rather confesse vnto God.

Why then (Poliph.) know I am not yet a per­fect Gospeller, but one of the common sort. We Gospel­lers (I meane our fraternity) doe especially hunt after [Page]foure thinges.

• First, to fill our bellies.
• Secondly, to feede our lusts.
• Thirdly, to haue liuing.
• Fourthly, to be vncontrould, or to do what we list.

You say true indéed, there be many y ^e challenge to themselues the addition of pure professors, who striue to liue as they list, and thinke it a burthen and seruitude to submit their necks and soules to the yoake of humain obedience, but holde that a Christian mans liberty is to liue as he please and for this cause some haue refused to receiue che Lords Supper knéeling, &c. They will not (for sooth) bee drawne vnder the yoake of mans power, but are of such a peruerse nature, as that they would not onely take vnto themselues liberty in thinges indif­ferent, but indeauour also to crosse the customes of the Church: For some haue sent their Seruants to Plough and Cart vppon the very feast day of the Natiuity of Christ, which wee commonly call Christmasse day, to crosse the custome of the Church of England, which kéep­eth it holy. Oxfords answer &c. Others (as appeareth by Oxfords answer to their Petition exhibited to the King) Did spend the fift of August 1605 in fasting, to crosse that authority which commaunded them to celebrate it with ioy and thankful­nesse for his maiesties strange deliuerance from the con­spiracy of the Earle of Gowry. There is another society of men, who in the time of Lent, were wont to eate flesh seuen daies in the wéek, though out of Lent but fiue, and I thinke they did it to no other ende but onely to crosse the authority of that power, which enioynes them from eating of flesh meat at that time of the yéere. Thus they behaue themselues (in déede) like men that labour to liue vncontrouled. They will be euer in an ertreame, for when we feast, they will fast: and when we fast they will feast: And carry to the cie of the world such a séeming [Page]shew of sauctify, that (vnlesse a man be well acquainted with their manners and conditions) they are able to de­ceiue a very well taught and grounded experience. Thi [...] I knew (Poli.) thou art able to iustifie of thy selfe in thy obseruance of their beheauiours since thou hast béene a Bible-bearer, I meane a professor in shew, not in déede, if thou wouldest but discouer their absurdities which I thinke very fit for a Caution and instruction to others.

I am not yet (Theo.) so resolued a professor, but that good and holesome perswasiōs may preuaile w ^t mee, for (methinkes) I cannot rellish our Teachers 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 Gods Enimies, that liue not vnder the yoake of their pretended holy Discipline.

I make no doubt but thou wilt grow into a dis­like of their dealings, for they haue depraued and slaun­dered not onely the common book, but the whole estate of the Church as it was reformed by her late maiesty. Yea in her maiesties life time, the state of this church of Eng­land was so depraued beyond the Seas, by new fangle D [...]sciplinartans, Qualter e­piscop l li­ [...]usi an. 1574. as that it hath béene conceiued by very godly and Religious men in forreigne Countries, that we haue no lawes, no good orders, no discipline, but that euery man may do what he list. They refuse to subscribe to the Kings lawfull authority, in causes Ecclesiasticall, to the Articles of Religion, to y ^e Book of common prayer, and the orders rites and Ceremonies of our Church. Nay they dissent from vs in thinges accidentall and Ce­remoniall. For example sake, Pet. Mart. in Epist. 3. Beza in li­j [...]st. 8, & [...]2 the Cappe, and the Sur­plesse &c. are Adiaphora, that is, thinges in different in their owne nature, yet are there many of so peruerse a condition that rather then they will weare them, they will lose their liuings, and forsake their callings.

They are not of my minde, for in my opinion [Page]that is then great folly and insolency. Had I a good li­uing I should willingly vse those matters, being things so indifferent, before I should forgoe my meanes by such a madnesse.

Bulling ad­uersus Anaba [...]t. fo. 18 102.But who haue they cryed out against benificed-men, saying they were Ʋentris minstra, Ministers of the belly, and that they could not teach truely, because of their great liuing.

The onely thing I think (Poli.) they aymed at, was that the Pastors might be expelled, y ^t so they might succéede them. Swinglius saith, They teach that such can­not preach the Gospell sincerely, Zuingl. in Ecclesiast. which haue great benifi­ces: But then hope is to haue the true Pastors expelled, that they may succeede in their places: And yet forsooth they publikely protest, they seeke for no liuing.

But I pray thée fell me (The) that I may profit by thée? how long h [...]h the Surplesse beene vsed?

Hierom. de s [...]npioribus ecclesiast.The Godly fathers of the Church in the purest estate therof, haue left it in writing, that the Ministers in their times did vsually put on white garments, in the celebration of the Sacramentes, and execution of diuine Seruice.

Nay it was vsed in the very day [...]e of the Apostles, as is testified by Hegesipp [...], who (as an holy Father saith) liued néere the Apostles time. His Testimony is this, Hegisip. li. comment linea, no la­nea veste induauatur. When Iames sirnamed Iustus▪ went into the Temple, he was apparelled with a linnen vesture.

This shall suffice me for that question, but why do our teachers tel vs that the Crosse in baptisme is a piece of Popery?

Therein they commit a fallacy, for it was v­sed in the Church within the compasse of 300 yéeres af­ter Christ, and hath béene vsed euer since. Dyon. Ar­cop. de ec­clesiast. hie­rer. ca. de baptismo. Besides the writinges of many fathers, that iustifie the same, Dio­nisius Areopagita, who liued in the Apostles tyme, [Page]maketh mention of the Crosse in baptisme, why do they finde fault with the Ring in the solemnization of Mar­raige?

They are too nice in their points. The ring in Ma [...]mony is an auncient Ceremony. For Tertullian who [...]ued almost 200. yeares before Saint Chrysostomes time maketh mention of it. Therefore Zanchye speaketh in our behalfe for the vse thereof, Z [...]n [...]h [...]s d [...] [...]. C [...] [...]. Resexternae, &c. Things exte [...]nall which are n [...]t repugnant to the word, and which neither are Superstitious, nor obscene, are to be obserued acc [...]rding to the Custome of the Countrey wherein wee liue. But many make shewe of zeale, where there is none: affecting new formes, Inuenting new opinions, and running from errour to errour.

What thinke you the cause that many haue so run from one newe opinion to another, and are of no more slayed and setled a iudgement?

I coniecture it to bee, because they haue contem­ned and disdained the auncient fathers of the church, and haue thought it the loosing and mispending of good hours to pervse their writinges. For one of them being vrged (for his conformity) with the Testimonies of the Classi­call and principall Doctors of the Church, T. C li. 1 pag. 154 cried out, that Truth was measured by the crooked yard of Tyme, and termed the séeking into the Fathers writings, A taking in duches, and that his harty [...]xed cold, and his flesh trem­bled to heare m [...]n say th [...]t a Preacher should quote Doc­tors▪ alledge P [...]et [...] and Philosophers, Idem. li. 1. pag. 1.4 and confirme hys matter o [...]t of hum ne vvriters. And yet Paule himselfe doth alledge Aratus, Menander, and Epime [...]ides, who were all He [...]en P [...]e [...].

I thinke that warrant enough, and sufficient. But what is the reason then, that since my late conuer­sing with some of them, I haue hearde such exceptions taken against Poets and Philosophers, and the fathers [Page]whom they ought rather to reuerence (with Seneca) say­ing, (Ego illos ve [...]eror, &c) and to do a kind of homage to their very names? Aug. lib. 3. contra Pe­tilian ca. 16

I am thus conceipted of them, that as Petilian dispraised Logicke, and Rhetoricke, because hee himselfe had no skill in these Artes: So many New-fangle-Noui­lists, contemne all Gentile learning, and finde faulte with such as make vse of it, because they themselues are ig­norant therein: Resembling the Fox, that dispiseth the Grape, that himselfe cannot reach: or rather like that old Foxe, that by a mischaunce hauing lost his tayle, went presently to other Foxes, and perswaded euery one of them to cutte off hys Taile, pleading that it was to weightie and Cumbersome, &c. But the matter com­ming in question, and to be thoroughly scanned, it vvas founde that the subtle Fore did it so couer hys owne deformity, which should neuer haue beene espied, if it had once become a fashion, or custome to bee without Tailes.

But note vnto mee I praye thee some of the Qualities, and conditions of their Proselytes, and follo­wers, I meane such as are of the Vulgar sort, such as thou tearmest fashionarie Bible-bearers, that will goe sixe or seauen Miles to heare one of their owne Tea­chers, and returne home ready to do mischiefe to theyr neighbours.

Their followers (Polyphemus) behaue them­selues, according to that Image of the worlde that I haue seene pic [...]ured with the feete vpward, importing that all thinges are turned vp side downe.

The very Cobbler in these dayes, although hee bee taught and warned, Ne sutor vltra Crepidam, and that his Art forbiddes him to go aboue the latchet, will yet finde fault and condemne the Workmanshippe of the thigh of the Picture.

[Page] The very Butcher, whose skill reacheth no further then the opening and cutting vppe of an Oxe, will yet assume the cunning to Anotamize a man. The proude Taylor, that hath serued a Prentishippe onely to learne the fashioning of Garmentes, will take vppon him to teach Preachers to shape their Sermons to sute his af­fections.

The Cooke whose whole learning lies in the Kitchen and Larder-house, will bee sawcy and meddle with the order of the Church. The Smith whose Art extends it selfe no further then his forge, will yet be so bolde as to blow the Coales of Contention into the Church, and so forge newe Opinions vppon the Anvile of errour: yea many will carpe at the Churches Gouernement, and blame the life and dealinges of other men, when them­selues are farre Worse, and altogether vnable to giue good directions to their owne ordinary [...] affaires, yet doe they beare the Worlde in hande, that whatsoeuer they doe, they doe it being mooued thereunto by the Spirit.

But to such I could wish milder Spirits, and that they would not meddle so much in other Mens callings and so little in their owne: but that they woulde learne how dangerous a thing it is, to goe beyond the limmits and Precinctes of theyr Professions, and to leaue theyr preiudiciall and obstinate mindes, being first content to trye all thinges, and then afterwards to holde fast that which is good.

By your spéeches then it appears, that it were better for vs, if we were all of one mind, and of one pro­fession of Religion.

I (Poliphemus) So it standeth with the Truth, for Aequalitas prima pars est aquitatis, Seneca in Epist. Equality is the [Page]first, and chiefe part of Equity. And it is not good as ( Se­neca saith) to be busy in a wel ordred state. It is incōveni­ent that one people, within the said Land, Senecain Tripod. and vnder the same gouernment should be vnder diuers opinions, but be all ledde by one Law and rule. It is the sayings of Curtius, and it may be helde an Oracle for Truth, that Eiusdem iuris esse debent, qui sub ecdem Rege victuri sunt. They ought to be vnder one law, that are vnder the go­uernment of one King. Curtius lib. 10 It is also the Iudgement of the Fathers, that such as liue in the same Church togither, should be vnder Law indifferently, and bee enforced by the Lawe to accōmodate themselues to the customes of the place wherein they liue. 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 b [...]rye méete that Ecclesiasticall Traditions, (namely such as do not hinder faith) shoulde be obser­ued, August. epist. 86 as they are deliueréd of our Eldérs: and that the custome of one should not be ouerthrown with the con­trary customes of others.

Hemingius holdeth it an heinous sinne to break the or­dinances of the Church. Qui violat (saith he) Ecclesiasti­cam Politiam, peccar multis modis. Yet many now adaies, forgetting to knowe that it is frée for euery Church to make a forme of Discipline or policie fit and profitable for it selfe, because the Lorde hath prescribed no certainety in this behalfe, (like distempering humours) haue gone about to alter the state of this mysticall body, which whether it be the pusse of Ambition in some, who like Diotrephes, woulde haue preheminence, Qui quo­niam non possunt primum loum in Excclesia obtimere, idcirco illam scindunt, vel ab e [...] dificiunt, Or the pricke of theyr owne priuate Spirite, who would haue all thinges ac­cording to theyr owne minds, sure I am, the Deuil hath [Page]inuented Schismes, to subuert faith, corrupt verity, and rent vnity, Ʋt quos detinere non potuit via veteris caeci­tate, deciperet noui itin [...]ris errore. That them, whom hee could not keeps in olde blindnesse, he might deceiue with new opinions and errors.

But whence grow these waries and contenti­ons: that men for wearing of a Surplise, bury their ta­lent in a Napkin? That they stand on a corner Cappe, as on a corner stone [...] That they trouble Christs Spouse for a Ring in marriage, and refuse to present her as a chast Virgin to Christ? That for the crosse in Baptisme they leaue the Fountaine of liuing water, and become such enimies to the Crosse of Christ Iesus, &c.

From hence they procéede (Poli) euen of their lusts (as Saint Iames saith) that fight in their members, They lust, Ian. [...], 1. and haue not: They enuy and haue indigna­tion, because they cannot obtaine: they fight and warre, because they get nothing. They would and will not: thou dissemble ambition vnder the cloake of dislike: be­cause the maister of the feast bids them not, Friend sit vp higher, as of some heere, in his daies speaketh Ioannes Saribur [...]ensis And we haue many a Iohn, who if he could be Sarisbur [...]ensis, would preach the faith which before hée destroyed, and retract like Paule, when I was a little one I spake like a Childe, I vnderstood as a Child: I thought as a Child: but when I because a man I put a­way childish thinges, &c. But it were a happy thing, that they would conforme themselues, and be obedient to the Church, for many by factious behauiour are drawne to be our aduersaries. It causeth much griefe, and bringes great sorrow to Gods Church, when Sonnes fight a­gainst their Father, greene heads against gray hayres, and men of yesterday, presume to crosse antiquity. As they of Athens saide truely of their diuisions, Auximus phil p [...]um [...]o [...]tris [...] [...]e [...]on bus, so we strengthen the Pope, [Page]and Phillips faction by these our dissentions.

What is the reason that in rebus tam multis conser­tium, etim vita tam in explicabile dissidium? In so many thinges fellowship, and in life no friendship?

It is for this, that men for wealth will be Hy­pocrites, and dissemble Religion carry books to shew an inward, zeale, and yet being (all one body) in the mem­bers no Sympathy: being al one spirit, and in the affecti­ons no harmony: All one hope of heauen, and in Co­heirs no Symphony: All one Lord, yet in fellow Ser­uants no vnity: All one faith, yet in opinions no Simine­trie: All sworne in one Baptisme, yet in fellow Souldi­ors no Symmac [...]ic: All adopted by one father, yet in brethrē much discord, and no fraternity. Thus riches en­chanting the minde, causeth a man to thinke himselfe wise when he is but foolish, strong when he is but weak, fenced when hee is but naked, to leaue the true Tower, and strength of his defence, and to trust in the weak and rotten walles of wealth.

For mans nature is composed of two contraries, of a mortall body, the Earth, and an eternall soule which is from heauen; and they are as contrary as Heauen and earth: whilest either of these parties, are naturally moo­ued to conserue the good of his owne nature. It commeth to passe, that both this base and earthly part drawes a man vehemently to be attent vpon earthly things, and contrary to that diuine and heauenly part doth couer to carry men vp into heauen from whence he is descended: by meanes of which repugnancy in mans nature, it is brought to passe, that man is wonderfully drawne into [Page]contrary desires: endeuoring to ioyne things together, which of their owne nature are seuered farthest asunder, wearying himselfe with infinite toyle, how to ioyne with God, and the world together. To partalie of cor­porall pleasures, and spirituall ioyes: To possesse the prosperity of earth, and the felicity of Heauen: This is the cause of so little faith amongest Men, or dissen­tion, Hypocrisie, and all Neutrality at this day: For many would faine bee Christians, and worldlings too: worship God, and Mammon too: Tast the swéetnesse of Heauen, and of the earth, and so would be Neuters, that is, hot and cold too.

Are there many of this sort, thinke you?

Too many (Poli.) both men and Women, that like the Ambidexter Gebionites play on both sides, and halt betwéene opinions: If the head bee for their profit, they goe after it: If the eie, they goe after it: And these Neuters, (or rather Vters) are like those Sea-Calues, Cro­cadiles, Otters, and Sea-Colts, in Aristotle and Pliny, which are one while in the water, another while on the land, for greater booty: iustly tearmed Dubia by Isodoro, because you cannot tell where to haue them: Sometime they are Natatilia, and swim with the tide, other some­times Gressabilia, and go back for aduantage: but amongst many there are few found, that side neither to the right hand, nor the left, but go straight forward without Hy­pocrisie.

Are there women also that are shew-carrying Bi­ble-bearers, Hypocrites, and dissemblers?

I (Po.) and that sexe is very dangerous. There are many that to bee reckoned religions, frequent Ser­mons, haue their Bibles fayrely bound, and hanging by their sides, when they cannot so much as read them, much lesse haue them imprinted in their hearts. These maske their euill vnder a vaile of purity, and vnder a faire shew shadow much mischief. Their eies are snares, their wordes charmes, their deceite much, and their de­sires more. Their consciences like a Pumyce-stone, light and full of holes, for lucre prone to change to any humor.

What is the punishment assigned for such New­ters, Hypocrites, or dissembling Bible-bearers?

The paine is no lesse then to be vomited out of the Lordes mouth. That is, that all Neuters for their Hypo­crisie and dissimulation, should be cast out of fauor with the Sonne of GOD, which is a wofull and importable chastisement, if wee consider his diuine Nature rightly, what the son of God is, namely that he is the same God that is vnto vs the cause of our béeing, the Fountaine of life, and the founder of all ioy.

Is that onely meant by Vomiting?

No, By this vomiting is meant more then a bare eiecting out of fauour: For therein is expressed a feare­ful, and violent casting out in anger: In this Simile the Church is compared to the stomack: The Luke warme Newter or Hypocrite, to the Luke-warme Water, [Page]and their grievous disturbance to noisome vomitings.

The Church is compared to the stomack, because as the stomack b [...] altering and concocting the nourishment receiued, feedeth and preserueth the partes of the bodye: So the Church by concocting and disgesting the foode of li [...]e, doeth nourish and preserue the body of Christ, euen in such sort, as from out of food in the stomacke the liuor draweth blood: the hart, Spirit: the braine, Sence: the sinnewes, strength: the vaines, norishment: the body, life: So out of the food of immortality (which is the word of God) that is in the church, to euery member of Christ doth the hart draw faith: the will, obedience: the vnder­standing, knowledge: the conscience, Comfort: the bo­dy, immortality: and the soule, all felicity. And that al­so after so rare, and stupendious an order, that euen as the stomacke: So doeth it quicken by killing: reuiue by destroying: grow wise, by foolishnes: obey, by rebelling against it owne flesh: obtaine life, through death: felici­ty through misery: and eternity, out of mortality.

Why is the Newter, or Hypocrite, compared to Luke warme water?

For that luke-warm water to a fasting stomack (being receiued) is hurtfull: while it remaineth is grief­full: and being eiected is shamefull. Became all New­ters and Hypocrites are euen such in Gods Church, not onely by hindring the work of Gods spirit in the church, but by the vnquieting and disturbing of the same.

Why are their disturbings compare to noisome vomitings?

Because, as that which bréedeth vomiting, is cast out with hatred, for that it is enemy to Nature: with violence because it oppresseth the stomack: with shame­fulnes, because the defilings thereof are laid open to the eie: and lastly so eiected, as neuer againe to be receiued: So al Hypocritical Bible-bearers, al incorrigible New­ters shal: by the Lorde himselfe bee throwne out of the Church, as filthy vomitings out of the stomacke, and that with hatred: because they are enemies to Christe, and deceiuers of his people: with violence, because they hurt and oppresse the Church: with shame, because their Hypocrisie shall be made knowne: and lastly cast out of the Church, neuer againe to be receiued: because while they were in the Church they could neuer be amended. Thus the hatred of eiection doeth shewe the detestation of the Crime: the violence, the mightines of the paine: The shame, the horrour of Confusion: And the neuer receiuing, the eternity of destruction.

But these Hypocrites (perhaps) will say as much by others as you say by them.

Not vnlike so: for they are apt enough to iu­stifie theyr owne weakenes: but I may answeare them with the Poet, Oh maior tandem parc [...] insane minori: Hy­pocrite, fi [...]st cast out the beame, Horat. lib. 2. Sat. 3 the beame in thine own eye, and then afterwarde thou shalt see clearely to cast [Page]out the moat that is in ours: They are full of woundes themselues, yet vpbraide vs with Scarres: They tra­du [...] vs from slipping, when themselues fall downe headlonge: They are couered with myre, and yet tri­umpl [...]nt our spots.

They are as full of dissentions in their own errors, as euer were the Heathens in theyr Paganisme: Et quet sunt Sodalitia tot sunt factiones. As Erasmus well obserued: so many orders, so many factions: so many men, so ma­ny minds.

If they vpbraide vs with Schismes, or Contrarie­ties of opinions: I may bandy that obiection backe a­gaine, and aunswere them as Demaratus did Phillippe of Macedon, who asking him tauntingly: How doe yes Gracians agrée at Athens and Peloponesus, when himself was fallen out with his wife and his owne Sonne. In­déede thou doest well (quoth he) Phillip to enquire of our Concorde. Qui familiam tuam tanta patris seditione, & dissention [...] habes laborantem. Who hast so great discorde and dissention at home in thine owne house.

It were happy then I perceiue if these Hyppo­crites were rooted out of the Church, that wee might a­grée all in one, and not stumble at smal matters, and let go the greater.

It were much to be wished that as our reuerend Fathers haue caused an vniformity of discipline in the Church, so they would not onely execute that Peace-ma­king [Page] Canon, that none Preach againste the Doctrine, of another, but prescribe also generant Tennants of our Church to be followed by church-men in the lesser mat­ters of Doctrine, that foolish and vnlearned questions might be stayed. And if the Iewes be tyed to their Ca­b [...] the Turkes to their Alcaron: Logitians to the Axi­ [...] of Aristotle: Phisitions to the Aphorismes of Hipocra­tes, and Galen: Geometricians to y ^e compasses of Euclide: Rhetoritians to the Preceptes of Tully: Lawyers to the Maxims of Iustinian: y [...] Gramarians to the rules of Lil­ly, why not such as are brought vp in Chris [...] Schoole to the Rules therof; who is a Lilly of the Vallies and as a Lilly amonge thornes, so is Christes to be amonge the Daughters, &c.

Are these Hippocrites and Newters, such so­wers of dissention and varieties amongst vs.

No doubt of it. lib. de Isid. et Orisid. Wee reade of a crafty King in Plutarch, who knowing his Enemies the Aegyptians woulde not match him in strength, if they matched in minds and accorded in their Counsell, enioyned each Countrey, the worshipping of diuers Beastes, which were Enemies by Nature, and woulde prey eache on other: And while euery one defended his beast against the rauine of another, and tooke his Wronges [...] ­patiently it came to passe at last (saith the Autho [...]) Ʋt ob animalium inimicitias ipsa quo (que) gentes re non ob­seruata infesta sibi invicem hostesque redderentur. That [Page]by the enmity of their beasts the people themselues vn­awares became such Enimyes that hee subdued them. Thus, and more then so subtile is the Prince of darke­nesse, who perceiuing vs to be Insuperabiles nisi separabi­les, impregnable while knit in one mind and iudgment, he brings in Neuters and Hypocrites amongst vs: ime­scruing, and fashionary Bible-bearers, that sow strange questions, as tares among Wheat, and as Idols adore their priua [...]e opinions, about which while we contend, Ob opinionum in [...]micitias re non obseruata ipsi quo (que), hostes reddimur. Of this doting on questions, and vnnecessary striefes, commeth enuy raylings, and euill surmisinges through vaine disputations of men.

After which (as after No [...]elties) their eares doe na­turally itch: giuing themselues Athenian-like, to no­thing so much as to heare new things, Actes. 17, 21. and nothing im­bracing that vnity and true peace, that should be in bre­thren of one father.

What is that peace and vnion brethren?

It is the mother of Cremites, father of Can [...]bites, and Sister of Solitaries, it is the bond of the Patriarcks, the Chariot of the Prophetes, and the refuge of the A­p [...]sties: It is the Calmenesse of the mynd, the tranqui­lity of the soule, and singlenesse of the hart.

It stauncheth grudges, quencheth broyles, stynteth Garboyles, and pulleth downe the Crest of pride. Let [Page]him therefore that possesseth it, kéepe it: let him that wantes it, séeke 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 vnity.

Which as it was ioyfull for Dauid to behold in some of his kingdome, for Ostendebat qui dicebat Ecce (saith Austine) he poynted the finger to some whom hee sayde Behold: So I wish that Psalme might now bee sayde as truely Eccè: August. in hunc Psal. Behold how brethren of one heauenly Father dwell together in vnity.

I wish they that are without might poynt asbs, as did the Heathen at those Christians in the pri­mitiue Church, and say, Tertul. 39. apo. aduers. Gen. Behold how these Christi­ans loue one another. Not like Hypocrites, in su­perstitiall and worldly shew, but as becomes true Professors with inward and hearty affection: such as beséemes the Seruaunts and Sonnes of theyr Mayster and Maker. Now is high time the end of y ^e world being said by the prophets, to be so néere at hand.

How gather they the end of the world is at hand?

Because (say they) Men doe now as they did when the [...]ud was néere, banquet, eat, drink, buy, sell, take vse, or gayne, build houses and pal­laces, Kinges make warres, and manage Armes, [Page]ministers study to augment their tythes, Diuines knit Sillogismes, and the Commons are tumultu­ous. To conclude, there is no euill which now is not among men: hunger, thirst, theft, and Robbe­ry, warres, Pestilence, Sedition, and want of all that is good.

Wherefore let the same mind be in vs, (shall I say with the Apostle that was in Christ) the same? Nay I am out of hope of it: He was such a louer of men, as they were but men, that he layde downe his most pretious life to the most ignominious death, for man his most rebellious Traytor. But if not the same, yet let the like minde be in vs that was in Christ: at least let the minde of Aristotle an Heathen and naturall man bee in Christians: for shame of mankinde, let not the minde of Tygers, of Wolues, of Bears, and of Lyons be in vs, least we be Shame-kins to mankinde. Nay, let but the minde of these to their owne kind, the mind of Li­ons, to Lyons; of Wolues, to Wolues be in vs; not to hate our mankind, and good enough. But alasse when it should be Homo homini Deus, Man to man a preseruer, Now it is become Homo homini Lupus. Man to man a deuourer. Euery man hunteth his brother with a net. Yea, whereas all mindes and motions of Enmity are in these beastes, but singu­lar and peculiar to theyr kynde, they all méete in one Man like Ryuers in the Sea, who is to Man in mind rauenous as a Wolfe, in head crafty as a Fore, in heart fiery as a Tyger, in tongue poy­sonous [Page]as an Aspe, in the euill eye, deadly as a Cockatrice, in bloudy handes cruell as a Lyon: Therefore the Psalmist compareth this man not to one beast, but to the beastes that perish. Ʋide [...] blandas consalutationes, amicos complexus, hilares com­potationes, caetera (que) officia humanitatis; I sée indeede (saith Erasmus) euery one giue fayre spoken and courteous salutations, friendly embracings, and congies, merry méetinges, and kind drinking one to another, and other such parts of humanity: At ô re [...] indignam (it is the complaint of Peace hir self) ficta, fucata omnia, all is fained friendship and Hy­pocrisie. One cannot sée the least shadow of true a­mity amongst men, all is naught but dissimulati­on and deceipt.

They couer hart-burning, and malice, Enuy, & hatred vnder these duties of humanity: cloakes of Curtesie, and faire séeming shew of piety: They come in shéeps cloathing with the name of brother of Friend, Cosin, and Kinsman, Et astutam vapi­do S [...]rvunt sub pectore Ʋulpem, and within they are rauening Wolues. Where is now a faithfull yoke fellowe that is Alter idem, in whose eare a man may lay his hart, and his life in his hand: where is a Nazian [...]en [...] with a Basil? An Austin [...] with an Alipius? which like a paire of Turtle Doues mourn and reioyce together? where are they that beare out the others burthen, and support each o­ther thorough Lo [...]e? The Heathen in their daies, tought but eight such faithfull yoke fellowes, [Page]

• 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 looke downe from hea­uen vppon the children of men to see if there were any that would vnderstand, and séeke God in the loue of his neighbour, that of Dauid might now be returned, Ne [...]nus qu [...]dem. There is scant a man to bee founde on the earth: If now, as once Diogenes sought an honest man in the stréet with a candle at noone day: or if as the Lorde [...]ad his Prophet, one should now run too and fro by the stréetes of Ierusa­lem to know and inquire in the open places there­of it be could [...]rid one man that is faithful to a mā, he might (I feare) in many places returne his er­rant with Sal [...]m [...]n. Behold I sought one by one to find [...] count, and yet my soule seeketh, but I find it not: I haue founde one man of a thousand. And what is the reason of this? For that as Christians (saith Aug [...]tine) hauing all one Father which is God: [...]d de des [...]t. [...]hristian. [...] 1. one Mother the Church, whereby wée are brethren in the spirit: we y [...]t kéepe not the vni [...]y, [Page]of the spirit in the bond of peace. We would séeme Religious, yet shew it not in our Workes, carrie bookes in our hands to deceiue the worlde, yet not haue them grafted in our harts to please God. E­uery man is led by his owne will, followes affec­tation, and obserues the rule of his owne 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 harts are of affinity in the spirit, lib. 6. diuin. instit. c [...]. 10. then they who are but of lynage in the flesh.