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 .

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 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 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 .

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 that s 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 , 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 .

That s 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 themselues one breath of an Heauenly thought : Wealth makes men conceaue so well 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 .

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 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 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 ?

T is 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 .

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 men 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 ?

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 , 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 that 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 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 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 with 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 the world so bad , men put such 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 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 the 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 the 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 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 séeming 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 .