OH my most kind & ancient friend , although I haue beene now long out of England trauailing in many Countries , and now posting home to see my Parents ( as dutie bindeth me ) yet lighting in the company of Oxford men , as I came from London , I enquired of my old acquaintance in Oxford , by whom I vnderstood , that you remayned still a Student here , as I left you . Ancient affection and kindnesse constrayned me to stay my hast , and abide one day with you to renue our old acquaintance .

Sir , for this your excéeding great kindnesse , I hold my selfe much bound vnto you , and am most hartily glad to see your safe returne after so many yeares absence , and I pray you perswade your selfe , that you are a most welcome guest to me .

I thanke you most kindly , but good Lord , how are you altered since my departure ? pale , leane , thinne , and I feare as poore in purse as in body : for I vnderstand by those Oxford men , with whome I came from London , that you are not as yet preferred to any liuing .

True , I am not : but euen in the same estate , as you lest me , what that was , you knowe , very meane .

Yes trulie , I haue beene offered a liuing without sute , and also vpon sute , but I must needes say , vpon reasonable conditions ( as the Patron thought ) but such , as I may not enter into with a good conscience .

Conscience ? yea , this conscience is it , which marreth , al , this is it which hindreth you from all preferment . And if you will still stand vpon conscience , here may you studie vntill mosse growe to your heeles before any liuing worth the taking be freely without condition offered you , sillie Scholler ! borne to pine thy bodie in studie , and waste thy goods in vaine ! thinke not that men of this age are so simple , as to giue that freely , which they may lawfully sell dearely .

Though I neuer shal haue any preferment bestowed on me fréely , yet will I not dispaire of Gods goodnesse in prouiding for me . Howsoeuer , I am resolued ( by the grace of God ) neuer to vse any indirect meanes to bée preferred . And whereas you say that Patrons now are not so simple , as to giue that fréely , which they may lawfully sell dearely : I maruaile how they may lawfully doe that , which cannot be done without shipwracke of a good conscience .

Good conscience ? tush man , thinke you that they are afraide of any bug-beares ? what should they be afraid of ?

Of what ? euen of the heauie wrath of God vppon themselues , Leuit. 27.28 . and their posterity . Doth it séeme a small thing to prophane that which is consecrated to the setting forth of Gods honour ? if any Christian thinke this , he is far worse than an Infidel , who otherwise stand not so much vpon honesty . The Romans had this law , Sacrum qui clepserit , Cicer. lib. 2. delegib . raepseritue , parricida esto . He which clippeth , or taketh away that with is consecrated to holy vses , let him bée punished as a Parricide . Decad. 1. lib. 5. Liuie recordeth , that the Romans sent a present vnto Apollo at Delphos ; by the way , the Legates lighted vpon Pirates , who take the Romanes with their present intended to be giuen vnto Apollo . They carrie them home to Lyparas , where the custome was to diuide that which by piracie they had taken : That yeare , one Timasitheus was chiefe Gouernor , who demanded of the Legates whence they were , and whither they intended to saile ? and vnderstanding that they were messengers sent with a present consecrated vnto Apollo , moued with reuerence ; hée dealeth with his Citizens to forgoe their bootie , because they were holy things consecrated vnto Apollo . The Citizens , though they liued by robberie , yet made conscience of things which were consecrated to holy vses were contented to forgoe their commoditie : yea , moreouer they send with the Legates , men of warre to protect them vntill they came to Delphos . These heathen men , though they erred in the knowledge and true worshippe of the true God : yet their déedes shew their sincere affection toward God as farre as they knew , of whom in charitie we ought thus to thinke , that had they knowne the true God , & his right worship , they would haue béene much more zealous for his glorie . Whose sincere , though erronious , affection , shal in the day of iudgment condemne the iugling and fraudulent dealing , with sacred things , of many which know the truth , and professe the name of Christ . Ios. 6.19 . Actes . 5.3.4.5 . If Ananias and Saphira were so fearefully punished , for retayning but a part of that which themselues , of their own priuate good , had giuen to holy vses ; how much lesse can they hope to escape the punishment of God , who inuade the Goods of the Church , consecrated to holy vses , which were neuer their owne ?

Alas poore Scholler , I pittie thy credulous simplicity : But come , where may we sit and talke freely , I would not bee heard , and you shall promise me faithfully , that what I speake vnto you , you shall not disclose vnto any man , nor call mee in question for that which in secret for good will I shall aduise you .

Doubt you not of that , I will be secret . Come let vs goe into my studie , there no man can heare vs . I wil locke my studie doore , no man shall interrupt our talke .

Now we are in secret , I am bold to vtter my mind for your good , if you will not be obstinate in your fancie against all reason & continuall experience . In reason no man ought to take in hand any thing , but to some good end and purpose , whereby in the end hee may reape some pleasure or commoditie : now I would gladly know of you , to what end you spend your yeares in vaine speculations , spend your body in continuall reading and meditation , spend continually your monie , with small hope euer to recouer your charges againe , and in the meane space , defraud your selfe of those pleasures which others enioy , debar your selfe of such preferments , which vsually men of meaner desert obtayne . That this course you take is not good , I appeale to your owne experience , who haue liued here long with a thin diet , barely apparelled , and I doubt also , somewhat in debt to . Yet now as farre from hope of mending your estate ( except you alter this course ) as you were the first day you came .

Indéede if I made pleasure or profit the principall end of all my labours and studies , I must confesse , as now the world goeth , I take a wrong course : but being a Scholler , my principall end is to obtaine learning , and herein I study to approoue my selfe to God , in labouring diligently in my vocation , in setting forth his glory , in dooing good to all men according to mine ability , and endeuouring to kéepe a good conscience in respect of my self . These things a scholler ought to aime at , & not at riches , pleasures , and preferment .

Gods glory ? a good conscience ? tush , are you in earnest , and speake seriously ?

Yes trulie ,

Good Lord ! this it is , to be mued vp in a studie all the daies of a mans life , signe it is you haue little experience in the world . Had you beene abroad as I haue been , experience would haue taught you , that God , Conscience , and Religion , haue bin things inuented by the Polititians of this world , to keepe men within the compasse of humane lawes , for feare of future punishment after this life , whom otherwise , no feare or punishment in this life only , could restraine from breaking all lawes . The little regard they haue in obseruing the Religion which in wordes they professe , doth sufficiently shew , what account they make of it , as long as religion hinder not their profit or pleasures , they are contented to make shew of reuerence vnto it ; but let religion forbid them , such pleasures or commodities as they affect , they will make no bones to violate all religion . The base estimation they haue of those that liue religiouslie , doth bewray their inward thoughts ; for albeit in your presence they highly commend godlinesse and zeale , yet secretly behind your backes , they account them fooles , who practise it : and with many priuie nippes they deride them .

Albeit I haue not bin much abroad , so that out of experience I can say little , how men practize that in their déedes which in words they professe , yet I make no doubt but that at this time , and this age , there are more wicked men who denie God by their déeds , whom in words they professe , then euer were since the world began . For albeit , there haue béene alwaies vngodly men , yet at one time they abound more then in other . The Scripture foresheweth vs , that in these last daies corruption of manners should abound , 2. Tim. 3.1 . 2. Pet. 3.3 . & 2. Pet. 2. as errour in doctrine was prophesied should come immediately after the time of the Apostles , termed the latter daies by the Apostle , 1. Tim. 4.1 . the truth of which prophesies the wofull experience of our forefathers can testifie : of the one , I meane the greatnesse of errour in doctrine ; of the other , corruption of life and conuersation : we who now liue , cannot but acknowledge it to our griefe , your selfe perceiue it , & finde it true . Euen by this , that all things come to passe according as the word of God foresheweth should come to passe . I gather an vnfallible argument , that the word of God & Religion is not any inuention of man , but that all things are disposed by the hand of God : otherwise who can foretell many yeares before , what afterwards shall come to passe . Only God the disposer of al things can tell vs what shall come to passe . Who therfore foresheweth vs what euils are to come , and when , that we might know , that there is nothing which commeth to passe , but by his disposition : as also , that being forewarned , we might be the better armed and encouraged to withstand them , since we know that they come not by chance , but by the ordinance of God for our good , if we patiently endure them , and manfully withstand them . As for the prowd disdainefulnesse of godles men , who estéeme those fooles , that sincerely endeauour to liue a godly life : I do not much maruaile at it , for in reason they cannot haue any better opinion of them , presupposing that , which they falsely presume , that the whole felicitie of man is confined within the compasse of this present life : that the soule dieth with the body ; that after this life , there shall be no iudgement , no heauen , no hell , no happinesse , no reward for vertue and godlinesse : no torment for lewdnesse of life and vngodlinesse : that man is born by chance , and also dyeth by chance . They who thus think , cannot but estéeme those fooles ( as Lactantius very well obserueth ) who whilst they expect future ioyes after this life , Lib. 7. cap. 5. de diuino , praemio . doe let passe present pleasures and delights : and whilst they expect happinesse not seene , doe forgoe present worldly ioyes which are séene : whilst they endeauour to auoide euils to come , they runne into present euils . This seemeth madnesse and foolishnesse to worldly wise men . But notwithstanding this wrong conceite which Worldlings haue of godly men , no reason it is , that godly men should indéede become fooles , either to please fooles , or to séeme to be wise . If the question be well discussed , who are the wisest , whether they who enioy al the pleasures of this world without respect of diuine and humane lawes ? or they who abstaine from voluptuous liuing , and forgoe pleasures , and commodities , in respect of diuine & humane laws ? it will easilie appeare who are the wisest . Yea God himselfe hath pronounced of the wisdome of worldly men : that it is but vaine . But of the other wisdome , Ps. 94.11 . 1. Cor. 3.20 . Pro. 16.16 Pro. 2.12 . Iob , 28.13 God saith , that It is better than gold and siluer : that It keepeth those that haue it , from euill : & that it delighteth the soule . And Iob speaking of the excellencie of it , saith , that Man cannot knowe the price of it . This being so , little cause haue any to be discouraged from well doing , because fooles take them to be fooles . Now , wheras you say that Religion is but the inuention of certaine politick men , to restraine men from offending , and to kéep the simpler sort in obedience for feare of future punishments after this life , herein you much mistake the matter : for were it only a subtile deuice of men , and not a truth , it would soone be descried for a forgerie , and come to naught . For common experience prooueth ( which also a great Polititian , Gamaliel I meane , doth not only acknowledge , but also set it downe , for a most sure grounded truth , and prooueth it by former examples ) that the counsail● & deuise which commeth not of God , Act. 5.38 . will come to naught . Now that there is a God which rewardeth the iust , and punisheth the wicked ; all men , all Nations haue and do acknowledge . Begin at the first borne in the world , Cayne and Abell , there was then no common wealth to gouerne , so that they had no cause to dissemble a Religion . Gen. 4.3 Yet they acknowledge a God , and they sacrificed vnto God . Come from these two first borne men , and goe through all Nations that euer were , and are to this day , and you shall finde that saying of a heathen man Cicero ( who knew not God a right ) to bée most true . That there is no Nation so barbarous , but doth acknowledge a God . For God hath reuealed himselfe vnto men many waies , sometimes by visions , somtimes by dreams , sometimes by his wonders , sometimes by his reuelations , and written word : But most generally to all men without exception , Rom. 2.15 By his written law in the hearts and consciences of all men . By vertue of which written lawe in their hearts , al men naturally know good from bad : That the good is to be embraced , that euill is to be auoyded . That the good and righteous man is worthy of reward . That wicked and euill men are worthie punishment . That truth is to be embraced . That errour is to bée eschewed , insomuch that no man can pretend any excuse , when he doth euill , since all men haue a naturall light , whereby they may discerne good from bad . As wée may sée amongst all heathen people , who albeit they erre in the manner of worshipping God , yet in that , euery Nation throughout the world , haue their seuerall Ceremonies , Rites , Sacrifices , and peculiar manner of worshipping their Gods : they shew in general , that God is to be worshipped : they erre not , In pietatis affectu , sed in religionis delectu as one saith , in the they make lawes , appoint punishments for euill dooers , and rewards for those that doe well . They shew that piety , iustice , & honesty is to be embraced . Nay they shew that not only man punisheth wickednesse , but that there is a God , that regardeth the doings of men , as wée may sée in those Marriners which carried Ionas , ●●nas 1.5 . who of all men most commonly least feare God or men ; yet when God stirred vp a tempest , they being in ieopardie of their liues , each of them called vnto his God , though they knew not the true God , yet that they were in the hands of such a God who had power to saue them , or east them away , they all knew ; else wold they not haue praied vnto him ; Nay further they acknowledged , that that dangerous tempest was raysed vp for the punnishment of some of their sins , and in that they erred not . Vers. 7. These men had not the law of Moses to instruct them , but only the light of nature the effect of the law of Moses written in their hearts . Rom. 2.15 Likewise in the Actes of the Apostles , when Paul with his company suffered shipwrack , being cast into Melita , where the inhabitants were barbarous people , Act. 28.2 . who neuer had béene instructed either by the lawe of Moses , or by the Gospell , yet they shewed the lawe of Moses in effect written in their hearts , they entertayned miserable Paul and his company with great humanity & curtesie . Nay further , they shewed that calamitie , miserie , and punishments , come not vnto men , by chance , but by the ordinance of God . For when as they sawe a viper take hold on Paules hand , they make this conclusion , that Paul was a wicked man : Who although he had escaped drowning , yet God would not haue him escape vengeance . Furthermore , vnto this natural knowledge of good and euill , God hath ioyned and ingrauen in the mindes of all men , a conscience . Which as a Schoolemaster reprooueth and correcteth vs , if wée doe anie thing contrary to reason , being the light of our mindes , or omit any thing pertayning to our dutie , and also on the other side doth reward vs as it were with the oyle of confort and gladnes , insomuch , that there is none so bad , but if at any time hée hath done wel , hée féeleth in himselfe a ioy and a comfort , for that hée hath done well , and as long as he continueth in wel doing , his hopes are alwaies comfortable . But when he doth euill , Vide Iuuenal . satir . 13. & Ouid . lib. 1● Eleg. ad Brutum . in the doing he is feareful ; and when we haue done and finished our enterprises , then especially doth our consciences torment and vexe vs : so that albeit as one saith , Seneca . Scelus licet quandoque tutum sit , nunquam tamen est securum : A haynous déede may be done without danger , but neuer without feare . Terrour of conscience is incident vnto all men great and small , no man can be frée from it , no not the mightiest Monarkes that euer were . Alexander the great , who feared no humane punishment , when he had killed Clitus , was so formented with the griefe of conscience , the for the space of thrée dayes hee refrayned from all company and comfort , & wold haue pined himselfe to death , Sabellicus lib. 6. Ennead. 4. if his captiues had not forced in vpon him into his Tent , and with great importunitie perswaded him to take comfort . Nay ( which is more strange ) Nero Emperour of Rome , who would acknowledge no God , nor cared for any humane law , after he had priuilie dispatched his Mother Agrippina , Tacitus . Suetonius . Z●philin . was alwaies tormented with feareful dreames in the night , so that oftentimes he would start out of his bed , and by day time hée séemed to heare terrible blasts of trumpets sounding in his eares : and albeit he remooued from place to place , hoping to be out of the hearing of that fearefull noise , yet whither so euer he went , it continually pursued him , so that from the time he caused Anicetus to dispatch his mother , he liued in continual feare day and night , alwaies mistrusting those that liued about him , suspecting treason against his person when no man thought him harme . This conscience God hath placed in the mindes of men as a continuall watch ouer our secret thoughts and doings , Caluin . Instit. li. 3. ca. 19. sect. 15 with draweth vs before the iudgement seate of God when we do amisse , and giueth testimonie against vs that we haue offended and deserued punishment . This conscience planted in vs by the finger of God , is a bridle vnto vs , to restraine vs from offending euen in secret and in the dark , when no man can accuse vs ; it putteth vs in minde that good is to be done , and euill is to be auoyded ; that to doe well deserueth reward , and to doe euil deserueth blame and punishment : though no man séeth vs , it gladdeth our hearts and filleth them full of good hopes , but maketh the hearts of those that do ill , timorous , mistrustfull , suspitious , & alwaies expecting some ill or other , since by their offences they haue deserued it . This knowledge of good and euill , and this conscience is that which restrayneth men from offences , and not the deuises of Polititians . If all the Polititians in the world should bend their wits to kéep men from offending , it would be to small purpose . Were it not that God hath déepely grauen in the hearts of all people in the world , that euill is to be auoided , and that good is to be embraced . And this is so generall in all men , that neuer there was any man so absolutly bad , who albeit he did that which was ill , yet would set downe this as a ground , that euill was to be embraced , and good was to be eschewed : nor euer any so bad , but if he knew he had done ill , condemned himself therein as worthy of blame and punishment . Religion therefore is not the inuention of Polititians ( as you falsely imagine ) but the worke of God in the hearts of all men . In vaine should al the Polititians in the world conspire together to deceaue men : for deceit and falshoode by the confession of all men , will soone bewray it selfe .

Well , you abstaine from euill for feare of punishment , & you applie your selues to doe well for hope of rewardes : yet you who thus precisely liue to please God , as you say , are aboue all other men contemned , wronged , & made the of-skowring of the world ; and these things you must patiently endure too , or else you loose your reward . But they whome you account most wicked , liue in continuall prosperity , Psal. 73. and haue more than their heart can wish , as your owne Prophet doth confesse . If indeed there were a God ( as you vainely suppose to your great hurt ) who so highly esteemed vertue , and so greatly hated vice ; then without doubt he would presently reward those who obserue his lawe and endeuour to please him : and contrariwise , presently punish those who contemne him , then would there be more godlinesse in the world , and lesse wickednesse .

I perceiue you thinke you haue spoken wisely , seing you speake this so confidently . I maruaile God tooke not your aduise in these matters . But least you shold ouer please your self in your errour , I wil make manifest vnto you your foolish surmised wisedome . Whereas you require ( that God should presently reward the godly when they haue done well ; and presently punish the vngodly assoone as they haue done euill ; supposing , that hereby would followe greater pietie and lesse vngodlinesse ; this course were to take away all godlinesse and pietie . For albeit it be not altogether vnlawfull to haue respect of future reward for well doing , and also abstaine from doing euill for feare of punishment , God promising the one , and threatning the other , yet to make this the sole , or principall end of doing well and auoyding euill , is not to obey God for loue of him , whome aboue our selues and all other things we ought to loue : but to obey God for our owne commoditie , and to preferre our selues before God . Now if God should alwaies presently reward godlinesse , and presently punish wickednesse , considering the infirmity of man as now it is in his corrupt nature , such is his weakenesse , that he would obey God , not for the loue of God ( as Sathan falsely accused Iob Iob. 1.9 10 ) but for his blessing sake : such mercenary loue ( in truth ) is no sincere loue , nor accepted of God for a vertue , but reiected for a vice . Secondly , you are to consider , that the iustice of God is a perfect iustice , no way defectiue : which it should bee , if hee should take that course in rewarding godlinesse , and punishing vice , with you would prescribe him . For as the godlinesse and pietie of the good , die not with them when they depart this life , but oftentimes their vertues , pietie , and good works , doe more good after their departure out of this life , then in their life time , as the goodly and learned writings of godly men , who liued in ancient times , doe now instruct many in the way of truth , and conuert many vnto godlinesse of life ; so that albeit they are long since departed out of this world , yet they continue still in doing good , euen to the worlds end : So on the contrary , wicked men who in their life time liued lewdly , and corrupted others by their ill conuersation , leaue behind them after their death the seedes of their wickednesse , whose infectious contagion successiuely remaine in others , perhaps to the worlds end , so that impossible it is to reward the one or the other according to their desert in their life time , since the effect of their doings are not finished vntill the worlds end . And this was the reason that Diues being in hell , Luke 16. desired leaue to go & admonish his brethren whom in his life time by his ill example he had corrupted : not for any loue to them , but least they continuing in their lewd life corrupted by him , his torments should be increased . Thirdly , it cannot stand with the goodnesse of God , presently to punish sinners so soone as they offend ; for in God there is perfect patience , who giueth time and leasure to repentance . Rom. 2.4 . Many in their youth haue béen vitiouslie giuen , who in their latter daies , become notable members of the Church and Common wealth , whome if God should haue cut off in their youth , wee now should haue wanted many a notable instrument of his glory . Paul at the first was a persecutor of those that professed Christes name , but afterwards , who may hee comp●●ed with him ? S Augustine in his youth , was none of the best : yet what notable monuments hath he left behind him to the great good of all the Church . Infinite are the examples that may by brought to this purpose . Fourthly , in requiring that God should presently reward the godly , and punish the wicked in this life , you require that which is impossible . For vertue , pietie , & godlinesse , cannot bee prized with any earthly blessing , they are of greater value then al the gold , and siluer , and pretious stones in the world . The true loue of God & our neighbour , iustice , patience , and such like , are spirituall graces , and cannot but with spirituall blessings be rewarded . So on the contrary , the breach of Gods law , and vngodlinesse , deserue greater punishment , than man in this life is able to endure ; so that the iust reward promised to godlinesse , and the due punishment threatned vnto vngodlines , cannot be performed in this life , sith the glory of the one excéedeth the capacitie of man liuing in this mortal life : and the extremitie of the other excéedeth the abilitie of any man liuing in this mortall body of ours . God therfore who doth al things in his iust order and due time , hath appointed their seasons , when they both shall be rewarded . Wherefore you are not to determine of these matters , but leaue them to the iudgement of God .