Works of Joseph Hall, Decade 6 – Title page 23

Works of Joseph Hall · Decade 6 – Title page 23

p. 383THE SIXT DECAD.

To my Lord DENNY. EPIST. I. A particular account how our dayes are, or ſhould bee ſpent, both common and holy.

EVery day is a little life; and our whole life is but a day repeated: whence it is that old Iacob numbers his life by dayes, and Moſes deſires to bee taught this point of holy Arithmeticke, To number not his yeares, but his dayes: Thoſe therefore that dare loſe a day, are dangerouſly prodigall; thoſe that dare miſ-ſpend it, deſperate We can beſt teach others by our ſelues: let me tell your Lordſhip, how I would paſſe my dayes, whether common or ſacred; that you (or whoſoeuer others, ouer hearing mee) may either approue my thriftineſſe, or correct my errors: To whom is the account of my houres either more due, or more knowne? All dayes are his, who gaue time a beginning, and continuance; yet ſome hee hath made ours, not to command, but to vſe. In none may wee forget him: in ſome wee muſt forget all, beſides him. Firſt therefore, I deſire to awake at thoſe houres, not when I will, but when I muſt; pleaſure is not a fit rule for reſt, but health; neither doe I conſult ſo much with the Sunne, as mine owne neceſſity, whether of body, or in that, of the mind. If this vaſſall could well ſerue me waking, it ſhould neuer ſleepe: but now, it muſt be pleaſed, that it may be ſeruiceable. Now, when ſleepe is rather driuen away, then leaues mee; I would euer awake with God; my firſt thoughts are for him, who hath made the night for reſt, and the day for trauell: and as he giues, ſo bleſſes both. If my heart bee early ſeaſoned with his preſence, it will ſauour of him all day after. While my body is dreſſing, not with an effeminate curioſity, nor yet with rude neglect; my mind addreſſes it ſelfe to her enſuing taske; bethinking what is to bee done, and in what order; and marſhalling (as it may) my houres with my worke: That done, after ſome whiles meditation, I walke vp to my maſters and companions, my bookes; and ſitting downe amongſt them, with the beſt contentment, I dare not reach forth my hand to ſalute any of them, till I hauehave firſt looked vp to heauen, and craued fauour of him to whom all my ſtudies are duly referred: without whom, I can neither profit, nor labour. After this, out of no ouer-great variety, I call forth thoſe, which may beſt fit my occaſions; wherein, I am not too ſcrupulous of age: Sometimes I put my ſelfe to ſchoole, to one of thoſe Ancients, whom the Church hath honoured with the name of Fathers; whoſe Volumes, I confeſſe not to open, without a ſecret reuerence of their holineſſe, and grauity: Sometimes to thoſe later Doctors, which want nothing but age to make them claſſicall: alwayes, to Gods Booke. That day is loſt, whereof ſome houres are p. 384not improued in thoſe Diuine Monuments: others I turne ouer out of choice; theſe out of duty. Ere I can hauehave ſate vntounto wearineſſe, my family, hauing now ouercome all houſhold-diſtractions, inuites me to our common deuotions: not without ſome ſhort preparation. Theſe heartily performed, ſend me vp, with a more ſtrong and cheerfull appetite to my former worke, which I find made eaſie to me by intermiſſion, and varietie: Now therefore can I deceiue the houres with change of pleaſures, that is, of labours. One while mine eyes are buſied, another while my hand, and ſometimes my mind takes the burthen from them both: Wherein, I would imitate the skilfulleſt Cookes, which make the beſt diſhes with manifold mixtures: one houre is ſpent in Textuall Diuinity, another in Controuerſie: Hiſtories relieue them both. Now, when the mind is weary of others labours, it begins to vndertake her owne: ſometimes it meditates and winds vp for future vſe; ſometimes it layes forth her conceits into preſent diſcourſe; ſometimes for it ſelfe, ofter for others. Neither know I whether it workes or playes in theſe thoughts: I am ſure no ſport hath more pleaſure, no worke more vſe: OnelyOnly the decay of a weake body, makes me thinke theſe delights inſenſibly laborious. Thus could I all day (as Ringers vſe) make my ſelfe Muſicke with changes, and complaine ſooner of the day for ſhortneſs, then of the buſineſſe for toyle; were it not that this faint monitor interrupts me ſtill in the midſt of my buſie pleaſures, and inforces me both to reſpite and repaſt: I muſt yeeld to both; while my body and mind are ioyned together in theſe vnequall couples, the better muſt follow the weaker. Before my meales therefore, and after, I let my ſelfe looſe from all thoughts; and now, would forget that I euer ſtudied: A full mind takes away the bodies appetite, no leſſe then a full body makes a dull and vnweildy mind: Company, diſcourſe, recreations, are now ſeaſonable and welcome; Theſe prepare me for a diet, not gluttonous, but medicinall; The palate may not bee pleaſed, but the ſtomacke; nor that for it owne ſake: Neither would I thinke any of theſe comforts worth reſpect in themſelues, but in their vſe, in their end; ſo farre, as they may inable me to better things. If I ſee any diſh to tempt my palate, I feare a Serpent in that Apple, and would pleaſe my ſelfe in a wilfull deniall: I riſe capable of more, not deſirous: not now immediately from my trencher, to my booke; but after ſome intermiſſion. Moderate ſpeed is a ſure helpe to all proceedings; where thoſe things which are proſecuted with violence of indeuour, or deſire, either ſucceed not, or continue not.

After my later meale, my thoughts are ſleight: onelyonly my memory may be charged with her taske, of recalling what was committed to her cuſtody in the day; and my heart is buſie in examining my hands and mouth, and all other ſenſes, of that dayes behauiour. And now the euening is come, no Tradeſ-man doth more carefully take-in his wares, cleare his ſhop-board, and ſhut his Windowes, then I would ſhut vp my thoughts, and cleare my minde. That Student ſhall liue miſerably, which like a Camell lies downe vnderunder his burden. All this done, calling together my family, we end the day with God. Thus doe we rather driue away the time before vsus, then follow it. I grant, neither is my practice worthy to be exemplary, neither are our callings proportionable. The liues of a Nobleman, of a Courtier, of a Scholler, of a Citizen, of a Countriman, differ no leſſe then their diſpoſitions: yet muſt all conſpire in honeſt labour. Sweat is the deſtiny of all trades, whether of the browes, or of the mind. God neuer allowed any man to doe nothing. How miſerable is the condition of thoſe men, which ſpend the time as if it were giuen them, and not lent: as if houres were waſte creatures, and ſuch as ſhould neuer be accounted for: as if God would take this for a good bill of reckoning; Item, ſpent vponupon my pleaſures forty yeares. Theſe men ſhall once finde, that no blood can priuiledge idleneſſe; and that nothing is more precious to God, then that which they deſire to caſt away; Time. Such are my common dayes: but Gods day cals for another reſpect. The ſame Sunne ariſes on this day, and enlightens it; yet becauſe that Sunne of righteouſneſſe aroſe vponupon it, and gaue a new life vntounto the world in it, and drew the ſtrength of Gods morall precept vntounto it, therefore iuſtly doe we ſing with the Pſalmiſt; This is the day which the Lord hath made. Now, I forget the world, & p. 385in a ſort my ſelfe; and deale with my wonted thoughts, as great men vſe, who, at ſome times of their priuacie, forbid the acceſſe of all ſuters. Prayer, meditation, reading, hearing, preaching, ſinging, good conference, are the buſineſſes of this day; which I dare not beſtow on any worke, or pleaſure, but heauenly. I hate ſuperſtition on the one ſide, and looſeneſſe on the other; but I finde it hard to offend in too much deuotion, eaſie in prophaneneſſe. The whole weeke is ſanctified by this day: and according to my care of this, is my bleſſing on the reſt. I ſhow your Lordſhip what I would doe, and what I ought: I commit my deſires to the imitation of the weake; my actions to the cenſures of the Wiſe and Holy; my weakneſſes to the pardon and redreſſe of my mercifull God.

To M^r T. S. Dedicated to Sir Fulke Greuill. EP. II. Diſcourſing how we may vſe the world without danger.

HOw to liue out of the danger of the World, is both a great and good care, and that which troubles too few. Some, that the world may not hurt them, run from it; and baniſh themſelues to the tops of ſolitarie mountaines: changing the Cities for Deſerts, houſes for Caues, and the ſocietie of men for beaſts; and leſt their enemie might inſinuate himſelfe into their ſecrecie, hauehave abridged themſelues of dyet, cloathing, lodging, harbour, fit for reaſonable creatures; ſeeming to hauehave left off themſelues, no leſſe then companions.

As if the world were not eueryevery where; as if wee could hide our ſelues from the Diuell; as if ſolitarineſſe were priuiledged from Temptations: as if we did not more violently affect reſtrained delights; as if theſe Ieromes did not finde Rome in their heart, when they had nothing but rocks and trees in their eye. Hence, theſe places of retiredneſſe, founded at firſt vponupon neceſſity mixt vvith deuotion, hauehave proued infamouſly vncleane; Cels of luſt, not of pietie. This courſe is prepoſterous; if I were worthy to teach you a better way, learne to be an Hermite at home: Begin with your owne heart, eſtrange and weane it from the louelove, not from the vſe of the world: Chriſtianitie hath taught vsus nothing, if we hauehave not learned this diſtinction; It is a great weakneſſe not to ſee, but we muſt be inamoured: Eliſha ſaw the ſecret ſtate of the Syrian Court, yet as an enemy: The bleſſed Angels ſee our earthly affaires, but as ſtrangers: Moſes his bodie was in the Court of Pharaoh, amongſt the delicate Egyptians, his heart was ſuffering vvith the afflicted Iſraelites. Lot tooke part of the faire medowes of Sodom, not of their ſinnes. Our bleſſed Sauiour ſaw the glory of all Kingdomes, and contemned them: and cannot the vvorld looke vponupon vsus Chriſtians, but wee are bewitched? We ſee the Sunne dayly, and warme vsus at his beames, yet make not an Idol of it; doth any man hide his face, leſt he ſhould adore it? All our ſafety or danger therefore, is from within. In vaine is the body an Auachoret, if the heart be a Ruffian: And if that bee retired in affections, the body is but a Cipher: Lo then the eyes will looke careleſly and ſtrangely on what they ſee, and the tongue will ſometimes anſwer to that was not asked. Wee eate and recreate, becauſe we muſt, not becauſe we would: and when we are pleaſed, wee are ſuſpitious: Lawfull delights, wee neither refuſe nor dote vponupon, and all contentments goe and come like ſtrangers. That all this may be done, take vp your heart with better thoughts; be ſure it will not be empty: if heauen hauehave fore-ſtalled all the roomes, the vvorld is diſappointed, and either dares not offer, or is repulſed. Fixe your ſelfe vponupon the glory of that eternitie, vvhichwhich abides your after this ſhort pilgrimage. You cannot but contemne what you finde, in compariſon of what you expect. p. 386Leaue not till you attaine to this, that you are willing to liue, becauſe you cannot as yet be diſſolued: Bee but one halfe vponupon earth, let your better part conuerſe aboue whence it is, and inioy that whereto it was ordained. Thinke how little the World can doe for you, and what it doth how deceitfully: what ſtings there are with this Honey, what Farewell ſucceeds this Welcome.

When this Iael brings you milke in the one hand, know ſhe hath a nayle in the other. Aske your heart what it is the better, what the merier, for all thoſe pleaſures wherewith it hath befriended you: let your owne tryall teach you contempt; Thinke how ſincere, how glorious thoſe ioyes are, which abide you elſewhere, and a thouſand times more certaine (though future) then the preſent.

And let not theſe thoughts be flying, but fixed: In vaine doe we meditate, if we reſolue not: when your heart is once thus ſetled, it ſhall command all things to aduantage. The World ſhall not betray, but ſerue it; and that ſhall bee fulfilled which God promiſes by his Salomon; When the wayes of a man pleaſe the Lord, he will make his enemies alſo at peace with him.

Sir, this aduice my pouertie afforded long ſince to a weake friend; I write it not to you any otherwiſe, then as Schollers are wont to ſay their part to their Maſters. The world hath long and iuſtly both noted and honoured you for eminence in wiſedome and learning, and I aboue the moſt; I am ready with the awe of a Learner, to imbrace all precepts from you: you ſhall expect nothing from me, but Teſtimonies of reſpect and thankfulneſſe.

To Sir GEORGE FLEETWOOD. EP. III. Of the remedies of ſinne, and motiues to auoid it.

THere is none, either more common or more troubleſome gueſt, then Sinne. Troubleſome, both in the ſolicitation of it, and in the remorſe. Before the act it wearies vsus with a wicked importunitie; after the act, it torments vsus with feares, and the painfull gnawings of an accuſing Conſcience: Neither is it more irkeſome to men, then odious to God; who indeed neuer hated any thing but it; and for it any thing. How happy were we, if we could be rid of it? This muſt be our deſire, but cannot bee our hope, ſo long as we carry this body of ſinne and death about vsus: yet (which is our comfort) it ſhall not cary vsus, though we carie it: It will dwell with vsus, but with no command; yea, with no peace: We grudge to giuegive it houſe-roome; but wee hate to giuegive it ſeruice. This our Hagar wil abide many ſtrokes, ere ſhe be turned out of doores: ſhe ſhall goe at laſt, and the ſeed of promiſe ſhall inherit alone. There is no vnquietneſſe good, but this: and in this caſe, quietneſſe cannot ſtand with ſafety: neither did euer warre more truely beget peace, then in this ſtrife of the ſoule.

Reſiſtance is the way to victorie; and that, to an eternall peace and happineſſe. It is a bleſſed care then, how to reſiſt ſinne, how to auoid it: and ſuch as I am glad to teach and learne. As there are two grounds of all ſinne, ſo of the auoidance of ſinne; LoueLove, and Feare: Theſe if they be placed amiſſe, cauſe vsus to offend: if right, are the remedies of euill: The LoueLove muſt be of God; Feare, of iudgement.

As he loues much, to whom much is forgiuen: ſo he that loues much, will not dare to doe that which may need forgiueneſſe. The heart that hath felt the ſweetneſſe of Gods mercies, will not abide the bitter relliſh of ſinne: This is both a ſtronger motiue then Feare; and more Noble; None but a good heart is capable of this grace: which who ſo hath receiued, thus powerfully repels tentations.

p. 387HaueHave I found my God ſo gracious to me that he hath denied me nothing; either in earth or heauen: and ſhall not I ſo much as deny my owne will for his ſake? Hath my deare Sauiour bought my ſoule at ſuch a price, and ſhall he not hauehave it? Was he crucified for my ſinnes, and ſhall I by my ſinnes crucifie him againe? Am I his in ſo many bonds, and ſhall I ſerue the Diuell? O God! is this the fruit of thy beneficence to me, that I ſhould wilfully diſhonor thee? Was thy blood ſo little worth, that I ſhould tread it vnderunder my feet? Doth this become him that ſhall be once glorious with thee? Haſt thou prepared heauen for me, and doe I thus prepare my ſelfe for heauen? Shall I thus recompence thy louelove, in doing that which thou hateſt? Satan hath no Dart (I ſpeake confidently) that can pierce this ſhield: Chriſtians are indeed too oft ſurprized, ere they can hold it out: there is no ſmall policy in the ſuddenneſſe of temptation: but if they hauehave once ſetled it before their breſt, they are ſafe, and their enemy hopeleſſe. VnderUnder this head therefore, there is ſure remedy againſt ſinne, by looking vpwards, backwards, into our ſelues, forwards. Vpwards, at the glorious Maieſtie, and infinite goodneſſe of that God whom our ſinne would offend, and in whoſe face wee ſinne: whoſe mercies, and whoſe holineſſe is ſuch, that if there were no hell, wee would not offend. Backwards, at the manifold fauours, whereby we are obliged to obedience. Into our ſelues, at that honorable vocation, wherewith hee hath graced vsus, that holy profeſſion we hauehave made of his calling, and grace, that ſolemne vow and couenant, whereby wee hauehave confirmed our profeſſion; the gracious beginnings of that Spirit in vsus, which is grieued by our ſinnes, yea quenched. Forwards, at the ioy which vvill follow vponupon our forbearance, that peace of conſcience, that happy expectation of glory, compared with the momentarie and vnpleaſing delight of a preſent ſinne; All theſe, out of louelove; Feare is a retentiue, as neceſſarie, not ſo ingenuous. It is better to be wonne, then to be frighted from ſinne: to be allured, then drawne. Both are little inough in our proneneſſe to euill: Euill is the onelyonly obiect of feare. Herein therefore, we muſt terrifie our ſtubbornneſſe, with both euils; Of loſſe, and of ſenſe: that if it be poſſible, the horror of the euent may counteruaile the pleaſure of the tentation: Of loſſe; remembring that now we are about to loſe a God; to caſt away all the comforts and hopes of another world; to rob our ſelues of all thoſe ſweet mercies we inioyed; to thruſt his ſpirit out of dores (vvhichwhich cannot abide to dwel vvithin the noiſome ſtench of ſinne,) to ſhut the doores of heauen againſt our ſelues. Of ſenſe; That thus we giuegive Satan a right in vsus; power ouer vsus; aduantage againſt vsus; That wee make God to frowne vponupon vsus in heauen; That we arme all his good creatures againſt vsus on earth; That we doe as it vvere take Gods hand in ours, and ſcourge our ſelues with all temporall plagues, and force his curſes vponupon vsus, and ours: That we wound our owne conſciences with ſinnes, that they may wound vsus with euerlaſting torments; That we doe both make a hell in our breaſts beforehand, and open the gates of that bottomleſſe pit, to receiue vsus afterwards: That we doe now caſt brimſtone into the fire; and leſt wee ſhould faile of tortures, make our ſelues our owne fiends: Theſe, and vvhat euer other terrors of this kinde, muſt be laid to the ſoule: vvhichwhich, if they be throughly vrged to an heart, not altogether incredulous, vvell may a man aske himſelfe, how he dare ſinne? But if neither this Sunne of mercies, nor the tempeſtuous windes of iudgement can make him caſt off Peters cloake of vvickedneſſe: hee muſt be clad vvith confuſion, as vvith a cloake, according to the Pſalmiſt.

I tremble to thinke how many liue, as if they vvere neither beholden to God, nor afraid of him; neither in his debt, nor danger: As if their heauen and hell vvere both vponupon earth; ſinning not onelyonly vvithout ſhame, but not vvithout malice: It is their leaſt ill to doe euill: Behold they ſpeake for it, ioy in it, boaſt of it, inforce to it; as if they would ſend challenges into heauen, and make louelove to deſtruction: Their lewdneſſe cals for our ſorrow, and zealous obedience; that our God may hauehave as true ſeruants, as enemies. And as vve ſee naturall qualities, increaſed vvith the reſiſtance of their contraries; ſo muſt our grace vvith others ſinnes: vvee ſhall redeeme ſomewhat of Gods diſhonour by ſinne, if vve ſhall thence grow holy.

p. 388To M^r Doctor MILBVRNE. EP. IV. Diſcourſing how farre, and wherein Popery deſtroyeth the foundation.

THe meane in all things is not more ſafe then hard; whether to finde or keepe: and as in all other moralitie, it lyeth in a narrow roome; ſo moſt in the matter of our cenſure, eſpecially concerning Religion: wherein we are wont to be either careleſſe or too peremptorie. How farre, and wherein Popery raceth the foundation, is worth our inquirie: I need not ſtay vponupon words. By foundation, we meane the neceſſary grounds of Chriſtian faith. This foundation Papiſtry defaces, by laying a new, by caſting down the old. In theſe caſes, addition deſtroyes: he that obtrudes a new word, no leſſe ouerthrowes the Scripture, then he that denies the old; yea this, very obtruſion denies: he that ſets vp a new Chriſt, reiects Chriſt: Two foundations cannot ſtand at once; the Arke and Dagon: Now Papiſtry layes a double new foundation: the one, a new rule of faith, that is, a new vvord; the other, a new Author, or guide of faith, that is a new head beſides Chriſt. God neuer laid other foundation, then in the Prophets and Apoſtles: vponupon their diuine writing, he meant to build his Church; which he therefore inſpired, that they might be (like himſelfe) perfect and eternall: Popery builds vponupon an vnwritten word; the voice of old (but doubtfull) Traditions; the voice of the preſent Church, that is, as they interpret it, theirs; vvith no leſſe confidence and preſumption of certainty, then any thing euer written by the ſinger of God: If this be not a new foundation, the old vvas none. God neuer taught this holy Spouſe to know any other husband, then Chriſt; to acknowledge any other head; to follow any other Shepheard; to obey any other King: he alone may be enioyed without iealouſie, ſubmitted to without danger, without error beleeued, ſerued without ſcruple: Popery offers to impoſe on Gods Church a King, Shepheard, Head, Husband, beſides her own: A man; a man of ſinne. He muſt know all things, can erre in nothing: direct, informe, animate, command, both in earth and Purgatorie; expound Scriptures, canonize Saints, forgiue ſinnes, create new Articles of Faith; and in all theſe, is abſolute and infallible as his Maker: who ſees not, that if to attribute theſe things to the Son of God, be to make him the foundation of the Church; then to aſcribe them to another, is to contradict him that ſaid, Other foundation can no man lay, then that which is laid, which is Ieſus Chriſt. To lay a new foundation, doth neceſſarily ſubuert the old: yet ſee this further actually done in particulars; wherin yet this diſtinction may cleare the way: The foundation is ouerthrown two wayes; either in flat tearmes, when a maine principle of faith is abſolutely denyed, as the deity and conſubſtantialitie of the Son by Arrius, the Trinity of perſons by Sabellius and Seruetus, the reſurrection of the body by Himeneus & Philetus, the laſt Iudgement by S. Peters mockers: Or ſecondly, by conſequent, vvhen any opinion is maintained, which by iuſt ſequel ouer-turneth the truth of that principle, which the defendant profeſſes to hold; yet ſo, as he will not grant the neceſsitie of that deduction. So the ancient Minoei, of whom Ierome ſpeaketh, while they vrged Circumciſion, by conſequent, according to Pauls rule, reiected Chriſt: So the Pelagians, while they defended a full perfection of our righteouſnes in our ſelues, ouerthrew Chriſts iuſtification: and in effect ſaid, I beleeue in Chriſt, and in my ſelfe: So ſome Vbiquitaries, while they hold the poſsibilitie of conuerſion and ſaluation of reprobates, ouerthrow the doctrine of Gods eternall Decree, and immutabilitie. Poperie comes in this latter ranke, and may iuſtly bee tearmed Hereſie, by direct conſequent; though not in their grant, yet in neceſſarie proofe and inference. Thus it ouerthrowes the truth of Chriſts p. 389humanitie, while it holds his whole humane body locally circumſcribed in heauen, and at once (the ſame inſtant) wholly preſent in ten thouſand places on earth, without circumſcription: That whole Chriſt is in the formes of bread, with all his dimenſions, eueryevery part hauing his owne place and figure; and yet ſo, as that hee is wholly in eueryevery part of the bread. Our iuſtification, while it aſcribes it to our owne workes: The all-ſufficiencie of Chriſts owne ſacrifice, whiles they reiterate it dayly by the hands of a Prieſt. Of his ſatisfaction, while they hold a paiment of our vtmoſt farthings, in a deuiſed Purgatory. Of his mediation, while they implore others to aide them, not onelyonly by their interceſſion, but their merits; ſuing not onelyonly for their prayers, but their gifts: The value of the Scriptures, whiles they hold them inſufficient, obſcure, in points eſſentiall to ſaluation, and binde them to an vncertaine dependance vponupon the Church. Beſides hundreds of this kinde, there are Hereſies in actions, contrary to thoſe fundamentall practices which God requires of his: as prohibitions of Scriptures to the Laitie: Preſcriptions of deuotion in vnknowne tongues: Tying the effect of Sacraments and Prayers to the externall worke; Adoration of Angels, Saints, Bread, Reliques, Croſſes, Images: All vvhichwhich, are ſo many recall vnderminings of the ſacred foundation, which is no leſſe actiue, then vocall. By this the ſimpleſt may ſee, what wee muſt hold of Papiſts; neither as no Hereticks, nor yet ſo palpable as the worſt. If any man aske for their conuiction: In the ſimpler ſort, I grant this excuſe faire and tolerable; poore ſoules, they cannot be any otherwiſe informed, much leſſe perſwaded: Whiles in truth of heart, they hold the maine principles which they know; doubtleſſe the mercy of God may paſſe ouer their ignorant weakneſſe, in what they cannot know. For the other, I feare not to ſay, that many of their errors are wilfull. The light of truth hath ſhined out of heauen to them, and they louelove darkneſſe more then light. In this ſtate of the Church, he ſhall ſpeake and hope idly, that ſhall call for a publique and vniuerſall euiction: How can that be, when they pretend to be Iudges in their owne cauſe? Vnleſſe they will not be aduerſaries to themſelues, or judge of vsus, this courſe is but impoſſible. As the Diuell, ſo Antichriſt, will not yeeld: both ſhall bee ſubdued; neither will treat of peace: what remaines, but that the Lord ſhall conſume that wicked man (which is now clearely reuealed) with the breath of his mouth, and aboliſh him vvith the brightneſſe of his comming Euen ſo, Lord Ieſus come quickly. This briefely is my conceit of Popery: which I willingly referre to your cleare and deepe iudgement; being not more deſirous to teach the ignorant vvhat I know, then to learne of you what I ſhould teach, and know not: The Lord direct all our thoughts to his glory, and the behoofe of his Church.

Written long ſince to M^r J. W. EP. V. Diſſwading from ſeparation, and ſhortly oppugning the grounds of that error.

IN my former Epiſtle (I confeſſe) I touched the late ſeparation with a light hand: onelyonly ſetting down the iniury of it (at the beſt) not diſcuſsing the grounds in common: now your danger drawes me on to this diſcourſe: it is not much leſſe thankeworthy, to preuent a diſeaſe, then to cure it: you confeſſe that you doubt; I miſlike it not: doubting is not more the way to error, then to ſatisfaction; lay downe firſt, all pride and preiudice, and I cannot feare you: I neuer yet knew any man of this vvay, which hath not bewraide himſelfe far gone with ouer-weening: and therefore it hath been iuſt with God, to puniſh their ſelfe-louelove with error: an humble ſpirit is a fit ſubiect p. 390for truth: prepare you your heart, and let me then anſwer, or rather God for me; you doubt whether the notorious ſinne of one vnreformed, vncenſured, defile not the whole Congregation; ſo as we may not without ſinne communicate therewith: and why not the whole Church? woe were vsus, if wee ſhould thus liue in the danger of all men: hauehave we not ſinnes enow of our owne, but wee muſt borrow of others? Each man ſhall beare his owne burden: is ours ſo light, that we call for more weight, and vndertake what God neuer impoſed? It was enough for him that is God and Man to beare others iniquities; it is no taske for vsus, which ſhrinke vnderunder the leaſt of our owne. But it is made ours, you ſay (though anothers) by our toleration and conniuence: indeed, if we conſent to them, incourage them, imitate, or accompany them in the ſame exceſſe of ryot; yet more, the publique perſon that forbeares a knowne ſinne, ſinneth; but if each mans knowne ſinne, be eueryevery mans, what difference is betwixt the root and the branches? Adams ſinne ſpred it ſelfe to vsus, becauſe we were in him, ſtood or fell in him; our caſe is not ſuch. Doe but ſee how God ſcorneth that vniuſt Prouerbe of the Iewes, That the fathers hauehave eaten ſowre grapes, and the childrens teeth are ſet on edge? How much leſſe are ſtrangers? Is any bond ſo neere as this of blood? Shall not the child ſmart for the Parent; and ſhall we (euen ſpiritually) for others? You obiect Achans ſtealth, and Iſraels puniſhment: an vnlike caſe, and extraordinary: for ſee how direct Gods charge is. Be ye ware of the execrable thing, lest ye make your ſelues execrable; and in taking of the execrable thing, make alſo the Hoaſt of Iſrael execrable and trouble it. Now eueryevery man is made a partie, by a peculiar iniunction: and not onelyonly all Iſrael is as one man; but eueryevery Iſraelite is a publike perſon in this act, you cannot ſhow the like in eueryevery one, no, not in any: it was a law for the preſent, not intended for perpetuity: you may as well challenge the Trumpets of Rams-hornes, and ſeuen dayes walke vntounto eueryevery ſiege. Looke elſe-where: the Church of Thyatira ſuffers the woman Iezabel to teach and deceiue. A great ſinne, Yet to you (ſaith the Spirit) the reſt of Thyatira, as many as hauehave not this learning, I will put vponupon you none other burden, but that which you hauehave, hold faſt; He ſaith not, Leaue your Church, but Hold faſt your owne. Looke into the practice of the Prophets, ranſacke their burdens, and ſee if you find this there; yea, behold our beſt patterne, the Sonne of God. The Iewiſh Rulers in Chriſt's time were notoriouſly couetous, proud, oppreſſing, cruell, ſuperſtitious: our Sauiour feared not polluting, in ioyning with them; and was ſo farre from ſeparating himſelfe, that hee called and ſent others to them. But, a little Leauen leauens the whole lumpe: it is true; by the infection of it, ſinne, where it is vnpuniſhed, ſpreadeth; it ſowreth all thoſe whoſe hands are in it, not others. If we diſlike it, deteſt deſiſt, reproue, and mourne for it, we cannot bee tainted: the Corinthian louelove-feaſts had groſſe and ſinfull diſorder: yet you heare not Paul ſay, Abſtaine from the Sacrament till theſe be reformed; Rather he enioynes the act, and controules the abuſe: God hath bidden you heare and receiue: ſhew me, where he hath ſaid, except others be ſinfull. Their vncleanneſſe can no more defile you, then your holineſſe can excuſe them. But while I communicate (you ſay) I conſent; God forbid. It is ſinne, not to caſt out the deſeruing: but not yours; vvho made you a Ruler and a Iudge? The vncleane muſt bee ſeparated; not by the people: Would you hauehave no diſtinction betwixt priuate and publike perſons? What ſtrange confuſion is this? And what other then the old note of Corah and his company, Yee take too much vponupon you, ſeeing all the Congregation is holy, eueryevery one of them, and the Lord is among them: wherefore then lift ye vp your ſelues aboue the Congregation of the Lord? What is (if this be not) to make a Monſter of Chriſts body? hee is the head, his Church the body, conſiſting of diuers limbes. All hauehave their ſeuerall faculties and imployments; not eueryevery one, all; vvho would imagine any man ſo abſurd, as to ſay, that this bodie ſhould be all tongue, or all hands; eueryevery man a Teacher, eueryevery man a Ruler? As Chriſt had ſaid to eueryevery man, Goe teach, and whoſe ſinnes yee remit: How ſenſeleſſe are theſe two extreames? Of the Papiſts, that one man hath the Keyes: Of the Browniſts, that eueryevery man hath them. But theſe priuiledges and charges are giuen to the Church: True; to be executed by her Gouernors: the facultie of ſpeech p. 391is giuen to the vvhole man, but the vſe of it to the proper inſtrument. Man ſpeaketh; but by his tongue; if a voice ſhould be heard from his hand, eare, foot, it were vnnaturall. Now, if the tongue ſpeake not when it ought, ſhall we bee ſo fooliſh as to blame the hand? But you ſay; if the tongue ſpeake not, or ſpeake ill, the whole man ſmarteth; the man ſinneth: I grant it, but you ſhall ſet the naturall body on too hard a rack, if you ſtraine it in all things, to the likeneſſe of the ſpirituall, or ciuill. The members of that being quickned by the ſame ſoule, hauehave charge of each other, and therefore either ſtand or fall together: It is not ſo in theſe. If then notwithſtanding vnpuniſhed ſinnes, we may ioyne with the true Church: Whether is ours ſuch? You doubt, and your ſolicitors deny: ſurely, if we hauehave many enormities, yet none worſe then raſh and cruell iudgement; let them make this a colour to depart from themſelues: there is no leſſe woe to them that call good, euill. To iudge one man is bold and dangerous. Iudge then vvhat it is to condemn a vvhole Church; God knowes, as much vvithout cauſe, as without ſhame. Vaine men may libell againſt the Spouſe of Chriſt: her husband neuer diuorced her: No, his louelove is ſtill aboue their hatred, his bleſſings aboue their cenſures: Do but aske them, were we euer the true Church of God? If they deny it, Who then were ſo? Had God neuer Church vponupon earth, ſince the Apoſtles time, till Barrow and Greenwood aroſe? And euen then ſcarce a number? nay, when or where vvas euer any man in the vvorld (except in the ſchooles perhaps of Donatus or Nouatus) that taught their doctrine; and now ſtill hath he none, but in a blind lane at Amſterdam? Can you thinke this probable? If they affirme it, when ceaſed we? Are not the points controuerted ſtill the ſame? The ſame gouernment, the ſame doctrine? Their minds are changed, not our eſtate: Who hath admoniſhed, euinced, excommunicated vsus; and when? All theſe muſt be done. Will it not be a ſhame to ſay, that Francis Iohnſon, as he tooke power to excommunicate his Brother, and Father; ſo had power to excommunicate his Mother, the Church? How baſe and idle are theſe conceits? Are wee then Heretikes condemned in our ſelues? Wherein ouerthrow wee the foundation? What other God, Sauiour, Scriptures, Iuſtification, Sacraments, Heauen, do they teach beſides vsus? Can all the Maſters of Separation, yea can all the Churches in Chriſtendome, ſet forth a more exquiſite and worthy confeſſion of faith, then is contained in the Articles of the Church of England? Who can hold theſe and bee hereticall? Or, from which of theſe are we reuolted? But to make this good, they hauehave taught you to ſay, that eueryevery truth in Scripture is fundamentall; ſo fruitfull is errour of abſurdities; Whereof ſtill one breeds another more deformed then it ſelfe. That Trophimus vvas left at Miletum ſicke, that Pauls Cloake was left at Troas, that Gaius, Pauls hoaſt, ſaluted the Romanes, that Nabal was drunke; or that Thamar baked Cakes, and a thouſand of this nature are fundamentall: how large is the Separatiſts Creed, that hath all theſe Articles? If they ſay all Scripture is of the ſame Author, of the ſame authoritie; ſo ſay we, but not of the ſame vſe: is it as neceſſarie for a Chriſtian to know that Peter hoſted with one Simon a Tanner in Ioppa, as that Ieſus Chriſt the Sonne of God vvas borne of the Virgin Mary? What a monſter is this of an opinion, that all truths are equall? that this ſpirituall houſe ſhould be all foundation, no walls, no roofe? Can no man be ſaued but he that knowes eueryevery thing in Scripture? Then both they and vvee are excluded: heauen would not hauehave ſo many, as their Parlor at Amſterdam. Can any man be ſaued that knowes nothing in Scripture? It is farre from them to be ſo ouercharitable to affirme it: you ſee then that both all truths muſt not of neceſſitie bee knowne, and ſome muſt; and theſe we iuſtly call fundamentall: which who ſo holdeth, all his hay and ſtubble (through the mercy of God) condemne him not: ſtil he hath right to the Church on earth, and hope in heauen: but whether eueryevery truth bee fundamentall, or neceſſarie? diſcipline (you ſay) is ſo: indeed neceſſarie to the well-being of a Church, no more: it may be true without it, not perfect. Chriſt compares his Spouſe to an Army with banners: as order is to an Armie, ſo is diſcipline to the Church: if the troopes be not well marſhalled in their ſeuerall rankes, and moue not forward according to the diſcipline of warre, it is an Armie ſtill: confuſion may hinder their ſucceſſe, p. 392it cannot bereaue them of their name: it is, as beautifull proportion to the bodie, an hedge to a vineyard, a wall to a City, an hem to a garment, feeling to an houſe. It may be a body, vineyard, citie, garment, houſe, without them: it cannot be well and perfect: yet which of our aduerſaries will ſay we hauehave no diſcipline? Some they grant, but not the right: as if they ſaid, Your Citie hath a bricke wall indeed, but it ſhould hauehave one of hewne ſtone; your Vineyard is hedged, but it ſhould be paled and ditched: while they cauill at what we want, we thanke God for what we hauehave; and ſo much wee hauehave, in ſpight of all detraction, as makes vsus both a true Church, and a worthy one.

But the maine quarrell is againſt our Miniſterie, and forme of worſhip: let theſe be examined; this is the circle of their cenſure. No Church, therefore no Miniſtery: and no Miniſterie, therefore no Church: vnnaturall ſonnes, that ſpit in the face of thoſe ſpirituall Fathers that begot them, and the Mother that bore them. What vvould they hauehave? HaueHave we not competent gifts from aboue, for ſo great a function? Are wee all vnlearned, vnſufficient? Not a man that knowes to diuide the word aright? As Paul to the Corinths, Is it ſo that there is not one wiſe man amongſt vsus? No man will affirme it: ſome of them hauehave cenſured our exceſſe in ſome knowledge; none, our defect in all: What then? HaueHave wee not a true deſire to doe faithfull ſeruice to God and his Church? No zeale for Gods glory? Who hath been in our hearts to ſee this? Who dare vſurpe vponupon God, and condemne our thoughts? Yea, wee appeale to that onelyonly Iudge of hearts, whether he hath not giuen vsus a ſincere longing for the good of his Sion: he ſhall make the thoughts of all hearts manifeſt: and then ſhall eueryevery man hauehave praiſe of God. If then we hauehave both ability and will to doe publike good: our inward calling (which is the maine point) is good and perfect; for the outward, what want we? Are wee not firſt (after good tryall) preſented and approued by the learned in our Colledges: examined by our Church-gouernors, ordain'd by impoſition of hands of the Elderſhip, allowed by the Congregations we are ſet ouer: doe wee not labour in word and doctrine? doe we not carefully adminiſter the Sacraments of the Lord Ieſus? hauehave we not by our publike meanes wonne many ſoules to God? what ſhould we hauehave and doe more? All this, and yet no true Miniſters? we paſſe very little to bee iudged of them, or of mans day: but our Ordainers (you ſay) are Antichriſtian: ſurely our cenſurers are vnchriſtian: tho we ſhould grant it, ſome of vsus vvere baptized by Hereticks: is the Sacrament annihilated, and muſt it be redoubled? How much leſſe Ordination, vvhichwhich is but an outward admiſſion to preach the Goſpell? God forbid that we ſhould thus condemne the innocent: more hands vvere laid vponupon vsus, then one: and of them, for the principall, except but their perpetuall honour, and ſome few immateriall rites, let an enemie ſay what they differ, from Super-intendents; and can their double honour make them no Elders? If they hauehave any perſonall faults, why is their calling ſcourged? Looke into our Sauiours times: vvhat corruptions were in the very Prieſthood? It vvas now made annuall, which was before fixed and ſingular. Chriſt ſaw theſe abuſes, and was ſilent: here was much diſlike and no clamour; we, for leſſe, exclaime and ſeparate: euen perſonall offences are fetcht into the condemnation of lawfull courſes. God giuegive both pardon and redreſſe to this foule vncharitableneſſe. Alas! how ready are we to toſſe the fore-part of our Wallet, whiles our own faults are ready to breake our necks behind vsus: all the world ſees and condemnes their Ordination to be faulty: yea none at all: yet they cry out firſt on vsus, craftily (I thinke) left we ſhould complaine: that Church-gouernors ſhould ordaine Miniſters, hath bin the conſtant practice of the Church, from Chriſts time, to this houre. I except onelyonly, in an extreame deſolation, meerely for the firſt courſe: that the people ſhould make their Miniſters, was vnheard of in all ages and Churches, till Bolton, Browne, and Barrow: and hath neither colour nor example: Doth not this compariſon ſeeme ſtrange and harſh? Their Tradeſmen may make true Miniſters, our Miniſters cannot: who but they would not be aſhamed of ſuch a poſition? Or who but you would not thinke the time miſ-ſpent in anſwering it? No leſſe friuolous are thoſe exceptions that are taken againſt our worſhip of God, condemned for falſe and idolatrous, whereof Volumes of p. 393Apologies are written by others: we meet together, pray, reade, heare, preach, ſing, adminiſter, and receiue Sacraments: wherein offend we? How many Gods doe we pray to? or to whom but the True God? In what words but holy? whom do we preach but the ſame Chriſt vvith them? what point of faith, not theirs? What Sacraments but thoſe they dare not but allow? Where lyes our Idolatry, that we may let it out? In the manner of performing: in ſet Prayers, Antichriſtian Ceremonies of croſſing, kneeling, &c. For the former: what ſinne is this? The original and truth of prayer is in the heart the voice is but as accidentall; if the heart may often conceiue the ſame thought, the tongue her ſeruant may often vtter it, in the ſame words: and if dayly to repeat the ſame ſpeeches bee amiſſe, then to entertaine the ſame ſpirituall deſires, is ſinfull: to ſpeake once vvithout the heart is hypocriticall: but to ſpeake often the ſame requeſt with the heart, neuer offendeth. What intolerable boldneſſe is this; to condemne that in vsus which is recorded to hauehave been the continuall practice of Gods Church in al ſucceſſions? Of the Iewes, in the time of Moſes, Dauid, Salomon, Iehoſaphat, Ezekiah, Ieremie: Of the ancient Chriſtian aſſemblies, both Greeke and Latine, and now at this day of all reformed Churches in Chriſtendome; yea, which our Sauiour himſelfe ſo directly allowed, and in a manner preſcribed, and the bleſſed Apoſtles Paul and Peter in all their formall ſalutations (which were no other then ſet prayers) ſo commonly practiſed: for the other (leſt I exceed a Letter) tho wee yeeld them ſuch as you imagine (worſe they cannot bee) they are but Ceremonious appendances, the body and ſubſtance is ſound. Bleſſed be God that we can hauehave his true Sacraments at ſo eaſie a rate, as the payment (if they were ſuch) of a few circumſtantiall inconueniences: how many deare children of God in all ages, euen neere the golden times of the Apoſtles, hauehave gladly purchaſed them much dearer, and not complained: but ſee how our Church impoſes them: not as to binde the conſcience, otherwiſe then by the common bond of obedience; not as actions, wherein Gods worſhip eſſentially conſiſteth, but as themſelues, Ceremonies: comely or conuenient, not neceſſarie; whatſoeuer: is this a ſufficient ground of ſeparation? How many moderate and wiſer ſpirits hauehave we, that cannot approue the Ceremonies, yet dare not forſake the Church? and that hold your departure farre more euill, then the cauſe. You are inuited to a feaſt, if but a Napkin or Trencher be miſ-placed, or a diſh ill carued; do you run from the Table, and not ſtay to thanke the Hoaſt? Either bee leſſe curious or more charitable. Would God both you and all other, vvhichwhich either fauour the Separation or profeſſe it, could but reade ouer the ancient ſtories of the Church, to ſee the true ſtate of things and times; the beginnings; proceedings, increaſes, encounters, yeeldings, reſtaurations of the Goſpell, what the holy Fathers of thoſe firſt times were glad to ſwallow for peace; what they held, practiſed, found, left: whoſoeuer knowes but theſe things, cannot ſeparate; and ſhal not be contented only, but thankfull: God ſhall giuegive you ſtill more light: in the meane time, vponupon the perill of my ſoule, ſtay, and take the bleſſed offers of your God, in peace: And ſince Chriſt ſaith by my hand, will you alſo goe away? Anſwer him with that worthy Diſciple, Maſter whither ſhall I goe from thee? thou haſt the words of eternall life.

To M^r J. B. EP. VI. A complaint of the miſ-education of our Gentry.

I Confeſſe, I cannot honour blood without good qualities; not ſpare it, with ill. There is nothing that I more deſire to be taught, then what is true Nobilitie: What thanke is it to you, that you are borne well? If you could hauehave loſt this priuiledge of p. 394Nature, I feare you had not beene thus farre Noble: that you may not plead deſert, you had this before you vvere; long ere you could either know or preuent it; you are deceiued if you thinke this any other then the bodie of Gentilitie: the life and ſoule of it, is in noble and vertuous diſpoſition, in gallantneſſe of ſpirit vvithout haughtineſſe, vvithout inſolence, vvithout ſcornfull ouerlineſſe: ſhortly, in generous qualities, cariage, actions. See your errour, and know that this demeanor doth not anſwer an honeſt birth: If you can follow all faſhions, drink all healths, weare fauours & good cloathes, conſort vvith Ruffianly companions, ſweare the biggeſt oathes, quarrell eaſily, fight deſperately, game in eueryevery inordinate Ordinarie, ſpend your patrimonie ere it fall, looke on eueryevery man betwixt ſcorne and anger; vſe gracefully ſome geſtures of apiſh complement; talke irreligiouſly, dallie vvith a Miſtris, or (which terme is plainer) hunt after Harlots, take ſmoake at a Play-houſe, and liue as if you vvere made all for ſport, you thinke you hauehave done enough, to merit, both of your blood, and others opinions. Certainly, the vvorld hath no baſeneſſe, if this be generoſitie: well-fare the honeſt and ciuill rudeneſſe of the obſcure ſonnes of the earth, if ſuch be the graces of the eminent: The ſhame whereof (me thinkes) is not ſo proper to the wildneſſe of youth, as to the careleſneſſe or vanity of Parents: I ſpeake it boldly; our Land hath no blemiſh comparable to the miſ-education of our Gentry: Infancie and youth are the ſeed-times of all hopes: if thoſe paſſe vnſeaſonably, no fruit can be expected from our age, but ſhame and ſorrow: vvho ſhould improue theſe, but they vvhichwhich may command them? I cannot altogether complaine of our firſt yeares. How like are wee to children, in the training vp of our children! GiueGive a childe ſome painted Babe; hee ioyes in it at firſt ſight: and for ſome dayes vvill not abide it out of his hand or boſome; but when he hath ſated himſelfe with the new pleaſure of that gueſt, he now (after a while) caſts it into corners, forgets it, and can looke vponupon it, vvith no care: Thus doe we by ours. Their firſt times findes vsus not more fond, then carefull: vve doe not more follow them vvith our louelove, then ply them with inſtruction: When this delight begins to grow ſtale, we begin to grow negligent. Nothing that I know can bee faulted in the ordering of Childhood, but indulgence. Fooliſh Mothers admit of Tutors, but debar rods. Theſe, while they deſire their children may learne, but not ſmart, as is ſaid of Apes, kill their yong ones vvith louelove; for vvhat can worke vponupon that age, but feare? And what feare without correction? Now at laſt, vvith what meaſure of Learning their owne vvill would vouchſafe to receiue, they are too early ſent to the common Nurſeries of Knowledge; There (vnleſſe they fall vnderunder carefull tuition) they ſtudy in jeſt, and play in earneſt. In ſuch vniuerſall meanes of Learning, all cannot fall beſides them; vvhat their company, what their recreation vvould either inſtill or permit, they bring home to their glad Parents. Thence are they tranſplanted to the Collegiate Innes of our common Lawes: and there too many learne to be lawleſſe, and to forget their former little: Pauls is their Weſtminſter, their Studie, an Ordinarie, or Play-houſe, or Dancing-ſchoole, and ſome Lambert their Ploydon. And now after they hauehave (not without much expence) learned faſhions and licentiouſneſſe, they returne home, full of welcomes and gratulations. By this time ſome bloſſomes of youth appearing in their face, admoniſh their Parents to ſeeke them ſome ſeaſonable match; Wherein the Father inquires for wealth, the ſonne for beauty, perhaps the mother for Parentage, ſcarce any for Vertue, for Religion. Thus ſetled, What is their care; their diſcourſe, yea, their Trade, but either an Hound, or an Hawke? And it is vvell, if no worſe: And now, they ſo liue, as if they had forgotten that there were bookes: Learning is for Prieſts, and Pedants; for Gentlemen, pleaſure. Oh! that either wealth or vvit ſhould be caſt away thus baſely: That euer reaſon ſhould grow ſo debauched, as to thinke any thing more worthy then knowledge. With what ſhame and emulation may wee looke vponupon other Nations (whoſe apiſh faſhions we can take vp in the channels, neglecting their imitable examples) and with what ſcorne doe they looke vponupon vsus? They hauehave their ſolemne Academies for all thoſe qualities, which may accompliſh Gentility: from which they returne richly furniſhed, both for action and ſpeculation. They account knowledge and abilitie p. 395of diſcourſe as eſſentiall to greatneſſe, as blood: neither are they more aboue the vulgar in birth, then in vnderſtanding: They trauell with iudgement, and returne with experience: ſo doe they follow the exerciſes of the body, that they neglect not the culture of the minde. From hence growes ciuilitie, and power to manage affaires, either of Iuſtice, or State: From hence incouragement to learning, and reuerence from inferiors. For thoſe onelyonly can eſteeme knowledge, which hauehave it; and the common ſort frame either obſeruance, or contempt, out of the example of their Leaders.

Amongſt them, the ſonnes of Nobles ſcorne not either Merchandize, or learned profeſſions; and hate nothing ſo much as to doe nothing: I ſhame and hate to thinke, that our Gallants hold, there can bee no diſparagement, but in honeſt callings. Thus perhaps I hauehave abated the enuy of this reproofe, by communicating it to more; which I had not done, but that the generalitie of euill importunes redreſſe. I well ſee that either good or euill deſcends: In vaine ſhall we hope for the reformation of the many, while the better are diſordered. Whom to ſolicite herein, I know not, but all: How glad ſhould I be to ſpend my light to the ſnuffe, for the effecting of this! I can but perſwade and pray; theſe I will not faile of: The reſt to him that both can amend and puniſh.

To M. IONAS REIGESBERGIVS in ZELAND. EP. VII. Written ſome whiles ſince, concerning ſome new opinions then broached in the Churches of HOLLAND; and vnderunder the name of Arminius (then liuing:) perſwading all great wits to a ſtudy and care of the common peace of the Church, and diſſwading from all affectation of ſingularity.

I Receiued lately a ſhort relation of ſome new Paradoxes from your Leiden; you would know what wee thinke: I feare not to be cenſured, as medling: your truth is ours: The Sea cannot diuide thoſe Churches, whom one faith vnites. I know not how it comes to paſſe, that moſt men, while they too much affect ciuilitie, turne flatterers; and plaine truth is moſt-where counted rudeneſſe. He that tels a ſicke friend he lookes ill, or termes an angry tumour the Gowt, or a wateriſh ſwelling Dropſie; is thought vnmannerly. For my part, I am glad that I was not borne to feed humors: How euer you take your owne euils, I muſt tell you, we pitie you, and thinke you hauehave iuſt cauſe of deiection, and we for you: not for any priuate cares, but (which touch a Chriſtian neereſt) the Common-wealth of God. Behold, after all thoſe hils of carkaſes, and ſtreames of blood, your ciuill ſword is ſheathed, wherein we neither congratulate, nor feare your peace; lo now, in ſtead of that, another while, the ſpirituall ſword is drawne and ſhaken, and it is well, if no more. Now the politick State ſits ſtill, the Church quarrels: Oh! the inſatiable hoſtilitie of our great enemy, with what change of miſchiefes doth he afflict miſerable man? No ſooner did the Chriſtian world begin to breathe from perſecution, but it was more puniſhed with Arrianiſme: when the red Dragon cannot deuoure the childe, hee tryes to drowne the mother; and when the vvaters faile, he raiſes warre. Your famous Iunius had nothing more admirable then his louelove of peace: when our buſie Separatiſts appealed him, with what a ſweet calmneſſe did he reiect them, and with a graue importunitie call'd them to moderation! How it would hauehave vexed his holy ſoule (now out of the danger of paſſions) to hauehave foreſeene his chaire troubleſome. God forbid that the Church ſhould finde a Challenger, in p. 396ſtead of a Champion: Who vvould thinke but you ſhould hauehave bin taught the benefit of peace, by the long vvant? But if your temporal ſtate (beſides either hope, or beleefe) hath growne wealthy with warre, like thoſe Fowles which fatten vvith hard weather: yet bee too ſure, that theſe ſpirituall broyles cannot but impoueriſh the Church; yea, affamiſh it. It vvere pitie that your Holland ſhould bee ſtill the Amphitheatre of the world, on whoſe ſcaffolds all other Nations ſhould ſit, & ſee varietie of bloody ſhews, not without pitie, and horror. If I might challenge ought in that your acute and learned Arminius; I would thus ſolicit and coniure him: Alas that ſo wiſe a man ſhould not know the worth of peace; that ſo noble a ſonne of the Church ſhould not bee brought to light, without ripping the vvombe of his mother! What meane theſe ſubtil Nouelties? If they make thee famous, and the Church miſerable, vvho ſhall gaine by them? Is ſingularitie ſo precious, that it ſhould coſt no leſſe, then the ſafety and quiet of our common mother? If it be truth thou affecteſt; what alone? Could neuer any eyes (till thine) be bleſſed with this obiect? where hath that ſacred veritie hid her ſelfe thus long from all her carefull Inquiſitors, that ſhee now firſt ſhewes her head to thee vnſought? Hath the Goſpell ſhined thus long, and bright, and left ſome corners vnſeene? Away with all new truths; faire and plauſible they may be, ſound they cannot? ſome may admire thee for them; none ſhall bleſſe thee. But grant that ſome of theſe are no leſſe true, then nice points: what doe theſe vnſeaſonable crochets and quauers trouble the harmonious plaine-ſongs of our peace? Some quiet error may bee better then ſome vnruly truth. Who binds vsus to ſpeake all we thinke? So the Church may be ſtill, would God thou wert wiſe alone. Did not our aduerſaries quarrell enough before, at our quarrels? Were they not rich enough with our ſpoiles? By the deare name of our common parents, vvhat meaneſt thou Arminius? Whither tend theſe new-rais'd diſſenſions? Who ſhall thriue by them, but they which inſult vponupon vsus, and riſe by the fall of truth? who ſhall be vndone, but thy brethren? By that moſt precious, and bloodie ranſome of our Sauiour, and by that awfull appearance we ſhall once make before the glorious Tribunall of the Sonne of God, remember thy ſelfe, and the poore diſtracted limmes of the Church: Let not thoſe excellent parts, wherewith God hath furniſhed thee, lye in the narrow vvay, and cauſe any weake one either to fall, or ſtumble, or erre. For Gods ſake, either ſay nothing, or the ſame. How many great wits hauehave ſought no by-paths, and now are happy vvith their fellowes! Let it bee no diſparagement to goe vvith many to heauen. What could he reply to ſo plaine a charge? No diſtinction can auoid the power of ſimple truth. I know he heares not this of me firſt: Neither that learned and vvorthy Fran. Gomarus, nor your other graue fraternitie of reuerend Diuines, hauehave beene ſilent in ſo maine a cauſe. I feare rather too much noiſe in any of theſe tumults: There may too many contend, not intreat. Multitude of ſuters is commonly powerfull; how much more in iuſt motions? But if either he, or you, ſhal turne me home, and bid mee ſpend my little moiſture vponupon our owne brands, I grant there is both the ſame cauſe, and the ſame need. This counſell is no whit further from vsus, becauſe it is directed to you: Any Reader can change the perſon: I lament to ſee, that eueryevery where peace hath not many clients, but fewer louers; yea, euen many of thoſe that praiſe her, follow her not. Of old, the very Nouatian men, women, children, brought ſtones and morter (vvith the Orthodoxe) to the building of the Church of the reſurrection, and ioyned louingly with them, againſt the Arrians: leſſer quarrels diuide vsus; and eueryevery diuiſion ends in blowes, and eueryevery blow is returned; and none of all lights beſide the Church. Euen the beſt Apoſtles diſſented; neither knowledge, nor holineſſe can redreſſe all differences: True, but wiſdome and charitie could teach vsus to auoid their preiudice. If we had but theſe two vertues, quarrels ſhould not hurt vsus, nor the Church by vsus: But (alas) ſelfe-louelove is too ſtrong for both theſe: This alone opens the floud-gates of diſſenſion, and drownes the ſweet, but low valley of the Church. Men eſteeme of opinions, becauſe their owne; and will hauehave truth ſerue, not gouerne. What they hauehave vndertaken, muſt bee true: Victory is ſought for, not ſatisfaction; victory of the Author, not of the cauſe: Hee is a rare man that knowes to p. 397yeeld, as well as to argue: vvhat ſhould we doe then, but beſtow our ſelues vponupon that vvhichwhich too many neglect, publike peace; firſt, in prayers that we may preuaile, then in teares that we preuaile not? Thus hauehave I beene bold to chat with you of our greateſt and common cares. Your old louelove, and late hoſpitall entertainment in that your Iland, called for this remembrance; the rather to keepe your Engliſh tongue in breath, vvhichwhich was wont not to be the leaſt of your deſires. Would God you could make vsus happie with newes, not of truce, but ſincere amitie and vnion; not of Prouinces, but ſpirits. The God of ſpirits effect it both here and there, to the glory of his Name and Church.

To W. J. condemned for murder. EP. VIII. Effectually preparing him, and (vnderunder his name) whatſoeuer Malefactor for his death.

IT is a bad cauſe that robbeth vsus of all the comfort of friends; yea, that turnes their remembrance into ſorrow. None can do ſo, but thoſe that proceed from our ſelues: for outward euils, vvhichwhich come from the infliction of others, make vsus cleaue faſter to our helpers, and cauſe vsus to ſeeke and find eaſe in the very commiſeration of thoſe that louelove vsus: whereas thoſe griefes which ariſe from the iuſt diſpleaſure of conſcience, will not abide ſo much as the memorie of others affection; or if it doe, makes it ſo much the greater corraſiue, as our caſe is more vncapable of their comfort. Such is yours. You hauehave made the mention of our names tedious to your ſelfe, and yours to vsus. This is the beginning of your paine, that you had friends: If you may now ſmart ſoundly from vsus, for your good, it muſt be the only ioy you muſt expect, and the finall dutie we owe to you. It is both vaine and comfortleſſe, to heare what might hauehave beene; neither would I ſend you backe to what is paſt, but purpoſely to increaſe your ſorrow; vvho hauehave cauſed all our comfort to ſtand in your teares. If therefore our former counſels had preuailed, neither had your hands ſhed innocent blood, nor iuſtice yours. Now, to your great ſinne, you hauehave done the one; and the other muſt bee done to your paine: and we your well-willers, with ſorrow and ſhame liue to be witneſſes of both. Your ſinne is gone before, the reuenge of iuſtice will follow: ſeeing you are guilty, let God be iuſt. Other ſinnes ſpeake, this cryeth, and will neuer be ſilent, till it be anſwered with it ſelfe. For your life; the caſe is hopeleſſe; feede not your ſelfe with vaine preſumptions, but ſettle your ſelfe to expiate anothers blood with your own. Would God your deſert had been ſuch, that we might with any comfort hauehave deſired you might liue. But now, alas, your fact is ſo hainous, that your life can neither bee craued without iniuſtice, nor be protracted without inward torment. And if our priuate affection ſhould make vsus deafe to the ſhouts of blood, and partialitie ſhould teach vsus to forget all care of publique right; yet reſolue, there is no place for hope. Since then you could not liue guiltleſſe, there remaines nothing, but that you labour to die penitent; and ſince your bodie cannot bee ſaued aliue, to endeuour that your ſoule may bee ſaued in death. Wherein, how happie ſhall it be for you, if you ſhall yet giuegive care to my laſt aduice; too late indeed for your recompence to the world, not too late for your ſelfe. You hauehave deſerued death, and expect it: Take heed leſt you ſo faſten your eyes vponupon the firſt death of the bodie, that you ſhould not looke beyond it to the ſecond, which alone is vvorthy of trembling, vvorthy of teares.

For, this, though terrible to Nature, yet is common to vsus, with you. You muſt die: what doe we elſe? And what differs our end from yours, but in haſte and violence? p. 398And vvho knowes vvhether in that? It may be a ſickneſſe as ſharpe, as ſudden, ſhal fetch vsus hence: it may be the ſame death, or a vvorſe, for a better cauſe: Or if not ſo, there is much more miſery in lingring: Hee dies eaſily, that dies ſoone: but the other is the vtmoſt vengeance that God hath reſerued for his enemies: This is a matter of long feare, and ſhort paine. A few pangs lets the ſoule out of priſon: but the torment of that other is euerlaſting; after ten thouſand yeares ſcorching in that flame, the paine is neuer the neerer to his ending. No time giues it hope of abating; yea, time hath nothing to doe vvith this eternitie. You that ſhall feele the paine of one minutes dying, thinke what paine it is to be dying for euer and euer. This, although it be attended with a ſharpe paine, yet is ſuch as ſome ſtrong ſpirits hauehave endured without ſhew of yeeldance. I hauehave heard of an Iriſh Traitor, that when he lay pining vponupon the vvheele with his bones broke, asked his friend if he changed his countenance at all; caring leſſe for the paine, then the ſhew of feare. Few men hauehave died of greater paines, then others hauehave ſuſtained and liue: But that other ouerwhelmes both bodie and ſoule, and leaues no roome for any comfort in the poſſibilitie of mitigation. Here, men are executioners, or diſeaſes; there fiends. Thoſe Deuils that were ready to tempt the graceleſſe vntounto ſinne, are as ready to follow the damned vvith tortures. Whatſoeuer become of your carkaſe, ſaue your ſoule from the flames; and ſo manage this ſhort time you hauehave to liue, that you may die but once. This is not your firſt ſinne; yea, God hath now puniſhed your former ſinnes vvith this: a fearfull puniſhment in it ſelfe, if it deſerued no more: your conſcience (which now begins to tell truth) cannot but aſſure you, that there is no ſinne more worthy of hell, then murder; yea, more proper to it. Turne ouer thoſe holy leaues (which you hauehave too much neglected, and now ſmart for neglecting) you ſhall finde murderers among thoſe that are ſhut out from the preſence of God: you ſhall find the Prince of that darkneſſe, in the higheſt ſtile of his miſchiefe, termed a man-ſlayer. Alas! how fearfull a caſe is this, that you hauehave herein reſembled him, for vvhom Topheth was prepared of old; and imitating him in his action, hauehave endangered your ſelfe to partake of his torment! Oh, that you could but ſee what you hauehave done, what you hauehave deſerued; that your heart could bleed enough within you, for the blood your hands hauehave ſhed: That as you hauehave followed Satan our common enemy in ſinning, ſo you could defie him in repenting: That your teares could diſappoint his hopes of your damnation. What a happie vnhappineſſe ſhall this be to your ſad friends, that your better part yet liueth? That from an ignominious place your ſoule is receiued to glory? Nothing can effect this but your repentance; and that can doe it. Feare not to looke into that horror, which ſhould attend your ſinne: and bee now as ſeuere to your ſelfe, as you hauehave been cruell to another. Thinke not to extenuate your offence vvith the vaine titles of manhood: vvhat praiſe is this, that you vvere a valiant murderer? Strike your owne breſt (as Moſes did his Rocke) and bring downe riuers of teares to waſh away your bloodſhed. Doe not ſo much feare your iudgement, as abhorre your ſinne; yea, your ſelfe for it. And vvith ſtrong cries lift vp your guilty hands to that God whom you offended, and ſay, Deliuer me from blood-guiltineſſe, O Lord. Let me tel you: As vvithout repentance there is no hope; ſo with it, there is no condemnation. True penitence is ſtrong, and can grapple with the greateſt ſinne, yea with all the powers of hell. What if your hands be red vvith blood? Behold, the blood of your Sauiour, ſhall waſh away yours: If you can bathe your ſelfe in that; your Scarlet ſoule ſhall bee as white as Snow. This courſe alone ſhall make your Croſſe the way to the Paradiſe of God. This plaiſter can heale all the fores of the ſoule, if neuer ſo deſperate: OnelyOnly, take heed that your heart be deepe enough pierced, ere you lay it on; elſe, vnderunder a ſeeming skin of diſſimulation, your ſoule ſhall feſter to death. Yet ioy vsus with your true ſorrow, vvhom you hauehave grieued with your offence; and at once comfort your friends, and ſaue your ſoule.

p. 399To M^r. IOHN MOLE, of a long time now priſoner vnderunder the Inquiſition at Rome. EPIST. IX. Exciting him to his wonted conſtancy, and encouraging him to Martyrdome.

WHat paſſage can theſe lines hope to find into that your ſtrait and curious thraldome? Yet who would not aduenture the loſſe of this paines for him, which is ready to loſe himſelfe for Chriſt? what doe we not owe to you which hauehave thus giuen your ſelfe for the common faith? Bleſſed bee the name of that God who hath ſingled you out for his Champion, and made you inuincible: how famous are your bonds? how glorious your conſtancy? Oh, that out of your cloſe obſcurity, you could but ſee the honour of your ſuffering, the affections of Gods Saints, and in ſome, an holy enuie at your diſtreſſed happineſſe. Thoſe wals cannot hide you: No man is attended with ſo many eyes from earth and heauen: The Church your Mother beholds you, not with more compaſſion, then ioy: Neither can it be ſayd, how ſhee at once pities your miſery, and reioyces in your patience: The bleſſed Angels looke vponupon you with gratulation and applauſe. The aduerſaries with an angry ſorrow to ſee themſelues ouercome by their captiue, their obſtinate cruelty ouer-matched with humble reſolution, and faithfull perſeuerance. Your Sauiour ſees you from aboue, not as a meere ſpectator, but as a patient with you, in you, for you: yea, as an agent in your indurance and victory, giuing new courage with the one hand, and holding out a Crowne with the other. Whom would not theſe ſights incourage? who now can pity your ſolitarines? The hearts of all good men are with you. Neither can that place be but full of Angels, which is the continuall obiect of ſo many prayers, yea the God of heauen was neuer ſo neere you, as now you are remoued from men. Let me ſpeake a bold, but true word. It is as poſſible for him to be abſent from his heauen, as from the priſons of his Saints. The glorified ſpirits aboue ſing to him; the perſecuted ſoules below, ſuffer for him, and cry to him; he is magnified in both, preſent with both; the faith of the one, is as pleaſing to him, as the triumph of the other. Nothing obligeth vsus men ſo much, as ſmarting for vsus; words of defence are worthy of thankes, but paine is eſteemed aboue recompence. How do we kiſſe the wounds which are taken for our ſakes, & profeſſe that we would hate our ſelues, if we did not louelove thoſe that dare bleed for vsus: How much more ſhall the God of mercies bee ſenſible of your ſorrowes, and crowne your patience? To whom you may truly ſing that ditty of the Prophet, Surely for thy ſake am I flaine continually, and am counted as a ſheepe for the ſlaughter. What need I to ſtir vp your conſtancy, which hath already amazed, and wearied your perſecutors? No ſuſpition ſhall driue me hereto; but rather the thirſt of your praiſe. He that exhorts to perſiſt in well-doing, while he perſwades, commendeth. Whither ſhould I rather ſend you, then to the fight of your owne Chriſtian fortitude? which neither prayers, nor threats, hauehave beene able to ſhake: Here ſtands on the one hand, liberty, promotion, pleaſure, life, and (which eaſily exceeds all theſe) the deare reſpect of wife and children (whom your only reſolution ſhall make widow and orphanes) theſe with ſmiles, and vowes, and teares, ſeeme to importune you. On the other hand, bondage, ſolitude, horror, death, (and the moſt lingring of all miſeries) tuine of poſterity: theſe with frownes and menaces labour to affright you: Betwixt both, you hauehave ſtood vnmoued; fixing your eyes either right forward vponupon the cauſe of your ſuffering, or vpwards vponupon the crowne of p. 400your reward: It is an happy thing when our own actions may be either examples, or arguments of good. Theſe bleſſed proceedings call you on to your perfection; The reward of good beginnings proſecuted, is doubled; neglected, is loſt. How vaine are thoſe temptations, which would make you a loſer of all this praiſe, this recompence? Goe on therefore happily; keepe your eyes where they are, and your heart cannot be but where it is, and where it ought: Looke ſtill, for what you ſuffer, and for whom: For the truth, for Chriſt: what can be ſo precious as truth? Not life it ſelfe. All earthly things are not ſo vile to life, as life to truth; Life is momentarie, Truth eternall; Life is ours, the Truth, Gods: Oh happy purchaſe, to giuegive our life for the truth. What can we ſuffer too much for Chriſt? He hath giuen our life to vsus; hee hath giuen his owne life for vsus. What great thing is it, if he require what he hath giuen vsus, if ours for his? Yea, rather if he call for vvhat he hath lent vsus; yet not to bereaue but to change it; giuing vsus gold for clay, glory for our corruption. Behold that Sauiour of yours weeping, and bleeding, and dying for you: alas! our ſoules are too ſtrait for his ſorrowes; wee can be made but paine for him; He vvas made ſinne for vsus: vvee ſuſtaine, for him, but the impotent anger of men; he ſtrugled vvith the infinite vvrath of his Father for vsus. Oh, vvho can endure enough for him, that hath paſſed thorow death and hell for his ſoule? Thinke this, and you ſhall reſolue vvith Dauid, I will bee yet more vile for the Lord. The worſt of the deſpight of men, is but Death; and that, if they inflict not, a diſeaſe vvill; or if not that, Age. Here is no impoſition of that, vvhichwhich vvould not be; but an haſtning of that which vvill be: an haſtning to your gaine. For behold, their violence ſhall turne your neceſſitie, into vertue and profit. Nature hath made you mortall: none but an enemie can make you a Martyr; you muſt die, though they vvill not; you cannot die for Chriſt, but by them: How could they elſe deuiſe to make you happie? ſince the giuer of both lifes hath ſaid, He that ſhall loſe his life for my ſake ſhall ſaue it. Loe, this alone is loſt vvith keeping, and gained by loſſe. Say you vvere freed, vponupon the ſafeſt conditions, and returning: (as how welcome ſhould that newes bee, more to yours, then to your ſelfe) perhaps, Death may meete you in the vvay, perhaps ouertake you at home: neither place, nor time, can promiſe immunitie from the common deſtinie of men: Thoſe that may abridge your houres, cannot lengthen them; and while they laſt, cannot ſecure them from vexation; yea, themſelues ſhall follow you into their duſt; and cannot auoid vvhat they can inflict; death ſhall equally tyrannize by them, and ouer them: ſo their fauours are but fruitleſſe, their malice gainfull. For it ſhall change your Priſon into Heauen, your Fetters into a Crowne, your Iaylors to Angels, your miſerie into glory. Looke vp to your future eſtate, and reioyce in the preſent: Behold, the Tree of Life, the hidden Manna, the Scepter of Power, the Morning. Starre, the white garment, the new name, the Crowne, and Throne of Heauen, are addreſſed for you. Ouercome and enioy them: oh glorious condition of Martyrs! whom conformity in death, hath made like their Sauiour in bleſſedneſſe; whoſe honour is to attend him for euer, whom they hauehave ioyed to imitate. What are theſe which are araied in long white robes, and whence came they? Theſe are (ſayes that heauenly Elder) they which came out of great tribulation, and waſhed their long Robes, and hauehave made their long Robes white, in the blood of the Lambe.

Therefore they are in the preſence of the Throne of God, and ſerue him day and night in his Temple: and he that ſitteth on the Throne, wil dwell among them, and gouerne them, and lead them vntounto the liuely Fountaines of waters, and God ſhall wipe all teares from their eyes.

All the elect hauehave Seales in their fore-heads: but Martyrs hauehave Palmes in their hands. All the elect hauehave white Robes; Martyrs, both white and long: white, for their glory; long, for the largeneſſe of their glory. Once red with their owne blood; now white with the blood of the Lambe: there is nothing in our blood, but weake obedience; nothing but merit in the Lambs blood. Behold, his merit makes our obedience glorious. You doe but ſprinkle his feet with your blood; loe, hee waſhes your long white Robes, with his. EueryEvery drop of your blood is anſwered with a ſtreame of his; and eueryevery drop of his is worth Riuers of ours: Precious in the fight of the Lord is the p. 401death of his Saints: Precious in preuention, precious in acceptation, precious in remuneration. Oh, giuegive willingly that which you cannot keepe, that you may receiue what you cannot leeſe. The way is ſteepe, but now you breathe towards the top. Let not the want of ſome few ſteps, loſe you an eternall reſt. Put to the ſtrength of your owne Faith: The prayers of Gods Saints ſhall further your pace; and that gracious hand that ſuſtaines heauen and earth, ſhall vphold, and ſweetly draw you vp to your glory. Goe on to credit the Goſpell with your perſeuerance: and ſhew the falſe-hearted clients of that Roman-Court, that the Truth yeelds reall and hearty profeſſors; ſuch as dare no leſſe ſmart, then ſpeake for her.

Without the wals of your reſtraint, where can you looke beſide incouragements of ſuffering? Behold in this, how much you are happier then your many predeceſſors. Thoſe hauehave found friends, or wiues, or children, the moſt dangerous of all tempters. Suggeſtions of weakneſſe, when they come masked with louelove, are more powerfull to hurt. But you, all your many friends, in the valour of their Chriſtian louelove, wiſh rather a bleſſed Martyr, then a liuing and proſperous reuolter: yea, your deare wife (worthy of this honour, to be the wife of a Martyr) prefers your faith, to her affection; and in a courage beyond her ſex contemnes the worſt miſery of your loſſe; profeſſing ſhee would redeeme your life with hers, but that ſhe would not redeeme it with your yeeldance: and while ſhe lookes vponupon thoſe many pawnes of your chaſte louelove, your hopefull children, wiſhes rather to ſee them fatherleſſe, then their father vnfaithfull: The greateſt part of your ſufferings are hers: She beares them with a cheerfull reſolution: She diuides with you in your ſorrowes, in your patience; ſhe ſhall not bee diuided in your glory: For vsus, we ſhall accompany you with our prayers, and follow you with our thankfull commemorations; vowing to write your name in red letters in the Kalendars of our hearts; and to regiſter it in the monuments of perpetuall Records, as an example to all poſtery, The memoriall of the iuſt ſhall be bleſſed.

To all READERS. EP. X. Containing Rules of good aduice for our Chriſtian and ciuill cariage.

I Grant, breuity where it is neither obſcure, nor defectiue, is very pleaſing, euen to the daintieſt iudgements. No maruell therefore, if moſt men deſire much good counſell in a narrow roome; as ſome affect to hauehave great perſonages drawne in little tablets; or, as we ſee worlds of Countries deſcribed in the compaſſe of ſmall maps: Neither do I vnwillingly yeeld to follow them; for both the powers of good aduice are the ſtronger, when they are thus vnited; and breuity makes counſell more portable for memorie, and readier for vſe. Take theſe therefore for more; which as I would faine practiſe, ſo am I willing to commend. Let vsus begin with him who is the firſt and laſt: Informe your ſelfe aright concerning God; without whom, in vaine doe we know all things: Be acquainted with that Sauiour of yours, which paid ſo much for you on earth, and now ſues for you in heauen; without whom we hauehave nothing to doe with God, nor he with vsus. Adore him in your thoughts, truſt him with your ſelfe: Renew your ſight of him eueryevery day, and his of you. Ouer-looke theſe earthly things; and when you doe at any time caſt your eyes vponupon heauen, think, there dwels my Sauiour, there I ſhall be. Call your ſelfe to often recknings; caſt vp your debts, payments, graces, wants, expences, employments; yeeld not to thinke your ſet deuotions troubleſome: Take not eaſie denials from your ſelfe; yea, giuegive peremptory denials to your ſelfe: Hee can neuer bee good that flatters himſelfe: hold nature to her allowance; and let your will ſtand at p. 402courteſie: happy is that man which hath obtained to be the maſter of his owne hearts Thinke all Gods outward fauours and prouiſions the beſt for you; your owne abilitie, and actions the meaneſt. Suffer not your mind to be either a Drudge, or a Wanton; exerciſe it euer, but ouer-lay it not: In all your buſineſſes, looke through the world, at God; whatſoeuer is your leuell, let him be your ſcope: EueryEvery day take a view of your laſt; and thinke either it is this, or may be: Offer not your ſelfe either to honour, or labour; let them both ſeeke you: Care you onelyonly to be worthy, and you cannot hide you from God. So frame your ſelfe to the time and company, that you may neither ſerue it, nor ſullenly neglect it; and yeeld ſo far, as you may neither betray goodneſſe, nor countenance euill. Let your words be few, and digeſted: It is a ſhame for the tongue to cry the heart mercy, much more to caſt it ſelfe vponupon the vncertaine pardon of others eares. There are but two things which a Chriſtian is charged to buy, and not to ſell, Time and Truth; both ſo precious, that we muſt purchaſe them at any rate. So vſe your friends, as thoſe which ſhould be perpetuall, may be changeable. While you are within your ſelfe, there is no danger: but thoughts once vttered muſt ſtand to hazard. Do not heare from your ſelfe, what you would be loth to heare from others. In all good things, giuegive the eye and eare the full of ſcope, for they let into the mind: reſtraine the tongue, for it is a ſpender. Few men hauehave repented them of …ilence. In all ſerious matters, take counſell of dayes, and nights, and friends; and let leiſure ripen your purpoſes: neither hope to gaine ought by ſuddenneſſe. The firſt thoughts may be confident, the ſecond are wiſer. Serue honeſty euer, though without apparant wages: ſhee will pay ſure, if ſlow. As in apparell, ſo in actions, know not what is good, but what becomes you. How many warrantable acts hauehave miſ-ſhapen the Authors? Excuſe not your owne ill, aggrauate not others: and if you louelove peace, auoid cenſures, compariſons, contradictions. Out of good men chuſe acquaintance; of acquaintance, friends; of friends, familiars: after probation admit them, and after admittance change them not: Age commendeth friendſhip. Doe not alwayes your beſt: it is neither wiſe, nor ſafe for a man euer to ſtand vponupon the top of his ſtrength. If you would bee aboue the expectation of others, be euer below your ſelfe. Expend after your purſe, not after your mind: take not where you may deny, except vponupon conſcience of deſert, or hope to requite. Either frequent ſuits, or complaints, are weariſome to any friend. Rather ſmother your griefes and wants as you may; then be either querulous, or importunate. Let not your face belie your heart, nor alwayes tell tales out of it: he is fit to liue amongſt friends or enemies, that can be ingenuouſly cloſe. GiueGive freely, ſell thriftily: Change ſeldome your place, neuer your ſtate: either amend inconueniences, or ſwallow them, rather then you ſhould run from your ſelfe to auoid them.

In all your recknings for the world, caſt vp ſome croſſes that appeare not; either thoſe will come, or may: Let your ſuſpitions be charitable; your truſt fearfull; your cenſures ſure. GiueGive way to the anger of the great: The thunder and Cannon will abide no fence. As in throngs we are afraid of loſſe; ſo while the world comes vponupon you, looke well to your ſoule; There is more danger in good then in euill: I feare the number of theſe my rules; for Precepts are wont (as nayles) to driue out one another: but theſe, I intended to ſcatter amongſt many: and as I was loth that any gueſt ſhould complaine of a niggardly hand; Dainty diſhes are wont to be ſparingly ſerued out; homely ones ſupply in their bigneſſe, what they want in their worth.

FINIS.

PHARISAISME AND CHRISTIANITIE.

COMPARED AND SET FORTH IN A SERMON AT Pauls Croſſe, MAY 1. 1608.

BY IOS. HALL.

VponUpon MATTH. 5.20.

Except your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſes, ye ſhall not enter into the kingdome of heauen.

LONDON, Printed for THOMAS PAVIER, MILES FLESHER, and John Haviland. 1624.