Works of Joseph Hall, Decade 5 – Title page 22

Works of Joseph Hall · Decade 5 – Title page 22

p. 361THE FIFT DECAD.

To my Lord Biſhop of BATHE and WELLS. EP. I. Diſcourſing of the cauſes and meanes of the increaſe of Poperie.

BY what meanes the Romiſh Religion hath in theſe later times preuailed ſo much ouer the world, (Right Reuerend and Honorable) is a confideration both weighty and vſeful; for hence may we frame our ſelues either to preuent, or imitate them: to imitate them in vvhat wee may; or preuent them in what they ſhould not. I meddle not with the means of their firſt riſings: the munificence of Chriſtian Princes, the honeſt deuotions of wel-meaning Contributers, the diuiſion of the Chriſtian world, the buſie endeuours of forward Princes, for the recouerie of the Holy-land, vvith neglect of their own, the ambitious inſinuations of that Sea, the fame and large dominion of thoſe ſeuen hils; the compacted indulgence and conniuence of ſome treacherous, of other timorous Rulers; the ſhameleſſe flatterie of Paraſites; the rude ignorance of Times; or if there be any other of this kinde: My thoughts and words ſhall be ſpent vponupon the preſent, and lateſt Age. All the world knowes, how that pretended Chaire of of Peter tottered, and cracked, ſome threeſcore yeares agoe, threatning a ſpeedy ruine to her fearfull vſurper: How is it that ſtill it ſtands, and ſeemes now to boaſt of ſome ſetledneſſe? Certainly, if Hell had not contriued a new ſupport, the Angell had long ſince ſaid, It is fallen, it is fallen; and the Merchants, Alas, alas, the great Citie. The brood of that lame Loyola ſhall hauehave this miſerable honour, without our enuy; that if they had not beene, Rome had not beene. By what meanes, it reſts now to inquire.

It is not ſo much their zeale for falſhood; which yet we acknowledge, and admire not. If Satan vvere not more buſie then they, we had loſt nothing. Their deſperate attempts, bold intruſions, importunate ſollicitations, hauehave not returned empty; yet their policy hath done more then their force. That Popiſh world was then foule, and debauched, as in doctrine, ſo in life; and now began to be aſhamed of it ſelfe; When theſe holy Fathers, as ſome Saints dropt out of heauen, ſuddenly profeſſed an vnuſuall ſtrictneſſe, ſad pietie, reſolued mortification; and ſo drew the eyes and hearts of men after them, that poore ſoules began to thinke, it could not be other then diuine, which they taught; other then holy, which they touched. The very times (not ſeldome) giuegive as great aduantage, as our owne beſt ſtrength: and the vices of others giuegive glory to thoſe which either are, or appeare vertuous. They ſaw how ready the world vvas to bite at the bait; and now followed their ſucceſſe, with new helps. Plenty of pretended miracles p. 362muſt bleſſe, on all ſides, the endeuors of this new Sect; and cals for both approbation, and wonder. Thoſe things by the report of their owne pens (other witneſſes I ſ…e none) hauehave beene done by the ten Patriarkes of the Ieſuitiſh Religion, both aliue and dead, which can hardly be matched of him, whoſe name they hauehave vſurped. And now the vulgar can ſay, If theſe men were not of God, they could doe nothing: How can a man that is a ſinner doe ſuch miracles? not diſtruſting either the fame, or the vvorke; but applauding the Authors, for what was ſaid to be done. But now leſt the enuy of the fact ſhould ſurpaſſe the wonder, they hauehave learned to caſt this glory vponupon their woodden Ladies, and to communicate the gaine vntounto the whole Religion: Two blockes at Hale and Scherpen heuuell, hauehave ſaid and done more for Poperie, then all Friers, euer ſince Francis wore his breeches on his head. But becauſe that praiſe is ſweet, vvhichwhich ariſes from the diſgrace of a riuall; therefore this holy ſocietie hath, beſides, euer wont to honour it ſelfe by the brokage of ſhameleſſe vntruths againſt the aduerſe part; not caring how probable any report is, but how odious. A iuſt volume would not containe thoſe willing lies, wherewith they hauehave purpoſely loaded religion, and vsus; that the multitude might firſt hate vsus, and then inquire: and theſe courſes are held not tolerable, but meritorious. So the end may be attained, all meanes are iuſt; all wayes ſtraight. Whom we may, we ſatisfie: but wounds once giuen are hardly healed without ſome ſcarres: and commonly accuſations are vocall, Apologies dumbe. How eaſie is it to make any cauſe good, if we may take libertie of tongue and conſcience? Yet leſt ſome glimpſe of our truth and innocence ſhould perhaps lighten the eyes of ſome more inquiſitiue Reader, they hauehave by ſtrict prohibitions, whether of bookes, or conference, reſtrained all poſſibilitie of true informations: Yea their owne writings, vvherein our opinions are reported with confutation, are not allowed to the common view; leſt if it ſhould appeare vvhat we hold, our meere opinion ſhould preuaile more then their ſubtileſt anſwer. But aboue all, the reſtraint of Gods booke hath gained them moſt: If that might be in the hands of men, their religion could not be in their hearts; now, the concealement of Scriptures breeds ignorance, and ignorance ſuperſtition. But becauſe forbiddance doth but whet deſire, and worke a conceit of ſome ſecret excellence in things denied; therefore hauehave they deuiſed to affright this dangerous curioſitie, vvith that cruell, butcherly, helliſh inquiſition; wherein yet there is not leſſe craft then violence. For ſince they hauehave perceiued the blood of Martyrs to bee but the ſeede of the Church, and that theſe perfumes are more diſperſed with beating; they hauehave now learned to murder without noiſe, and to bring forth (if at leaſt they liſt ſometimes to make the people priuy to ſome examples of terror) not men, but carcaſſes. Behold, the conſtant confeſſions of the dying Saints hauehave made them weary of publike executions: none but bare walles ſhall now teſtifie the courage and faith of our happy Martyrs. A diſguiſed corpſe is onelyonly brought forth to the multitude, either for laughter, or feare. Yet becauſe the very dead ſpeake, for truth in a loud ſilence, theſe ſpectacles are rate; and the graues of heretikes are become as cloſe as their death.

Yet leſt (ſince neither liuing mouthes, nor faithfull pens may be ſuffered to inſinuate any truth) thoſe ſpeeches ſhould perhaps be receiued from the Ancients, which in vsus were hereticall; the monuments of vnpartiall antiquitie muſt be depraued; all vvitneſſes that might ſpeake againſt them muſt be corrupted, with a fraudulent violence; and ſome of them purged to the death. So whiles ours are debarred, and the Ancients altered, poſteritie ſhall acknowledge no aduerſarie.

What ſhould I ſpeake of thoſe plauſible deuices, which they hauehave inuented, to make ſuperſtitious and fooliſh Proſelytes? Their proud vaunts of antiquitie, vniuerſalitie, ſucceſſion, and the name of their fore-fathers, doe not onelyonly perſwade, but amaze and beſot an ignorant heart. The glorious ſhewes of their proceſſions, the gaudy ornaments of their Altars, the pompe and magnificence of the places, and manner of their Seruices, the triumphs of their great Feſtiuals, are enough to bewitch any childiſh, ſimple, or vaine beholders. Who knowes not that nature is moſt led by ſenſe? Sure, children and fooles (ſuch are all meere naturall men) cannot be of any other Religion.

p. 363Beſides all theſe, their perſonall vndertakings, vvhat for cunning, what for boldneſſe, could promiſe nothing but ſucceſſe. They can transforme themſelues into all ſhapes, and in theſe falſe formes thruſt themſelues into all Courts, and companies; not oftner changing their habit, then their name. They can take the beſt opportunities to worke vponupon thoſe vvhichwhich are either moſt vnable to reſiſt, or moſt like to beſtead them. That I may not ſpeake of the wrongs of vnſeaſonable trauell; vvherein many vnſetled heads hauehave met dangers, and ſollicited errors, who like fond and idle Dinahs, going abroad to gaze, hauehave been rauiſhed ere their returne. Neuer was any bird ſo laid for by the nets and calls of the fowler, as the great heire of ſome noble family, or ſome fiery vvit, is by theſe impoſtors. They know that greatneſſe is both lawleſſe, and commanding; if not by precept, yet by example: their very ſilence is perſwaſorie, and imperious. But alas for that other ſex: Still the Deuill begins with Eue; ſtill his aſſault is ſtrongeſt, where is weakeſt reſiſtance. Simon Magus had his Helena, Nicolas the Deacon had his choros foemineos, (as Hierome calls them) Marcion had his Factoreſſe at Rome; Appelles his Philumena, Montanus his Priſca and Maximilla; Arrius his Conſtantines-ſiſter, Donatus his Lucilla, Elpidius his Agape, Priſcillianus his Galla: and our Ieſuites hauehave their painted Ladies (not dead, but liuing) both for obiects and inſtruments. When they ſaw they could not blow vp religion with French powder into heauen, they now try by this Moabitiſh plot to ſinke it downe to Hell. Thoſe filly women, which are laden with ſinnes, and diuers luſts, muſt now be the ſtales of their ſpirituall fornications: But for that theſe enterpriſes want not danger, that both parts may ſecurely ſucceed, behold publique libertie of diſpenſations, vvhether for diſſembled religion, or not vnprofitable filthineſſe. Theſe meanes are (like the Authors) diſhoneſt, and godleſſe. Adde (if you pleaſe) hereto, thoſe which pretend more innocent policy: their common dependances vponupon one Commander, their intelligences giuen, their charges receiued, their rewards and honours (perhaps of the Calender, perhaps of a red Hat) duely conferred. Neither may the leaſt helpe be aſcribed to the conference of ſtudies; (the conioyned labours of whole Societies directed to one end, and ſhrouded vnderunder the title of one Author) to large maintenances, raiſed from the death-beds of ſome guilty benefactors: from whence flow both infinite numbers, and incomparable helps, of Students. VnderUnder which head, for the time paſt, not a few are moued by the remembrance of the bounteous hoſpitalitie of the religious; who hauing ingroſſed the vvorld to themſelues, ſeemed liberall in giuing ſome thing; like vntounto ſome vaine-glorious theeues, which hauing robbed wealthy Merchants, beſtow ſome pence vponupon beggers. Further, the ſmothering, if not compoſing of their frequent ſtrifes, and confining of brawles within their owne threſholds; vvith the nice menaging of their knowne oppoſitions, hath wonne many ignorant friends. Laſtly, the excellent correſpondence of their doctrines vntounto nature, hath been their beſt ſollicitor. We hauehave examined particulars in a former Epiſtle: vvherein wee hauehave made it euident, that Popery affects nothing but to make Nature either proud, or vvanton: it offers difficulties, but carnall; and ſuch as the greateſt louer of himſelfe would eaſily embrace for an aduantage. That we may therefore ſumme vp all; I need not accuſe our careleſneſſe, indifferencie, idleneſſe, looſe cariage; in all vvhichwhich, would God wee had not aided them, and wronged our ſelues; nor yet their zeale and forwardneſſe, worſe meanes are guilty of their gaine. In ſhort, the faire outſide which they ſet vponupon Religion, which ſure is the beſt they hauehave, if not all; their pretended miracles, vvilfull vntruths, ſtrait prohibitions, bloody and ſecret inquiſitions, deprauations of ancient witneſſes, expurgation of their owne, gay and gariſh ſights, glorious titles, crafty changes of names, ſhapes, habits, conditions; inſinuations to the great, oppugnation of the vveaker ſexe; falſhood of anſwers, and oathes, diſpenſations for ſinnes, vniting of forces, concealing of differences, largeneſſe of contributions, multitude of actors, and meanes, accordances to mens naturall diſpoſitions: Where we on the contrarie care not to ſeeme but to be, diſclaime miracles, dare not ſaue the life of Religion with a lye; giuegive free ſcope to all pens, to all tongues, to all eyes: ſhed no blood for Religion: ſuffer all Writers to ſpeake like p. 364themſelues; ſhew nothing but poore ſimplicitie in our deuotions; goe euer, and looke, as we are; reach the truth right-downe in an honeſt plainneſſe, take no vantage of imbecilitie; ſweare true, though we die; giuegive no hope of indulgence for euill; ſtudy each retired to himſelfe, and the Muſes; publiſh our quarrels, and aggrauate them; anger nature, and conquer it. Such gaine ſhall be grauell in their throats: ſuch loſſes to vsus (in our not daring to ſinne) ſhall bee happy and victorious; in all other regards are both blame-worthy, and recouerable. What dulneſſe is this? HaueHave wee ſuch a King, as in theſe liſts of Controuerſie, may dare to grapple with that great infallible Vicar, for his triple Crowne; ſuch Biſhops as may iuſtly challenge the whole Conſiſtorie of Rome; ſo many learned Doctors, and Diuines, as no Nation vnderunder heauen, more; ſo flouriſhing Vniuerſities, as Chriſtendome hath none; ſuch bleſſed opportunities, ſuch incouragements; and now when we want nothing elſe, ſhall we be vvanting to our ſelues? Yea aboue all theſe, the God of heauen fauours vsus; and doe wee languiſh? The cauſe is his, and in ſpight of the gates of hell ſhall ſucceed, though wee were not: our neglect may ſlacken the paſe of truth, cannot ſtay the paſſage. Why are we not as buſie, as ſubtill, more reſolute? Such ſpirits, and ſuch hands as yours (Reuerend Lord) muſt put life into the cold breaſts of this frozen generation, and raiſe them vp to ſuch thoughts and endeuours, as may make the emulation of our aduerſaries equall to their enmitie.

To my Lord Biſhop of WORCESTER. EP. II. Shewing the differences of the preſent Church from the Apoſtolicall; and needleſneſſe of our conformity thereto in all things.

I Feare not to ſay, thoſe men are but ſuperſtitiouſly curious (Right Reuerend, and Honorable) which would call backe all circumſtances to their firſt patternes. The Spouſe of Chriſt hath been euer cloathed with her own rites: and as apparell, ſo Religion hath her faſhions, variable according to ages and places. To reduce vsus to the ſame obſeruations which were in Apoſtolicall vſe, were no better then to tie vsus to the ſandals of the Diſciples, or ſeamleſſe coat of our Sauiour. In theſe caſes, they did what we need not; and we may, what they did not: God meant vsus no bondage in their example: their Canons binde vsus, whether for manners, or doctrine, not their Ceremonies. Neither Chriſt, nor his Apoſtles, did all things for imitation: I ſpeake not of miraculous acts. We need not be ſilent before a Iudge, as Chriſt was; we need not take a towell, and gird our ſelues, and waſh our ſeruants feet, as Chriſt did; we need not make tents for our liuing, as Paul; nor goe armed, as Peter; nor carry about our wiues, as he, and the other Apoſtles. I acknowledge the ground not onelyonly of ſeparation, but Anabaptiſme, and wonder that theſe conceits doe not anſwer themſelues. Who can chuſe but ſee a manifeſt difference betwixt thoſe lawes, which Chriſt and his great Ambaſſadors made for eternall vſe, and thoſe rituall matters, which were confined to place and time? EueryEvery Nation, eueryevery perſon ſinnes that obſerues not thoſe; Theſe for the moſt part, are not kept of the moſt; and are as well left without ſinne by vsus, as vſed without preſcription or neceſſitie by the Authors. Some of them we cannot doe: others we need not: which of vsus can caſt out deuils by command? Who can cure the ſicke by oyntment, and impoſition of hands? The Diſciples did it. All thoſe Acts vvhichwhich proceeded from ſupernaturall priuiledge, ceaſed with their cauſe: who now dare vndertake to continue them? Vnleſſe perhaps ſome bold Papiſts, who hauehave brought in p. 365groſſe magick in ſtead of miraculous authoritie; and daub very carcaſes in ſtead of healing diſeaſes. There be more yet which we need not do. What need we to chooſe Miniſters by lot? What need we to diſclaime all peculiaritie in goods? What need wee to Chriſten in riuers; or to meet vponupon their bankes? What need we to receiue Gods Supper after our owne? What to leane in each others boſome vvhile we receiue it? what to abhorre leauen in that holy Bread? what to celebrate louelove-feaſts vponupon the receipt? what to abſtaine from all ſtrangled and blood? vvhat to depend vponupon a maintenance arbitrarie, and vncertaine? vvhat to ſpend our dayes in a perpetuall pererration, as not onelyonly the Apoſtles, but the Prophets and Euangeliſts ſome ages after Chriſt? whoſoeuer would impoſe all theſe on vsus, he ſhould ſurely make vsus, not the ſonnes, but the ſlaues of the Apoſtles. Gods Church neuer her ſelfe in ſuch ſeruile termes; yea Chriſt himſelfe gaue at firſt ſome precepts of this nature, which he reuerſed ere long: when he ſent the Diſciples to preach, he charges: Take not gold, nor ſiluer, nor money in your girdles; afterwards Iudas caried the bagge. He charges, not to take ſo much as a ſtaffe; yet after behold two ſwords: ſhould the Diſciples hauehave held their Maſter to his own rule? Is it neceſſary that what he once commanded, ſhould bee obſerued alwayes? The very next Age to theſe Chriſtian Patriarks, neither would nor durſt hauehave ſo much varied her rites, or augmented them; if it had found it ſelfe tyed either to number, or kinde: As yet it was pure, chaſte, and (which was ground of all) perſecuted. The Church of Rome diſtributed the ſacramentall Bread: the Church of Alexandria permitted the people to take it: the Churches of Affricke and Rome, mixed their holy wine with water; other colder Regions dranke it pure. Some kneeled in their prayers, others fell proſtrate; and ſome lifted vp eyes, hands, feet towards heauen: ſome kept their Eaſter according to the Iewiſh vſe, the fourteenth of March; the French (as Nicephorus) the eight of the Calends of April, in a ſet ſolemnitie: the Church of Rome the Sunday after the fourteenth Moone; which yet (as Socrates truely writes) was neuer reſtrained by any Goſpel, by any Apoſtle. That Romiſh Victor ouercame the other world in this point, with too much rigour; whoſe cenſure therefore of the Aſian Churches was iuſtly cenſured by Irenaeus. What ſhould I ſpeake of their difference of faſts? there can ſcarce be more varietie in dayes, or meats. It hath euer been thus ſeene, according to our Anſelmes rule, that the multitude of different ceremonies in all Churches, hath iuſtly commended their vnitie in faith. The French Diuines preach couered (vponupon the ſame rule which required the Corinthians to be vncouered) we bare: The Dutch ſit at the Sacrament, vve kneele; Geneua vſeth wafers, we leauened bread; they common veſtures in Diuine ſeruice, wee peculiar: each is free: no one doth either blame, or ouer-rule others. I cannot but commend thoſe very Nouatian Biſhops (though it is a wonder any precedent of peace ſhould fall from Schiſmaticks) who meeting in Councell together, enacted that Canon of indifferencie, when the Church was diſtracted with the differences of her Paſchal ſolemnities; concluding, how inſufficient this cauſe was to diſquiet the Church of Chriſt. Their owne iſſue (our Separatiſts) will needs be vnlike them in good; and ſtriue to a further diſtance from peace: whiles in a conceit not leſſe idle, then ſcrupulous, they preſſe vsus to an vniforme conformity in our faſhions to the Apoſtles. Their own practice condemnes them: They call for ſome, and yet keepe not all: yet the ſame reaſon inforces all, that pleads for ſome: and that vvhichwhich warrants the forbearance of ſome, holds for all. Thoſe tooles which ſerue for the foundation are not of vſe for the roofe. Yea the great maſter-builder choſe thoſe workmen for the firſt ſtones, which he meant not to imploy in the walls. Doe we not ſee all Chriſts firſt agents extraordinary; Apoſtles, Euangeliſts, Prophets, Propheteſſes? See we not fiery and clouen tongues deſcending? What Church euer ſince boaſted of ſuch founders, of ſuch means? Why would God begin with thoſe which he meant not to continue; but to ſhew vsus we may not alwayes look for one face of things? The nurſe feeds and tends her child at firſt; afterward hee is vndertaken by the diſcipline of a Tutor: muſt he be alwayes vnderunder the ſpoone, and ferule, becauſe he began ſo? If he hauehave good breeding, it matters not by whoſe hands. Who can denie, that we p. 366hauehave the ſubſtance of all thoſe royall lawes, which Chriſt and his Apoſtles left to his Church; What doe we now thus importunately catching at ſhadowes? If there had been a neceſsitie of hauing what we want, or vvanting what we hauehave, let vsus not ſo farre vvrong the wiſdom and perfection of the Law-giuer, as to thinke he would not hauehave inioyned that, and forbidden this. His ſilence in both argues his indifferencie, and calls for ours; which vvhile it is not peaceably entertained, there is clamour without profit, malice without cauſe, and ſtrife without end.

To my Lady MARY DENNY. EP. III. Containing the deſcription of a Chriſtian, and his differences from the worldling.

MADAM:

IT is true that worldly eyes can ſee no difference betwixt a Chriſtian, & another man; the out-ſide of both is made of one clay, and caſt in one mould; both are inſpired with one common breath: Outward euents diſtinguiſh them not; thoſe, God neuer made for euidences of louelove or hatred. So the ſenſes can perceiue no difference betwixt the reaſonable ſoule, and that which informes the beaſt: yet the ſoule knowes there is much more, then betwixt their bodies. The fame holds in this: Faith ſees more inward difference, then the eye ſees outward reſemblance. This point is not more high then materiall: which that it may appeare, let me ſhew what it is to be a Chriſtian: You that hauehave felt it, can ſecond mee with your experience; and ſupply the defects of my diſcourſe. He is the liuing temple of the liuing God; where the Deity is both reſident and worſhipped. The higheſt thing in a man is his own ſpirit; but in a Chriſtian the ſpirit of God, which is the God of ſpirits. No grace is wanting in him; and thoſe which there are, want not ſtirring vp. Both his heart and his hands are cleane: All his outward purity flowes from within; neither doth he frame his ſoule to counterfet good actions; but out of his holy diſpoſition commands and produces them, in the light of God. Let vsus begin with his beginning, and fetch the Chriſtian out of his nature, as another Abraham from his Chaldea; whiles the worldling liues and dies, in nature, out of God. The true conuert therefore, after his wylde and …ecure courſes, puts himſelfe (through the motions of Gods Spirit) to ſchoole vntounto the Law; there hee learnes what he ſhould hauehave done, what he could not do, what he hath done, what he hath deſerued. Theſe leſſons coſt him many a ſtripe, & many a teare, and not more griefe then terror: for this ſharpe maſter makes him feele what ſinne is, and what hell is, and in regard of both, what himſelfe is. When he hath vvell ſmarted vnderunder the whip of this ſeuere vſher, and is made vile enough in himſelf, then is he led vp into the higher ſchoole of Chriſt, and there taught the comfortable leſſons of grace; there hee learnes vvhat belongs to a Sauiour, what one he is, what he hath done, and for whom, how he became ours, vve his: and now finding himſelfe in a true ſtate of danger, of humilitie, of need, of deſire, of fitneſſe for Chriſt, he brings home to himſelfe all that he learnes, and what he knowes, he applyes. His former Tutor he feared, this he loueth; that ſhewed him his wounds, yea made them; this binds and heales them: that killed him; this ſhewes him life, and leades him to it. Now at once he hates himſelfe, defies Satan, truſts to Chriſt, makes account both of pardon & glory. This is his moſt precious Faith, whereby he appropriates, yea ingroſſes Chriſt Ieſus to himſelfe: whence he is iuſtified from his ſinnes, purified from his corruptions, eſtabliſhed in his reſolutions, comforted in his doubts, defended againſt temptations, ouercomes all his enemies. Which vertue, as it is moſt imployed, and moſt oppoſed, ſo caries the moſt care from the Chriſtian heart, that it be ſound, liuely, growing: ſound, not rotten, not hollow, not preſumptuous: p. 367ſound in the act; not a ſuperficiall conceit, but a true, deepe, and ſenſible apprehenſion; an apprehenſion, not of the braine, but of the heart; and of the heart not approuing, or aſſenting, but truſting and repoſing. Sound in the obiect, none but Chriſt: he knowes, that no friendſhip in heauen can doe him good, without this? The Angels cannot: God will not: Ye beleeue in the Father, beleeue alſo in me.

Liuely; for it cannot giuegive life, vnleſſe it hauehave life; the faith that is not fruitfull, is dead: the fruits of faith are good workes; whether inward, within the roofe of the heart, as louelove, awe, ſorrow, pietie, zeale, ioy, and the reſt; or outward towards God, or our brethren: obedience and ſeruice to the one; to the other reliefe and beneficence: Theſe he beares in his time; ſometimes all, but alwayes ſome.

Growing: true faith cannot ſtand ſtill; but as it is fruitfull in workes, ſo it increaſeth in degrees; from a little ſeed it proues a large plant, reaching from earth to heauen, and from one heauen to another: eueryevery ſhower and eueryevery Sun addes ſomething to it. Neither is this grace euer ſolitarie, but alwayes attended royally: for that he beleeues what a Sauiour he hath, cannot but louelove him; and he that loues him, cannot but hate whatſoeuer may diſpleaſe him; cannot but reioyce in him, and hope to enioy him, and deſire to enioy his hope, and contemne all thoſe vanities which he once deſired and enioyed. His minde now ſcorneth to grouell vponupon earth, but ſoareth vp to the things aboue, where Chriſt ſits at the right hand of God; and after it hath ſeene what is done in heauen lookes ſtrangely vponupon all worldly things. He dare truſt his faith aboue his reaſon, and ſenſe: and hath learned to weane his appetite from crauing much. Hee ſtands in awe of his own conſcience, and dare no more offend it, then not diſpleaſe himſelfe. He feares not his enemies, yet neglects them not; equally auoiding ſecurity, and timorouſneſſe. He ſees him that is inuiſible; and walks with him awfully, familiarly. He knowes what he is borne to, and therefore digeſts the miſeries of his wardſhip, with patience: he findes more comfort in his afflictions, then any worldling in pleaſures. And as hee hath theſe graces to comfort him within, ſo hath hee the Angels to attend him without; ſpirits better then his owne; more powerfull, more glorious: Theſe beare him in their armes, wake by his bed, keepe his ſoule while he hath it, and receiue it when it leaues him. Theſe are ſome preſent differences: the greateſt are future; which could not be ſo great, if themſelues were not witneſſes; no leſſe then betwixt heauen and hell, torment and glory, an incorruptible crowne, and fire vnquenchable. Whether Infidels beleeue theſe things or no, we know them: ſo ſhall they, but too late. What remaines but that we applaud our ſelues in this happineſſe, and walke on cheerily in this heauenly profeſſion? acknowledging that God could not do more for vsus; and that we cannot doe enough for him. Let others boaſt (as your Ladiſhip might with others) of ancient and Noble Houſes, large patrimonies, or dowries, honorable commands; others of famous names, high and enuied honours, or the fauours of the greateſt; others of valour or beauty, or ſome perhaps of eminent learning and wit; it ſhall be our pride that we are Chriſtians.

To my Lady HONORIA HAY. EP. IV. Diſcourſing of the neceſsitie of Baptiſme; and the eſtate of thoſe which neceſſarily want it.

MADAM:

MEthinks children are like teeth, troubleſome both in the breeding, and loſing, and oftentimes painfull while they ſtand: yet ſuch, as wee neither would; nor can well be without. I goe not about to comfort you thus late, for your loſſe: I rather congratulate p. 368your wiſe moderation, and Chriſtian care of theſe firſt ſpirituall priuiledges; deſiring onelyonly to ſatisfie you in what you heard as a witneſſe; not in what you needed as a mother. Children are the bleſſings of Parents, and Baptiſme is the bleſſing of children, and parents: wherein there is not onelyonly vſe, but neceſſitie; neceſſitie, not in reſpect ſo much of the end, as of the precept: God hath enioyned it, to the comfort of parents, and behoofe of children: which therefore, as it may not be ſuperſtitiouſly haſtened, ſo not negligently deferred. That the contempt of baptiſme damneth, is paſt all doubt; but that the conſtrained abſence thereof, ſhould ſend infants to hell, is a cruell raſhneſſe. It is not their ſinne to die early: death is a puniſhment, not an offence; an effect of ſinne, not a cauſe of torment; they want nothing but time; which they could not command. Becauſe they could not liue a while longer, that therefore they ſhould die euerlaſtingly, is the hard ſentence of a bloody religion. I am onelyonly ſorie, that ſo harſh an opinion ſhould bee graced with the name of a Father, ſo reuerend, ſo diuine: whoſe ſentence yet let no man plead by halues. He who held it vnpoſsible for a childe to be ſaued vnleſſe the baptiſmall water were powred on his face, held it alſo as vnpoſſible, for the ſame Infant, vnleſſe the ſacramentall bread were receiued into his mouth. There is the ſame ground for both, the ſame error in both, a weakneſſe fit for forgetfulneſſe; ſee yet how ignorant, or ill-meaning poſterity, could ſingle out one halfe of the opinion for truth, and condemne the other of falſhood. In ſpight of whom, one part ſhall eaſily conuince the other; yea, without all force: ſince both cannot ſtand, both will fall together, for company. The ſame mouth, which ſaid, Vnleſſe yee be borne againe of water, and the Holy Ghoſt, ſaid alſo, Except yee eat the fleſh of the Sonne of Man, and drinke his blood: an equall neceſſitie of both. And leſt any ſhould plead different interpretations, the ſame S. Auſtin auerres this later opinion alſo, concerning the neceſſary communicating of children, to hauehave been once the common iudgement of the Church of Rome: A ſentence ſo diſpleaſing, that you ſhall finde the memory of it noted vvith a blacke coale, and wip't out in that infamous bill of Expurgations. Had the ancient Church held this deſperate ſequele, what ſtrange, and yet wilfull crueltie had it beene in them, to deferre baptiſme a whole yeare long: till Eaſter, or that Sunday, which hath his name (I thinke) from the white robes of the baptiſed?

Yea what an aduenture vvas it in ſome, to adiourne it till their age (with Conſtantine) if being vnſure of their life, they had been ſure the preuention of death would hauehave inferred damnation? Looke vntounto that legall Sacrament of circumciſion, which (contrary to the fancies of our Anabaptiſts) directly anſwers this Euangelicall. Before the eight day, they could not be circumciſed: before the eight day they might die. If dying the ſeuenth day, they were neceſſarily condemned: either the want of a day is a ſinne, or God ſometimes condemneth not for ſinne: Neither of them poſſible, neither according with the iuſtice of the Law-giuer. Or if from this parallel, you pleaſe to looke either to reaſon or example, the caſe is cleere. Reaſon; no man that hath faith, can be condemned, for Chriſt dwels in our hearts by faith: and hee in whom Chriſt dwels, cannot be a reprobate. Now it is poſsible a man may hauehave a ſauing faith, before baptiſme: Abraham firſt beleeued to iuſtification: then after receiued the ſigne of circumciſion, as a ſeale of the righteouſnes of that faith, which he had when he was vncircumciſed: Therefore ſome dying before their baptiſme, may, yea muſt be ſaued. Neither was Abrahams caſe ſingular; he was the Father of all them alſo, which beleeue, not being circumciſed: theſe, as they are his Sonnes in faith, ſo in righteouſneſſe, ſo in ſaluation: vncircumciſion cannot hinder, where faith admitteth; Theſe following his ſteps of beliefe before the Sacrament, ſhall doubtleſſe reſt in his boſome, without the Sacrament; without it, as fatally abſent, not as willingly neglected. It is not the water, but the faith: not the putting away the filth of the fleſh (ſaith S. Peter) but the ſtipulation of a good conſcience; for who takes Baptiſme without a full faith (ſaith Hierom) takes the water, takes not the ſpirit; Whence is this ſo great vertue of the water, that it ſhould touch the body, and cleanſe the heart (ſaith Austin) vnleſſe by the power of the word; not ſpoken, but beleeued? Thou ſeeſt water (ſaith Ambroſe:) eueryevery water heales not, p. 369that water onelyonly heales which hath the grace of God annexed; And if there bee any grace in the water (ſaith Baſil) it is not of the nature of the water, but of the preſence of the Spirit. Baptiſme is indeed, as Saint Ambroſe ſtiles it, the pawne and image of our reſurrection; yea (as Baſil) the power of God to reſurrection: but (as Ignatius expounds this phraſe aright) beleeuing in his death, we are by baptiſme made partakers of his reſurrection. Baptiſme therefore without faith cannot ſaue a man, and by faith doth ſaue him: and faith without baptiſme (where it cannot bee had; not where it may be had, and is contemned) may ſaue him: That ſpirit which workes by meanes, will not be tyed to meanes.

Examples. Caſt your eyes vponupon that good thiefe; good in his death, though in his life abominable: he was neuer waſhed in Iordan, yet is receiued into Paradiſe; his ſoule was foule with rapines, and iniuſtice, yea bloody with murders: and yet being ſcoured onelyonly with the blood of his Sauior, not with water of baptiſme, it is preſented glorious to God. I ſay nothing of the ſoules of Traian, and Falconella, meere heathens, liuing and dying without Chriſt, without baptiſme: which yet their honeſt Legend reports to be deliuered from hell, tranſported to heauen, not ſo much as ſcorched in Purgatory: The one by the prayers of Gregory, the other of Tecla. What partiality is this, to deny that to the children of Chriſtians, which they grant to knowne Infidels? The promiſe is made to vsus, and our ſeed: not to thoſe that are without the pale of the Church. Thoſe Innocents which were maſſacred for Chriſt, are by them canonized for Saints, and make one day in their Kalendar (each yeare) both holy, and diſmall; whereof yet ſcarce any liued to know water, none to know baptiſme. Yea, all Martyrs are here priuiledged; who are Chriſtened in their owne blood, in ſtead of water: but where hath God ſaid, All that die without baptiſme, ſhall die for euer, except Martyrs; why not, except beleeuers? It is faith that giues life to Martyrs; which if they ſhould vvant, their firſt death could not auoid the ſecond. Ambroſe doubted not to ſay, his Valentinian was baptiſed becauſe he deſired it; not becauſe he had it: he knew the mind of God; who accounts vsus to hauehave what we vnfainedly wiſh. Children cannot liue to deſire baptiſme: if their Parents deſire it for them, why may not the deſire of others be theirs, as well as (according to Auſtins opinion) the faith of others beleeuing, and the mouth of others confeſſing? In theſe caſes therefore, of any ſoules but our owne, it is ſafe to ſuſpend, and dangerous to paſſe iudgement. Secret things to God: He that made all ſoules, knowes vvhat to doe vvith them, neither will make vsus of counſell? But if wee define either way, the errors of charitie are inoffenſiue. We muſt honour good means, and vſe them, and in their neceſſarie want depend vponupon him, who can vvorke, beyond, vvithout, againſt meanes.

Thus hauehave I endeuoured your Ladiſhips ſatisfaction in what you heard, not without ſome ſcruple. If any man ſhall blame my choice in troubling you with a thornie and ſcholaſticall diſcourſe, let him know that I hauehave learned this faſhion of Saint Hierome the Oracle of Antiquitie, vvho was vvont to entertaine his Paula and Eustochium, Marcella, Principia Hedibia, and other deuout Ladies, with learned canuaſes of the deepe points of Diuinitie. This is not ſo perplexed, that it need to offend: nor ſo vnneceſſary, that it may be vnknowne.

To Sir RICHARD LEA, ſince deceaſed. EP. V. Diſcourſing of the comfortable remedies of all afflictions.

WISE men ſeeke remedies before their diſeaſe: ſenſible patients, when they begin to complaine: fooles, too late. Afflictions are the common maladies of Chriſtians: p. 370Theſe you feele, and vponupon the firſt groanes ſeeke for eaſe. Wherefore ſerues the tongue of the learned, but to ſpeake words in ſeaſon? I am a Scholler of thoſe that can comfort you: If you ſhall, vvith me, take out my leſſons, neither of vsus ſhal repent it. You ſmart and complaine: take heed leſt too much. There is no affliction not grieuous: the bone that vvas diſioynted, cannot bee ſet right without paine. No potion can cure vsus, if it worke not: it vvorkes not, except it make vsus ſicke: we are contented with that ſickneſſe, which is the vvay to health. There is a vexation without hurt: ſuch is this: We are afflicted, not ouer-preſſed; needie, not deſperate; perſecuted, not forſaken; caſt downe, but periſh not. How ſhould we, vvhen all the euill in a Citie comes from the prouidence of a good God; which can neither be impotent, nor vnmercifull? It is the Lord: let him doe vvhat hee will. Woe were vsus if euils could come by chance; or were let looſe to alight where they liſt: now they are ouer-ruled; wee are ſafe. The deſtinie of our ſorrowes is written in heauen by a vviſe and eternall decree: Behold, he that hath ordained, moderates them. A faithfull God, that giues an iſſue vvith the tentation: An iſſue, both of their end, and their ſucceſſe. He chides not alwayes, much leſſe ſtriketh. Our light afflictions are but for a moment; not ſo long, in reſpect of our vacancy, and reſt. If wee weepe ſometimes, our teares are precious; As they ſhall neuer be dry in his bottle, ſo they ſhall ſoone be dry vponupon our cheekes. He that wrings them from vsus, ſhall vvipe them off: how ſweetly doth hee interchange our ſorrowes, and ioyes, that we may neither be vaine, nor miſerable? It is true; To be ſtrooke, once in anger, is fearfull: his diſpleaſure is more then his blow: In both, our God is a conſuming fire. Feare not, theſe ſtripes are the tokens of his louelove: he is no Sonne, that is not beaten; yea till he ſmart, and cry; if not till he bleed: no Parent corrects anothers childe; and he is no good Parent that corrects not his owne. Oh rod worthy to be kiſſed, that aſſures vsus of his louelove, of our adoption! What ſpeake I of no hurt? ſhort praiſes doe but diſcommend; I ſay more, theſe euils are good: looke to their effects. What is good, if not patience? affliction is the mother of it; tribulation bringeth forth patience. What can earth or heauen yeeld better then the aſſurance of Gods Spirit: Afflictions argue, yea ſeale this to vsus. Wherein ſtands perfect happineſſe, if not in our neere reſemblance of Chriſt? Why was man created happy, but becauſe in Gods image? The glory of Paradiſe, the beauty of his body, the duty of the creatures, could not giuegive him felicitie, without the likeneſſe to his Creator. Behold, what wee loſt in our height, wee recouer in our miſerie; a conformitie to the image of the Sonne of God: he that is not like his elder brother, ſhall neuer be coheire with him. Loe, his ſide, temples, hands, feet, all bleeding: his face blubbred, ghaftly, and ſpitted on: his skin all pearled with a bloody ſweat, his head drouping, his ſoule heauy to the death: ſee you the vvorldling mercy, ſoft, delicate, perfumed, neuer wrinkled with ſorrow, neuer humbled with afflictions? What reſemblance is here, yea what contrarietie? Eaſe flayeth the foole; it hath made him reſty, and leaues him miſerable. Be not deceiued; No man can follow Chriſt without his Croſſe, much leſſe reach him; and if none ſhall raigne with Chriſt, but thoſe that ſuffer vvith him, what ſhall become of theſe iolly ones? Goe now thou dainty worldling, and pleaſe thy ſelfe in thy happineſſe, laugh alwayes, and be euer applauded; It is a wofull felicitie that thou ſhalt finde in oppoſition to thy Redeemer: He hath ſaid, Woe to them that laugh; Beleeueſt thou, and doſt not weepe at thy laughter? and with Salomon, condemne it of madneſſe? And againe, with the ſame breath, Bleſſed are yee that weepe: who can beleeue this, and not reioyce in his owne teares, and not pitie the faint ſmiles of the godleſſe? Why bleſſed? For ye ſhall laugh: Behold, wee that weepe on earth, ſhall laugh in heauen: we that now weepe vvith men, ſhall laugh vvith Angels; while the fleering worldling, ſhall be gnaſhing, and howling with Diuels: we that weepe for a time, ſhall laugh for euer: who would not be content to deferre his ioy a little, that it may be perpetuall, and infinite? What mad man would purchaſe this crackling of thornes (ſuch is the vvorldlings ioy) with eternall ſhrieking and torment? hee that is the doore and the way, hath taught vsus, that through many afflictions wee muſt enter p. 371into heauen. There is but one paſſage, and that a ſtrait one: If with much preſſure vvee can get through, and leaue but our ſuperfluous ragges as torne from vsus in the crowd, we are happy. He that made heauen, hath on purpoſe thus framed it; wide when wee are entred, and glorious: narrow and hard in the entrance: that after our paine, our glory might be ſweeter. And if before-hand you can climbe vp thither in your thoughts; looke about you, you ſhall ſee no more Palmes, then croſſes: you ſhall ſee none crowned, but thoſe that hauehave wreſtled with croſſes and ſorrowes, to ſweat, yea to blood; and hauehave ouercome. All runnes here to the ouer comer: and ouercomming implyes both fighting and ſucceſſe. Gird vp your loynes therefore, and ſtrengthen your weake knees: reſolue to fight for heauen, to ſuffer fighting, to perſiſt in ſuffering; ſo perſiſting you ſhall ouercome, and ouercomming, you ſhall be crowned. Oh reward truely great, aboue deſert, yea aboue conceit! A crowne for a few groanes: An eternal crowne of life and glory, for a ſhort and momentany ſuffering: How iuſt is Saint Pauls account, that the afflictions of this preſent life are not worthy of the glory which ſhal be ſhewed vntounto vsus? O Lord let me ſmart that I may reigne; vphold thou mee in ſmarting, that thou mayeſt hold me worthy of reigning. It is no matter how vile I be, ſo I may be glorious. What ſay you? would you not be afflicted? Whether had you rather mourne for a vvhile, or for euer? One muſt be choſen: the election is eaſie: Whether had you rather reioyce for one fit, or alwayes? You would doe both. Pardon me, it is a fond couetouſneſſe, and idle ſingularitie to affect it. What? That you alone may fare better then all Gods Saints? That God ſhould ſtrew Carpets for your nice feet onelyonly, to walke into your heauen, and make that way ſmooth for you, which all Patriarkes, Prophets, Euangeliſts, Confeſſors, Chriſt himſelfe, hauehave found rugged and bloodie? Away with this ſelfe-louelove; and come downe you ambitious ſonnes of Zebedee: and ere you thinke of ſitting neere the Throne, be content to be called vntounto the Cup. Now is your tryall: Let your Sauiour ſee how much of his bitter potion you can pledge; then ſhall you ſee how much of his glory he can afford you. Be content to drinke of his vineger and gall, and you ſhall drinke new wine with him in his Kingdome.

To M^r PETER MOVLIN, Preacher of the Church at PARIS. EP. VI. Diſcourſing of the late French occurrents, and what vſe God expects to bee made of them.

SInce your trauels here with vsus, we hauehave not forgotten you; but ſince that, your vvittie and learned trauels in the common affaires of Religion hauehave made your memorie both freſh, and bleſſed. Behold, whiles your hand vvas happily buſie in the defence of our King, the heads and hands of traitors vvere buſie in the maſſacring of your owne. God doth no memorable and publike act, which hee would not hauehave talked of, read, conſtrued of all the world. How much more of neighbors, whom ſcarce a ſea ſeuereth from each other? how much yet more of brethren, whom neither land, nor ſea, can ſeuer? Your dangers, and feares, and griefes hauehave beene ours: All the ſalt water that runnes betwixt vsus, cannot vvaſh off our intereſt in all your common cauſes: The deadly blow of that miſcreant (vvhoſe name is iuſtly ſentenced to forgetfulneſſe) pierced euen our ſides. Who hath not bled within himſelfe, to thinke that he, which had ſo victoriouſly out liued the ſwords of enemies, ſhould fall by the knife of a villaine? and that hee ſhould die in the peaceable ſtreets, vvhom p. 372no fields could kill? that all thoſe honorable and happy triumphs ſhould end in ſo baſe a violence? But oh our idleneſſe and impietie, if we ſee not a diuine hand from aboue, ſtriking vvith this hand of diſloyaltie. Sparrowes fall not to the ground vvithout him, much leſſe Kings. One dyes by a tyle-ſheard, another by the ſplinters of a Launce, one by Lice, another by a Fly, one by poiſon, another by a knife; What are all theſe but the executioners of that great God, vvhichwhich hath ſaid, Ye are Gods, but ye ſhal die like men? Perhaps God ſaw (that we may gueſſe modeſtly at the reaſons of his acts) you repoſed too much, in this arme of fleſh; or perhaps he ſaw this ſcourge would hauehave beene too early, to thoſe enemies, whoſe ſinne, though great, yet was not full: or perhaps hee ſaw, that if that great ſpirit had beene deliberately yeelded in his bed, you ſhould not hauehave ſlept in yours: Or perhaps the ancient conniuence at thoſe ſtreames of blood, from your too common Duels was now called to reckoning; or, it may be, that weake reuolt from the truth. He whoſe the rod vvas, knowes why he ſtrooke: yet may it not paſſe without a note, that he fell by that religion, to vvhichwhich he fell. How many Ages might that great Monarch hauehave liued (vvhatſoeuer the ripe head of your more then mellow Cotton could imagine) ere his leaſt finger ſhould hauehave bled, by the hand of an Huguenot? All religions may hauehave ſome monſters: but bleſſed bee the God of heauen, ours ſhall neuer yeeld that good Ieſuite, either a Mariana to teach treaſon, or a Rauillac to act it. But vvhat is that we heare? It is no maruell: That holy ſocietie is a fit Gardian for the hearts of Kings: I dare ſay, none more loues to ſee them: none takes more care to purchaſe them. How happy were that Chappell (thinke they) if it vvere full of ſuch ſhrines? I hope all Chriſtian Princes hauehave long, and vvell learned (ſo great is the courteſie of theſe good Fathers) that they ſhall neuer (by their vvils) need bee troubled with the charge of their owne hearts. An heart of a King in a Ieſuites hand, is as proper, as a wafer in a Prieſts. Iuſtly was it vvritten of old, vnderunder the picture of Ignatius Loyola, Cauete vobis Principes; Be vviſe O ye Princes, and learn to be the keepers of your owne hearts. Yea rather, O thou keeper of Iſrael, that neither ſlumbreſt nor ſleepeſt, keepe thou the hearts of all Chriſtian Kings, vvhether aliue or dead, from the keeping of this traiterous generation; whoſe very religion is holy rebellion, and whoſe merits bloody. Doubtleſſe, that murderer hoped to hauehave ſtabbed thouſands vvith that blow, and to hauehave let out the life of religion, at the ſide of her collapſed Patron: God did at once laugh and frowne at his proiect; and ſuffered him to liue to ſee himſelfe no leſſe a foole then a villaine. O the infinite goodneſſe of the wiſe and holy gouernour of the world! Who could hauehave looked for ſuch a calme in the middeſt of a tempeſt? who would hauehave thought that violence could beget peace? Who durſt hauehave conceiued that King Henry ſhould die alone? and that Religion ſhould loſe nothing but his perſon? This is the Lords doing, and it is maruellous in our eyes. You hauehave now parallel'd vsus: Out of both our feares God hath fetched ſecuritie: Oh that out of our ſecuritie, wee could as eaſily fetch feare: not ſo much of euill, as of the Author of good; and yet truſt him in our feare, and in both magnifie him. Yea, you hauehave by this act gained ſome conuerts, againſt the hope of the agents: neither can I without many ioyfull congratulations, thinke of the eſtate of your Church; which eueryevery day honours with the acceſſe of new clients; whoſe teares and ſad confeſſions make the Angels to reioyce in heauen, and the Saints on earth. We ſhould giuegive you example, if our peace were as plentifull of goodneſſe as of pleaſure. But how ſeldome hath the Church gained by eaſe? or loſt by reſtraint? Bleſſe you God for our proſperitie; and we ſhall praiſe him for your progreſſe.

p. 373To M. THOMAS SVTTON. EP. VII. Exciting him, and (in him) all others, to early and cheerfull beneficence: ſhewing the neceſsitie and benefit of good workes.

SIR, I trouble you not with reaſons of my writing, or with excuſes: if I doe ill, no plea can warrant me; if well, I cannot be diſcouraged with any cenſures. I craue not your pardon, but your acceptation. It is no preſumption to giuegive good counſell; and preſents of louelove feare not to be ill taken of ſtrangers. My pen and your ſubſtance are both giuen vsus for one end, to doe good: Theſe are our talents; how happy are we, if we can improue them well! ſuffer me to doe you good with the one, that with the other you may doe good to many, and moſt to your ſelfe. You cannot but know, that your ful hand and worthy purpoſes, hauehave poſſeſſed the world with much expectation: what ſpeake I of the world? whoſe honeſt and reaſonable claimes yet, cannot bee contemned with honour, nor diſappointed with diſhonour. The God of heauen, which hath lent you this abundance, and giuen you theſe gracious thoughts of charity, of piety, lookes long for the iſſue of both; and will eaſily complaine either of too little, or too late. Your wealth and your will are both good: but the firſt is onelyonly made good by the ſecond. For if your hand were full, and your heart empty, we who now applaud you, ſhould iuſtly pity you; you might hauehave riches, not goods, not bleſſings: your burthen ſhould be greater then your eſtate; and you ſhould be richer in ſorrowes, then in meals. For (if we looke to no other world) what gaine is it to be the keeper of the beſt earth? That which is the common cofer of all the rich mynes, we do but tread vponupon; and account it vile, becauſe it doth but hold, and hide thoſe treaſures: Whereas the skilfull metalliſt, that findeth, and refineth thoſe precious veines, for publike vſe, is rewarded, is honoured. The very baſeſt Element yeelds gold; the ſauage Indian gets it, the ſeruile prentiſe workes it, the very Midianitiſh Camell may weare it, the miſerable worldling admires it, the couetous Iew ſwallowes it, the vnthrifty Ruffian ſpends it: what are all theſe the better for it? OnelyOnly good vſe giues praiſe to earthly poſſeſſions. Herein therefore you owe more to God, that he hath giuen you an heart to doe good: a will to be as rich in good workes, as great in riches. To be a friend to this Mammon, is to be an enemy to God: but to make friends with it, is royall, and Chriſtian. His enemies may be wealthy: none but his friends can either be good, or do good. Da & accipe ſaith the Wiſe-man. The Chriſtian, which muſt imitate the high patterne of his Creator, knowes his beſt riches to be bounty; God that hath all, giues all; reſerues nothing. And for himſelfe; he well conſiders, that God hath not made him an owner, but a ſeruant: and of ſeruants, a ſeruant not of his goods, but of the Giuer; not a Treaſurer, but a Steward: whoſe praiſe is more To lay out well, then to hauehave receiued much. The greateſt gaine therefore that he affects, is an eauen reckoning, a cleare diſcharge: which ſince it is obtained by diſpoſing, not by keeping, he counts reſeruation loſſe & iuſt expence his trade, and ioy; he knowes, that Wel done faithfull ſeruant is a thouſand times more ſweet a note, then Soule take thine eaſe; for that is the voice of the matter recompencing, this of the carnall heart preſuming: and what followes to the one, but his maſters ioy? what to the other, but the loſſe of his ſoule? Bleſſed be that God which hath giuen you an heart to fore-thinke this; and in this dry and dead Age, a will to honour him with his owne; and to credit his Goſpell, with your beneficence; Lo, we are vpbraided with barrenneſſe; your name hath beene publikely oppoſed to theſe challenges; p. 374as in whom it ſhall be ſeene, that the truth hath friends that can giuegive. I neither diſtruſt, nor perſwade you; whoſe reſolutions are happily fixed on purpoſes of good: onelyonly giuegive me leaue to haſten your paſe a little, and to excite your Chriſtian forwardneſſe, to begin ſpeedily, what you hauehave long and conſtantly vowed. You would not but doe good; why not now? I ſpeake boldly, The more ſpeed, the more comfort: Neither the times are in our diſpoſing, nor our ſelues: if God had ſet vsus a day, and made our wealth inſeparable, there were no danger in delaying; now our vncertainty either muſt quicken vsus, or may deceiue vsus. How many hauehave meant well, and done nothing, and loſt their crowne with lingring? whoſe deſtinies hauehave preuented their deſires, and hauehave made their good motions the wards of their executors, not without miſerable ſucceſſe: to whom, that they would hauehave done good, is not ſo great a praiſe, as it is diſhonour that they might hauehave done it: their wracks are our warnings, we are equally mortall, equally fickle. Why hauehave you this reſpite of liuing, but to preuent the imperious neceſſity of death? it is a wofull and remedileſſe complaint, that the end of our dayes hath ouer-run the beginning of our good works. Early beneficence hath no danger, many ioyes: for the conſcience of good done, the prayers and bleſſings of the releeued, the gratulations of the Saints, are as ſo many perpetuall comforters, which can make our life pleaſant, and our death happy, our euill dayes good, and our good better. All theſe are loſt with delay: few and cold are the prayers for him that may giuegive: and in lieu, our good purpoſes fore-ſlowed are become our tormentors vponupon our death-bed. Little difference is betwixt good deferred, and euill done: Good was meant; who hindred it, will our conſcience ſay? there was time enough, meanes enough, need enough, what hindred? Did feare of enuy, diſtruſt of want? Alas what bugs are theſe to fright men from heauen? As if the enuy of keeping, were leſſe then of beſtowing: As if God were not as good a debtor, as a giuer: he that giues to the poore, lends to God, ſaith wiſe Salomon. If he freely giuegive vsus what we may lend, & grace to giuegive; wil he not much more pay vsus what we hauehave lent; and giuegive vsus becauſe we hauehave giuen? That is his bounty, this his iuſtice. O happy is that man that may be a creditor to his Maker: Heauen and earth ſhall be empty before he ſhall want a royall payment. If we dare not truſt God whiles we liue, how dare we truſt men when we are dead? men that are ſtill deceitfull, & light vponupon the balance, light of truth, heauy of ſelfe-louelove. How many Executors hauehave proued the executioners of honeſt Wils? how many hauehave our eyes ſeene, that after moſt carefull choice of truſty guardians, hauehave had their children and goods ſo diſpoſed, as if the Parents ſoule could returne to ſee it, I doubt whether it could bee happy. How rare is that man that prefers not himſelfe to his dead friend? profit to truth? that will take no vantage of the impoſſibility of account? What-euer therefore men either ſhew, or promiſe, happy is that man that may be his own auditor, ſuperuiſor, executor. As you louelove God and your ſelfe, be not afraid of being happy too ſoone. I am not worthy to giuegive ſo bold aduice; let the wiſe man of Syrach ſpeak for me: Doe good before thou die, and according to thine ability ſtretch out thine hands, and giuegive: Defraud not thy ſelfe of thy good day; and let not the portion of thy good deſires ouer-paſſe thee: Shalt thou not leaue thy trauels to another, and thy labours to them that will diuide thine heritage? Or let a wiſer then he, Salomon: Say not, to morrow I will giuegive, if now thou hauehave it: for thou knoweſt not what a day will bring forth. It hath beene an old rule of liberality, He giues twice that giues quickly; whereas ſlow benefits argue vncheerfulneſſe, and loſe their worth. Who lingers his receits is condemned as vnthrifty: he that knoweth both, ſaith, It is better to giuegive, then to receiue. If we be of the ſame ſpirit, why are wee haſty in the worſe, and ſlacke in the better? Suffer not your ſelfe therefore, good Sir, for Gods ſake, for the Goſpels ſake, for the Churches ſake, for your ſoules ſake, to be ſtirred vp by theſe poore lines, to a reſolute and ſpeedy performing of your worthy intentions: and take this as a louing inuitation ſent from heauen, by an vnworthy meſſenger. You cannot deliberate long of fit obiects for your beneficence, except it be more for multitude, then want: the ſtreets, yea the world is full; How doth Lazarus lye at eueryevery doore? how many ſonnes of the Prophets in their meanly-prouided p. 375Colledges may ſay, not, Mors in olla, but fames? how many Churches may iuſtly plead that which our Sauiour bad his Diſciples, The Lord hath need: And if this infinite ſtore hath made your choice doubtfull, how eaſie were it to ſhew you, wherein you might oblige the whole Church of God to you, and make your memoriall both eternall and bleſſed; or, if you had rather, the whole Common-wealth? But now I finde my ſelfe too bold and too buſie, in thus looking to particularities: God ſhall direct you; and if you follow him, ſhall crowne you: howſoeuer, if good bee done, and that betimes; he hath what he deſired, and your ſoule ſhall hauehave more then you can deſire. The ſucceſſe of my weak yet hearty counſell, ſhall make me as rich, as God hath made you with all your abundance. That God bleſſe it to you, and make both our recknings cheerfull in the day of our common Audit.

To E.B. Dedicated to Sir George Goring. EP. VIII. Remedies againſt dulneſſe and heartleſneſſe in our callings, and incouragements to cheerfulneſſe in labour.

IT falls out not ſeldome (if wee may meaſure all by one) that the minde ouer-layed with worke, growes dull and heauy: and now doth nothing becauſe it hath done too much; ouer-lauiſh expence of ſpirits hath left it heartleſſe: as the beſt veſſell with much motion and vent, becomes flat, and dreggiſh. And not fewer (of more weake temper) diſcourage themſelues with the difficulty of what they muſt doe: ſome Trauellers hauehave more ſhrunke at the Mappe, then at the way. Betwixt both, how many ſit ſtill with their hands folded, and wiſh they knew how to be rid of time? If this euill be not cured, we become miſerable loſers, both of good houres, and of good parts. In theſe mentall diſeaſes, Empiricks are the beſt Phyſicians. I preſcribe you nothing but out of feeling: If you will auoid the firſt, moderate your owne vehemency; ſuffer not your ſelfe to doe all you could doe: Riſe euer from your deske, not without an appetite. The beſt horſe will tyre ſooneſt, if the reines lye euer looſe in his necke: Reſtraints in theſe caſes are encouragements: obtaine therefore of your ſelfe to defer, and take new dayes. How much better is it to refeſh your ſelfe with many competent meales, then to buy one dayes gluttony, with the faſt of many? And if it bee hard to call off the mind, in the midſt of a faire and likely flight; know that all our eaſe and ſafety begins at the command of our ſelues; he can neuer taske himſelfe well, that cannot fauour himſelfe. Perſwade your heart, that perfection comes by leiſure; and no excellent thing is done at once: the riſing and ſetting of many Sunnes (which you thinke ſlackens your worke) in truth ripens it. That gourd which came vp in a night, withered in a day; whereas thoſe plants which abide age, riſe ſlowly. Indeed, where the heart is vnwilling, prorogation hinders: what I liſt not to doe this day, I loathe the next; but where is no want of deſire, delay doth but ſharpen the ſtomack. That which we doe vnwillingly leaue, we long to vndertake: and the more our affection is, the greater our intention, and the better our performance. To take occaſion by the fore-top, is no ſmall point of wiſedome; but to make time (which is wyld and fugitiue) tame and pliable to our purpoſes, is the greateſt improuement of a man: All times ſerue him, which hath the rule of himſelfe.

If the ſecond, thinke ſeriouſly of the condition of your being: It is that we were made for; the Bird to flye, and Man to labour. What doe we here, if we repine at our worke? We had not beene, but that we might be ſtill buſie; if not in this taske we diſlike, yet in ſome other of no leſſe toyle: there is no act that hath not his labour, which p. 376varies in meaſure, according to the will of the doer. This which you complaine of, hath beene vndertaken by others, not with facility onelyonly, but with pleaſure; and what you chuſe for eaſe, hath beene abhorred of others, as tedious. All difficulty is not ſo much in the worke, as in the Agent. To ſet the mind on the racke of a long meditation (you ſay) is a torment: to follow the ſwift foot of your hound all day long, hath no wearineſſe: what would you ſay of him that finds better game in his ſtudy, then you in the field, and would account your diſport his puniſhment? Such there are, though you doubt and wonder. Neuer thinke to detract from your buſineſſe, but adde to your wil. It is the policy of our great enemy, to driue vsus with theſe feares, from that the foreſees would grow profitable: like as ſome in hoſpitall Sauages make fearfull deluſions by forcerie vponupon the ſhore, to fright ſtrangers from landing. Where you find therefore motions of reſiſtance, awaken your courage the more, and know there is ſome good that appeares not; vaine endeauors find no oppoſition. All croſſes imply a ſecret commoditie: reſolue then to will, becauſe you begin not to will: and either oppoſe your ſelfe, as Satan oppoſes you, or elſe you do nothing. We pay no price to God for any good thing, but labour; if we higgle in that, we are worthy to loſe our bargaine. It is an inualuable gaine, that we may make in this traffique: for God is bountifull, as well as iuſt; and when he ſees true endeauor, doth not onelyonly ſell, but giuegive: whereas idleneſſe neither gets nor ſaues; nothing is either more fruitleſſe of good, or more fruitfull of euill; for we doe ill whiles we doe nothing, and loſe whiles wee gaine not. The ſluggard is ſenſleſſe; and ſo much more deſperate, becauſe he cannot complaine: but (though he feele it not) nothing is more precious then time, or that ſhall abide a reckning more ſtrict and fearfull: yea this is the meaſure of all our actions, which if it were not abuſed, our accounts could not bee but eauen with God: ſo God eſteemes it (what euer our price be) that he plagues the loſſe of a ſhort time, with a reuenge beyond all times. Houres hauehave wings, and eueryevery moment flie vp to the Author of time, and carie newes of our vſage: All our prayers cannot intreat one of them either to returne, or ſlacken his pace: the miſſpence of eueryevery minute is a new record againſt vsus in heauen. Sure, if we thought thus, we would diſmiſſe them with better reports, and not ſuffer them either to goe away empty, or laden with dangerous intelligence: how happy is it that eueryevery houre ſhould conuey vp, not onelyonly the meſſage, but the fruits of good, and ſtay with the Ancient of dayes, to ſpeake for vsus before his glorious Throne? Know this, and I ſhall take no care for your paines, nor you for paſtime. None of our profitable labours ſhall be tranſient; but euen when we hauehave forgotten them, ſhall welcome vsus into ioy: wee thinke wee hauehave left them behind vsus; but they are forwarder then our ſoules, and expect vsus where we would be. And if there were no crowne for theſe toiles, yet without future reſpects there is a tediouſneſſe in doing nothing. To man eſpecially, motion is naturall: there is neither mind, nor eye, nor ioint which moueth not: and as company makes a way ſhort, houres neuer goe away ſo merrily, as in the fellowſhip of worke. How did that induſtrious Heathen draw out water by night, and knowledge by day, and thought both ſhort; euer labouring, onelyonly that he might labour? Certainly, if idleneſſe were enacted by authority, there would not want ſome, which would pay their mulct, that they might worke: and thoſe ſpirits are likeſt to heauen, which moues alwayes, and the freeſt from thoſe corruptions, which are incident to nature. The running ſtreame clenſeth it ſelfe, whereas ſtanding ponds breed weeds and mud. Theſe meditations muſt hearten vsus to that we muſt doe: whiles we are chearfull, our labours ſhall ſtriue whether to yeeld vsus more comfort, or others more profit.

p. 377To Sir IOHN HARRINGTON. EPIST. IX. Diſcuſſing this Queſtion: Whether a man and wife after ſome yeeres mutuall and louing fruition of each other, may vponupon conſent, whether for ſecular, or religious cauſes, vow and perform a perpetuall ſeparation from each others bed, and abſolutely renounce all carnall knowledge of each other for euer.

I Wiſh not my ſelfe any other aduocate, nor you any other aduerſary, then S. Paul, who neuer gaue (I ſpeake boldly) a direct precept, if not in this: his expreſſe charge whereupon I inſiſted, is, Defraud not one another, except with conſent for a time, that you may giuegive your ſelues to faſting and prayer; and then againe come together, that Satan tempt you not for your incontinency. EueryEvery word (if you weigh it well) oppoſes your part, and pleads for mine. By conſent of all Diuines, ancient and moderne [defrauding] is refraining from matrimoniall conuerſation: ſee what a word the Spirit of God hath choſen for this abſtinence; neuer but taken in ill part. But there is no fraud inconſent, as Chryſoſtome, Athanaſius, Theophylact, expound it: true; therefore S. Paul addes (vnleſſe with conſent) that I may omit to ſay, that in ſaying (vnleſſe with conſent) he implies, both that there may be a defrauding without it, and with conſent a defrauding, but not vnlawfull: but ſee what he addes, (for a time) conſent cannot make this defrauding lawfull, except it be temporary: No defrauding without conſent, no conſent for a perpetuity. How long then, and wherefore? Not for eueryevery cauſe, not for any length of time, but onelyonly for a while, and for deuotion (vt vacetis, &c.) Not that you might pray onelyonly (as Chryſoſtome notes iuſtly) but that you might (giuegive your ſelues to prayer.) In our mariage ſociety (ſaith he, againſt that paradox of Hierome) we may pray, and woe to vsus if we doe not; but wee cannot (vacare orationi.) But we are bidden to pray continually: Yet not I hope, euer to faſt and pray. Marke how the Apoſtle addes (that you may giuegive your ſelues to faſting and prayer.) It is ſolemne exerciſe, which the Apoſtle here intends, ſuch as is ioyned with faſting, and externall humiliation; wherein all earthly comforts muſt be forborne. But what if a man liſt to taske himſelfe continually, and will be alwayes painfully deuote? may he then euer abſtaine? No: Let them meet together againe, ſaith the Apoſtle; not as a toleration, but as a charge. But what if they both can liue ſafely thus ſeuered? This is more then they can vndertake: there is danger, ſaith our Apoſtle, in this abſtinence (leſt Satan tempt you for your incontinency) what can be more plaine? Neither may the maried refraine this conuerſation without conſent: neither may they without conſent refraine it for euer. What can you now vrge vsus with, but the examples, and ſentences of ſome Ancients? Let this ſtand euicted for the true and neceſſary ſenſe of the Apoſtle; and what is this, but to lay men in the balance with God? I ſee and confeſſe how much ſome of the Fathers admired virginity; ſo farre, that there wanted not ſome, which both deteſted mariage as vicious, and would force a ſingle life vponupon mariage, as commendable: whoſe authority ſhould moue me, if I ſaw not ſome of them oppoſite to others, and others no leſſe to S. Paul himſelfe. How oft doth S. Auſtin redouble that rule and importunately vrge it to his Ecdicia, in that ſerious Epiſtle, that without conſent the continence of the maried, cannot be warrantable: teaching her (from theſe words of S. Paul, which he charges her, in the contrary practice, not to hauehave read, heard, or marked) that if her husband ſhould containe, and ſhe would not, hee were bound to pay her the debt of mariage beneuolence; and that God would impute it to him for continence notwithſtanding. p. 378Hence is that of Chryſoſtome, Hom. in 1 Cor. 7.1 Cor 7that the wife is both the ſeruant and the miſtris of her husband; a ſeruant to yeeld her body, a miſtris to hauehave power of his: who alſo in the ſame place determines it forbidden fraud, for the husband, or wife, to containe alone: according to that of the Paraphraſt; Let either both containe, or neither. Hierome contrarily, defines thus: But if one of the two (ſaith he) conſidering the reward of chaſtity, will containe, he ought not to aſſent to the other which containes not, &c. becauſe luſt ought rather to come to continency, then continency decline to luſt: concluding that a brother, or a ſiſter is not ſubiect in ſuch a caſe; and that God hath not called vsus to vncleanneſſe, but to holineſſe. A ſtrange gloſſe to fall from the pen of a father: which yet I durſt not ſay, if it were more boldneſſe for me to diſſent from him, then for him to diſſent from all others. He that cenſures S. Paul to argue groſly to his Galatians, may as well taxe him of an vnfit direction to his Corinthians: It ſhall be no preſumption to ſay, that in this point all his writings bewray more zeale then truth: whether the conſcience of his former ſlip cauſed him to abhorre that ſex; or his admiration of Virginity tranſported him to a contempt of mariage. Antiquity will afford you many examples of holy men voluntarily ſequeſtred from their wiues: Precepts muſt be our guides, and not patternes. You may tell mee of Sozomens Ammon, that famous Monke, who hauing perſwaded his bride the firſt day to continuance of Virginity, liued with her 18 yeares in a ſeuerall bed, and in a ſeuerall habitation, vponupon the mountaine Nitria, 22 yeares: you may tell me of Ieromes Malchus, Auſtrins Edicia, and ten thouſand others: I care not for their number, and ſuſpect their example: Doe but reconcile their practice with S. Pauls rule, I ſhall both magnifie and imitate them. I profeſſe before God and men, nothing ſhould hinder me but this law of the Apoſtle: whereto conſider I beſeech you, what can be more oppoſite then this opinion, then this courſe of life.

The Apoſtle ſayes, Refraine not but with conſent for a time: your words, and their practice ſaith, Refraine with conſent for euer: hee ſaith (meet together againe) you ſay, neuer more: hee ſaith (meet leſt you be tempted) you ſay, meet not though you be tempted. I willingly grant with Athanaſius, that for ſome ſet time, eſpecially (as Anſelme interprets it) for ſome holy time, we may, (and in this latter caſe) we muſt forbeare all matrimoniall acts, and thoughts: not for that they are ſinfull, but vnſeaſonable. As mariage muſt bee alwayes vſed chaſtly, and moderately: ſo ſometimes it muſt be forgotten. How many are drunke with their owne vines, and ſurfet of their owne fruits: either immodeſty, or immoderation in man or wife, is adulterous. If yet I ſhall further yeeld, that they may conditionally agree, to refraine from each other, ſo long till they be perplexed with temptations, on either part: I ſhall goe as farre as the reach of my warrant, at leaſt; perhaps beyond it: ſince the Apoſtle chargeth, Meete againe leſt you be tempted; not, meet when you are tempted: But to ſay, abſolutely, and for euer renounce (by conſent) the conuerſation of each other, what temptation ſo euer aſſault you, is directly, not beyond, but againſt Pauls diuinity, no leſſe then my aſſertion is againſt yours. The ground of all theſe errors in this head of Matrimony, is an vnworthy conceit of ſome vnchriſtian filthineſſe in the mariage-bed: EueryEvery man will not vtter, but too many hold that concluſion of Hierome: It is good for a man not to touch a woman, therefore to touch her, is euill; whom I doubt not, but S. Auſtin meant to oppoſe, while he writes, Bonum inquam ſunt nuptiae, & contra omnes calumnias poſſunt ſana ratione defendi: De bono coniug. cap. 16.Mariage (I ſay) is a good thing, and may by found proofe be defended, againſt all ſlanders: well may man ſay, that it is good, which God ſaith is honourable; and both good and honourable muſt that needs bee, which was inſtituted by the honourable author of goodneſſe, in the ſtate of mans perfect goodneſſe: Let vsus take heed of caſting ſhame vponupon the ordinance of our Maker. But there was no carnall knowledge in Paradiſe. But againe, in Paradiſe God ſaid, Increaſe and multiply: there ſhould hauehave beene, if there were not. Thoſe that were naked without ſhame ſhould hauehave been conioyned without ſhame,De bono coniug. cap. 9. &c. 16. becauſe without ſinne. Meats and drinks, and acts of mariage (ſaith Auſtin) for theſe he compares both in lawfulneſſe, and neceſſity) p. 379are, as they are vſed, either lawfull, veniall, or damnable. Meats are for the preſeruation of man: mariage acts for the preſeruation of mankinde: neither of them without ſome carnall delight: which yet, if by the bridle of temperance is be held to the proper and naturall vſe, cannot bee tearmed luſt. There is no ordinance of God, which either is of more excellent vſe, or hath ſuffered more abuſe in all times: the fault is in men, not in mariage: let them rectifie themſelues, their bed ſhall be bleſſed. Here need no ſeparation from each other, but rather a ſeparation of brutiſhneſſe, and cloſe corruption from the ſoule; which whoſoeuer hath learned to remoue, ſhall finde the crowne of matrimoniall chaſtity, no leſs glorious then that of ſingle continence.

To M. WILLIAM KNIGHT. EP. X. Incouraging him to perſiſt in the holy calling of the miniſtery; which vponupon conceit of his inſufficiency, and want of affection, hee ſeemed inclining to forſake and change.

I Am not more glad to heare from you, then ſory to heare of your diſcontentment: whereof, as the cauſe is from your ſelfe, ſo muſt the remedy. We Scholars are the apteſt of all others to make our ſelues miſerable: you might be your owne beſt counſellor, were you but indifferent to your ſelfe. If I could but cure your preiudice, your thoughts would heale you: and indeed the ſame hand that wounded you, were fitteſt for this ſeruice. I need not tell you, that your calling is honourable: if you did not thinke for you had not complained. It is your vnworthineſſe that troubles you. Let me boldly tell you, I know you in this caſe better then your ſelfe: you are neuer the more vnſufficient, becauſe you thinke ſo: if we will be rigorous, Pauls queſtion (foreign) will oppoſe vsus all: but according to the gratious indulgence of him that cals things which are not as if they were, we are that we are, yea, that we ought; and muſt be thankfull for our any thing. There are none more fearfull then the able, none more bold then the vnworthy. How many hauehave you ſeene and heard, of weaker graces (your owne heart ſhall be the iudge) which hauehave ſate without paleneſſe, or trembling, in that holy chaire, and ſpoken as if the words had beene their owne; ſatisfying themſelues, if not the hearers? And doe you (whoſe gifts many hauehave enuied) ſtand quaking vponupon the loweſt ſtaire? Hath God giuen you that vnuſuall variety of tongues, ſtill of Arts, a ſtile worth emulation, and (which is worth all) a faithfull and honeſt heart; and doe you now ſhrinke backe, and ſay, Send him by whom thou ſhouldſt ſend? GiueGive God but what you hauehave; he expects no more: This is enough to honour him, and crowne you. Take heed while you complaine of want, leſt pride ſhroud it ſelfe vnderunder the skirts of modeſty: How many are thankfull for leſſe? You hauehave more then the moſt; yet this contents you not; it is nothing vnleſſe you may equall the beſt, if not exceed; yea, I feare how this may ſatisfie you, vnleſſe you may thinke your ſelfe ſuch as you would be. What is this but to grudge at the beſtower of graces? I tell you without flattery, God hath great gaines by fewer talents: ſet your heart to employ theſe, and your aduantage ſhall be more then your maſters. Neither doe now repent you of the vnaduiſedneſſe of your entrance; God called you to it vponupon an eternall deliberation, & meant to make vſe of your ſuddenneſſe, as a meanes to fetch you into his worke, whom more leiſure would hauehave found refractary: Full little did the one Saul thinke of a kingdome, when he went to ſeeke his fathers ſtrayes in the land of Shaliſhah; or the other Saul of an Apoſtleſhip, when he went with his Commiſſion to Damaſcus: God thought of both; and effected what they meant not. Thus hath hee done to you: acknowledge p. 380this hand, and follow it. He found and gaue both facultie and opportunity to enter: find you but a will to proceed, I dare promiſe you abundance of comfort. How many of the Ancients, after a forceable ordination, became not profitable onelyonly, but famous in the Church? But, as if you ſought ſhifts to diſcourage your ſelfe, when you ſee you cannot maintaine this hold of inſufficiency, you flie to alienation of affection; in the truth whereof, none can controll you but your owne heart; in the iuſtice of it, we both may, and muſt. This plea is not for Chriſtians; we muſt affect what we ought, in ſpight of our ſelues: wherefore ſerues religion, if not to make vsus Lords of our owne affections? If we muſt be ruled by our ſlaues, what good ſhould we doe? Can you more diſlike your ſtation, then we all naturally diſtaſte goodneſſe? Shall we neglect the purſuit of vertue; becauſe it pleaſes not; or rather diſpleaſe, and neglect our ſelues, till it may pleaſe vsus? Let me not aske whether your affections be eſtranged, but wherefore? Diuinity is a miſtreſſe worthy your ſeruice: All other Arts are but drudges to her alone: Fooles may contemne her, who cannot iudge of true intellectuall beauty: but if they had our eyes, they could not but bee rauiſhed with admiration. You hauehave learned (I hope) to contemne their contempt, and to pity iniurions ignorance. Shee hath choſen you as a worthy client, yea a fauorite; and hath honored you with her commands, and her acceptations; who but you would plead ſtrangeneſſe of affection? How many thouſands ſue to her, and cannot be lookt vponupon? You are happy in her fauours, and yet complaine; yea ſo farre, as that you hauehave not ſtucke to thinke of a change. No word could hauehave fallen from you more vnwelcome. This is Satans policy, to make vsus out of louelove with our callings, that our labours may be vnprofitable, and our ſtandings tedious. He knowes that all changes are fruitleſſe, and that while we affect to be other, we muſt needs be weary of what wee are: That there is no ſucceſſe in any endeauor without pleaſure; that there can be no pleaſure, where the mind longs after alterations. If you eſpy not this craft of the common enemy, you are not acquainted with your ſelfe. VnderUnder what forme ſoeuer it come, repell it; and abhorre the firſt motion of it, as you louelove your peace, as you hope for your reward. It is the miſery of the moſt men, that they cannot ſee when they are happy; and whiles they ſee but the outſide of others conditions, prefer that which their experience teaches them afterwards to condemne, not without loſſe and teares. Far be this vnſtableneſſe from you, which hauehave beene ſo long taught of God. All vocations hauehave their inconueniencies; which if they cannot be auoided, muſt be digeſted. The more difficulties, the greater glory: Stand faſt therefore, and reſolue that this calling is the beſt, both in it ſelfe, and for you: and know that it cannot ſtand with your Chriſtian courage to run away from theſe incident euils, but to encounter them. Your hand is at the plough: if you meet with ſome tough clods, that will not eaſily yeeld to the ſhare, lay on more ſtrength rather; ſeek not remedy in your feet by flight, but in your hands by a conſtant endeuour. Away with this weake timerouſneſſe, and wrongful humility. Be cheerfull and couragious in this great worke of God; the end ſhall be glorious, your ſelfe happy, and many in you.

EPISTLES. THE SIXT DECAD.

BY IOS. HALL.

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