Epistles Volume 1, Decade 2

Epistles Volume 1 · Decade 2

p. 105¶ The Second Decade.

To S^r. Robert Darcy. EP. I. The estate of a true, but weake Christian.

IF you aske how I fare: Sometimes, no man better; &, if the fault were not my owne, Alwaies. Not that I can command health, and bid the world smile when I list. How possible is it for a man to be happy without these; yea in spight of them? These things can neither augment, p. 106nor empaire those comforts, that come from aboue. What vse, what sight is there of the starres, when the sunne shines? Then onelyonly can I finde my selfe happy, when (ouerlooking these earthly things) I can fetch my ioy from heauen. I tell him that knowes it, the contentments that earth can affoord her best Fauourites, are weake, imperfect, changeable, momentany; and such, as euer end in complaint. We sorrow that we had them; and, while we hauehave them, wee dare not trust them: Those from aboue are full, and constant. What an heauen doe I feele in my selfe, when (after many trauerses of meditation) I finde, in my heart, a feeling possession of my God! When I can walk, and conuerse with the God of heauen, not without an opennesse of p. 107heart, and familiaritie: When my soule hath caught fast and sensible hold of my Sauiour; and either puls him downe to it selfe, or rather lifts vp it selfe to him; and can and dare secretly auouch, I know whom I hauehave beleeued: When I can looke vponupon all this inferiour creation, with the eies of a stranger, and am trans… to my home in my thoghts, …ing my selfe in the view and …ation of my future glory, and … present of the Saints: When I … wherefore I was made, and my conscience tels me I hauehave done that for which I came; done it, not so as I can boast, but so as it is accepted; while my weaknesses are pardoned, and my acts measured by my desires, and my desires by their sincerity: Lastly, when I can finde my selfe (vponupon holy resolution) made p. 108firme and square, fit to entertaine al euents; the good with moderate regard, the euill with courage and patience, both with thanks; strongly settled to good purposes, constant and cheerefull in deuotion; and, in a word, ready for God, yea full of God. Sometimes I can bee thus, and pity the poore and miserable prosperitie of the godlesse; and laugh at their moneths of vanitie, and sorrow at my owne: But then againe (for why should I shame to confesse it?) the world thrusts it selfe betwixt me and heauen; and, by his darke and indigested parts, eclipseth that light which shined to my soule. Now, a senselesse dulnesse ouer-takes me, and besots me; my lust to deuotion is little, my ioy none at all: Gods face is hid, and I am troubled. Then I begin to compare p. 109my selfe with others, & thinke, Are all men thus blockish and earthen? or, am I alone worse than the rest, and singular in my wretchednesse? Now I carry my carcase vp and downe carelesly, and (as dead bodies are rubbed, without heat) I doe in vaine force vponupon my selfe delights, which others laugh at: I endeuour my wonted worke, but without an heart; there is nothing is not tedious to mee, no not my selfe.

Thus I am, till I single my selfe out alone, to him that alone can reuiue me: I reason with my selfe, and conferre with him; I chide my selfe, and intreat him: and, after some spirituall speeches interchanged, I renue my familiaritie with him; and he the tokens of his louelove to me. Lo, then I liue againe, and p. 110applaud my selfe in this happinesse, and wish it might euer continue, and thinke basely of the world in comparison of it. Thus I hold on, rising and falling; neither know, whether I should more praise God for thus much fruition of him, or blame my selfe for my inconstancie in good; more reioice, that sometimes I am well, or grieue that I am not so alwaies. I striue, and wish, rather than hope, for better. This is our warfare; wee may not looke to triumph alwaies: wee must smart sometimes, and complaine; and then againe reioice that wee can complaine; and grieue that we can reioice no more, and that wee can grieue no more. Our hope is, If we be patient, wee shall once bee constant.

p. 111To S^r. Edmund Bacon. EP. II. Of the benefit of Retirednesse, and secrecie.

SVspect (if you can) that, because now many cold windes blow betwixt vsus, my affection can bee cooler to you. True louelove is like a strong streame, which the further it is from the head, runs with more violence. The thoughts of those pleasures I was wont to finde in your presence, were neuer so delightfull, as now when I am barred from renuing them. I wish me with p. 112you; yea (if I could or might wish to change) I should wish mee your selfe. To liue hidden, was neuer but safe, and pleasant; but now, so much better, as the world is worse. It is an happinesse, not to be a witnesse of the mischiefe of the times; which it is hard to see, and be guiltlesse. Your Philosophicall Cell is a safe shelter from tumults, from vices, from discontentments. Besides that liuely, honest, and manly pleasure, which arises from the gaine of Knowledge in the deepe mysteries of Nature; How easie is it, in that place to liue free from the common cares, from the infection of common euils! Whether the Spaniard gain or saue by his peace, and how hee keepes it; and whether it were safer for the States to lay downe armes, and bee at once p. 113still and free; Whether the Emperours truce, with the Turke, were honorable and seasonable; or whether Venice hauehave won or lost by her late iarres; are thoughts that dare not looke-in at those doores. Who is enuied, and who pitied at Court; Who buyes hopes, and kindenesse dearest; Who layes secret mines to blow vp another, that himselfe may succeede, can neuer trouble you: These cares dare not enter into that Sanctuary of peace. Thence you can see how all, that liue publike, are tossed in these waues, and pitie them. For, great places hauehave seldome safe and easie entrances: and (which is worst) great charges can hardly bee plausibly wielded, without some indirect policies. Alas! their priuileges cannot counteruaile their toile. Weary daies, p. 114and restlesse nights, short liues, and long cares, weake bodies, and vnquiet mindes, attend lightlie on greatnesse. Either Clients breake their sleepe in the morning, or the intention of their minde driues it off from the first watch: Either suits or complaints thrust themselues into their recreations; and Packets of Letters inter-rupt their meales. It is euer Terme with them, without Vacation. Their businesses admit of no night, no holiday: Lo, your priuacie frees you from al this, and what-euer other glorious miserie. There you may sleepe, and eat, and honestly disport, and enioy your selfe, and command both your selfe and others. And, whiles you are happy, you liue out of the reach of Enuy; vnlesse my praises send that guest thither: which I should p. 115iustly condemne as the fault of my louelove. No man offers to vndermine you, none to disgrace you: you could not want these inconueniences abroad. Yea, let a man liue in the open world, but as a looker on, hee shall be sure not to want abundance of vexations. An ill minde holds it an easie torment, to liue in continuall sight of euill; if not rather a pleasure: but, to the well disposed, it is next to hell. Certainly, to liue among Toads and Serpents, is a Paradise to this. One iests pleasantly with his Maker: another makes himself sport with Scripture. One filles his mouth with oathes of sound: another scoffes at the religious. One speaks villany; another laughs at it; a third defends it. One makes himselfe a Swine; another a Diuell: Who (that is not all earth) p. 116can endure this? Who cannot wish himselfe rather a desolate Hermite, or a close prisoner? EueryEvery euill wee see, doth either vex, or infect vsus. Your retirednesse auoids this; yet so, as it equally escapes all the euils of solitarinesse. You are full of friends; whose societie, intermixed with your closenesse, makes you to want little of publike. The Desert is too wilde, the City too populous, the Country is onelyonly fit for rest. I know, there want not some obscure corners, so haunted with dulnesse, that as they yeeld no outward vnquietnesse, so no inward contentment. Yours is none of those; but such as striues rather, with the pleasure of it, to requite the solitarinesse. The Court is for honour, the Citie for gaine, the Country for quietnesse; A blessing, that need not (in p. 117the iudgement of the wisest) yeeld to the other two. Yea, how many hauehave wee knowen, that hauing nothing but a cote of thatch to hide them from heauen, yet hauehave pitied the carefull pompe of the mightie? How much more may those which hauehave full hands, and quiet hearts, pity them both? I doe not so much praise you in this, as wonder at you. I know many, vponupon whom the conscience of their wants forces a necessarie obscurity; who if they can steale a vertue out of necessitie, it is well: but, I no where know so excellent parts shrouded in such willing secrecie. The world knowes you, and wants you; and yet you are voluntarily hid. LoueLove your selfe still; and make much of this shadow, vntill our common mother call you foorth to her necessary seruice, p. 118& charge you to neglect your selfe, to pleasure her. Which once done; you know where to finde Peace. Whether others applaud you, I am sure you shall your selfe: and I shall still magnifie you, and (what I can) imitate you.

p. 119To M^r. Iohn Whiting. EP. III. An Apologeticall discourse of the mariage of Ecclesiasticall persons.

I Know not, whether this quarrell bee worthy of an answer, or rather of a silent scorne; or if an answer, whether merry, or serious. I doe not willingly suffer my pen to wade into questions: yet, this argument seemes shallow enough for an Epistle. If I free not this Truth, let mee be punished with a diuorce. Some idle table-talke cals vsus to plead for our wiues. Perhaps p. 120some gallants grudge vsus one, who can be content to allow themselues more. If they thought wiues curses, they would affoord them vsus. Our marriage is censured (I speake boldly) of none but them,Bartolem. Brixtensis in Gratianum. virg. Carnis, Mentis. Caus. 35. q. 5. C. Tunc salu…bitur. Mulier suam virginitatem benè seruat, si ideo nubat, vt filios pariat ad iustitiam. Ibid. Bartolomeus. which neuer knew to liue chastely in marriage: who neuer knew that Canonists old and true distinction of Virginitie. What care wee for their censure, where God approoues? But some perhaps maintaine it, out of iudgement: Bid them make much of that which Paul tels them, is a doctrine of Diuels. Were it not for this opinion, the Church of Rome would want one euident brand of her Antichristianisme. Let their shauelings speake for themselues; vponupon whom their vnlawfull Vow hath forced a wilfull and impossible necessitie. I leaue them to scan the old rule of p. 121In turpi voto muta decretum; Profirentur cōtinentiam corporum, in incontinentiam de bacchantur animorum. De Roman. Cler. Salutanus.if they had not rather, Cautè si non castè. Euen moderate Papists will grant vsus free, because not bound by vow; no not so farre as those old Germans, pro posse & nosse. Or what care we, if they grant it not? while we holde vsus firme to that sure rule of Basil the Great;**Qui vetat quod Deus praecepit, …ut praecipit quod Deus vetuit, maledictu… habeatur ab omnibus qui amant Dominum. In Moralib. sum. ca. 14. Hee that forbids what God inioynes, or inioynes what God forbids, let him be accursed. I passe not what I heare men, or Angels say, while I heare God say, Let him be the husband of one wife. That one word shall confirme me, against the barking of all impure mouthes He that made mariage, sayes it is honourable: what care we for the dishonour of those that corrupt it? Yea, that which Nature noteth with shame, God mentions with honor,aaHeb. 13. The marriage bed is honourable.Heb 13 foreign;bbNon quia peccatum sit coniugibus commisceri: hoc enim o…us castum non habet culpam in coniuge, &c. Greg. in Psal. Patiut. Gregorie with the title of Opus castum; p. 122Paphnutius, foreign. Socrat. Hist. Eccles.of foreign, Chastity. But, if God should be Iudge of this controuersie, it were soone at an end; who, in the time euen of that legall strictnesse, allowed wedlocke, to the Ministers of his Sanctuarie. Let Cardinall Panormitan be heard speake.ccContinentia non est in clericis secularibus de substantia ordinis, nec de iure diuino▪ Panor. Continencie, sayth hee, in Clergie men is neither of the substance of their Order, or appointed by any Law of God. And Gratian, out of Augustine, yet more:ddCopula sacerdotalis, nec legali, nec Euangelica, nec Apostolica authoritate prohibetur. 26. q. 2 c. Sors ex Aug. Their marriage, sayth hee, is neither forbidden by Legall, nor Euangelicall, nor Apostolicke authoritie. GOD neuer imposed this law of Continence: Who then?eeOnly ex statuto Ecclesiae. Durand. 4. Dist. 37. q. 1. Tom. i… 2.2. q. 88. art. 11. The Church. As if a good spouse would gainsay what her husband willeth: But, how well? Heare, O ye Papists, the iudgement of your owne Cardinall; and confesse your mouthes stopped.ffSed credo pro bono & salute esse animarú (quod esset salubre statutum) vt vol…n es possint contrahere; quia experientia docente contrarius prorsus effectus sequ tur ex illa lege continentiae, …um hodie non viuant spiritualiter, nec sint mundi, sed maculantur illicito co…tu cum corum grauissimo peccato, vbi cum pro…rià vxore esset castitas. Panorm. de Cier. coniug. cap. Cum olim. But I beleeue, sayth he, it p. 123were for the good and safetie of manie soules, and would be an holsome law, that those which would, might marrie; For that, as experience teacheth vsus, a contrarie effect followes vponupon that law of Continencie; since at this day they liue not spiritually, neither are cleane, but are defiled with vnlawfull copulation, to their great sinne: whereas with their owne wife might be chastitie. Is this a Cardinall, thinke you, or an Huguenot? But if this red Hat be not worthie of respect; Let a Pope himselfe speake out of Peters Chaire. Pius the Second, as learned as hath sit in that roome this thousand yeeres: Marriage, ggS…cerdotibus magna ratione sublatas nuptias, maiore restituendas videri. In the Record of Platina himselfe, in vita Pij 2.sayth he, vponupon great reason was taken from the Clergie; but, vponupon greater reason is to be restored. What need we other Iudge? How iust this law is, you see; see now how ancient: For, some doctrines hauehave nothing p. 124to plead for them, but Time. Age hath beene an olde refuge for Falsehood. Tertullians rule is true: That, which is first, is truest. What the ancient Iewish Prelates did, Moses is cleare: What did the Apostles? Doth nothhforeign, &c. 1. Cor. 9.5. &c.1 Cor 9:5 Paul tell vsus that both the rest of the Apostles, and the brethren of the Lord, and Cephas, had wiues, and (which is more) carried them still along in their trauels? For that childish elusion ofiiRhemists reade it a woman a sister. foreign, who can abide, but to laugh at? Doth notkkClemens, citatus etiam ab Euseb. l. 3. c. 13. Petrum cum vxorem suam ad mortem duci cerneret hortatum & consolatum his verbis: foreign. Clemens of Alexandria (a Father not of more antiquitie, than credit) tell vsus, that Peter, Philip, and Paul himselfe, were married? and this last (tho vnlikest) how is it confirmed by Ignatius, in his Epistle to the Philadelphians? Yea, their own Cardinall, learnedllIn illud, ad Ph…lip. foreign. Caietane, doth both auouch and euince it. This p. 125was their practice: What was their Constitution? Looke in these Canons, which the Romish Church fathers vponupon the Apostles, and Franciscus Turrian their Iesuite sweats to defend it in a whole volume: There you finde, Canon. 5. enacted, Thatmmforeign (non ejiciat) foreign. Can. Apost. 5. no Bishop, Presbyter, Deacon, shall forsake his wife (foreign) in pretence of Religion, vponupon paine of deposition. It would moue laughter, to see how the Iesuites gnaw vponupon this bone, and suck-in nothing but the blood of their owne iawes;nnConstant. 6. l. 3. Can. Quoniam. Canon Apostolicae foreign. Nos, sequentes veterem Canonem Apostolicae foreign, & constitutiones sacrorum virorum, legales nuptias amodò valere volumus, &c. while the sixt Generall Councell auerres and proclames this sense truly Apostolicall, in spight of all contradiction.

Follow the times now, and descend lower; what did the ages succeeding? Search Records: Whateuer some palpably-foisted Epistles of Popes insinuate; they married, p. 126without scruple of any contrary iniunction. Many of those ancients admired virginitie; but, imposed it not. Amongst the rest,ooQui a Christianis parentibus enutritisunt, &c. maximè si fuerint ex patribus sacerdotali sede dignificatis. 1. Episcopatus, presbyteratus, aut diaconatus ne glorientur. Orig. Tr. 9. in Ma…t. Origen (tho himselfe a wilfull Eunuch) is faine to perswade the sonnes of Clergie men, not to be proud of their Parentage. After this, when the Fathers of the Nicene Councell went about to enact a law of Continencie, Socrates the Historian expresses it thus:ppVisum erat Episcopis legem nouam introducere in Ecclesiam. Socr l. 1. c. 8. It seemed good (sayth hee) to the Bishops to bring in a new law into the Church. **Signa per Paphnutium non minus quam dudum per apostolos fiebant. Ruff. l. 1. c. 4. Paphnutius, miraculis & pierate clarus, obtinuit in Nicena synodo habendū pro castitate cum propria vxore concubitū. So. l. 1 c. 8It was then new, and they but would hauehave broght it in; therefore before it was not: where wee know how Paphnutius, himselfe a Virgin, famous for holinesse, famous for miracles; rising (foreign) cried loud, that they ought not to lay this (foreign) heauie yoke vponupon men of the Church. His Arguments p. 127wanne assent. He spake and preuailed. So this libertie was still continued and confirmed. If this be not plaine enough; HolyqqIn Epist. ad Dracont. Athanasius, a witnesse past exception, shall serue for a thousand histories till his age.rrMulti ex Episcopis matrimonia non inicrunt; Monachi contra parentes liberorum facti sunt: que madmodum vicissim Episcopos filiorum patres, & Monachos generis potestatem non quaesiuisse animaduertas. Athanas. Epist. ad Dracont. Many Bishops, sayth he, hauehave not married; and contrarily Monks hauehave beene fathers of children: as contrarily, you see Bishops the fathers of children; and Monks that hauehave not sought posterity. Would you yet hauehave instances of the former, and the next age? Here you hauehavessNumidicus presbyter, qui vxorem concrematam & adhaerentem lateri laetus aspexit. Cypr. l. 4. Ep. 10. Numidicus the Martyr, a married Presbyter;ttEx Dyonisio. Euseb. l. 6. c. …. Cheremon of Nilus, a married Bishop;uuEuseb. l. 7. cap 29. Euseb. l. 8. c. 9. Gregorius verò apud Nazianzum oppidú in locum patris s…l episco…us iubrògatus. Ruffin. l. 2. c. 9. Demetrianus Bishop of Antioch, whose son Domnus succeeded Paulus Samosatenus; Philonomus and Phileas Bishops of the Thmuites; Gabinius brother of Eutychianus B B. of Rome; the father of Nazianzen, Basil, and the other p. 128xxGreg. Nissen frater B…t…tlij, teste Nicephoro, vxoratus, vxorem & liberos habuit: sed non propterea fuit… rebus & exercitijs diuinis inferior vel deterior. Sozom.Gregorie, Hilarius, and that good Spiridion Bishop of Cyprus, of whom Sozomen giues so direct testimony. To omit others, what should I speake of many Bishops of Rome, whose sonnes not spurious, as now a-daies, but (as Gratian himselfe witnesses)zzDe legitimis coniugijs nati. lawfully begot in wedlock, followed their fathers in the Pontificall chaire?aaCùm ergo ex sacerdotibus nati in summos Pontifices legantur esse promoti, nō sunt intelligendi de fornicatione sed de legitimis connubijs nati; quae sacerdotibus vbique ante prohibitionem li…ita erant, & in Orientali Ecclesia vsque hodie eis licere probantur. Dist. 56. Cen…ma…. The reason whereof, that Authour himselfe ingenuously rendereth; for that marriage was euerie where lawfull to the Clergie, before the prohibition (which must needes bee late) and in the Easterne Church to this day is allowed. What need wee more testimonies or more examples? What-euerbbThe author of the Aethiopicke historie. Heliodorus Bishop of Trica (a man fitter for a wanton louelove-storie, than a Church controuersie) p. 129brought into the Church of Thessalia, Socrates thus flatly writes of those Bishops of his time:ccNam non pauci illorū, dum Episcopatum gerūt, etiam liberos ex vxore legitimâ mocreant. Socrat. lib 5. cap. 21. For many of them in the place and function of Bishops, beget children of their lawful wiues. This was practised: see what was decreed in that sixt generalddThe words of that Councell are thus truly translated by Chemnitius: Quoniam in Romana Ecclesia, loco canonis seu decreti, traditum esse cognouimus, vt ij qui digni habendi sunt ordinatione diaconi vel presbyteri, profiteantur se deinceps cum vxoribus suis non congressuros; nos sequentes veterem canonem Apostolicae, sincerae, exquisicae & ordinatae constitutionis, legitimas sacrorum virorum cohabitationes comugales etiam ex hodierno die in posterum valere ratas & firmas esse volumus; nullo modo eorum cum vxoribus proprijs coniunctionem seu copulationem dissoluentes. Itaque si quis dignus inueniatur, &c. is minimè prohibendus est ad hunc gradum ascendere, ideò quòd cum legitimâ vxore cohabitet. Nec tēpore ordinationis suae ab eo postuletur, seu cogatur vt abstinere velit aut debeat legitimo cōgressu cū propriâ vxore. Councell of Constantinople, to this purpose, to the confusion of al repliers. If any Protestant Church in Christendom can make a more peremptory, more full and absolute, more cautelous decree for the marriage of Ecclesiasticall persons, let mee be condemned as faithlesse: A place, I grant, miserably handled by our aduersaries; and because they cannot blemish p. 130it enough, indignely torne out of the Councels. What dare not impudencie doe? Against all euidences of Greeke Copies, against their owne Gratian, Citatura a Nilo Thessalonicensi.against pleas of antiquitie. This is the readiest way; Whom they cannot answer, to burne; what they cannot shi…t off, to blot out; and to cut the knot, which they cannot vntie. The Romanists of the next age were somewhat more equall: who, seeing themselues pressed with so flat a decree, confirmed by authoritie of Emperours, as would abide no deniall, began to distinguish vponupon the point; limiting this libertie only to the Easterne Church, & granting that all the Clergie of the East might marry, not theirs. So Pope Steuen the second freely confesses:eeAliter se Orientalium habet traditio Ecclesiarum: aliter hu…us sanctae Romanae Ecclesiae. Nam eorum sacerdotes, diaconi, aut subdiaconi, matrimonio copulantur: Istius autem Ecclesiae, vel occidentaliū, nullus sacerdotum, a subdiacono vsus{que} ad episcopum licentiam habet coniugiū sortiendi, dist. 31. The tradition (saith he) of the Easterne p. 131Churches is otherwise, than that of the Roman Church. For, their Priests, Deacons, or Subdeacons, are married; but, in this Church, or the Westerne, no one of the Clergie, from the Subdeacon to the Bishop, hath leaue to marry.

Liberally; but not enough: and if hee yeeld this, why not more? Shall that bee lawfull in the East, which in the West is not? Doe the Gospels or Laws of equitie alter according to the foure corners of the world? Doth God make difference betwixt Greece and England? If it bee lawfull, why not eueryevery where? if vnlawful, why is it done any where? So then you see, we differ not from the Church in this; but from the Romish Church. But this sacred councell doth not onelyonly vniuersally approoue this practise (with paine of deposition to the gainsaiers) but auouches p. 132it for a decree Apostolical. Iudge now, whether this one authoritie bee not enough to weigh downe an hundred petie Conuenticles, and many legions (if there had beene many) of priuate contradictions. Thus, for seuen hundred yeeres, you finde nothing but open freedome: All the scuffling arose in the eighth age; wherein yet this violent imposition found many and learned aduersaries, and durst not be obtruded at once Lo, euen then Gregorie the Third, writing to the B B. of Bauaria, giues this disiunct charge:ffNemo scorta aut concubiname alat: sed aut castè viuat, aut vxorem duca…; wuam repudiare fas non esto. Let none keepe an harlot or a concubine: but either let him liue chastely, or marry a wife; whom it shall not be lawfull for him to forsake: According to that rule of Clerks cited fromggDist. 2…. Isidore, and renued in thehhAnno 813. Councell of Mentz, to the perpetuall shame of p. 133our iuggling aduersaries. Nothing can argue guiltinesse so much, as vniust expurgations.iiClerici castimonian inuiolati corporis perpetuo conseruare studeant; at certè vnius matrimonij vinculo foederentur. Isid. reg. cleric. Isidore saith, Let them containe, or let them marrie but one: They cite him, Let them containe; and leaue out the rest: somewhat worse than the Diuell cited scripture. But, I might hauehave spared all this labour of writing, could I perswade whosoeuer either doubts, or denies this, to read ouer that one Epistle whichkkWhether Hulderichus or (as he is somewhere intitled) Volusiarius, I inquire not: the matter admits of no doubt. Hulderichus Episcopus Augustae. Anno 860. Aeneas Sylu. in sua Germ. Hedion. Eccl. hist li. 8▪ ca. 2. Fox in Act. & Monum hath it fully transated. Huldericus B. of Auspurge wrote learnnedly, and vehemently, to Pope Nicolas the first, in this subiect: which if it doe not answer al cauils, and satisfie all Readers, and conuince all (not wilfull) aduersaries, let mee be cast, in so iust a cause. There you shall see, how iust, how expedient how ancient this liberie is; together with the feeble and iniurious grounds of forced continencie: p. 134Read it, and see whether you can desire a better aduocate. After him (so strongly did hee plead, and so happily) for two hundred yeeres more, this freedome still blessed those parts; yet, not without extreme opposition. Histories are witnesses of the busie, and not vnlearned combates of those times, in this argument. But now, when the body of Antichristianisme began to be compleat, and to stand vp in his absolute shape, after, a thousand yeeres from Christ; this libertie, which before wauered vvder Nicolas 1. now by the hands of Leo 9. Nicolas 2. and that brand of hell, Gregorie 7. was vtterly ruined, wiues debarred, single life vrged:llAuentin. l. 5. Gratum scortatoribus, qui…us, pro vnâ vxore, sexcentas iam mulierculas inire licebat A good turne for whoremasters (saith Auentine) who now for one wife might hauehave six hundred Bed-fellowes.

p. 135But, how approoued of the better sort, appeares (besides that the Churches did ring of him, each-where, for Antichrist) in that at themmAnno 1076. Councel of VVormes the French and German BB. deposed this Gregorie, in this name (amongst other quarrels) fornnMaritos ab vxoribus separat. separating man and wife. Violence did this; not reason: neither was Gods will heere questioned; but, the Popes wilfulnesse. What broiles heereon ensued, letooEx Interdicto sacerdotum coniugio, grauissima seditio gregem Christi perculit: nec vnquantralis lues populum Christi afflixit. Auent. l. 5. Henric. Huntingdon. de Anselmo l. 7. de An. 1100. in Synodo Londinensi: Prohibuit sacerdotibus vxores, ante non prohibitas. Anselme (saith that Historian) was the first that forbade marriage to the Clergie of England (and this was about the yeere of our Lord 1080.) Till then euer free. Item Fabianus liberos aijt fuisse Sacerdotes per annos 1080. Auentine witnesse.

The bickerings of our English Clergy, with their Dunstanes, about this time, are memorable in our owne History, which teach vsus how late, how repiningly, how vniustly, they stooped vnderunder this yoke. I had rather send my Reader to Bale and p. 136Fox, than abridge their monuments, to enlarge my owne.

I hauehave (I hope) fetcht this truth farre enough; and deduced it low enough, thorow many ages, to the midst of the rage of Antichristian tyrannie. There left our libertie; there began their bondage. Our libertie is happily renued with the Gospel: what God, what his Church hath euer allowed, wee doe enioy. Wherein wee are not alone: The Greeke Church, as large for extent as the Roman (and, in some parts of it, better for their soundnesse) do thus: and thus hauehave euer done.

Let Papiists & Atheists say what they will; It is safe erring with God and his purer Church.

p. 137To my sister M^rs. B. Brinsly. EP. IV. Of the Sorrow not to be repented of.

IT is seldome seen, tha a silent griefe speeds well: for, either a man must hauehave strong hands of resolution to strangle it in his bosom; or else it driues him to some secret mischiefe: wheras sorrow reuealed, is halfe remedied, and euer abates in the vttering. Your griefe was wisely disclosed; and shall bee as strangely answered. I am glad of your sorrow; and should weepe for p. 138you, if you did not thus mourne. Your sorrow is, that you can not enough grieue for your sinnes. Let me tell you, that the Angels themselues sing at this lamentation; neither doth the earth affoord any so sweet musicke in the eares of God. This heauinesse is the way to ioy. Worldly sorrow is worthy of pitie, because it leadeth to death: But, this deserues nothing but enuie and gratulation. If those teares were common, hell would not so inlarge it selfe. Neuer sinne, repented of, was punished: and neuer any thus mourned, and repented not. Loe, you hauehave done that, which you grieue you hauehave not done. That good God, whose act is his will, accounts of our will as our deed. If he required sorrow proportionable to the hainousnesse of our sinnes, p. 139there were no end of mourning. Now, his merciemercy regards not so much the measure, as the trueth of it; and accounts vsus to hauehave that which we complaine to want. I neuer knew any truly penitent, which in the depth of his remorse, was afrayd of sorrowing too much; nor any vnrepentant, which wisht to sorrow more. Yea, let me tell you, that this sorrow is better, and more, than that deepe heauinesse for sinne, which you desire. Many hauehave been vexed with an extreame remorse for some sin, from the gripes of a galled conscience, which yet neuer came where true repentance grew; in whom the conscience playes at once the Accuser, Witnesse, Iudge, Tormentor: But, an earnest griefe, for the want of griefe, was neuer found in any but a gracious heart. You are p. 140happy, and complaine. Tell me, I beseech you; This sorrow which you mourne to want, is it a grace of the Spirit of God, or not? If not, why do you sorrow to want it? If it be, oh how happy is it to grieue for want of grace! The God of all truth and blessednesse hath sayd, Blessed are those that hunger and thirst after righteousnesse; and with the same breath, Blessed are they that mourne; for they shall be comforted. You say, you mourne; Christ sayth, you are blessed: you say you mourne; Christ sayth, you shall be comforted. Either now distrust your Sauiour, or else confesse your happinesse, and with patience expect his promised consolation. What do you feare? you see others stand like strong Oakes, vnshaken, vnremoued: you are but a reed, a feeble plant, tossed and bowed with p. 141eueryevery winde, and with much agitation bruised: Loe, you are in tender and fauourable hands, that neuer brake any, whom their sinnes bruised; neuer bruised any, whom temptations hauehave bowed. You are but flax; and your best is not a flame, but an obscure smoke of grace: Lo, here his spirit is as a soft winde, not as colde water; hee will kindle, will neuer quench you. The sorrow you want, is his gift: Take heed lest while you vex your selfe with dislike of the measure, you grudge at the Giuer. Beggers may not chuse. This portion he hath vouchsafed to giuegive you; if you hauehave any, it is more than hee was bound to bestow: yet you say, What, no more? As if you tooke it vnkindly, that he is no more liberall. Euen these holy discontentments are dangerous. Desire more p. 142(so much as you can) but repine not when you doe not attaine. Desire; but so as you be free from impatience, free from vnthankefulnesse. Those, that hauehave tried, can say how difficult it is to complaine, with due reseruation of thanks. Neither know I whether is worse, to long for good things impatiently, or not at all to desire them. The fault of your sorrow, is rather in your conceit, than in it selfe. And, if indeed you mourn not enough, stay but Gods leasure, and your eyes shall run ouer with teares. How many do you see sport with their sinnes, yea brag of them? how many that should die for want of pastime, if they might not sinne freely, and more freely talke of it? What a Saint are you to these, that can droup vnderunder the memory of the frailtie of youth, and neuer thinke p. 143you hauehave spent enow teares! Yet so I encourage you in what you hauehave, as one that perswades you not to desist from suing for more. It is good to be couetous of grace, and to hauehave our desires heerein inlarged with our receits. Weepe still, and still desire to weepe: but, let your teares be as the raine in a Sun-shine; comfortable and hopefull: and let not your longing fauor of murmur or distrust. These teares are reserued; this hunger shall be satisfied; this sorrow shall bee comforted: There is nothing betwixt God and you, but time. Prescribe not to his wisdome: hasten not his merciemercy. His grace is enough for you his glorie shall be more than enough.

p. 145To M^r. Hugh Cholmley. EP. V. Concerning the Metaphrase of the Psalmes.

FEare not my immoderate studies. I hauehave a body that controls mee enough in these courses; my friends need not. There is nothing whereof I could sooner surfet, if I durst neglect my body to satisfie my minde: But, whiles I affect: knowledge, my weaknes checks mee, and saies, Better a little learning, than no health. I yeeld, and patiently abide my selfe debarred of my chosen p. 146felicitie. The little I gan get, I am no niggard of: neither am I more desirous to gather, than willing to impart. The full handed, are commonly most sparing. Wee vessels, that hauehave any empty roome, answer the least knocke with a hollow noise: you, that are fuil, sound not. If we pardon your closenesse, you may wel beare with our profusion: If there be any wrong, it is to our selues, that wee vtter what wee should lay vp. It is a pardonable fault to do lesse good to our selues, that wee may doe more to others. Amongst other indeuours, I hauehave boldly vndertaken the holy meeters of Dauid; how happily, iudge you by what you see. There is none of all my labours so open to all ceasures; none, whereof I would so willingly heare the verdit of the p. 147wise and iudicious. Perhaps, some thinke the verse harsh, whose nice eare regards roundnesse, more than sense: I embrace smoothnesse, but affect it not. This is the least good quality of a verse; that intends any thins but musicall delight. Others may blame the difficulty of the tunes: whose humour cannot bee pleased without a greater offense. For, to say truth, I neuer could see good verse written in the wonted measures. I euer thought them most easie, and least Poeticall. This fault (if any) will light vponupon the negligence of our people; which endure not to take paines for any fit variety: The French and Dutch hauehave giuen vsus worthy examples of diligence and exquisitenesse in this kinde. Neither our eares, nor voices are lesse tuneable. Heere is nothing p. 148wanting, but will to learne. What is this but to eat the corn out of the eare, because wee will not abide the labor to grinde, and knead it? If the question bee, whether our verse must descend to them, or they ascend to it; a wise moderation I thinke would determine it most equall. that each part should remit somewhat, and both meet in the midst. Thus I hauehave endeuoured to doe, with sincere intent of their good, rather than my owne applause. For, it had beene easie to hauehave reached to an higher straine; but I durst not; whether for the graue Maiestie of the Subiect, or benefit of the simplest Reader. You shall still note, that I hauehave laboured to keepe Dauids entire sense, with numbers neither lofty, nor slubbred: which meane is so much p. 149more difficult to finde, as the businesse is more sacred; and the libertie lesse. Many great wits hauehave vndertaken this taske; which yet hauehave either not effected it, or hauehave smothered it in their priuate desks, and denied it the common licht. Amongst the rest, were those two rare spirits of the Sidnyes; to whom, Poesie was as naturall, as it is affected of others: and our worthie friend, M^r. Syluester, hath shewed me, how happily he hath somtimes turned from his Bartas, to the sweet Singer of Israel. It could not bee, that in such abundant plenty of Poësie, this worke s hould hauehave past vnattempted: would God I might liue to see it perfected, either by my own hand, or a better. In the mean time, let mee expect your vnpartiall sentence, both concerning the form p. 150and sense. Lay aside your louelove, for a while; which too oft blinds iudgement. And as it vses to bee done in most equall proceedings of iustice, shut mee out of doores, while my verse is discussed: yea let me receiue not your censure onelyonly, but others by you: this once (as you louelove me) play both the Informer and the Iudge. Whether you allow it, you shall encourage me; or correct, you shall amend me: either your starres or your spits (that I may vse Origens notes) shall be welcome to my margent.Asteriscus. Veru. It shall bee happy for vsus, if God shall make our poore labors any way seruiceable to his Name and Church.

p. 151To M^r. Samuel Sotheby. EP. VI. A preface to his relation of the Russian affaires.

TRauell perfecteth wisedome; and obseruation giues perfection to trauell: without which, a man may please his eies, not feede his braine; and, after much earth measured, shall returne with a weary body, and an empty minde. Home is more safe, more pleasant; but lesse fruitfull of experience: But, to a minde not working and discursiue, all heauens, all earths are alike. p. 152And, as the end of trauell is obseruation; so, the end of obseruation is the informing of others: for, what is our knowledge, it smothered in our selues, so as it is not knowen to more? Such secret delight can content none but an enuious nature. You hauehave breathed many and cold aires, gone farre, seene much, heard more, obserued all. These two yeers you hauehave spent in imitation of Nebuchadnezars seuen; conuersing with such creatures as Paul sought with, at Ephesus. Alas! what a face, yea what a backe of a Church hauehave you seene? what maners? what people? Amongst whom, ignorant superstition striues with close Atheisme, treacherie with crueltie, one Diuell with another; while Truth & Vertue doe not so much as giuegive any challenge of resistance. Returning p. 153once to our England after this experience, I imagine you doubted whether you were on earth, or in heauen. Now then (if you wil heare me, whom you were wont) as you hauehave obserued what you hauehave seene, and written what you hauehave obserued; so publish what you hauehave written: It shalbe a grateiull labor, to vsus, to posteritie. I am deceiued, if the ficklenesse of the Russian State hauehave not yeelded more memorable matter of history than any other in our age, or perhaps many centuries of our prcdecessors. How shall I thinke, but that GOD sent you thither before these broiles, to be the witnesse, the register of so famous mutations? He loues to hauehave those iust euils which he doth in one part of the world, knowen to the whole; & those euils which men doe in the night of their p. 154secrecy, brought forth into the Theater of the world; that the euill of mens sin being compared with the euill of his punishment, may iustifie his proceedings, & condemn theirs. Your worke shall thus honour him; besides your second seruice, in the benefit or the Church. For, whiles you discourse of the open Tyrannie of that Russian Nero, Iohn Basilius; the more secret, no lesse bloodie plots of Boris; the ill successe of a stoll'n Crown, tho set vponupon the head of an harmlesse sonne; the bolde attempts and miserable end of a false, yet aspiring challenge; the perfidiousnesse of a seruile people, vnworthy of better gouernors; the miscariage of wicked gouernors, vnworthy of better subiects; the iniust vsurpations of men, iust (tho late) reuenges of God, cruelly rewarded p. 155with blood, wrong claimes with ouerthow, trechery with bondage; the Reader, with some secret horror, shall draw-in delight, and with delight instruction: Neither know I any relation whence he shall take out a more easie lesson of iustice, of loyaltie, of thankfulnesse.

But, aboue all, let the world see and commiserate the hard estate of that worthy and noble Secretarie, Buchinski. Poore gentleman! his distresse recalles euer to my thoughts Esops Storke, taken amongst the Cranes: Hee now nourishes his haire vnderunder the displeasure of a forrain Prince; at once in durance and banishment. Hee serued an ill master, but, with an honest heart, with cleane hands. The masters iniustice doth no more infect a good seruant, than the truth of the seruant can iustifie p. 156his ill master. A bad workman may vse a good instrument: and oft times a clean napkin wipeth a foule mouth. It ioyes mee yet to thinke, that his pietie, as it euer held friendship in heauen, so now it wins him friends in this our other world: Lo, euen from our Iland inexpected deliuerance takes a long flight, and blesseth him beyond hope; yea rather, from heauen by vsus. That God, whom he serues, will be knowen to those rude and scarse humane Christians, for a protector of innocence, a fauourer of truth, a rewarder of pietie. The merciemercy of our gratious King, the compassion of an honorable Counseller, the lone of a true friend, and (which wrought all, and set all on worke) the grace of our good GOD, shall now loose those bonds, and giuegive a glad welcome to p. 157his libertie, and a willing farewell to his distresse. Hee shall, I hope, liue to acknowledge this: in the meane time, I doe for him. Those Russian affaires are not more worthie of your records, than your louelove to this friend is worthie of mine: for, neither could this large Sea drowne or quench it, nor time and absence (which are wont to breed a lingring consumption of friendship) abate the heat of that affection, which his kindnesse bred, religion nourished. Both rarenesse and worth shal commend this true louelove; which (to say true) hath been now long out of fashion. Neuer times yeelded more louelove; but, not more subtle: for euerie man loues himselfe in another, loues the estate in the person. Hope of aduantage is the loadstone that drawes the yron hearts of men; not p. 158vertue, not desert. No age affoorded more Parasites, fewer friends: The most are friendly in sight, seruiceable in expectation, hollow in louelove, trustlesse in experience. Yet now Buchinski, see and confesse thou hast found one friend, which hath made thee many; on whom while thou bestowedst much fauour, thou hast lost none. I cannot but thinke how welcome Libertie (which tho late, yet now at last hath lookt backe vponupon him) shalbe to the Cell of his affliction when, smiling vponupon him, she shall lead him by the hand, and (like another Angel) open the yron gates of his miserable captiuity, and (from those hard Prestaues & sauage Christians) carrie him by the haire of the head into this Paradise of God. In the means time I hauehave written to him as I could, in a knowen language, p. 159with an vnknowen hand; that my poore Letters of gratulation might serue as humble attendants to greater.

For your worke, I wish it but such glad entertainment, as the profit, yea the delight of it deserues; and feare nothing, but that this long delay of publication will make it scarse newes. We are all growen Athenians, and account a strange report like to a fish, & a guest. Those eies and hands staid it, which might doe it best. I can not blame you, if you thinke it more honored by the stay or his gratious perusall, than it could be by the early acceptation of the world. Euen the cast garments of Princes are pretious. Others hauehave in part preuented you, whose labors, to yours, are but as an eccho to a long period; by whom wee heare p. 160the last sound of these stirres, ignorant of the beginning. They giuegive vsus but a taste in their hand; you lead vsus to the open fountaine. Let the Reader giuegive you but as much thanke, as you giuegive him satisfaction; you shall desire no more.

Finally, GOD giuegive vsus as much good vse, as knowlege of his iudgements; the world, helpe of your labours: your selfe, incouragement; Buchinski, libertie.

p. 161To Stanislaus Buchinski, late Secretarie to Demetrius Emp. of RVSSIA. EP. VII. Of the comfort of Imprisonment.

THe knowledge that the eie giues of the face alone, is shallow, vncertaine, imperfect. For what is it, to see the vtmost skinne, or fauour of the visage; changeable with disease, changeable with passion? The eare (mee thinkes) doth both most cleerely disclose the mindes of others, and knit them faster p. 162to ours: which, as it is the sense of discipline, so of friendship; commanding it euen to the absent, and in the present cherishing it. This thing wee hauehave lately prooued in your selfe, most noble Stanislaus: neerer examples wee might hauehave had; better we could not. How many, how excellent things hauehave wee heard of you, from our common friend, tho most yours, which hauehave easily won our beleefe, our affections! How oft, how honorable mētion hath he made of your name! How frequently, how feruentlie hauehave we wisht you, both safety, and libertie! And now, Lo where shee comes, as the Greekes say, foreign, and visits her forlorne Client. Altho, I would not doubt to say, that this outward durance of the body, hath seemed more harsh to the beholders, p. 163than to your selfe, a wise man, and (which is more) a Christian; whose free soule, in the greatest straits of the outer man, flies ouer Seas and Lands; whither it listeth; neither can, by any distance of place, nor swelling or waues, nor height of mountaines, nor violence of enemies, nor strong barres, nor walles, nor guards, bee restrained from what place it selfe hath chosen. Lo, that enioies God, enioies it selfe, and his friends; and so feeds it selfe with the pleasure of enioying them, that it easily either forgets, or contemns all other things. It is no Paradox to say that A wise Christian cannot bee imprisoned, cannot bee banished: He is euer at home, euer free. For, both his libertie is within him, and his home is vniuersall. And what is it, I beseech you, (for you p. 164hauehave tried) that makes a prison? Is it straitnesse of walles? Then you hauehave as many fellowes, as there are men. For, how is the soule of eueryevery man pent within these clay-walles of the body, more close, more obscure! Whence, shee may looke oft, thorow the grates of her busie thoughts; but, is neuer released in substance, till that God, who gaue vsus our Mittimus into this Gaole, giuegive vsus our Deliuerie, with a Returne yee sonnes of Adam: Thus, either all men are prisoners, or you are none. Is it restraint? How many (especially of that other sex in those your Eastern parts) chamber vp themselues, for state; so as they neither see the Sunne, nor others them? How many superstitious men, for deiotion? How many obscure Aglai, for ease and carelesnesse, kcepe themselues p. 165in their owne Cottage, in their owne Village; and neuer walke forth so much as to the neighbour Townes? And what is your Russia to all her inhabitants, but a large prison, a wide galley? yea, what other is the world to vsus? How can he complaine of straitnesse, or restraint, that roues all ouer the world, and beyond it? Tyranny may part the soule from the body; can not confine it to the body. That which others doe for ease, deuotion, state, you doe for necessitie: why not as willingly, since you must do it? Do but imagine the cause other; and your case is the same with theirs which both hauehave chosen, & delight to keepe close; yet hating the name of prisoners, while they embrace the condition. But, why do I perswade you, not to mislike that, which I pray p. 166you may forsake? I had rather you should be no prisoner at all; than to be a cheerfull prisoner vponupon necessitie. If the doores be open, my perswasion shall not holde you in: Rather our prayers shall open those doores, and fetch you foorth into this common liberty ot men; which also hath not a little (tho an inferior) contentment. For, how pleasant is it to these senses, by which wee men are woont to be led, to see and be seene, to speake to our friends, and heare them speake to vsus; to touch and kisse the deare hands of our Parents, and with them at last to hauehave our eyes closed? Either this shall befall you; or what hopes, what paines (I adde no more) hath this your carefull friend lost? and we, what wishes, what consultations? It shall be, I dare hope, yea beleeue p. 167it: Only thou our good God giuegive such end, as thou hast done entrance into this businesse; and so dispose of these likely indeuours, that whom we louelove and honor absent, we may at last in presence see and embrace.

p. 169To my Father in law, M^r. George Wenyffe. EP. IIX. Exciting to Christian cheerefulnesse.

YOu complaine of dulnesse: a common disease, and incident to the best mindes, and such as can most contemne vanities. For, the true Worldling hunts after nothing but mirth; neither cares how lawlesse his sport be, so it be pleasant: he faines to himselfe false delights, when he wants: and, if hee can passe the time, and chase away p. 170Melancholy, hee thinks his day spent happily. And thus it must needs be; while the world is his God, his deuotion can be but his pleasure: whereas the mortified soule hath learned to scorn these friuolous and sinfull ioyes; and affects either solid delights, or none; and had rather bee dull for want of mirth, than transported with wanton pleasures. When the world, like an importunate Minstrell, thrusts it selfe into his chamber, and offers him Musicke, vnsought; if he vouchsafe it the hearing, it is the highest fauor he dare, or can yeeld: He rewards it not, he commends it not; yea, he secretly loathes those harsh & iarring notes, and reiects them. For, hee findes a better consort within, betwixt God and himselfe, when he hath a little tuned his heart with meditation. p. 171To speake fully, the world is like an ill foole in a play: the Christian is a iudicious Spectator, which thinks those iests too grosse to be laught at; and therefore entertaines that with scorne, which others with aplause. Yet in truth, we sinne, if we reioyce not: There is not more erour in false mirth, than in vniust. heauinesse. If Worldlings offend, that they laugh when they should mourne: we shall offend no lesse, if wee droupe in cause of cheerefulnesse. Shall we enuie, or scorne, to see one ioy in red and white drosse, another in a vaine title; one in a daintie dish, another in a iest; one in a booke, another in a friend; one in a Kite, another in a Dog; whiles we enioy the God of heauen, and are sorrowfull? What dull metall is this we are made of? We hauehave the p. 172fountaine of ioy, and yet complaine of heauinesse. Is there any ioy without God? Certainly, if ioy be good, and all goodnesse bee from him; whence should ioy arise, but from him? And if hee be the Authour of ioy; how are we Christians, and reioyce not? What? doe we freeze in the fire, and starue at a feast? HaueHave we a good conscience, and yet pine and hang downe the head? When God hath made vsus happie, doe wee make our selues miserable? When I aske my heart Dauids question, I know not whether I be more angry, or ashamed at the answer; Why art thou sad, my soule? My bodie, my purse, my fame, my friends; or perhaps none of these: only I am sad, because I am. And what if all these, what if more? when I come to my better wits, HaueHave I a father, an aduocate, p. 173a cōforter, a mansion in heauen? if both earth and hell conspired to afflict me, my sorrow cannot counteruaile the causes of my ioy. Now I can challenge all aduersaries; and either defie all miseries, or bid all crosses, yea death it selfe, welcome. Yet God doth not abridge vsus of these earthly solaces, which dare weigh with our discontentments, and somtimes depresse the ballance. His greater light doth not extinguish the lesse. If GOD had not thought them blessings, he had not bestowed them: and how are they blessings, if they delight vsus not? Books, friends, wine, oile, health, reputation, competency, may giuegive occasions, but not bounds to our reioycings. We may not make them Gods riualls, but his spokes-men. In themselues they are nothing; but, p. 174in God, worth our ioy. These may be vsed; yet so as they may be absent without distraction. Let these goe; so God alone be present with vsus, it is enough: He were not God, if he were not All-sufficient. Wee hauehave him, I speake boldly; Wee hauehave him in feeling, in faith, in pledges, and earnest; yea, in possession. Why doe we not enioy him? Why doe we not shake-off that senselesse drowsinesse, which makes our liues vnpleasant; and leaue-ouer all heauinesse, to those that want God; to those that either know him not, or know him displeased.

p. 175To M^r. W.R. Dedic. to M^r. Tho. Burlz. EP. IX. Consolations of immoderate griefe for the death of friends.

WHile the streame of sorrow runnes full, I know how vaine it is to oppose counsell. Passions must hauehave leasure to digest. Wisedome doeth not more moderate them, than time. At first, it was best to mourne with you, and to mitigate your sorrow, by bearing part; wherin, would God my burden could be your ease. EueryEvery thing else is lesse, p. 176when it is diuided; and then is best, after teares, to giuegive counsell: yet, in these thoughts I am not a little straited. Before you hauehave digested griefe, aduice comes too early; too late, when you hauehave digested it. Before, it was vnseasonable; after, would be superfluous. Before, it could not benefit you; after, it may hurt you, by rubbing-vp a skinned sore afresh. It is as hard to chuse the season for counsell, as to giuegive it: and that season is, after the first digestion of sorrow; before the last. If my Letters then meet with the best opportunitie, they shall please me, and profit you; if not, yet I deserue pardon, that I wished so. You had but two iewels, which you held precious; a Wife, and a Sonne: one was your selfe diuided; the other, your selfe multiplied: you hauehave lost p. 177both, and well-neere at once. The losse of one caused the other, and both of them your iust griefe. Such losses, when they come single, afflict vsus; but, when double, astonish vsus; and, tho they giuegive aduantage of respite, would almost ouerwhelme the best patient. Lo, now is the triall of your manhood, yea of your Christianitie: You are now in the lists, set-vponupon by two of Gods fierce afflictions; shew now what patience you hauehave, what fortitude. Wherefore hauehave you gathered and layd-vp, all this time, but for this brunt? Now bring forth all your holy store to light, and to vse; and approue to vsus in this difficultie, that you hauehave all this while been a Christian in earnest. I know, these euents hauehave not surprised you on a sudden: you hauehave suspected they might come; p. 178you hauehave put-cases if they should come. Things that are hazzardous, may be doubted: but, certain things are, and must be expected. Prouidence abates griefe, and discountenances a crosse. Or, if your affection were so strong, that you durst not fore-thinke your losse; take it equally but as it falles. A wise man and a Christian, knowes death so fatall to Nature, so ordinarie in euent, so gainfull in the issue, that I wonder he can for this either feare or grieue. Doth GOD only lend vsus one another, and doe we grudge when hee calles for his owne? So I hauehave seene ill debters, that borrow with prayers, keepe with thanks, repay with enmitie. We mistake our tenure; Wee take that for gift, which God intends for loane; we are Tenants at will, and think our selues owners. p. 179Your wife and childe are dead: Wel; they hauehave done that for which they came.

If they could not hauehave died, it had been worthy of wonder; not at all, that they are dead. If this condition were proper only to our families, & friends, or yet to our climate alone; how vnhappie should wee seeme to our neighbours, to our selues! Now it is common, let vsus mourne that we are men. Loe, all Princes and Monarchs dance with vsus in the same ring: yea, what speake I of earth? The God of Nature, the Sauiour of men, hath trod the same steps of death: And doe wee thinke much to follow him? How manie seruants hauehave we knowen, that hauehave thrust themselues betwixt their master and death; which hauehave died, that their master might not die? and p. 180shall wee repine to die with ours? How truly may wee say of this our Dauid, Thou art worth ten thousand of vsus; yea, worth a world of Angels? yet he died, & died for vsus. Who would liue, that knowes his Sauiour died? Who can be a Christian, and would not be like him? Who can be like him, that would not die after him? Thinke of this, and iudge whether all the world can hire vsus not to die. I need not aske you, whether you loued those whom you hauehave lost: Could you louelove them, and not wish they might be happie? Could they be happy, and not die? In truth, Nature knowes not what shee would hauehave; Wee can neither abide our friends miserable in their stay, nor happie in their departure: We louelove our selues so well, that we cannot be content they should gaine by our p. 181losse. The excuse of your sorrow is, that you mourn for your selfe. True: but, compare these two, & see whether your losse or their gain be greater. For, if their aduantage exceed your losse; take heed, lest while you bewray your louelove in mourning for them, it appeare that you louelove but your selfe in them. They are gone to their preferment, & you lament: your louelove is iniurious. If they were vanished to nothing, I could not blame you, tho you tooke vp Rachels lamentation: But now, you know they are in surer hands than your owne: you know, that he hath taken them, which hath vndertaken to keepe them, to bring them againe: You know, it is but a sleepe, which is miscalled Death; & that they shall, they must awake, as sure as they lie downe; and wake more fresh, more p. 182glorious, than when you shut their eyes. What do we with Christianitie, if we beleeue not this? and if we do beleeue it, why doe wee mourne as the hopelesse? But the matter, perhaps, is not so heauy as the circumstance: Your crosses came sudden, and thicke; You could not breathe from your first losse, ere you felt a worse. As if he knew not this, that sent both: As if hee did it not on purpose. His proceedings seeme harsh; are most wise, most iust. It is our fault, that they seeme otherwise than they are. Do we thinke, we could carue better for our selues? O the mad insolence of Nature, that dares controule, where she should wonder! Presumptuous clay! that will be checking the Potter. Is his wisdome, himselfe? Is he, in himselfe, infinite? Is his Decree out of p. 183his wisdome; and do we murmur? Do we, foolish wormes, turne again when he treads vponupon vsus? What? do you repine at that which was good for you, yea best? That is best for vsus, which God seeth best: and that he sees best, which he doth. This is Gods doing. Kisse his rod in silence, and giuegive glorie to the hand that rules it. His will is the rule of his actions; and his goodnesse, of his will. Things are good to vsus, because he wills them: He wills them, because they are good to himselfe. It is your glorie that he intends, in your so great affliction. It is no praise to wade ouer a shallow ford: but, to cut the swelling waues of the Deepe, commends both our strength & skill. It is no victorie, to conquer an easie and weake crosse These maine euils hauehave crownes p. 184answerable to their difficulty: Wrestle now, and goe away with a blessing. Be patient in this losse, & you shall once triumph in your gaine. Let God hauehave them with cheerefulnesse, and you shall enioy God with them in glorie.

p. 185To M^r. I. A. Merchant. EP. X. Against sorrow for worldly losses.

IT is fitter for me to begin with chiding, than with aduice: what means this weake distrust? Go on, and I shall doubt whether I write to a Christian. You hauehave lost your heart, together with your wealth: How can I but feare, lest this Mammon was your God? Hence was Gods iealousie in remouing it; and hence your immoderate teares for losing it. If thus; God had not loued you, if hee had not made you p. 186poore. To some, it is an aduantage to leese: you could not hauehave beene at once thus rich, and good. Now, heauen is open to you, which was shut before; and could neuer hauehave giuen you entrance, with that load of iniquitie. If you be wise in managing your affliction, you hauehave changed the world for God, a little drosse for heauen. Let me euer lose thus, and smart when I complaine.

But, you might hauehave at once retained both. The stomach that is purged, must bee content to part with some good nourishment, that it may deliuer it selfe of more euill humors. God saw (that knowes it) you could not holde him so strongly, while one of your hands was so fastened vponupon the world. You see, manie make themselues wilfullie poore: why cannot you be content p. 187God should impouerish you? If God had willed their pouertie, hee would hauehave commanded it: If hee had not willed yours, he would not hauehave effected it. It is a shame for a Christian, to see an Heathen Philosopher laugh at his own shipwrack, while himselfe houles out, as if al his felicity were imbarked with his substance. How should wee scorne, to thinke that an Heathen man should laugh either at our ignorance, or impotence? ignorance, if we thoght too highly of earthly things; impotence, if we ouer-loued them. The feare of some euils is worse than the sense. To speake ingenuously; I could neuer see, wherein pouertie deserued so hard a conceit. It takes away the delicacie of fare, softnesse of lodging, gainesse of attire, and perhaps brings with it contempt: p. 188This is the worst, and all. View it now on the better side: Lo, there quiet securitie, sound sleepes, sharpe appetite, free merriment; no feares, no cares, no suspicion, no distemper of excesse, no discontentment. If I were Iudge, my tongue should bee vniust, if pouerty went away weeping. I cannot see, how the euils it brings, can compare with those which it remoues; how the discommodities should match the blessings of a meane estate. What are those you hauehave lost, but false friends, miserable comforters? Else they had not left you. Oh slight and fickle stay, that windes could bereaue you of! If your care could goe with them, here were no dammage: and, if it goe not with them, it is your fault. Grieue more for your fault, than for your losse. If your negligence, p. 189your riotous misspence had empaired your estate, then Satan had impouerisht you; now would I hauehave added to your griefe, for your sinne, not for your affliction: But now, since windes and waters hauehave done it as the officers of their maker; why should not you say with me, as I with Iob, The Lord hath taken? Vse your losse well, and you shall finde that GOD hath crossed you with a blessing. And if it were worse than the world esteemes it, yet thinke not what you feele, but what you deserue: You are a stranger to your selfe, if you confesse not, that God fauours you in this whip. If he had stripped you of better things, and scourged you with worse, you should still hauehave acknowledged a mercifull iustice: if you now repine at an easie correction, you are worthy p. 190of seuerity. Beware the next, if you grudge & swell at this. It is next to nothing which you suffer: What can bee further from vsus, than these goods of outward estate? You need not abate either health, or mirth, for their sakes. If you do now draw the affliction neerer than he which sent it, and make a forraine euil domesticall; if while God visits your estate, you fetch it home to your body, to your minde; thanke your selfe that you will needs bee miserable: But, if you louelove not to fare ill; take crosses as they are sent, and go lightly away with an easie burden.

FINIS.

End of the text · Joseph Hall, Epistles Volume 1 (1608)