Epistles Volume 2, Decade 5 – Title page 4

Epistles Volume 2 · Decade 5 – Title page 4

p. 1The fifth Decade.

EPISTLE. I. To my Lord Bishop of Bathe and Wels. EP, I. Discoursing of the causes and means of the increase of Popery.

BY what meanes the Romish religion hath in these latter times preuailed so much ouer the world, (Right Reuerend and honourable) is a consideration p. 2both weighty, and vse-full: for hence may we frame our selues either to preuent, or imitate them: To imitate them in what wee may; or preuent them in what they should not. I meddle not with the meanes of their first risings: the munificence of Christian Princes, the honest deuotions of wel-meaning Contributers, the diuision of the Christian world, the busie indeauours of forward Princes, for the recouery of the holy land, with neglect of their owne, the ambitious insinuations of that sea, the fame and large dominiō of those seuen hils, the compacted indulgence, and conniuence of some treacherous, of other timorous rulers; the shameles flattery of parasites, the rude ignorance of Times; or if p. 3there be any other of this kinde; My thoughts and wordes shall be spent vponupon the present, and latest age. All the world knowes, how that pretended chayre of Peter tottered, and cracked, some three-score yeares agoe, threatning a speedy ruine to her fearefull vsurper: How is it that still it stands, and seemes now to boast of some setlednesse? Certainely, if hell had not contriued a new support, the Angell had long since saide, It i… 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 enuie; that if they had not beene, Rome had not beene. By what meanes, it rests now to enquire.

It is not so much their zeale p. 4for falshood; which yet wee acknowledge, and admire not. If Satan were not more busie then they, we had lost nothing. Their desperate attempts, bold intrusions, importunate solicitations 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 beganne to be ashamed of it selfe; when these holy Fathers, as some Saints drop't out of heauen, suddenly professed an vnusuall strictnesse, sad piety, resolued mortification; and so drew the eyes, and hearts of men after them, that poore soules beganne to thinke it could not be other then diuine, which they taught; other then holy, which they touched. The p. 5very times (not seldome) giuegive as great aduantage, as our owne best strength: and the vices of others giuegive glory to those which eyther are, or appeare vertuous. They saw how ready the world was to bite at the baite, and now followed their successe, with new helps. Plenty of pretended miracles must blesse on all sides, the indeauours of this new Sect; and calls for both approbation, and wonder. Those things by the report of their owne pennes (other witnesses I see none) hauehave beene done by the ten Patriarcks of the Iesuitish Religion, both aliue and dead, which can hardly bee 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: p. 6How can a man that is a sinner do such miracles? not distrusting either the fame, or the worke, but applauding the Authors, for what was said to bee done. But now lest the enuie of the fact should surpasse the wonder, they hauehave learned to cast this glory vponupon their woodden Ladies, & to communicate the gaine vntounto the whole Religion: Two blocks at Hale and Scherpen-heuuell, hauehave saide and done more for Popery, then all Fryers, euer since Francis wore his breeches on his head. But because that praise is sweete, which arises from the disgrace of a riuall, therefore this holy society hath besides, euer wont to honor it selfe by the brokage of shameles vntruthes against the aduerse part; not caring how probable any report p. 7is, but how odious. A iust volume would not containe those willing lies, wherewith they hauehave purposely loded religion, and vsus; that the multitude might first hate vsus, and then enquire: and these courses are helde not tollerable, but meritorious. So the ende may be attayned, all meanes are iust; all wayes straight. VVhom we may, we satisfie: but wounds once giuen, are hardly healed with out some scarres: and commonly accusations are vocall, Apologies dumbe. How easie is it to make any cause good, if we may take liberty 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 p. 8of bookes, or conference, restrained all possibility of true informations; Yea their owne writings, wherein our opinions are reported with confutation, are not alowed to the common view, lest if it should appeare what we hold, our meere opinion should preuaile more then their subtilest answere. 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 conceite of some secret excellence in things denyed; therfore hauehave they deuised to affright this dangerous curiosity, with p. 9that 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 seed of the Church, and that these perfumes are more dispersed with beating; they hauehave now learned to murder without noyse, and to bring forth (if, at least, they list sometimes to make the people priuie to some examples of terror) not men but carcasses. Behold, the constant confessions of the dying Saints hauehave made them weary of publique executions: None but bare walls shalll now testifie the courage and faith of our happy Martyrs. A disguised corps is onelyonly brought forth to the multitude either for laughter, or feare. Yet because the very dead speake for p. 10truth in a loude silence; these spectacles are rare; and the graues of heretickes 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 vnpartial antiquity must be depraued, all witnesses 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 shal acknowledge no aduersarie.

What should I speake of those plausible deuices; which they hauehave inuented to make superstitious, p. 11and foolish Proselytes? Their proud vaunts of antiquity, vniuersality, succession, and the name of their fore-fathers, doe not only perswade, but amaze, and besot an ignorant heart. The glorious shews of their processions, the gaudy ornaments of their Altars, the pompe and magnificence of the places, and maner of their Seruices, the triumphes of their great Festiuals, are enough to bewitch any childish, simple, or vaine beholders. VVho 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.

Besides all these, their personall vndertakings, what for cunning, what for boldnes, could promise nothing but successe. They can p. 12transforme themselues into all shapes; and in these false formes thrust themselues into al Courts, and companies; not oftner changing their habit, then their name. They can take the best opportunities to worke vponupon those which are either most vnable to resist, or most like to bestead them. That I may not speake of the wrongs of vnseasonable trauell: wherein many vnsettled heads hauehave met dangers, and solicited errors who like fond and idle Dinahs, going abroad to gaze, hauehave beene rauished ere they returne. Neuer any bird was so laide for, by the nets and cals of the fowler, as the great heire of some noble family, or some fiery wit, is by these impostors. They know that greatnesse is both lawlesse, and commaunding; p. 13if not by precept, yet by example: their very silence is persuasory, and imperious. But alas for that other sexe: Still the diuel begins with Eue; still his assault is strongest, where is weakest resistance. Simon Magus had his Helena, Nicholas the Deacon had his choros foemineos (as Hierome cals 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. VVhen they saw they could not blow vp religion with French powder into heauen, they now try by this Moabitish plot to sinke it downe p. 14to hell. Those silly women, which are laden with sinnes, and diuers lusts, must now bee the stales of their spiritual fornications: But for that these enterprises want not danger; that both parts may securely succeede, beholde publike liberty of dispensations, whether 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 commaunder, their intelligences giuen, their charges receiued, their rewards and honors (perhaps of the Calender, perhaps of a red hat) duely conferred. Neither may the least helpe be ascribed to the conference of studies; p. 15(the conioyned labours of whole Societies directed to one and, 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 helpes of Students. VnderUnder which head, for the time past, not a fewe are mooued by the remembrance of the bounteous hospitality of the religious; who hauing ingrossed the world to themselues, seemed liberal in giuing something; like vntounto some vaineglorious theeues, which hauing robbed wealthy Merchants, bestow some pence vponupon beggars. Further, the smothering, if not composing of their frequent strifes, and confining of brawles within their p. 16owne thresholds; with 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 solicitor. Wee hauehave examined particulars in a former Epistle: wherein we hauehave made it euident, that Popery affects nothing but to make nature either proud, or wanton: it offers difficulties, but carnall; and such as the greatest louer of himselfe would easily imbrace for an aduantage. That we may therefore summe vp all; I neede not accuse our carelesnesse, indifferency, idlenesse, loose carriage; in all which, would God we had not aided them, and wronged our selues; Nor yet their zeale and forwardnesse; worse p. 17meanes are guily 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, wilfull vntruths, strait prohibitiōs, bloody & secret inquisitiōs, deprauations of Ancient witnesses, expurgation of their owne; gay and gairish sights, glorious titles, crafty changes of names, shapes, habits, conditions; insinuations to the great oppugnation of the weaker sexe; falshood of answers, and oathes, dispensatons for sinnes, vniting of forces, concealing of differences, largenesse of contributions, multitude of actors, and meanes, accordances to mens naturall dispositions: Where wee on the contrary care not to seeme but to bee, disclaime miracles, p. 18dare not saue the life of religion with a lie; giuegive free scope to all pennes, to all tongues, to all eyes: shed no blood for religion: suffer al writers to speake like themselues; shew nothing but poore simplicity in our deuotions, goe euer, and looke as wee are; teach the truth right-downe in an honest plainenesse, take no vantage of imbecillity sweare true, though we die; giuegive no hope of indulgence for euill, studie each retyred to himselfe, & the muses; publish our quarrels and aggrauate them, anger nature, and conquer it. Such gaine shall be grauell in their throates: 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 p. 19this? HaueHave we such a King, as in these lists of Controuersie, may dare to grapple with that great infallible Vicar, for his triple crown. Such Bishops as may iustly challenge the whole Consistory 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 encouragements; and now when we want nothing else, shal we be wanting 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 succeede, though wee were not: our neglect may slacken the pace of truth, cannot stay the passage. VVhy are we not as busie, as suttle, p. 20more resolute? Such spirits, and such hands as yours (reuerend Lord) must put life into the cold brests of this frozen generation, and raise them vp to such thoughts and indeuors, as may make the emulation of our aduersaries equall to their enmitie.

p. 21To 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 owne rites: And as apparrell, so Religion p. 22hath 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 tye vsus to the sandals of the Disciples, or the seamlesse coate 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 maners, or doctrine, not their Ceremonies. Neither Christ, nor his Apostles did all things for imitation: I speake not of miraculous Acts. We neede not be silent before a Iudge, as Christ was; wee need not take a towel, and gird our selues, and wash our seruants feet, as Christ did; we need not make tents for our liuing as Paul, nor go p. 23armed as Peter; nor cary 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 answere themselues. who can choose 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 persons 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 necessity by the Authors. Some of them we cannot doe; others wee neede not: which of vsus can cast out diuels by command? Who p. 24can cure the sicke by ointment, and imposition of hands? The Disciples did it. All those Acts which proceeded from supernaturall priuiledge, ceased with their cause: who now dare vndertake to continue them? Vnlesse perhaps some bold Papists, who hauehave brought in grosse magicke in stead of miraculous authoritie; and daube very carcasses in stead of healing diseases. There be more yet, which we neede not doe: VVhat neede wee to choose Ministers by Lot? VVhat neede we to disclaime all peculiarity in goods? VVhat need wee to Christen in riuers; or to meete vponupon their bankes? VVhat need wee to receiue Gods Supper after our owne? VVhat to leane in each others bosome while we receiue p. 25it? what to abhorre leauen in that holy Bread? what to celebrate louelove feasts vponupon the receipt? what to abstaine from all strangled and bloud? what to depend vponupon a maintenance arbitrary, and vncertaine? what to spend our daies 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 helde her selfe in such seruile termes; yea Christ himselfe gaue at first some precepts of this nature, which he reuersed ere long: when hee sent the Disciples to preach, hee charges, take not gold, nor siluer, nor money rn your girdles; afterwards p. 26Iudas carried the bag. He charges, not to take so much as a staffe; yet after behold two swords: should the Disciples hauehave held their master to his owne rule? Is it necessary that what he once commaunded, should be obserued alwayes? The very next age to these Christian Patriarcks, neither would nor durst hauehave so much varied her rites, or augmented them; if it had found it selfe tyed either to number, or kind: As yet it was pure, chast, and (which was the 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 p. 27their prayers, others fell prostrate; and some lifted vp eies, hands, feet towards heauen: some kept their Easter according to the Iewish vse the foureteenth of March; the French (as Nicephorus) the eight of the Calends of Aprill, in a set solemnity: the Church of Rome the Sunday after the fourteenth Moone; which yet (as Socrates truly writes) was neuer restrained by any Gospell, by any Apostle. That Romish Victor ouercame the other world in this point, with too much rigour; whose censure therfore of the Asian Churches was iustly censured by Irenaeus. VVh… should I speake of their difference of facts? there can scarce bee more variety in daies, or meates. It hath euer beene thus seene, according to our Anselmes rule, that the multitude p. 28of 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 vncouerd) we bare: The Dutch sit at the Sacrament, we kneele; Geneua vseth wafers, wee leauened bread; they common vestures in Diuine seruice, we 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 Councel together, enacted that Canon of indifferency, when the Church was distracted with the differences of her Paschall solemnities; conluding how insufficient, p. 29this cause was to disquiet the Church of Christ. Their owne issue (our Separatists) will needes be vnlike them in good; and striue to a further distance from peace: whiles in a conceit not lesse idle, thē scrupulous, they presse vsus to an vniforme cōformity in our fashions to the Apostles. Their owne practise condemnes them: They call for some, and yet keepe not all: yet the same reason enforces all, that pleads for some: and that which warrants the forbearance of some, holds for all. Those tooles which serue for the foundation, are not of vse for the roof. Yea the great master builder chose those workmen for the first stones which he meant not to imploy in the walls. Doe wee not see all Christs first agents extraordinary p. 30Apostles, Euangelists, Prophets, Prophetesses? See wee not fiery and clouen tongues descending? What Church euer since boasted of such founders, of such meanes? Why wol d God begin with those which he meant not to continue, but to shew vsus we may not alwayes looke 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 alwaies vnderunder the spoone, and ferule, because hee began so? If he hauehave good breeding, it matters not by whose hands. VVho can deny, that we hauehave the substance of all those royall Lawes, which Christ and his Apostles left to his Church? what do we now thus importunately catching at shadows? If p. 31there had beene a necessity of hauing what we want, or wanting what we hauehave, let vsus not so farre wrong the wisedome and perfection of the law-giuer, as to thinke he would not hauehave enioined that, and forbidden this. His silence in both argues his indifferency, and cals for ours; which while it is not peaceably intertayned, there is clamour without profite, malice without cause, and strife without ende.

p. 33To my Lady Mary Denny.

EP. III. Contayning 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 p. 34neuer made for euidences of louelove, or hatred. So the sēses can perceiue no difference, betwixt the reasonable soule, & that which informes the beast: yet the soul knows there is much more, then betwixt their bodies. The same holds in this: Faith sees more inward diffrence, then the eye sees outward resemblance. This point is not more high, then material which that it may appeare, let me shew, what it is to be a Christian: You that hauehave felt it, can secōd me 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 & worshipped. The highest thing in a man is his owne spirit; but in a Christian the spirit of God, which is the God of spirits. No grace is wanting in him; p. 35& those which there are, want not stirring vp. Both his hart & his hands are cleane: All his outward purity flowes from within; neither doth he frame his soul to counterfait good actiōs, but out of his holy dispositiō, commands and produces them, in the sight of God. Let vsus begin with his beginning, and fetch the Christian out of his nature, as another Abraham from his Chaldea: whiles the wordling liues and dies, in nature, out of God. The true conuert therfore after his wilde and secure courses puts himselfe (through the motions of gods spirit) to schoole vntounto the lawe; there he learnes what he should hauehave done, what hee could not do, what he hath done, what he hath deserued. These lessons, cost him many a stripe, and p. 36many 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 well smarted vnderunder the whip of this seuere vsher, and is made vile enough in himselfe, then is he led vp into the higher schoole of Christ, & there taught the comfortable lessons of grace; there he learnes, what belongs to a Sauiour, what one hee is, what he hath done, and for whom, how he became ours, we his; & now finding himselfe in a true state of danger, of humilitie, of neede, of desire, of fitnes for Christ, he brings home to himself al that he learns, and what he knowes he applies. His former Tutor he feared, this hee loueth; that shewed him his p. 37wounds, 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 and glory. This is his most precious Faith, whereby he appropriates, yea ingrosse Christ Iesus to himselfe: whence hee is iustified from his sinnes, purified from his corruptions, established in his resolutiōs, comforted in his doubts, defended against temptations, ouercomes all his enemies. Which vertue, as it is most imploied, and most opposed, so carries the most care from the Christian hart, that it be sound, liuely, growing: Sound, not rotten, not hollow not presumptuous: sound in the Act; not a superficiall conceit, but p. 38a 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 knows, that no friendship in heauen can do him good, without this; The Angells can not: 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, piety, zeale, ioy, and the rest; or outward towards God, or our bretheren: obedience and seruice to the one: to the other reliefe and beneficence: These he beares in his time: p. 39sometimes 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 seede it proues a large plant, reaching from earth to heauen, and from one heauen to another: eueryevery showre and eueryevery Sun addes something to it. Neither is this grace euer solitary, but alwaies attended royallie: For hee that beleeues what a Sauiour hee hath, cannot but louelove him: & he tha… loues him cannot but hate whatsoeuer may displease him: cannot but reioice in him, & hope to inioy him, and desire to enioy his hope, and contemne all those vanities which he once desired and enioyed. His minde now scorneth to grouel vponupon earth, but soareth vp to the things aboue, where Christ p. 40sits at the right hand of God: and after it hath seene what is done in heauen, looks strangely vponupon al 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 owne conscience and dare no more offend it, then not displease himselfe. Hee feares not his enemies, yet neglects them not, equally auoiding security, and timorousnesse: Hee 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: hee findes more comfort in his afflictions, then any worldling in pleasures. And as hee hath these graces to comfort p. 41him 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 hee hath it, and receiue it when it leaues him. These are some present differences, the greatest are future, which could not bee so great, if themselues were not witnesses; no lesse then betwixt heauen and hell, torment and glory, an incorruptible crowne, and fire vnquēchable. Whether Infidels beleeue these things or no, we know them: so shall they, but too late. What remaynes but that wee applaud our selues in this happines; & walke on clearly in this heauenly professiō? acknowledging that God could not do more for vsus; & p. 42that we canot do enough for him. Let others boast (as your Ladiship might with others) of ancient and noble houses, large Patrimonies, or dowries, honourable commaunds; others of famous names, high and enuied honors, or the fauors of the greatest; others of valor or beauty, or some perhaps of eminent learning and wit; it shall bee our pride that we are Christians.

p. 43To my Lady Honoria Hay.

EP. IIII. Discoursing of the necessity of Baptisme; and the estate of those which necessarily want it.

MADAME.

MEthinks children are like teeth, troublesome both in the breeding, and loosing, & oftentimes painful while they stand: yet such, as we neither would, nor can well be without I goe not about to comfort you thus late, for your losse, I rather congratulate your wise moderation, & Christian care of these first p. 44spirituall priuiledges; desiring only to satisfie you in what you hard 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 only vse, but necessity; Necessity, 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 differred. That the contempt of baptisme damneth, is past all doubt; but that the constrained absence thereof, should send infants to hel, is a cruell rashnesse. It is not their sinne to die early: death is a punishment, not an offence; an effect of sinne, not p. 45a cause of torment; they want nothing but time; which they could not cōmand. Because they could not liue a while longer, that therfore they should die euerlastingly, is the hard sentence of a bloody religion. I am onelyonly sorry, that so harsh an opinion should bee graced with the name of a father, so reuerend, so diuine: whose sentence yet, let no man pleade by halues. He who helde it vnpossible for a child to be saued vnlesse the baptismall water were powred on his face, held it also as vnpossible, for the same infant, vnlesse the sacramētal bread were receiued into his mouth. There is the same ground for both, the same error in both, a weaknes fit for forgetfulnes; see yet how ignorāt, or il meaning posterity, could single out one half of the p. 46opinion for truth and condemne the other of falshood. In spight of whom, one part shall easily conuince the other; yea without al force, since both cannot stand, both will fall together, for company. The same mouth, which said, vnlesse ye be borne againe of water, and the holy Ghost, said also, Except yee eate the flesh of the Sonne of man, and drinke his blood: An equall necessity of both. And lest any one should plead different interpretations, the same Saint Austin auerres this later opinion also, concerning the necessary communicating of children, to hauehave beene once the common iudgement of the Church of Rome: A sentence so displeasing,Index Expurg. that you shall finde the memory of it noted with a p. 47blacke coale, & wip't out in that infamous bill of Expurgations. Had the ancient Church held this desperate sequele, what strange, and yet wilful cruelty had it bene 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 was it in some, to adiourne it till their age (with Constantine) if being vnsure of their life, they had beene sure the preuention of death wold hauehave inferred damnation? Looke vntounto that legall Sacrament of circumcision, which (contrary to the fancies of our Anabaptists) directly answeres this Euangelicall. Before the eight day they could not bee circumcised: before p. 48the eight day they might die. If dying the seuenth day, they were necessarily condemned: eyther the want of a day is a sinne, or God sometimes condemneth not for sin: Neither of them possible, neither according with the iustice of the Law giuer. Or if from this parallell, you please to looke either to reason or example, the case is cleare. Reason; No man that hath saith; can bee condemned, for Christ dwels in our harts by faith: and he in whom Christ dwels cannot bee a reprobate. Now it is possible a man may have a sauing faith, before baptisme. Abraham first beleeued to iustification: then ofter receiued the signe of circumcision, as a feale of the righteousnes of that faith, which he had when he was vncircumcised: p. 49Therefore 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 Sons in faith, so in righteousnesse, so in saluation: vncircumcision cannot hinder, where faith admitteth; These following his steps of beleefe: before the sacrament, shal 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 Saint Peter) but the stipulation of a good conscience; for who takes Baptisme without a ful faith (saith Hierome) takes the water, takes not the spirit; p. 50VVhence is this so great vertue of the water, that it should touch the body, and cleanse the heart (saith Austen) vnlesse by the power of the word, not spoken, but beleeued? Thou seest water (saith Ambrose:) eueryevery water heales not, that water onelyonly heals which hath the grace of God annexed; And if there bee any grace in the water (saith Basill) it is not of the nature of the water, but of the presence of the spirit. Baptisme is indeed, as S. Ambrose stiles it, the paune and image of our resurrection, yea (as Basil) the power of God to resurrectiō: but (as Ignatius expoundes this phrase aright) beleeuing in his death, wee are by baptisme made partakers of his resurrection. Baptisme therefore without faith cannot saue a man, p. 51and by faith doth saue him; and faith without baptisme (where it cannot be had; not where it may be had, and is contemned) may saue him: That Spirit which workes by meanes, will not bee tyed to meanes.

Examples. Cast your eyes vponupon that good theefe: good in his death, though in his life abhominable: hee 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 Sauiour, 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: p. 52which yet their honest Legend reports deliuered from hell, transported to heauen, not so much as scorched in Purgatorie: The one by the prayers of Gregory, the other of Tecla. VVhat 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 Calendar (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, instead of water: but where hath p. 53God saide, 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 want, their first dea…h could not auoyde the second. Ambrose doubted not to say, his Valentinian was baptised, because hee desired it; not because he had it: he knew the minde of God, who accounts vsus to hauehave what we vnfaynedly 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, p. 54and dangerous to passe iudgement. Secret things to God: Hee that made all soules, knowes what to doe with them, neither will make vsus of counsaile: But if we define either way, the errors of charity are in offensiue. wee must honour good meanes and vse them, and in their necessarie want depend vponupon him, who can worke, beyond, without, against meanes.

Thus hauehave I endeauoured your Ladiships satisfaction in what you heard, not without some scruple. If any man shall blame my choice in troubling you with a thorny, and scholasticall discourse, let him know that I hauehave learned this fashion of S^t. Hierome the Oracle of Antiquitie, who was wont to entertaine his Paula, p. 55Eustochium, Marcella, Principia, Hedibia, and other deuout Ladies, with learned canuases of the deep pointes of Diuinity. This is not so perplexed, that it need to offend: nor so vnnecessary, that it may bee vnknowne.

p. 57To Sir Richard Lea, since deceassed.

EP. V. Discoursing of the comfortable remedies of all afflictions.

WIse men seeke remedies before their disease: sensible patients, when they beginne to complaine fooles, too late. Afflictions are the common maladies of Christians: These you feele, and vponupon the first grones seeke for ease. VVherefore serues the tongue of the learned, but to speake wordes in season? I am a scholer of those p. 58that can comfort you: If you shall with mee, take out my lessons, neither of vsus shall repent it. You smart and complaine, take heed least too much: There is no affliction not grieuous: the bone that was disioynted, cannot bee set right without paine. No potion can cure vsus, if it worke not: it workes not, except it make vsus sicke: wee are contented with that sickenesse, which is the way to health. There is a vexation without hurt: such is this: We are afflicted, not ouer-pressed; needy, not desperate; persecuted not forsaken, cast downe but perish not. How should we, when all the euil in a Citie comes from the prouidence of a good God; which can neither be impotent, nor vnmercifull? It is the Lord, let him p. 59doe what he will. VVoe were vsus if euils could come by chance; or were let loose to alight where they list: now they are oueruled; wee are safe. The destinie of our sorrowes is written in heauen by a wise and eternall decree: Behold he that hath ordained, moderates them. A faithfull God, that giues an issue with 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 we weepe som times, our teares are precious; As they shall neuer be dry in his bottle, so they shall soone be dry vponupon our cheekes. Hee that wrings them from vsus, shal wipe them off: how sweetly doth he interchange p. 60our sorrows, and ioyes, that wee may neither be vaine, nor miserable? It is true; to be strooke, once in anger, is fearefull: 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: hee is no Son, that is not beaten; yea till he smart, and cry; if not till he bleed: no parent corrects anothers child, 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! VVhat speake I of no hurt? short prayses doe but discommend; I say more, these euills are good: looke to their effects. What is good if not patience? affliction is the mother of it; tribulation bringeth forth patience. VVhat p. 61can 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 neare resemblance of Christ? VVhy 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 felicity without the likenesse to his creator. Behold, what we lost in our height, we recouer in our misery; a conformity to the Image of the Sonne of God hee that is not like his elder brother, shall neuer be coheire with him. Lo his side, temples, hands, feet, all bleeding: his face blubbred ghastly, & spitted on: his skin al pearled with a bloody sweate, his head drouping, his soule heauy p. 60duplicate page p. 61duplicate page p. 62to the death: see you the worldling merry, soft, delicate, perfumed, neuer wrinkled with sorrow, neuer humbled with afflictions? What resemblance is here, yea what contrariety? Ease slayeth 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 reigne with Christ, but those that suffer with him; what shall become of these iolly ones? Go now thou dainty worldling, and please thy selfe in thy happines, laugh alwaies, and bee euer applauded; It is a wofull felicity that thou shalt find in opposition to thy redeemer: He hath saide, woe to them that laugh; Beleeuest thou, and dost not weepe at thy laughter? p. 63and with Salomon, condemne it of madnes? And againe, with the same breath, Blessed are ye that weepe: who can beleeue this, and not reioyce in his owne teares, and not pitty the faint smiles of the godlesse? Why blessed? For ye shal laugh: Behold we that weep on earth, shall laugh in heauen: wee that now weepe with men, shall laugh with Angels; while the fleering worldling, shal be gnashing, and howling with diuels: we that weepe for a time, shall laugh for euer: who would not be content to differ his ioy a little, that it may be perpetuall, and infinite? VVhat mad man would purchase this crackling of thornes (such is the wordlings ioy) with eternal shrieking & tormēt? he that is the dore and the way, hath taught vsus, that p. 64through many afflictions wee must enter into heauen. There is but one passage, and that a strait one: If with much pressure wee can get through, and leaue but our superfluous rags as torne from vsus in the crowd; we are happy. Hee that made heauen, hath on purpose thus framed it; wide when we 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 crown'd, but those that hauehave wrestled with crosses and sorows, to sweat, yea to blood; and hauehave ouercome. All runs here to the ouercommer, and ouercomming p. 65implies both fighting, and successe. Girde vp your loynes therefore, and strengthen your weake knees; resolue to fight for heauen, to suffer in fighting, to persist in suffering; so persisting you shall ouercome, and ouercomming you shall bee crowned. Oh reward truely great, aboue desert, yea, aboue conceit. A crowne for a fewe groanes: An eternall 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 shall be shewed vntounto vsus? O Lord let me smart that I may reigne; vphold thou me in smarting, that thou mayest holde mee worthy of reigning. It is no matter how vile I be, so I may be glorious. p. 66VVhat say you? would you not bee afflicted? VVhether had you rather mourne for a while, or for euer; One must bee 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 couetousnes, and idle singularity 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 Patriarks, Prophets, Euangelists, Confessors, Christ himselfe, hauehave found rugged and bloody? Away with this selfe louelove; and come downe you ambitious Sonne of Zebedee: and ere you thinke of sitting neare the p. 67throne, bee content to bee 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.

p. 69To Master Peter Moulin, Preacher of the Church at PARIS.

EP. VI. Discoursing of the late French occurrents, and what vse God expects to be made of them.

SInce your trauels here with vsus, wee hauehave not forgotten you; but since that, your witty and learned trauels in the common affaires of Religion hauehave made your memory both fresh, and blessed. Beholde, whiles your hand was happily busie in the defence of our King, the heads p. 60and hands of traitors were busie in the massacring of your owne. God doth no memorable, and publick act, which he would not hauehave talked of read, construed of all the world. How much more of neighbours, 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 runs betwixt vsus cannot wash off our interest in all your common causes: The deadly blow of that miscreant (whose name is iustly sentenced to forgetfulnesse) pierced euen our sides. VVho hath not bled within himselfe, to thinke that he, which had so victoriously out-liued the swordes of enemies, should fall p. 71by the knife of a villaine? and that he should die in the peaceable streets, whom no fields could kil? 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 had from aboue, striking with this hand of disloyalty. Sparrows fall not to the ground without 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 poyson, another by a knife; VVhat are all these but the executioners of that great God, which hath saide, Ye are Gods, but ye shall die like men? Perhaps God saw (that wee may guesse modestly at the reasons of his acts) you reposed too much in this arme of flesh; or p. 72Perhaps he saw this scourge would hauehave beene too early, to those enemies, whose sin, though great, yet was not full: or perhaps hee saw, that if that great spirit had beene deliberately yeelded in his bed, you shold not hauehave slept in yours: O perhaps the auncient conniuence at those streames of bloud; from your too common doels, was now called to reckning; or, it may be; that weake reuolt from the truth. He whose the rod was, knows why he strooke: yet may it not passe without a note, that he fell by that religion, to which he fell. How many ages might that great monarch hauehave liued (whatsoeuer the ripe head of your more then mellow Cotton could imagine) ere his least finger should hauehave bled, by the hand of an Huguenot? p. 73All religions may hauehave some monsters; but blessed be the God of heauen, ours shall neuer yeeld that good Iesuite, either a Mariana to teach treason, or a Rauillas to act it. But what is that we heare? It is no maruell: That holy Society 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 (think they) if it were full of such shrines? I hope all Christian Princes hauehave long, and well learned (so great is the courtesie of these good Fathers) that they shall neuer (by their willes) neede bee troubled with the charge of their owne heartes. An heart of a KING in a Iesuites hand, is as proper, as a p. 74wafer in a Priests. Iustly was it written of old, vnderunder the picture of Ignatius Loyola, Cauete vobis Principes; Be wise O ye Princes, and learne 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 al Christian Kings, whether aliue or dead, from the keeping of this traiterous generation; whose very religion is wholy rebellion, and whose merits bloody. Doubtlesse, that murderer hoped to hauehave stabbed thousands with 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 suffred him to liue to see himselfe, no lesse a foole then a villaine. Oh the infinite p. 75goodnesse of the wise, and holy gouernor of the world; who could hauehave looked for such a calme in the middest of a tempest? who wold hauehave thought that violence could beget peace? Who durst hauehave conceived that King Henry should die alone? and that Religion should loose nothing but his person? This is the Lords doing, and it is marueilous in our eyes. You hauehave now parallel'd vsus: Out of both our feares hath God fetched security: oh that out of our security, we 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 p. 76congratulations, 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, & the Saints on earth. Wee should giuegive you example, if our peace were as plentifull of goodnesse as of pleasure. But how seldom hath the Church gained by ease? or lost by restraint? Blesse you God for our prosperity, and wee shall praise him for your progresse.

p. 77To Master THOMAS SVTTON.

EP. VII. Exciting him, and (in him) all others to early and chearfull beneficence: shewing the necessity 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 mee; If well, I cannot bee 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 bee ill taken of p. 78strangers. My pen and your substance are both giuen vsus for one end, to doe good: These are our talents, how happy are we if wee 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 full hand, and worthy purposes hauehave possessed the world with much expectation: what speake I of the world? whose honest and reasonable claymes yet, cannot bee contemned with honour, nor disappointed without dishonour. The God of heauen, which hath lent you this aboundance, and giuen you these gracious thoughts of charity, of piety, looks long for the issue of both: & wil easily complaine either of too p. 79little, 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 ful, and your heart empty, we who now applaud you, should iustly pitty 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 mettalls. For (if wee 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 mines, we doe but tread vponupon; and account it vile, because it doth but holde, and hide those treasures. Whereas the skilfull metalist that findeth, and refineth those precious veines, for publick vse, is rewarded, is honoured. p. 80The very basest Element yeeldes golde; 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 al these the better for it? OnelyOnly good vse giues praise to earthly possessions. Here in therfore you owe more to God, that he hath giuen you an heart to doe good a will to bee as rich in good workes, as great in riches. To be a friend to this Mammon, is to be an enemie to God: but to make friends with it, is roiall, and Christian. His enemies may be wealthie, none but his friends can either be good, or doe good: Da & accipe, saith the wise man. The Christian which must imitate p. 81the hie patterne of his creator, knows 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 therfore that he affects, is an euen reckning, a cleare discharge: which since it is obtained by disposing, not by keeping, he counts reseruation losse, and iust expence his trade, and ioy; he knowes, that Well done faithfull seruant, is a thousand times more sweet a note, then Soule take thine ease; for that is the voyce of the master recompencing, this of p. 82the carnall heart presuming: and what follows to the one, but his masters ioy? what to the other, but the losse of his soule? Blessed bee 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 own: and to credit his Gospell, with your beneficence; Lo we are vpbrayded with barrennesse: your name hath beene publikly opposed to these challenges, as 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 mee leaue to hasten your pace a little, and to excite your Christian forwardnesse, to begin speedily, what you hauehave long and p. 83constantly vowed. You would not but doe good; why not now? I speake boldly, the more speede, 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 wel, 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 whō, that they wold hauehave done good, is not so great a praise, as it is a dishonor that they might hauehave done it: their wracks are our warnings, we are equally mortal, p. 84equally fickle. Why hauehave you this respite of liuing, but to preuent the imperious necessity of death? it is a woful and remedilesse complaint, that the end of our dayes hath ouer-runne the beginning of our good workes. Early beneficence hath no danger, many ioies: 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: & in lieu, our good purposes forestowed, are become our tormenters vponupon our dead bed. Little difference is betwixt good differred, and euill p. 85done: Good was meant, who hindered it, will our conscience say? there was time enough, meanes enough, neede enough, what hindered? 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 lendes to God, saith wise Salomon; If hee freely giuegive vsus what wee may lend, and grace to giuegive; will he no much more pay vsus what wee hauehave lent; and giuegive vsus because wee hauehave giuen? That is his bounty, this his iustice Oh 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 wee dare not trust God p. 86whiles we liue, how dare we trust men when we are dead? Men that are still deceitfull, and light vponupon the ballance, light of truth, heauy of selfe-louelove. How many executors hauehave proued the executioners of honest wills? how many hauehave our eies seen, that after most carefull choise of trustie guardians, hauehave had their children and goods so disposed, as if the parents soule could returne to see it, I doubt whether it could be 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 bee his owne auditor, superuisor, executor. As you louelove God and your selfe, be not afraid p. 87of being happie too soone. I am not worthy to giuegive so bolde aduice, let the wise sonne of Syrach speake for me: Do 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 ouerpasse thee: Shalt thou not leaue thy trauels to another, and thy labours to them that will deuide thine heritage? Or let a wiser then he, Salomon: Say not, to morrow I will giuegive, if thou now hauehave it: for thou knowest not what a day will bring forth. It hath beene an old rule of liberality, he giues twise that giues quickly, whereas slow benefites argue vnchearefulnesse, and lose their worth. Who lingers his receits is p. 88condemned as vnthriftie: he that knoweth both, saith, it is better to giuegive, then to receiue. If we be of the same spirit, why are we hasty in the worse, and slacke in the better? Suffer your selfe therfore good Sir, for Gods sake, for the Gospels sake, for the Churches sake, for your soules sake, to bee stirred vp by those poore lines, to a resolute and speedy performing of your worthy intentions: and take this as a louing inuitation sent from heauen, by an vnworthie messenger. You canot 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 lie at eueryevery dore? how many Sons of the Prophets in their meanely-prouided Colledges may say, not, p. 89Mors in olla, but Fanies? how many Churches may iustly pleade, that which our Sauiour bad his Disciples, The Lord hath need? And if this infinite store hath made your choyce 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 find my selfe too bold and too busie, in thus looking toward particularities: God shall direct you, and if you follow him, shall crowne you: howsoeuer, if good be done, and that be times: he hath what hee desired, and your soule shall hauehave more then you can desire. The successe of my weake yet hearty counsell, shall make me as p. 90rich, as God hath made you with all your aboundance. That God blesse it to you, and make both our recknings chearfull in the day of our common audit.

p. 91To E. B. Dedicated to Sir GEORGE GORING.

EP. VIII. Remedies against dulnesse and hartlesnesse in our callings, and encouragements to chearefulnesse in labour.

IT falls out not seldom (if we may mesure all by one) that the mind ouerlayed with worke, grows dull, and heauy: and now doth nothing, because it hath done too much; ouer lauish expence of spirits hath left it heartlesse: As the p. 92best vessell with much motion and vent, becomes flat, and dreggish. And not fewer (of more weaker temper) discourage themselues with the difficultie of what they must doe: some trauailers hauehave more shrunke at the Mappe then at the way? Betwixt both, how many sit stil with their hands folded; and wish they knew how to be rid of time? If this euill bee not cured, we become miserable losers, both of good houres, and of good parts. In these mentall diseases; Empiricks are the best Phisitians. I prescribe you nothing but out of feeling: If you will auoide the first: moderate your own vehemencie; suffer not your selfe to do all you could do: Rise euer from your deske, not without an appetite. The best p. 93horse will tire soonest, if one reine lie euer loose in his necke: Restraints in these cases are incouragements: obtaine therefore of your selfe to deferre, and take new daies. How much better is it to refresh your selfe, with many competent meales, then to buy one daies glutonie: with the fast of many? And if it be hard to call off the mind, in the midst of a faire and likely flight; know that all our ease and safetie begins at the commaund of our selues: hee can neuer taske himselfe wel, that cannot fauour himselfe. Perswade your heart that perfection comes by leasure: 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 p. 94came vp in a night, withered in a day; whereas those plants which abide age, rise slowly. Indeede, where the heart is vnwilling, prorogation hinders: what I list not to doe this day, I loath the next; but where is no want of desire, delay doth but sharpen the stomach. That which we doe vnwillingly leaue, we long to vndertake, & the more our affection is, the greater our intention, and the better our performance. To take occasion by the foretop, is no small point of wisedome; but to make time (which is wilde 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 p. 95of the conditiō of your being. It is that we were made for; the birde to flie, and man to labour. What doe wee here if wee 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 toile: There is no act that hath not his labor, which varies in measure according to the will of the doer. This which you complaine of, hath beene vndertaken by others, not with facilitie only, but with pleasure; & what you choose for ease, hath beene abhorred of others, as tedious. All difficultie is not so much in the worke, as in the Agent. To set the minde on the racke of long meditation (you say) is a torment: to follow the swift foote of your hound al day long, hath no p. 96wearinesse: what would you say of him that finds better game in his studie, then you in the fielde; and would account your disport his punishment? such there are, though you doubt and wonder. Neuer think to detract from your businesse, but adde to your will. It is the policie of our great enemie, to driue vsus with these feares, from that hee fore-sees would grow profitable: like as some in-hospitall Sauages make fearefull delusions by sorcery, vponupon the shore, to fright strangers from landing. Where you find therfore motions of resistance, awaken your courage the more, & know there is some good that appeares not; vaine indeauors find no opposition. Al crosses implie a secret commoditie: resolue then to will p. 97because you begin not to will: and either oppose your selfe, as Satan opposes you, or else you doe 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 trafique: for God is bountifull, as well as iust, and when he sees true indeauour, doth not only sell, but giuegive: whereas idlenes neither gets nor saues, nothing is either more fruitlesse of good, or more fruitfull of euill; for we doe ill whiles wee doe nothing, and lose, whiles we gaine not. The sluggard is senselesse, and so much more desperate, because hee cannot complaine: but (though hee feele it not) nothing is more precious then time, or that shall abide p. 98a reckning more strict and fearefull: yea this is the measure of all our actions, which if it were not abused, our accounts could not be but euen with God: so God esteemes it (what euer our pride be) that he plagues the losse of a short time, with a reuenge beyond all times. Houres hauehave wings, and eueryevery moment flies vp to the author of time, and carries newes of our vsage: All our prayers cannot intreate one of them either to returne, or slacken his pace: the mispense of eueryevery minute is a new record against vsus in heauen. Sure, if we thought thus, wee 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 p. 99houre should conuey vp, not only the message, but the fruits of good, and stay with the Ancient of daies, to speake for vsus before his glorious throne? know this and I shall take no care for your pains, nor you, for pastime. None of our profitable labours shall be transient, but euen when wee hauehave forgotten them, shall welcome vsus into ioy wee thinke wee hauehave left them behind vsus, but they are forwarder then our souls, and expect vsus where wee 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 natural: there is neither minde, nor eie, nor ioint which mooueth not: And as company makes way short, p. 100houres 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, & thoght both short, euer labouring onelyonly that he might labour? Certainely if idlenesse were enacted by authoritie, there would not want some, which would pay their mulct, that they might worke and those spirits are likest to heauen, which moues alwaies, and the freest from those corruptions, which are incident to nature. The running streame cleanseth it selfe, whereas standing ponds breede weedes, and mud. These meditations must hearten vsus to that we must do: whiles we are cheareful, our labours shall striue whether to yeeld vsus more comfort, or others more profit.

p. 101To S. H. I.

EP. IX. Discussing this Question. Whether a man and wife after some yeares mutuall, and louing fruition of each other, may vponupon consent, whether for secular, or religious causes, vowe and performe 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 aduersarie, then Saint Paule; who neuer gaue (I speake boldly) p. 102a direct precept, if not in this: his expresse charge whereupon I insisted, is Defraude, not one another, except with consent for a time, that you may giuegive your selues to fasting and praier, 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 al Diuines ancient, & moderne, (defrauding) is refraining frō matrimonical 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 in consent, as Chrysostom, Athanasius, Theophilact, expound it: true; therefore Saint Paule addes (vnlesse with consent) that I may omit to say, that in saying p. 103(vnlesse with consent) he implies, both that there may bee a defrauding without it, and with consent a defrauding, but not vnlawfull: but see what hee 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 praier.) In our marriage Societie (saith he) against that paradoxe of Hierome, we may pray, and woe to vsus if we doe not; but we cannot (vacare orationi.) But we are bidden to pray p. 104continually: yet not I hope, euer to fast and pray. Marke how the Apostle addes (that you may giuegive you selues to fasting and praier;) It is solemne exercise, which the Apostle here intends, such, as is ioined with fasting, and externall humiliation; wherin al earthly comforts must be forborne. But what if a man list to taske himselfe continually, and wil be alwaies painfully deuote: may hee then neuer abstaine? No: (Let them meete together againe) saith the Apostle, not as a toleratiō, 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 incontinencie) what can be more plaine. Neither may the maried refraine this conuersation p. 105without cōsent: neither may they with 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 ballance with God? I see and confesse how much some of the Fathers admired virginitie; so farre, that there wāted not some, which both detested mariage as vicious, and would force a single life vponupon marriage, as commendable: whose authoritie should moue me, if I saw not some of them opposite to others, and others no lesse to Saint Paule himselfe. How oft doth Saint Austin redouble that rule, and importunately vrge it to his Ecdicia, in that serious Epistle, that without consent the p. 106continence of the maried, cannot bee warrantable: teaching her (from these words of Saint Paule which he charges her, in the contrary practise, not to hauehave read, heard, or marked) that if her husband should containe, and shee would not, he were bound to pay her the debt of marriage beneuolence; & that God would impute it to him for continence notwithstanding.Homil. in 1. Cor. 7.1 Cor 7 Hence is that of Chrysostome, that the wife is both the seruant and the Mistresse of her husband, a seruant to yeeld her body, a Mistresse to hauehave power of his: who also in the same place determines it forbidden, fraude, for the husband, or wife to containe alone according to that of the Paraphrast Let either both containe, or neither. Hierome contrarily, p. 107defines thus: But if one of the two (saith he) considering the rewarde of chastity, will containe, he ought not to assent to the other which containes not, &c. because lust ought rather to come to continencie, then continencie decline to lust, concluding that a brother, or sister is not subiect in such a case; and that God hath not called vsus to vncleannesse, but to holines. A strange glosse to fall from the pen of a Father: which yet I durst not say, if it were more boldnes for me to dissent from him, then for him to dissent from all others. He that censures Saint Paule 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 p. 108more zeale, then truth: whether the conscience of his former slip caused him to abhorre that sexe; or his admiration of virginitie transported him to a contempt of marriage. Antiquitie will afford you many examples of holy men voluntarily sequestred from their wiues: Precepts must bee our guides, and not patternes. You may tell me of Sozomens Ammon, that famous Monke, who hauing perswaded his bride the first day to continuance of virginitie, 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, Austens Ecdicia, and ten thousand others: I care not for their number, and suspect their example: Doe but reconcile their p. 109practise with Saint Paules rule; I shall both magnifie and imitate them. I pro…esse, 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 saies, Refraine not but with consent for a time: your words, and their practise saith, Refraine with consent for euer: hee saith (meete together againe) you say, neuer more: hee saith (meere lest you bee tempted) you say, meete not though you bee 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 p. 110all matrimonical acts, & thoghts: not for that they are sinfull, but vnseasonable. As marriage must be alwaies 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 immodestie, or immoderation in man or wife, is adulterous. If yet I shall further yeeld, that they may conditionally agree, to refrain frō each other, so long till they bee 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 bee tempted; not, meete when you are tempted. But to say, absolutely, and for euer renounce (by consent) the conuersation, p. 111of each other, what temptation soeuer assault you, is directly, not beyond, but against Paules diuinitie, no lesse then my assertion is against yours. The ground of all these errors in this head of Matrimony, is an vnworthie conceit of some vnchristian filthinesse in the marriage bed: EueryEvery man will not vtter, but too many holde that conclusion of Hierome: It is good for a man not to touch a women, therefore to touch her, is euill;De bono coniugij, cap. 19. whom I doubt not, but Saint Austin meant to oppose, while he writes, Bonum inquam sunt nuptiae, & contra omnes calumnias possunt sanâ ratione defendi: Marriage (I say) is a good thing, and may by sound proofe bee defended, against all sla…ders: well may man say that is good, which p. 112God saith, is honorable; and both good and honourable must that needs be, which was instituted by the honourable author of goodnesse, in the state of mans perfect goodnesse: Let vsus take heede 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 beene conioined without shame, because without sinne. Meates and drinks, and acts of marriage (saith Austin) (for these hee compares both in lawfulnes,De bono. coning. C. 9. &c. 16. and necessitie) are, as they are vsed, either lawful, veniall, or damnable Meates are for the preseruation of man: marriage p. 113acts for the preseruation of mankind: neither of them are without some carnall delight: which yet, if by the bridle of temperance it bee held to the proper, and natural vse, cannot be termed 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 marriage: Let them rectifie themselues, their bed shal bee blessed. Here need no separation from each other, but rather a separation of brutishnes, & close corruption from the soule; which whosoeuer hath learned to remoue, shall finde the crowne of matrimonicall chastitie, no lesse glorious, then that of single continence.

p. 115To Master 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, he seemed inclining to forsake, and change.

I Am more glad to heare from you, then sorry to heare of your discontentment: whereof, as the cause is from your selfe, so must the remedy. Wee Schollers p. 116are 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 so, you had not complained. It is your vnworthinesse, that troubles you: Let mee boldly tell you, I know you in this case better then your selfe; you are neuer the more vnsufficient, because you thinke so: If wee will bee rigorous, Paules question (foreign) will oppose vsus all: but according to the gracious indulgence of him that calls things which are not as p. 117if they were, wee are that wee are yea, that we ought; and must be thankefull for our any thing. There are none more fearefull then the able, none more bold then the vnworthy. How many hauehave you seene and heard of weaker graces (your owne heart shall bee the iudge) which hauehave sate without palenesse, or trembling in that holy chaire, and spoken as if the wordes 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 varietie of tongues, skill of Artes, a stile worth emulation, and (which is worth all) a faithfull and honest heart; and doe you now shrinke backe, and say, send p. 118by 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 heede while you complaine of want, least pride shroude it selfe vnderunder the skirts of modestie; 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 exceede; yea I feare how this might satisfie you, vnlesse you may thinke your selfe such as you would bee: What is this but to grudge at the bestower of graces? I tell you without flatterie, God hath great gaines by fewer talents: set your heart to imploie these, and your aduantage shall bee more then your masters. Neither p. 119do now repent you of the vnaduisednesse of your entrance; God called you to it vponupon an eternall deliberation, and meant to make vse of your suddennes, as a meanes to fetch you into his worke, whom more leasure would hauehave found refractarie: Full little did the one Saul thinke of a kingdom, when he went to seeke his Fathers straies in the land of Shalishah; or the other Saul of an Apostleship, when hee went with his commission to Damascus: God thought of both; & effected what they meant not; Thus hath hee done to you; Acknowledge this hand, and follow it. Hee found and gaue both facultie & opportunitie to enter; finde you but a will to proceede, I dare promise you aboundance of comfort. p. 120How many o… 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 insufficiencie, you flie to alienation of a …ection; In the truth wherof, none can concoll you but your owne heart; in the iustice of it, we both may, and most. 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 wee must bee ruled by our slaues, what good should we do? Can you more dislike your station, then wee all naturally distast goodnesse? Shall we neglect the pursuit of vertue, because p. 121it pleases not, or rather displease, and neglect our selues, till it may please vsus? Let mee not aske whether your affections be estranged, but wherefore? Diuinitie is a mistresse worthie your seruice: All other Artes are but drudges to her, alone: Fooles may contemne her who cannot iudge of true intellectual beautie; but if they had our eies, they could not but bee rauished with admiration. You hauehave learned (I hope) to contemn their contempt, and so pitty their iniurious ignorance. She hath chosen you as a worthy client; yea a Fauorite; and hath honored you with her commaunds, and her acceptations; who but you would pleade strangenesse of affection? How many thousand sue to her; and cannot be look't vponupon? you p. 122are happy in her fauours, and yet complaine: Yea so far, as that you hauehave not stucke to thinke of a change: No word could hauehave falne from you more vnwelcome. This is Satans policie to make vsus out of louelove with our callings, that our labours may be vnprofitable, and our standings tedious. Hee knows that all changes are fruitlesse, and that whiles we affect to be other, we must needs be weary of what we are: That there i… no successe in any indeauor without pleasure; that there can bee no pleasure where the mind longs after alterations. If you espie not this craft of the common enemy, you are not acquainted with your selfe: VnderUnder what forme soeuer i… come, repell it: and abhorre the first motion of it, as you louelove your p. 123peace, as you hope for your reward. It is the misery of the most men, that they cannot see when they are happie; and whiles they see but the out-side of others conditions, preferre that which their experience teaches them afterwardes to condemne, not without losse and teares. Farre be this vnstablenesse from you, which hauehave been so long taught of God. All vocations hauehave their inconueniences, 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 euills, but to encounter them. Your hand is at the plough; p. 124if you meete with some tough clods, that will not easily yeeld to the share, lay on more strength rather; seeke not remedie in your feet by flight, but in your hands, by a constant indeauor. Away with this weake timorousnesse, and wrongful humilitie: Be chearfull and couragious in this great worke of God; the end shall be glorious your selfe happy, and many in you.

THE SIXT DECADE Of EPISTLES.

LONDON, 1610.