Epistles the first volume: Containing II. decads. By Ioseph Hall Epistles. Vol. 1 Hall, Joseph, 1574-1656. 1608 Approx. 155 KB of XML-encoded text transcribed from 99 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A02534 STC 12661.7 ESTC S103637 99839386 99839386 3800 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02534) Transcribed from: (Early English Books Online ; image set 3800) Images scanned from microfilm: (Early English books, 1475-1640 ; 1175:08) Epistles the first volume: Containing II. decads. By Ioseph Hall Epistles. Vol. 1 Hall, Joseph, 1574-1656. [16], 190, [2] p. Printed by H[umphrey] L[ownes] for Samuel Macham & E. Edgar: & are to be sold in Pauls Church-yard, at the signe of the Bull-head, At London : 1608. Printer's name from STC. The first leaf is blank; the second blank except for marginal rules and signature-mark "A2"; the last blank except for marginal rules. Variant: extra errata on a pasted-in slip headed "Errata alia". Identified as STC 12663 on UMI microfilm. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng 2005-11 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2006-08 Ali Jakobson Sampled and proofread 2006-08 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion EPISTLES The FIRST VOLVME : Containing II. DECADS . * ⁎ * By IOSEPH HALL . AT LONDON Printed by H. L. for Samuel Macham & E. Edgar : & are to be sold in Pauls Church-yard , at the signe of the Bull-head . 1608. TO THE HIGH AND MIGHTIE PRINCE , HENRIE , PRINCE OF GREAT Britaine , Sonne and Heyre Apparant to our Soueraigne Lord , IAMES , King of Great Brit. &c. all glorie in either world . MOst gracious Prince : IT is not from any conceit of such worth in my labors , that they durst looke so hye . A lower Patronage would haue serued an hyer work . It were well , if ought of mine could bee worthie of popular eyes . Or if I could wring ought from my selfe , not vnworthie of a iudicious Reader ; I knowe your Highnesse wants neither presents , nor counsells : presents from strangers , counsells from your teachers ; neither of them matcheable by my weakenesse : Only duty herein excuses mee from presumptiō . For , I thought it iniustice to deuote the fruite of my labour , to any other hand beside my Maisters : which also I knewe to bee as gratious , as mine is faithfull . Yet ( since euen good affections cannot warrant too much vilenesse in gifts to Princes ) lest while my modesty disparages my worke , I should hazard the acceptation ; heere shall your Grace finde varietie , not without profite . I hate a Diuine , that would but please ; and , withall , thinke it impossible for a man to profit , that pleaseth not . And if , while my stile fixeth it selfe vpon others , any spirituall profite shall reflect vpon your H. how happie am I ! who shall euer thinke , I haue liued to purpose , if ( by the best of my studies ) I shall have done any good office to your Soule . Further ( which these times account not the least prayse ) your Grace shal herein perceiue a new fashion of discourse , by Epistles ; new to our language , vsual to others : and ( as Noueltie is neuer without some plea of vse ) more free , more familiar . Thus , we do but talke with our friends by our pen , and expresse our selues no whit lesse easily ; some-what more digestedly . Whatsoeuer it is , as it cannot be good enough to deserue that countenance ; so , the countenance of such Patronage shall make it worthie of respect from others . The God of Princes protect your person , perfect your graces , and giue you as much fauour in heauen , as you haue honour on earth . Your Graces humbly-deuoted seruant , IOS . HALL . EP. 1. TO IACOB WADSWORTH , Lately reuolted , in Spayne . Ep. 1. Expostulating for his departure , and perswading his returne . HOw vnhappily is my stile changed ! Alas , that to a friend , to a brother , I must write as to an Apostate , to an aduersary ! Dooth this seem harsh ? you haue turned it , by beeing turned your selfe . Once , the same walls held vs in one louing society ; the same Diocess , in one honourable function ; Now , not one Land , and ( which I lament ) not one Church : you are gone , we stand and woder . For a sheep , to stray through simplicitie , is both ordinarie and lamentable : but , for a shepheard is more rare , more scandalous . I dare not presume ouer-much , vppon an appeale to a blinded conscience . Those , that are newly come from a bright candle into a dark roome , are so much more blinde , as their light was greater ; and the purest yuorie turneth with fire into the deepest black . Tell vs yet by your old ingenuitie , and by those sparks of good which yet ( I hope ) ly couered vnder your cold ashes , tell vs , what diuided you ? Your motiues shall once bee scanned before an higher barre . Shame not to haue the weake eyes of the world see that , which once your vndeceiueable Iudge shall see , and censure . What sawe you , what heard you a-new , that might offer violence to a resolued minde , & make it either to alter , or suspend ? If your reasons be inuincible ; informe vs , that we may follow you : but if ( as they are ) slight and feeble ; returne you to vs : returne , and thinke it no shame to haue erred , iust shame to continue erring . What such goodly beautie sawe you in that painted , but ill-fauored strūpet , that should thus bewitch you , so to forget your selfe , and contemne the chaste loue of the Spouse of your Sauiour ? I sawe her , at the same time in her gayest dresse : Let my soule neuer prosper , if I could see any thing worthie to commaunde affection . I saw , and scorned : you saw , and adored . Would God your adoration were as farre from superstition , as my scorne from impietie . That God iudge betwixt vs , whether heerin erred : yea , let men iudge , that are not drunke with those Babylonish dreggs . How long might an indifferent eie looke vpon the comicall and mimick actions in those your mysteries , that should be sacred , your magicall exorcismes , your clericall shauings , your vncleanly vnctions , your crossings , creepings , censings , sprinklings , your cozening miracles , garish processions , burning of noone-daie , christning of bells , marting of pardons , tossing of beades , your superstitious hallowing of candles , waxe , ashes , palmes , chrisme , garments , roses , swords , water , salt , the Pontificall solemnities of your great-master , and what-euer your new mother hath ( besides ) plausible , before he should see ought , in all these , worthy of anie other intertainment , then contempt ! Who can but disdaine , that these things should procure anie wise proselyte ? Cannot your owne memorie recount those trulie religious spirits , which having sought Rome as resolued Papistes , haue left the World as holie Martyrs ; dying for the detestation of that vvhich they came to adore ? Whence this ? They heard and magnified that , which they novv savve , and abhorred . Their fire of zeale brought them to the flames of Martyrdome . Their innocent hopes promised them Religion : they founde nothing but a pretence ; promised deuotion , and beholde idolatrie : they saw , hated , suffered , and now raigne ; vvhiles you wilfully , and vnbidden , will lose your soule , where others meant to lose , and haue found it . Your zeale dyes , where theirs began to liue : you like to liue , where they would but die . They shall comfort vs , for you : they shall once stand vppe against you : While they would rather dye in the heat of that fire , then liue in the darkenesse of their errors ; you rather dye in the Egyptian darknesse of errours , then liue in the plesant light of truth : Yea , I feare , rather in another fire , then this light . Alas ! what shall wee looke-for of you ? Too late repentance , or obstinate errour ? Both miserable . A Spira , or a Staphylus ? Your friends , your selfe , shall wish you rather vnborne , then either . O thou , which art the great shepheard , great in power , great in mercie , which leauest the ninetie & nine to reduce one , fetch home ( if thy will bee ) this thy forlorne charge : fetch him home , driue him home to thy fold , though by shame , though by death . Let him once recouer thy Church , thou him , it is enough . Our common Mother I knowe not whether more pitties your losse , or disdeignes thus to bee robb'd of a sonne : Not for the neede of you ; but her owne pietie , her owne loue . For , howe many troupes of better informed soules hath shee euerie day returning into her lap ; now breathing from their late Antichristianisme , and embracing her knees vppon their owne ? Shee laments you , not for that shee feares shee shall misse you ; but , for that shee knovves you shall want her . See you her teares , and doo but pittie your selfe as much as shee you . And , from your Mother , to descende to your Nurse ; Is this the fruit of such education ? Was not your youth spent in a societie of such comely order , strict gouernment , wise lawes , religious care ( it vvas ours , yet let mee praise it to your shame ) as maie iustlie challenge ( after all bragges ) either RHEMES , or DOVVAY , or if your Iesuites haue anie other denne more cleanlie , and more worthie of ostentation ? And coulde you come out , fresh and vnseasoned , from the middest of those salt waues ? Could all those heauenlie showers fall beside you ; vvhile you , like a Gedeons fleece , want moisture ? Shall none of those diuine principles , which your youth seem'd to drinke in , check you in your new errours ? Alas ! how vnlike are you to your selfe , to your name ? Jacob wrestled with an Angell , and preuailed : you grapple but with a Iesuite , and yield . Jacob supplanted his brother : an Esau hath supplanted you . Jacob changed his name for a better , by his valiant resistance : you , by your cowardlie yielding , haue lost your owne . Jacob stroue with God , for a blessing : I feare to saie it , you against him for a curse ; for , no common measure of hatred , nor ordinarie opposition can serue a reuolter : Either you must be desperatelie violent , or suspected . The mightie one of Israel ( for hee can doo it ) raise you fallen , return you wandred ; and giue you grace at last to shame the Diuel , to forsake your stepmother , to acknowledge your true Parent , to satisfie the world , to saue your owne soulē . If otherwise ; I will say of you , as Ieremie of his Israelites ( if not rather with more indignation ) My soule shall weepe in secret for your reuolt , and mine eyes shall drop down teares , because one of the Lords flocke is carried away captiue . To my Lord and Patron , the Lord DENNY , Baron of Waltham . EP. 2. Of the Contempt of the world . MY Lord , my tongue , my penne , and my heart , are all your seruants ; when you cannot heare mee , through distance , you must see me in my Letters . You are now in the Senate of the Kingdom , or in the concourse of the City , or perhaps ( tho more rarely ) in the royal face of the Court. All of them , places fit for your place . From all these , let mee call off your minde to her home aboue ; and , in the midst of businesse , showe you rest : If I may not rather commend , then admonish , and before-hand confesse my counsell superfluous , because your holy forwardnesse hath preuented it . You can afford these , but halfe of your selfe : The better part is better bestowed ; Your soule is still retired , and reserued . You haue learned to vouchsafe these worldly things , vse , without affection ; and knowe to distinguish wisely , betwixt a Stoicall dulnesse , and a Christian contempt : & haue long made the world , not your God , but your slaue . And , in truth ( that I may loose my selfe into a bold and free discourse ) what other respect is it worthy of ? I would adore it on my face , if I could see any Maiestie , that might commaund veneration . Perhaps , it loues me not so much , as to showe me his best . I haue sought it enough : And haue seene what others haue doted on ; and wondred at their madnesse . So may I look to see better things aboue , as I neuer could see ought heere , but vanitie & vilenesse . What is fame , but smoke ? and metall , but drosse ? and pleasure , but a pill in suger ? Let som gallants condemne this , as the voice of a Melancholike scholler : I speake that which they shall feele , and shall confesse . Tho I neuer was so , I haue seen som as happy , as the worlde could make them : and yet I neuer saw any more discontented . Their life hath beene neither longer , nor sweeter , nor their heart lighter , nor their meales hartier , nor their nights quieter , nor their cares fewer , nor their complaints . Yea , wee haue knowen some , that haue lost their mirth when they haue found wealth ; and at once haue ceased to be merrie and poore . All these earthly delights , if they were sound , yet how short they are ! and if they could be long , yet how vnsound ! If they were sound , the● are but as a good day betweene two agues , or a sunne-shine betwixt two tempests . And if they were long , their hony is exceeded by their gall . This ground beares none but maples , hollow , and fruitlesse ; or , like the bankes of the dead sea , a faire apple , which vnder a red side containes nothing but dust . Euery flower in this garden either prickes , or smells ill . If it be sweet , it hath thornes : and if it haue no thorns , it annoies vs with an ill sent . Go then , ye wise idolatrous Parasites , & erect shrines , and offer sacrifices to your God , the World ; and seeke to please him with your base and seruile deuotions : It shall be long enough ere such religion shall make you happy . You shall at last forsake those altars , empty and sorrowfull . How easie is it for vs Christians , thus to insult ouer the worldling , that thinkes himselfe worthy of enuie ? How easie to turne off the World with a scornefull repulse ; and when it makes vs the Diuels proffer , All these will I giue thee , to returne Peters answer , Thy siluer & thy gold perish with thee ? How easie to accoūt none so miserable , as those that are rich with iniurie , and growe great by being conscious of secret euils ? Wealth and honor , whē it coms vpon the best terms , is but vain ; but , when vpō ill conditions , burdensom . When they are at the best , they are scarce friends ; but , when at the worst , tormentors . Alas ! how ill agrees a gay coate , and a festered heart ? what auailes an high title , with an hell in the soule ? I admire the faith of Moses : but , presupposing his faith , I wonder not at his choice . He preferred the afflictions of Israel , to the pleasures of Egypt ; and chose rather to eate the Lambe , with sowre herbs , then all their flesh-pots : For , how much better is it to be miserable then guilty ? and what comparison is ther betwixt sorrow and sinne ? If it were possible , let mee bee rather in hell without sinne , then on earth wickedly glorious . But , how much are wee bound to God , that allowes vs earthlie fauours , without this opposition ! That GOD hath made you at once honourable and iust , and your life pleasant and holy , and hath giuen you an high state with a good heart ; are fauours , that looke for thanks . These must bee acknowledged , not rested in : They are yet higher thoughts that must perfect your contentment . What God hath giuen you , is nothing to that he meanes to giue : He hath beene liberall ; but , hee will be munificent . This is not so much as the taste of a full cup. Fasten your eyes vpon your future glory , and see how meanly you shall esteeme these earthly graces . Here , you command but a little pittance of mould ( great indeede , to vs ; little , to the whole ) : there , whole heauen shall bee yours . Heere you commaund , but as a subiect : there you shall raigne as a King. Heere , you are obserued ; but sometimes with your iust distaste : There , you shall raigne with peace , and ioy . Heere , you are noble among men ; there , glorious amongst Angels . Here , you want not honour ; but you want not crosses : there , is nothing but felicity . Here , you haue some short ioyes : there , is nothing but eternity . You are a stranger , heere ; there , at home . Here , Satan tempts you , and men vexe you : there , Saints and Angels shall applaud you ; and God shall fill you with himselfe . In a word , you are onely blessed here , for that you shall be . These are thoughts worthy of greatnesse : which , if we suffer either imployments , or pleasures to thrust out of our doores , wee doe wilfully make our selues comfortlesse . Let these still season your mirth , & sweeten your sorrowes , & euer interpose thēselues betwixt you & the world . These , only , can make your life happy , and your death welcome . To my Lord HAY , H. and P. EP. 3. Of True Honour . MY Lord , It is safe to complaine of Nature where Grace is ; and to magnifie Grace , where it is at once had , and affected . It is a fault of Nature , and not the least , that as she hath dim eies , so they are mis-placed . Shee lookes still , either forward , or downward ; forward to the obiect she desires , or downward to the meanes : Neuer turnes her eyes either backward , to see what she was ; or vpward , to the cause of her good : Whence , it is iust with God to with-hold what hee would giue , or to curse that which he bestowes ; and to besot carnall minds with outward things , in their value , in their desire , in their vse : Whereas true wisedome hath cleare eyes , and right set ; and therefore sees an inuisible hand in all sensible euents , effecting all things , directing all things to their due end ; sees on whom to depend , whom to thanke . Earth is too lowe , and too base , to giue bounds vnto a spirituall sight . No man then can truely knowe what belongs to wealth , or honour , but the gracious ; either how to compasse them , or how to prize them , or how to vse them . I care not how manie thousand wayes there are to seeming honour , besides this of vertue : they all ( if more ) still leade to shame : Or what plots are deuised to improue it ; if they were as deepe as hell , yet their end is losse . As there is no counsell against God : so there is no honour without him . Hee enclines the hearts of Princes to fauour ; the hearts of inferiours to applause . Without him , the hand cannot moue , to successe ; nor the tongue , to praise : And what is honour without these ? In vaine doth the world frowne vpon the man , whom hee meanes to honour ; or smile , where hee would disgrace . Let mee then tell your L. who are fauorites in the Court of heauen ; euen whiles they wander on earth : Yea , let the great King himselfe tell you , Those that honour mee , I will honour . That men haue the grace to giue honour to God , is an high fauour : but , because men giue honour to God ( as their duty ) that therfore God should giue honour to men , is to giue , because hee hath giuen . It is a fauour of God , that man is honoured of man like himselfe : but , that God alloweth of our endeuours as honour to himselfe , is a greater fauour then that vvherewith hee requires it . This is the goodnesse of our God : The man that serues him , honours him : and whosoeuer honours him with his seruice , is crowned with honour . I challenge all times , places , persons : who euer honour'd God , and was neglected ? VVho wilfully dishonoured him , and prospered ? Turne-ouer all Records ; and see howe successe euer blessed the iust , after manie daungers , after manie stormes of resistance , and left their conclusion glorious ; how all godlesse plots , in their loose , haue at once deceiued , shamed , punished their Author . I goe no further : Your owne brest knowes , that your happie experience can heerein iustifie GOD. The world hath noted you , for a follower of vertue ; and hath seene howe fast Honour followed you : VVhiles you sought fauour with the GOD of heauen , hee hath giuen you fauour with his Deputie on earth . Gods former actions are patternes of his future : Hee teaches you what hee will doe , by what hee hath done . Vnlesse your hand be wearie of offering seruice , hee cannot either pull-in his hand from rewarding , or hold it out empty . Honour him still , and God pawnes his honour , on not failing you . You cannot distrust him , whom your proofe hath found faithfull . And , whiles you settle your heart in this right course of true glorie ; laugh , in secret scorne , at the idle endeuours of those men , whose policies would out-reach God , and seize vpon honour , without his leaue . ( GOD laughes at them in heauen . It is a safe and holie laughter , that followes his . ) And pittie the preposterous courses of them , which make religion but a foote-stoole to the seat of aduancement ; which care for all things but heauen , which make the worlde their standing marke ; and doe not so much as roue at GOD. Manie had sped well , if they had begun well , and proceeded orderlie . A false method is the bane of manie hopefull endeuours . God bids vs seek first his kingdome ; and earthly things shall find vs , vnsought . Foolish nature first seekes the world : and if she light on God by the waie , it is more then she expects , desires , cares for ; and therfore failes of both , because she seekes neither aright . Manie had been great , if they had cared to bee good ; which now are crossed in what they woulde , because they willed not what they ought . If Salomon had made wealth his first suite , I doubt he had been both poore and foolish ; now , he asked wisdome , and gained greatnesse ; Because he chose well , he receiued what he asked not . O the bountie and fidelitie of our God! because we would haue the best he giues vs all : Earth shall wait vpon vs , because wee attende vppon heauen . Go-on then , my Lord , go-on happily to loue religion , to practice it : let God alone , with the rest . Be you a Pattern of vertue ; hee shall make you a Precedent of glory . Neuer man lost ought , by giuing it to God : that liberall hand returnes our gifts , with aduantage . Let men , let God see that you honour him ; and they shall heare him proclaime before you , Thus shalt it bee done to the man whom the King will honor . To Mr NEVVTON , Tutor to the Prince . EP. 4. Of Gratulation , for the hopes of our Prince ; with an aduising apprecation . SIr , God hath called you to a great and happy charge ; You haue the custody of our cōmon Treasure : Neither is there any seurice comparable to this of yours ; whether wee regard God , or the world . Our labours , oft-times bestowed vpon many , scarce profit one : yours , bestowed vpō one , redounds to the profit of manie millions : This is a summarie waie of obliging al the World to you . I incourage you not in your care : you haue more comfort in the successe of it , then all Worlds can giue you . The verie subiect of your paines would giue an hart to him that hath none . I rather congratulate , with you , our common happinesse , and the hopes of posteritie , in that roiall and blessed issue . You haue best cause to be the best witness of the rare forwardnesse of our gratious Maister : and I haue seen enough , to make me think I can neuer be enough thankfull to God for him . That Princes are fruitfull , is a great blessing : but , their children are fruitful in grace , & more eminēt in place then vertue , is the greatest fauour God can doo to a State. The goodness of a priuate man is his owne ; of a Prince , the whole worlds . Their wordes are Maximes , their actions examples , their examples , rules . When I compare them with their royall Father ( as I doo ofte and chearfully ) I cannot say whether he bee more happie in himselfe , or in them . I see both in him , and them ; I see & wonder , that God distributes to naturall princes giftes proportionable to their greatness . That vvise Moderator of the world knows what vse is of their parts : he knowes that the head must haue all the senses that pertaine to the whole bodie : And how necessarie it is , that inferiours should admire them no lesse for the excellencie of their graces , then for the swaie of their authoritie . Whereupon , it is , that hee giues heroicall qualities to Princes : and , as he hath bestowed vpon them his own name ; so also he giues them speciall stamps of his own glorious image . Amōgst all other vertues , what a comfort is it to see those yeares , and those spirits stoope so willingly to deuotion ? Religion is growen too seuere a Mistresse for yong and high courages to attend . Verie rare is that Nobility of blood , that doth not chalenge libertie ; and that libertie , that endes not in loosenesse . Lo , this example teaches our gallants , how wel euen Maiestie can stand with homage ; Maiestie to men , with homage to God. Farre be it from mee , to do that which my next clause shal condemn : but , I thinke it safe to say , that seldome euer those yeares haue promised , seldom haue performed so much . Only God keep two mischiefes euer from within the smoke of his Court ; Flatterie and Trecherie : The iniquity of times may make vs feare these ; not his inclination . For , whether as English , or as men , it hath been euer familiar to vs to faune vpon Princes : Tho , what do I bestow two names vppon one vice , but attyred in two sundry sutes of euill : For , Flatterie is no other than gilded treason ; nothing else but poyson in golde : This euill is more tame ; not lesse daungerous . It had beene better for many great ones not to haue beene , then to haue beene in their conceites more then men . This , Flatterie hath done : and what can it not ? That other , Trecherie , spills the blood ; this , the vertues of Princes . That takes them from others : This bereaues them of themselues . That , in spight of the actours , doth but change their Crowne : this steales it from them for euer . VVho can but wonder , that reades of som not vnwise Princes , so bewitched with the inchantments of their Parasites , that they haue thought themselues Gods immortall , and haue suffred thēselues so stiled , so adored ? Neither temples , nor statues , nor sacrifices haue seemed too much glory to the greatness of their selfe-loue ; Now none of all their actions could be either euil , or vnbeseeming ; Nothing could proceede from them worthy of censure , vnworthy of admiration : Their very spots haue beene beautie , their humors iustice , their errors wittie , their Paradoxes diuine , their excesses heroicall . O the damnable seruilitie of false minds ! which perswade others of that which themselues laugh to see beleeued . O the dangerous credulitie of selfe-loue which intertaines all aduantages if neuer so euill , neuer so impossible . How happy a seruice shal you do to this whole world of ours , if you shal stil setle in that princely minde a true apprehensiō of himselfe ; and shal teach him to take his owne height aright ; and euen from his childhood to hate a parasite , as the worst traytor : To breake those false glasses , that would present him a face not his owne : To applaud plaine truth , and bend his browes vpon excessiue prayses . Thus affected , hee may bid vice do her worst . Thus shal he striue with vertue , whether shal more honour each other . Thus sincere and solid glory shal euery where follow , and crowne him . Thus , when he hath but his due , hee shal haue so much , that he shal scorne to borrow the false colors of adulation . Go-on happily in this worthy and noble imployment . The worke cannot but succeed , that is furthered with so many prayers . To Sr. THOMAS CHALLONER , EP. 5. A report of some Obseruations in my trauell . SIr , besides my hopes , not my desires , I traueled of late ; for knowledge partly , & partly for health . There was nothing that made not my iourny pleasāt , saue the labour of the way : which yet was so sweetly deceiued , by the society of Sr Edmund Bacon ( a Gentlemā truly honorable , beyond al titles ) that I found smal cause to cōplain . The sea brookt not me , nor I it ; an vnquiet element , made only for wonder and vse , not for pleasure . Alighted once from that wodden conueyance , and vneuen way , I bethought my selfe how fondly our life is committed to an vnsteadie and reeling peece of wood , fickle windes , restlesse waters ; while wee may set foot , on stedfast and constant earth . Lo , then euery thing taught me , euery thing delighted me ; so ready are we to be affected with those forraine pleasures , which at home we should ouer-look . I saw much , as one might in such a span of earth , in so fewe months . The time fauored me : for , now newly had the key of peace opened those parts which war had before closed ; closed ( I say ) to all English , saue either fugitiues or captiues . All ciuill occurrences ( as what faire Cities , what strange fashions , entertainement , dangers , delights we found ) are fit for other ears , and winter euenings . What I noted , as a diuine within the sphere of my profession , my paper shal not spare in som part to report ; and that to your self , which haue passed a longer way , with more happie fruit of obseruatiō . Euē little streams emptie themselues into great riuers ; and they againe into the Sea. Neither do I desire to tell you what you know not : it shall be sufficient that I relate ought , which others shall think memorable . Along our way , how many Churches saw we demolished ! Nothing left , but rude heapes , to tell the passenger , there had beene both deuotion and hostilitie . O the miserable foot-steps of war , besides bloodshed , ruine and desolation ! Furie hath don that there , which Couetousnesse would do with vs ; would do , but shall not : The truth within , shal saue the walles without . And , to speak truely ( whateuer the vulgar exclaime ) Idolatrie pull'd downe those walles ; not rage . If ther had beene no Hollander to raze them , they should haue fallen alone , rather thē hide so much impiety vnder their guiltie roofe . These are spectacles not so much of crueltie , as iustice ; Crueltie of man , Iustice of God. But ( which I wōdred at ) Churches fall , and Iesuites Colledges rife , euery where : There is no City , where those are not either rearing , or built . Whence commeth this ? Is it , for that deuotion is not so necessarie as Policy ? Those men ( as we say of the Fox ) fare best , when they are most cursed . None so much spighted of their owne ; none so hated of all ; none so opposed by ours : and yet these ill weedes growe . Whosoeuer liues long , shall see them feared of their owne , which now hate them ; shall see these seuen leane kine deuoure all the satte beastes that feede on the medowes of Tyber . I prophecie , as Pharaoh dreamed : The euent shal iustifie my confidence . At Bruxelles , I saw some English-women professe themselues Vestalls ; with a thousād rites , I know not whether more ridiculous , or magicall . Poore soules ! they could not be fooles enough at home . It would haue made you to pitty , laugh , disdaine ( I know not which more ) to see by what cunning sleightes and faire pretences that weake sexe was fetcht into a willfull bondage ; and ( if those two canne agree ) willingly constrained to serue a maister whome they must and cannot obey : Whom they neither may forsake for their vow , nor can please for their frailty . What followes hence ? Late sorrow , secret mischiefe , misery irremediable . Their forwardnesse , for will-worship , shall condemne our coldnesse for truth . I talked there ( in more boldnesse , perhaps , then wisdom ) with Costerus a famous Iesuite ; an old man , more teasty then subtle , and more able to wrāgle then satisfie . Our discourse was long & rouing ; & on his part ful both of words & vehemency . He spake as at home ; I as a stranger : yet so , as he saw me modestly peremptory . The particulars would swell my Letter too much : It is enough , that the Truth lost lesse then I gayned . At Gaunt ( a Citie that commaunds reuerence for age , and wonder for the greatnesse ) wee fell vpon a Cappucine nouice , which wept bitterly , because he was not allowed to be miserable . His head had now felt the razor , his backe the rod : all that Laconicall discipline pleased him well ; which another , being condemned to , would iustly account a torment . What hindred then ? Piety , to his mother , would not permit this which he thought piety to God : He could not be a willing begger , vnlesse his mother must begge vnwillingly . He was the onely heire of his father , the onely stay of his mother : the comfort of her widow-hoode depended on this her orphane ; who now naked must enter into the worlde of the Capucines , as hee came first into this ; leauing his goods to the diuision of the fraternity : The least part whereof should haue beene hers , whose hee wished all : Hence those teares , that repulse . I pitied his ill-bestowed zeale ; and rather wished , then durst teach him more wisedome . These men for deuoute , the Jesuites for learned and pragmaticall , haue ingrossed all opinion , from other Orders . O hypocrisie ! No Capucine may take or touch siluer : for , these are ( you knowe ) the quintessence of Franciscan spirits . This metall is as very an Anathema to these , as the wedge of gold to Achan ; at the offer whereof he starts back , as Moses from the serpent : Yet he caries a boy with him , that takes and caties it ; and neuer complaines of either metall or measure . I sawe , and laughed at it ; and , by this open trick of hypocrisie , suspected more , more close . How could I choose ? while commonly the least appeares of that which is ; especially of that which is loathsom in appearance , much more in nature . At Namurs , on a pleasant and steep hill-top , we found one that was tearmed a maried Hermite ; approuing his wisdome aboue his fellowes , that could make choice of so cheerfull and sociable a solitarinesse . Whence , after a delightful passage vp the sweet riuer Mosa , wee visited the populous and rich Clergy of Leodium . That great Citie might well bee dichotomized into Cloisters , & Hospitalls . If I might aduenture , I could here play the Critick , after all the ruins of my neglected Philology . Olde monumnts , and after them our Lipsius , call this people Eburones : I doubt whether it should not rather bee written Ebriones ; yet without search of any other Records , saue my owne eyes : While yet I vvould those streetes vvere more moist with wine , then with bloud ; wherein no day , no night is not dismall to some . No law , no Magistrate layeshold on the knowen murderer , if himselfe lift : For three dayes after his fact ; the gates are open , and iustice shut : priuate violence may pursue him , publique iustice can not : whence , some of more hote temper carue themselues of reuenge ; others take-vp with a smal pecuniarie satisfaction . O England , thought I , happie for iustice , happy for securitie ! There you shall finde in euery corner a Maumet ; at euery door a Begget , in euery dish a Priest . From thence we passed to the Spa , a village famous for her medicinall and minerall waters , compounded of yron & Copperice ; the vertue whereof yet the simple inhabitant ascribes to their beneficiall Saint , whose heauie foote hath made an ill-shaped impression , in a stone of his * Sauenir ; A water more wholsome then pleasant , & yet more famous then wholsome . The wilde deserts ( on which it borders ) are haunted with three kindes of ill cattell ; Free-booters , Wolues , Witches ; Although these two last are oft-times one . For , that sauage Ardenna , is reputed to yield many of those monsters , whom the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they , Lougarous ; we ( if you wil ) Witch-wolues : Witches that haue put on the shape of those cruell beasts . Wee sawe a boy there , whose halfe-face was deuoured by one of them neere the village : yet so , as that the eare was rather out then bitten off . Nor many dayes before our comming , at Limburgh was executed one of those miscreants , who confessed on the wheele to haue deuoured two and fourtie children in that forme . It would aske a large volume , to scan this Probleme of Lycanthropy . The reasons , wherewith their relation furnisht mee on both parts , would make an Epistle tedious . This in short I resolued ; A substantiall change is aboue the reach of all infernall powers , proper to the same hand that created the substance of both : Herein the Diuell playes the double Sophister ; yea , the Sorcerer with Sorcerers . Hee both deludes the Witches conceite , and the beholders eyes . One thing I may not omit , without sinfull ouer-sight ; A short , but memorable Storie , which the Grephier of that Towne ( though of different religion ) reported to more eares then ours . VVhen the last Inquisition tyrannized in those parts , and helpt to spende the Faggots of Ardenna ; one of the rest , a confident Confessour , beeing led farre to his stake , sung Psalmes along the way , in an heauenlie courage , and victorious Triumph : the cruell Officer enuying his last mirth , and grieuing to see him merrier then his tormentours , commaunded him silence ; Hee singes still , as desirous to improoue his last breath to the best . The view of his approaching glorie , bred his ioy ; his ioy breakes forth into a cheerefull confession : The enraged Sheriffe causes his tongue , drawen foorth to the length , to be cut off neere the rootes . Bloudie wretch ! It had beene good Musicke to haue heard his shreekes : but , to heare his Musick was torment . The poor Martyr dies in silence , rests in peace . Not many moneths after , our butcherly officer hath a sonne born with his tongue hanging down vpon his chinne , like a Deare after long chace ; which neuer could bee gathered vp within the bounds of his lippes . O the diuine hand , full of iustice , full of reuenge ! Goe now , Lipsius , and write the new miracles of thy Goddesse ; and confirme superstition by strange euents . Iudge you that haue seene , if euer the Chappell of Halle or Zichem haue yielded ought more notable . We met euery where Pilgrimes to those his Ladies : two Ladies shall I call them , or one Lady in two shrines ? If two , why do they worshippe but one ? If but one , why doth shee that cure at Zichem , which at Halle she could not ? O what pitty it is , that so a high a wit should in the last be subiect to dotage ! All the masculine broode of that braine wee cherished , and ( if neede were ) admired : but , these his silly virgins , the feeble issue of distempered age , who can abide ? One of his darlings , at Louan , tolde mee from his owne mouth ; that the elder of these two daughters , was by him in ten dayes got , conceiued , borne , christened . I beleeued , and wondred not . These acts of superstition haue an inuisible father , and mid-wife : besides that it is not for an Elephant to goe three yeares with a Mouse . It was tolde mee in the shop of his Moretus , not without some indignation , that our King , when hee had well viewed the booke , and read some Passages , threw it to the ground with this Censure ; Damnation to him that made it , and to him that beleeues it . Whether a true story , or one of their Legends , I inquire not : I am sure , that sentence did nor so much discontent them , as it ioyed mee . Let mee tell you yet , ere I take off my pen , two wonders more , which I saw in that wonder of Cities , Antwerp ; One , a solemne masse in a shambles , & that on Gods day : while the house was ful of meat , of butchers , of buyers ; some kneeling , others bagaining , most talking , all busie . It was strange to see one house sacred to God , and the belly ; and how those two seruices agreed : The Priest did eate flesh , the butchers sold flesh in one roofe , at one instant . The butcher killed , and sold it by peeces ; the Priest did sacrifice , and orally deuour it whole : whether was the more butcher ? The like wee might haue seen at Malines . The other , an English-man , so madly deuout , that hee had willfully mur'd vp himselfe as an Anachoret ; the worst of all prisoners : There sate hee pent-vp , for his further merite , halfe hunger-starued for the charitie of the Citizens . It was worth seeing , how manly hee could bite-in his secret want , and dissemble his ouer-late repentance . I cannot commend his mortification , if hee wish to be in heauen , yea , in purgatorie , to be deliuered from thence : I durst not pittie him ; because his durāce was willing , & ( as he hoped ) meritorious : But , such incouragement as hee had from mee , such thanke shall hee haue from God ; who in steade of an Euge , which hee lookes for , shall angerly challenge him , with Who required this ? I leaue him now , in his owne fetters ; You , to your worthie , and honourable imployments . Pardon me this length . Loquacity is the naturall fault of Trauailers : while I profit any , I may well bee forgiuen . To Sr DAVID MVRRAY , EP. 6. Concerning the Miracles of our time . INdeede the worlde abounds with miracles . These , while they fill the mouthes of many , sway the faith of some , and make all men wonder . Our nature is greedy of newes ; which it will rather faine , then want . Certainly , ere long , miracles will bee no wonders , for their frequence . I had thought , our age had had too many graye hayres , and with time experience , and with experience craft , to haue descryed a iuggler : but , now I see , by the simplicitie , it declines to his second childhood . The two Lipsian Ladies , the charmes of Bluntstones boye , and Garnets strawe , what a noyse haue they made ! I only wonder how Faux and Catesby escaped the honor of Saints , and priuiledge of miracles . Heerein you aske my sentence ; more seasonably , then you hoped . For , I meant to haue wrote a iust volume of this subiect , and furnisht my selfe accordingly in that region of wonders ; but that I feared to surcharge the nice stomach of our time , with too much . Neither would my length haue ought auailed you ; whose thoughts are so taken vp with those hie and seruiceable cares , that they can giue no leasure to an ouer long discourse . May it please you therefore to receiue , in short , what I haue deliberately resolued in my selfe , and think I can make good to others . I haue noted foure ranks of commonly named Miracles : from which , if you make a iust subduction , how fewe of our wōders shal remaine either to beleefe or admiration ? The first meerely reported , not seene to be done ; the next seeming to be don , but counterfaited ; the third , truely done , but not true miracles ; the last , truely miraculous , but by Satan . The first of these are bred of lyes , and nourished by credulitie : The mouth of fame is full of such blasts . For these , if I listed awhile to rake in the Legends , and booke of Conformities , an ingenuous Papist could not but blush , an indifferent Reader could not but lay his hand on his spleene , and wonder as much that anie man could bee so impudent to broach such reports , or any so simple to beleeue them ; as the credulous multitude wonders that any should be so powerfull to effect them . But , I seeke neither their shame , nor others laughter . I dare say , not the Talmud , not the Alcoran , hath more impossible tales , more ridiculous lyes . Yea , to this head , Canus himselfe ( a famous Papist ) dare referre many of those antient miracles reported , and ( by all likelihood ) beleeued of Bede , and Gregory . The next are bred of fraud , & cozenage , nourished by superstition . Who knowes not , how the famous Kentish I do I moued her eies , and hands , by those secret gimmers , which now euery Puppet-play can imitate ? How Saint Wilfreds needle opened to the penitent , and closed it selfe to the guiltie ? How our Lady sheds the teares of a bleeding vine ? and doth many of her daily feates , as Bel did of olde eate vp his banket , or as Picens the Eremite fasted fourty dayes . But , these two euery honest Papist wil confesse , with voluntarie shame and griefe ; and grant that it may grow a disputable question whether Mountebāks or Priests are the greatest cozeners . Viues , beyond his wont vehemently , tearmes them execrable and satanicall impostors . The third are true workes of GOD , vnder a false title : God giues them their being , men their name : vniust , because aboue their nature ; wherein , the Philosopher and the superstitiously-ignorant , are contrarily extreame : while the one seekes out naturall causes of Gods immediate and metaphysicall works ; The other ascribes ordinary effectes , to supernaturall causes . If the violence of a disease cease , after a vow made to our Ladie ; If a souldier , armed with this vow , escape gunshot ; a captiue , prison ; a Woman traueling , death ; the vulgar ( and I would they alone ) cry out , A miracle . One loadstone hath more wonder in it , then a thousand such euentes . Euerie thing drawes a base minde to admiration . Francesco del Campo ( one of the Arch-dukes Quiryes ) told vs , not without importunate deuotion , that in that fatall fielde of Newport , his vow to their Virgin helpt him to swimme ouer a large water , when the oares of his armes had neuer before tryed any waues . A dogge hath done more , without acknowledgement of any Saint . Feare giues sudden instincts of skill , euen without precept . Their owne Costerus durst say , that the Cure of a disease is no miracle : His reason , because it may be done by the power of Nature , albee in longer time . * Yeeld this , and what haue Lipsius his two Ladies done ? wherefore serues all this clamour , from the two hilles ? I assented not ; neither will bee herein thus much their enemy : For , as well the manner of doing , as the matter , makes a miracle . If Peters handkerchiefe , or shadow , heale a disease , it is miraculous , though it might haue been done by a Potion . Many of their recoueries , doubtlesse , haue beene wrought through the strength of Nature in the Patient ; not of vertue in the Saint . How many sicke men haue mended , with their physicke in their pocket ? Tho many other also ( I doubt not ) of those Cures haue fallē into the fourth head ; which indeed is more knotty , and requires a deeper discourse . Wherein , if I shal euince these two things , I shal ( I hope ) satisfie my Reader , and cleare the Truth : One , that miracles are wroght by Satā ; the other , that those which the Romish Church boasteth , are of this nature , of this author . I contend not of words : we take miracles in Augustines large sense ; wherein is little difference betwixt a thing maruelous & miraculous ; such as the spirite of GOD in either instrument calles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Perhaps , it would bee more proper to say , that God workes these miracles by Satan : for , as in the naturall and voluntarie motions of wicked men ; so in the supernatural acts of euil spirits ( as they are acts ) there is more then a meere permission . Satan , by his tempest , bereaues Iob of his children : yet Iob , looking higher , sayth The Lord hath taken . No sophistrie can elude this proofe of Moses ; that a Prophet or dreamer may giue a true signe or wonder , and yet say Let vs goe after strange Gods : nor that of our Sauiour , who ●oretels of false Christs , false Prophets that shall giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; signes and wonders , and those great . The are some too great , I grant , for the hand of all infernall powers : by which , our Sauiour inuincibly proues the truth of his deity : These neuer graced falsehood , neither admitte any precedent from our times . As to the rest so frequent and common , for mee , I could not beleeue the Church of Rome were Antichristian , if it had not boasted of these wōders . Al the knot lyes then , in the application of this to Rome , and our imaginarie Lady : How shall it appeare , that their miracles are of this kinde ? Ludouicus Viues giues sixe notes to distinguish Gods miracles , from Satans ; Lipsius three : Both of them too many , as might easily bee discouered by discussing of particulars . It is not so much the greatnesse of the worke , not the beleefe of witnesses , not the qualitie nor manner of the action , nor trueth of essence , that canne descrie the immediate hand which worketh in our miracles . That alone is the true and golden rule which Iustin Martyr ( if at least that booke bee his ) prescribes in his Questions and Aunswers ; How shall it bee knowen that our miracles are better then the Heathens , although the euent countenaunce both alike ? Resp . Ex fide & cultu veri dei : Miracles must bee iudged by the doctrine which they confirme ; not the doctrine , by the miracles . The dreamer , or prophet , must bee esteemed , not by the euent of his wonder ; but , by the substance and scope of his teaching . The Romanists argue preposterously , while they would prooue the trueth of their Church by miracles ; whereas they should proue their miracles by the trueth : To say nothing of the fashion of their Cures , that one is prescribed to come to our LADIE , rather on a Fridaye , as * Henrie Loyez ; another , to washe nine Dayes in the Water of MONT — AIGV , as Leonard Stocqueau ; another , to eate a peece of the Oke where the image stood , * as Magdaleine the widow of Bruxelles . All which if they sauour not strong of magical receits , let the Indifferent iudge . Surely , either there is no sorcery , or this is it . All shall bee plaine , if the doctrine confirmed by their miracles be once discussed : for , if that be diuine truth , we do vniustly impugne these workes as diabolicall ; if falshood , they do blasphemously proclaime them for diuine . These workes tend all chiefly to this double doctrin ; that the blessed virgin is to bee inuoked , for her mediation ; That God & Saints are to be adored in & by Images ; Positions that would require a volume , and such as are liberally disputed by others : whereof one is against scripture ; the other ( which in these cases values no lesse ) besides it . One deifies the virgin ; the other , a stocke or stone . It matters not what subtile distinctions their learned Doctors make betwixt mediation of Redemption , and Intercession , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Saint and the Image : Wee knowe , their common people , whose deuotion inriches those shrines ( by confession of their owne Writers ) climbe the Hill of Zichem with this conceite , that Marie is their Sauioresse ; that the stocke is their Goddesse : which vnlesse it bee true , how do their wonders teach them lyes ! and therefore how from GOD ? But , to take the first at best ( for , the second is so grosse , that were not the seconde commaundement by Papistes purposely razed out of their Primiers , children and carrers would condemne it ) it cannot be denied , that all the substance of prayer is in the heart ; the vocall sound is but a complement , and as an outwarde case wherein our thoughts are sheathed . That Power cannot knowe the prayer , which knowes not the heart : either then the Virgin is God , for that shee knowes the heart , or to knowe the heart is not proper to GOD : or to knowe the heart , and so our prayers , is falsely ascribed to the Virgin : and therefore these wonders , which teach men thus to honour her , are Doctors of lyes ; so , not of GOD. There cannot be any discourse , wherein it is more easie to bee tedious . To ende ; If prayers were but in wordes , and Saints did meddle with all particularities of earthly thinges , yet blessed Marie should bee a God , if shee could at once attend all her Suiters . One solicites her at Halle , another at Scherpen-heuuell , another at Luca , at our Walsingham another ; one in Europe , another in Asia ; or perhappes another is one of her newe Clientes in America : Tenne thousande deuout Supplyants are at once prostrate before her seuerall shrines . If shee cannot heare all ; why pray they ? If shee canne , what canne GOD doe more ? Certainely ( as the matter is vsed ) ther cannot bee greater wrong offered to those heauenly spirits , then by our importunate superstitions to be thrust into Gods throne ; and to haue forced vppon them the honours of their Maker . There is no contradiction in heauen : a Saint cannot allowe that an Angell forbids . See thou doe it not , was the voyce of an Angell : if all the miraculous blocks in the world shall speake contrarie , wee knowe whome to beleeue . The olde rule was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Either that rule is diuelish , or this practice . And if this practice bee ill , GOD deliuer mee from the immediate authour of these miracles . Change but one Idoll for another , and what differ the wonders of Apolloes Temples , from those of these Chappelles ? Wee reuerence ( as wee ought ) the memorie of that holy and happie Virgin : Wee hate those that dishonour her ; wee hate those that deifie her . Cursed bee all honour , that is stollen from God. This short satisfaction I giue , in a long question ; such as I dare rest in ; and resolue that all Popish miracles are either falsely reported , or falsely done , or falsely miraculous , or falsely ascribed to heauen . To Mr. WILLLIAM BEDELL , at Venice . EP. 7. Lamenting the death of our late Diuines and inciting to their imitation . WE haue heard , how full of trouble , & dāger , the Alpes were to you ; and did at once both pittie your difficulties , and reioyce in your safetie . Since your departure from vs , Reynolds is departed from the World. Alas ; how many worthy lightes haue our eyes seene shining and extinguisht ? How many losses haue wee liued to see the Church sustaine , and lament ; of her childrē , of her pillers ; our own , and forraine ? I speake not of those , which ( being excellent ) would needs be obscure : whom nothing but their owne secrecie depriued of the honor of our teares . There are , besides , too many whome the world noted and admired ; euen since the time that our common mother acknowledged vs for her sonnes . Our Fulk ledde the way ; that profound , readie and resolute Doctor , the hāmer of heretickes , the champion of Truth : whome our younger times haue heard oft disputing acutely , and powerfully . Next him , followed that honour of our schools , & Angel of our church , learned Whitakers ; then whom , our age saw nothing more memorable : what clearnes of iudgemēt , what sweetnes of stile , what grauity of person , what grace of cariage was in that man ? Who euer saw him , without reuerēce ? or heard him , without wonder ? Soone after , left the world that famous and truly illuminate Doctor , Francis Iunius , the glory of Leiden , the other hope of the Church , the Oracle of Textuall and schoole-diuinity : rich in languages , subtil in distinguishing , & in argument inuincible : and his cōpanion in labours , Lu. Trelcatius , wold needs be his cōpanion in ioyes ; who had doubled our sorrow & loss , but that he recōpenced it with a son like himself . Soon after , fell old reuerend Beza ; a long-fixed star in this firmament of the Church : who , after many excellent monuments of learning and fidelity , liued to proue vpon his aduersaries , that hee was not dead at their day . Neither may I without iniury , omit that worthie payr of our late Diuines , Greenham , and Perkins : whereof the one excell'd in experimentall diuinity ; and knew well how to stay a weake conscience , how to raise a fallen , how to strike a remorse-lesse : The other , in a distinct iudgement , and a rare dexterity in clearing the obscure subtilties of the schoole , and easie explication of the most perplex discourses . Doctor Reynolds is the last ; not in worth , but in the time of his losse . Hee alone was a well-furnisht librarie , full of all faculties , of all studies , of all learning : The memorie , the reading of that man , were neere to a miracle . These are gone , amongst many more , whom the Church mournes for in secret : would God her losse could be as easily supplied , as lamented . Her sorrowe is for those that are past ; her remainder of ioy in those that remaine ; her hope in the next age . I pray God the causes of her hope , and ioy , may bee equiualent to those of her griefe . What should this worke in vs , but an imitation , yea ( that word is not too bigge for you ) an emulation of their worthinesse ? It is no pride , for a man to wish himselfe spiritually better then he dare hope to reach : nay , I am deceiued , if it be not true humility . For , what doth this argue him , but lowe in his conceite , high in his desires onely ? Or if so ; happy is the ambition of grace , and power of sincere seruiceablenesse to God. Let vs wish , and affect this , while the world layes plots for greatnesse : Let me not prosper , if I bestowe enuie on them . He is great , that is good : and no man , me thinks , is happy on earth , to him that hath grace for substance , and learning for ornament . If you knowe it not , the Church ( our mother ) lookes for much at your hands : shee knowes how rich our common father hath left you : shee notes your graces , your opportunities , your imployments : she thinks you are gone so farre , like a good Merchant , for no small gaine ; and lookes you shal com home well laded . And for vent of your present commodities ( tho our chiefe hope of successe bee cut-off with that vnhoped peace ) yet what can hinder your priuate traffique for God ? I hope ( and who doth not ? ) that this blow wil leaue in your noble Venetians a perpetuall scar ; & that their late irresolution shal make them euer capable of all better counsels ; and haue his worke ( like some great Eclipse ) many yeares after . How happy were it for Venice , if as she is euery yeare maried to the sea , so shee were once throughly espoused to Christ ! In the meane time , let mee perswade you to gratifie vs at home , with the publication of that your exquisite Polemicall discourse ; wherto our cōference with M. Alabaster , gaue so happy an occasion : You shall heereby cleare many truthes ; and satisfie all Readers : yea , I doubt not , but an aduersary ( not too peruerse ) shall acknowledge the Truthes victorie and yours . It was wholsom counsell of a Father , that in the time of an heresy euery man should write . Perhaps , you complaine of the inundations of Francford : How many haue been discouraged from benefiting the world , by this conceit of multitude ! Indeed we all write ; and , while we Write , cry out of number . How well might many be spared , euen of those that complaine of too many ? whose importunate babbling cloyes the world , without vse . To my Lord , the Earle of ESSEX . EP. 8. Aduise for his Trauailes . MY Lord , both my duty and promise make my Letters your debt ; and , if neither of these , my thirst of your good . You shall neuer but neede good counsell , most in trauaile : Then are both our dangers greater , and our hopes . I neede not tell you the eyes of the world are much vpon you , for your owne sake , for your fathers : Only let your eyes be vpon it again , and pittied , which haue brought nothing from forraine Countries , but misshapen cloathes , or exoticall gestures , or new games , or affected lisspings , or the diseases of the place , or ( which is worst ) the vices ? These men haue at once wandered from their Countily , and from themselues : and some of them ( too easie to instance ) haue left God behinde them ; or perhaps , in stead of him , haue after a loose and filthy life brought home some idle Puppet in a boxe , whereon to spende their deuotion . Let their wracke warne you : and let their follies bee entertained by you , with more derestation then pitty . I knowe your Honour too well to feare you : your young yeares haue been so graciously preuented with soueraigne antidotes of truth and holy instruction , that this infection despaires of preuailing . Your very bloud giues you argument of safety : yet , good counsell is not vnseasonable , euen where danger is not suspected . For Gods sake , my Lord , whatsoeuer you gaine , lose nothing of the truth ; remit nothing of your loue and pietie to God ; of your fauour and zeale to religion . As sure as there is a God , you were trained vp in the true knowledge of him . If either Angell , or Diuell , or Iesuite , should suggest the contrary , send him away , with defiance . There you see and heare , euerie day , the true mother and the fained , striuing and pleading for the liuing childe . The true Prince of peace hath past sentence frō heauen , on our side . Doe not you stoope so much as to a doubt , or motion of irresolution . Abandon those from your table and salt , whom your owne or others experience shall descry dangerous ; Those serpents are full of insinuations : But , of all , those of your owne Country : which are so much more pernicious , by how much they haue more colour of priuiledge of entirenesse . Religion is the greatest care : aduises for cariage , & improuement of trauaile , chalenge the next place . I neede not counsell you to keepe your state , with affability ; and so to menage your selfe , as that your curtesie may be more visible , then your greatnesse . Nature hath taught you this , and hath secretly propagated it from your Father : who , by his sweetnesse of disposition , wonne as many hearts , as by his valour and munificence . I rather tell you , that a good nature hath betrayd many ; who , looking for that in others which they haue found in themselues , haue at last complained of their owne credulity , and others deceit . Trust not Strangers too much ; with your counsell , with your person : and , in your greatest familiarities , haue an eye to their common disposition , and infirmities . Those natures , wherewith you conuerse , are subiect to displeasure ; and violent , in pursuit of smal indignities . Yesterday heard I named , from no vnfaithfull report , a French Courtier , that in single combat hath sent 18. soules from the field to their place : yet he euer as the patient in the quarrell ; and for this , mentioned with more then excuse : I censure not how iustly . This is others care : Onely hence I argue the rifeness of vnkindnesse taken , and pursued . You shall see , that the soile is not so diuerse , as the inclination of persons : vvho , in all Climates , though they differ in particulars , yet still agree too well in cōmon falls . The Italian deepe , close , and crafty ; the French rash ; the Germain dull . One not forward to offer wrongs ; but , apprehensiue of a small wrong offred : another , prone either to take , or giue them ; but , not vneasie to remit : another , long in conceiuing , long in retaining . What doe I exemplifie ? Ther are long Catalogues of peculiar vices , that haunt speciall places ; which , if they were not notoriously infamous , my charity would serue me to particularize : It were pittie ther should be fewer vertues , locall and proper . There are good vses to bee made of others enormities ; if no more , by thē to correct our owne : who loathes vice in another , is in good forwardnes to leaue it in himself . The view of the publique calamities , and disorders of other Churches , shall best teach you thankfulnesse for the better state of ours : But , better vse of their vertues ; by how much it is more excellent to knowe what wee should doe , then what we should not . You must now looke vpon all things , not with the eyes of a stranger onely , but of a Philosopher , but of a Christian ; which accounts all lost , that is not reduced to practice . It is a great praise , that you are wiser by the contemplation of forraine things ; but , much greater , that you are better . That you haue seene Cities , and Courts , and Alpes , & Riuers , can neuer yield you so sound comfort , as that you haue lookt seriously into your selfe . In vain doe we affect all forraine knowledge , if we be not throughly acquainted at home . Thinke much , and say little ; especially in occasions of dispraise : wherein , both a little is enough , and oft-times any thing is too much . You cannot enquire too much : that , which in vs inferiours would bee censured for dāgerous curiosity , in your greatnes shall be construed as a cōmendable desire of knowledge . Ask still after men of greatest parts & reputation : & where you finde Fame no lier , note & respect them . Make choice of those for conuersation , which either in present , or in hope , are eminent : & when you meet with excellencies in any faculty , leaue not without som gaine of knowledge . What are others graces to you , if you onely admire them ; not imitate , not appropriate them ? Lo , your equals in time growe vp happily in the Colledge ( so I may tearme it ) of our young , and hopefull Court , which you haue left ; and , aboue all , that gracious President of worthinesse and perfection : whom while in all other things you serue , you may without reproofe emulate for learning , vertue , pietie . My selfe am witnesse of their progresse ; which I do ioyfully gratulate to the succeeding age . Beware , least their diligēce shall out-strip you , and vpbraid you with that auncient check of Going farre and faring worse . I am bolde & busie in counselling : you abound with better monitors ; and the best you carrie about , I hope , in your own bosome . Tho these should be needlesse , yet they argue my humble affection , and discharge my dutie . My prayers are better then my counsels ; both of them heartie and vnfained for your good . God guide and returne you safe , from a iourney not more happy and prosperous then I wish it . To St. ROBERT DRVRY , and his Lady . EP. 9. Concerning my Remooueall from them . WIth how vnwilling an heart I leaue you , hee knowes that searches the heart : Neither durst I go , but that I sensibly see his hand pulling mee from you . Indeed , desire of cōpetencie betrayed mee , at first ; and drew mine eyes to looke aside : but , when I bent them vppon the place , and saw the number and the neede of the people , together with their hunger and applause , meeting with the circumstances of Gods strange conueyance of this offer to mee ; I saw , that was but as the fowlers feather , to make mee stoope : and , contemning that respect of my selfe , I sincerely acknowledged hyer motiues of my yeelding ; and resolued I might not resist . You are deare to mee , as a Charge to a Pastor ; If my paines to you haue not proued it , suspect mee : Yet I leaue you . God calls mee to a greater worke : I must followe him . It were more ease to mee , to liue secretly hidden in that quiet obscuritie , as Saul amongst the stuffe , then to bee drawen out to the eye of the world , to act so hye a part before a thousand witnesses . In this point , if I seem to neglect you , blame me not ; I must neglecte and forget my selfe . I can but labour , wheresoeuer I am . GOD knowes how willingly I do that , whether there or here . I shall dig , and delve , & plant , in what ground soeuer my Maister sets mee . If hee take mee to a larger fielde , complaine you not of losse , while the Church may gaine . But , you are my owne charge ; No wise father neglectes his owne in compassion of the greater neede of others : yet consider , that euen carefull Parentes , when the Prince commaundes , leaue their families , and go to warfare . What if God had called mee to heauen ; would you haue grudged my departure ? Imagine that I am there , where I shall bee ; altho the case bee not to you altogether so hopelesse : for , now I may heare of you , visit you , renue my holy counsels , and bee mutually comforted from you ; there , none of these . Hee , that will once transpose mee from earth to heauen , hath now chosen to transpose mee from one peece of earth to another : what is heere worthy of your sorrow , worthy of complaint ? That should bee for my owne good : this shall bee for the good of many . If your experience haue taught you , that my labours doe promise profit ; obtaine of your selfe to deny your selfe so much , as to reioyce that the losse of a fewe should bee the aduantage of many soules . Tho , why do I speake of losse ? I speak that , as your feare , not my owne : and your affection causes that feare , rather then the occasion . The God of the haruest shal send you a Laborer , more able , as carefull : That is my prayer , and hope , and shall bee my ioy . I dare not leaue , but in this expectation , this assurāce . What-euer become of me , it shall be my greatest comfort to hear you cōmend your change ; and to see your happy progress in those wayes I haue both shewed you , and beaten . So shal wee meete in the ende , and neuer part . Written to Mr. I. B. and Dedicated to my father , Mr. I. HALL . EP. 10. Against the feare of Death . YOu complaine , that you feare Deathe : Hee is no man , that doth not . Besides the paine , Nature shrinkes at the thought of parting . If you would learne the remedie , knowe the cause ; For that shee is ignorant ▪ & faithlesse . She would not be cowardly , if shee were nor foolish . Our feare is from doubt , and our doubt from vnbeliefe : and whence is our vnbeleefe , but chiefly from ignorance ? Shee knowes not what good is else-where : shee beleeues not her part in it . Get once true knowledge and true faith , your feare shall vanish alone . Assurance of heauenly things , makes vs willing to part with earthly . He cannot contemne this life , that knowes not the other . If you would despise earth therefore , thinke of heauen . If you would haue death easie , thinke of that glorious life that followes it . Certainely if we can indure paine , for health ; much more shall we abide a fewe pangs , for glorie . Thinke how fondly wee feare a vanquisht enemy . Lo , Christ hath triumpht ouer Death : hee bleedeth and gaspeth vnder vs ; and yet we tremble . It is enough to vs , that Christ died : Neither would he haue died , but that we might die with safetie , and pleasure . Thinke , that death is necessarily annexed to nature : Wee are for a time on condition that wee shall not be ; wee receiue life , but vppon the tearmes of redeliucrie . Necessitie makes somethings easie ; as it vsually makes easie things difficult . It is a fond iniustice to embrace the couenant , and shrinke at the condition . Thinke , there is but one common rode to all flesh : There are no by-paths of any fairer , or neerer way ; no , not for Princes . Euen companie abateth miseries : and the commonnesse of an euill makes it lesse fearefull . What worlds of men are gone before vs ; yea , how many thousāds out of one field ? How many crownes and scepters ly piled vp at the gates of death , which their owners haue left there , as spoyles to the Conqueror ? Haue wee beene at so many graues , & so oft seene our selues die in our friends ; and do wee shrinke when our course commeth ? Imagine you alone were exempted from the common law of mankinde , or were condemned to Methusalahs age ; assure your selfe death is not now so fearefull , as your life would then bee wearisome . Thinke not so much what Death is , as from whom hee comes , and for what . Wee receiue euen homely messengers from great persons ; not without respect to their maisters : And what matters it who hee bee , so hee bring vs good newes ? what newes can bee better then this . That God sends for you , to take possession of a kingdome ? Let them feare death , which knowe him but as a pursuiuant sent from hell ; whome their conscience accuses of a life wilfully filthy ; and bindes-ouer secretly to condemnation : Wee knowe whither wee are going , and whom wee haue beleeued ; Let vs passe on cheerefully ▪ through these blacke gates , vnto our glory . Lastly , knowe that our improuidence only addes terrour vnto death . Thinke of death , and you shall not feare it . Do you not see , that euen Beares , and Tigres , seeme not terrible to those that liue with them ? Howe haue wee seene their keepers sport with them , when the beholders durst scarce trust their chaine ? Bee acquainted with Death ; though hee looke grimme vppon you , at the first , you shall finde him , yea , you shall make him a good companion . Familiaritie cannot stand with feare . These are receites enow . Too much store doth rather ouerwhelme then satisfie . Take but these , and I dare promise you securitie . FINIS . The second Decade of Epistles . To Sr. ROBERT DARCY . EP. 1. The estate of a true , but weake Christian . IF you aske how I fare : Sometimes , no man better ; and , if the fault were not my owne , Alwayes . Not that I can commaund health , & bid the world smile when I li●t . How possible is it for a man to bee happie without these ; yea in spight of them ? These thinges canne neither augment , nor empaire those comforts , that come from aboue . What vse , what sight is ther of the starres , when the sunneshines ? Then onely can I finde my self happy , when ( ouer-looking these earthly things ) I can fetch my ioy from heauen . I tell him that knowes it , the contentments that earth can afford her best Fauourites , are weake , imperfect , changeable , momentary ; and such , as euer end in complaint . Wee sorrow that wee had them ; and , while wee haue them , we dare not trust them : Those from aboue are full , and constant . What an heauen do I feele in my self , when ( after many trauerses of meditation ) I finde , in my heart , a feeling possession of my God! When I can walke , and conuerse with the God of heauen , not without an opennesse of heart , and familiarity : When my soule hath caught fast and sensible hold of my Saviour ; and either pulls him down to it selfe , or rather lifts vp it selfe to him ; and can and dare secretly auouch , I knowe whom I haue beleeued : When I can looke vpon all this inferiour creation , with the eyes of a stranger , & am trāsported to my home in my thoughts ; solacing my selfe in the view and meditation of my future glory , and that present of the Saints : When I see wherefore I was made , and my conscience tells mee I haue done that for which I came ; done it , not so as I canne boast , but so as it is accepted ; while my weakenesses are pardoned , and my actes measured by my desires , and my desires by their sinceritie ; Lastly , when I can finde my selfe ( vpon holy resolution ) made firme & square , fit to entertaine all 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 be thus , and pity the poore and miserable prosperity 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 mee , and besots mee ; my lust to deuotion is little , my ioy none at all : Gods face is hid , and I am troubled . Then I begin to compare my selfe with others , and thinke , Are all men thus blockish and earthen ? or , am I alone worse then the rest , and singular in my wretchednesse ? Nowe I carie my carcasse vp and downe carelesly , and ( as dead bodies are rubbed , without heate ) I doe in vaine force vpon 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 canne reuiue mee : I reason with my selfe , & confer with him ; I chide my selfe , and intreat him : and , after some spirituall speeches interchanged , I renue my familiaritie vvith him ; and he the tokens of his loue to me . Lo , then I liue againe , and applaud my selfe in this happinesse , and wish it might euer continue , and think basely of the world in comparison of it . Thus I hold on , rising and falling ; neither knowe , 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 then hope , for better . This is our warfare ; we may not looke to triumph alwaies : wee must smart sometimes , & complaine ; and then againe reioyce that we can complaine ; and grieue that we can reioyce no more , and that we can grieue more , Our hope is , If wee be patient , wee shall once be constant . To Sr. EDMVND BACON . EP. 2. Of the benefit of Retirednesse , and secrecie . SVspect ( if you can ) that , because now many cold winds blowe betwixt vs , my affection can be cooler to you . True loue is like a strong streame , which the further it is from the head , runnes with more violence . The thoughts of those pleasures I was wont to finde in your presence , were neuer so delightful , as now when I am barred from renuing them . I wish me with you ; 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 bee a witnesse of the mischiefe of the times ; which it is hard to see , and bee guiltlesse . Your Philosophical Cell is a safe shelter from tumults , from vices , frō 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 gaine 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 still and free ; Whether the Emperours truce , with the Turke , were honourable and seasonable ; or whether Venice haue wonne or lost by her late iarres ; are thoughts that dare not looke-in at those doores . Who is enuied , and who pittied at Court ; Who buyes hopes , and kindenesse dearest ; who layes secret mines to blowe vp another , that himselfe may succeede , can neuer trouble you : These cares dare not enter into that Sanctuarie of Peace . Thence you cā see how all , that liue publique , are tossed in these waues , and pitty them . For , great places haue seldome safe and easie entrances : and ( which is worst ) great charges can hardly bee plausibly wielded , without som indirect policies . Alas ! their priuiledges cannot counteruaile their toile . Wearie dayes , and restlesse nights , short liues and long cares , weake bodies , & vnquiet mindes attend lightly on greatness . Either Clients break their sleepe in the morning , or the intention of their minde driues it off from the first watch : Either sutes or complaints thrust themselues into their recreations ; and Packets of Letters interrupt their meales . It is euer Terme with them , without Vacation . Their businesses admit of no night , no holiday : Lo , your priuacie frees you from all this , and what-euer other glorious miserie . There you may sleepe , and eate , and honestly disport , and enioy your selfe , and cōmaund both your selfe and others . And , whiles you are happy , you liue out of the reach of Enuie ; vnlesse my praises send that guest thither : which I should iustly condemne as the fault of my loue . No man offers to vndermine you , none to disgrace you : you could not want these incōueniences abroad . Yea , let a mā 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 Toades & Serpents , is a Paradise to this . One iests pleasantly with his Maker : another makes himself sport with Scripture . One fills his mouth with oathes of sound : another scoffes at the religious . One speakes villany ; another laughes at it ; a third defends it . One makes himself a Swine ; another a Diuell : Who ( that is not all earth ) can endure this ? who cannot wish himself rather a desolate Hermite , or a close prisoner ? Euery euill we see , doth either vexe , or infect vs. Your retirednesse auoids this ; yet so , as it equally escapes all the euills of Solitarinesse . You are full of friends ; whose society , intermixed with your closenes , makes you to want little of publique . The Desert is too wilde , the City too populous : the Country is only fit for rest . I knowe , there want not som obscure corners , so haunted with dulness , that as they yield no outward vnquietnes , so no inward cōtentment . Yours is none of those ; but such as striues rather , with the pleasure of it , to require the solitarinesse . The Court is for honour , the City for gain , the Country for quietnesse ; A blessing , that neede not ( in the iudgement of the wisest ) yield to the other two . Yea , how many haue we knowen , that hauing nothing but a cote of thatch to hide thē frō heauen , yet haue pittied the carefull pomp of the mighty ? How much more may those which haue full hands , and quiet hearts , pitty them both ? I do not so much praise you in this , as wonder at you . I know many vpon whom the conscience of their wants , forces a necessary obscurity ; who if they can steale a vertue out of necessity , it is well : but , I no where knowe so excellent parts shrouded in such willing secrecie . The worlde knowes you , and wants you ; and yet you are volūtarily hid . Loue your self stil ; & make much of this shadow , vntill our cōmon mother call you forth to her necessary seruice , & charge you to neglect your selfe , to pleasure her . Which once don ; you know where to finde Peace . Whether others applaud you , I am sure you shall your self : and I shall still magnifie you , and ( what I can ) imitate you . TO Mr. IOHN WHITING . EP. 3. An Apologeticall discourse of the Mariage of Ecclesiasticall persons . I Knowe not , whether this quarrell bee worthy of an answer , or rather of a silent scorne ; or if an answere , whether merry or serious . I doe not willingly suffer my penne to wade into questions : Yet , this argument seemes shallowe enough for an Epistle . If I free not this Truth , let me be punished with a diuorce . Som idle table-talk cals vs to plead for our wiues . Perhaps som gallants grudge vs one , who can be cōtent to allow thēselues more . If they thought vviues curses , they would afford thē vs. Our mariage is censured ( I speak boldly ) of none but them , which neuer knew to liue chastly in mariage ; who neuer knew Gratians true distinction of Virginitie . What care we for their cēsure , where God approues ? But some perhaps maintain it , out of iudgemēt : Bid them make much of that , which Paul tells them , is a doctrine of Diuels . Were it not for this opiniō , the church of Rome would want one euidēt brād of her Antichristianisme . Let their shauelings speak for thēselues ; vpon whom , their vnlawfull Vow hath forced a wilfull & impossible necessity . I leaue them to scan the olde rule of In turpi voto muta decretum ; if they had not rather , Cautè si non castè . Euen moderate Papists will graunt vs free , because not bound by vow ; no not so farre as those olde Germans , pro posse et nosse . Or what care wee , if they grant it not ? while wee holde vs firme to that sure rule of Basil the great ; * He that forbids what God inioynes , or inioynes what God forbids , let him bee accursed . I passe not what I heare men , or Angels say , while I hear God say , Let him be the husband of one wife . That one word shal cōfirme me , against the barking of all impure mouths . He that made mariage , saies it is honorable : what care wee for the dishonour of those that corrupt it ? yea , that which Nature noteth with shame , God mentions with honour , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; b Greg. with the title of opus castū ; Paphnutius , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 . c Continencie , saith he , 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 . d Their mariage , sayth hee , is neither forbidden by legall , nor Euangelicall , nor Apostolike authoritie . God neuer imposed this law of Cōtinence : who then ? e The Church . As if a good spouse would gainesay what her husband willeth : But , how well ? Heare , O ye Papists , the iudgement of your owne Cardinall ; and confesse your mouths stopped . f But I beleeue ( saith hee ) it were for the good and safetie of many soules , and would be an whole some law , that those which would , might marrie ; For that , as experience teacheth vs , a contrarie effect followes vpon that lawe 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 it might bee chastitie . Is this a Cardinall , thinke you , or an Huguenot ? But , if this red hat bee not worthie of respect ; Let a Pope himself speake out of Peters Chaire . Pius the second , as learned as hath sitte in that roome this thousande yeares ; g Marriage sayth hee , vpon great reason was taken from the Clergie ; but , vpon greater reason is to bee restored . What neede wee other iudge ? How iust this law is , you see ; see now how ancient : For , some doctrines haue nothing to plead for them , but Time. Age hath beene an old refuge for Falshood . Tertullians rule is true ; That , which is first , is truest . What the auncient Iewish Prelates did , Moses is cleare : what did the Apostles ? Doth not h Paul tell vs 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 trauells ? For that childish elusion of i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who canne abide , but to laugh at ? Doth not k Clemens of Alexandria ( a father not of more antiquitie , then credit ) tell vs , that Peter , Philip , and Paul himselfe , were maried ? and this last ( tho vnlikest ) how is it confirmed by Ignatius , in his Epistle to the Philadelphians ? Yea , their owne Cardinall , learned l Caietane , doth both auouch and euince it . This was their practice : what was their Constitution ? Looke in these Canons , which the Romish Church fathers vpon the Apostles , and Franciscus ●urrian their lesuite sweates to defend it in a whole volume : There you finde , Canon . 5. enacted that m no Bishoppe , Presbyter , Deacon , shall forsake his wife ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in pretence of religion , vpon paine of deposition . It would moue laughter , to see how the Iesuites gnaw vpon this bone , and suck-in nothing but the blood of their owne iawes ; n while the sixt Generall Councell auerres and proclaimes this sense truely Apostolicall , in spight of all contradiction . Follow the times now , and descende lower ; what did the ages succeeding ? Search recordes : What-euer some palpably-foysted Epistles of Popes insinuate ; they married , without scruple of any contrarie iniunction . Many of those ancients admired virginitie ; but , imposed it not . Amongst the rest , o Origen ( tho himselfe a wilfull Eunuch ) is faine to perswade the sonnes of Clergie men , not to bee proud of their Parentage . After this , when the fathers of the Nicene Councell went about to enact a law of Continency , Socrates the Historian expresses it thus : p It seemed good ( sayth hee ) to the Bishoppes to bring in a new law into the Church . * It was then newe , and they but would haue brought it in ; therefore before it was not : where we know how Paphnutius , himselfe a Virgin , famous for holinesse , famous for miracles ; rising ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) cryed loud , that they ought not to lay this ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) heauie yoke , vpon men of the Church . His Arguments wan assent . Hee spake and preuailed . So this libertie was still continued and confirmed . If this bee not plaine enough ; Holy q Athanasius , a witnesse past exception , shall serue for a thousand histories till his age . r Many Bishoppes , sayth hee haue not married ; and contrarily Monkes haue beene fathers of children : as contrarily , you see Bishoppes the fathers of children ; and Monkes that haue not sought posteritie . Would you yet haue instances of the former , and the next age ? Here you haue ſ Numidicus the Martyr , a maried Presbyter ; t Cheremon of Nilus , a married Bishoppe ; v Demetrianus Bishop of Antioch , whose sonne Domnus succeeded Paulus Samosatenus ; Philo●omus and Phileas BB. of the Thmuites ; Gabinius brother of Eutychianus BB. of Rome ; The father of Nazianzen , Basil , and the other x Gregorie , Hilarius , and that good Spiridion Bishop of Cyprus , of whom Sozomen giues so direct testimony . To omit others ▪ what shold I speake of many Bishoppes of Rome , whose sonnes not spurious , as now a-dayes , but ( as Pope Vrban himselfe witnesses ) z lawfully begot in wedlocke , followed their fathers in the Pontificall chaire . a The reason whereof , that Pope himself ingenuously rendereth ; for that mariage was euery where lawfull to the Clergy , before the prohibition ( which must needes bee late ) and in the Easterne Church to this day is allowed . What need we more testimonies or more exāples ? What euer b Heliodorus , Bishop of Trica ( a man fitter for a wanton loue-storie , then a Church controuersie ) brought into the Church of Thessalia , Socrates thus flatly writes of those Bishoppes of his time ; c For many of them in the place and function of Bishops , beget children of their lawful wiues . This was practiced : see what was decreed in that sixt general d Coūcel of Constantinople , to this purpose , to the confusion of all replyers . If any Protestant Church in Christendome can make a more peremptory , more full and absolute , more cautelous decree for the mariage of Ecclesiastical persons , let mee bee condemned as faithlesse : A place , I grant , miserably handled by our aduersaries ; and because they cannot blemish it enough , indignely torne out of the Councels . What dare not impudency doe ? Against all evidences of Greeke Copies , against their owne Gratian , against pleas of antiquity . This is the readiest way ; Whom they cannot answer , to burn ; what they cannot shift 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 vpon the point ; limiting this libertie onely to the Easterne Church , and granting that all the Clergy of the East might marry , not theirs . So Pope Steuen the second freely confesses : e The tradition ( saith hee ) of the Easterne Churches is otherwise , then that of the Roman Church . For , their Priests , Deacons , or Subdeacons are maryed ; but , in this Church , or the Western , no one of the Clergie , frō the Subdeacon to the Bishop , hath leaue to mary . Liberally ; but not enough : and if he yield this , why not more ? shall that bee lawefull in the East , which in the West is not ? Do the Gospels or laws of equity alter according to the foure corners of the world ? doth God make differēce betwixt Greece & Englād ? If it be lawefull , why not every 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 councel doth not only vniuersally approue this practice ( with paine of deposition to the gainsayers ) but auouches it for a decree Apostolical . Iudge now , whether this one authority be not enough to weigh down an hundred pety Conuenticles , and many legions ( if ther had beene many ) of priuate cōtradictions . Thus , for seauen hundred yeares , you finde nothing but open freedom : All the scuffling arose in the eight age ; wherein yet this violent imposition found many & learned aduersaries , & durst not be obtruded at once . Lo , euē then , Gregorie the third , writing to the BBs. of Bauaria , giues this disiunct charge ; f Let none keep an harlot or a cōcubine : but either let him liue chastly , or marrie a wife ; whom it shall not be lawfull for him to forsake : According to that rule of Clerks cited from g Isidore , and renued in the h Councell of Mentz , to the perpetual shame of our iuggling aduersaries . Nothing can argue guiltines so much , as vniust expurgations . i Isidore sayth , Let them containe , or let them marie but one : They cite him , Let them containe ; and leaue out the rest : somewhat worse thē the Diuell cited scripture . But , I might haue spared al this labor of writing , could I perswade whosoeuer either doubts , or denies this , to reade-ouer that one Epistle which k Huldericus BB. of Auspurge wrote learnedly , and vehemently , to Pope Nicolas the first , in this subiect : which if it do not answer all cauils , & satisfie all Readers , and conuince all ( not wilfull ) aduersaries , let mee bee cast , in so iust a cause . There you shal see , how iust , how expedient , how ancient this liberty is ; together with the feeble and iniurious grounds of forced continencie : Reade it , and see whether you can desire a better aduocate . After him ( so strongly did he plead , & so happily ) for two hundred years more , this freedom stil blessed those parts ; yet , not without extreme opposition . Histories are witnesses of the busie , & not vnlearned cōbats of those times , in this argument . But now , when the body of Antichristianisme began to be complete , and to stand vp in his absolute shape , after a thousand yeares from Christ ; this libertie , which before wauered vnder 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 : l A good turne for whoremaisters ( saith Auentine ) who now for one wife might haue six hundred Bed-fellowes . But , how approued of the better sort appeares ( besides that the Churches did ring of him , ech-where , for Antichrist ) in that at the m Councell of Wormes the French and German BB ● deposed this Gregorie , in this name ( amongst other quarells ) for n separating man and wife . Violence did this ; not reasō : neither was Gods will here questioned ; but , the Popes wilfulnesse . What broyles hereon insued , let o ●uentine witnesse . The bickeringes of our English Clergie , with their Dunstanes , about this time , are memorable in our owne Hist . which teach vs how late , how repiningly , how vniustly , they stooped vnder this yoke . I had rather send my Reader to Bale and Fox , thē abbridge their monumēts , to enlarge my owne . I haue ( I hope ) fetcht this truth farre enough ; and deduced it lowe enough , through 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 Gospell : what God , what his Church hath euer allowed , we do inioy . 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 haue euer done . Let Papists and Atheists say what they will ; It is safe erring with GOD and his purer Church . To my Sister , Mrs. B. BRINSLY . EP. 4. Of the Sorrow not to be repented of . IT is seldome seene , that a silent griefe speedes well : for , either a mā must haue strong hands of resolution to strangle it in his bosome ; or else it driues him to some secret mischiefe : whereas 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 you , if you did not thus mourne . Your sorrow is , that you cānot enough grieue for your sinnes . Let me tell you , that the Angells themselues sing at this lamentation ; neither doth the earth afford any so sweete musicke in the eares of God. This heauinesse is the way to ioy . Worldly sorow 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 enlarge it selfe . Neuer sinne , repented of , was punished : and neuer any thus mourned , and repented not . Lo , you haue done that , which you grieue you haue not done . That good GOD , whose act is his will , accounts of our wil as our deed . If he required sorrow proportionable to the hainousnesse of our sinnes , there were no end of mourning . Now , his mercy regards not so much the measure , as the truth of it ; & accounts vs to haue that which we complaine to want . I neuer knew any truly penitent , which in the depth of his remorse , was afraid of sorowing too much ; nor any vnrepentant , which wisht to sorrow more . Yea , let me tell you , that this sorrow is better , and more , then that deep heauinesse for sin , which you desire . Many haue beene vexed with an extreame remorse for som sin , from the gripes of a galled cōscience , which yet never cam wher true repētance grew ; in whō the cōsciēce plaies at once the accuser , witnes , Iudge , tormētor : But , an earnest grief , for the want of grief , was neuer found in any but a gratious heart . You are happy , & 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 it is to grieue for wāt of grace ! The God of all truth & blessednes hath said , 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 saith , you are blessed : you say you mourne ; Christ saith , you shall bee 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 & bowed with euery winde , and with much agitation brused : Lo , you are in tender and fauourable hands , that neuer brake any , whom their sins bruised ; neuer bruised any whom temptations haue 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 cold water ; he will kindle , will neuer quench you . The sorrow you want , is his gift : Take heede least while you vex your selfe with dislike of the measure , you grudge at the giuer . Beggers may not choose . This portion hee hath vouchsafed to giue you , if you haue any , it is more then he was bound to bestow : yet you say , What , no more ? As if you tooke it vnkindely , that he is no more liberal . Euen these holy discontentments are dangerous . Desire more ( so much as you can ) but repine not , when you do not attain . Desire ; but so as you be free from impatience , free from vnthankfulnes . Those , that haue tried , cā say how difficult it is to complain , 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 , then in it self . And , if indeed you mourne not enough , stay but Gods leisure , and your eyes shall run ouer with teares . How many doe you see sport with their sinnes , yea bragge of them ? How many that should die for want of pastime , if they might not sin freely , and more freely talke of it ? What a Saint are you to these , that can droup vnder the memory of the frailty of youth , and neuer think you haue spent enow teares ! Yet so I encourage you in what you haue , as one that perswades you not to desist from suing for more . It is good to be couetous of grace , and to haue our desires heerein enlarged 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 , sauour of murmur , or distrust . These teares are reserued ; this hunger shall be satisfied ; this sorrow shall be cōforted : There is nothing betwixt God and you , but time . Prescribe not to his wisedome : hasten not his mercy . His grace is enough for you : his glory shall bee more then enough . To Mr. HVGH CHOLMLEY . EP. 5. Concerning the Metaphrase of the Psalmes . FEare not my immoderate studies . I haue a body that controlls mee enough in these courses ; my friends neede not . There is nothing whereof I cold sooner surfet , if I durst neglect my body to satisfie my minde : But , vvhiles I affect knowledge , my weakenesse checks me and saies , Better a little learning then no health . I yield , and patiently abide my selfe debarred of my chosen felicity . The little I can get , I am no niggard of : neither am I more desirous to gather , then willing to impart . The full handed , are cōmonly most sparing . VVee vessels , that haue any emptie roome , answer the least knock with a hollow noise : you , that are full , sound not . If we pardon your closeness , you may well beare with our profusion : If there be any wrong , it is to our selues , that we vtter what we should lay vp . It is a pardonable fault to do less good to our selues , that we may doe more to others . Amongst other indeuors , I haue boldly vndertaken the holy meeters of Dauid ; how happily , iudge you by what you see . Ther is none of all my labors so open to all censures ; none , wherof I wold so willingly hear the verdit of the wise , and iudicious . Perhaps , some think the verse harsh ; whose nice eare regards roundnesse , more then sense : I embrace smoothnesse , but affect it not . This is the least good quality of a verse ; that intends any thing but musicall delight . Others may blame the difficulty of the tunes : whose humour cannot be pleased without a greater offence . 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 vpon the negligence of our people ; which endure not to take paines for any fit variety : The French & Dutch haue giuen vs worthy examples of diligence , & exquisitenesse in this kinde . Neither our eares , nor voices are lesse tunable . Heere is nothing wanting , but will to learne . What is this but to eate the corne out of the eare , because we wil not abide the labour to grinde , and knead it ? If the question be , whether our verse must descēd to thē , or they ascend to it ; a wise moderatiō I think would determine it most equall , that each part should remit somwhat , and both meet in the midst . Thus I haue endeuored to do , with sincere intent of their good , rather then my own applause . For , it had been easie to haue 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 haue laboured to keepe Dauids entire sense , with numbers neither lofty , nor slubbred : which meane is so much more difficult to finde , as the businesse is more sacred ; and the liberty lesse . Manie great wits haue vndertaken this taske ; which yet haue either not effected it , or haue smothered it in their priuate desks , and denied it the common light . Amongst the rest , were th●se two rare spirits of the Sidnyes ; to whom , Poësie was as naturall as it is affected of others : and our worthie friend , Mr. Syluester , hath shewed mee , how happily he hath sometimes turned from his Bartas , to the sweete Singer of Israel . It could not bee , that in such aboundant plentie of Poësie , this worke should haue past vnattempted : would God I might liue to see it perfected , either by my owne hand , or a better . In the mean time , let me expect your vnpartial sentence , both concerning the forme , and sense . Lay aside your loue , for a while ; which too oft blinds iudgement . And as it vses to be done in most equal proceedings of Iustice , shut me out of doores , while my verse is discussed : yea , let mee receiue not your censure onely , but others by you : this once ( as you loue me ) play both the Informer and the Judge . 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 . It shall bee happy for vs , if God shall make our poore labours any way seruiceable to his Name , & Church . To Mr. SAMVEL SOTHEBY . EP. 6. A Preface to his Relation of the Russian affaires . TRauell perfiteth wisedome ; and obseruation giues perfection to trauell : without which , a man may please his eyes , not feede his braine ; and , after much earth measured , shall returne with a wearie 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 . And , as the end of trauell is obseruation ; so , the end of obseruation is the informing of others : for , what is our knowledge if smothered in our selues , so as it is not knowen to more ? Such secret delight can content none but an enuious nature . You haue breathed many & cold ayres , gone farre , seen much , heard more , obserued all . These two yeares you haue spent in imitation of Nebuchadnezars seuen ; cōuersing with such creatures as Paul fought with , at Ephesus . Alas ! what a face , yea what a backe of a Church haue you seene ? what manners ? what people ? Amōgst whō , ignorant superstitiō striues with close Atheisme , trechery with cruelty , one Diuel with another ; while Truth & Vertue do not so much as giue any chalenge of resistāce . Returning once to our England after this experience , I imagine you doubted whether you were on earth , or in heauē . Now thē ( if you wil heare me , whō you were wont ) as you haue obserued what you haue seen , & writtē what you haue obserued ; so , publish what you haue writtē : It shal be a grateful labor , to vs , to posterity . I am deceiued , if the ficklenes of the Russian state , haue not yielded more memorable matter of history thē any other in our age , or perhaps many centuries of our predecessors . How shal I think , but that God sēt you thither before these broils , to be the witnes , the register of so famous mutations ? He loues to haue those iust euils which hee doth in one part of the world , knowen to the whole ; & those euils , which men doe in the night of their secrecie , brought forth into the Theater of the world ; that the euill of mens sinne being compared with the euill of his punishmēt , may iustifie his proceedings & condemne theirs . Your worke shall thus honour him ; besides your second seruice , in the benefit of the Church . For , whiles you discourse of the open Tyranny of that Russian Nero , John Basilius ; the more secret , no lesse bloodie plots of Boris ; the ill successe of a stolne Crowne ; tho set vpon the head of an harmlesse sonne ; the bolde attempts and miserable end of a false , yet aspiring chalenge ; the perfidionsnesse of a seruile people , vnworthy of better gouernours ; the miscariage of wicked gouernours , vnworthy of better subiects ; the iniust vsurpations of men , iust ( tho late ) reuenges of God , cruelly rewarded with bloud , wrong claimes with ouerthrowe , trecherie with bondage ; the Reader , with some secret horror , shal draw-in delight , and with delight instruction : Neither knowe 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 & commiserate the hard estate of that worthie and noble Secretarie , Buchinski . Poore gentleman ! his distresse recalles euer to my thoughts Esops Storke , taken amongst the Cranes : Hee now nourishes his haire , vnder the displeasure of a forraine Prince ; At once in durance , and banishmēt . He serued an ill master ; but , with an honest heart , with cleane hands . The masters iniustice doth no more infect a good seruant , then the truth of the seruant can iustifie his ill master . A bad workeman may vse a good instrument : and oft-times a cleane napkin wipeth a foule mouth . It ioyes me yet to think , 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 vs. That GOD , whom hee serues , will be knowen to those rude and scarce humane Christians , for a protector of innocence , a fauourer of truth , a rewarder of Pietie . The mercy of our gratious King , the cōpassion of an honorable Councellor , the loue of a true friend , and ( which wrought all , and set all on worke ) the grace of our good God , shal now loose those bonds , and giue a glad welcome to his libertie , and a willing farewel to his distresse . Hee shall , I hope , liue to acknowledge this ; in the meane time , I do for him . Those Russian affaires are not more worthie of your records , then your loue to this friend is worthie of mine . For , neither cold 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 shall commend this true loue ; which ( to say true ) hath beene now long out of fashiō . Neuer times yeilded more loue ; but , not more subtle . For , euery man loues himselfe in another , loues the estate in the person : Hope of aduantage is the loadstone that drawes the yrō harts of men ; not vertue , not desert . No age afforded more Parasites , fewer friends : The most are friendly in sight , seruiceable in expectation , hollow in loue , trustlesse in experience . Yet now Buchinski , see & cōfesse thou hast found one friend , which hath made thee many : on whome 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 vpon him ) shall bee to the Cell of his affliction ; whē , smiling vpon him , shee shall lead him by the hand , and ( like another Angel ) open the yron gates of his miserable captiuitie , and ( from those hard Prestaues and sauage Christians ) carry him by the haire of the head , into this paradise of God. In the meane time I haue written to him as I could , in a knowen language , with an vnknowen hand ; that my poor Letters of gratulation might serue as humble attendants to greater . For your work , I wish it but such glad intertainment , as the profit , yea the delight of it deserues ; and feare nothing , but that this long delay of publicatiō will make it scarce newes : Wee are all growen Athenians , and account a strange report like to a fish , and a guest . Those eyes and hands staid it , which might do it best . I cannot blame you , if you thinke it more honored by the stay of his gratious perusall , then it could be by the early acceptatiō of the world . Euē the cast garments of Princes are pretious Others haue in part preuented you ; whose labors , to yours , are but as an Eccho to a long period : by whom , we heare the last sound of these stirs , ignorant of the beginning . They giue vs but a taste in their hand : you lead vs to the open fountaine . Let the Reader giue you but as much thank , as you giue him satisfaction ; you shal desire no more . Finally , GOD giue vs as much good vse , as knowledge of his iudgements ; the world , helpe of your labors ; your selfe , incouragement ; Buchinski , libertie . To STANISLAVS BVCHINSKI , late Secretarie to DEMETRIVS Emp. of Russia . EP. 7. 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 skin , or fauour of the visage ; changeable with disease , changeable with passion ? The eare ( mee thinks ) doth both most clearely disclose the mindes of others , and knit them faster to ours : which , as it is the sense of discipline , so of friendship ; commaunding it euen to the absent , and in the present cherishing it . This thing we haue lately proued in your selfe , most noble Stanislaus : neerer examples wee might haue had ; better , we could not . How many , how excellent things haue wee heard of you , from our common friend , tho most yours , which haue easily won our beleefe , our affections ! How oft , how honourable mention hath hee made of your name ! how frequently , how seruētly haue we wisht you , both safety , and libertie ! And now , Lo where she comes , as the Greekes say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & visites her forlorne Client . Altho , I would not doubt to say that this outwarde durance of the body , hath seemed more harsh to the behoulders , then to your selfe , a wise man , and ( which is more ) a Christian ; whose free soule , in the greatest straights of the outer man , flies ouer Seas and Lands , whither it listeth ; neither can , by any distance of place , nor swelling of 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 enioyes God , enioyes it self , and his friends ; and so feedes it selfe with the pleasure of enioying them , that it easily either forgers , or contemnes all other things . It is no Paradoxe , to say that A wise Christian cannot bee emprisoned , cannot bee banished : Hee 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 haue tried ) that makes a prison ? Is it straitnesse of walls ? Then you haue as many fellowes , as there are men . For , how is the soule of euerie man pent within these clay-walles of the body , more close , more obscure● whence , shee may looke oft , through the grates of her busie thoughts ; but , is neuer released in substance , till that God , who gaue vs our Mittimus into this Gaole , giue vs 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 sexe in those your Easterne partes ) chamber vp themselues , for state ; so as they neither see the Sunne , nor others them ? How many superstitious men , for deuotion ? How many obscure Aglai , for ease and carelesnesse , keepe themselues in their owne Cottage , in their owne village ; & neuer walke foorth so much as to the neighbour townes ? And what is your Russia to all her inhabitants , but a large prison , a wide Gally ? yea , what other is the world to vs ? How can hee complaine of straitnes , or restraint , that roues all ouer the world , and beyond it ? Tyranny may part the soule from the body ; cannot confine it to the bodie . That which others do for ease , deuotion , state , you doe for necessitie : why not as willingly , since you must do it ? Do but imagine the cause other ; & your case is the same with theirs which both haue chosen , and 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 you may forsake ? I had rather you should bee no prisoner at all ; then to be a cheerfull prisoner vpon necessitie . If the doores bee open , my perswasion shall not hold you in : Rather our prayers shall open those doores , and fetch you foorth into this common libertie of men ; Which also hath not a little ( tho an inferiour ) contentment . For , how pleasant is it to these senses , by which wee men are wont to be led , to see & be seene , to speake to our friends , and heare them speake to vs ; to touch and kisse the deare hands of our Parents and with them at last to haue our eyes closed ? Either this shall befall you ; or what hopes , what paines ( I adde no more ) hath this your careful friend lost ? and we , what wishes , what consultations ? It shall bee ; I dare hope , yea beleeue it : Only thou our good God giue such ende , as thou hast done entrance into this businesse ; and so dispose of these likely indeuours , that whom we loue and honour absent , we may at last in presence see and embrace . To my father in law , Mr. GEORGE WENYFFE . EP. 8. 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 : hee faines to himselfe false delights , whē he wants : and , if he can passe the time , and chase away Melancholy , hee thinkes his day spent happily . And thus it must needs bee ; while the world is his God , his deuotion can bee but his pleasure : whereas the mortified soule , hath learned to scorne these friuolous and sinfull ioyes ; and affects either solid delights , or none ; and had rather be dull for want of mirth , then transported with wanton pleasures . When the world , like an importunate Minstrel , thrusts it selfe into his chamber , and offers him Musicke , vnsought ; if hee vouch-safe it the hearing , it is the highest fauour he dare , or can yield : Hee rewards it not , hee commends it not ; Yea , hee secretlie loathes those harsh and iarring notes , and reiects them . For , hee findes a better consort within , betwixt GOD and himselfe , when hee hath a little tuned his heart with meditation . To speake fully , the World is like an ill foole in a play : the Christian is a iudicious spectator , which thinkes those iestes too grosse to bee laught at ; and therefore entertaines that with scorne , which others with applause . Yet in truth , wee sinne , if wee reioyce not : There is not more errour in false mirth , then in vniust heauinesse . If Worldlings offende , that they laugh when they should mourne ; wee shall offende no lesse , if wee droupe in cause of cheerefulnesse . Shall wee enuie , or scorne , to see one ioy in redde and white drosse , another in a vaine title ; one in a daintie dish , another in a ieste ; one in a booke , another in a friend ; one in a Kite , another in a Dogge ; vvhiles vvee enioy the God of heauen , and are sorrowfull ? What dull metall is this we are made of ? We haue the fountaine of ioy , and yet complaine of heauinesse . Is there any ioy , without God ? Certainly , if ioy be good , and all goodnesse be frō him ; whence should ioy arise , but from him ? And if hee be the Author of ioy ; how are we Christians , and reioyce not ? What ? doe wee freeze in the fire , and starue at a feast ? Haue we a good conscience , and yet pine and hang down the head ? When GOD hath made vs happy , do we make our selues miserable ? When I aske my heart Dauids question , I knowe not whether I bee more angry , or ashamed at the answer ; Why art thou sad , my soule ? My body , 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 , Haue I a father , an aduocate , a comforter , 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 chalenge all aduersaries ; and either defie all miseries , or bid all crosses , yea death it selfe , welcome . Yet GOD doth not abbridge vs of these earthly solaces , which dare weigh with our discontentments , & sometimes depress the balance . His greater light doth not extinguish the lesse . If God had not thought them blessings , hee had not bestowed them : and how are they blessings , if they delight vs not ? Bookes , friends , wine , oyle , health , reputation , competency , may giue occasions , but not bounds to our reioycings . We may not make them Gods riualls , but his spokes-men . In themselues they are nothing ; but , in 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 vs , it is enough : He were not God , if he were not All-sufficient . Wee haue him , I speake boldly ; Wee haue him in feeling , in faith , in pledges , and earnest ; yea , in possession . Why doe wee not enioy him ? Why doe we not shake-off that senselesse drowsinesse , which makes our liues vnpleasant ; and leaue-ouer all heauiness , to those that want God ; to those that either knowe him not , or knowe him displeased ? To Mr. W. R. Dedic . to Mr. THOMAS BVRLZ . EP. 9. Consolations of immoderate Griefe for the death of friends . WHile the streame of sorrow runnes full , I knowe how vaine it is to oppose counsell . Passions must haue leasure to digest . Wisedome doth not more moderate them , then time . At first , it was best to mourne with you , and to mitigate your sorrow , by bearing part ; wherein , would GOD my burden could be your ease . Euery thing else is less , when it is diuided ; And then is best , after teares , to giue counsell : yet , in these thoughts I am not a little straited . Before you haue digested grief , aduise coms too early ; too late , when you haue 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 choose the season for counsell , as to giue it : and that season is , after the first digestion of sorrow ; before the last If my Letters then meet with the best opportunity , 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 self diuided ; the other , your selfe multiplied : You haue lost both , and well-neere at once . The losse of one caused the other , & both of them your iust griefe . Such losses , when they come single , afflict vs ; but , when double , astonish vs ; and , tho they giue aduātage of respite , would almost ouerwhelme the best patient . Lo , now is the trial of your manhood , yea of your Christianity : You are now in the lists , set-vpon by two of Gods fierce afflictions ; showe now what patience you haue , what fortitude . Wherefore haue 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 vs in this difficulty , that you haue all this while beene a Christian in earnest . I knowe , these euents haue not surprised you on a suddain : you haue suspected they might com ; you haue put-cases if they should come . Thinges that are hazardous , may be doubted : but , certaine things are , and must bee expected . Prouidence abates griefe , and discountenances a crosse . Or , if your a●●●ction were so strong , that you 〈◊〉 not fore-thinke your losse ; take it equally but as it falls . A wise man and a Christian , knowes death so fatall to Nature , so ordinary in euent , so gainfull in the issue , that I wonder hee can for this either feare or grieue . Doth GOD onely lend vs one another , and doe wee grudge when hee calls for his owne ? So I haue seene ill debters , that borrow with prayers , keepe with thankes , repay with enmitie . Wee mistake our tenure : Wee take that for gift , which GOD intendes for loane ; Wee are Tenants at will , and thinke our selues owners . Your wife and childe are dead : Well ; they haue done that for which they came . If they could not haue died , it had beene worthy of wonder ; not at all , that they are dead . If this condition were proper onely to our families ; and friends , or yet to our climate alone ; how vnhappy should we seeme to our neighbours , to our selues ! Now it is common , let vs mourne that wee are men . Lo , all Princes and Monarchs daunce with vs in the same ring : yea , what speake I of earth ? The God of Nature , the Sauiour of mē , hath trod the same steps of death ? And doe wee thinke much to follow him ? How many seruants haue wee knowen , that haue thrust themselues betwixt their Maister & death ; which haue died , that their master might not dy ? and shall we repi●e to die with ours ? How truly may we say of this our Dauid , Thou art worth ten thousand of vs ; yea , worth a world of Angels : yet he died , and died for vs. Who would liue , that knowes his Sauiour died ? who can be a Christian , and would not be like him ? Who can bee like him , that would not die after him ? Thinke of this , and iudge whether all the world can hire vs not to die . I need not aske you , whether you loued those whō you haue lost : Could you loue them , and not wish they might bee happy ? Could they be happy , and not die ? In truth , Nature knowes not what shee would haue ; Wee can neither abide our friends miserable in their stay , nor happy in their departure : Wee loue our selues so well , that we cannot be content they should gaine by our losse . The excuse of your sorrow is , that you mourn for your selfe . True : but , compare these two , and see whether your losse or their gain be greater . For , if their aduantage exceede your losse ; take heed , least while you bewray your loue in mourning for them , it appeare that you loue but your selfe in them . They are gone to their preferment , and you lament : your loue is iniurious . If they were vanished to nothing , I could not blame you , tho you tooke vp Rachels lamentation : But now , you knowe they are in surer handes then your owne : you knowe , that he hath taken them , which hath vndertaken to keep them , to bring them againe : You knowe , it is but a sleepe , which is miscalled Death ; and that they shall , they must awake , as sure as they lie down ; and wake more fresh , more glorious , then when you shut their eyes . What do we with Christianitie , if we beleeue not this ? and if wee doe beleeue it , why doe wee mourne as the hopeless ? But the matter , perhaps , is not so heauie as the circumstance : Your crosses came sudden , and thicke ; You could not breathe from your first losse , ere you felt a worse . As if hee knew not this , that sent both : As if he did it not on purpose . His proceedings seeme harsh ; are most wise , most iust . It is our fault , that they seeme otherwise then they are . Doe we thinke , wee could carue better for our selues ? O the mad insolence of Nature , that dares controll , where she should wonder ! Presumptuous clay ! that wil be checking the Potter . Is his wisedome , himselfe ? Is he , in himselfe , infinite ? is his Decree out of his wisedom ; and doe wee murmur ? Doe wee , foolish wormes , turne againe when he treads vpon vs ? What ? doe you repine at that which was good for you , yea best ? That is best for vs , which God seeth best : and that he sees best , which he doth . This is Gods doing . Kisse his rod in silence , and giue glory to the hand that rules it . His will is the rule of his actions ; and his goodness , of his will. Thinges are good to vs , because he wills them : He wills them , because they are good to himselfe . It is your glory 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 , commendes both our strength and skill . It is no victorie , to conquer an easie and weake crosse . These maine euils haue crownes answerable to their difficulty : Wrestle now , and goe away with a blessing . Bee patient in this losse , and you shall once triumph in your gaine . Let God haue them with cheerefulnesse , and you shall enioy God with them in glory . To Mr. I. A. Merchant . EP. 10. Against Sorrowe for worldly losses . IT is fitter for mee to begin with chiding , then with aduice : what means this weake distrust ? Go on , and I shall doubt whether I write to a Christian . You haue lost your heart , together with your wealth : How can I but feare , least this Mammon was your God ? Hence was Gods iealousie in remoouing it ; and hence your immoderate teares for losing it . If thus ; God had not loued you , if he had not made you poore . To some , it is an aduantage to leese : you could not haue beene at once thus rich , and good . Now , heauen is open to you , which was shut before ; & could neuer haue giuen you entrāce , with that lode of iniquitie . If you be wise in menaging your affliction , you haue changed the world for GOD , a little drosse for heauē . Let me euer lose thus , and smart when I cōplain . But , you might haue 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 hold him so strongly , while one of your hands was so fastened vpon the world . You see , many make them selues wilfully poore : why cannot you be content God should impouerish you ? If God had willed their pouerty , he would haue cōmanded it : If he had not willed yours , he would not haue effected it . It is a shame for a Christiā , to see an Heathen philosopher laugh at his owne shipwracke ; while himselfe houles out , as if all his felicity were imbarked with his substāce . How should we scorn , to think that an heathen man should laugh either at our ignorance , or impotence ? ignorāce , if we thought too highly of earthly things ; impotēce , if we ouer-loued them . The feare of some euils is worse thē the sense . To speake ingenuously ; I could neuer see , wherin pouerty deserued so hard a cōceit . It takes away the delicacy of fare , softnesse of lodging , gaynesse of attyre , and perhaps brings with it cōtempt : This is the worst , and all . View it now on the better side : Lo , there quiet securitie , sound sleepes , sharpe appetite , free meriment ; no feares , no cares , no suspicion , no distemper of excesse , no discontentment . If I were Iudge , my tongue should be vniust , if pouertie went away weeping . I cannot see , how the euills it brings , can cōpare with those which it remoues ; how the discommodities should match the blessings of a mean estate . What are those you haue 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 go with them , here were no dammage : and , if it go not with them , it is your fault . Grieue more for your fault , then for your losse . If your negligence , your riotous misspence had empaired your estate , then Satan had impouerisht you ; now would I haue added to your griefe , for your sinne , not for your asfliction : But now , since windes and waters haue done it as the officers of their maker ; why should not you say with mee , as I with Job , 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 then the worlde 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 hee had stripped you of better things , and scourged you with worse , you should still haue acknowledged a mercifull iustice : If you now repine at an easie correction , you are worthy of seueritie . Beware the next , if you grudge and swell at this . It is next to nothing which you suffer : what can be further from vs , then these goods of outward estate ? You need nor abate either health , or mirth , for their sakes . If you do now draw the affliction neerer then hee 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 ; thank your selfe that you will needes be miserable : But , if you loue not to fare ill ; take crosses as they are sent , and go lightly away with an easie burden . FINIS . Errata . Pag. 86. line 2. falls for faults . pag 98. li. 1. nor for not . Notes, typically marginal, from the original text Notes for div A02534-e200 * The name of the vpper Well of the Spa. Histoire et Miracles , &c. Que le 8. iour du mois de Septembre an dict an . 1603. estant Feste de la Natiuitè de nostre Dame , le nombre de Pelerins a estè euuiron 20000. Pag. 35. Virgo Hallensis . Mechlinia . One Goodwin a Kentish-man . The Rood of Grace at Boxley Abbey . * ●n l' an mil six cents & trois , y fureut comptez cent & trente cinque potences & iambes de bo●s de personnes boyteuses y apportées au seul espace de quatre ou cincque mois . Histoire & Miracles . c. 12. p. 34. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13. 1 By the faith and worship of the true God. Pag. 7. * Histoire & miracles de nostre Dame. pag. 73. pag. 102. Examen Pacifique de la doctrine des Hugenots . Osauueresie sauue moy . Manuel of French praiers , printed at Liege , by approbatiō and authoritie of Anton. Gheuart Inquisitor , &c. Let no man worship the Virgin Marie . Notes for div A02534-e3030 virg . Carnis , Mētis Caus 35. q. 5. C. Tunc sa●●bitur . M●lier suam virginitatem bene secuat , si●●eo nubat vt filios pariat ad iustitiam . Profitentur continentiā corporum , in incontinē tiam debacchantur animorum . De Rom. Cler. Saluianus . * Qui vetat quod Deus , praecepit . aut praecipit quod Deus vetuit , maledictus habeatur ab omnious qui amant Dominum . In Moralib . sum . ca 14. a Heb. 13. The Mariage Bed is honorable . b Non quia peccatum sit coniugibus commisceri : hoc enim opus castum non habet culpā in coniuge , &c. Gregory in Psal . Poenit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrat. hist . eccles . c Continentia non est in clericis secularibus de substantia ordinis , nec de iure diuino . 〈◊〉 d Copula sasacerdotalis nec legali , nec Euangeli●● nec Apostolica authoritate prohibetur . 26. q 2. c sors . ex Aug. e Only ex statuto Ecclesiae . Durand . 4. Dist . 37. q 1. Tom. in 2. 2. q. 88. art . 11. f Sed credo pro bono & salute esse animarum ( quod esset salubre statutum ) vt volentes possint contrahere ; quia experientia docente , cōtrarius prorsus effectus sequit●r ex illa lege cōtinent ae ; cū hodie non viuant spiritualiter nec sint mundi , sed maculātur illicito coitu cum eorum grauissimo peccato , vbi cū propriâ vxore esset castitas . Panormit . de Cler. Comug . cap. Cum olim . g Sacerdotibus magna ratione sublatas nuptias , maiore restituendas videri : In the record of Platina himselfe In vita Pij . 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 1. Cor. 9. 5. &c. i Rhemists read it a woma● asister . k Clemens , citatus etiam ab Euseb . l. 3. c. 13 ▪ Petrum cum vxorem suā ad mortem ducicerneret hortatum & consolatum his verbis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l In illud . ad Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( non eijciat ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Can. Apost . 5. n Constant . 6 l. 3. Can. Quoniam . Canon Apostolicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nos , sequētes veterem Canonem Apostolicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & constitutiones sacrorū virorum , legales suptias amodò valere volumus , &c. o Qui a Christianis parentibus enutriti sūt , &c. maximè si fuerint ex patribus sacerdot●li sede dignificatis . i. Episco patus , presbyteratus , aut diaconatus ne glorientur . Orig. Tract 8. in Matth ▪ p Visum erat Episcopis legē nouam introducere in Ecclesiam . Socr. l. 1. c. 8. * Signa per Paphnutium non m●nus quàm dudum per Apostolos siebant . Ruff. n. l. 1. c. 4. Pathnutium , miraculis & pietate clarus , obtinuit in Nicena synodo habendum pro castitate cū propriavxore concubitum Socra . l. ● . c. 8 q In Epist . ad Dracont . r Multi ex episcopis matrimonia nō inierūt ; Monach● cōtrà parentes ●iberorū facti sūt : quemad modū vicissim Episcopos filiorum patres , & Monachos generis potestatē nō quaesiuisse animaduertas . Athana● . Epistola . ad Dracon●ium . ſ Numidicus presbiter , qui vxorē concrematā & adhae a rentem lateri laetus aspexit . Cyprian . l. 4. Ep. 10. t Ex D●onisio . Euseb . l. 6. c. 41 v Euseb . l. 7. cap. 29. Euseb . l. 8. c. 9. Gregorios verò apud Nazianzum oppidum in locum patris sui episcopus subrogatus Ruffin . l. 2. c 9. x Gregor . Nassen frater Basilij , teste Nicephoro , vxoratus , vxorem & liberos habuit : sed non propterea fuit inrebus et exercitijs diuinis inferior vel deterior . Sozom ▪ z De legiti nis coniugiis nat . a Cùm ergo ex sacerdotibus nati in summos Pontifices legantur esse promoti , non sunt intelligendi de fornicatione sed de legitimis connubiis nati ; quae sacerdotibu● vbique ante prohibitionem licita erant , et in Orientali ecclesia vsque bodie eis licere probantur , Dist . 56. Ceno●an . b The author of the Aeth●opick historie . c Nam non pauci illorum , dū Episcopatū gerunt , etiā liberos ex vxore legitimâ procreant . Socrat. l. 5. cap. 21. d The words of that Councel are thus truly translated by Chemnitius ; Quoniam in Romana ecclesia , loco canonis seu decieti , traditum esse cognouimus , vt ij qui digni habē di sunt ordinatione diaconi vel piesa byteri piofiteātur se deinceps cum vxoribus suis nō congressuros ; nos sequentes veterem canonem Apostolicae , sincerae , exquisitae & ordinatae constitutionis , legitimas sacrorū virorū cohabitationes coniugales etiā ex hodierno die in poster● valere ratas & firmas esse volumus ; nullo modo eorū cum vxoribus propriis coniūctionē seu copulationē dissoluentes . Itaque si quis dignus inueniatur &c. is minime prohibēdus est ad hūc gradū ascēdere , ideo quòd eū legitimâ vxore cohabitet . Nec tēpore ordinationis suae ab eo postuletur , seu cogatur vt abstinere velit aut debeat legitimo cōgressu cū propriâ vxore . Citat a Nilo Thesalonicensi . e Aliter se Orientaliū habet traditio Ecclesiarū : aliter huius sanctae Romanae Ecclesiae . Nam eorum sace●dotes , diaconi , ●ut subdiacont . matrimonio copulantur : Istius autem ecclesiae vel occidentaliū nullus sacerdotum , a subdiacono vsque ad episcopum , licentiam habet coniugiun sortiendi . dis . 31 f Nemo scor ta aut concubinam alat : sed aut castē viuat , aut vxorem ducat ; quā repudiare fas non esto . g Dist . 23. h Anno. 813 i Clerici castimoniā inuiolati corporisperpetuò conseruare studeant ; aut certè vnius matrimonij vinculo foederentur . Isid . reg . cleric . k Whether Huldericus or ( as hee is somwhere intitled ) Volusianus , I inquire not : the matter admits of no doubt . Huldericus Episcopus Augustae . Anno. 860. Aeneas Sylu. in suā Germ. Hedion . Eccl. hist . l. 8. c. 2. Fox , in Act. & Monum . hath it fully translated . l Auentinus l. 5. Gratū scortatoribus , quibus pro vna vxore sex centas iā malierculas ●●re l●cebat . m Anno. 1076. n Maritos ab vxoribus separat . o Ex Interdicto sacerdotum coniugio , grauissiam seditio gregem Christi perculit : nec vrquam talis lues populum Christi afflixit . Auent . l. 5. Henric. Huntingdon . de Anselmo . l 7. de An. 1100 in synodo Londinensi : Prohibu●● sacerdotibus vxores , antè non prohibitas : Anselm . ( saith that Historian ) was the first that forbad mariage to the Clergie of England ( and this was , about the yeare of our Lord , 1080 ) Till then euer free . Item Fabianus Liberos aijt fu●sse sacerdotes per annos 1080. Asteriscus . Veru .