EPISTLES, THE THIRD AND LAST VOLUME.  
CONTAINING two Decades.  
By JOSEPH HALL. Doctor of Divinity.  
LONDON Printed for E. Edgar, and A. Garbrand, at the Windmill in Paul's Church yard. 1611.   

TO THE MOST HIGH AND EXCELLENT PRINCE, HENRY, Prince of Wales, all happiness.  
Most Gracious Prince,  
LET me not (whiles I desire to be dutiful) seem importunate, in my dedications. I now bring to your Highness these my last, and perhaps most material Letters: wherein, if I mistake not, (as, how easily are we deceived in our own?) the pleasure of the variety shall strive with the importance of matter. There is no worldly thing, I confess, whereof I am more ambitious then of your Highness' contentment, which that you place in goodness, is not more your glory, than our joy: Do so still, and heaven and earth shall agree to bless you, and us in you. For me, after this my officious boldness, I shall betake myself in silence, to some greater work, wherein I may approve my service to the Church, and to your Highness, as her second joy and care. My heart shall be always, and upon all opportunities, my tongue and pen, shall no less gladly be devoted to my gracious Master, as one  
Who rejoice to be your Highnesses (though unworthy, yet) faithful and obsequious Servant. IOS. HALL..   

THE SUM OF THE SEVERAL EPISTLES.  

DECAD. V.  

EP. I. TO my Lord Bishop of Bath and Wels. 
Discoursing of the causes and means of the increase of Popery. 1.   
EP. II. To my Lord B. of Worcester 
Showing the differences of the present Church, from the Apostolical; and needlessness of our conformity thereto in all things. 21.   
EP. III. To my Lady MARY DENNY. 
Containing the description of a Christian, and his differences from the worldling. 33.   
EP. FOUR To my L. HONORIA HAY. 
Discoursing of the necessity of Baptism; and the estate of those which necessarily want it. 43.   
EP. V. To Sir RICHARD LEA, since deceased. 
Discoursing of the comfortable remedies of all afflictions. 57   
EP. VI To Master PETER MOULIN Preacher of the Church at Paris. 
Discoursing of the late French occurrents, and what use God expects to be made of them. 69.   
EP. VII. To M. THOMAS SUTTON. 
Exciting him, and (in him) all others to early and cheerful beneficence: showing the necessity and benefit of good works. 77.   
EP. VIII. To E. B. Dedicated to Sir GEORGE GORING. 
Remedies against dullness and hartlesnesse in our callings, and encouragements to cheerfulness in labour. 91.   
EP. IX. To S. H. I. Discussing this Question. 
Whether a man and wife after some years mutual, and loving fruition of each other, may upon consent, whether for secular, or religious causes, vow and perform a perpetual separation from each others bed, and absolutely renounce all carnal knowledge of each other for ever. 101   
EP. X. To M. WILLIAM KNIGHT; 
Encouraging him to persist in the holy calling of the ministry, which upon conceit of his insufficiency, and want of affection, he seemed inclining to forsake, and change. 115     

DECAD. VI  

EP. I. TO my Lord DENNY. 
A particular account how our days are, or should be spent, both common and holy. 1   
EP. II. To M. T. S. Dedicated to Sir FULKE GREVILL. 
Discoursing how we may use the world without danger. 13   
EP. III. To S. GEORGE FLEETWOOD. 
Of the remedies of sin, and motives to avoid it. 21   
EP. FOUR To M. Doctor MILBURNE. 
Discoursing how far, and wherein Popery destroyeth the foundation. 31.   
EP. V. Written long since to I. W. 
Dissuading from separation: and shortly oppugning the grounds of that error. 41.   
EP. VI To Master I. B. 
A complaint of the mis-education of our Gentry. 65   
EP. VII. To Master Jonas REIGES BERGIUS in Zealand. 
Written some while since, concerning some new opinions then broaced in the Churches of Holland; and under the name of Arminius (then living:) persuading all great wits to a study and care of the common Peace of the Church, and dissuading from all affectation of singularity. 75   
EP. VIII. To W. I. condemned for murder 
Effectually preparing him, and (under his name) whatsoever Malefactor, for his death. 83.   
EP. IX. To Master JOHN MOLE, of a long time now prisoner under the Inquisition at Rome. 
Exciting him to his wont constancy, and encouraging him to Martyrdom. 93.   
EP. X. To all Readers. 
Containing Rules of good advice for our Christian and civil carriage. 107.      

Errata.  

DECAD. V.  
PAge 3. line 11. read settledness for seelednes. p. 12. l. 16. read their for they, p. 14. l. 4. r. stales for stalls. p. 17. l. 13. r. great, oppugnation for Great oppugnation, p. 23. l. 15. r. person for persons, p. 27. l. 19 r. Fasts for Facts, p. 28. ult r. concluding for concluding, p. 37. l. 9, r. ingrosses for engross, p. 44. l. 2. read heard for hard, p. 72. l. 10. r. Duels for Doels', p. 72. l. 20. r. Cotton for Cotten, p. 74. l. 12. r. holy for wholly, p. 84. penult. r. deathbed for dead bed, p. 92. l. 4. r. more weak for more weaker p. 98. 7. r. our price for our pride, p. 104. l. 12. r. then ever forthen never, p. 110. l. 1. r. matrimonial for matrimonical, p. 115. l. 8. r. I am not more for I am more, p 116. l. r. 20 appose us for oppose us:   

DECAD. VI  
PAge 39 l. 6. r. Judges for judge. p. 66. l. 19 r. Ruffians for ruffianlike, p. 73. l. 5. r. glad for galled, p. 87. l. 20. r. let for lets, p. 110. l. 12. r. yield for yields. p. 112. l. 11. r. probation for provation,    

The fifth Decade.  

EPISTLE. I. To my Lord Bishop of bath and Wels.  
EP. I. Discoursing of the causes and means of the increase of Popery.  
BY what means the Romish religion hath in these latter times prevailed so much over the world, (Right Reverend and honourable) is a consideration both weighty, and useful: for hence may we frame ourselves either to prevent, or imitate them: To imitate them in what we may; or prevent them in what they should not. I meddle not with the means of their first risings: the munificence of Christian Princes, the honest devotions of well-meaning Contributers, the division of the Christian world, the busy endeavours of forward Princes, for the recovery of the holy land, with neglect of their own, the ambitious insinuations of that sea, the same and large dominion of those seven hills; the compacted indulgence, and connivence of some treacherous, of other timorous rulers; the shameless flattery of parasites, the rude ignorance of Times; or if there be any other of this kind; My thoughts and words shall be spent upon the present, and latest age. All the world knows, how that pretended chair of Peter tottered, and cracked, some threescore years ago, threatening a speedy ruin to her fearful usurper: How is it that still it stands, and seems now to boast of some settledness? Certainly, if hell had not contrived a new support, the Angel had long since said, It is fallen, it is fallen; and the Merchants, Alas, Alas, the great City. The brood of that lame Loyola shall have this miserable honour, without our envy; that if they had not been, Rome had not been. By what means, it rests now to inquire.  
It is not so much their zeal for falsehood; which yet we acknowledge, and admire not. If Satan were not more busy than they, we had lost nothing. Their desperate attempts, bold intrusions, importunate solicitations have not returned empty; yet their policy hath done more than their force. That Popish world was then foul, and debauched, as in doctrine, so in life; and now began to be ashamed of itself; when these holy Fathers, as some Saints dropped out of heaven, suddenly professed an unusual strictness, sad piety, resolved mortification; and so drew the eyes, and hearts of men after them, that poor fowls began to think it could not be other then divine, which they taught; other then holy, which they touched. The very times (not seldom) give as great advantage, as our own best strength: and the vices of others give glory to those which either are, or appear virtuous. They saw how ready the world was to bite at the bait, and now followed their success, with new helps. Plenty of pretended miracles must bless, on all sides, the in deavours of this new Sect; and calls for both approbation, and wonder. Those things by the report of their own pens (other witnesses I see none) have been done by the ten patriarchs of the Iesuitish Religion, both alive and dead, which can hardly be matched of him, whose name they have usurped. And now the vulgar can say, If these men were not of God, they could do nothing: How can a man that is a sinner do such miracles? not distrusting either the fame, or the work, but applauding the Authors, for what was said to be done. But now lest the envy of the fact should surpass the wonder, they have learned to cast this glory upon their wooden Ladies, & to communicate the gain unto the whole Religion: Two blocks at Hale and Scherpen-hewell, have said and done more for Popery, than all Friars, ever since Francis wore his breeches on his head. But because that praise is sweet, which arises from the disgrace of a rival, therefore this holy society hath beside, ever wont to honour itself by the brokage of shameless untruths against the adverse part; not caring how probable any report is, but how odious. A just volume would not contain those willing lies, wherewith they have purposely loaded religion, and us; that the multitude might first hate us, and then inquire: and these courses are held not tolerable, but meritorious. So the end may be attained, all means are just; all ways strait. Whom we may, we satisfy: but wounds once given, are hardly healed with out some scars: and commonly accusations are vocal, Apologies dumb. How easy is it to make any cause good, if we may take liberty of tongue, and conscience? Yet lest some glimpse of our truth and innocence should perhaps lighten the eyes of some more inquisitive Reader, they have by strict prohibitions, whether of books, or conference, restrained all possibility of true informations; Yea their own writings, wherein our opinions are reported with confutation, are not allowed to the common view, lest if it should appear what we hold, our mere opinion should prevail more than their subtlest answer. But above all, the restraint of God's book hath gained them most; If that might be in the hands of men, their religion could not be in their hearts; now, the concealment of Scriptures breeds ignorance, and ignorance superstition. But because forbiddance doth but whet desire, and work a conceit of some secret excellence in things denied; therefore have they devised to affright this dangerous curiosity, with that cruel, butcherly, hellish Inquisition. Wherein yet there is not less craft than violence. For since they have perceived the blood of Martyrs to be but the seed of the Church, and that these perfumes are more dispersed with beating; they have now learned to murder without noise, and to bring forth (if, at least, they list sometimes to make the people privy to some examples of terror) not men but carcases. Behold, the constant confessions of the dying Saints have made them weary of public executions: None but bare walls shall now testify the courage and faith of our happy Martyrs. A disguised corpse is only brought forth to the multitude either for laughter, or fear. Yet because the very dead speak for truth in a loud silence; these spectacles are rare; and the graves of heretics are become as close as their death.  
Yet lest (since neither living mouths, nor faithful pens may be suffered to insinuate any truth) those speeches should perhaps be received from the Ancients, which in us were heretical; the monuments of unpartial antiquity must be depraved, all witnesses that might speak against them must be corrupted, with a fraudulent violence; and some of them purged to the death. So whiles ours are debarred, and the Ancients altered, posterity shall acknowledge no adversary.  
What should I speak of those plausible devices; which they have invented to make superstitious, and foolish Proselytes? Their proud vaunts of antiquity, universality, succession, and the name of their forefathers, do not only persuade, but amaze, and besot an ignorant heart. The glorious shows of their processions, the gaudy ornaments of their Altars, the pomp and magnificence of the places, and manner of their Services, the triumphs of their great Festivals, are enough to bewitch any childish, simple, or vain beholders. Who knows not that nature is most led by sense? Sure, children and fools (such are all mere natural men) cannot be of any other religion.  
Besides all these, their personal undertakings, what for cunning, what for boldness, could promise nothing but success. They can transform themselves into all shapes; and in these false forms thrust themselves into all Courts, and companies, not oftener changing their habit, than their name. They can take the best opportunities to work upon those which are either most unable to resist, or most like to bestead them. That I may not speak of the wrongs of unseasonable travel: wherein many unsettled heads have met dangers, and solicited errors: who like fond and idle Dinah's, going abroad to gaze, have been ravished ere they return. Never any bird was so laid for, by the ne●s and calls of the fowler, as the great heir of some noble family, or some fiery wit, is by these impostors. They know that greatness is both lawless, and commanding; if not by precept, yet by example: their very silence is persuasory, and imperious. But alas for that other sex: Still the devil begins with Eve; still his assault is strongest, where is weakest resistance. Simon Magus had his Helena, Nicholas the Deacon had his choros foemineos (as Hierome calls them.) Martion had his Factoress at Rome; Appelles his Philumena, Montanus his Prisca and Maximilla; Arrius his Constantines-sister, Donatus his Lucilla, Elpidius his Agape, Priscillianus his Galla: and our Jesuits have their painted Ladies (not dead, but living) both for objects and instruments. When they saw they could not blow up religion with French powder into heaven, they now try by this Moabitish plot to sink it down to hell. Those silly women, which are laden with sins, and divers lusts, must now be the stalls of their spiritual fornications: But for that these enterprises want not danger; that both parts may securely succeed, behold public liberty of dispensations, whether for dissembled religion, or not unprofitable filthiness. These means are (like the Authors) dishonest, and godless. Add (if you please) hereto, those which pretend more innocent policy: their common dependences upon one commander, their intelligences given, their charges received, their rewards and honours (perhaps of the Calendar, perhaps of a red hat) duly conferred. Neither may the least help be ascribed to the conference of studies; (the conjoined labours of whole Societies directed to one end, and shrouded under the title of one Author:) to large maintenances, raised from the deathbeds of some guilty benefactors: from whence flow both infinite numbers, and incomparable helps of Students. Under which head, for the time past, not a few are moved by the remembrance of the bounteous hospitality of the religious; who having engrossed the world to themselves, seemed liberal in giving something; like unto some vainglorious thieves, which having robbed wealthy Merchants, bestow some pence upon beggars. Further, the smothering, if not composing of their frequent strifes, and confining of brawls within their own thresholds; with the nice men aging of their known oppositions, hath won many ignorant friends. Lastly, the excellent correspondence of their doctrines unto nature, hath been their best solicitor. We have examined particulars in a former Epistle: wherein we have made it evident, that Popery affects nothing but to make nature either proud, or wanton: it offers difficulties, but carnal; and such as the greatest lover of himself would easily embrace for an advantage. That we may therefore sum up all; I need not accuse our carelessness, indifferency, idleness, loose carriage; in all which, would God we had not aided them, and wronged ourselves; Nor yet their zeal and forwardness; worse means are guilty of their gain. In short, the fair outside which they set upon Religion, which sure is the best they have, if not all; their pretended miracles, wilful untruths, straight prohibitions, bloody & secret inquisitions, depravations of Ancient witnesses, expurgation of their own; gay and gairish sights, glorious titles, crafty changes of names, shapes, habits, conditions; insinuations to the great oppugnation of the weaker sex; falsehood of answers, and oaths, dispensatons for sins, uniting of forces, concealing of differences, largeness of contributions, multitude of actors, and means, accordances to men's natural dispositions: Where we on the contrary care not to seem but to be, disclaim miracles, dare not save the life of religion with a lie; give free scope to all pens, to all tongues, to all eyes▪ shed no blood for religion: suffer all writers to speak like themselves; show nothing but poor simplicity in our devotions, got ever, and look as we are; teach the truth right-downe in an honest plainness, take no vantage of imbecility: swear true, though we die; give no hope of indulgence for evil; study each retired to himself, & the muses; publish our quarrels and aggravate them▪ anger nature, and conquer it. Such gain shall be gravel in their throats: such losses to us (in our not daring to sin) shall be happy and victorious; in all other regards are both blame worthy, and recoverable. What dullness is this? Have we such a King, as in these lists of Controversy, may dare to grapple with that great infallible Vicar, for his triple crown: Such Bishops as may justly challenge the whole Consistory of Rome; so many learned Doctors, and Divines, as no nation under heaven, more; so flourishing Universities as Christendom hath none; such blessed opportunities, such encouragements; and now when we want nothing else, shall we be wanting to ourselves? Yea above all these, the God of heaven favours us; and do we languish? The cause is his, and in spite of the gates of hell shall succeed, though we were not: our neglect may slacken the pace of truth, cannot stay the passage. Why are we not as busy, as subtle, more resolute? Such spirits, and such hands as yours (reverend Lord) must put life into the cold breasts of this frozen generation, and raise them up to such thoughts and endeavours, as may make the emulation of our adversaries equal to their enmity.   

To my Lord Bishop of Worcester.  
EP. II. Showing the differences of the present Church from the Apostolical; and needlessness of our conformity thereto in all things.  
I Fear not to say those men are but superstitiously curious, (Right Reverend, and honourable) which would call back all circumstances, to their first patterns. The Spouse or Christ hath been ever clothed with her own rites: And as apparel, so Religion hath her fashions, variable according to ages, and places: To reduce us to the same observations which were in Apostolical use, were no better then to tie us to the sandals of the Disciples, or the seamlesse coat of our Saviour. In these cases, they did, what we need not: and we may, what they did not God meant us no bondage in their example: their Canons bind us whether for manners, or doctrine, not their Ceremonies. Neither Christ, nor his Apostles did all things for imitation: I speak not of miraculous Acts. We need not be silent before a judge, as Christ was; we need not take a towel, and gird ourselves, and wash our servants feet, as Christ did; we need not make tents for our living as Paul, nor go armed as Peter; nor carry about our wives, as he, and the other Apostles. I acknowledge the ground not only of separation, but Anabaptisme; and wonder that these conceits do not answer themselves who can choose but see a manifest difference betwixt those laws, which Christ and his great Ambassadors made for eternal use, and those ritual matters, which were confined to place, and time? Every Nation, every persons sins that observes not those; These for the most part, are not kept of the most; and are as well left without sin by us, as used without prescription or necessity by the Authors. Some of them we cannot do; others we need not: which of us can cast out devils by command? Who can cure the sick by ointment, and imposition of hands? The Disciples did it. All those Acts which proceeded from supernatural privilege, ceased with their cause: who now dare undertake to continue them? Unless perhaps some bold Papists, who have brought in gross magic instead of miraculous authority; and daub very chrcasses instead of healing diseases. There be more yet, which we need not do: What need we to choose Ministers by Lot? What need we to disclaim all peculiarity in goods? What need we to christian in rivers; or to meet upon their banks? What need we to receive God's Supper after our own? What to lean in each others bosom while we receive it? what to abhor leaven in that holy Bread? what to celebrate love feasts upon the receipt? what to abstain from all strangled and blood? what to depend upon a maintenance arbitrary, and uncertain? what to spend our days in a perpetual pererration, as not only the Apostles but the Prophets and Evangelists some ages after Christ? whosoever would impose all these on us, he should surely make us, not the Sons, but the slaves of the Apostles. God's Church never held herself in such servile terms; yea Christ himself gave at first some precepts of this nature, which he reversed ere long: when he sent the Disciples to preach, he charges, take not gold, nor silver, nor money in your girdles; afterwards judas carried the bag. He charges, not to take so much as a staff; yet after behold two swords: should the Disciples have held their master to his own rule? Is it necessary that what he once commanded, should be observed always? The very next age to these Christian patriarchs, neither would nor durst have so much varied her rites, or augmented them if it had found itself tied either to number, or kind: As yet it was pure, chaste, and (which was the ground of all) persecuted. The Church of Rome distributed the sacramental Bread: the Church of Alexandria permitted the people to take it: the Churches of Africa and Rome, mixed their holy wine with water; other colder regions drank it pure. Some kneeled in their prayers, others fell prostrate; and some lifted up eyes, hands, feet towards heaven: some kept their Easter according to the jewish use the fourteenth of March; the French (as Nicephorus) the eight of the Calends of April, in a set solemnity: the Church of Rome the Sunday after the fourteenth Moon; which yet (as Socrates truly writes) was never restrained by any Gospel, by any Apostle. That Romish Victor overcame the other world in this point, with too much rigour; whose censure therefore of the Asian Churches was justly censured, by Irenaeus. What should I speak of their difference of facts? there can scarce be more variety in days, or meats. It hath ever been thus seen, according to our Anselmes' rule, that the multitude of different ceremonies in all Churches, hath justly commended their unity in faith. The French Divines preach covered (upon the same rule which required the Corinthians to be uncoverd) we bore: The Dutch sit at the Sacrament, we kneel; Geneva useth wafers, we leavened bread; they common vestures in Divine service, we peculiar: each is free: no one doth either blames, or over rule others. I cannot but commend those very Novatian Bishops (though it is a wonder any precedent of peace should fall from schismatics) who meeting in Council together, enacted that Canon of indifferency, when the Church was distracted with the differences of her Paschall solemnities; concluding how insufficient, this cause was to disquiet the Church of Christ. Their own issue (our Separatists) will needs be unlike them in good; and strive to a further distance from peace: whiles in a conceit not less idle, than scrupulous, they press us to an uniform comformity in our fashions to the Apostles. Their own practice condemns them: They call for some, and yet keep not all: yet the same reason enforces all, that pleads for some: and that which warrants the forbearance of some, holds for all. Those tools which serve for the foundation, are not of use for the roof. Yea the great master builder chose those workmen for the first stones which he meant not to employ in the walls. Do we not see all Christ's first agents extraordinary Apostles, Evangelists, Prophets; Prophetesses? See we not fiery and cloven tongues descending▪ What Church ever since boasted of such founders; of such means? Why would God begin with those which he meant not to continue, but to show us we may not always look for one face of things? The nurse feeds and tends her child at first; afterward he is undertaken by the discipline of a Tutor; must he be always under the spoon, and ferule, because he began so? If he have good breeding, it matters not by whose hands. Who can deny, that we have the substance of all those royal Laws, which Christ and his Apostles left to his Church? what do we how thus importunately catching at shadows? If there had been a necessity of having what we want, or wanting what we have, let us not so far wrong the wisdom and perfection of the lawgiver, as to think he would not have enjoined that, and forbidden this. His silence in both argues his indifferency, and calls for ours; which while it is not peaceably entertained, there is clamour without profit, malice without cause, and strife without end.   

To my Lady Mary Denny.  
EP. III. Containing the description of a Christian, and his differences from the worldling.  
MADAM.  
IT is true that worldly eyes can see no difference, betwixt a Christian, & another man; the outside of both is made of one clay, and cast in one mould; both are inspired with one common breath: Outward events distinguish them not; those, God never made for evidences of love, or hatred. So the senses can perceive no difference, betwixt the reasonable soul, & that which informs the beast: yet the soul knows there is much more, then betwixt their bodies. The same holds in this: Faith sees more inward difference, than the eye sees outward resemblance. This point is not more high, then material: which that it may appear, let me show, what it is to be a Christian: You that have felt it, can second me with your experience; and supply the defects of my discourse. He is the living temple of the living God, where the deity is both resident & worshipped. The highest thing in a man is his own spirit; but in a Christian the spirit of God, which is the God of spirits. No grace is wanting in him; & those which there are, want not stirring up. Both his heart & his hands are clean: All his outward purity flows from within; neither doth he frame his soul to counterfeit good actions, but out of his holy disposition, commands and produces them, in the sight of God. Let us begin with his beginning, and fetch the Christian out of his nature, as another Abraham from his Chaldea: whiles the wordling lives and dies, in nature, out of God. The true convert therefore after his wild and secure courses puts himself (through the motions of gods spirit) to school unto the law; there he learns what he should have done, what he could not do, what he hath done, what he hath deserved. These lessons, cost him many a stripe, and many a tear, and not more grief than terror: For this sharp master makes him feel what sin is, and what hell is: and in regard of both, what himself is. When he hath well smarted under the whip of this severe usher, and is made vile enough in himself, then is he led up into the higher school of Christ, & there taught the comfortable lessons of grace; there he learns, what belongs to a Saviour, what one he is, what he hath done, and for whom, how he became ours, we his; & now finding himself in a true state of danger, of humility, of need, of desire, of fitness for Christ, he brings home to himself all that he learns, and what he knows he applies. His former Tutor he feared, this he loveth; that showed him his wounds, yea made them: this binds and heals them: that killed him, this shows him life, and leads him to it. Now at once he hates himself, defies Satan, trusts to Christ, makes account both of pardon and glory. This is his most precious Faith, whereby he appropriates, yea in grosses Christ jesus to himself: whence he is justified from his sins, purified from his corruptions, established in his resolutions, comforted in his doubts, defended against temptations, overcomes all his enemies. Which virtue, as it is most employed, and most opposed, so carries the most care from the Christian heart, that it be sound, lively growing: Sound, not rotten, not hollow not presumptuous: sound in the Act; not a superficial conceit, but a true, deep, and sensible apprehension; an apprehension, not of the brain, but of the heart, and of the heart not approving, or assenting, but trusting, and reposing Sound in the object, none but Christ: he knows, that no friendship in heaven can do him good, without this; The Angels cannot: God will not: Ye believe in the Father, believe also in me.  
Lively; for it cannot give life, unless it have life; the faith that is not fruitful is dead: the fruits of faith are good works: whether inward, within the roof of the heart, as love, awe, sorrow, piety, zeal, joy, and the rest; or outward towards God, or our brethren: obedience and service to the one: to the other relief and beneficence: These he bears in his time: sometimes all, but always some.  
Growing: true faith cannot stand still, but as it is fruitful in works, so it increaseth in degrees; from a little seed it proves a large plant, reaching from earth to heaven, and from one heaven to another: every shower and every Sun adds something to it. Neither is this grace ever solitary, but always attended royally: For he that believes what a Saviour he hath, cannot but love him: & he that loves him cannot but hate whatsoever may displease him: cannot but rejoice in him, & hope to enjoy him, and desire to enjoy his hope, and contemn all those vanities which he once desired and enjoyed. His mind now scorneth to grovel upon earth, but soareth up to the things above, where Christ sits at the right hand of God: and after it hath seen what is done in heaven, looks strangely upon all worldly things. He dare trust his faith above his reason, and sense▪ and hath learned to wean his appetite from craving much: He stands in awe of his own conscience and dare no more offend it, than not displease himself. He fears not his enemies, yet neglects them not; equally avoiding security, and timorousness: He sees him that is invisible; and walks with him awfully, familiarly. He knows what he is borne to, and therefore digests the miseries of his wardship, with patience: he finds more comfort in his afflictions, than any worldling in pleasures. And as he hath these graces to comfort him within, so hath he the Angels to attend him without; spirits better than his own, more powerful, more glorious; These bear him in their arms, wake by his bed, keep his soul while he hath it and receive it when it leaves him. These are some present differences, the greatest are future, which could not be so great, if themselves were not witnesses; no less than betwixt heaven and hell, torment and glory, an incorruptible crown, and fire unquenchable. Whether Infidels believe these things or no, we know them: so shall they, but too late. What remains but that we applaud ourselves in this happiness; & walk on clearly in this heavenly profession? acknowledging that God could not do more for us; & that we cannot do enough for him. Let others boast (as your Ladyship might with others) of ancient and noble houses, large Patrimonies, or dowries, honourable commands; others of famous names, high and envied honours, or the favours of the greatest; others of valour or beauty, or some perhaps of eminent learning and wit; it shall be our pride that we are Christians.   

To my Lady Honoria Hay.  
Ep. FOUR Discoursing of the necessity of Baptism; and the estate of those which necessarily want it.  
MADAM.  
MEthinks children are like teeth, troublesome both in the breeding, and losing, & oftentimes painful while they stand: yet such, as we neither would, nor can well be without. I go not about to comfort you thus late, for your loss, I rather congratulate your wise moderation, & Christian care of these first spiritual privileges; desiring only to satisfy you in what you hard as a witness; not in what you needed as a mother. Children are the blessings of Parents, and baptism is the blessing of children, and parents: Wherein, there is not only use, but necessity; Necessity, not in respect so much of the end, as of the precept: God hath enjoined it, to the comfort of parents, and behoof of children: which therefore, as it may not be superstitiously hastened, so not negligently differred. That the contempt of baptism damneth, is past all doubt; but that the constrained absence thereof, should send infants to hell, is a cruel rashness. It is not their sin to die early: death is a punishment, not an offence; an effect of sin, not a cause of torment; they want nothing but time; which they could not command. Because they could not live a while longer, that therefore they should die everlastingly, is the hard sentence of a bloody religion. I am only sorry, that so harsh an opinion should be graced with the name of a father, so reverend, so divine: whose sentence yet, let no man plead by halves. He who held it unpossible for a child to be saved unless the baptismal water were powered on his face, held it also as unpossible, for the same infant, unless the sacramental bread were received into his mouth. There is the same ground for both, the same error in both, a weakness fit for forgetfulness; seeyet how ignorant, or ill meaning posterity, could single out one half of the opinion for truth: and condemn the other of falsehood. In spite of whom, one part shall easily convince the other; yea without all force, since both cannot stand, both will fall together, for company. The same mouth, which said, unless ye be borne again of water, and the holy Ghost, said also, Except ye eat the flesh of the Son of man, and drink his blood: An equal necessity of both. And lest any one should plead different interpretations, the same Saint Austin avers this later opinion also, concerning the necessary communicating of children, to have been once the common judgement of the Church of Rome: A sentence so displeasing, that you shall find 
Index Expurg.  the memory of it noted with a black coal, & wiped out in that infamous bill of Expurgations. Had the ancient Church held this desperate sequel, what strange, and yet wilful cruelty had it been in them, to defer baptism a whole yearelong: till Easter, or that Sunday, which hath his name (I think) from the white robes of the baptized?  
Yea what an adventure was it in some, to adjourn it till their age (with Constantine) if being unsure of their life, they had been sure the prevention of death would have inferred damnation? Look unto that legal Sacrament of circumcision, which (contrary to the fancies of our Anabaptists) directly answers this evangelical. Before the eight day they could not be circumcised: before the eight day they might die. If dying the seventh day, they were necessarily condemned: either the want of a day is a sin, or God sometimes condemneth not for sin: Neither of them possible, neither according with the justice of the Lawgiver. Or if from this parallel, you please to look either to reason or example, the case is clear. Reason; No man that hath faith, can be condemned; for Christ dwells in our hearts by faith: and he in whom Christ dwells cannot be a reprobate. Now it is possible a man may have a saving saith, before baptism: Abraham first believed to justification: then after received the sign of circumcision, as a seal of the righteousness of that faith, which he had when he was uncircumcised: Therefore some dying before their baptism, may, yea must be saved. Neither was Abraham's case singular; he was the Father of all them also, which believe, not being circumcised: these, as they are his Sons in faith, so in righteousness; so in salvation: uncircumcision cannot hinder, where faith admitteth; These following his steps of belief before the sacrament, shall doubtless rest in his bosom, without the sacrament; without it, as fataly absent, not as willingly neglected. It is not the water, but the faith: not the putting away the filth of the flesh (saith Saint Peter) but the stipulation of a good conscience; for who takes Baptism without a full faith (saith Hierome) takes the water, takes not the spirit; Whence is this so great virtue of the water, that it should touch the body, and cleanse the heart (saith Austen) unless by the power of the word, not spoken, but believed? Thou seest water (saith Ambrose:) every water heals not, that water only heals which hath the grace of God annexed; And if there be any grace in the water (saith Basill) it is not of the nature of the water, but of the presence of the spirit. Baptism is indeed, as S. Ambrose styles it, the pawn and image of our resurrection, yea (as Basil) the power of God to resurrection: but (as Ignatius expounds this phrase aright) believing in his death, we are by baptism made partakers of his resurrection. Baptism therefore without faith cannot save a man, and by faith doth save him; and faith without baptism (where it cannot be had; not where it may be had, and is contemned) may save him: That Spirit which works by means, will not be tied to means.  
Examples. Cast your eyes upon that good thief: good in his death, though in his life abominable: he was never washed in lordan, yet is received into Paradise; his soble was foul with rapines, and injustice, yea bloody with murders: and yet being scouted only with the blood of his Saviour, not with water of baptism; it is presented glorious to God. I say nothing of the souls of trajan, and Falconella, mere heathens, living and dying without Christ, without baptism: which yet their honest Legend reports delivered from hell, transported to heaven, not so much as scorched in Purgatory: The one by the prayers of Gregory, the other of Tecla. What partiality is this to deny that to the children of Christians, which they grant to known, infidels? The promise is made to us, and our seed; not to those that are without the pale of the Church. Those Innocents' which were massacred for Christ, are by them canonised for Saints, and make one day in their Calendar (each year) both holy, and dismal; whereof yet scarce any lived to know water, none to know baptism. Yea, all Martyrs are here privileged; who are Christened in their own blood, instead of water: but where hath God said, All that die without baptism, shall die for ever, except Martyrs? why not, except believers? It is faith that gives life to Martyrs; which if they should want, their first death could not avoid the second. Ambrose doubted not to say, his Valentinian was baptized, because he desired it; not because he had it: he knew the mind of God, who accounts us to have what we unfeignedly wish.  
Children cannot live to desire baptism, if their parents desire it for them, why may not the desire of others be theirs, as well as (according to Augustine's opinion) the faith of othenrs believing, and the mouth of others confessing? In these cases therefore of any souls but our own, it is safe to suspend, and dangerous to pass judgement. Secret things to God: He that made all soulesv, knows what to do with them, neither will make us of counsel: But if we define either way, the errors of charity are inoffensive. we must honour good means and use them, and in their necessary want depend upon him, who can work, beyond, without, against means.  
Thus have I endeavoured your ladyships satisfaction in what you heard, not without some scruple. If any man shall blame my choice in troubling you with a thorny, and scholastical discourse, let him know that I have learned this fashion of St. Hierome the Oracle of Antiquity, who was wont to entertain his Paula, and Eustochium, Marcelia, Principia, Hedibia, and other devout Ladies, with learned canuases of the deep points of Divinity. This is not so perplexed, that it need to offend: nor so unnecessary, that it may be unknown.   

To Sir Richard Lea, since deceased.  
EP. V. Discoursing of the comfortable remedies of all afflictions.  
WIse men seek remedies before their disease: sensible patients, when they begin to complain: fools, too late. Afflictions are the common maladies, of Christians: These you feel, and upon the first groans seek for ease. Wherhfore serves the tongue of the learned, but to speak words in season? I am a scholar of those that can comfort you: If you shall with me, take out my lessons, neither of us shall repent it. You smart and complain, take heed lest too much: There is no affliction not grievous: the bone that was disjointed, cannot be set right without pain. No potion can cure us, if it work not: it works not, except it make us sick: we are contented with that sickness, which is the way to health. There is a vexation without hurt: such is this: We are afflicted, not over-pressed; needy, not desperate; persecuted not forsaken, cast down but perish not. How should we, when all the evil in a City comes from the providence of a good God; which can neither be impotent, nor unmerciful? It is the Lord, let him do what he will. Woe were us if evils could come by chance; or were let loose to alight where they list: now they are overuled; we are safe. The destiny of our sorrows is written in heaven by a wise and eternal decree: Behold he that hath ordained, moderates them. A faithful God, that gives anissue with the tentation: An issue, both of their end, and their success. He chides not always, much less striketh; Our light afflictions are but for a moment, not so long, in respect of our vacancy; and rest. If we weep sometimes, our tears are precious; As they shall never be dry in his bottle, so they shall soon be dry upon our cheeks. He that wrings them from us, shall wipe them off: how sweetly doth he interchange our sorrows, and joys, that we may neither be vain, nor miserable? It is true; to be struck, once in anger, is fearful: his displeasure is more than his blow: In both, our God is a consuming fire. Fear not, these stripes are the tokens of his love: he is no Son, that is not beaten; yea till he smart, and cry; if not till he bleed: no parent corrects another's child, and he is no good parent, that corrects not his own. Oh rod worthy to be kissed, that assures us of his love, of our adoption! What speak I of no hurt? short praises do but discommend, I say more, these evils are good: look to their effects. What is good if not patience? affliction is the mother of it; tribulation bringeth forth patience. What can earth or heaven yield better than the assurance of God's spirit? Afflictions argue, yea seal this to us. Wherein stands perfect happiness, if not in our near resemblance of Christ? Why was man created happy, but because in God's image? The glory of Paradise, the beauty of his body, the duty of the creatures, could not give him felicity without the likeness to his creator. Behold, what we lost in our height, we recover in our misery; a conformity to the Image of the Son of God: he that is not like his elder brother, shall never be coheir with him. Lo his side, temples, hands, feet, all bleeding: his face blubbered ghastly, & spitted on: his skin all pearled with a bloody sweat, his head drooping, his soul heavy to the death: see you the worldling merry, soft, delicate, perfumed, never wrinkled with sorrow, never humbled with afflictions? What resemblance is here, yea what contrariery? Ease slayeth the fool; it hath made him resty, and leaves him miserable. Be not deceived; No man can follow Christ without his Gross; much less reach him and if none shall reign with Christ, but these that suffer with him; what shall become of these jolly ones? Go now thou dainty worldling, and please thyself in thy happiness, laugh always, and be ever applauded; It is a woeful felicity that thou shalt find in opposition to thy redeemer: He hath said, woe to them that laugh; Believest thou, and dost not weep at thy laughter? and with Solomon, condemn it of madness? And again, with the same breath, Blessed are ye that weep: who can believe this, and not rejoice in his own tears, and not pity the faint smiles of the godless? Why blessed? For ye shall laugh: Behold we that weepon earth, shall laugh in heaven: we that now weep with men, shall laugh with Angels; while the fleering worldling, shall be gnashing, and howling with devils: we that weep for a time, shall laugh for ever: who would not be content to differ his joy a little, that it may be perpetual, and infinite? What mad man would purchase this crackling of thorns (such is the worldlings joy) with eternal shrieking & torment? he that is the door and the way, hath taught us, that through many afflictions we must enter into heaven. There is but one passage, and that a straight one: It with much pressure we can get through, and leave but our superfluous rags as torn from us in the crowd; we are happy. He that made heaven, hath on purpose thus framed it; wide when we are entered; and glorious narrow and hard in the entrance: that after our pain, our glory might be sweeter. And if before hand you can climb up thither in your thoughts; look about you, you shall see no more palms, than crosses: you shall see none crowned, but those that have wrestled: with crosses and so rows, to sweat, yea to blood; and have overcome. All runs here to the overcomer, and overcoming implies both fight, and success. Gird up your loins therefore, and strengthen your weak knees, resolve to fight for heaven, to suffer in fight, to persist in suffering; so persisting you shall overcome, and overcoming you shall be crowned. Oh reward truly great, above desert, yea, above conceit. A crown for a few groans: And eternal crown of life and glory, for a short and moment any suffering: How just is Saint Paul's account, that the afflictions of this present life are not worthy of the glory which shall be showed unto us? O Lord let me smart that I may reign; uphold thou me in smarting, that thou mayest hold me worthy of reigning. It is no matter how vile I be, so I may be glorious. What say you? would you not be afflicted? Whether had you rather mourn for a while, or for ever; One must be chosen: the election is easy: Whether had you rather rejoice for one fit or always? You would do both. Pardon me; it is a fond covetousness, and idle singularity to affect it. What? That you alone may far better than all God's Saints? That God should strew Carpets for your nice feet only, to walk into your heaven, and make that way smooth for you, which all patriarchs, Prophets, Evangelists, Confessors, Christ himself, have found rugged and bloody? Away with this self love; and come down you ambitious Son of Zebedee: and ere you think of sitting near the throne, be content to be called unto the Cup. Now is your trial; Let your Saviour see how much of his bitter potion you can pledge; then shall you see how much of his glory he can afford you. Be content to drink of his Vinegar, and gall, and you shall drink new wine with him in his kingdom.   

To Master Peter Moulin, Preacher of the Church at PARIS.  
EP. VI Discoursing of the late French occurrents, and what use God expects to be made of them.  
SInce your travels here with us, we have not forgotten you; but since that, your witty and learned travels in the common affairs of Religion have made your memory both fresh, and blessed. Behold, whiles your hand was happily busy in the defence of our King, the heads and hands of traitors were busy in the massacring of your own. God doth no memorable, and public act, which he would not have talked of, read, construed of all the world. How much more of neighbours, whom scarce a sea severeth from each other? how much yet more of brethren, whom neither land, nor sea, can sever? Your dangers, and fears, and griefs have been ours: All the salt water that runs betwixt us, cannot wash off our interest in all your common causes: The deadly blow of that miscreant (whose name is justly sentenced to forgetfulness) pierced even our sides. Who hath not bled within himself, to think that he, which had so victoriously outlived the sword of enemies, should fall by the knife of a villain? and that he should die in the peaceable streets, whom no fields could kill? that all those honourable and happy triumphs should end in so base a violence? But oh our idleness, and impiety, if we see not a divine hand from above, striking with this hand of disloyalty. Sparrows fall not to the ground without him much less Kings; One dies by a tyle-sheard, another by the splinters of a Lance, one by Lice, another by a Fly, one by poison, another by a knife; What are all these but the executioners of that great God, which hath said, Ye are Gods, but ye shall die like men? Perhaps God saw (that we may guess modestly at the reasons of his acts) you reposed too much, in this arm of flesh; or Perhaps he saw this scourge would have been too early, to those enemies, whose sin, though great, yet was not full: or perhaps he saw, that if that great spirit had been deliberately yielded in his bed, you should not have slept in yours: Or perhaps the ancient connivence at those streams of blood, from your too common deels, was now called to reckoning; or, it may be, that weak revolt from the truth. He whose the rod was, knows why he struck: yet may it not pass without a note, that he fell by that religion, to which he fell. How many ages might that great monarch have lived (whatsoever the ripe head of your more than mellow Cotton could imagine) ere his least finger should have bled, by the hand of an Huguenot? All religions may have some monsters; but blessed be the God of heaven, ours shall never yield that good jesuit, either a Mariana to teach treason, or a Ravillac to act it. But what is that we hear? It is no marvel: That holy Society is a fit Guardian for the hearts of kings: I dare say, none more loves to see them: none takes more care to purchase them. How happy were that Chapel (think they) if it were full of such shrines? I hope all Christian Princes have long, and well learned (so great is the courtesy of these good Fathers) that they shall never (by their wills) need be troubled with the charge of their own hearts. An heart of a KING in a Jesuits hand, is as proper, as a wafer in a Priests. justly was it written of old, under the picture of Ignatius Loyola, Cavete vobis Principes; Be wise O ye Princes, and learn to be the keepers of your own hearts. Yea rather, O thou keeper of Israel, that neither slumberest nor sleepest, keep thou the hearts of all Christian Kings, whether alive or dead, from the keeping of this traitorous generation; whose very religion is wholly rebellion, and whose merits bloody. Doubtless, that murderer hoped to have stabbed thousands with that blow, and to have let out the life of religion, at the side of her collapsed Patron: God did at once laugh and frown at his project; and suffered him to live to see himself, no less a fool then a villain: Oh the infinite goodness of the wise, and holy governor of the world; who could have looked for such a calm in the midst of a tempest? who would have thought that violence could beget peace? Who durst have conceived that King Henry should die alone? and that Religion should lose nothing but his person? This is the Lords doing, and it is marvelous in our eyes. You have now paralleled us: Out of both our fears hath God fetched security: oh that out of our security, we could as easily fetch fear: not so much of evil, as of the Author of good; and yet trust him in our fear, and in both magnify him. Yea, you have by this act gained some converts, against the hope of the agents: neither can I without many joyful congratulations, think of the estate of your Church; which every day honours with the access of new clients; whose tears and sad confessions make the Angels to rejoice in heaven, & the Saints on earth. We should give you example, if our peace were as plentiful of goodness as of pleasure. But how seldom hath the Church gained by ease? or lost by restraint? Bless you God for our prosperity, and we shall praise him for your progress.   

To Master THOMAS SUTTON.  
EP. VII. Exciting him, and (in him) all others to early and cheerful beneficence: showing the necessity and benefit of good works.  
SIR, I trouble you not with reasons of my writing, or with excusds: If I do ill, no plea can warrant me; If well, I cannot be discouraged with any censures. I crave not your pardon, but your acceptation. It is no presumption to give good counsel; and presents of love fear not to be ill taken of strangers. My pen and your substance are both given us for one end, to do good: These are our talents, how happy are we if we can improve them well: suffer me to do you good with the one that with the other, you may do good to many, and most to yourself. You cannot but know, that your full hand, and worthy purposes have possessed the world with much expectation: what speak I of the world? whose honest and reasonable claims yet, cannot be contemned with honour, nor disappointed without dishonour. The God of heaven, which hath lent you this abundance, and given you these gracious thoughts of charity; of piety, looks long for the issue of both: & will easily complain either of too little or too late. Your wealth and your will are both good, but the first is only made good by the second for if your hand were full, and your heart empty, we who now applaud you, should justly pity you, you might have riches, not goods, not blessings: your burden should be greater, than your estate; and you should be richer in sorrows, then in metals. For (if we look to no other world) what gain is it to be the keeper of the best earth? That which is the common coffer of all the rich mines, we do but tread upon; and account it vile, because it doth but hold, and hide those treasures. Whereas the skilful metalist that findeth, and refineth those precious veins, for public use, is rewarded, is honoured. The very basest Element yields gold; the savage Indian gets it, the servile prentice works it, the very Midianitish Camel may wear it, the miserable worldling admires it, the covetous jew swallows it, the unthrifty Ruffian spends it: what are all these the better for it? Only good use gives praise to earthly possessions. Here in therefore you owe more to God, that he hath given you an heart to do good a will to be as rich in good works, as great in riches. To be a friend to this Mammon, is to be an enemy to God: but to make friends with it, is royal, and Christian. His enemies may be wealthy, none but his friends can either be good, or do good: Dam & accipe, saith the wise man. The Christian which must imitate the high pattern of his creator, knows his best riches to be bounty; God that hath all, gives all; reserves nothing. And for himself; he well considers, that God hath not made him an owner, but a servant: and of servants a servant, not of his goods but of the giver; not a treasurer, but a Steward: whose praise is more to lay out well, then to have received much. The greatest gain therefore that he affects, is an even reckoning, a clear discharge: which since it is obtained by disposing, not by keeping, he counts reservation loss, and just expense his trade, and joy; he knows, that Well done faithful servant, is a thousand times more sweet a note, than Soul take thine ease; for that is the voice of the master recompensing, this of the carnal heart presuming: and what follows to the one, but his master's joy? what to the other, but the loss of his soul? Blessed be that God which hath given you an heart to forething this, and in this dry, and dead age, a will to honour him with his own: and to credit his Gospel, with your beneficence; Lo we are upbraided with barrenness: your name hath been publicly opposed to these challenges, as in whom it shall be seen, that the truth hath friends that can give. I neither distrust, nor persuade you, whose resolutions are happily fixed on purposes of good: only give me leave to hasten your pace a little, and to excite your Christian forwardness, to begin speedily, what you have long and constantly vowed. You would not but do good; why not now? I speak boldly, the more speed, the more comfort: Neither the times are in our disposing, nor ourselves: if God had set us a day, and made our wealth inseparable, there were no danger in delaying; now our uncertainty either must quicken us, or may deceive us. How many have meant well, and done nothing, and lost their crown with lingering? whose destinies have prevented their desires, and have made their good motions the wards of their executors, not without miserable success: to whom, that they would have done good, is not so great a praise, as it is a dishonour that they might have done it: their wracks are our warnings, we are equally mortal, equally fickle. Why have you this respite of living, but to prevent the imperious necessity of death? it is a woeful and remediless complaint, that the end of our days hath overrun the beginning of our good works. Early beneficence hath no danger, many joys: for the conscience of good done, the prayers and blessings of the relieved, the gratulations of the Saints, are as so many perpetual comforters, which can make our life pleasant, and our death happy our evil days good, and our good better. All these are lost with delay, few and cold are the prayers for him that may give: & in am, our good purposes fore flowed, are become our torments upon our dead-bed. Little difference is betwixt good differred, and evil done: Good was meant, who hindered it, will our conscience say? there was time enough, means enough, need enough, what hindered? Did fear of envy, distrust of want? Alas what bugs are these to fright men from heaven? As if the envy of keeping, were less then of bestowing: As if God were not as good a debtor, as a giver: he that gives to the poor lends to God, saith wise Solomon; If he freely give us what we may lend, and grace to give; will he not much more pay us what we have lent; and give us because we have given? That is his bounty, this his justice▪ Oh happy is that man that may be a creditor to his maker: Heaven and earth, shall be empty before he shall want a royal payment. If we dare not trust God whiles we live, how dare we trust men when we are dead? Men that are still deceitful, and light upon the balance, light of truth, heavy of self-love. How many executors have proved the executioners of honest wills? how many have our eyes seen, that after most careful choice of trusty guardians, have had their children and goods so disposed, as if the parent's soul could return to see it, I doubt whether it could be happy? How rare is that man that prefers not himself to his dead friend? profit to truth? that will take no vantage of the impossibility of account? What ever therefore men either show, or promise, happy is that man that may be his own auditor, supervisor, executor. As you love God and yourself, be not afraid of being happy too soon. I am not worthy to give so bold advice, let the wise son of Syrach speak for me. Do good before thou die, and according to thine ability stretch out thine hands, and give: Defraud not thyself of thy good day; and let not the portion of thy good desires overpass thee: Shalt thou not leave thy travels to another, and thy labours to them that will divide thine heritage? Or let a wiser than he, Solomon: Say not, tomorrow I will give, if thou now have it: for thou knowest not what a day will bring forth. It hath been an old rule of liberality, he gives twice that gives quickly, whereas slow benefits argue unchearefulnesse, and lose their worth. Who lingers his receipts is condemned as unthrifty: he that knoweth both, saith, it is better to give, then to receive. If we be of the same spirit, why are we hasty in the worse, and slack in the better? Suffer yourself therefore good Sir, for God's sake, for the Gospel's sake, for the Church's sake, for your soul's sake, to be stirred up by those poor lines, to a resolute and speedy performing of your worthy intentions: and take this as a loving invitation sent from heaven, by an unworthy messenger. You cannot deliberate long of fit objects for your beneficence, except it be more for multitude, than want: the streets, yea the world is full; How doth Lazarus lie at every door? how many Sons of the Prophets in their meanely-provided Colleges may say, not, Mors in olla, but Fames? how many Churches may justly plead, that which our Saviour bade his Disciples, The Lord hath need? And if this infinite store hath made your choice doubtful, how easy were it to show you, wherein you might oblige the whole Church of God to you, and make your memorial both eternal, and blessed; or, if you had rather, the whole common wealth? But now I find myself too bold and too busy, in thus looking toward particularities: God, shall direct you, and if you follow him, shall crown you: howsoever, if good be done, and that be times: he hath what he desired, and your soul shall have more than you can desire. The success of my weak yet hearty counsel, shall make me as rich, as God hath made you with all your abundance. That God bless it to you, and make both our reckonings cheerful in the day of our common audit.   

To E. B. Dedicated to Sir GEORGE GORING.  
EP. VIII. Remedies against dullness and hartlesnesse in our callings, and encouragements to cheerfulness in labour.  
IT falls out not seldom (if we may measure all by one) that the mind over laid with work, grows dull, and heavy: and now doth nothing, because it hath done too much; over lavish expense of spirits hath left it heartless: As the best vessel with much motion and vent, becomes flat, and dreggish. And not fewer (of more weaker temper) discourage themselves with the difficulty of what they must do: some travailers have more shrunk at the Map then at the way? Betwixt both, how many sit still with their hands folded; and wish they knew how to be rid of time? If this evil be not cured, we become miserable losers, both of good hours, and of good parts. In these mental diseases, Empirics are the best Physicians. I prescribe you nothing but out of feeling: If you will avoid the first: moderate your own vehemency; suffer not yourself to do all you could do: Rise ever from your desk, not without an appetite. The best horse will tyre soonest, if the rain lie ever loose in his neck: Restraints in these cases are encouragements: obtain therefore of yourself to defer, and take new days: How much better is it to refresh yourself, with many competent meals, then to buy one days glutonie: with the fast of many? And if it be hard to call off the mind, in the midst of a fair and likely flight; know that all our ease and safety begins at the command of ourselves: he can never task himself well, that cannot favour himself. Persuade your heart that perfection comes by leisure: and no excellent thing is done at once: the rising and setting of many Suns (which you think slackens your work) in truth ripens it. That gourd which came up in a night, withered in a day; whereas those plants which abide age, rise slowly. Indeed, where the heart is unwilling, prorogation hinders: what I list not to do this day, I loathe the next; but where is no want of desire, delay doth but sharpen the stomach. That which we do unwillingly leave, we long to undertake, & the more our affection is, the greater our intention, and the better our performance. To take occasion by the foretop, is no small point of wisdom; but to make time (which is wild and fugitive) tame and pliable to our purposes, is the greatest improvement of a man: All times serve him, which hath the rule of himself.  
If the second, think seriously of the condition of your being: It is that we were made for; the bird to fly, and man to labour. What do we here if we repine at our work? we had not been, but that we might be still busy; if not in this task we dislike, yet in some other of no less toil: There is no act that hath not his labour, which varies in measure according to the will of the doer. This which you complain of, hath been undertaken by others, not with facility only, but with pleasure; & what you choose for ease, hath been abhorred of others, as tedious. All difficulty is not so much in the work, as in the Agent. To set the mind on the rack of long meditation (you say) is a torment: to follow the swift foot of your hound alday long, hath no weariness: what would you say of him that finds better game in his study, than you in the field, and would account your disport his punishment? such there are, though you doubt and wonder. Never think to detract from your business, but add to your will. It is the policy of our great enemy, to drive us with these fears, from that he foresees would grow profitable: like as some inhospitall Savages make fearful delusions by sorcery, upon the shore, to fright strangers from landing. Where you find therefore motions of resistance, awaken your courage the more, & know there is some good that appears not; vain endeavours find no opposition. All crosses imply a secret commodity: resolve then to will because you begin not to will: and either oppose yourself, as Satan opposes you, or else you do nothing. We pay no price to God for any good thing, but labour; if we higgle in that, we are worthy to lose our bargain. It is an invaluable gain, that we may make in this traffic: for God is bountiful, as well as just, and when he sees true endeavour, doth not only sell, but give: whereas idleness neither gets nor saves, nothing is either more fruitless of good, or more fruitful of evil; for we do ill whiles we do nothing, and lose, whiles we gain not. The sluggard is senseless, and so much more desperate, because he cannot complain: but (though he feel it not) nothing is more precious than time, or that shall abide a reckoning more strict and fearful: yea this is the measure of all our actions, which if it were not abused, our accounts could not be but even with God: so God esteems it (what ever our pride be) that he plagues the loss of a short time, with a revenge beyond all times. Hours have wings, and every moment flies up to the author of time, and carries news of our usage: All our prayers cannot entreat one of them either to return, or slacken his pace: the mispense of every minute is a new record against us in heaven. Sure, if we thought thus, we would dismiss them with better reports, and not suffer them either to go away empty, or laden with dangerous intelligence; how happy is it that every hour should convey up, not only the message, but the fruits of good, and stay with the Ancient of days, to speak for us before his glorious throne? know this and I shall take no care for your pains, nor you, for pastime. None of our profitable labours shall be transient, but even when we have forgotten them, shall welcome us into joy: we think we have left them behind us, but they are forwarder than our souls, and expect us where we would be. And if there were no crown for these toils, yet without future respects there is a tediousness in doing nothing. To man especially, motion is natural: there is neither mind, nor eye, nor joint which moveth not: And as company makes way short, hours never go away so merrily, as in the fellowship of work. How did that industrious heathen draw out water by night, and knowledge by day, & thought both short, ever labouring only that he might labour? Certainly if idleness were enacted by authority, there would not want some, which would pay their mulct, that they might work and those spirits are likest to heaven, which moves always, and the freest from those corruptions, which are incident to nature: The running stream cleanseth itself, whereas standing ponds breed weeds, and mud. These meditations must hearten us to that we must do: whiles we are cheerful, our labours shall strive whether to yield us more comfort, or others more profit.   

To S. H. I.  
EP. IX. Discussing this Question.  
Whether a man and wife after some years mutual, and loving fruition of each other, may upon consent, whether for secular, or religious causes, vow and perform a perpetual separation from each others bed, and absalutely renounce all carnal knowledge of each other for ever.  
I Wish not myself any other advocate, nor you any other adversary, than Saint Paul who never gave (I speak boldly) a direct precept, if not in this: his express charge whereupon I insisted, is Defraud, not one another, except with consent for a time, that you may give yourselves to fasting and prayer, and then again come together, that Satan tempt you not, for your incontinency. Every word (if you weigh it well) opposes your part, and pleads for mine: By consent of all Divines ancient, & modern, (defrauding) is refraining from matrimonical conversation: see what a word the Spirit of God hath chosen for this abstinence: never but taken in ill part. But there is no fraud in consent, as Chrysostom, Athanasius, Theophilact, expound it: true; therefore Saint Paul adds (unless with consent) that I may omit to say, that in saying (unless with consent) he implies, both that there may be a defrauding without it, and with consent a defrauding, but not unlawful: but see what he adds (For a time,) consent cannot make this defrauding lawful, except it be temporary: No defrauding without consent, no consent for a perpetuity. How long then, and wherefore? Not for every cause, not for any length of time, but only for a while, and for devotion (ut vacetis, etc.) Not that you might pray only (as Chrysostom notes justly) but that you might (give yourselves to prayer.) In our marriage Society (saith he) against that paradox of Hierome, we may pray, and woe to us it we do not; but we cannot (vacare orationi.) But we are bidden to pray continually: yet not I hope, ever to fast and pray. Mark how the Apostle adds (that you may give you selves to fasting and prayer;) It is solemn exercise, which the Apostle here intends, such, as is joined with fasting, and external humiliation; wherein all earthly comforts must be forborn. But what if a man list to task himself continually, and will be always painfully devote: may he then never abstain? No: (Let them meet together again) saith the Apostle, not as a toleration, but as a charge? But what if they both can live safely thus severed? This is more than they can undertake: there is danger, saith our Apostle, in this abstinence (lest Satan tempt you for your incontinency) what can be more plain. Neither may the married refrain this conversation without consent: neither may they with consent, refrain it for ever. What can you now urge us with, but the examples, and sentences of some Ancients? Let this stand evicted for the true and necessary sense of the Apostle, and what is this, but to lay men in the balance with God? I see and confess how much some of the Fathers admitted virginity; so far, that there waited not some, which both detested marriage as vicious, and would force a single life upon marriage, as commendable: whose authority should move me, if I saw not some of them opposite to others, and others no less to Saint Paul himself. How oft doth Saint Austin redouble that rule, and importunately urge it to his Ecdicia, in that serious Epistle, that without consent the continence of the married, cannot be warrantable: teaching her (from these words of Saint Paul which he charges her, in the contrary practice, not to have read, heard, or marked) that if her husband should contain, and she would not, he were bound to pay her the debt of marriage benevolence; & that God would impute it to him for continence not withstanding. Hence is that of Chrysostome, 
Homil. in 1. Cor. 7.  that the wife is both the servant and the Mistress of her husband, a servant to yield her body, a Mistress to have power of his: who also in the same place determines it forbidden fraud, for the husband, or wife to contain alone: according to that of the Paraphrast Let either both contain, or neither. Hierome contrarily, defines thus: But if one of the two (saith he) considering the reward of chastity, will contain, he ought not to assent to the other which contains not, etc. because lust ought rather to come to continency, than continency decline to lust, concluding that a brother, or sister is not subject in such a case; and that God hath not called us to uncleanness, but to holiness. A strange gloss to fall from the pen of a Father: which yet I durst not say, if it were more boldness for me to dissent from him, then for him to dissent from all others. He that censures Saint Paul to argue grossly to his Galatians, may as well tax him of an unfit direction to his Corinthians: It shall be no presumption to say, that in this point all his writings bewray more zeal, than truth: whether the conscience of his former slip caused him to abhor that sex; or his admiration of virginity transported him to a contempt of marriage. Antiquity will afford you many examples of holy men voluntarily sequestered from their wives: Precepts must be our guides, and not patterns. You may tell me of Sozomens Ammon, that famous Monk, who having persuaded his bride the first day to continuance of virginity, lived with her 18. years in a several bed: and in a several habitation, upon the mountain Nitria, 22. years, you may tell me of Ieromes Malchus, Austin's Ecdicia, and ten thousand others: I care not for their number, and suspect their example: Do but reconcile their practice with Saint Paul's rule; I shall both magnify and imitate them. I profess, before God and men: nothing should hinder me but this law of the Apostle: whereto consider, I beseech you, what can be more opposite than this opinion, than this course of life.  
The Apostle says, Refrain not but with consent for a time: your words, and their practice saith, Refrain with consent forever: he saith (meet together again) you say, never more: he saith (meet lest you be tempted) you say, meet not though you be tempted. I willingly grant with Athanasius, that for some set time, especially (as Anselm interprets it) for some holy time, we may, and (in this latter case) we must forbear all matrimonical acts, & thoughts: not for that they are sinful, but unseasonable. As marriage must be always used chastened, and moderately: so sometimes it must be forgotten. How many are drunk with their own vines, and surfeit of their own fruits? either immodesty, or immoderation in man or wise, is a dulterous. If yet I shall further yield, that they may conditionally agree, to refrain from each other, so long till they be perplexed with temptations, on either part: I shall go as far as the reach of my warrant, at least perhaps beyond it: since the Apostle chargeth, Meet again lest you be tempted; not, meet when you are tempted? But to say, absolutely, and for ever renounce (by consent) the conversation of each, other, what temptation soever assault you, is directly, not beyond, but against Paul's divinity, no less than my assertion is against yours. The ground of all these errors in this head of Matrimony, is an unworthy conceit of some unchristian filthiness in the marriage bed. Every man will not utter, but too many hold that conclusion of Hierome: It is good for a man not to touch a women, therefore to touch her, is evil; whom I doubt not, but Saint Austin meant to 
De bono coniugij, cap. 19  oppose, while he writes, Bonum inquam sunt nuptiae, & contra omnes calumnias possunt sanâ ratione defendi: Marriage (I say) is a good thing, and may by sound proof be defended, against all slanders: well may man say that is good, which God saith, is honourable; and both good and honourable must that needs be, which was instituted by the honourable author of goodness, in the state of man's perfect goodness: Let us take heed of casting shame upon the ordinance of our maker. But there was no carnal knowledge in Paradise. But again, in Paradise God said, increase and multiply: there should have been, if there were not. Those that were naked without shame should have been conjoined without shame, because without sin. Meats and drinks, and acts of marriage (saith Austin) (for these he compares 
De bono. coniug. c. 9 etc. 16.  both in lawfulness, and necessity) are, as they are used, either lawful, venial, or damnable. Meats are for the preservation of man: marriage acts for the preservation of mankind: neither of them are without some carnal delight: which yet, if by the bridle of temperance it be held to the proper, and natural use, cannot be termed lust. There is no ordinance of God, which either is of more excellent use, or hath suffered more abuse in all times: the fault is in men, not in marriage: Let them rectify themselves, their bed shall be blessed. Here need no separation from each other, but rather a separation of brutishness, & close corruption from the soul; which whosoever hath learned to remove, shall find the crown of matrimonical chastity, no less glorious, then that of single continence.   

To Master WILLIAM KNIGHT.  
EP. X. Encouraging him to persist in the holy calling of the ministry, which upon conceit of his insufficiency, and want of affection, he seemed inclining to forsake, and change.  
I Am more glad to hear from you, then sorry to hear of your discontentment: whereof, as the cause is from yourself, so must the remedy. We Scholars are the aptest of all others to make ourselves miserable: you might be your own best counsellor were you but indifferent to yourself: It I could but cure your prejudice, your thoughts would heal you: And indeed the same, hand that wounded you, were fittest for this service. I need not tell you, that your calling is honourable; If you did not think so, you had not complained. It is your unworthiness, that troubles you: Let me boldly tell you, I know you in this case better than yourself; you are never the more unsufficient, because you think so: If we will be rigorous, Paul's question (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) will appose us all: but according to the gracious indulgence of him that calls things which are not as if they were, we are that we are, yea, that we ought; and must be thankful for our any thing. There are none more fearful than the able, none more bold than the unworthy: How many have you seen and heard, of weaker graces (your own heart shall be the judge) which have sat without paleness, or trembling, in that holy chair, and spoken as if the words had been their own: satisfying themselves, if not the hearers? And do you (whose gifts many have envied) stand quaking upon the lowest stair? Hath God given you that unusual variety of tongues, skill of Arts, a style worth emulation, and (which is worth all) a faithful and honest heart; and do you now shrink back, and say, send by him by whom thou shouldst send? Give God but what you have; he expects no more: This is enough to honour him, and crown you. Take heed while you complain of want, lest pride shroud itself under the skirts of modesty; How many are thankful for less? You have more than the most; yet this contents you not; it is nothing unless you may equal the best, if not exceed; yea I fear how this might satisfy you, unless you may think yourself such as you would be: What is this but to grudge at the bestower of graces? I tell you without flattery, God hath great gains by fewer talents: set your heart to employ these, and your advantage shall be more than your masters. Neither do now repent you of the unadvisedness of your entrance; God called you to it upon an eternal deliberation, and meant to make use of your suddenness, as a means to fetch you into his work, whom more leisure would have found refractory: Full little did the one Saul think of a kingdom, when he went to seek his Fathers strays in the land of Shalishah; or the other Saul of an Apostleship, when he went with his commission to Damascus: God thought of both; & effected what they meant not; Thus hath he done to you; Acknowledge this hand, and follow it. He found and gave both faculty & opportunity to enter; find you but a will to proceed, I dare promise you abundance of comfort. How many of the Ancients, after a forcible Ordination, became not profitable only, but famous in the Church? But, as if you sought shifts to discourage yourself, when you see you cannot maintain this hold of insufficiency, you fly to alienation of affection; In the truth whereof, none can contoll you but your own heart; in the justice of it, we both may, and must. This plea is not for Christians; we must affect what we ought, in spite of ourselves; wherefore serves religion if not to make us Lords of our own affections? If we must be ruled by our slaves, what good should we do? Can you more dislike your station, than we all naturally distaste goodness? Shall we neglect the pursuit of virtue, because it pleases not, or rather displease, and neglect ourselves, till it may please us? Let me not ask whether your affections be estranged, but wherefore? Divinity is a mistress worthy your service: All other Arts are but drudges to her, alone: Fools may contemn her who cannot judge of true intellectual beauty; but if they had our eyes; they could not but be ravished with admiration. You have learned (I hope) to contemn their contempt, and so pity their injurious ignorance. She hath chosen you as a worthy client, yea a Favourite, and hath honoured you with her commands, and her acceptations; who but you would plead strangeness of affection? How many thousand sue to her; and cannot be looked upon? you are happy in her favours, and yet complain: Yea so far, as that you have not stuck to think of a change: No word could have fallen from you more unwelcome. This is Satan's policy to make us out of love with our callings, that our labours may be unprofitable, and our standings tedious. He knows that all changes are fruitless, and that whiles we affect to be other, we must needs be weary of what we are: That there is no success in any endeavour without pleasure; that there can be no pleasure where the mind longs after alterations. If you espy not this craft of the common enemy, you are not acquainted with yourself: Under what form soever it come, repel it: and abhor the first motion of it, as you love your peace, as you hope for your reward. It is the misery of the most men, that they cannot see when they are happy; and whiles they see but the outside of others conditions, prefer that which their experience teaches them afterwards to condemn, not without loss and tears. far be this unstableness from you, which have been so long taught of God. All vocations have their inconveniences, which if they cannot be avoided, must be digested. The more difficulties, the greater glory: Stand fast therefore, and resolve that this calling is the best, both in itself, and for you: and know that it cannot stand with your Christian courage to run away from these incident evils, but to encounter them. Your hand is at the plough; if you meet with some tough clods, that will not easily yield to the share, lay on more strength rather; seek not remedy in your feet by flight, but in your hands, by a constant endeavour. Away with this weak timorousness, and wrongful humility: Be cheerful and courageous in this great work of God; the end shall be glorious yourself happy, and many in you.    

THE sixth DECADE Of EPISTLES.  
LONDON, 1610.   

The sixth Decade.  

EPIST. I. To my LORD DENNY.  
¶ A particular account how our days are, or should be spent, both common and holy.  
EVery day is a little life, and our whole life is but a day repeated: whence it is, that old jacob numbers his life by days, and Moses desires to be taught this point of holy Arithmetic, to number not his years, but his days: Those therefore that dare lose a day, are dangerously prodigal; those that dare misspend it, desperate. We can best teach others by ourselves: Let me tell your Lordship, how I would pass my days, whether common or Sacred; that you (or whosoever others, overhearing me) may either approve my thriftiness, or correct my errors: To whom is the account of my hours either more due, or more known? All days are his, who gave time a beginning, and continuance; yet some he hath made ours, not to command, but to use. In none may we forget him, in some we must forget all, besides him. First therefore, I desire to awake at those hours, not when I will, but when I must: pleasure is not a fit rule for rest, but health: neither do I consult so much with the Sun, as mine own necessity, whither of body, or, in that, of the mind. If this vassal could welserue me waking, it should never sleep: but now, it must be pleased, that it may be serviceable. Now, when sleep is rather driven away, then leaves me; I would ever awake with God; my first thoughts are for him, who hath made the night for rest, and the day for travel: and as he gives, so blesses both. If my heart be early seasoned with his presence, it will savour of him all day after. While my body is dressing, not with an effeminate curiosity, nor yet with rude neglect; my mind addresses itself to her ensuing Task; bethinking what is to be done, and in what order; and marshalling (as it may) my hours with my work: That done after some whiles Meditation, I walk up to my Masters & companions, my books; and sitting down amongst them, with the best contentment, I dare not reach forth my hand to salute any of them, till I have first looked up to Heaven, and craved favour of him to whom all my Studies are duly referred: without whom, I can neither profit, nor labour. After this, out of no overgreat variety, I call forth those, which may best fit my occasions; wherein, I am not too scrupulous of age: Sometimes I put myself to School, to one of those Ancients, whom the Church hath honoured with the name of Fathers; whose Volumes, I confess, not to open, without a secret reverence of their holiness, and gravity: Sometimes, to those later Doctors, which want nothing but age to make them classical: Always to GOD'S Book. That day is lost, whereof some hours are not improved in those Divine Monuments: Others I turn over out of choice, these out of duty. Ere I can have sat unto weariness, my family, having now overcome all household-distractions, invites me to our common devotions; not without some short preparation. These heartily performed, send me up, with a more strong and cheerful appetite to my former work, which I find made easy to me by intermission, and variety: Now therefore, can I deceive the hours with change of pleasures, that is, of labours. One while mine eyes are busied, another while my hand, & sometimes my mind takes the burden from them both: Wherein, I would imitate the skilfullest Cooks, which make the best dishes with manifold mixtures: one hour is spent in textual Divinity, another in Controversy; histories relieve them both. Now, when the mind is weary of others labours, it begins to undertake her own; sometimes it meditates, and winds up for future use; sometimes it lays forth her conceits into present discourse; sometimes for itself, ofter, for others. Neither know I whether it works or plays in these thoughts: I am sure no sport hath more pleasure, no work more use: Only the decay of a weak body, makes me think these delights insensibly laborious. Thus could I all day, (as Ringers use) make myself Music with changes, and complain sooner of the day for shortness, then of the business for toil; were it not that this faint moniter interrupts me still in the midst of my busy pleasures, and enforces me both to respite & repast I must yield to both; my body and mind are joined together in these unequal couples, the better must follow the weaker. Before my meals therefore, and after, I let myself loose from all thoughts, and now, would forget that I ever studied: A full mind takes away the body's appetite, no less than a full body makes a dull and unwieldy mind: Company, discourse, recreations, are now seasonable and welcome; These prepare me for a diet, not gluttonous, but medicinal; The Palate may not be pleased, but the stomach; nor that for it own sake: Neither would I think any of these comforts worth respect in themselves, but in their use, in their end; so far, as they may enable me to better things, If I see any dish to tempt my Palate, I fear a Serpent in that Apple, and would please myself in a wilful denial: I rise capable of more, not desirous not now immediately from my Trencher, to my Book; but after some intermission. Moderate speed is a sure help to all proceedings, where those things which are prosecuted with violence of endeavour, or desire, either succeed not, or continue not.  
After my latter meal, my thoughts are slight, only my memory may be charged with her Task, of recalling what was committed to her custody in the day, and my heart is busy in examining mine hands and mouth, & all other senses of that days behaviour. And now the Evening is come, no Tradesman doth more carefully take in his Wares, clear his Shoppeboord, and shut his Windows, than I would shut up my thoughts, & clear my mind. That Student shall live miserably, which like a Camel lies down under his burden. All this done, calling together my family, we end the day with God. Thus do we rather drive away the time before us, then follow it. I grant, neither is my practice worthy to be exemplary, neither are our callings proportionable. The lives of a Nobleman, of a Courtier, of a Scholar, of a Citizen, of a Countryman, differ no less than their dispositions: yet must all conspire in honest labour. Sweat is the destiny of all trades, whether of the brows, or of the mind. God never allowed any man to do nothing. How miserable is the condition of those men, which spend the time as if it were given them, and not lent: as if hours were waste Creatures, and such as should never be accounted for; as if GOD would take this for a good Bill of reckoning; Item, spent upon my pleasures, forty years. These men shall once find, that no blood can privilege idleness; and that nothing is more precious to God, then, that which they desire to cast away, Time. Such are my common days: but God's day calls for another respect. The same Sun arises on this day, and enlightens it; yet because that Sun of righteousness arose once upon it, & gave a new life unto the world in it, & drew the strength of God's moral precept unto it, therefore justly do we sing with the psalmist; This is the day which the Lord hath made. Now, I forget the world, and in a sort, myself; and deal with my wont thoughts, as great men use, who, at sometimes of their privacy, forbid the access of all suitors. Prayer, Meditation, reading, hearing, preaching, singing, good conference, are the businesses of this day; which I dare not bestow on any work, or pleasure, but heavenly. I hate superstition on the one side, and looseness on the other; but I find it hard to offend in too much devotion, easy in profaneness. The whole Week is sanctified by this day, and according to my care of this, is my blessing on the rest. I show your Lordship, what I would do, and what I ought: I commit my desires to the imitation of the weak, my actions to the censures of the Wise and Holy; my weaknesses to the pardon and redress of my merciful God.   

EPIST. II. To Mr. T. S. Dedicated to Sir Fulke Grevill.  
¶ Discoursing how we may use the World without danger.  
How to live out of the danger of the World is both a great & good care, and that which troubles too few. Some, that the World may not hurt them, run from it; & banish themselves to the tops of solitary Mountains: changing the Cities, for Deserts, houses, for Gaves, and the society of men for beasts; and lest their enemy might insinuate himself into their secrecy, have abridged themselves of diet, clothing, lodging, harbour, fit for reasonable creatures; seeming to have left off themselves, no less than companions.  
As if the World were not every where; as if we could hide ourselves from the Devil; as if solitariness were privileged from Temptations; as if we did not more violently affect restrained delights; as if these Hieromes did not find Rome in their heart, when they had nothing but rocks & trees in their eye. Hence these places of retiredness, founded at first upon necessity mixed with devotion, have proved infamously unclean; Cells of lust, not of piety. This course is preposterous; If I were worthy to teach you a better way, learn to be an Hermit at home: Begin with your own heart, estrange and wean it from the love, not from the use of the world: Christianity hath taught us nothing, if we have not learned this distinction; It is a great weakness not to see, but we must be enamoured: Elisha, saw the secret state of the Syrian court, yet as an enemy: The blessed Angels see our earthly affairs, but as strangers: Moses his body was in the Court of Pharaoh, amongst the delicate Egyptians, his heart was suffering with the afflicted Israelites. Lot took part of the fair Meadows of Sodom, not of their sins. Our blessed Saviour saw the glory of all Kingdoms, & contemned them: and cannot the world look upon us Christians, but we are be witched? We see the Sun daily, & warm us at his beams, yet make not an Idol of it; doth any man hide his face, lest he should adore it? All our safety or danger therefore, is from within. In vain is the body an Anachoret, if the heart be a Ruffian: And if that be retired in affections, the body is but a Cipher: Lo than the eyes will look carelessly and strangely in what they see, and the tongue will sometimes answer to that was not asked. We eat and recreate, because we must, not because we would: and when we are pleased, we are suspicious: Lawful delights, we neither refuse, nor dote upon, and all contentments go and come like strangers. That all this may be done, take up your heart with better thoughts; be sure it will not be empty, if Heaven have forestalled all the rooms, the World is disappointed, and either dares not offer, or is repulsed. Fix yourself upon the glory of that eternity, which abides you after this short pilgrimage. You cannot but contemn what you find in comparison of what you expect. Leave not till you attain to this, that you are willing to live, because ye cannot as yet be dissolved: Be but one half upon earth, let your better part converse above whence it is, and enjoy that whereto it was ordained. Think how little the World can do for you and what it doth, how deceitfully: what stings there are with this Honey, what farewell succeeds this Welcome.  
When this jael brings you Milk in the one hand, know she hath a nail in the other. Ask your heart what it is the better, what the merrier, for all those pleasures where with it hath befriended you: let your own trial teach you contempt; Think how sincere, how glorious those joys are, which abide you elsewhere, and a thousand times more certain (though future) then the present.  
And let not these thoughts be flying, but fixed: In vain do we meditate, if were solve not: when your heart is once thus settled, it shall command all things to advantage. The World shall not betray, but serve it; and that shall be fulfilled which God promises by his Solomon; When the ways of a man please the Lord, he will make his enemies also at peace with him.  
Sir, this advice my poverty afforded long since to a weak friend; I Write it not to you, any otherwise, then as Scholars are wont to say their part to their Masters. The world hath long and justly both noted and honoured you for eminence in wisdom and learning, and I above the most; I am ready with the awe of a Learner, to embrace all precepts from you: you shall expect nothing from me, but Testimonies of respect and thankfulness.   

EPIST. III. To S George Fleetwood.  
¶ Of the remedies of sin, and motives to avoid it.  
THere is none, either more common, or more troublesome guest, then Sin. Troublesome, both in the solicitation of it, and in the remorse. Before the act, it wearies us with a wicked importunity; after the act it torments us with fears, and the painful gnawings of an accusing Conscience: Neither is it more irksome to men, then odious to God; who indeed never hated any thing but it; and for it any thing. How happy were we, if we could be rid of it? This must be our desire, but cannot be our hope; so long as we carry this body of sin and death about us: yet (which is our comfort) it shall not carry us, though we carry it: It will dwell with us, but with no command; yea, with no peace: We grudge to give it house-room, but we hate to give it service. This our Hagar will abide many strokes, ere she be turned out of doors; she shall go at last, and the seed of promise shall inherit alone. There is no unquietness good, but this: and in this case, quietness cannot stand with safety: neither did ever war more truly beget peace, then in this strife of the soul.  
Resistance is the way to victory, and that, to an eternal peace and happiness. It is a blessed care then, how to resist: sin, how to avoid it: and such as I am glad to teach and learn. As there are two grounds of all sin, so of the avoidance of Sin; Love, and Fear: These if they be placed amiss, cause us to offend: if aright, are the remedies of evil: The Love must be of God; Fear, of judgement.  
As he loves much, to whom much is forgiven, so he that loves much, will not dare to do that which may need forgiveness. The heart that hath felt the sweetness of God's mercies, will not abide the bitter relish of sin: This is both a stronger motive than Fear, and more Noble; None but a good heart is capable of this grace: which who so hath received, thus powerfully repelles temptations.  
Have I found my God so gracious to me that he hath denied me nothing, either in earth or heaven: and shall not I so much as deny my own will for his sake? Hath my dear Saviour bought my soul at such a price, and shall he not have it? Was he crucified for my sins, and shall I by my sins crucify him again? Am I his in so many bonds, and shall I serve the Devil? O God is this the fruit of thy beneficence to me, that I should wilfully dishonour thee? Was thy blood so little worth, that I should tread it under my feet? Doth this become him that shall be once glorious with thee? Hast thou prepared heaven for me, and do I thus prepare myself for heaven? Shall I thus recompense thy love, in doing that which thou hatest? Satan hath no Dart (I speak confidently) that can pierce this Shield: Christians are indeed to oft surprised, ere they can hold it out: there is no small policy in the suddenness of temptation: but if they have once settled it before their breast, they are safe, and their enemy hopeless. Under this head therefore, there is sure remedy against sin, by looking upwards, backwards, into ourselves, forwards. Upwards, at the glorious Majesty, and infinite goodness of that God whom our sin would offend, and in whose face we sin: whose mercies, & whose holiness is such, that if there were no hell, we would not offend. Backwards, at the manifold favours, whereby we are obliged to obedience. Into ourselves, at that honourable vocation, wherewith he hath graced us, that holy profession we have made of his calling, and grace, that solemn vow & Covenant, whereby we have confirmed our profession; the gracious beginnings of that spirit in us, which is grieved by our sins, yea quenched. Forwards, at the joy which will follow upon our forbearance, that peace of conscience, that happy expectation of glory, compared with the momentary and unpleasing delight of a present sin; All these, out of Love; Fear is a retentive, as necessary, not so ingenuous. It is better to be won, then to be frighted from sin: to be alured, then drawn. Both are little enough in our proneness to evil: Evil, is the only object of fear. Herein therefore, we must terrify our stubbornness, with both evils; Of loss, and of sense: that if it be possible, the honour of the event may countervail the pleasure of the tentation: Of loss, remembering that now we are about to lose a God; to cast away all the comforts & hopes of ano her world; to rob ourselves of all those sweet mercies we enjoyed; to thrust his spirit out of doors (which cannot abide to dwell within the noisome stench of sin) to shut the doors of heaven against ourselves. Of sense; That thus we give satan a right in us, power over us, advantage against us. That we make God to frown upon us in heaven; That we arm all his good creatures against us on earth; That we do as it were take God's hand in ours, & scourge ourselves with all Temporal plagues; and force his curses upon us, and ours: That we wound our own consciences with sins, that they may wound us with everlasting torments; That we do both make an hell in our breasts before hand, and open the gates of that bottomless pit, to rereceive us afterwards: That we do now cast Brimstone into the Fire; and lest we should fail of tortures, make ourselves our own fiends: These, & what ever other terrors of this kind, must be laid to the soul: which, if they be thoroughly urged to an heart, not altogether incredulous, Well may a man ask himself, how he dare sin? But if neither this Sun of mercies, nor the tempestuous Winds of judgement can make him cast off Peter's cloak of wickedness; he must be clad with confusion, as with a cloak, according to the Psalmist.  
I tremble to think how many live, as if they were neither beholden to God, nor afraid of him; neither in his debt, nor danger: As if their heaven and hell were both upon earth; Sinning not only without shame, but not without malice; It is their least ill to do evil; Behold they speak for it, joy in it, boast of it, enforce to it; as if they would send challenges into heaven, & make love to destruction: Their lewdness calls for our sorrow, and zealous obedience; that our God may have as true Servants, as enemies: And as we see natural qualities, increased with the resistance of their contraries: so must our grace with others sins: We shall redeem somewhat of God's dishonour by sin, if we shall thence grow holy.   

EPIST. FOUR To Mr. Doctor Milburne.  
¶ Discoursing, how far, and wherein Popery destroyeth the foundation.  
THe mean in all things is not more safe than hard: whether to find or keep: & as in all other morality, it lieth in a narrow room; so most in the matter of our censures, especially concerning Religion: wherein we are wont to be either careless, or too peremptory: How far, and wherein Popery raceth the foundation, is worth our inquiry: I need not stay upon words. By foundation, we mean the necessary grounds of Christian faith. This foundation Papistry defaces, by laying a new; by casting down the old. In these cases, addition destroys: he that obtrudes a new word, no less overthrows the Scripture, than he that denies the old, yea this, very obtrusion denies: he that sets up a new Christ, rejects Christ: Two foundations cannot stand at once: The Ark and Dagon: Now Papistry lays a double how foundation: The one, a new rule of faith, that is, a new word: The other, a new Author, or guide of Faith, that is, a new head besides Christ God never laid other foundation, then in the Prophets and Apostles: upon their Divine writing, he meant to build his Church; which he therefore inspired, that they might be like (himself) perfect and eternal: Popery builds upon an un-written word, the voice of old (but doubtful) Traditions. The voice of the present Church, that is, as they interpret it, theirs; with no less confidence and presumption of certainty, than any thing ever Written by the finger of God; If this be not a new foundation, the old was none. God never taught this holy Spouse to know any other husband, than Christ; to acknowledge any other head; to follow any other Shepherd, to obey any other King: he alone may be enjoyed without jealousy, submitted to without danger, without error believed, served without scruple: Popery offers to impose on God's Church a King, shepherd, head, husband, besides her own: A man; a man of sin. He must know all things, can err in nothing: direct, inform, animate, command, both in earth and Purgatory, expound Scriptures, canonize Saints, forgive Sins: create new Articles of Faith; and in all these, is absolute and infallible as his Maker; who sees not, that if to attribute, these things to the son of God, be to make him the foundation of the Church; Then to ascribe them to another, is to contradict him that said, Other foundation can no man lay, then that which is laid, which is jesus Christ. To lay a new foundation, doth necessarily subvert the old: yet see this further actually done in particulars: wherein yet this distinction may clear the way: The foundation is overthrown two ways; either in flat terms, when a main principle of faith is absolutely denied: as the deity and consubstantiality of the son by Arrius, the Trinity of persons by Sabellius and servetus, the resurrection of the body by Himeneus and Philetus, the last judgement by Saint Peter's Mockers; Or secondly, by consequent; when any opinion is maintained, which by just sequel over turneth the truth of that principle, which the defendant professes to hold; yet so, as he will not grant the necessity of that deduction▪ so the Ancient M●n●i, of whom jerom speaketh, while they urged Circumcision, by consequent according to Paul's rule, rejected Christ: so the Pelagians, while they defended a full perfection of our righteoushes in ourselves, overthrew Christ's justification: and in effect said, I believe in Christ, and in myself: so some Vbiavitaries, while they hold the possibility of the conversion, and salvation of reprobates, overthrow the Doctrine of God's eternal decree, and immutability. Popery comes in this latter rank; and may justly be termed heresy, by direct consequent: Though not in their grant, yet in necessary proof and inference. Thus it overthrows the truth of Christ's humanity, while it holds his whole humane body locally circumscribed in heaven, & at once (the same instant) wholly present in ten thousand places on earth, without circumscription: That whole Christ is in the forms of bread, with all his dimensions, every part having his own place and figure: and yet so, as that he is wholly in every part of the bread. Our justification, while it ascribes it to our own works: The all-sufficiency of Christ's own Sacrifice, whiles they reiterate it daily by the hands of a Priest. Of his satisfaction, while they hold a payment of our utmost farthings, in a devised Purgatory. Of his mediation, while they implore others to aid them, not only by their intercession, but their merits; suing not only for their Prays, but their gifts: The value of the Scriptures, whiles they hold them insufficient, obscure, in points essential to salvation, & bind them to an uncertain dependence upon the Church. Besides hundreds of this kind, there are heresies in actions, contrary to those fundamental practices which God requires of his: As prohibitions of Scriptures to the Laity: Prescriptions of devotion in unknown tongues: Tying, the effect of Sacraments and Prayers to the external work: Adoration of Angels, Saints, Bread, Relics, Crosses, images: All which, are as so many real underminings of the sacred foundation, which is no less active, then vocal. By this, the simplest may see, what we must hold of Papists; neither as no Heretics, nor yet so palpable as the worst: If any man ask for their conviction. In the simpler sort, I grant this excuse fair and tolerable: Poor souls, they cannot be any otherwise informed, much less persuaded: Whiles in truth of heart, they hold the main principles which they know, doubtless, the mercy of God may pass over their ignorant weakness, in what they cannot know. For the other, I fear not to say, that many of their errors are wilful. The light of truth hath shined out of heaven to them, and they love darkness more than light. In this state of the Church: he shall speak and hope idly, that shall call for a public and universal eviction: How can that be, when they pretend to be judges in their own cause? Unless they will not be adversaries to themselves, or judge of us, this course is but impossible: As the Devil, so Antichrist, will not yield: both shall be subdued; neither will treat of peace: what remains, but that the Lord shall consume that wicked man (which is now clearly revealed) with the breath of his mouth, & abolish him with the brightness of his coming. Even so, Lord jesus come quickly. This briefly is my conceit of Popery, which I willingly refer to your clear & deep judgement, being not more desirous to teach the ignorant▪ what I know, then to learn of you what I should teach, & know not. The Lord direct all our thoughts to his glory, & the behoof of his Church.   

EPIST. V. Written long since to Mr. I. W.  
¶ Dissuading from separation: & shortly oppugning the grounds of that error.  
IN my former Epistle (I confess) I touched the late separation with a light hand: only setting down the injury of it (at the best) not discussing the grounds in common; now your danger draws me on to this discourse: it is not much less thanke-woorthy, to prevent a disease, then to cure it: you confess that you doubt; I mislike it not, doubting is not more the way to error, then to satisfaction; lay down first, all pride and prejudice, and I cannot fear you: I never yet knew any man of this way, which hath not bewrayed himself far gone with overweening: and therefore it hath been just with God, to punish their self love with error: an humble spirit is a fit subject for truth: prepare you your heart, and let me then answer, or rather God for me; you doubt whether the notorious sin of one unreformed, uncensured, defile not the whole Congregation; so as we may not without sin communicate therewith: & why not the whole Church? woe were us, if we should thus live in the danger of all men: have we not sins enough of our own, but we must borrow of others? Each man shall bear his own burden: is ours so light, that we call for more weight, & undertake what God never imposed? It was enough for him that is God & man to bear others iniquities; it is no task for us, which shrink under the least of our own: But it is made ours, you say (though another's) by our toleration & connivence: indeed, if we consent to them; encourage them, imitate or accompany them in the same excess of riot; yet more, the public person, that forbears a known sin, sinneth; but if each man's known sin be every man's, what difference is betwixt the root and the branches? Adam's sin spread itself to us, because we were in him, stood or fell in him; our case is not such. Do but see how God scorneth that unjust Proverb of the jews, That the fathers have eaten sour Grapes, and the children's teeth are set on edge? How much less are strangers? Is any bond so near as this of blood? Shall not the child smart for the Parent; and shall we (even spiritually) for others? You object achan's stealth, & Israel's punishment: an unlike case, & extraordinary: for see how direct God's charge is. Be ye ware of the execrable thing lest ye make yourselves execrable, and in taking of the execrable thing, make also the host of Israel execrable and trouble it. Now every man is made a party, by a peculiar injunction, and not only all Israel is as one man: but every Israelite is a public person in this act; you cannot show the like in every one, no, not in any: it was a law for the present, not intended for perpetuity: you may as well challenge the Trumpets of Rammes-hornes, and seven days walk unto every siege. Look else, where the Church of Thyatira suffers the Woman jezabel to teach and deceive. A great sin, Yet to you (saith the spirit) the rest of Thyatira, as many as have not this learning: I will put upon you none other burden, but that which you have, hold fast; He saith not, Leave your Church, but Hold fast your own. Look into the practice of the Prophets, ransack their burdens, and see if you find this there; yea, behold our best pattern, the son of God. The jewish Rulers in Christ time were notoriously covetous, proud, oppressing, cruel, superstitious, our Saviour feared not polluting, in joining with them; and was so far from separating himself, that he called & sent others to them. But, a little Leaven Leavens the whole lump: it is true, by the infection of it; sin, where it is unpunished, spreadeth; it so wretch all those whose hands are in it, not others. If we dislike it, detest, resist, reprove, and mourn for it; we cannot be tainted: the Corinthian love-feasts had gross and sinful disorder: yet you hear not Paul say, Abstain from the Sacrament till-these be reform; Rather he enjoins the act, and controls the abuse: GOD hath bidden you hear and receive: show me, where he hath said, except others be sinful. Their uncleanness can no more defile you, than your holiness can excuse them. But while I communicate (you say) I consent; God forbid. It is sin not to cast out the deserving; but not yours: who made you a Ruler & a judge? The unclean must be separated, not by the people: I Would you have no distinction betwixt private and public persons? What strange confusion is this? And what other than the old note of Corah and his company, Ye take too much upon you, seeing all the Congregation is holy, every one of them, and the Lord is among them: wherefore, then lift you up yourselves above the congregation of the Lord? What is (if this be not) to make a monster of Christ's body: he is the head, his Church the body, consisting of divers limbs? All have their several faculties and employments; not every one, all; who would imagine any man so absurd, as to say, that this body should be all tongue, or all hands; every man a Teacher, every man a Ruler? As if Christ had said to every man, Go teach, and whose sins ye remit: How Senseless are these two extremes? Of the Papists, that one man hath the Keys: Of the Brownists, that every man hath them. But these privileges and charges are given to the Church▪ True; to be executed by her Governors, the faculty of speech is given to the whole man, but the use of it to the proper Instrument. Man speaketh; but by his tongue; if a voice should be heard from his hand, ear, foot, it were unnatural. Now if the tongue speak not when it ought, shall we be so foolish as to blame the hand? But you say; If the tongue speak not, or speak ill, the whole man smarteth; the man sinneth: I grant it, but you shall set the natural body on too hard a rack, if you strain it in all things, to the likeness of the spiritual, or civil. The members of that being quickened by the same soul, have charge of each other, and therefore either stand or fall together: It is not so in these. If then notwithstanding unpunished sins we may join with the true Church: Whether is ours such? You doubt, and your solicitors deny: surely if we have many enormities, yet none worse than rash and cruel judgement; let them make this a colour to depart from themselves: there is no less woe to them that call good, evil: To judge one man is bold and dangerous: judge then, what it is to condemn a whole church: God knows, as much without cause, as without shame, Vain men may libel against the spouse of Christ: her husband never divorced her: No, his love is still above their hatred, his blessings above their censures: Do but ask them, were we ever the true church of God? If they deny it, Who then were so? Had God never Church upon earth, since the Apostles time, till Barrow & Greenwood arose? And even then scarce a number? nay, when or where was ever any man in the world (except in the Schools perhaps of Donatus or Novatus) that taught their Doctrine; and now still hath he none, but in a blind lane at Amsterdam? Can you think this probable? If they affirm it, when ceased we? Are not the points controverted still the same? The same Government, the same doctrine? Their minds are changed, not our estate: Who hath admonished, evinced, eccommunicated us; and when? All these must be done; Will it not be a shame to say, that Francis johnson, as he took power to excommunicate his Brother, and Father; so had power to excommunicate his Mother, the Church? How base and idle are these conceits? Are we then heretics condemned in ourselves, wherein overthroew we the foundation? What other God, Saviour, Scriptures, justification, Sacraments, Heaven, do they teach beside us? Can all the Masters of separation, yea can all the churches in Christendom, set forth a more exquisite and worthy confession of Faith, then is contained in the Articles of the Church of England? Who can hold these, and be heretical? Or, from which of these are we revolted? But to make this good, they have taught you to say, that every truth in Scripture is fundamental; so fruitful is error of absurdities; Whereof still one breeds another more deformed then itself. That Trophimus was left at Miletum sick, that Paul's Cloak was left at Troas, that Gaius Paul's host, saluted the romans, that Naball was drunk; or that Thamar baked Cakes, and a thousand of this nature are fundamental: how large is the separatists Creed, that hath all these Articles? If they say all Scripture is of the same author, of the same authority: so say we, but not of the same use: is it as necessary for a Christian to know that Peter hosted with one Simon a tanner in joppd, as that jesus Christ the son of God was born of the Virgin Mary. What a monster is this of an opinion, that all truths are equal? that this spiritual house should be all foundation, no walls, no roof? Can no man be saved but he that knows every thing in scripture? Then both they and we, are excluded: heaven would not have so many, as their Parlour at Amsterdam: Can any man be saved that knows nothing in Scripture? It is far from them to be so overcharitable to affirm it: you see then that both all truths must not of necessity be known, & some must: & these we justly call fundamental: which who so holdeth, all his hay & stubble (through the mercy of God) condemn him not: still he hath right to the church on earth, & hope in heaven: but whither every truth be fundamental, or necessary: discipline (you say) is so: indeed necessary to the well-being of a church, no more: it may be true without it, not perfect. Christ compares his spouse to an army with banners: as order is to an army, so is Discipline to the Church: if the troops be not well marshaled in their several ranks, & move not forward, according to the discipline of war, it is an army still: confusion may hinder their success, it cannot bereave them of their name: it is, as beautiful proportion to the body, an hedge to a vineyard, a wall to a City, an hem to a garment, ceiling to an house. It may be a body, vineyard, City, garment, house, without them: it cannot be well and perfect: yet which of our adversaries will say we have no Discipline? Some they grant, but not the right: as if they said? Your City hath a Bricke-wall indeed, but it should have one of hewn stone; your Vineyard is hedged, but it should be paled & ditched: while they cavil at what we want, we thank God for what we have; and so much we have, in spite of all detraction, as makes us both a true Church, and a worthy one.  
But the main quarrel is against our Ministry, and form of worship: let these be examined; this is the Circle of their censure. No Church, therefore no Ministry: and no Ministry, therefore no Church: unnatural sons, that spit in the face of those spiritual Fathers that be got them, and the Mother that bore them. What would they have? Have we not competent gifts from above, for so great a function? Are we all unlearned, unsufficient? Not a man that knows to divide the word aright? As Paul to the Corinth's, is it so that there is not one wise man amongst us? No man will affirm it: some of them have censured our excess in some knowledge; none, our defect in all: What then? Have we not a true desire to do faithful service to God and his Church? No zeal for God's glory? Who hath been in our hearts to see this? Who dare usurp upon God, & condemn our thoughts? Yea, we appeal to that only judge of hearts, whether he hath not given us a sincere longing for the good of his Zion: he shall make the thoughts of all hearts manifest: and then shall every man have praise of God: if then we have both ability and will to do public good: our inward calling (which is the main point) is good and perfect: for the outward, what want we? Are we not first (after good trial) presented & approved by the learned, in our Colleges: examined by our church-governors, ordained by imposition of hands of the eldership, allowed by the congregations, we are set over: do we not labour in word & doctrine? do we not carefully administer the sacraments of the Lord jesus? have we not by our public means won many souls to God? what should we have & do more? All this, & yet no true Ministers? we pass very little to be judged of them, or of man's day: but our ordainers (you say) are Antichristian: surely our censurers are unchristian: though we should grant it: some of us were baptised by heretics: is the sacrament annihilated, and must it be redoubled? How much less ordination, which is but an outward admission to preach the gospel? God forbid that we should thus condemn the innocent: more hands were laid upon us, than one: & of them, for the principal, except but their perpetual honour, & some few immaterial rites, let an enemy say what they differ, from superintendents? & can their double honour make them no elders? If they have any personal faults, why is their calling scourged? Look into our saviours times: what corruptions were in the very Priesthood? It was now made annual, which was before fixed & singular. Christ saw these abuses, & was silent: here was much dislike, and no clamour; we for less, exclaim & separate: even personal offences are fetched into the condemnation of lawful courses. God give both pardon and redress to this foul uncharitableness. Alas! how ready are we to toss the forepart of our Wallet, whiles our own faults are ready to break our necks behind us: all the world sees and condemns their ordination to be faulty, yea none at all, yet they cry out first on us, craftily (I think) lest we should complain: that Church-governors should ordain Ministers, hath been the constant practice of the Church, from Christ's time, to this hour. I except only in an extreme desolation, merely for the first course: that the people should make their Ministers, was unheard of in all ages & Churches till Bolton, Browne, and Barrow: and hath neither colour nor example: Doth not this comparison seem strange and harsh? Their Tradesmen may make true Ministers, our Ministers cannot: who but they would not be ashamed of such a position? Or who but you would not think the time misspent in answering it? No less frivolous are those exceptions that are taken against our worship of God, condemned for false and Idolatrous, whereof Volumes of Apologies are written by others: we meet together, pray, read, hear, preach, sing, administer, and receive Sacraments: wherein offend we? How many Gods do we pray to? Or to whom but the true God? In what words but holy? whom do we preach but the same Christ with them? what point of faith, not theirs? What sacraments but those they dare not but allow? Where lies our Idolatry, that we may let it out? In the manner of performing: in set Prayers, Antichristian Ceremonies of crossing, kneeling, etc., For the former: what sin is this? The Original and truth of Prayer is in the heart: the voice is but as accidental: if the heart may often conceive the same thought, the tongue her servant may often utter it, in the same words: and if daily to repeat the same speeches be amiss, then to entertain the same spiritual desires, is sinful: to speak once without the heart is Hypocritical: but to speak often the same request with the heart, never offendeth. What intolerable boldness is this; to condemn that in us which is recorded to have been the continual practice of God's Church in all successions? Of the jews, in the time of Moses, David, Solomon, jehosophat, Ezekiah, jeremy: Of the ancient Christian assemblies, both Greek and Latin, and now at this day of all reformed churches in Christendom; yea, which our Saviour himself so directly allowed, & in a manner prescribed: & the blessed Apostles Paul & Peter in all their formal salutations (which were no other than set prayers) so commonly practised: for the other (lest I exceed a letter) though we yield them such as you imagine; worse they cannot be: they are but Ceremonious appendances: the body & substance is sound. Blessed be God that we can have his true Sacraments at so easy a rate, as the payment (if they were such) of a few circumstantial in conveniences: How many dear children of God in all ages, even near the Golden times of the Apostles, have gladly purchased them much dearer, & not complained: but see how our Church imposes them: not as to bind the Conscience, otherwise then by the common bond of obedience; not as actions; wherein Gods worship essentially consisteth, but as themselves, Ceremonies: comely or convenient, not necessary; whatsoever: is this a sufficient ground of separation? How many moderate and wiser spirits have we, that cannot approve the Ceremonies, yet dare not forsake the Church? And that hold your departure far more evil, than the cause. You are invited to a feast, if but a Napkin or Trencher be misplaced, or a dish ill carved, do you run from the Table, and not stay to thank the host? Either be less curious, or more charitable. Would God both you, and all other, which either favour the separation, or profess it, could but read over the ancient Stories of the Church, to see the true state of things and times; the beginnings, proceedings, increases, encounters yieldings, restaurations of the Gospel, what the holy Fathers of those first times, were glad to swallow, for peace; what they held, practised, found, left: whosoever knows but these things cannot separate: and shall not be contented only, but thankful: God shall give you still more light: in the mean time, upon the peril of my soul, stay, and take the blessed offers of your God, in peace: And since Christ sayeth to you by my hand, will you also go away? Answer him with that worthy Disciple, Master whether shall I go from thee, thou hast the words of eternal life?   

EPIST. VI To Mr. I. B.  
¶ A complaint of the mis-education of our Gentry.  
I Confess, I cannot honour blood without good qualities, not spare it; with ill. There is nothing that I more desire to be taught, than what is true Nobility: What thank is it to you that you are borne well? If you could have lost this privilege of Nature, I fear you had not been thus far Noble: That you may not plead desert, you had this before you were; long ere you could either know or prevent it; you are deceived if you think this any other than the body of Gentility, the life and soul of it, is in noble and virtuous disposition, in gallantness of spirit, without haughtiness, without insolence, without scornful overliness: shortly, in generous qualities, carriage, actions. See your error, and know that this demeanour doth not answer an honest birth: If you can follow all fashions, drink all healths, wear favours and good clothes, consort with Ruffians, companions, swear the biggest Oaths, quarrel easily, fight desperately, game in every inordinate Ordinary, spend your patrimony ere it fall, look on every man betwixt scorn and anger; use gracefully some gestures of apish complement; talk irreligiously, dally with a Mistress, or (which term is plainer) hunt after Harlots, take smoke at a Playhouse, and live as if you were made all for sport, you think you have done enough, to merit, both of your blood, and others opinions. Certainly, the world hath no baseness, if this be generosity: Welfare the honest and civil rudeness of the obscure sons of the earth, if such be the graces of the eminent: The shame whereof (methinks) is not so proper to the wildness of youth, as to the carelessness or vanity of Parents: I speak it boldly; our land hath no blemish comparable to the mis-education of our Gentry; Infancy and youth are the seed-times of all hopes: if those pass unseasonably, no fruit can be expected from our age, but shame and sorrow: who should improve these, but they which may command them: I cannot altogether complain of our first years. How like are we to children, in the training up of our children? Give a child some painted Babe; he joys in it at first sight: and for some days will not abide it out of his hand or bosom; but when he hath sated himself with the new pleasure of that guest, he now (after a while) casts it into Corners, forgets it, and can look upon it, with no care: Thus do we by ours. Their first times find us not more fond, then careful: we do not more follow them with our love, then ply them with instruction: When this delight begins to grow stale, we begin to grow negligent. Nothing that I know can be faulted in the ordering of Childhood, but indulgence Foolish Mothers, admit of Tutors, but debar rods? These, while they desire their Children may learn, but not smart, as is said of Apes, kill their young ones with love; for what can work upon that age, but fear? And what fear without correction? Now at last, with what measure of Learning their own will would vouchsafe to receive, they are too early sent to the Common Nurseries of Knowledge; There (unless they fall under careful tuition) they study in jest, and play in earnest. In such universal means of Learning, all cannot fall besides them; what their company, what their recreation would either instill or permit, they bring home to their glad parents. Thence are they transplanted to the Collegiate Inns of our common Laws: and there too many learn to be lawless, and to forget their former little. Paul's is their Westminster, their Study, an Ordinary, or Playhouse, or Dancing School; & some Lambert their Polydon. And now after they have (not without much expense) learned fashions and licentiousness, they return home, full of welcomes and gratulations. By this time some blossoms of youth appearing in their face, admonish their Parents to seek them some seasonable match; Wherein the Father inquires for Wealth, the Son for Beauty, perhaps the Mother for parentage, scarce any for Virtue, for Religion. Thus settled, What is their care, their discourse; yea, their Trade, but either an Hound, or an Hawk? And it is well, if no worse: And now, they so live, as if they had forgotten that there were Books: Learning is for Priests, and Pedants; For Gentlemen, pleasure. Oh! that either wealth, or wit should be cast away thus basely: That ever Reason should grow so debauched, as to think any thing more worthy than knowledge: with what shame and emulation may we look upon other Nations (whose Apish fashions we can take up in the Channels, neglecting their imitable examples) and with what scorn do they look upon us? They have their solemn Academies for all those qualities, which may accomplish Gentility: from which they return richly furnished, both for action and speculation. They account knowledge and ability of discourse as essential to greatness, as blood: neither are they more above the vulgar in birth, then in understanding: They travel with judgement, and return with experience: so do they follow the exercises of the body, that they neglect not the culture of the mind. From hence grows civility, and power, to manage affairs either of justice or State; From hence encouragement to learning, & reverence from inferiors. For those only can esteem knowledge, which have it; and the common sort frame either their observance, or contempt out of the example of their leaders.  
Amongst them, the sons of Nobles scorn not, either Merchandise, or learned professions; and hate nothing so much, as to do nothing: I shame & hate to think, that our gallants hold there can be no disparagement, but in honest callings. Thus perhaps I have abated the envy of this reproof, by communicating it to more; which I had not done, but that the generality of evil importunes redress. I well see that either good or evil descends: In vain shall we hope for the reformation of the many, while the better are disordered. Whom to solicit herein, I know not, but all: How galled should I be, to spend my light to the snuff, for the effecting of this? I can but persuade and pray; these I will not fail of: The rest to him that both can amend and punish.   

EPIST. VII. To Mr. jonas Reigesbergius in Zealand.  
¶ Written some while since, concerning some new opinions then broached in the Churches of Holland; and under the name of Arminius (then living) persuading all great wits to a study and care of the common Peace of the Church, and dissuading from all affectation of singularity.  
I Received lately, a short relation of some new Paradoxes from your Leiden; you would know what we think: I fear not to be censured, as meddling: your truth is ours: The Sea cannot divide those Churches whom one faith unites. I know not how it comes to pass, that most men, while they too much affect civility, turn flatterers; and plain truth is most where counted rudeness. He that tells a sick friend he looks ill, or terms an angry tumour the Gout, or a waterish swelling, Dropsy; is thought unmannerly. For my part, I am glad that I was not borne to feed humours: How ever you take your own evils, I must tell you, we pity you, and think you have just cause of dejection, and we for you: not for any private cares, but (which touch a Christian nearest) the Commonwealth of God. Behold, after all those hills of carcases, and streams of blood, your civil sword is sheathed, wherein we neither congratulate, nor fear your peace; lo now, instead of that, another while, the spiritual sword is drawn and shaken, & it is well if no more. Now the politic State sits still, the church quarrels: Oh! the insatiable hostility of our great enemy, with what change of mischiefs doth he afflict miserable man? No sooner did the Christian world begin to breath from persecution but it was more punished with Arrianisine: when the red dragon cannot devour the child, he tries to drown the mother; & when the waters fail, he raises war. Your famous junius had nothing more admirable than his love of peace: when our busy separatists apealed him, with what a sweet calmness did he reject them, & with a grave importunity called them to moderation. How it would have vexed his holy soul (now out of the danger of passions, to have foreseen his chair troublesome. God forbid that the Church should find a challenger, instead of a Champion: Who would think but you should have been taught the benefit of peace, by the long want? but if your temporal state (besides either hope, or belief) hath grown wealthy with War, like those Fowls which fatten with hard weather: yet be too sure, that these spiritual broils, cannot but impoverish the Church; yea, affamish it. It were pity that your Holland should be still the Amphitheatre of the world, on whose Scaffolds, all other Nations should sit, and see variety of bloody shows, not without pity, and horror. If I might challenge aught in that your acute, and Learned Arminius; I would thus solicit, and conjure him: Alas! that so Wise a man should not know the worth of peace; that so noble a Son of the Church, should not be brought to light, without ripping the womb of his Mother! what mean these subtle Novelties? If they make thee famous, and the Church miserable; who shall gain by them? Is singularity so precious, that it should cost no less, than the safety and quiet of our common mother? If it be truth thou affectest; what alone? Could never any eyes (till thine) be blessed with this object; where hath that Sacred verity hid herself thus long from all her careful Inquisitors, that she now first shows her head to thee unsought? Hath the Gospel shined thus long, and bright, and left some Corners unseen? Away with all new truths; fair and plausible they may be, sound they cannot: some may admire thee for them; none shall bless thee. But grant that some of these, are no less true, then nice points; What do these unseasonable Crotchets and quavers trouble the harmonious plain-songs of our peace? Some quiet error may be better than some unruly truth. Who binds us to speak all we think? So the Church may be still, would God thou wert wise alone? Did not our adversaries quarrel enough before, at our quarrels? Were they not rich enough with our spoils? By the dear name of our common parents, what meanest thou, Arminius? Whether tend these new-raised dissensions? Who shall thrive by them, but they which insult upon us, & rise by the fall of truth? who shall be undone, but thy Brethren? By that most precious, and bloody ransom of our Saviour, and by that awful appearance, we shall once make before the glorious Tribunal of the son of God, remember thyself, and the poor distracted limbs of the Church, let not those excellent parts, wherewith God hath furnished thee, lie in the narrow way, and cause any weak one, either to fall, or stumble, or err. For God's sake, either say nothing, or the same. How many great wits have sought no bypaths, and now are happy with their fellows. Let it be no disparagement to go with many to heaven. What could he reply to so plain a charge? No distinction can avoid the power of simple truth. I know he hears not this of me first: Neither that learned and worthy Fran. Gomarus, nor your other grave fraternity of reverend Divines, have been silent in so main a cause. I fear rather too much noise in any of these tumults: There may too many contend; not entreat. Multitude of suitors, is commonly powerful; how much more in just motions, But if either he, or you, shall turn me home, and bid me spend my little moisture upon our own brands, I grant there is both the same cause, and the same need. This Counsel is no whit further from us, because it is directed to you: Any Reader can change the person: I lament to see, that every where peace hath not many Clients, but fewer lovers; yea, even many of those that praise her, follow her not. Of old, the very Novation men, Women, Children, brought stones and mortar (with the Orthodox) to the building of the Church of the Resurrection, and joined lovingly with them, against the Arrians: lesser quarrels divide us; and every division ends in blows, and every blow is returned; and none of all lights beside the Church: Even the best Apostles dissented; neither knowledge, nor holiness can redress all differences: True, but wisdom and charity could teach us to avoid their prejudice. If we had but these two virtues; quarrels should not hurt us, nor the Church by us: But (alas) self-love is too strong for both these: This alone opens the floodgates of dissension, and drowns the sweet, but low valley of the Church. Men esteem of opinions, because their own; & will have truth serve, not govern; What they have undertaken, must be true: Victory is sought for, not satisfaction; Victory of the Author, not of the cause: He is a rare man that knows to yield, as well to argue: what should we do then, but bestow ourselves upon that which too many neglect, public peace; first, in Prayers that we may prevail, then in tears that we prevail not? Thus have I been bold to chat with you of our greatest and common cares. Your old love, & late Hospital entertainment in that your Island, called for this remembrance; the rather to keep your English tongue in breath, which was wont not to be the least of your desires. Would God you could make us happy with news not of Truce, but sincere amity & union; not of Provinces, but spirits. The God of Spirits effect it both here and there, to the glory of his Name and Church.   

EPIST. VIII. To W. I. condemned for Murder.  
¶ Effectually preparing him, and (under his name) whatsoever Malefactor, for his death.  
IT is a bad cause that robbeth us of all the comfort of friends; yea, that turns their remembrance into sorrow. None can do so, but those that proceed from ourselves; For outward evils, which come from the infliction of others, make us cleave faster to our helpers, and cause us to seek and find ease in the very commiseration of those that love us: whereas those griefs which arise from the just displeasure of Conscience, will not abide so much, as the memory of others affection; or if it do, makes it so much the greater corrosive, as our case is more uncapable of their comfort. Such is yours. You have made the mention of our names tedious to yourself, and yours to us. This is the beginning of your pain, that you had friends: If you may now smart sound from us, for your good, it must be the only joy you must expect, and the final duty we owe to you. It is both vain and comfortless to hear what might have been; neither would I send you back to what is past, but purposely to increase your sorrow; who have caused all our comfort to stand in your tears. If therefore our former Counsels had prevailed, neither had your hands shed innocent blood, nor justice yours. Now, to your great sin, you have done the one, and the other must be done to your pain, and we your well-willers, with sorrow and shame live to be witnesses of both. Your sin is gone before, the revenge of justice will follow: Seeing you are guilty, let GOD be just; Other sins speak, this crieth; and will never be silent, till it be answered with itself: For your life; the case is hopeless; feed not yourself with vain presumptions, but settle yourself to expiate another's blood with your own. Would God your desert had been such, that we might with any comfort have desired you might live. But now, alas, your fact is so heinous, that your life can neither be craved without injustice, nor be protracted without inward torment. And if our private affection should make us deaf to the shouts of blood, and partiality should teach us to forget all care of public right, yet resolve, there is no place for hope. Since than you could not live guiltless, there remains nothing but that you labour to die penitent; and since your body cannot be saved alive, to endeavour that your soul may be saved in death. Wherein, how happy shall it be for you, if you shall yet give care to this my last advice; too late indeed for your recompense to the World, not too late for yourself. You have deserved death, and expect it; Take heed lest you so fasten your eyes upon the first death of the body, that you should not look beyond it, to the second, which alone is worthy of trembling, worthy of tears.  
For this, though terrible to Nature, yet is common to us, with you. You must die: What do we else? And what differs our end from yours, but in haste and violence? And who knows whether in that? It may be a sickness as sharp, as sudden, shall fetch us hence: It may be the same death, or a worse, for a better cause: Or if not so, There is much more misery in linger: He dies easily, that dies soon: But the other, is the utmost vengeance that GOD hath reserved for his enemies: This is a matter of long fear, and short pain. A few pangs lets the soul out of prison; but the Torment of that other is everlasting; after ten thousand years scorching in that flame, the pain is never the nearer to his ending. No time gives it hope of abating; yea, time hath nothing to do with this eternity. You that shall feel the pain of one minutes dying, think what pain it is to be dying for ever and ever. This, although it be attended with a sharp pain, yet is such as some strong spirits have endured without show of yeildance. I have herd of an Irish Traitor, that when he lay pining upon the wheel with his bones broke, asked his friend if he changed his countenance at all: caring less for the pain, than the show of fear. Few men have died of greater pains, than others have sustained and live. But that other over-whelms both body and soul, and leaves no room for any comfort in the possibility of mitigation. here, men are executioners, or diseases; there fiends. Those devils that were ready to tempt the graceless unto sin, are as ready to follow the damned with tortures. Whatsoever become of your carcase, save your soul from these flames: and so manage this short time you have to live, that you may die but once. This is not your first sin; yea, God hath now punished your former sins with this: A fearful punishment in itself, if it deserved no more: your conscience (which now begins to tell truth) cannot but assure you, that there is no sin more worthy of hell, then murder; yea, more proper to it. Turn over those holy leaves (which you have too much neglected, & now smart for neglecting) you shall find Murderers among those that are shut out from the presence of God: you shall find the Prince of that darkness, in the highest style of his mischief, termed a manslayer. Alas! how fearful a case is this, that you have heerein-resembled him, for whom Topheth was prepared of old, and imitating him in his action, have endangered yourself to partake of his torments. Oh, that you could but see what you have done, what you have deserved; That your heart could bleed enough within you, for the blood your hands have shed: That as you have followed Satan our common enemy in sinning, so you could defy him in repenting: That your tears could disappoint his hopes of your damnation. What an happy unhappiness shall this be to your sad friends, that your better part yet liveth? That from an ignominious place, your soul is received to glory? Nothing can effect this but your Repentance, and that can do it. Fear not to look into that horror, which should attend your sin, and be now as severe to yourself, as you have been cruel to another. Think not to extenuate your offence with the vain Titles of manhood; what praise is this, that you were a valiant Murderer? Strike your own breast (as Moses did his Rook) and bring down Rivers of tears to wash away your bloodshed. Do not so much fear your judgement, as abhor your sin; yea, yourself for it: And with strong cries lift up your guilty hands to that God whom you offended, and say: Deliver me from blood-guiltines O Lord. Let me tell you, as without repentance there is no hope, so with it, there is no condemnation. True penitence is strong, & can grapple with the greatest sin, yea with all the powers of hell. What if your hands be red with blood? Behold, the blood of your Saviour, shall wash away yours: If you can bathe yourself in that; your Scarlet soul shall be as white as Snow. This course alone shall make your Cross the way to the Paradise of God. This plaster can heal all the sores of the foul, if never so desperate: Only, take heed that your heart be deep enough pierced, ere you lay it on; else under a seeming skin of dissimulation, your soul shall fester to death. Yet joy us with your true sorrow, whom you have grieved with your offence; & at once comfort your friends, and save your soul.   

EPIST. IX. To Mr. john Mole, of a long time now prisoner under the Inquisition at Rome.  
¶ Exciting him to his wont Constancy, and encouraging him to Martyrdom.  
WHat passage can these lines hope to find into that your strait and curious thraldom? Yet who would not adventure the loss of this pains for him, which is ready to lose himself for Christ? what do we not owe to you which have thus given yourself for the common faith? blessed be the name of that God who hath singled you out for his Champion, & made you invincible: how famous are your bonds? How glorious your constancy? Oh, that out of your close obscurity, you could but see the honour of your suffering, the affections of God's Saints, & in some, an holy envy at your distressed happiness. Those walls cannot hide you: No man is attended with so many eyes from earth & heaven: The Church your Mother beholds you, not with more compassion, than joy: Neither can it be said, how she at once pities your misery, and rejoices in your patience: The blessed Angels look upon you with gratulation and applause. The adversaries with an angry sorrow to see themselves overcome by their captive, their obstinate cruelty overflowed with humble resolution, and faithful perseverance. Your Saviour sees you from above, not as a mere spectator, but as a patient with you, in you, for you; yea, as an agent in your endurance & victory, giving new courage with the one hand, and holding out a Crown with the other; Whom would not these sights encourage? who now can pity your solitariness? The hearts of all good men are with you. Neither can that place be but full of angels, which is the continual object, of so many Prayers, yea the God of heaven was never so near you, as now ye are removed from men. Let me speak a bold, but true word. It is as possible for him to be absent from his Heaven, as from the prisons of his Saints. The glorified spirits above sing to him; the persecuted souls below, suffer for him, and cry to him; he is magnified in both, present with both; the faith of the one, is as pleasing to him, as the triumph of the other; Nothing obligeth us men so much, as smarting for us; words of defence are worthy of thanks, but pain is esteemed above recompense. How do we kiss the wounds which are taken for our sakes, and profess that we would hate ourselves, if we did not love those that dare bleed for us: How much more shall the God of mercies be sensible of your sorrows, and crown your patience? To whom you may truly sing that ditty of the Divine Psalmist, Surely for thy sake am I slain continually, and am counted as a Sheep for the slaughter. What need I to stir up your constancy, which hath already amazed, and wearied your persecutors? No suspicion shall drive me hereto; but rather the thirst of your praise. He that exhorts to persist in well-doing, whiles he persuades, commendeth. Whether should I rather send you, then to the sight of your own Christian fortitude? which neither Prayers, nor threats, have been able to shake: here stands on the one hand, Liberty, Promotion, Pleasure, life, and (which easily exceeds all these) the dear respect of wife and children (whom your only resolution shall make Widow and Orphans) these with smiles, and vows, and tears, seem to importune you. On the other hand, bondage, solitude, horror, death (and the most linger of all miseries) ruin of posterity: these with frowns and menaces labour to affright you: Betwixt both, you have stood unmoved; fixing your eyes either right forward upon the cause of your suffering, or upwards upon the Crown of your reward: It is an happy thing when our own actions may be either examples, or arguments of good. These blessed proceedings call you on to your perfection; The reward of good beginnings prosecuted, is doubled; neglected, is lost. How vain are those temptations, which (would make you a loser of all this praise; this recompense? Go on therefore happily; keep your eyes where they are, and your heart cannot be, but where it is, and where it ought: Look still, for what you suffer, & for whom: For the truth, or Christ: what can be so precious as truth? Not life itself. All earthly things are not so vile to life, as life to truth; Life is momentary, Truth eternal; Life is ours, the Truth, Gods: Oh happy purchase, to give our life for the Truth. What can we suffer too much for Christ? He hath given our life to us; he hath given his own life for us. What great thing is it, if he require what he hath given us, if ours for his? Yea, rather, if he call for what he hath lent us; yet not to bereave but to change it; giving us Gold for our clay, glory for our corruption. Behold that Saviour of yours weeping, & bleeding, & dying for your alas! our souls are too straight for his sorrows; we can be made but pain for him; He was made sin for us: we sustain for him, but the impotent anger of men, he struggled with the infinite wrath of his Father for us. Oh, who can endure enough for him, that hath passed through Death and hell for his Soul? Think this, and you shall resolve with David, I will be yet more vile for the Lord. The worst of the despite of men, is but Death; and that, if they inflict not, a disease will; or if not that, Age. here is no imposition of that which would not be but an hastening of that which will be: An hastening, to your gain. For behold, their violence shall turn your necessity, into Virtue and profit. Nature hath made you mortal, none but an enemy can make you a Martyr; you must die, though they will not; you cannot die for Christ, but by them: How could they else devise to make you happy? Since the giver of both lives hath said, He that shall lose his life for my sake, shall save it. Lo, this alone is lost with keeping, and gained by loss. Say you were freed, upon the safest conditions, and returning: (As how welcome should that news be, more to yours, then to yourself.) Perhaps, death may meet you in the way, perhaps overtake you at home: neither place, nor time, can promise immunity from the common destiny of men: Those that may abridge your hours, cannot lengthen them; and while they last, cannot secure them from vexation; yea themselves shall follow you into their dust; and cannot avoid what they can inflict; death shall equally tyrannize by them, and over them: so their favours are but fruitless, their malice gainful. For, it shall change your prison into heaven, your Fetters into a Crown, your jailers to Angels, your misery into glory. Look up to your future estate, and rejoice in the present: Behold the Tree of Life, the hidden Manna, the Sceptre of Power, the morning-star, the white garment, the new name, the Crown, and Throne of Heaven are addressed for you. Overcome and enjoy them: oh glorious condition of Martyrs, whom conformity in death, hath made like their Saviour in blessedness; whose honour is to attend him for ever, whom they have joyed to imitate. What are these which are arrayed in long white robes, and whence came they? These are (says that Heavenly Elder) they which came out of great Tribulation, and washed their long Robes, and have made their long Robes white, in the blood of the Lamb.  
Therefore they are in the presence of the Throne of GOD, and serve him day and night in the Temple: and he that sitteth on the Throne, will dwell among them, and Govern them, and lead them unto the lively Fountains of waters, and GOD shall wipe all tears from their eyes.  
All the elect have Seals in their foreheads: But Martyrs have Palm in their hands: All the elect have White Robes; Martyrs, both white and long. White, for their Glory, long for the largeness of their Glory. Once red with their own blood; now white with the blood of the Lamb: There is nothing in our blood, but weak obedience; nothing but merit in the Lambes-bloud. Behold, his merit makes our obedience Glorious. You do but sprinkle his feet with your blood; Lo, he washes your long white Robes, with his. Every drop of your blood is answered with a stream of his; and every drop of his, is worth Rivers of ours: Precious in the sight of the Lord, is the Death of his Saints: Precious in prevention; Precious in acceptation, precious in remuneration. Oh, give willingly that which you cannot keep, that you may receive what you cannot lose. The way is steep, but now you breath towards the top. Let not the want of some few steps, lose you an eternal rest. Put too the strength of your own Faith; The Prayers of God's Saints shall further your pace; & that gracious hand that sustains heaven and earth, shall uphold, and sweetly draw you up to your glory. Go on to credit the gospel with your perseverance, and show the falsehearted Clients of that Romayne-Court, that the Truth yields real and hearty professors; such as dare no less smart, then speak for her.  
Without the walls of your restraint, where can you look beside encouragements of suffering? Behold in this, how much you are happier than your many predecessors. Those have found friends, or wives, or children, the most dangerous of all tempters. Suggestions of weakness, when they come masked with love, are more powerful to hurt. But you, all your many friends, in the valour of their Christian love, wish rather a blessed Martyr, than a living and prosperous revolter: yea, your dear wife (worthy of this honour, to be the wife of a Martyr) prefers your faith, to her affection; and in a courage beyond her Sex, contemns the worst misery of your loss; professing she would redeem your life with hers, but that she would not redeem it with your yeildance: and while she looks upon those many pawns of your chaste love, your hopeful Children, wishes rather to see them fatherless, than their Father unfaithful: The greatest part of your sufferings are hers. She bears them with a cheerful resolution. She divides with you in your sorrows, in your patience; she shall not be divided in your glory: For us we shall accompany you, with our Prayers, and follow you with our thankful commemorations; vowing to Write your name in red Letters, in the Calendars of our hearts; and to Register it in the monuments of perpetual Records, as an example to all posterity, The memorial of the just shall be blessed.   

EPIST. X. To all Readers.  
¶ Containing Rules of good advise for our Christian and civil carriage.  
I Grant, Brevity where it is neither obscure nor defective, is very pleasing, even to the daintist judgements. No marvel therefore, if most men desire much good counsel in a narrow room; as some affect to have great personages, drawn in little Tablets, or, as we see worlds of Countries described in the compass of small Maps: Neither do I unwillingly yield to sollowe them; for both the powers of good advice are the stronger, when they are thus united; and brevity makes counsel more portable for memory, and readier for use. Take these therefore for more; which as I would fain practise, so am I willing to commend. Let us begin with him who is the first and last: Inform yourself aright concerning God, without whom, in vain do we know all things: Be acquainted with that Saviour of yours, which paid so much for you on earth, and now sues for you in heaven; without whom, we have nothing to do with God, nor he with us. Adore him in your thoughts, trust him with your self: Renew your sight of him every day; and his of you: overlook these earthly things, & when you do at any time cast your eyes upon heaven, think, there dwells my Saviour, there I shall be. Call yourself to often reckonings, cast up your debts, payments, graces, wants expenses, employments, yield not to think your set Devotions troublesome: Take not easy denialles from yourself; yea, give peremptory denials to yourself; He can never be good that flatters himself: hold nature to her allowance; and let your will stand at courtesy: happy is that man, which hath obtained to be the Master of his own heart: Think all Gods outward favours and provisions the best for you; your own abilities, and actions the meanest. Suffer not your mind to be either a Drudge or a wanton; exercise it ever, but overlay it not: In all your businesses look through the world, at God; whatsoever is your level, let him be your scope: Every day take a view of your last, and think either it is this, or may be: Offer not yourself either to honour, or labour; let them both seek you: Care you only to be worthy, and you cannot hide you from God; so frame yourself to the time & company, that you may neither serve it; nor sullenly neglect it; and yield so far, as you may neither betray goodness, nor countenance evil. Let your words be few, and digested; It is a shame for the tongue to cry the heart mercy, much more to cast itself upon the uncertain pardon of others ears. There are but two things which a Christian is charged to buy, and not to sell, Time and Truth; both, so precious, that we must purchase them at any rate. So use your friends, as those which should be perpetual, may be changeable; while you are within yourself, there is no danger: but thoughts once uttered must stand to hazard. Do not hear from yourself, what you would be loath to hear from others. In all good things give your eye and ear the full scope, for they let into the mind; restrain the tongue, for it is a spender▪ few men have repent them of silence: In all serious matters take counsel of days, & nights and friends & let leisure ripen your purposes: neither hope to gain aught by suddenness: The first thoughts may be confident, the second are wiser. Serve honesty ever, though without apparent wages: she will pay sure, if slow: As in apparel, so in actions, know not what is good, but what becomes you: how many warrantable acts have misshaped the Authors. Excuse not your own ill, aggravate not others: and if you love peace, avoid Censures, comparisons, contradictions: out of good men choose acquaintance, of acquaintance, friends, of friends; familiars▪ after probation admit them, & af●e● admittance cha●ge them not. Age commendeth friendship. Do not always your best; it is neither wise, nor safe for a man ever to stand upon the top of his strength▪ If you would be above the expectation of others 〈…〉 yourself. 〈…〉 after your p●●●●; not after your mind▪ 〈◊〉 To where you may deny; except upon Confidence of de●●●●, or hope to require▪ Either frequent ●●li●s, or complaints, are wearisome to any friend: Rather smother your griefs and wants a● you may, then be either querulous, or importunate. Let not your face belie your heart, nor always tell tales out of it; he is fit to live amongst friends or enemies, that can be ingenuously close: Give freely, sell thriftily: Change seldom your place, never your state: either 〈…〉 conveniences, or swallow them, rather theen you should run from yourself to avoid them.  
In all your reckonings for the world, cast up some crosses that appear not; either those will come, or may: Let your suspicions be charitable; your trust fearful▪ your censures sure, Give way to the anger of the great: The Thunder and Cannon will abide no fence. As in throngs we are afraid of loss; so while the world comes upon you, look well to your soul; There is more danger in good, then in evil: I fear the number of these my rules; for Precepts are wont (as nails) to drive out one another: but these, intended to scatter amongst many: and I was loath that any guest should complain of a niggardly hand; Dainty Dishes are wont to be sparingly served out; homely ones, supply in their bigness, what they want in their worth.   
FINIS.