THE FIRST PART OF Youths Errors.  
Written by THOMAS BUSHEL, the Superlative Prodigal.  Luke 15.18. 
I will arise and go to my Father, and say unto him, Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son, etc.  
Imprinted at London. 1628.   

To the Honourable and right virtuous, THOMAS, Lord Windsor, my very good Lord.  
Excellent Peer,  
LIttle did I imagine, or your Lordship expect, to see my name come under the Press; which as yet is to me a wonder, so likewise it must needs be to your Honour a miracle, that knows both my life and breeding, to have neither language, Latin tongue, nor, upon my salvation, the help of any coadjutor; but as it is written those things which appear impossible to man's apprehension, 
Mar 10.27.  are nothing to God unsearchable wisdom. Otherwise your Lordship might suspect the Author for I mistrusted myself, until I had read the saying, that God is able to make the dumb to speak, 
Luk. 7.22.  the blind to see, and the lame to go; wherein he hath showed the splendour of his divine providence on me base and unworthy creature, to see more clearly through my matchless offences; for that now I constantly believe, there is no forgiveness without true repentance, nor no true repentance without confession, contrition, satisfaction, and amendment; which made me presume to patronise the first fruits of my retiredness under your Lordship's name; as a legasie of my loyal duty to your honour, prevention of others, and in my obedience to that good God, 
〈◊〉. 5.16.  who requires an open confession, for a public transgression. Wherein if I shall verify our Saviour's words to give Caesar his due, 
●at. 22.21.  I must acknowledge under God your noble relation of a monastic life, was the greatest inducement I received from mortalist towards my regeneration. So that if I have mounted too high in sheltering my weak labours under your Lordship's virtues; let me beg a favourable censure, and attribute rather forgetfulness to ●ngratitude, than my forwardness to presumption: for believe me (honoured Lord) had I not fortunately ●ist your fair hand before departure, my zealous fidelity was so mixed with the ●regs of mortality; that certainly upon my companion revolt, 
Pro. 26.11.  I had fallen like a do● to his vomit and ruinated my own soul. But thanks b● to the divine providence, by a shorter cut I have met with contentment, ended my travels, discarded my pleasures and circled the earth. Fo● Christ knows my ambition was never higher than 〈◊〉 poor remote Cave or desert Cell, where if these illitterate-deiected lines should reflect a liking in you Lordships judicious reading; I am confident by God's assistance, future endeavours might edify o●●ers: especially when my peregrination shall understand of your religious approbation, whose honourable opinion I esteem more ●en mortal creature; not for ●●at your noble apprehension exceeds all men; but by ●eason your internal fidelity ●quals the best of men; which according to my simple ●udgement carries a greater benediction and clearer revelation of God's fauou● then all other virtues: how soever if the tributary praie● of a sinful Beadsman ca●● increase your Lordship's immortal glory. I am confident God multiplies you honours daily.  
Your obliged and devoted servant THO. BUSHEL   

To my Christian Brethren.  
GEntle Reader somewhat I would gladly say in way of admonition as altogether example, for that the holy apostle assures me I was not borne 〈◊〉 myself, but for others; though ●u may perceive I have cozened my ●rson from society of man; yet belue that I bar not the visitation of 〈◊〉 man, but willing to edify all men, fare as God shall enable my week ability, and their patience; hum● entreating that the spectacle of y●● sinful brother's misery, may mort● your fleshly desires, and take so m●● compassion of yourselves, as to p●uent future perils. I have my rewa● you your glory: otherwise the d●ger's desperate, as mine is damna● without God's unspeakable mer● which my fairest hopes cannot as 〈◊〉 believe he will so much remember 〈◊〉 to forget his justice. O than ge● Sirs, if your own consciences acc●● you, resolve to follow the one, and 〈◊〉 the other; for assure yourselves, 〈◊〉 precedent of my fatal afflictions 〈◊〉 be an occasion to condemn you at 〈◊〉 day of judgement, if you obstinate neglect the same. But why shou●● expect you will either read or m●● ●●e of them knowing the writings of ●●r Saviour, the labours of Apostles, ●●d whole lives of ancient Fathers, ●●e cast aside as superfluous garments; ●hen a play book is admitted to ●sse away the time: which, with in●ard grief I confess, were my libra●es; and, I fear, continue too much ●●ur studies: yet for that my invisible ●rments living upon earth as Dives 〈◊〉 hell, and can at any time resolve ●ose which doubts in the same, may 〈◊〉 an occasion to extenuate your licen●ous appetites, that God's name may 〈◊〉 glorified, your souls saved, and I ●nsatisfied.  
THO. BUSHEL.   

The Contents of this Book being the first part.  
THe Prodigal Sinners Confession  
The Prodigals Petition  
The Prodigals Affliction  
The Prodigals Contemplation  
The Prodigals Prayer  
The occasion of the Prodigals revolt from 〈◊〉 world  
The difference of a public and private liui●● together with his resolution  
The conference he had with a grave Diu● before his departure to a monastic life.  
His woeful experience of insinuating flatterers.  
The confession of his disobedience, with a tr● relation of his Lord and Master.  
The Prodigals advertisement concerning 

The hopeful branches of Vni●sities  
The rights and profits belong the Church  
The contents of Marriage  
The crying sin of murder  
The crying sin of Pride  
The crying sin of adultery     

To his loving Brother Edward Bushel Esquire.  ●lomon saith, He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. Prou. 28.13. 
IT is not unknown to yourself nor the world, that I continued a prenticeship the superlative Prodigal, either I am ashamed to diuulge, ●hen God himself commands upon ●enalty of eternal damnation, 
jam. 5.16.  yet it grives my very soul that ever I ga●● occasion to be recorded. But I ho●● this my irrecoverable folly will p●uent future ages for falling into fearful a danger; otherwise as th● birth was miserable, so their dea● will be lamentable: which to me w●● rather aggravate my sorrow, than 〈◊〉 tenuate my torment, though in te●porall affairs many bearers less● the weight, and ease the surcharge sufferer, but in spiritual none ref●sheth the oppressed; especially yo●● dissolute brother, who hath in a m●ner searched the records of heaue● for a Precedent to make his title 〈◊〉 hell unquestionable: 
Exod 20.  as you may t● more perspicuously perceive by the dreadful following lines. O 〈◊〉 dearest Microcosm in nature, wi●● what unwillingness do I lay open my disobedience against the first Commandment, knowing my own conscience pleads guilty in the highest manner, for debasing his name, Essence, and Glory, below the degree of a temporal Lord, a mechanic Magistrate, or peasant justice, in honouring them more with cap and knee, than his omnipotent person that created me. But when I cast my eye upon the second, there find I a distraction of madness, though I have not worshipped the molten calf of brass, iron, stone & the like; yet have I done sacrifice to the image of living clay, with that adoration as I made the female sex my goddesses on earth, and left the refuse of my time for the service of him that made me: howsoever touching the third I so much profaned the Deity of his name, that I made it my familiar discourse, for which in justice I am culpable of death. But as for the fourth I continually mixed my weak dovotions with so many erroneous pleasures, that to my knowledge, I kept not one whole Sabbath for his gory: whereby I am debarred of claiming either love, favour, or mercy: but the course of perdition, which for surer violating the first, I was so sparing in showing either reverence or duty to my parents, that I seldom paid any tribute as I ought, whereby I have deserved not only the shortness of days, but the loss of their fatherly blessings. As for the first thanks be to God, I have not actually shed the blood of any man, ●nd whether it were not more for ●eare of punishment by the decree of ●nan, than the law of God, I neither ●an say nor justify myself; but to ●ny remembrance am free from that ●rying sin: howsoever for the sea●enth, if I should deny the acknowedgment of that deadly sin, the ●ynt actors in my lustful recreation will cry out vengeance on my condemnation: for we ever held it as a ●port of pleasure brought into the world by nature, and at the most valued in the rank of venial sins: ●ut now it speaks death unto me, ●nd I fear, no comfort unto them, which for the eight you know in my childhood was guilty: so that I can ●eit her acquit nor accuse myself of any mortal fact: and as for th● ninth, I cannot plead ignorance, but t● my knowledge was never brought to the test before a seat of impartial justice. Yet as I was, it is ten to on● that I should have proved more flesh than spirit, more false than honest but certainly for the tenth I mu●● confess myself guilty to all, either b● thought, or act, with delectation 〈◊〉 affection. Thus you see the ma●row and sinews of the whole la●● have I broken, which makes m●● liable to eternal torture, death, an● damnation; God forgive them tha● were the occasion. Yet if the multitude of these crying sins were ●●period of my transgressions, I might have hope by the death and passion of my Saviour. But when I pond● ●●on the barbarous and inhuman arriage used towards his mercies; it ●●tinguisheth the light of comfort, ●●our, or pardon, for God knows ●●am more worthy of death by his ●ath, then for violating he whole ●●w of Moses, in that I have committed ●ortall sins against him that died ●r my sins; 
Heb. 12.25.  by making the ●oanes and sorrows in his passion ●e robe of shelter to my base wicked ●●d detestable pleasures: for that I ●●ar'd not prosecuting the life of my ●●rsed offences upon presumption of ●s mercies, not searing his justice; ●or pitying his sufferings: whereby have exceeded the fact of judas or ●●e Senate of jews, for the one be●ayed him but once, I a thousand ●●es: the other crucified him out of ignorance, I a million out of wilfulnesse● What assurement (dear brother) ca● be expected by me that am worse th● those whom I have named, but th● dreadful ruin of permanent perdition. 
●zek. 18. eccle 5.  Yet you will say God is merciful upon repentance at the last gasp●● which cannot be denied: so likewise my conscience tells me he is iu●● which will not be contradicted. 
Mat. 5.17.18.  Fo● certainly without my repentance ●●quall my transgressions, the Church may absolve me, 
●eue. 18.  but not assure m● And I should vainly expect remission by any ghostly father's absolution, 〈◊〉 I continue in any one sin whi●● lieth in my power to prevent: 
joh. 3. ●. 6.  〈◊〉 the greatest comfort of continuant in all my calamity was the swe●● saying of our Saviour, that himself ●●d his Angels joyed more at the conversion of one sinner which ●●ely reputes then ninty nine righ●ous. O with what an unspeakable happiness was this cordial ●erse to my afflicted soul; wherein ministered the application daily to ●●fresh my sad heart and wearisome ●nses; but at last it proved bitter as all in operation and digesting. For ●hen I searched into the mystery of ●●id sense, there I found it was ninety ●ine to one, that a wilful sinner ne●er truly repent; otherwise you ●ould make God joy more in a sincell wicked man's life then a religious godly liver: which brought me into ●o fearful a danger of desperation, ●hat had you or any other been ●n eyewitness in the agony of my perditious soul, it would hau● made the flintiest heart soon choose to wrestle with a Lion then commit a mortal sin against the immortal God which created him. Yet after a long debat●● betwixt hope and despair, the precedent of Saul otherwise called Paul, d●stilled into me the happiness of hope by reason his palpable crimes reflected some equality to my offences 〈◊〉 but at last his pattern left me in 〈◊〉 dark Eclipse, for that they were errors executed out of ignorance, 
Tim. 1. ●.  no● wilfully, and therefore obtained remission upon his contrition. I the● ministered to my dejected soul th● mercies conferred on Mary Magdalene: 
●uke 7. ●.  yet notwithstanding small wa● my relief, for that her conflict o● repentance did in a manner exceed others, and her transgressions but ●●e of the seven deadly sins. ●hereupon I applied the thief on ●●e Cross as my last refuge: but ●ere I saw apparent less shelter: for 〈◊〉 the raising of Lazarus from the ●aue was only a miracle to show ●●at he was Christ the Messiah; 
Luk. 23. joh. 11.  even 〈◊〉 my conscience tells me, that the ●n paralleled mercy upon the thief, 
Mat. 26.38.  〈◊〉 as preordained only for that hour 〈◊〉 be as a witness of his wrongful ignominious suffering, and not any assurement of safety for us to build ●●n. Thus being deprived (as you ●ay perceive) from all hope in the ●●ue of God by my disobedience, from all mercy by my matchless presumption, and from all comforts in malefactors by my superlati● transgressions, together with inwa●● griefs of the joys I had lost: a●● the woeful exchange of heaven f● hell, brought me into that desperate ecstasy, as I fell suddenly on th● ground in a trance, where dive judgements of God reiterated to 〈◊〉 memory, that were executed already upon his dearest servants for less ●●fences: which closed all the faculties of my body and soul into an o●● scure darkness: but thankes be 〈◊〉 the divine providence, that restore me soon after to my former tranquillity: and having recovered a se●sible feeling, my oppressed heart desired to know whether his judgements were so severe as my apprehension led me. I suddenly ma●● to my poor cave, God knows ●th troubled thoughts; for my co●●tions were either drowning or ●●cuting myself: yet those assalts ●asily repulsed by Gods assisting ●●mission, with the precedent of Iu●●● and the like: but then opening 〈◊〉 book of the old and new Testament, there I found our first parent ●●am, whom God gave dominion the whole world, 
Gen. 3.17.  yet for eating ●●e apple forbidden though it was the enticement of another, he and ●●s posterity were extinguished for ●●er. 
Num. 20.27.33.  Likewise Moses and Aaron notwithstanding they could obtain ●●y thing at God's hands; yet for that ●●ey somewhat doubted of the mirage promised by God, they were de●tred for ever going into the land of promise. 
1. Sam. 15.17.18.23.  Again Saul whom 〈◊〉 chose to be the first King of his p●ple, was degraded of his dignity, 〈◊〉 given over to the hands of an e●spirit, for that he did but reserve so certain spoils of war, being commanded to the contrary. 
Levit. 10.2.  Besides sudden kill of Nadah and Ab●● sons of Aaron for once offering their fire then was appointed th●● The striking dead of Ananias 〈◊〉 Sapphira for only retaining so●● part of their own goods by deces from the Apostles, 
Acts. 5.10.  Likewise the iection of Cain and his lineage forquer strait upon his murder. 
Gen. 7.10.  ●●sides Benjamin the only son of ●●cob whom God loved so dear, 
Gen. 4.2. judg. 20.  〈◊〉 for one sin that was committed Gibeah upon the wife of a Leu● ●od destroyed almost the whole ●●be of men, women, and children; ●ith many other examples, which ●aring to claim any alliance of jews I surceased with repentance that I ●ad them. O my dear brother, that 〈◊〉 presumptuous sinners had felt the ●●ck of my torture at the same instant ●●ey would have confessed in their earts, that God is severe and just as ●e is infinitely merciful: yet my con●ience always assured me he never ●ft a sinner that desired truly to re●ent, without a sinner forsook him, ●hich was some ease to my surcharged sufferings. But the arch-enemy ●f man continued his Rhetorickes ●nd applications of despair, reuea●ng always to my memory these ●nd the like herse-like sounding precedents of holy writ: if the righteo● shall scarcely be saved, where shall ●  and sinner appear? 
1. Pet. 4.17.18.  and judgement begin at the house of Go● what shall the expectation or end wicked men be? howsoever I doubted not in the mercy of my Saviour but in my own base and unworthy demerits; for that he is certaine● faithful: 
Heb. 10.23.  if I hold fast the profession of my faith according to the measu● which he hath given me; yet wh● with Satan's assaulting, my sinn● afflicting, and fear of not obtaining God's favour, it transformed 〈◊〉 from what I was, to the portrai●u● of an Anatomy; as the Inhabitants near adjoining to the say● Isle can witness. For those tha● came to visit me, out of charity pitied me, and I in Christianity grieved as much for their ignorance, which being by his sacred pleasure brought to death's door, and ready to yield up the ghost in a lamentable spectacle between hope and despair; at last there appeared spirituall-wise an apparition of my own picture, the prodigal son, 
Luk. 15.  without intermission to my soul and senses, which did reflect so much internal comfort, as a woman in the agony of her pains, joys to see a manchild borne into the world, 
john 16.21.  and forgets her past sufferings; even so the daily contemplation of this cordial parable restored me to that height of happiness, as it did more avert the dolour of grief, sorrow, and despair, than all the felicity I received by precedents in the ol● and new Testament: but when my conscience assured me the first part of his life I had acted to my eternal destruction, and that of necessity I must follow the second to obtain my redemption, otherwise it would prove infortunate and fatal, which having pondered upon the imbecility of my own nature, the allurements of the world, and continual assaults of Satan, I feared it would prove too strict a captivity for me to pass thorough: whereupon I pleaded, our Saviour died for all sinners, yet my conscience answered, it was for none but those which truly believed him in their lives, and unfeignedly repent in their hearts, which made me remember the dreadful saying of Christ himself, 
Rom. 9.27.  Few are the number that should be saved. O affectionated Brother, that all my prodigal expenses had been transformed into pious charities, my former pleasures into penitent prayers, and my vain discourses into true confessions: then had I not lived a diligent slave to Satan, 
jam. 5.16.  but a dutiful servant to my Saviour: which, God knows, now the neglect of either so much sounds reprobate as makes me descend with a doleful heart and allege my birthright by baptism. But like a soft air it answered not elected by adoption; reiterating to my perplexed thoughts the precedent ● infortunate Esau, who found n● place of repentance, 
Heb. 12.17.  though he sought it carefully with tears But when at last I read the fear full saying of our Saviour, Mani● were called, 
Mat. 20.10.  but few were chosen O what an immortal wound ● gave me; for my decrepit hop● enforced me to curse conception birth, & life, wishing the plague of Egypt had been my copartners, rather than those deceitful pleasures my companions, which made me so incapable of creation, redemption, and election. I thus continued in this woeful spectacle for the space of two days, not caring to minister either rest, or nourishment to my wearisome body, but did wholly contemplate on my forlornd estate, saying to myself, How should I know whether I be elected or not? The spirit answered, either by a good life or true repentance, which upon examination was small comfort to me, having neither performed the one, nor endeavoured the other. Whereupon finding myself by the allurements of Satan, vanities of the world, and frailties of nature, brought into so desperate, wretched, and dangerous case, that if I did not forsake myself, there was no salvation, but damnation: notwithstanding his death and passion, which conjured me by God's permission, faithfully to resolve to discard all pleasures, doubts, scruples, or fears, and wholly depend upon the sweet saying of our Saviour, 
Esay. 1.18.  Though my sins were as red as scarlet, yet he would make them as white as snow; if so be my repentance proceed from contrition of heart during life; otherwise I might fear, mistrust, despair, for I should much rob● God of his justice in depending● upon his mercy, 
joh. 15.22. Psal. 85.10.  and damn my● soul with presuming on his favour, when himself protesteth they both kiss each other; especially his preservation from so many dangers in the world, and the assaults in this my conflict, hath made me resolutely to set my rest upon the anchor of this hope, that if neither inward griefs nor penitent prayers by the mercies of our Saviour cannot attain unto the joys of heaven; I will strive to mitigate my torments in hell; but certainly I am resolved rather to suffer death, then commit any grievous or wilful sin: for I should account myself more accursed than either Heathen, Pagan, Turk or Infidel, by how much my knowledge exceeds their ignorance, and his providence my baseness, in exhaling me out of Sodom to Zoar, from an evil bewitching Court, into a delightful solitary Cave, where no fraud, pride, nor deceit inhabits. O my beloved Brother, if you or any other did but know the inestimable happiness, which retiredness bequeathes those that depend upon God's providence, and are resolved to encounter temptation by reformation. I am confident the man life's not that desires preservation of his soul, but would rather affect the solitary continent life, than all the pleasures of Solomon. Though I must confess the first two months were both fearful, dangerous and desperate: but after repulsing the violent allusions of Satan by these general pleas to all his assaulting accusations, alleging, I both confirmed and acknowledged his words to be true, that the wickedness of my life neither had, nor could deserve any hope, favour ● pardon; and that I confidently ●eleeued as he said, it were imposable so many sins should escape ●npunished, having the same God ● be judge, which not only crea●ed, redeemed, and preserved, but ●nowes how opprobrious and contemptible I have been to all ●s Laws, Statutes, and judgements, giving credence to his ●ords from my heart, that every wilful sin should be afflicted ●ith contrary particular torment, confessing that Gods sacred justice respected no persons, but rewarded every man according to his deserts; and therefore he might ●est assured of me when ever my Saviour was pleased to pronounce ●is sentence: for that I knew my past life deserved none other, a● as for future, himself warrant● could merit no other. Yet in rega● God's unsearchable provident gave me life after so many inhuman transgressions, and bele●uing the comfortable sayings 〈◊〉 Christ's own words: those thing which are impossible to man, we● no whit impossible to God, 
Mar. 10.27.  f● that he desired not the death of 〈◊〉 sinner, but joys more at the co●uersion of one offender, then nin●tie nine righteous. Besides himself had made me more capab● of apprehending God's hatred t● sin, severity in punishment, an● his blessings presumptuously abused by my baseness. So that 〈◊〉 were a monster in nature, if eue● ● did more offend the Deietie of ●is sacred name. 
Heb. 10.26. joh. 15.22.  For in commit●ng wilful sin, I should be confident it would trench against ●e Holy Ghost, attributing, he ●artly rewarded the prenticeship of ●ny service in revealing the naked ●uth of my wretched estate; protesting upon the faith of my salvation, let him say what he would, attempt what he could, yet nothing should allure me (by God's assistance) neither to despair, nor ●ffend my Creator more, but lea●ing soul, body, life and death, at his will and pleasure; acknowledging myself, that if he had made me one of his number, I had justly deserved it; and if his infinite a-mercy saved me, I must confess it were a miracle. Howsoever 〈◊〉 would be no longer disobedient for that might prove ingratitude upon ingratitude; I knowing what favours God hath bestowed, and now he telling me wha● offences I have committed, assuring him, if he were permitted to punish me with bodily affliction and temporal crosses the mor● I were certain of spiritual comfort. Thus is, and ever shall continue my resolution by the help of him that made me; for before I had fixed my heart, soul and senses upon this entire affection, never to be violated by any stratagems whatsoever. I was perpetually troubled with uncharitable thoughts, unquiet fears, & desperate despairs: but now I ●nde they are either lessened, or ●se I am careless of them: Insomuch, that my inward faculties ●re mollified with a sensible humi●ty, to offer up my morning and ●uening sacrifice, as a daily trib●●●●f contrition, that ever I did 〈◊〉 end, and a trembling fear for to ●ffend; wherein one night above ●ll the rest I cannot choose but impart the rapture of so much joy, ●hat me thought my apprehension was transformed into another hemisphere, yet durst not presume ●n his mercy for fear of robbing ●is justice, by reason I could ne●er attain to so high a pitch of celestial happiness, but in a lo●er orbe of tears and sorrows, to which I ascribe God the glo●● For when I myself was a companion of others, those discipli● posterns were as heathen gree● to me, which now they proo● my daily delights of recreation, y● shall never be at quiet until I ha● obtained the period of that form● felicity, which if nightly watching, daily fasting, continual praying, or corporal affliction, ca● extract this unparallelled comfort I will remain constant, by th● permission of God during life: o●ly reserving so much time f● nourishing the faculties of nature that I may continue the longe● But peradventure some of yo● lukewarm divines will not admit of this life, though I am min● own taskemaster: yet I hope you ●ill not build upon the Theory 〈◊〉 another's opinion, more than ●e practise of your Brother, that ●inioyned to love you as his own ●ule; howsoever for my particu●r, may I never prosper in this my ●terprize, if all divines should ●ake it not lawful by thetorick, ●eech, or traditions from Adam, ●ey would not reflect the least ●ought of revolt: for that I have ●yned more knowledge, hope, ●nd comfort to my oppressed ●ule in this one year of retiredness, than four prenticeships be●●re; yet I take God to witness, ●ere is no man breathing that weth a more great reverence 〈◊〉 their function and doctrine, than myself. But if his diui● permission amplifies a blessing my second edition (as my hope depending) I will give such an 〈◊〉 sured satisfaction, that your hea● soul, and senses shall say, God the author, and man subject 〈◊〉 palpable erroneous errors. 〈◊〉 the mean time following 〈◊〉 precedent of holy David, my tru● is in God, and therefore I fear 〈◊〉 what flesh can do unto me.  
Your Brother, though a desert Beadsman● Thomas Bushel   

To the high and mighty merciful Saviour, God of Heaven, and only Judge of Earth.  
The humble petition of thy distressed and dejected creature, the superlative Prodigal.  
WIth trembling fear showeth, That a poor Suppliant hath offended the Deity of thy pious Majesty, in what not, that's ill, with delectation of affection; whereby I have lost the birthright of creation, preservation, and redemption which my fairest hopes canno● presume thou wilt break th● whole course of thy justice, in omitting so many crying sins t● escape unpunished. For that 〈◊〉 must acknowledge with soul heart and conscience, if thou saue● me it is a miracle: and if thou re● fusest, it were but just justice; assuring myself in forbearing thy chastising affection, I shall eue● despair of thy mercy, and be confident of permanent punishments for that the pencil of holy Wri● which will not be violated, 
Heb. 12.5. Apoc. 3.19.  hath plainly expressed, those whom thou receivest, thou chastenest, and that their long laughing must be turned into bitter mourning, 
joel. 2.12. Luk. 6.25.  before they have any true hope of thy grace, favour or pardon. O then dear Mediator! I beseech thee minister daily on me thy discipline correction: 
Pro. 3. job 5.  and when thou thinkest it meet, let my inward grief be my joy, the agony of death my comfort: but if those will not penetrate my flinty nature, to make me glorify thy unspeakable blessings, and apprehend my base ingratitude; Grant me sweet Saviour a feeling inspiration of torments due unto the damned, that if then I may not without robbing thy justice obtain by thy Mercy a share in thy sufferings; Yet I humbly pray thee, let me be a second Dives upon earth; for admonishing my poor Christian brethren to prevent the like fall of so fatal a danger, and the rather, for that thou perceivest offenders be not so much terrified by thy judgements pronounced in holy Writ; as they are mollified at the sight of mortal creatures miseries. Wherein it makes me fear Satan by thy permission hath a more predominate power, than thou that createst them. All which I leave to thy divine Sacred will, and unsearchable mercy; begging pardon for my bold presumption, or if thou please to make intercession, 
Mat. 8.8.  and say Amen to my petition.   

The affliction of a Prodigal.  
O Dear and Immortal God I thy abjects creature have so highly offended thy Deity, Essence, and Glory, in profaning thy Name, abusing thy Blessings, and slighting thy Sufferings, that I dare claim no privilege by thy death, no comfort in thy promises, nor no favour from thy mercies: but the rigour of punishment, the wrath of justice, and reward of the damned. O misery of all miseries what have I lost! thy Glory that made me, thy Son that died for me, and thy Spirit that sanctified me. Is there a creature from Adam so wretched? was there a child conceived from Euab more miserable? then I that have lost the joys of heaven, and purchased the fire of hell. O my birth life and death, I am wrapped in sorrow, having small hope but in despairing, no comfort but in grieving, nor any joy but in lamenting. O thou false heart and cursed senses, why were ye made to bring my soul in torture, and yourselves in torment, to deny them will not avail you, to expect pardon is impossible, to confess them will hardly mitigate them. O then dear Saviour, seeing I have brought myself by sinful presumption, to permanent perdition: yet let me beg at thy hands the agony of individual sorrow, which thou ordainest for the damned; that if then the spectacle of my deserved malady cannot dissolve thy justice into mercy, yet may mitigate my endless misery, and not die like a stupid dog void of sense, knowing thou madest me the image of thy Creature.   

The Contemplation of a Prodigal.  
MY God, Creator and Saviour of the world, was not I made thy image to serve and glorify none other but thyself? How falls it out (dear Father) that I have been more contemptible against all thy Laws, 
Sap. 5.  Statutes and Blessings, 
joh. 3.5.  than a savage beast? I cannot believe it proceeded from original sin, in that thy sacred self suffered for sin; nor from my conception, 
Ezek. 33.  for that thou desirest my preservation; but altogether by Satan's assaulting, the world's provoking, natures betraying, and my own stiffnecked transgression. What reason then can myself or mortal man conceive, that thou wilt save me, when I never truly served, nor honoured thee? Art not thou a just judge, 
jer. 25.  as thou hast been a merciful Saviour? To plead weakness avails not, wilfulness I dare not, nor wanting thy assistance I cannot. Wherefore then dost thou give me longer sustentation, when thou knowest I have deserved damnation? 
Fxod. 9.16. Act. 4.27.  Is it for that thou wilt exceed in thy mercies to increase my miseries? Or else are not my sins fully complete for thy determined sufferings? Why, thou knowest Satan offended thee but once, I have ever, they both obey and fear thee, I have never. What madness then would it be in me to presume that thou wilt break the whole course of thy justice for my sake? knowing in mine own conscience I have lost the benefit of thy redemption by my wilful presumption: otherwise I might be confident through unfeigned repentance to have assurance of salvation by thy death and passion: which now grieves the intralles of my soul, in that I was such a cursed reprobate to crucify thee who suffered'st on the Cross to save me: 
Mar. 10. ●7.  so that according to humane judgement my talon is eternal torment. Howsoever I bequeath the disposure of my dejected soul to thee, 
Rom. 9.15.  which sheddest thy innocent blood on the behalf of me. But why should I being so base a creature reason with thee that art my maker, knowing the clay ought not contest with the potter. For it is in thy power and not in mine, to make me a vessel of honour or dishonour. Therefore in obedience to thy unsearchable Deity, I will surcease all disputations, and endeavour to prevent worldly perturbations; that I may have so much hope to be thy creature, as my belief assures me thou art my Creator.   

The Agony of a Prodigal.  
MY sacred Creator, and celestial Father, didst not thou make me of running water and ruddy earth? Dost thou not see how Satan assaults me? how the world insnates me? and how my own nature betrays me? O my God how then canst thou but in pity take compassion upon me? knowing I have no power to prevent any of these precedent conspiracies, but by thy divine providence. Wilt thou then leave me to myself, that I might appear worse miserable than the beast which perisheth? O be more charitable, for that thou madest me thy image; cast but thine eye upon me, and turn not thy face from me; then try whether thou wilt deny thy mercy unto me: were not, sweet Saviour, my first parents sinners? Did not thyself suffer for sinners? and protestedst thou desirest not the death of sinners. Shall then the iniquities of my only offences blot out the remembrance of thy immortal mercies? When thou art my advocate, I the offender; thou my redeemer, I the debtor. Let me not then perish for want of thy protection, when it is not riches, nor honour, I would have; O my Father, no! or releasement of my miseries I seek; O my Father, no! or heaven I beg; O my Father, I dare not presume, no! nor any thing I crave; but the increase of penitent tears fit for transgressors, and sorrows due to sinners; O my Saviour, no! How then canst thou deny me? when I sue for no more, but what thyself hath assured me? O my Christ! are these the eyes that have displeased thee; let them receive no light through thee: is this the heart, which hath dishonoured thee; let it bleed to death for thee Is this the flesh which hath offended thee? let fire be her fuel by thee. Are these the bones which have brought me woe? let them be burnt, and borne no more. Or are these the senses which have sinned against thee? let them be a living sacrifice to thee. O my God, I am racked with grief, that I cannot grieve; and perplexed in repentance, that I know not how to repent. For to proceed after the world's weakness, I suspect thou seest their wilful ignorance. And if I follow thy Gospel's professors, I fear thou findest them full of scandal, distraction, and worldly perturbation. What then (sweet Saviour) will become of me forlorn creature, that have no relief? but sins to secure me, Satan to assist me, and a guilty conscience to comfort me: without thy sacred sufferings make intercession for me, and accept thy Saints oblations for sinners to thee; I shall be forced to curse my conception, and wish my mother's womb, had been my tomb, to have form me a lump of flesh without life, or any creature but thy image; for than had I lived according to creation, and not liable to eternal damnation. Yet, most merciful and immortal father, should my agonied soul suspect to suffer shipwreck, when thou guidest the stern? or despair and die, when thou art living? or curse her birth when thou art in being? O my God, rather let her taste the tortures of hell, then be deprived of life, and lose her hopes in the joys of heaven, let then Satan assay his best, and the wicked world her worst, my dejected soul hath set up her rest in thee that made her to save her; Lord I beseech thee to say Amen.   

The Supplication of a Prodigal.  
MY God, my refuge, my mercy, how dare I remember thy greatness, when the billows of my crying sins have raised the wrath of thy Omnipotent person; who out of mere divine love to pious charity, createdst me after thine own image, redeemed me being lost, and in a word gave me all I ever had; yet have I so much dishonoured the Deity of thy glory, that I made the pleasures of this life, my Gods on earth, and now they are turned my tormenting accusers of Death; O Sacred Father, bequeath the plagues of Egypt for my talon, rather than this deceitful world to my portion, which hath not only bred me disobedient towards thee that made me, a traitor to thy Son that died for me; but sacrific'de my own soul to be the fuel of hell fire. O deadly life of immortal death, what shall I term thee? the shape of a Christian, which without thy Sacred intercession for thy never dying mercies, I shall remain quickened with the fiend of hell, to future ages for ever. O do not thou sweet Saviour forget the pity of thy goodness, though I have lost the duty of my obedience; but grant the same favour to me, thou gavest the thief upon the Cross, look upon the tears of my miseries with the passions of thy mercies, and if neither griefs, groans, sighs, nor sorrows can appease thy just wrath: why didst thou make me? wherefore was thy death? whom wilt thou save? or art thou another God now, then when thou wert merciful to the oppressed, a Father of the godly, and an advocate for the damned if they repent. O then enrich my soul with a divine sorrow for my joy, the agony of death for my comfort, that I may neither presume of thy favour, nor despair of thy mercy; but have thy great Name glorified, thy Sacred death satisfied, and thy poor forlorn sinner saved, Lord I beseech thee, say Amen.   

¶ The Prodigalles Prayer.  
O Dear and omnipotent God, I here stand guilty of all the barbarous and inhuman sins which Satan can object against the cursedst creature living. For I have presumptuously committed more riots and offences, than either Heathen, Pagan, Turk or Infidel, beside treacherously made thy name a cloak for my own villainy. Thus, dear Saviour, have I lived a smooth factor for Satan, to the utter subversion and deprivation of eternal felicity, and purchased the reward of condemnation with endless misery. Break, O my big swollen heart, lest a thunderbolt from heaven prevent thee. Gush forth into a flood of tears, thou Crocodile by nature, in being such a cursed reprobate to forget thy maker, a Devil incarnate for crucifying thy Redeemer. Ah savage beast, could neither creation, redemption, nor daily blessings mollify my flinty heart to honour thee as a father, fear thee as a God, or love thee as a Saviour, but must so judas-like, sacrifice thy image to the enemy, thy courtesies to cruelty, and thy redemption to my dreadful destruction. O indignation of the Almighty, fall not upon me, though I have sowed the ungrateful seed of Plutarch's air for Scorpions to bite my flesh, and snakes to suck my blood. Yet, most merciful Father, should my miserable soul despair, when thy omnipotent person died for dejected sinners? Or can I presume to hope, seeing thou hast punished thy dearest servants for less offences? Never (O Lord) in my wretched self, but by the unspeakable death and passion which is able to relieve the sick, heal the lame, restore the blind, and help the distressed to thee, I submissive come; whose sacred wisdom knows that man is rottenness, his desires vanity, and life misery. Wilt thou therefore show thy strength against so poor a worm as man, that hath neither creation, preservation, nor habitation, but by thy divine providence? O then, dearest Father, remit the execution of thy justice; enlarge the liberality of thy mercy, and extend thy holy spirit on me thy lost s●ruant, that I may neither curse my birth nor being, thou repent of thy creation or redeeming; to the end I might live in thy fear, die in thy favour, rest in thy peace, rise in thy power, and remain in thy glory. Lord I beseech thee say Amen.   

To the Right Honourable WILLIAM, Earl of Derby.  
MY honoured Lord I do not know how far this my solitary life may trench into the displeasure of your Lordship's grave censure. Therefore I thought best to recommend those general reasons which were the occasions of my revolt from the world: assuring your Lordship it was not the foolish fantasy of my wand'ring thoughts, 
Gal. 6. Pro. 18.13.  but a serious consideration of my former transgressions, with an inward meditation of the small time that God will stay for man's conversion or eversion, made me bequeath the remainder of my days to this private Cell, by your Lordship's assisting permission. Yet peradventure some will allege to your Honour, that this course of retiredness is neither commanded nor commended; what others out of ignorance may object, fat be it from your Lordship so to judge. 
Phil. 3.6. Socra. scho. cap. 18.  For it hath been practised by the best sort of Christians ever since Christ's time, with such precise and strict severity, as they did not only resist all external acts of sin, but chastised their bodies with corporal affliction, 
2 Cor. 6.5.  which is manifest in the lives of the Apostles, by their much fasting, watching and praying Likewise Saint Augustine's conversion, and Saint Ieromes approbation of Paul and Antony the Heremites, besides the discipline he used upon his own body; with many other ancient Fathers, which for fear of being tedious, I omit. So that if these holy men were fain to undertake such straight captivity for gaining of heaven, what punishment should I endure for preventing of hell, 
1 Pet. 4.17.  whose whole course of life hath been a race of errors: especially when the spirit of God daily knocks at my heart to prosecute the same austerity: which gives me a more clear revelation of God's favours, where now I find the theory so much to be true by practice, that I call God to witness I am no more able to express the felicities I enjoy, then remember the catalogue of my past offences, let therefore other men think as they please of this alteration, 
1 Cor. 4.3.4.  it sufficiently contents me that the Saints in heaven rejoice at my conversion. For God hath spoken peace to my soul, my soul preacheth peace to my conscience, my conscience sings a comfortable sweet All-haile to my sad heart: and should the world, the flesh, or the Devil sound all their most powerful instruments to pluck from this my resolution, they may sacrifice my flesh upon the world's Altar, but my faith shall be so sure found hanging upon the horns of this Sanctum Sanctorum as my heart is confident that your Lordship's former favour conferred on me was preordaind to be a means of sealing your redemption by the death and passion of our Saviour, were your past transgression red as scarlet; for that I am bound to acknowledge under God your Honour's affable courtesy established my regeneration, 
1 Pet 4.8.  and what the reward is in gaining a soul, 
joh. 5.20.  believe not me but the promise of Christ expressed in holy writ. Humbly entreating your Lordship so fare to continue your respect, as when any shall question my fidelity, advice them to suspend their censure till the fortunate, fatal, tribunal day of judgement; which will decide the question without malice. The rather for that each of us were baptised with the sign of the Cross, and both endeavouring to hit the same mark though with several shafts. But if it should fall out to be known, that they themselves continue in any one wilful sin, your Lordship may boldly give no more credence to their language in points of Religion, then to a perjured man in case of a trial. For as the Law will not admit of the one, certainly God will not allow of the other; whe● the pencil of holy Writ confirms that the Devil holds them as we by one sin as by a thousand. 
1 joh. 3.  A● which I leave to your Honour grave judicial judgement, an● rest,  
Your everliving Beadsman, Thomas Bushel.   

To the only son and blood of my own body.  
Beloved: the Lord thy God hath commanded me to instruct thee; thee to obey me upon penalty of eternal punishment, that wilfully breaks the covenant; if my advertisement agree with the pencil of the holy Ghost, otherwise thou art free, I only bound; which to avoid the danger of my part, I have, as God hath enabled my illiterate and humane apprehension, bequeathed unto thee by my woeful experience, a brief divine, and moral way, how to prostrate thy loving obedience towards God and man, for the surer preventing Nature's frailty, the safety of thy own soul, God's glory, and the discharge of a father's duty; that thou mightst not curse thy birth, I thy being, nor divine providence repent of thy making; hoping the precedent of my late erroneous life, will cause thine to be religious; otherwise my iniquities will be added to thy transgressions, though no ease to each of our sufferings. Let therefore thy internal faculties of body and soul be zealous towards thy Creator in keeping his Commandments with a trembling fear of violating the least, and a willing desire to perform them all; in so doing, thy mortality is sure to be ratified with immortal glory. Let his just justice ever go before thee, and his infinite mercy will not fail to follow thee. Let thy meditations be always upon our Saviour's sufferings; then thou canst not be so ingrate as to forget his blessings, nor neglect thy duties. Give thankes to thy maker for thy nights sleeping, and morn waking, with humble desire of his continual providence for the day following; and at night call thyself to a strict account of what good deeds thou hast omitted; and what offences thou hast committed; who were the occasions of the one, and neglect of the other, from such refrain, unless thou canst command thyself, not they thee: but if they proceed from thine own stiffnecked nature, condole thy infirmity, chastise thy iniquity with continual abstinency, until thou findest reason and religion to master thy passion and affection; by this means thou wilt ever after sleep in peace, continue obedient, and remain in safety: but on the contrary, as thy conception was wretched, so thy life will be lamentable, thy death miserable, and thy torments inevitable. Let therefore thy believing faith be grounded upon the rock Christ jesus; for that is the true Religion; the others are tossed upon the waves of time, proceeding rather from men's frailty, than any settled verity. Yet lest thy conscience should be eclipsed, and thy continuance reverted into the dreadful danger of a lukewarm Christian, by beholding so many grave Senators of several Religious opinions; I have held it expedient upon my death bed, and according to my engagement, as the soul of me must answer the same at the tribunal day of judgement, to present unto thy internal spirits these recited precepts. Let thy heart and conscience be incorporate to the body of Christ's universal Catholic Church, performing so fare as in thee lieth, all these prescriptions, which he hath enjoined thee to observe, obey and keep in holy writ; and when thy conscience, together with thy ghostly Father, approoues of thy inability, to be capable of the Sacramental mercy, make a true confession of thy life past, with an inward repentant contrition, that ever thou didst offend, and a constant resolution by God's permission never more willing to offend: but suffer death rather than violate thy condition; as afterwards to commit a heinous sin, or wilfully continue in any other. This being zealoushe kept, God warrants thee salvation, who then will accuse thee? thy conscience cannot, and Christ hath protested he will not, if thou dost thy utmost endeavour to perform thy covenant: and as for man's accusation thou know'st he is arraigned at the bar with thee, how can he judge or condemn thee, when all his hope is upon our Saviour's mercy to redeem himself. But if afterwards thou shouldest wilfully continue  in any one sin, thy conscience reiterating daily the same, and yet wilt obstinately persevere in hope of his mercy, I might justly suspect judas receiving, and fear thy damnation; when the pencil of the holy Ghost hath expressed, He that sinneth wilfully after receiving the knowledge of truth, there remains no more sacrifice for sin, but a fearful looking for judgement. O than flesh of my flesh, let my present tortures prevent thy future torments; for I call God to witness I now wish one of my limbs had perished when I consented to wilful sin, or received martyrdom when I committed mortal sin; do not then persevere in offending, nor delay thy conversion, for I should sooner curse thy begetting, than joy in thy being, or hope of thy atchiving to God's Kingdom. Trouble not thyself with purgatory, for fear of falling into the perpetual punishment, but spend the remainder of thy days in alms-deeds, fasting, praying and the like, for the surer preventing of both, and gaining of heaven. Trust always in God's providence, than thy own conscience will be sure to direct thee better than men's counsels; yet in spiritual negotiations, and how fare thou mayest trench into temporal affairs, without prejudice to soul or body. Be vigilant to join always thy ghostly father in commission with thy conscience, but let thy conscience be of the coram; for he cannot save thee, the other may condemn thee, though he must answer it if he either neglect or direct thee wrongfully; howsoever his torture will be no mitigation to thy torment. Obey the King to the loss of life, fortune, wife or family, but let thy conscience receive no impression contrary to its own direction: for if thy sovereign be virtuously given, he will never press thee; if otherwise follow thy Saviour's words, fear not those that destroy the body, but love and fear him which can destroy both soul and body. Fight not against any Nation that doth baptise with sign of the Cross and believes the invisible Trinity, without thou art commanded by thy Sovereign or invaded by themselves; so shall thy hands be freed from the guilt of christian blood; stand not so much upon the title or theory of religion, as the practice in religion; for what is a crown without a Kingdom, honour without virtue, or learning without persevering; neither hunt after the divine and hidden mysteries of predestination, election, destiny and the like; for in my conscience they are left eclipsed, and as stumbling blocks for seeming-wise men to stagger at. Therefore rest thy soul upon this resolution, that although the causes be not known to thee, yet undoubtedly they cannot be unjust, being preordaind by the sacred judge of all judges. Show always a reverend obedience to the supreme head of the Church under Christ jesus, and give credence to their canon laws, but not as canonical scripture, though they were debated by the consistory of counsels, and established to be● real in the strength of man's capacity, yet they received an impression of mortal frailty ever since the fall of our first parents; howsoever owe duty to them all as labours of holy fathers, but fail not to follow those which thou findest plainly quoted in scripture, or recorded in thy conscience: so shalt thou offend none, but practise all that God will require at thy hands. And if the controversy in supremacy startle thy fidelity, chose rather the explanation of scripture to decide the question, than man's disputation; so shall thy heart not only have the rock of Christ thy leader, but his divine inspiration upon Peter the Apostle for thy supporter, and unless thou findest it recalled by re●elation I would not advice thee ●o believe tradition. Do homage ●o God in all sanctified holy places, and give due glory to all ●aints and Angels, as invisible ●reatures, already consummated ●y Christ jesus. But think not ●f meriting heaven, for than I am ●ertaine to behold thee in hell; ●hough thou hadst fulfilled the whole law, yet thy original sin would accuse thee, thy presumption condemn thee, and Christ's ●eath a witness against thee, who then will save thee? none; ●ut the sentence of Lord have mercy upon thee: only thus fare ●hou mayest go according to humane judgement, and not derogate from the diadem of his sacred Deity, believing through hi● assisting provident compassion thou standest in a more sure certainty of salvation than whe● thou livedst in worldly perturbation, own an observant obedienc● to those that are elected in th● place of God's ministers, yet converse with none but those who● lives are answerable to their profession. In so doing thou wilt prevent the one's vice and reap th● others virtue: for thou canst n● expect to find all true Leuit● when Christ himself found o● in twelve a traitor. Give place t● thy betters, respect thy elders, especially those that are in authority; and go to law with no man but in thy own defence; yet if ●hou canst not play thy part without passion, acquit the stage, for thou hadst better to lose thy reputation and revenue than hazard thy soul and body. Be courteous to all men, hate no man, do good to any man, especially to those ●hat cannot requite thee. Honour old-age, reverence thy ghostly father, and if it be possible remain ●hy self single, but above all of ●is part; so shalt thou be freed from suspecting a third person, ●hough the sacred integrity of the others fatherly friendship may be squall, yet nature will be jealous, ●nd make thee always suspicious, which in time might prove pernicious. Devote a daily duty to the sect of women, and when thou beholdest any whose ornaments are decent, commend them, if courteous, requite them; if charitable, extol them; if virtuous, adore them; but if vicious, loathe them; if ambitious, scorn them; and if malicious, shun them: so shal● thou be freed from the one's iniquity, and share in the others virtue: for there is no such companion, as a discreet, religious woman which to my great comfort have known the one, and to my overcharged grief the other. But i● thou appear so infortunate, a● to forsake the celestial rites of a single life, to obtain the society of a temporal wife; let her virtues be the foundation of thy affection, and thy conscience debate upon confirmation before thou conclude a resolution, that God may honour the union, and yourselves joy in the conjunction, which if divine providence bless the fruit of her womb, let thy inward love be equally descended to thy eldest as scripture hath commanded, and thy gentle correction as occasion shall be required: so mayest thou redeem thy virginity in raising a posterity to glorify God by a fraternity. But above all be sure to let charity be thy gentry, and humility thy honour; let love be thy laurel, and loyalty thy lover; let adversity be thy fortitude, and fortune thy flatterer; let virtue by thy verity, and patience thy pattern; let wisdom be thy wealth, and reason thy ruler; let sin be thy enemy, and thyself her sister; let truth be thy tongue, and temperance thy taster; let justice be thy judge, and conscience thy juror; let faith be thy father, and obedience thy brother, let children be thy blessing, and education their portion; let mercy be thy matron, and meekness thy minion; let courtesy be thy kinsman, and chastity thy cosen-german; let virginity be thy affection, and utility thy affliction; let repentance be thy profession, and prayers thy peregrination; let confession be thy contemplation, and contrition thy regeneration. Let life be thy lamentation, and death thy preparation. Let thy speech be plausible, and thy protestations irrevocable. Let thy studies be celestial, and thy sorrows supernatural. Let thy sighs be Sacramental, and thy groans coëternall. Let thy diet be debility, and thy attire decency. Let want be thy infirmity, and Will thy integrity. Let thy hope be heavenly, and fear thy frailty. Let grace be thy guide, and God thy glory. Thus, in a word, thou pledge of my posterity, think, speak, and deal with God, as if all the world did behold thee, and live, and converse with man as if God saw thee. So shalt thou appear the lively image of thy maker, the crown of thy mother, the honour of thy name, and the repairing of the Angels. God lead thee by the hand, and a father's blessing go with thee, as thou perseverst in the practice of these precedent precepts.   

To his loving brother Edward Bushel Esquire.  
BEst beloved, to annihilate your least suspicion of my fidelity or self-willed imbecility in this my retired pleasing life, I ingenuously acknowledge that mutual fraternity joined with inward spiration to glorify God is best pleasing, most accepted, and greatest rewarded. So that I am confident a public religious life is better than any monastic private living, by how much virginity is esteemed above marriage; yet the leaw warranted to be honourable, according to the Apostles words. If thou dost marry thou dost well, but if thou canst abstain, 'tis better. So likewise if tho● canst live private without wilful sin, it is well, but if thou canst public, it were better. And where he saith, better to marry then to burn; 
1 Cor. 7.9.  even so my conscience assures me that it is better to live privately without sin, than burn publicly in sin; for you know in the one there is hope of salvation, but in the other certainty of damnation. Which reduc'de me to apply for experiment this soli●ary course to prohibit me from former follies, and prevent future perils. For you know from min● infancy I so much naturally delighted in a male-contented life, a● our parents disciplined gentle correction to withdraw me, fearing 〈◊〉 was bewitched. Likewise in the height of my prodigality, both yourself and others were witnesses how I then made trial at a poor fisher's habitation, which God knows would have long continued had not my popular name been known; yet in those days such was my childishness, that more feared the prejudice of my base reputation than the displeasure of my Saviour: like jesting  which believed the innocence of Christ, howsoever to satisfy the jews, crucified him. 
Luk. 23.14.  Besides, for almost three years, you know, I was tossed upon the waves of time in expectation of a familiar companion, who at last to my great grief unfriendly left me, for no other reason I could imagine, but that he would verify our Saviour's speech; 
Mat. 20.16.  Many that are first shall be last, and the last first. So that it is no new fantasy, but hatching from my cradle as God knows & some particular friends that my determination was long ago bend to leave the world, deny myself, regain the time, and follow him, were it within the caves of the earth, if his Divine pleasure allotted me; But what through the rawness of years, nature's frailty, and instigation of others, I remained so long with taking leave of my household, and striving to satisfy the humours of mortal friends, that almost my vital hope was turned into despair of immortal glory. But thankes be to the Divine providence, my own conscience is enlightened by the Gospel of Christ to warrant me his mercies, will hear my supplications from a poor Cell, as he did jonas in the Whale's belly. 
jon. 2.1.  So that, if now I should revolt, having had a year of unparalleled experience, for either temporal fortune or fear of corporal affliction, I must account the offence unpardonable; when the pencil of holy Ghost hath dictated the same by these irremarkeable fatal words; If we sinne wilfully, 
Heb. 10.26.  after the receiving the knowledge of the truth, there remains no more sacrifice for sin, but a fearful looking for judgement. Therefore I hope by God's permission, your belief of my fidelity will expel all doubts, scruples, or fears, knowing that I have bequeathed these lines to ensuing memory as a recorded witness on the contrary against me at the Day of judgement. 
2 Pet. 2.21.  In the mean time let him that is tied to love you as his own soul, persuade your diligent search into the world without partiality, and then I dare boldly say, you will find nought worth loving, no fortune worth valuing, nor no pleasure worth following but he that first made you: in conscience then, he ought only to be loved, valued, and served. For my own part, I by woeful experience have found it; you by tradition from a brother may shun it. Let not than others ends, set a● end to your own happiness, no nature's frailty bar the fruition of your future felicity; but be sur● to curb the one, and scorn the other; in so doing your conscience shall say, I was your friend, no● your flatterer, as mine must always acknowledge you a father more than a brother. Yet give me leave lovingly to chide your wilfulness; since by Divine providence I have rebuked my ignorance. Your causes of discontents it's known rise early; will you therefore keep them in perpetual waking? Those crosses that stand betwixt you and happiness, are mortal; must you then make your sorrows perpetual and immortal? The way to shorten them is to slight them, and the best means to mitigate them is not to mind them. I by experience do sensibly feel it, you by practice may be sure to find it. O then, gentle brother, let not grief for a wilderness, 
Mar. 8.36.  prevent your birthright in Paradise; for under correction (dearest Sir) if you cannot brook a temporal misfortune, in my conscience you will never attain to a spiritual blessing: when our Saviour and all his Elect are witnesses against you; 
Mar. 10.24.  yet I must confess your afflictions are greater than mine, though my sins are a thousand for one of yours. Howsoever not equal in demerits, nor disasters to the Apostles, therefore joy as they did in calamities, that you may be found a Cosin-germane to job, showing always true Faith by your Works, otherwise were you my Father, as you are my Brother, I should forget nature, and greatly fear you have no share in Christ's death. Pardon, dearest heart, if I have soared too high, it is in your power to clip the wings: but God knows I esteem your soul's safety, more than man or mortal felicity. All which I leave to his Divine providence and your persevering goodness.   

To the Religious and Virtuous Lady, the Lady Elizabeth Willoughby.  
YOur Beadsman fearing the distance of place, and dispensation of wedlock, might cause a revolt from your Ladyship's former welwishes induced me to recommend these weak lines, as an Antidote to preserve me from the shipwreck of your displeasure; whose virtuous society, I ever honoured more than temporal felicity; for that I was daily an eye witness of your pious charity; religious discourse, and noble hospitality, which makes me presume the goodness of your chaste disposition, will rather condole my misfortunes of inward grief then attribute discontinuance to the weakness of nature or want of matrimonial affection; especially having so much conference with a grave Divine before my departure, as your Ladyship may more perspicuously perceive by these following lines; wherein I spared not the revealing of my woeful tragical life to his judicial contemplation; humbly entreating him, that as I had opened the bowels of my miseries, so he would impart the truth of his knowledge. Whereupon with a modest and solemn countenance desired my age, who replied about six and twenty, he then began to express his sorrows, that so young a man should have trenched into such loud offences, yet questionless if contrition did proceed from my heart, there was no doubt but upon true repentance God would forgive me. Citing the parable of the Prodigal; 
Luk. 15.  the precedent of Mary Magdalen, an● diverse others, for confirming Hope, and preventing Despair He thus having ended, I gave him much thankes for his fatherly counsel, assuring his reward was celestial not temporal; wishing it might stand with his occasions, leave, and liking to hear me a word, who seemed to be more willing than I was ready; at last imparted unto him that I presumed a retired strict Monastic life, would be the safest and surest hope to depend on; for by such means I fhould not only avoid sin, the occasion, but discipline myself, and the rather for that I had affection to the life from my infancy. Besides the often dreaming what joy I found in it; intimating my conscience daily reiterated the same; and that if I did continue wilfully in any one sin, ●here was no foundation for Divine mercy to build on; 
Heb. 10  which the world, custom, and frailty of nature had prohibited me from the one, and induced me to the other, as by my confession he knew too true. Yet by no means he would not give way, alleging the life was neither lawful, requisite, nor honest, for that it was not allowed by the Laws of God to cloister up myself: nor admitted by our Church, expressing Scripture, that I was not borne for myself, but for others; and that my prayers could not be so much available as when two or three were gathered together. But if these reasons might not dissuade me from my intended resolution, yet the vow of marriage prohibited me, though it was solemnised in the rawness of my youth; by reason I had promised before God to forsake father, mother, and cleave unto my wife, assuring me I should never have his consent, nor hardly the Church of Rome: notwithstanding they allotted such bugbears to fright the poor Laity. Whereupon I rose up (God knows) as a man going to the gallows, or like judas that betrayed our Saviour, and thus according to my weak apprehension replied: Where he expressed cloistering, and that man was not borne to himself, but for others, I believed it; assuring him, myself never meant it, but only to turn those purple robes of prodigality into an Hermit's weed; denying none to visit, 
1 Tim. 4.8.  but willing to instruct any so fare as God would enable me; promising future life should be answerable to my speech, and where he said, prayers are not of that force, as when two or three were gathered together, I confessed it; if so be they were all joined with inward spiration to glorify God, otherwise they rather hindered then furthered, citing the first chapter of jonas for my precedent. But touching the lawfulness; I alleged that our Saviour praye● alone: the Apostles wandered i● sheepskins alone, 
Tim. 8.2.  whose lives we ought to follow, intimating the● advice, My Son come out of evil company. Besides, the word● of our Saviour, 
Mat. 5.29.  If thy eye offend pu● it out; much more (in my opinion cast off the world. And for marriage, where he said I must leave father, mother, and cleave unto my wife, I could not deny it, replying unto him, that if I was to leave father and mother for a wife, certainly I was to leave father, 
Luk. 9.23.  mother and wife for Christ: especially himself expressing, and confirmed by three Evangelists; 
Mat. 10.37.  that 〈◊〉 were not worthy of him, if I would not: as it did more transparent appear by the severity of ●ur Saviour, who would not ad●it one of his Apostles to perform the dutiful rites of a son, 
Luk 9.62.  〈◊〉 bearing his own father, when ●e called him: much less the rites ●f marriage. Yet he suddenly an●vered, that both Saint Paul and ●●e Church hath forbid the same without it were by consent, and that but for a time; which made me break into a kind of passion, with these words uttering; Had our Saviour said to the man, he should not taste of his Supper though invited, 
Luk. 14.20.24.  for that his excuse was the marriage of a wife. Again, where he said, No man having put his hand to the plough, an● looking back, was fit for the king doom of God: Notwithstanding he entreated but so much time a● to take leave of his household. Besides, had God said, Man was th● glory of his Maker; the woma● the glory of the man, the man th● head of the woman, and yet ha●● not the head privilege to serve h● Creator, without consent of th● feet; intimating unto him, that miserable was the bondage to soul and body, if they were not called both at one time. But seeing the holy Apostle had not allowed it, I assured him I would do my endeavour to gain her consent; howsoever I resolved him I should rather depend upon the mercy of my Saviour for that offence, 
1 Cor. 7.17.  then continue more in offending; and follow the precedent of holy Saint ●eromes Confession, where he ●aith, If his father stood weeping ●n his knees before him, and his mother hanging on his neck be●inde him, and all his brethren, ●●sters, children, howling on eue●de to detain him in sinful life with them; he would fling off his mother to the ground, despise all his kindred, run over his father, and tread him under foot, thereby to go to Christ when he calleth him; and thus we parted, protesting unto me, though himself would be as neuter, yet his prayers should be always permanent for my good success, hoping the like favour from your Ladyship, the rather for that I receive so much inward comfort, and your virtues no prejudice. But when I had imparted to my wife, the dolorous griefs my heart sustained, alleging that neither her estate, person, nor any temporal thing lining could ease my surchared sufferings, for that they were immortal & invisible; 
Eccles. 5.  which if she pleased, having disclosed my sorrows to her secrecy, as either dispense with my person, or else be content to lead the same Monastic life and leave the world; In so doing our souls should be surer saved, my heart better contented, God more glorified, no man injured, if she were satisfied. And to avoid suspicion of disloyalty, the holy Sacrament should testify my integrity. Yet nothing would prevail, alleging her marriage was for love, not for wealth; for person, not for picture; which I knowing her words to be true, my heart pleaded ingratitude if I left her, and my soul whispered ruin if I continued. But in the end, considering with myself, I was bound to obey the Creator more than the creature, 
Tim. ●. 12.  and she to obey me, rather than I her, especially when it tends to the glorifying of God; but (honoured Lady) that were too great a blessing for mortal creature, to have two hearts contracted, and both united in one disposition; which revolution reduced me to lessen my former respect, 
Ephes. 5.30.32.  and observing whether those allusions would extenuate her fond affection; which in process of time wrought such an impression, as she grew tractable to my disposition; wherein I secretly joyed more than a General that gains a conquest by stratagem. Assuring your Ladyship, if the prayers and admonitions of the one, can make the other immortal, her joys are perpetual, and our nuptial eternal; which spirituall-wise proves the greater affection according to the first institution, as will hereafter more at large appear, if God give a blessing to my second Edition. In the mean time I prostrate myself under the chastity of your pious virtue and favourable censure, resting constantly your servant, faithfully your lover, and eternally  
Your Beadsman, THO: BUSHEL.   

To the Right Worshipful, his endeared Friend, Sir Matthew Gary.  
WOrthy Sir, knowing you to be of a Noble, free, affable disposition, makes me to fear some Parasite might work an impression upon the goodness of your nature, wherein I have presumed to bequeath these experimental lines, as an Antidote to preserve you from the assault of familiar Flatterers; For when myself was entering into affectation of popular applause, I chose me an old stagger of the times, as a bosom friend to disclose my secret thoughts, according to the course of the world; but having made known my fantastical humour, he seemed to be so much delighted in my vain glorious speech, as persuaded me they were but tricks of youth, and suitable to others, which soon kindled the fire of my affection into the flame of Prodigality: for of myself I was prone by nature, but being backed proved a mastiff cur; yet after the period of one years experience, I assured him I much doubted, that my soul and body must answer for my continual pr●de, bribing, drinking, and wenching; desiring his opinion, whether it were not better to leave off service, by reason custom had wrought such a privilege that I should hardly be recalled, living among so many that were addicted to the same follies; and that myself spent more idly, than I got lewdly; but his reply to me was like some insinuating Statesman, that applauds his Sovereign whatsoever he says, be it right or wrong; not for that their judgements are weak, but by reason their hopes, fortunes, and greatness depends upon the frown or favour of them. Even so, this Sycophant, in expectation of petty courtesies, gave way to what my fantastic humour desired; guilding over the foulness of my vices, with those pleasing delights; that my pride was but fit for the place, and equal to my fellows; For drinking, it was but according to my betters, and expected from others; for my bribing they were but gratuities practised by my predecessors, and as for my wenching, they were only errors of youth bred by nature, and subject to all men. But touching my revolt from service, by no means he would not consent, alleging I might profit myself, pleasure my friends, and help the distressed. Thus did this cockatrising Matchavill soothe me up in all my loathsome pleasures, till at last I told him I was credibly informed that the world laughed at me; who presently replied, It was but the livery she gave to all men, intimating, if I would but continue one year more, myself should so much go beyond the spongy brain of common knowledge, that humanity would dissolve their cruelty into courtesy, alleging it were Roman like to spurn at the frown of fortune, and in slighting the calumnious tongues of men, I was more than heroical: Which elevated my weathercock disposition into laughter and action, until, I had both equalled the dog to his vomit, and ruinated mine own soul. Wherein, Christ knows, I now daily wish the plagues of Egypt had been my delights, rather than he my associate, or those my commpanions. For I call God to witness, I would cancel the debt I own to nature, but to call in the errors of my former follies. O then, sweet Sir! let the infortunate spectacle of your friend, prevent the danger in yourself, and beware of these smooth factors for the Devil, whose enchanting words I fear doth hazard more young men's souls, than the original sin of nature: Hoping my late repentance will extract a timely reformation, if you find cause by the faithful friend your own conscience.   

To his approved beloved Mr. john Eliot Esquire.  
THe ample testimony of your true affection to wards my Lord Verulam Viscount Saint Alban, hath obliged me your servant. Yet lest the calumnious tongues of men might extenuate the good opinion you had of his worth and merit: I must ingenuously confess that myself and others of his servants were the occasion of exhaling his virtues into a dark eclipse; which God knows would have long endured both for the honour of his King, and good of the commonalty; had not we whom his bounty ●ursed, laid on his guiltless shoulders our base and execrable deeds to be scanned and censur'de by the whole Senate of a state, where no sooner sentence was given, but most of us forsook him, which makes us bear the badge of jews to this day. Yet I am confident, there were some Godly daniel's amongst us; howsoever I will not mention any for fear of attributing more than their due, and offending others; but leave the sequel to their own consciences, who ●an best judge of innocence. As for myself with shame I must acquit the title, and plead guilty; which grieves my very soul, that so matchless a Peer should be lost by such insinuating caterpillars, who in his own nature scorn'de the least thought of any base, unworthy, or ignoble act, though subject to infirmiries, as ordained to the wisest: for so much I must assure you was his hatred to bribery, corruption, or symmonie, that hearing I had received the profits of first fruits for a Benefice, which his pious charity freely gave, presently sent to me, and being asked of his Lordship, I suddenly confessed, whereupon he fell into so great a passion, that replied, I was cursed in my conception, and nursed with a Tiger for deceiving the Church, threatening I should be no longer his servant; for that one scab'de Sheep might infect the whole flock. Yet notwithstanding, upon my submssion, the noblenesle of his disposition forgave me the fact and received me into favour; but never could obtain a spiritual living afterwards: which makes me certainly believe they that ministered those hellish pills of bribery, gilded them over, not only at first with a show of gratuity, or in the love of courtesy, but waited the opportunity of his necessity: otherwise it had been impossible to have wrought an impression. So that by such stratagems the wisest men may prove weakest amongst all officers; for those whose consciences are innocent of mitigating justice, either by bribery, gratuity, friendship, favour or courtesy, let him cast the first stone and be canonised for a Saint upon earth. But the report goeth, that it is the policy of other States, when once the subject groans under oppression, to select some man of worth for allaying clamour of the vulgar, and congratulate the giddy multitude: which if his misfortune were such, he was not the first, nor, I am confident, willbe the last. So that in time it may reflect some comfort to you and others that honoured him in their hearts, but not with their lips.   

To my Christian Brethren the Offsprings that proceeds from Universities.  
Beloved Brethren if you have passed the exercises, Ceremonies, and degrees with approved allowance by the common laws of man to take the orders of Priesthood, Minister, Teacher, Pastor and Shepherd, which is the most worthy, honourable & blessed title confirmed on man. Let not then (Dear brethren) my affectionate advice be displeasing, in persuading your diligent resolutions to search the laws, statutes, and commands, which God both requires and expects at your hands; for if any of you undertake the tuition o● souls, and then by the neglect o● your duties, there should perish either man, woman, or child, you are to answer for their sufferings, 
Ezek. 23.  though no ease to the parties grieved: So that as the dignity of your profession doth excel the power and authority of Kings, Emperors, or Monarches; even likewise their perils, hazards, and dangers are equal to their greatness by how much the one commands; but the body temporal and the other Charge of the soul eternal. O then, gentle Sirs, let me entreat you for my poor brethren's sake, God's glory, and the safeguard of your own souls, search narrowly into the frail dispositions & conditions of your own natures, and then ponder whether your abilities are of that efficacy and power to discharge so noble a calling, without degradation of the title, peril to your souls, and loss of our poor brethren, setting aside the precedent of others, which I pity some, fear diverse, suspect the best. Yet I hope there will be found many righteous abraham's, chaste Lots, godly daniel's, and patiented jobs. Otherwise, we of the Laity are in great danger, if the Clergy should be lost: for how can the body live when the head is dead. First, then dear brethren, let me persuade you to follow the old Proverb, Look before you leap, read and consider upon the oath required by man; next, examine your hearts if you can keep the same which is expected by God; then, whether you are in love and charity, whether more flesh than spirit, more addicted to pleasures than devotions, more delighted in worldly trifles, then heavenly treasures, or whether more for revenue of the place, than God's glory, and profit of your brethren. For if any of those temporalties have gained the upper hand, yet it were weakness to attempt, but madness to undertake, unless you can command them, not they you. Otherwise, your souls are in danger, and they infortunate that are planted under your jurisdiction. For believe it (hopeful Sirs) you cannot serve God and Mammon, 
2 Cor. 11.13.  which those vainly expects remission, whose lives be not answerable to their profession: for if the Devils should omit their accusations, yet the poor souls, which perish under their tuition, will cry out vengeance for their condemnations, and God is just, as he is merciful; So that I fear their language, Do as I say, and not as I do, will not protect them. Yet, worthy Sirs, you perceive the calling was honourable from the institution, and the reward is glorious above any, if you live answerable. But on the contrary, miserable, wretched, damnable to yourselves and others that never injured you; so that it is better to be an open wicked man, than a lukewarm Christian Divine; for the one ruins but himself, the other hazards many, yet I had rather be no man then either of them. Wherefore, dear brethren, if upon mature deliberation, you find yourselves able to encounter those enemies, which original nature and custom hath claimed a privilege, go on boldly in the celestial enterprise, and take these precepts along with you, as a help to your pious endeavours. Let the sensible faculties of your hearts be holy, religious, and zealous towards God, with an inward affection to edify your charge, according to the directions of Christ's Catholic Church expressed in holy Writ, not making any difference or respect of persons. Instruct them publicly, admonish them privately, rebuke them sharply, 
jam. 2.9.  and if those will not recall them, proclaim it openly, without fearing the displeasure of any humane creature. For they are not worthy to be Commanders, that either distrusts in their General, or fears their Soldiers. But above all let me entreat you to be mindful of Baptism, The Sacrament, and visiting the sick: For the first easeth your professions; the second testifieth your integrities; and the third dischargeth your duties. For as it confirmeth their salvation or damnation; so likewise it remains the highest pinnacle of your profession: and if it be possible (adopted Sirs) entertain no wedlock, but rather strive to curb nature with spareness of diet, 
1 Cor. 9.27  then satisfy the flesh to use such helpers. For yourselves had need be well grounded with inward spirations, nay in a manner gods on earth that undertake such bosom friends, and performs the weighty charge which will be required at your hands; hoping your own innocencies will never be tempted to appear in any spiritual preferment by the way of Sinon Magus, 
Act. 8.18.  or help of his coadjutors: for surely those are never consecrated by God, nor allowed by Laws. How then (gentle Sirs) in your own consciences can they absolve, baptise, instruct, or minister the Sacrament, but with a trembling fear of murdering the soul, like a tyrant's conscience that is imbrued in blood. O than you anointed branches, be not persuaded by a mould of clay to trench in so great a crime, knowing yourselves as yet unspotted. In so doing, 
Matt. 12.50.  God's Name will be glorified, your brethren edified, and your own duties discharged; which will remain precedents to others, joy to your parents, comfort to your friends, and happiness to your Souls.   

To my wel-wished Christian Brethren, the Laity.  
IF any of you are so infortunate, as to detain the Rights and Profits, which was ordained by God for the maintenance of the Church and members thereof; Let me beg upon my knees, as with tears I writ it, that you make restitution, contrition to God and man. For if your consciences prejudicate they are wrongfully kept back, and yet wilfully continues, can it be denied but that you rob God of his justice, if you expect salvation by the death and passion of our Saviour; though admit you will plead prescription by Act of Parliament, and that it was and is lawful for you to receive, continuing so long in descent from your ancestors. Yet, my dear Brethren, I pity your weak, Right, Title, and Interest; for that it was not warranted from Heaven, but by God's permission confirmed in Hell. So likewise you may plead damnation from your forefathers for four thousand years together, which is the more ancienter title, and surer to descend, if from your hearts proceed not repentance. Howsoever, fearing you should suspect spleen or imbecility: Let me entreat you to search the records of holy Writ, and if there yourselves find God pardon any one man that robbeth the church, without it were in ignorance, or satisfaction by unfeigned amendment, remain as you are. But on the contrary, look upon the dreadful death of Ananias and Saphira, 
Acts 5.5.  for detaining some part of their own goods by deceit from the Apostles: much more you, that not only take your own, but other men's; when Christ himself saith, 
Mat. 22.21.  Give unto Caesar that which is Caesar's. And if God would not spare his own Tribe for one offence, certainly (dear Brethren) he will not omit you which obstinately persist in the same: 
Rom. 11.21.  for that he is a just judge; as he is a merciful Saviour; but peradventure you will object, the inducted party is more vicious than virtuous, more wicked than religious; howsoever it is the sustentation of his birthright, and ought not to be diminished. But assuredly himself and those are accursed that instituted him, by how many souls perish with his careless neglect. O, beloved Brethren, if you would but ponder with yourselves of the strict account which will be required from you and them at the day of judgement; I durst engage my life, there is not one true Christian, but would rather choose to be fed himself, wife, and family, with the alms of charity, then live wrongfully on the tithes of Laity; for questionless, as they nourish the body, they starve the soul. All which I leave to your own consciences, praying daily for reformation.   

To my unmarried Christian Brethren.  
BEst beloved Sirs, if you be not so fortunate as to perform your chaste single lives, 
1 Cor. 7. ●.  according to the Apostles words, which placeth yourselves next unto God, but must of necessity have the union of second helpers. Let me, your wel-wishing Brother, advice each of you to entertain divine religious thoughts in the daily contemplation of your choice, before you attempt so weighty, and great a charge, which will be demanded at your hands, otherwise it may seem a hard and over-strict captivity in being bound and thrall with the cares and humours of another: for if it should fall out that any of you do meet with more bone than flesh, more flesh than spirit, your lives will always be most miserable and wretched, 
1 Cor. 7.28.  as by woeful experience diverse of your predecessors can inform you; that for one hour of their folly, being a fault committed without malice, and by mere oversight; yea many times to obey the advice of Parents, they brought themselves into a perpetual bondage: Which accustomed misery (dear Brethren) proceeds from a frail imbecility of nature, and want of spiritual discipline; they having not grounded themselves upon the fundamental points of marriage. For believe me (gentle Sirs) if that your chiefest and only end be not to avoid fornication, and a desire of procreation to glorify God by a mutual society, your Nuptials were never solemnised by him, nor allowed by his laws. For it were impossible, if God had a hand in the conjunction, that ever there should proceed either jealousy, malice, rage, or any other miserable condition. But it may be, some will reply, that the Scripture confirms all marriages are made in heaven: So likewise you know Christ died for all sinners, yet few are the number that shall be saved, 
〈◊〉. 20.16  by reason the one wants, either belief, a good life, or true repentance, and the other omits performance according to the first institution, which makes both dangerous, fearful, and infortunate, for that humane creature rather depends upon the weakness of his own strength, than God's promises; the allurements of Satan, than the blessings of our Saviour. O then, my united brethren, let neither beauty allure, honour tempt, lust provoke, wealth encourage, nor parents compel, for they are all both imperfect and fatal, without you sweetly ●●uper them, by reducing their extremities into the chastity of virtue. Likewise, dear Brethren, there is another charge imposed, greater than the former; whereof you must have an especial care to edify your wife, children, and family in the commands and service of God. For if any of them perish by your neglect, the soul of you must be sure to answer for it, which grieves my very heart to behold so many of our predecessors run the hazard of eternal perdition, by this one transgression in parents. For most commonly they never think so much of the mutual love in glorifying God, as the revenue of worldly profit, and temporal honour. Nay, I have known some parents will marry the wise to the fool, which makes themselves prove tyrants to the offsprings of their loins, for a little wealth to bind the living to the dead; but assuredly, howsoever it is carried in the sight of men, 
〈◊〉. 5.13  they are accursed before God, and those infortunate that must suffer the bondage, who at last will cry out vengeance on the parents that begot them: which is the greater cruelty, but justly rewarded. Wherefore (beloved Sirs) if I were worthy to advice, there should none follow the parents humours, yet please both parties according to the laws of God, which not any is to obey further. Let then yourselves but mitigate your fond and childish affection; your parents suspend their rash covetous dispositions, until years and experience have endued you with reason and religion to apprehend your father's counsel without repentance. 
Ezek. 1 20.  By this means the iniquity of your fathers will not light upon yourselves, nor yours upon your fathers, but each of you shall receive joy, the other comfort, all pleased, and God glorified.   

To his Christian Brethren Universal.  
IF any of your hands have been wilfully guilty in shedding the blood of your Christian brother; let me humbly crave for appeasing Gods just wrath, and safeguard of your own souls, that forthwith you abdicate all scru●les, doubts, or fears; and retire yourselves unto some waste de●art, or religious Monastery: there meditate on the crying sins you have committed, what a great God you have offended, and what torments you have deserved; applying daily to your deadly wounds the salve of sighing, groans, sobbing, tears, and inward sorrows, accounting each of yourselves not worthy to live, 
2 Cor. 4.17.  nor inhabit amongst God's creatures. Otherwise, dear beloved, I should sooner believe there was no hell, than such a transcendent sin will be admitted into heaven; for you should much rob● God of his sacred justice, in expecting salvation by his death and passion, without your hearts and vital parts penetrate a proportion of bleeding sorrow in lieu o● contrition; which to make th● truth more perspicuous, let me street you to search the pencil of ●oly Writ, & if there you find God ●ardon any one man (though they were his anointed) without so ●ue and unfeigned repentance, as ●euer afterwards to commit a heinous sin, nor wilfully any other, ●ut remained to their dying days 〈◊〉 the mournful melody of fa●ing, watching, and praying; yet ●uld not all these submissions, ●ontritions, nor petitions, extinguish the hatred he bore to so inhuman a sin; but would punsh them temporally, though in ●e multitude of his mercies saved ●em eternally. O then, unfortuate brethren, seeing the case is so devitable wretched, betake your selves to the same true repentance for preventing the danger of 〈◊〉 dreadful a ruin; and I am condent you will be restored, 
Ezek. 33. john 20. Sap. 21.  though the fact is fatal, yet 'tis finite, at God's mercy infinite. But on t●● contrary I lament your misery's pity your calamities, and fea● your destinies; for certainly h● that would not spare the root, b● upon such austere contritions, it much to be doubted he will neu● forgive the branches upon les● submissions. 
Rom. 11.21.  And those Diuin● which shall advice you to a mo● short and easier way of humilia● on, I am assured in the end, y●● will find them not your friend but your flatterers, for they da● not warrant you: Yet by leadi● ●e remainder of your lives sin●rely, according to this prescrip●on, God himself protects you, ●oth in the Old and New Testament, with these words, which ●ill not be violated; That all sins ●pon true repentance were pardonable; 
Luke 12.10.  but the offence against the ●oly Ghost: and which is more, ●otesteth he never forsook a sin●er, 
Ezek. 18 23.  without first a sinner forsook ●m. O then (distressed Sirs) can ●u believe but God is merciful, if ●e doth condemn you, when ●ou may be saved if you are truly ●rrowfull: why should you then ●tertaine a thought of desperation, or be persuaded by mortalist 〈◊〉 stay your conversion; though ●ey should allege sustentation, yet the bloody sin crieth for satisfaction, and God expects tru● contrition, or else no remission▪ But peradventure some will object that the jury hath acquit them, or a King's favour pardo●ned. Admit they have; the one power is but temporal, the offence eternal, 
Luk. 12.5  and for the other they may discharge the person, 〈◊〉 conceal the crime, but not fro● the King of Kings, nor your own consciences, which I appeal 〈◊〉 for your future comforts, God glory, and discharge of my Christian duty. O then, forlorn Sirs, break through the viole● temptations of earthly creature accounting those friend's traitor● those wives jesabels', and those children bastards, that shall desire to detain you one hour from the fruition of your apparent redemption. 
Reu. 8.3, 4, 5. Luke 5.52. jam. 2.13 Mat. 9.13  In so doing the Angels are constant to make intercession for your restitution, and God will never deny absolution, seeing his greatest glory is magnified by your inward recantation.   

To my Christian Brethren Universal.  
IF any of you, my beloved, hath engendered with the root of that original sin, 
1 joh. 3.8.  called Pride; let me, the fatal vassal of the Christian world, persuade a survey in the whole fabric of your Microcosmos; for that now the prodigal pleasing pride of my youth sounds the doleful tune of deadly damnation, as I fear your selves continuing will equal my malady, if not exceed my misery; which to me will rather aggravate sorrow, then extenuate my dolour. Wherefore, I beseech you for God's cause, and safety of your own souls, be no longer stiffnecked, nor selfe-will-conceited in so high an offence, as not only deprives you from all eternity, but bequeathes you to endless misery; which if the spectacle of my irrecoverable calamity, cannot mollify your detestable iniquity: Search but the pencil o● holy Writ and there you will fin● legions of Angels abdicated o● their dignities for the same offence Besides; 
judg. 1.6.  millions of your progenitor's. Nay more, my adopted brethren, I dare boldly say not one man that sprang from the loins of our first Parents, was ever admitted into God's kingdom, without his humility verified our Saviour's words, to become so inno●tent of pride as a little child. 
Mat. 18.4, 7.  How ●hen, dearest Sirs, can we that are ●he branches expect more mercy ●hen our forefathers, 
Rom. 11.21.  when Christ ●ot only confirmed the contrary ●n his life of humanity, but re●eal'd the same by his sacred Word to all his Apostles, as an assured mark of those that shall be ●ected his servants. O then, hope●● beloved, let not frail nature de●de, enticing world bewitch, nor ●nishing honour seduce you; ●hen your tortured brother forewarns, warns, humane reason prohibits, and God himself forbids upon penalty of eternal damnation. Who then will save you, when Christ's death, your own consciences, and all his Elect are judge, juror, and witness against you; None (my beloved) but Lord have mercy upon you I by woeful experience groans under the burden, though God knows my outward ornament always exceeded my inward faculties; yet so much consenting, a I fear daily repenting will hard●● extinguish hellish tormenting. 〈◊〉 then, you (clayie tabernacles) mak● my miseries your timely precedents, and be not so in love wit● a Wilderness, 
Mark. 8.36.  as to lose a Paradis● nor so much dishonour your Maker, as any longer to crucify your Redeemer. But let innocent Humility raise you, pious Prayers restore you, that Christ's death may be effectual for you. In so doing my afflictions may be mitigated, your dangers prevented, and all our shipwrackt souls saved.   

To his Christian Brethren Universal.  
IF any of you have permitted betraying nature to enact so deadly a sin as detestable Adultery, let my present calamities prevent your future miseries; otherwise I shall be certain to condole your deaths, as I am confident you will curse your births: for when you commit that loathsome sin of lust, you waken the indignation of God's just justice; witness your own consciences. Will ye then persisist in offending, upon hope of his merciful suffering? O my dear Brethren, I might sooner believe the Devil should be called, than any of you chosen without so true a reformation, as your contrition shall manifest the detestation before God and man. Otherwise, according to my poor judgement, your conversion hath no foundation for Christ to consecrate his pious absolution. What your Genius may out of Rhetoric policy, or selfe-wiled fidelity incorporate a more easy way of sustentation by his death and passion; Yet I fear those that depend upon such Divinity, trenches too near the Diadem of his Sacred Majesty, for ever receiving remission by his misery, 
jam. 2.13 Psal. 85.10.  in regard God himself assures us his Mercy and justice kisseth each other. But peradventure, some of you will not deny to reply, the words of my wickedness; That which is bred in ●he bone, will never out of the flesh. Howsoever I now find the Apostles saying to be true, He that ●ues in the flesh dies in the spirit; For it speaks death unto ●ee, and I am persuaded (upon continuance) damnation to each ●f you. O then, copartners, let ●●y too late vicious affection ●use a timely deprivation; for when I beheld (by divine providence) the naked truth, there I found his fatherly commiseration had endued man with the faculty of reason to bridle stiffnecked nature. Besides, upon extremity ordained him matrimonial unity for avoiding inconstancy. But searching into the chastity of savage beast, I loathed myself, and hated the enchanters; which so sure as there is a● God, each of you must do th● like either in this life, or be forced in the other to your condemnation without redemption. O then, I beseech you, that an● the imaginary creatures of you● Maker, be a little more mode● than the brutish beast, that Go● may joy in your creation, and reward your souls with salvation; Otherwise, as your conceptions were wretched in the wombs; 
Prou. 1.24.  so I fear prejudicate torments will follow your tombs. Wherefore then, baptised Christians, will ye be any longer deluded with wicked jesabels', or betraying Abimeleches? 
Ezek. 18.23.25.  When GOD himself protesteth you may yet be saved, if you do but truly repent. 
Luk. 5.32  What father could have said more? 
Matt. 9.13.  What Saviour would have demanded less without defying his Essence to satisfy your baseness? I appeal to your own consciences, whether any of you that knows the danger, and yet will persevere in so heinous a sin, can expect remission by his death and passion: Howsoever, God forbidden, that I should foretell your palace to be in hell. But if spirations will not penetrate, courtesies nihilate, chastisements mollify, nor future torments terrify; give me leave to mistrust, despair in your achieving to the Paradise of Heaven. O, infortunate Sirs, if your greatness pleads protection, 
Act. 10.33, 34.  remember God respecteth no persons, if your customary presidence pleads prescription; 
judg. 7.  remember the burning of Sodom and Gomorrah; and if his mercies conferred on Mary Magdalene allures your provocations; remember his justice punished legions of your progenitors. O my beloved brethren, it grieves my very soul, that our Saviour's compassion towards one offendor, 
Rome. 2.  shall be made a shelter for millions to continue in offending, when his just justice executed upon thousands for such transgressions, will hardly bring any to a true cessation, till the vice have left them, not they it. Therefore I must conclude with Gods own words, 
Apoc. 22.12.  I will exercise judgement in weight, and justice in measure.  
FJNJS.