Experience, History, and DIVINITY.  
Divided into five Books.  
Written by Richard Carpenter, Vicar of POLING, a small and obscure Village by the Seaside, near to ARUNDEL in SUSSEX.  
Who being, first a Scholar of Eton College, and afterwards, a Student in Cambridge, forsook the University, and immediately traveled, in his raw, green, and ignorant years, beyond the Seas; and studied in Flanders, Artois, France, Spain, Italy; and at length, received Orders in Rome, by the hands of the Pope's Substitute: and was sent by the Pope into England, to pervert souls; where he preached, and laboured in that perverse way, the space of a year, and upwards: and is now at last, by the special favour of God, reconciled to the fair Church of Christ in England?  Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Rev. 18. 4. 
Printed by order from the House of Commons.  
LONDON, Printed by I. N. for John Stafford, and are to be sold at his shop in Chancery lane, over against the Rolls, 1641.   

TO THE HONOURABLE House of Commons assembled in Parliament.  
MAy it please you, who are called by the Superior Powers, both in Heaven and Earth, to bring into the light, abscondita tenebrarum, the hidden things of darkness; to cast your eyes down upon the ground, where you shall find, lying in a corner, a pooreman tossed by the course of the World, from Darkness to Obscurity. There is nothing more eminent, and more admirable in God, than his Providence: And therefore, no instruments are more glorious than the instruments which he employeth in the setting forth, and illustration of it. I had great reason to fear, because through all the chances and changes of my life, some kinds of darkness did still haunt me, that I should never have appeared in the perfect light, till I should have come to the light of Heaven: But animated with the reflection of your countenance, I shall have better hopes. O ye good, and great Protesters against the pride and profaneness of the Church of Rome, Ponder, I most humbly beseech you, the main things that I have learned from the mouths of Popish Priests, beyond the Seas, where every man speaks freely; which in part, are these.  
First, that their number in England is so great, and the Houses of all Papists, who are able to go under the burden, so full, they cannot, but with much hardness, live by one another. And it must needs be so: For, the man is of little account amongst them, that will not maintain a Priest; and many receive many.  
Secondly, That they convey many thousands of pounds every year, to their Houses. For, the Bodies resident in their Houses are such, that the parts are either all homogeneous, and of the same kind; as, all jesuits, all Monks, all Friars; and these have great Relief sent them from England: or heterogeneous, and of a different kind; as jesuits, and Scholars; and these are sustained by Lands, or by Pensions; where the Scholars are set apart for Priesthood, as in Rome, Sevill, Valladolid: to other places, as to their Colleges, of Saint Omers and Douai, a very great part of their means, and maintenance, comes out of England. And that, for this purpose, and the safe passage of their Goers and Comers, young and old, the jesuits are Masters of a Ship, furnished with many kinds of Colours, and many sorts of Countrymen, in which Ship, I myself should have passed.  
Thirdly, that banished out of England, going from one Port, they must presently return to another: because their Priestly Function hath not leave from the Pope, to apply itself to action, and exercise, but in the Dominions of England, Scotland, and Ireland; (and so their Faculties run:) And their places of Residence in other Countries are loaded.  
Fourthly, that they win souls to them, every day in England, and almost, in all parts of it: hoping greatly, to undermine us by little and little; and grow up (we not minding them) to the greater number. Wherefore, they are strangely cunning in their carriages; taking the shapes of Physicians, that in a more covert manner, they may visit the sick: (which as the general voice goes, was acted in my poor parish, a little before I came to it; and the effect was, that the woman died a papist, who had lived a protestant; and her husband soon after, made a papist, and rewarded by a great person, with a service:) And the habits of Beggars, Soldiers, Captains; and of Countrymen, bearing long staves upon their necks: And they will be Servingmen too, if occasion give way. And there is scarce a House, that looks like a House, which they have not fitted with private doors and conveyances.  
Fiftly, that the jesuits have two Houses in England; one in London, known to them, by the name of Saint Ignatius: another in the Country, called, Saint Xaverius his House. And that both the jesuits, Monks, and Friars have received Novices, which have wore their Habits, and performed their Noviceships, even in England. And that the Bishop of Chalcedon, in the time of his abode here, ordained Priests. And that they are, or have been furnished with secret presses under ground, for the printing of Books.  
Thus fare, in the first encounter, I do charge the Popish Priests of England; having truly, faithfully, and religiously brought them, as witnesses against themselves. And if men may be judged out of their own mouths (as one was judged 
Serve nequam, ex tuo ipsius ore judicaberis.  by the judge himself,) they may be likewise accused out of their own mouths: because right judgement proceedeth according to just accusation. And when men of these dark ways, men of pragmatical, and working heads are also bold, what will they not dare to endeavour? What will they leave unattempted? And are they not very bold, when Franciscus à sancta Clara, a man of a holy name, because he named himself, but a subtle one, and of my old acquaintance, durst vent the relics of his old Dictates in a form, bending us, and the profession of our Faith, by which we are entitled to Heaven, to a Reconciliation with them? And this being done, follow me, almost to my own doors, in the Country; and having took his standing in a great House, near me, give matter, and heart to his evil Instruments, to dishonour me, and make a sport and scorn of me, in my own Parish, and within my own small fold? Are they not unsufferably bold, when a Priest came to my Lodging, and there, in his fury, attempted to draw a sword upon me? If you graciously assist me not, I have been saved abroad, to perish at home, with all my friends about me: or at least, to lie buried in secrecy, and contempt. Pardon me, if I am hot. I have been hitherto i'll: and lukewarmness is highly . I have been wrought upon, through all my life; and bowed to serve other men's ends: And have ignorantly suffered myself to be moved, and fashioned in order to them. But now the vizard is off, I will throw them off, one here, and one there; and only serve God, who is my true end. It is remarkable, that the Papists turn our lenity, and gentleness towards them, into an argument against us: inferring that we have no zeal, no religion. O consider the flocks and multitudes of ignorant people, that came to me, when I lodged in London, crying for satisfaction in matters of belief: Every one of them, being divided betwixt a Protestant and a Papist; & not knowing where to find rest for their souls. And some came under my hands, whom the papists, by their continual persuasions, had wrought into a distraction; some into madness. This others know, with me. God will require an account of these souls. O that it were granted to me, but first to the glory of God, that while I have leave to behold this good light, both of the Sun, and of the Gospel, I might speak in the light, (as our Saviour commands us) what I have heard in darkness! and that I might be always at hand, to bind up the gaping wounds of afflicted spirits; even where they are most wounded, because there are most Enemies. Neither do men, saith 
Mat. 5. 15.  our Saviour, light a candle, and put it under a bushel: but on a candlestick, and it giveth light to all that are in the House. The Candlestick is the place of the candle; be it small or great. Shall the zeal of the true Church, be overcome in religious forwardness, by a false one? It is not all my purpose, to labour in the prevention of Popery. Part of it is, to teach plainly and truly, the Faith professed in England; and the piety of a Christian life, even to the perfection of it; as will appear to the Reader. It is our Saviour's Rule, commended to Saint Peter, When thou art converted, 
Luk. 22. 32.  strengthen thy Brethren. God hath abundantly performed his part towards me: the performance of my part remaineth, towards him, and my Brethren. And no zeal is like to zelus animarum, the zeal of souls. It somewhat suits, which the Bridegroom said to the Spouse: My 
Cant. 2. 10, 11, 12, 13.  beloved spoke, and said unto me, Rise up, my love, my fair one, and come away: For lo, the winter is past, the rain is over, and gone. The flowers appear on the earth, the time of the singing of birds is come, and the voice of the Turtle is heard in our land. The figtree putteth forth her green figs, and the vines with the tender grape, give a good smell. Arise my love, my fair one, and come away. When God calls, who loves because he will love, and therefore says, first, My Love, and then my fair one; (and he first loves, because we are not fair, but by his love. And he seems to love without reason, and to do what he does as women do, because he will do it: but it is the greatest of all reasons, that his will should be done. And this, is confessed by the Schoolmen in the resolution of other great difficulties.) and when he calls so movingly, and so prettily, it is high time to go. But, before I go, I beg of all the zealous and noble spirits, included in my Dedication; that they will so fare listen after me, and remember Gods work in me; as to take notice, and observe what becomes of me. And so, God that in his good time hath remembered you, and us, remember both you and us all in the end; and world without end. Which humbly prays  
Your humble servant, Richard Carpenter.   

EXPERIENCE, HISTORY, and DIVINITY.  

The first Book.  

CHAP. 1.  
THe Divines, authorized by 
Let not my Reader reject many easy things being joined with a few that are not so easy; because in the best book, the Elephant swimmeth, and the Lamb wadeth.  Saint John in the beginning of his Gospel, whom therefore Gregory the Great calls Evangelistarum Aquilam, the Eagle of the Evangelists, beginning their discourses of Christ, with his eternal Generation, style him, the word.  
The Reason, is reason. Because as verbum mentis, the word of the Mind, even after it cometh of the mind, doth still notwithstanding remain in it; the word of the Tongue perishing with the sound: So the Son of God, coming of his Father by a most ineffable, yet most true Generation, receiveth a personal distinction, and yet remaineth with and in his Father, by a most unseperable Unity of Essence. This blessed word, I call to witness, before whom we shall answer for every idle word; that my words here, in the matters of Experience and History, are so fare agreeable to the Divine word, that they are true: which is the first excellency of words as they are words. The matters of Divinity will stand by themselves. I have read in the Schoolmen, that Omne verum est à Spiritu Sancto, Every Tru●h comes from the Holy Ghost. I will be sure to tell truth: and upon this ground, truth being told, every man may be sure from whom it comes; & fix upon it in the deduction of the Conclusions, it virtually containeth; as upon the firm Principles of a Science. I am not ignorant, that sometimes it is a sin to speak truth: because there may be a falsehood committed, though not spoken: as a false breach of true Charity, which many times obligeth to secrecy. And these times, the speaking of truth, is indeed a lie; because such a sin, and against God, who is Truth, even as he is Truth. But I know it for a Maxim: Against a public enemy of the Church of God, we may lawfully and religiously speak all Truths. It is a rule amongst Casuists: Certa pro certis habenda; dubia ut dubia sunt proponenda: in a Relation, certain things are to be proposed as things certain, and doubtful, as doubtful. Let no man doubt, but I will certainly dress every thing in  according to its degree.  
Hence follows a lesson, and it falls within my lesson. God was in all eternity, till the beginning of the World; and but one word came from him, and that a good one, as good as himself: and not spoken, but as it were, only conceived. Words are not to be thought rashly; and if not to be thought, not to he spoken; because we think not in the sight of our neighbours; but we speak in the hearing of our neighbours: and if not to be spoken, not to be written; because we writ with more deliberation and more expense of precious Time; and words are more lasting, when they are written. I will hear what Christ says to his Church, in the Canticles, Thy lips are like a thread of Scarlet, and thy speech is comely. Saint 
Can. 4. 3.  Hierome translates it, Sicut vitta, thy lips are like a Fillet, or Hairlace. They are compared to a thread of Scarlet, for the comeliness of the colour: and therefore it follows, And thy speech is comely. Thomas Aquinas his lips are like Scarlet, and his speech is very comely, in the Exposition of this place. He says, that, as ordinarily, women use a Ribon, or fillet, in the gathering up of 
Thom. Aquin. in Cant. 4.  their hair, an extravagancy of Nature: So ought we to bind up our lips, & keep under knot, the looseness of vain and idle words; that lose thoughts may not gad abroad into words, and lose themselves and the Speaker; and then our speech will be comely.   

CHAP. 2.  
GOds great, & last end in all his actions, is himself, and his own Glory. For, the end of the best, must be the best of Ends: and the best of Ends, must be the best of things. Our ends, if conformable to his end, do borrow more, or less light, & perfection from it, in bending more, or less near to it. Our chief end, that is, our end, which all our other ends must observe, and wait upon, aught to be the same with his end, in the World: because it is the same with his, in Heaven; the sight, and fruition of him. A good end will not sanctify a bad Action. Howsoever we are called, we are not Religious, if we set on fire the Hearts of Princes, and stir them to arms; that by the burning of Cities, the depopulation of Countries, & the murdering of men, women, and children, and by unjust intrusion upon the right of others, the holy Church may increase and multiply. We are not of the society of God's people, if we devise, and labour to blow up the joy, and flower of a Kingdom, with a powder-mine; moved by a pious intention, to promote the good of the Catholic Cause. These pious intentions, and pious frauds, have played the very devils in the world: and they are the more dangerous, because they go dressed like Angels of light, and are believed to come from Heaven. The Divines teach good Doctrine, when they say, Bonum ex integra causa, malum ex quocunque defectu; Good must be complete in its kind, and furnished with all requisites: one of which being wanting, the action is not complete in morality, and therefore, not so good as it should be. The matter of the Action must be good: the manner of the performance good, and the End good. Which though it be extrinsecall to the Action, is intrinsecall to the goodness of it. I suppose, if the matter and manner, be indifferent, they are good in some degree; but the End crowns the goodness of the work; for, it is the most eminent of all that stir in it. Non est faciendum malum vel minimu, ut eveniat bonum vel maximum; The least evil is not to be done, that the greatest good may follow the doing of it. And it stands with good reason. For, the smallest evil of sin, as being laesio infinitae Majestatis, the traitorous wounding of an infinite Majesty, would be greater, than the good which could follow. And moreover, committed in that kind, would cast a most foul aspersion upon God: to wit, that, he were, either not able, or not willing, to bring about in its appointed time, the good he would have done, but by evil performances. It appeareth here, that the performance of good, is hard: of evil, easy. My end is good: and more than good, superlatively good. For, it is God's end; God and his Glory in the first place; and in the second, the good and godliness of my neighbours: that some may cease to do evil, learn to do well; others stand fast En su ser y 
1 Es 16 17  puesto, as the Spaniard speaks, in the being & position of well-being, in which, God hath placed them; and that all may love God, and praise him; and when they see, or hear of this little Book, may look up to the great one above, & sing to him, a lovesong, the song of the Angels, that best know how to sing; Glory be to God in the highest. And 
2 Luk. 14.  as my end is good, my action is not evil, either in the matter, or manner, or circumstances: because the mild relation of one truth, which may be lawfully related; and the zealous defence of another, which may be lawfully defended: and all this, in a good, and acceptable time.   

CHAP. 3.  
BUt, all is not required on my part. The Reader likewise hath his task. It was an old custom in the Grecian Church, in a time, when the current of zeal, and religion, ran more pure, because more nigh to the fountain Christ Jesus, that, in the beginning of divine Service, the Deacon appeared in the full view of the Congregation, and cried aloud, Sacra sacris, holy things, to holy things: holy souls, to holy services. 
S. Chrysost. & Basil. in Liturgiis.  The Reader is now, upon a high service; and his soul must be all Angelical. There is a certain kind of shell, that lieth always open towards Heaven; as it were looking upward, and begging one fruitful drop of dew: which being fallen, it apprehends the greatness of the purchase, shuts presently, and keeps the door against all outward things, till it hath made a pearl of it. Every man desireth naturally, in the first motion of his desire, the conservation of himself: in the second, the bettering of his own estate. It is in the reading of pious Books, as in the hearing of Sermons. If we open our shells, our souls, the Heavens will drop their dew into them, the fruitful dew of Grace: to be employed worthily, in making pearls of good works, and solid virtue. Here is matter of Meditation, and matter of Action: and they are both entirely conformable to the mixed life, which is the most perfect. It is the life of the Angels. Abram requiring a sign of God, by which he might know, that he should inherit the land of Canaan, received this answer; Take me an Heifer of three years old, and a she Goat of three years old, and a Ram 
Gen. 15. 9  of three years old, and a Turtle Dove, and a young Pigeon. His Sacrifice must consist of creatures that fly, and creatures that only go upon the ground. The Goers must all be of three years old; in their full strength, and vigour of Nature. The Flyers were only, the Turtle Dove, and the young Pigeon; whereof the first is a mourner; the second, a most harmless, and quiet Liver. As our Books, so our life's must be divided betwixt action and contemplation; and the action must be the Action of youth, and strength: and our thoughts, that are all upon the wing, and the Ministers of Contemplation, must first be mourners, and then, white, harmless, and heavenly: and this will be to us, a sure sign, that we shall inherit the land of Canaan. And because the devil is an old Thief, that cares not from whom he stealoes: we must learn of Abram, of whom it follows; And when 
Verse 11.  the fowls came down upon the carcases, Abram drove them away. The devil's temptations cannot be hindered from making towards the sacrifice; or, from settling upon it: but we may drive them off, before they fall too, they must not carry a bill-full away. Quodemit, saith S. Austin of Christ, tanti 
S. Aug.  emit, ut solus possideat: What he bought, he therefore bought at so high a rate, that alone he might possess it all.   

CHAP. 4.  
I Shall now expose myself to the censure of people, that have divers natures, and divers religions: and some will frown, others laugh; others speak merrily, some furiously, as their affections move them; and as the present state, in which they are in, shall prompt them. But how divers soever they be, I shall be still one and the same. Yet I could wish, we were all of one mind, not that they might speak well of me, (for, I am too too pliable to the temptations of Pride, and shall be glad to be humbled by them) but that they might please God. It is a high and deep observation, which the Bishop of Pontus hath in his Epistle to Leo the Emperor, Cùm nullus 
Episcopus Ponti, in ep. ad Leon. Imp.  ignoret, quia Sanctae & laudabilis Trinitatis primum bonum sit pax, & indivisio. Vnde & Deus unus & est, & esse creditur; No understanding man is ignorant, that the first good thing in the blessed Trinity, considered as the Trinity in Unity, is peace, and indivision. Wherefore God both is, and is believed to be one, by virtue of this peace, and indivision. And as our God is three and one, I would to God, we were many and one. But this will never be, while the Pope commands so much, and the Jesuits obey so much. One of the less principal ends of my writing, is the same with the end of war, to speak with a Council, ut in pace vivamus, that I may live in peace. Bonum 
Tho. Aq. part. 1. quaest. 1. art. 5.  exercitus, saith Thomas Aquinas, ad bonum civitatis ordinatur. An Army is not raised, but to maintain the peace of a City, or Commonwealth. And before I have done, it will be acknowledged, they have endeavoured to disturb my peace. As for well-disposed people, I desire them to learn; that God speaks not in his own person to us. For, besides that he stands infinitely above us, in greatness, and majesty: he is a spirit. He sends messengers to us, some in the freshness of the morning, some in the heat of the day; some from one place, some from another; some from beyond France, and Germany, and even from Rome itself; and those, of the same form and fashion as we are, that we should not start at the apparition, with the privilege of this fair promise to them: He that heareth you, heareth me: and he that despiseth you, despiseth 
Luk. 10. 16  me: and he that despiseth me, despiseth him that sent me. Hear is a gradation, without a fallacy: and the strength of it relies upon the mission, by which, Apostles are sent by Christ; and Christ was sent by his Father; and upon the authority of the Commission given to them. Where note, that the Father sends, but is not sent; for, mission supposeth in the sender, at least a kind of priority: the Son is both sent, and sends; the holy Ghost sends not, but is sent. The children of Israel desired, that Moses, one of their own company and acquaintance, might speak to them. For, God was so loud, and terrible in the delivery, that he seemed to crush, and overwhelm mortality. Speak thou with us, (said they to Moses,) and we 
20 Ex. 19  will hear: but let not God speak with us, lest we die: For, he speaks thunder and lightning; and the trumpet sounds when he speaks, and perhaps, he is preparing for a battle: and when he speaks, the mountain smokes, and the fire cannot be fare off. I will say something: And yet, I will not say it. But if I should say it: what can the Papists say? The Church which gives a mission, gives it as she took it from Christ. As she took it from Christ or his Apostles, she was a pure Church. As she was a pure Church, she gave, and now giveth because she hath been a pure Church, and received her warrant in her purity; when she giveth a mission, authority to preach against all impurity both in faith and manners, either in herself, or elsewhere. And behold, being sent, I am come. Now, let us answer in some kind to God's kindness. It is one part of wisdom in a serpent, commended, and commended to us, by one who loved us dear: that going to drink, he cleanseth every secret corner, and dark turning of his mouth, from poison. Be ye wise as serpents. Moses was commanded to put off his shoes, because it was holy, & consecrated ground. All terrene thoughts, and earthly affections, bemired with treading deep in the world. All sinister opinions, and judgements, steeped in prejudice, are here to be laid down, or purified. Almighty God hath indeed, a little good ground in the world: but it is duly and daily weeded & manured; well cleared from stones and briers, before the heavenly sower comes to work. Here therefore, even here, before we take another step, let us turn the face of all our thoughts towards God, to stand like officious, and dutiful servants, attending upon the nod, and pleasure of our great Lord, and Master. Behold, as the eyes of servants look unto the hand of their Masters, 
Psa. 123. 2.  and as the eyes of a Maiden unto the hand of her Mistress: so our eyes wait upon the Lord our God, until that he have mercy upon us, says the sweet singer of Israel. We must place our eyes upon the hands of our Lord. For, the hands are the instruments of work: and it is in our duty, to be ready, when God gives, as it were with his finger, the first touch of actual grace, that we may join our souls by his help, with him, in virtuous action.   

CHAP. 5.  
IT is an old Axiom, as old as Philosophy, Veritas una, error autem multiplex, Truth is one, and error manifold. Truth must needs be one, because it hath but one first origine, and such a one as is most constant to itself, and can never be found in two contrary tales. And error must needs be manifold, because it hath many fountains, and such as seldom mingle their streams, and seldom agree wholly in any thing, but in this, that they all err, and run beside the channel. There are many ways out of the way, and but one true way: as there is but one health, yet many sicknesses; but one way to be borne, yet many ways to die. And man, ever since he first erred, is very prone to err: and having erred, stops not in the first error; but adds presently error to error, by loving, and admiring his own error. And error is not always desirous to be a neat, and a fine error, but now and then, it will be gross. The snow is evidently white. Who will say, in the hearing of a reasonable creature, that snow is not purely white? And yet, a wise Philosopher, whose name, and memory have out-stayd the melting of many snows, believed it was black: and the main point of his doctrine was, that sense played foul with reason, and snow was black. We are all mortal: some of us die every day; and all, in a due time. Yea, saith S. Ambrose, Vitae hujus principium, mortis exordium est: nec prius incipit augeri 
S. Ambr. lib. 2 de vocat. Gent. cap. 8.  vita nostra, quàm minui. Cui si quid ad icitur spatii temporalis, non ad hoc accedit ut maneat, sed in hoc transit, ut pereat. The first entrance into this life, is the beginning of death: neither doth our life begin to be increased, before it beginneth also to be diminished. To which if any time be added, it doth not come to remain with us, but to leave us, and come no more. Those, who lived in the Age before us, our Fathers and Grandfathers, are dead, and turned to dirt; and we now in their places: we also, must shortly die, and turn to dirt, and others succeed us; and they likewise, must take their turn: and thus, we all turn by turns, one after another, into plain dirt; and this is the mean, and homely end of all our bravery. And yet, an infamous sect of Heretics in St. Justine, firmly believed, they forsooth were immortal, and should never die: and this, although they saw the brethren of their Sect sicken and die like other men; and then be buried in Graves, and there lie still. The old Annals of Egypt, and Italy, tell us, that Floods, Trees, Mice, Cats, and Crocodiles, were honoured by the Egyptian Sages, for gods; and when the Cat killed the Mouse, they said, one god in his anger, destroyed the other, the more great, the lesser: and as mean creatures, by the Roman Senators. And as S. Justine observeth, the same creatures were esteemed, 
S. Just. Apolog. 2.  as they were, Beasts by some; by others used as Sacrifices to please the gods; and by a third sort, adored as gods. Three things S. Austen would have seen, if God had so ordered it in his providence; Paulum in ore, Romam in flore, Christum in corpore, Saint Paul the divine Orator, in his flourishing time of preaching the Gospel, Rome in her flower, Christ in his body. And in Rome, when she was in this pompous estate, the Ague was honoured as a Goddess; and there also, by ill fortune, ill Fortune had her Temple: Fear, Paleness, what not? The Lacedæmonians, all the time of their life, adored death. Amongst another wise Generation of people, rich Altars were dedicated to Poverty, and old Age. Another grave Tribe believing fire to be a most powerful God, traveled from Country to Country, in the reign of Constantine the great, and provoked by a general Challenge, the Gods of other Countries to encounter their God, And overcoming them, as being compacted of wood, or other matter, subject to fire; they came at last, to Alexandria in Egypt, where the River Nile, by the due spreading of which, that Country is fattened, was accounted a God, The statue of Nile being brought forth, as it was, hollow and full of water, having on every side, little holes covered with wax, and fitted in all points for the purpose, and fire being applied, for a set battle, the wax melted, the water found way, and the victorious God Fire was put out; and there was an end of the journey. And all these people, cried up for Gods, the things they conceived to be good, ut prodessent, that they might help, and profit them: and the things they found to be hurtful, nè nocerent, that they might not hurt them.   

CHAP. 6.  
MAhomet in his Alcoran, describing the Turks Paradise, saith, it is beautified with pleasant Brooks, enriched with beautiful fruits, adorned with rich hang, and the like. We may fitly say of him, as Eusebius saith of Cerinthus, an old Heretic, who thought and taught, that the happiness of the other life consisted in the pleasures of marriage, to be enjoyed in the fullness of delight, for a thousand years, in Jerusalem: Quarum rerum cupiditate ipse ducebatur, in eisdem beatam vitam fore somniabat; 
Euseb. li. 2. Eccl. hist. cap. 22.  He dreamt, happiness to be placed in those things, with which himself was tickled. And the Thalmudists, the stricter, and more rigid part of Jews, have stuffed their Expositions with most idle Stories: as, that God doth punish himself at certain times, for having been so rough to them; and the like stuff. The Indian Priests were as vain, who instilled this doctrine into all their simple Followers; that when a Master should die, the Servants ought all to kill themselves, that so, they might readily serve him in the other world. A grave Author writes of a people so fond, that the first thing they saw in the morning, was their God, for that day: and so perhaps, they loved as many Gods as they lived days. It hath been always the main plot of the devil, to canker, and corrupt the world, with false opinions; and chief, with the practice of Idolatry. For, as the understanding is opinionated; so the will works: and if we fail in the keeping of one of the two first commandments, we strike at the head of him that enableth us, in the keeping of all the rest. The devout Christians in the Primitive Church, went in great numbers, to see the places, wherein Christ was borne, was conversant, and was crucified. But the devil had quickly so stirred in the business, and squared the matter by the power of the Pagan Emperors, that the Christians coming afterwards, and thinking to find the crib in Bethleem, found the image of Adonis, Venus her white Boy; and found nothing of the Crib, but only, that it was not to be found. And turning from thence, to mount Calvarie, they found the scene changed there also; and beheld the statue of Venus, placed with such evident signs of open war against Christ, and the profession of his name and faith,  si quis Christianorum 
Ruffi. Eccl. hist. lib. 1. cap. 7.  (saith Ruffinus) in illo loco Christum adorare voluisset, Venerem videretur adorare; that when the sincere Christian should come with a rectified will to adore Christ; his action, if not his devotion, might go a wry, and honour Venus. The devil would feign have taught them, to adore an Image, which they saw, rather than God, whom they saw not. And even amongst Christians, the devil, who in other matters, is always the wild Author of Confusion and Disorder; hath yet, opposed the Articles of the Creed in order. For first, Simon Magus, Martion, and others, strove against the title of God the Father Almighty, maker of heaven and earth. Secondly, Arius in the first general Council of Nice in Bythinia, laboured against the Divinity of Jesus Christ his only Son, our Lord. Thirdly, Macedonius planted his Engine against the Holy Ghost, and was condemned in the Council of Constantinople. Which observation may be also made plain, in the other Articles. And because the Holy Ghost is the great director of the Church, and enemy to the devil in his oppositions of it; he still had a blow at the Holy Ghost, first in Theodoret, who denied the procession of the Holy Ghost from the Son; and now, in the Grecians. But we shall hear more of him anon.   

CHAP. 7.  
What marvel now, if green in Age, and shallow in experience, I gave up my soul, into the black hands of error? The causes of my closing with the Church of Rome, were three. First, a consideration of the great sins of this Kingdom: and especially, of that open, scandalous, and horrible sin of Drunkenness; which my soul hateth. And I weakly argued from a blemish of manners, in particular persons, to a general, and overspreading corruption of Faith. My thoughts represented a drunkard to me, sometimes in this manner. What is a Drunkard, but a beast like a man, or, something lower then a beast? When he is in his fit, no sense will perform his fit office. Spectacles in all figures, appear to him: he thinks, he sees more shapes, than God ever made. A cloud settles in his eyes; and the whole body being overflown, they seem to float in the flood. The earth seems to him to nod, and he nods again to it; trees to walk in the fields; houses, to rise from their places, and leap into the Air; as if they would tumble upon his head, and crush him to a Cake; and therefore, he makes haste to avoid the danger. The Sea seems to roar in his cares, and the Guns to go off; and he strives to roar as loud as they. The Beer gins to work; for, he foams at the mouth. He speaks, as if the greater part of his tongue were under water. His tongue labours upon his words: and the same word, often repeated, is a sentence. You may discover a fool, in every part of his face. He goes like— like what? nothing is vile enough, to suit in comparison with him; except I should say, like himself, or like another drunken man. And at every slip, he is feign to throw his wand'ring hand upon any thing; to stay him with his body, and face upwards, as God made him. Vmbras saepe 
S. Ambr. lib. de Elia, & jejunio, cap. 16.  transiliunt sicut foveas, saith S. Ambrose: Coming to a shadow of a post, or other thing in his way, he leaps, taking it for a ditch. Canes si viderint, leones arbitrantur, & 
Idem, ibid.  fugiunt, says the same Father: if he sees a dog, he thinks it to be a Lion; and runs with all possible haste, till he falls into a puddle; where he lies wallowing, and bathing his swinish body, like a hog, in the mire. And after all this, being restored to himself, he forgets, because he knew not perfectly, what he was, and next day returns again to his vomit. And thus he reels from the Inn, or Tavern, to his house, morning and evening, night and day; till, after all his reeling, not being able to go, he is carried out of his House, not into the Tavern, alas, he cannot call for what he wants; but into his Grave. Where being laid, and his mouth stopped with dirt, he ceases to reel; till at last, he shall reel, body and soul, into hell: where, notwithstanding all his former plenty, & variety of drinks, he shall never be so gracious, as to obtain a small drop of water, to cool his tongue. Then if it be true, as it is very likely, which many teach, that the devils in hell, shall mock the troubled imagination of the damned person, with the counterfeit imitation of his sins, the devils will reel in all forms before him, to his eternal confusion. In vain doth S. Paul cry out to this wretch, Be not drunk with wine wherein is excess: but be filled with the spirit. For, the same vessel 
Eph. 5. 18.  cannot be filled with wine, and with the spirit, at the same time. In vain doth he tell him, that we should live soberly, righteously, and godly in this present world. Sobriè, 
2 Tit. 12.  saith S. Bernard, nobis, justè proximis, pie autem Deo: Soberly, in ourselves, righteously 
S. Bern. in Serm. sup. Ecce nos reliquimus omnia.  or justly, towards our neighbours; and godly, towards God; always remembering, that we are in this present world, and that it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the present point of Time, and but one instant, that we enjoy at once. And sometimes, in this manner, my thoughts shown me a drunken man. He is a most deformed creature; one that looks like the picture of a devil; one, who stands knocking at hellgate, and yet it is not able to speak a plain word, and call for mercy; one that could stand and go, but now, lies all along in his own filthiness; one, that is loathed by the Court, and all the Citizens of Heaven; one, that for the time, doth not believe, that there is a God, or that Christ died for the sins of the world; one, that may be lawfully thought, a man of little wit, and less grace; one, who is the Ow● of all that see him, and the scorn, and abomination, even of his drunken companions▪ one, who if he should then die, would certainly be a companion of devils, in hell fit● for ever; one, that is ready to commit adultery, murder, treason; to stab or hang himself; to pull God out of Heaven, or, do any thing that is not good. And if it be a firm ground, that, putting ourselves into the occasions of such and such sins, we are as guilty of them, as if we had committed them; although we did not formally, and explicitly intent them: how many great sins, hath one act of drunkenness, to answer for? Drunkenness is most hateful to God, because it putteth out the light of Reason, by which, man is distinguished from a beast, and all better lights with it, and throws a man beneath God's creation; and therefore, drunkenness is more or less grievous, as it more or less impeacheth the light and sight of Reason. Natura paucis contenta, Nature is contented with a little; quam si superfluis urgere velis, saith Boetius, which if you shall urge, and load with superfluous 
Boet.  things, you will destroy. And one overchargeth his stomach, and vainly casteth away that, for want of which, or the like, another daily crieth in the streets with a lamentable voice, Good Sir, for God's sake, pity these poor fatherless children, ready to starve; one is hungry, and another is drunken. And the great end of the 
1 Cor. 11. 21.  Creator, was, to supply necessity, and the necessity of every creature. And Sobriety, and Temperance are fair virtues; which even the Glutton, and Drunkard do praise, and magnify. If we turn aside into the Churchyard, we shall find it a dry time there. There are no merry meetings under ground; no music, no dancing, no songs, no jesting company: Every body sleeps there, and therefore, there is no noise at all. Perhaps indeed, as men pass to the Church, or to their places in the Church, they point to such a Grave, and say; There lies a drunkard, he is sober enough now; but much against his will. And thus, his memory is as loathsome to all good people, and those who pass by his Grave to their devotions; as his rottenness. These representations winned me to think, that the Practitioners in this Art of Beastilinesse, could not be of any Religion: because S. James bindeth Religion down to practice. Pure Religion, and undefiled before God, and the Father, is 
jam. 1. 27.  this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. But although I had learned in some sort, to compound, I had not yet learned to distinguish.   

CHAP. 8.  
MY second Reason of joining hands with the Church of Rome, was; because I framed to myself, the imagination of an excellent Sanctity, and a spotless Recollection of life, in their Orders of Religion. And my thoughts fed upon this, and the like matter. The last end of man, and his Creation, is Blessedness; being the vision, or fruition of God; which is, an eternal Sabbath, or, an everlasting day of rest, in him. And therefore, the soul of man, which bendeth towards this end, chief desireth rest. For, God would not, (I had almost said, could not) create man for an end, and not imprint in him, a strong desire of it. Heavey things, belonging to earth, will not of themselves move towards Heaven; nor yet, stay loitering betwixt Heaven and Earth, unless arrested, and held by force: but haste to the centre of the world, the earth, their true place of being, in which, and in which only, they take their natural rest. And the nigher they come to the centre, their soft bed of rest, (if we may believe Philosophy) the more hast they make. The gentle Dove, before the tumult of waters began to settle, could find no place to settle in; no sure, no solid rest for her foot: and the silly thing had not learned to swim. This tumult of waters in the world, will never end, till the world ends. And therefore, O that I had wings like a Dove: for than would 
Psal. 55. 6.  I fly away, and be at rest. Not feet like a Dove, but wings. I have gone enough. I have been treading, and picking upon dunghills a long while. And now, I would feign be flying. And not hanging upon the wing, and hover over dunghills: but flying away. And not flying away, I know not whither; but to the known place of rest: For than would I fly away, and be at rest. And not wings like a Hawk, or Eagle; to help, and assist me in the destruction of others: but wings like a Dove; by which I may secure to myself, the continuance of a quiet, and innocent life. I would look upon the earth, as God does, from above. I would raise my thoughts above the cold, and dampish earth; and fly with the white, and harmless Dove, when the fury of the waters began to be assuaged, to the top of a high mountain, the mountain of contemplation: standing above the reach of the swelling waves, above the stroke of thunder, and where little, or no wind stirreth. That, as our dearly-beloved Master, Christ Jesus, prayed upon a mountain; that is sent up his flaming heart to Heaven, from a mountain: yet farther, was transfigured upon a mountain, that is, brought down a glimpse of the glory of Heaven, to the top of a mountain; and beyond either of these, ascended, himself, to Heaven from a mountain: So I dwelling upon the mountains of Spices, as it is in the Canticles, may enjoy a 
Cant. 8. 4.  sweet Heaven upon Earth, and sweeten the air, in every step, for the direction of others who shall follow, drawn by the sweet savour of my example. And standing over the world, betwixt Heaven and earth, I may draw out my life in the serious contemplation of both: singing with Hezechiah, I will mourn as a Dove. Here will 
Is. 38. 14.  I rest my weary feet, and wings: and my body being at rest, I will set my soul a work. I will mourn as a Dove▪ my thoughts having put themselves out of all other service; and now, only waiting upon my heavenly Mate; and uttering themselves, not in articulate, and plain speech, but in groans. And at last, set all on fire from Heaven, I may die the death of the Phoenix, in the bright flames of love towards God, and man; and in the sweet, and delicious odours of a good life. Come, my beloved, let us go forth 
Cant. 7. 11.  into the field: let us lodge in the Villages, Says the Spouse to the Bridegroom. Come then, my beloved, O come away, let us go forth, there is no safe staying here: we must go forth. And pry thee, sweet, whither? into the field: you and I alone. The field: where is not the least murmur of noise. Or if any, but only a pleasant one (such music as Nature makes) caused by the singing of Birds, and the bleating of Lambs, that talk much in their language, and are always doing, and yet, sinne not. Or, if we must of urgent necessity converse with sinners: if the Sun will away, and black Night must come: if sleep will press upon us, and we must retire to a lodging-place: hear me, (and by our sweet loves, deny me not) let us lodge in the villages, out of the sight and hearing of learned dissimulation, and false bravery: where sin is not so ripe, as to be impudent; and where plaine-faced simplicity knows not, what deceit signifies. In the field, we shall enjoy the full, and open light of the Sun: and securely communicate all our secrets of love. And when the Body calls to bed, and says, he hath served the soul enough, for one time; we may withdraw to yonder Village, and there we shall embrace, and cling together quietly; there we shall rest arm in arm, without disturbance. And dost thou hear? when we wake, we will tell our dreams, how we dreamt of Heaven, and how you and I met there, and how much you made of me: and then up, and to the field again. O, did men and women know, what an unspeakable sweetness arises from our intimacy, and familiarity with God: and from our daily conversation with Christ: What inwardly passes betwixt God, and a good soul: and how lovingly they talk one to another: and how they sometimes, as it were whisper, sometimes speak aloud: sometimes deliver themselves merrily, sometimes in a mournful tone: and how prettily the soul will complain, and cry to him, and relate her griefs over and over: and how orderly Christ keeps his times of going, and coming again: and what messenger's pass betwixt them, in his absence: and afterwards, what a merry day it is, whe● they meet: and what heavenly matte● Christ preaches to the soul: and how after the Sermon, the soul condemns the world and abominates all the vanities of it; an● would feign be running out of it, if it coul● tell which way, and not run from Chris● all the sweetness of this world, would be gall, and extreme bitterness to them: they would relish nothing but Christ: they would scarce endure to hear any man speak, that did not speak of Christ: his very name would give a sweet taste in their mouths: they would seek him; and they would be sick, till they found him: And having found him, they would let go all, and hold him fast. And then, the remembrance of their labour in seeking him would be sweetness itself to them. Our Saviour before his passion, ascended according to his custom to the mount of Olives: and there drew himself, even from his own Disciples. For, as St. Luke describeth it, He was withdrawn from them about a stones cast, and kneeled down, and prayed. About a stones cast, for 
Luk. 22 41  the peace, and privacy of his own Recollection: And but a stones cast, for the safety, and security of his Disciples. And cursed be the Traitor, that brought a vile rabble of seditious persons upon him, to break his mystical sleep, and to cut the fine thread of his calm and quiet devotions. Thus did my thoughts spread themselves: imagining, this could not any where be found, but in a Monastery. My last reason was, because being carried away with a great stream, the desire of knowledge; it being the Philosopher's Principle in the first grounds of his Metaphysics, Omnis homo naturâ scire desiderat, Every man by nature 
Arist. 1. Met cap. 1.  desireth to know: I plunged myself into the depth of profound Authors, Bellarmine and others; and was lost in the bottom. And hurried with these motives, I left with a free mind, King's College, and the University of Cambridge, upon Christimasse Eeve; that I might avoid the receiving of the Sacrament, the next day: for which I was in particular, warned to prepare myself. But the divine Providence went with me, and plainly shown me by my own eyes, and by my ears, and by other knowing powers, perfected with knowledge in some measure, with which God hath endued me, that my reasons were as weak, as I was young.   

CHAP. 9  
I Shall now, (and I cannot help it) lay open, and uncover the faults of others. But who am I, that I should do this? Have I not great faults of my own? O, I have. Lord, have have mercy upon me, a miserable sinner: and upon them, and upon all the world. I am one of those, to whom God gave a fair pre-eminence over all other earthly creatures. I was shaped by him in my mother's womb; and took up by him, when I fell from her. I was guided through all dangers by him, in my weak infancy, and ignorant childhood. I was reserved by him, for the law of grace, and the faith of Christ. I am furnished by him, with all kinds of necessaries, for the fit maintenance of life: and have been delivered by him, from a thousand thousand mischiefs, bending the bow both at soul and body. I had lost my life the other day, and been carried hence with all my sins upon my back; had not he stepped in to help me. I have been moved every day to goodness, by his holy calls, and inspirations. He puts bread and meat into my mouth, every day; having strangely brought it from many places, by many ways, through many hands, to me. He covers my nakedness, every day. He hath preserved, and restored me from sickness: and disposeth all my affairs, with all gentleness. And yet, I have played as foul with him, as any man. Behold, I was shapen in iniquity, and in sin did 
Psal. 51. 5.  my mother conceive me! I am thronged with unruly passions, mad, if let lose to wickedness. I go and grow crookedly, and stoop very low, under a mighty burden of sin: and am prone to all mischief, and of myself, ready for all attempts, and wicked enterprises against God. For, if God should withdraw his preventing Grace, I should quickly be guilty of any sin, that ever any man or woman committed. It is granted that I am the void, and empty Cave of ignorance; the muddy fountain of evil concupiscence; dark in my understanding, weak in my will, and very forgetful of good things: and that, left to myself, I am not myself, but a devil in my shape. All this is true. And yet, I have been the Captain of an Army against him, by whom only, I can be set at liberty, and freed from all these evils. God is so perfectly knowing, so completely wise, that no sin, though lying hid in the dark thoughts, and quiet privacy of the heart; though covered with the mists of the morning, or the darkness of the night, can escape his knowledge: so throughly good, that no sin can please him; so wonderfully powerful that no sinner can fly from him, though he should have wings to help his feet. He is the endless, boundless, bottomless heap of all perfections. He is infinitely stored with all kinds of perfect worth, and beauty: and therefore, most worthy of all true love, and honour. And this All of perfections, is my all in all: He is one, and a great one, that I make very angry with me every day; and yet striking, he shakes his head, pulls back his hand, and is very loath to strike: He would, but will not. He bears with me from day to day; and hopes well of me: breaths upon me, blows upon me with his holy spirit: waters me with his heavenly grace, and benediction: digs about me, with lessons and instructions of all sorts, and with good examples on every side; expecting good fruit from me. And this good great God have I struck with many faults.   

CHAP. 10.  
VErily, I have deserved, that, because I have defiled all the Elements with my sins, as I go, the earth at every step should sink under me: that it should open, and swallow me with a wide throat, into hell. That water, when I first come where it is, should leap into my face, and stifle me: that, when I open my mouth, to receive the sweet benefit of air, nothing but mists, and fogs, and the plague should enter: that fire should not only cease, and deny to warm me; but also, fly upon me, hang about me, and burn me to ashes: that heat and cold should meet together in the clouds, and without much threatening, break out upon me, as having been neither hot nor cold; & strike me dead with a clap of thunder: that, because all my zeal was but a flash, a flash of lightning should burn me to a coal, and leave me standing without life, a blasted man, all black and dried, to scare others from sin. That, because I played the Beast, in erring against the rules of reason; beasts, and unreasonable creatures of all kinds, should lie every where in wait to destroy me: that the Birds of the Air, should break into my House, catch the bread out of my hand before it comes to my mouth, and carry away the very meat from my Table; because they deserve it, better than I: that Spiders should empty their poison, into my drink: that because I stripped my soul, and robbed her of her wedding garment; no kind of garment should ever be able to hang upon my back. I have deserved, that, because I have infected my Brethren by evil example, the hearts and hands of all men should be turned against me; that, as I pass in the streets, men and women should laugh at me in scorn; and mock me, as they do fools & mad men: and that, because I have been a stumbling-block to youth, Boys and Girls should run after me with a noise; and that their Parents, and people of all sorts, should throw dirt in my face. Indeed, I have deserved, that because I have sinned in the sight of the Angels, the Angels of Heaven should arrest me in the King's name, whom I have offended; take me, and deliver me to all the devils of Hell; and that they should throw me with all their might, into the bottom of Hell; and follow after me with an outcry, that should make the foundations of the earth shake. For, having played the notorious Rebel against the Creator of all things; I have most justly deserved, as often as I have sinned that all things, all creatures should rise up in arms against me. And with what heart, or face shall I stretch out my hand against the faults of others? But, it is not my own quarrel. I speak in God's behalf.   

CHAP. 11.  
I Was reconciled to the Church of Rome in London, by an English Monk: and by him recommended to a Jesuit: who sent me to the English College at S. Omers in Flanders. And the better to pass at Dover; I was put by an English Monk, into a habit like an Italian, and indeed, like the Monk as he goeth in London: and joined in company, with a young Gentleman an Italian Traveller, who was now in his return towards his Country. Having passed for an Italian, not only in clothes, but in Country; and being landed at Calais in France: it happened, that I traveled from thence to St. Omers, with a Jesuit, and a young Scholar, which he brought with him out of England: and they had come in the Ship wherein I passed. He was apparelled like a secular Gentleman, and wore a little Poniard by his side. And we three mingling discourse, as we journeyed, he told us, that the Poniard was given him by a Catholic, a dear friend of his; upon a condition, that he should kill a Pursuivant with it. God knows, I lie not. By a Pursuivant, he meant one of the King's Messengers, which are employed in the search, and apprehension of Priests and Jesuits. But O my Lord, and my God, can this be the vein, and the spirit of the Primitive Church? or, doth it taste of the meekness, and gentleness of Christ our sweet Saviour, either in his life, or doctrine? With the first, it cannot agree. For St. Cyprian is plain in the matter: Nos laesos divina ultio defendet. Ind est, quòd nemo nostrum 
S. Cypr. ad Demetriad.  se adversus injustam violentiam, quamvis nimius, & copiosus sit noster populus, ulciscatur. God will revenge our wrongs. And therefore, not one of us doth lift up his hand against unjust violence, although our people be many, and our strength great. We are patiented, not that we cannot resist the power of our persecutors; but because we may not resist them, having received power from God: to which we ought to submit ourselves, wheresoever we find it. With the second, it may not hold in either of the two branches. It suits not with the doctrine of Christ; who saith to Peter, having smote off the ear of an inferior servant, though he had left his head behind: Put up again thy sword into his place: for all they that take 
Mat. 26 52  the sword, shall perish with the sword. It is not of the same colour, with the life of Christ; of whom Saint Paul testifieth, that he humbled himself, and became obedient unto death, 
2 Phil. 8. 9  even the death of the Cross. Wherefore God also hath highly exalted him. He was first depressed, and then, exalted: and he was therefore exalted, because he had been depressed: and he was highly exalted because he had been depressed as low as death, and the death of thiefs, and murderers: and he depressed himself, but he was exalted by God. Well now. It is not agreeable with this, or with that. Yet, I well know, with what it agreeth. And you shall know, as well as I. With the doctrine, and practice of the Church of Rome. God turn the hearts of her children. But, I must turn to Christ again. Me thinks, it is a marvelous pleasant thing, to look upon him. The obedience of his humility waded as fare as it could find bottom. It is a witty difference, which St. Gregory maketh betwixt obedience and sacrifice. Obedientia victimis praeponitur; quia per victimas aliena caro; per obedientiam 
S. Greg. lib. 35. Moralium in Job cap. 12.  verò, voluntas propria mactatur. Obedience is preferred before sacrifice: because in sacrifice, other things; in obedience, our own wills are killed; that is, mortified, and offered to God. And therefore, the night before our dear Saviour was made actually obedient unto death, he discovered two wills, in one soul. His humanity, having a revelation of what he was to suffer; and now, sweeting blood in the serious contemplation of it, his inferior will cried out, O my Father, if it be possible, let this 
Mat. 26. 39  cup pass from me. But the superior will, soon ended the controversy: nevertheless, not as I will, but as thou wilt. The inferior will was itself, in the reasonable part; or it could not have been capable of such a high kind of willing. A little more obedience to Christ, and his law, would not ill become those great Professors of obedience. Christ alloweth us to run in our own defence; but not to resist; if the power be lawful, that opposeth us, and we subjected to it: and if it cometh from God, it would be lawful, though it should not do lawfully, what it doth: lawful in itself, though not lawful in the exercise of itself: and it can not be resisted in the exercise, but it must be resisted in itself: for, power is never seen in itself, but altogether in the exercise of itself.   

CHAP. 12.  
IT is the course of the Jesuits at St. Omers, to send every year in the time of Harvest, two missions of English Scholars, into remote parts of the Christian world: one, to Rome in Italy; And another to Valladolid, or Sevil in Spain: and these places in Spain, receive their missions by turns. In all these places, are English Colleges: Whereof the Superiors, or Governors, are Jesuits: the rest, Scholars, chalked out for secular Priests. By secular Priests I understand, not regular Priests; neither Jesuits, nor Monks, nor Friars; but Priests, without any farther addition: whose primary charge in their Institution, by which they differ from others, is, to teach and instruct secular people, and to reside in Benefices, and be Parish Priests. Here, I have a notable trick to discover, and I shall ever stop, and stand amazed, and ponder the malice of the Jesuits, when I think of it. Their best, and most able Scholars, they send always, to Spain: and only, their weaker vessels, to Rome; in their ordinary proceed: whereof some are lame, some crooked, others imperfect in the natural part of speaking. The reason of it, is excellent knowledge. The Scholars being with them, and subordinate to them in their Colleges, and now, far from their Country: it is a great portion of their labour, to win them by favours, promises, threats in the by, and much cunning, to be Jesuits: and so, they never leave any (if all they can do, will do withal) for the Secular Priests, but the lean and bony end, and the refuse of them. For, the Jesuits and the Secular Priests, are great opposites; and much contrary in their opinions: and the weakness of the one will help negatively, to the strength of the other. The Pope being informed of this Jesuitical device, gave a command at Rome, where his power is absolute in all kinds: that every Scholar, the year of his probation being expired, should bind himself by an oath, not to enter into any order of Religion; till after three year's durance in England. And then, they began to set on foot the trick I told you of. But, if one desires admittance into a mission, who by reason of some defect, (for example, the defect of having entered into an order, and returned with dislike) cannot according to their rules, be a Jesuit; if he comes with strong, and able commendations, they will send him to Rome, though he be a deserving man; that he, and such as he, may stand like a good face, or a fresh colour, over the device, that lieth inward. They have a very godly-faced answer to this objection: and say; these imperfect creatures are as God made them; and they are sent over by their poor friends, to be Priests; and we that wear out our bodies, and lives in the education of Youth, have good reason to choose the sounder part: and they which come to us, are not taken from the Church, but restored to it, in a more excellent manner. But, first, according to their own Principles, they are bound to go along with the Founder's intention; and the Founder intended the maintenance, for able men. Secondly, they do not perform their obligation of Charity towards the body of the Clergy, which they notably maim, and disable: and yet, in those places they are only Stewards for the Clergy. Thirdly, they do great injury both to their Church, and their cause; which suffereth oftentimes by such Martyrs of Nature, and such unskilful Defenders: Some of which, cannot read Latin, nor yet hard English. See how God worketh for us, by their sins. Fourthly, they delude the Pope's command concerning the oath, and wholly frustrate his purpose; and their fourth vow of obedience to his Holiness, stands for a cipher in this business. And much more. What remaineth now, but that malice is predominant in the action; and that they make themselves Gods, and turn all to their own ends?   

CHAP. 13.  
AT St. Omers, their manner is, to make trial of every one that comes; what nature, and spirit he is of, and what progress he hath made in learning; partly by applying subtle young Lads to him, which keep him company, and turn him outward, and inward again, and make return of their observations to the Jesuits: and partly, by their own sifting him, either in discourse, or examination, or in some other more laboured exercise. Which trial when I had undergone, an old Jesuit, grey in experience, and a crafty one, and one, whose name you have in your mind, when you think Not, being then Vice-provinciall of the English Jesuits, looked soberly upon me, and told me of a spiritual exercise, in use amongst them, which would much prefer me in the service of God, if I was pleased to make use of it. I yielded. And the next day, in the evening, I was brought into a Chamber, where the Curtains were drawn, and all made very dark; only, a little light stole in at a corner of the window, to a Table; where stood pen, ink, and paper: and order was given me by my ghostly Father, a cunning man, a man that did not walk in the light, that I should not undraw the Curtains, or speak with any person but himself, for certain days; and what the spirit of God should inspire into my heart concerning my course of life, I should write; there being pen, ink, and paper. And he left a Meditation with me, the matter of which, was indeed, very heavenly; and he brought every day two or three more. He visited me two or three times a day; and always, his question was, after, how do you child, and so forth? What? have you wrote any thing? Feel you not any particular stir of the spirit of God? And always, I answered plainly, and truly, no. Having been kept in darkness, some days; and always left to a more serious, and attentive listening after the holy Ghost; and perceiving no signs of a releasement; I began to suspect, what the man aimed at. And I prayed hearty, that my good God would be pleased to direct me. Think with me: Had these Meditations been appointed merely, and precisely for the elevation of my soul to God, they had been excellent: but perverted, and abused to serve men's ends, they were not what they were. But I thought, I would know farther e'er long. The holy man came again, and still enquired, if I knew the mind of the Holy Ghost. My answer was: I did hope, yes; but I was loath, because ashamed, to speak it. Being encouraged by him, I said; That in my last Meditation, the spirit of God seemed to call me to the Society. He knew the phrase, and the sense of it, was, God moved me to be a Jesuit. He presently, caught up my words, and told me, I was a happy man, and had great cause to bless God for so high a calling; with much, to that purpose. And when he had his end, my Meditations had their end, and the Curtains were drawn, and having been enlightened from Heaven, it was granted, that I should enjoy the light of the world; and there was all the good man looked for. But, had not the Holy Ghost spoke as he did, he would not have been thought, to speak like the Holy Ghost. And now, I was brought down from my dark Cell, with great joy, and lightsomness; and all the Boys were unexpectedly sent abroad with me that afternoon, to recreate their spirits, and be merry with the newborn child. Yet afterwards, a performance being required of what I had promised, my heart gave back. For, I had been counselled by some of the less Jesuited Scholars, to go in a mission, and read farther in the practice of the Jesuits, before I took their habit. Which the Jesuits laboured to prevent, telling me, their numbers in their missions were full. I stood to it, and gave them no ground; saying, I would return to England, if I went not: and so, they sent me in the mission, to Valladolid in Spain. But I saw with both my eyes, they were in good hope, to gain me afterwards. Many are of opinion, that a great cause of these great disturbances in the world, is, because men walk not in those vocations to which God hath called them. The ordinary vocation is, when a man finds, (after a fit imploring of God's help) in the due examination of his heart, that he can best, and most proportionably to his abilities, serve God in such an honest course, lying within the reach, and condition of his life. And undoubtedly, these foul ways, are so many wrest of God's spirit. Me thinks now, a man may throughly meditate, every day if he please, both whence he came, and whither he goes, in little England: where he may do it freely, and sweetly; and where, in the doing of it, no man will have a plot upon Him, or urge him to exact upon the Holy Ghost. And lest the Jesuits should imagine, we are here altogether destitute of such helps, and for the benefit of my neighbour, I will set down a Meditation in this kind: and he owns it, that desires with all his heart, to serve God with all his might; and by him, they may guess of others.  

MEDITATION. I.  
I Will fold myself inward, and ponder seriously, what and where I was, some few years ago: what and where, before my Father was borne, or, when he was a child. If I lay aside an odd trifle of days, if I take away a short course of running time, No man or woman now living was alive. Creeping things, though they could but creep, did live, and rejoice in a comfortable being. And other little creatures had wings, and were able to fly readily, here, there, and here again; and other ways, upwards, and downwards. And we, who now go with such a grace, and look so full-eyde, and build to ourselves such Babel's in our imaginations, had no kind of Being. These Churches, these Towns, this Kingdom, this heap of Kingdoms the world, were as we see them: but we were not heard of, not because we were a great way off, but because we were not. Were not heard, were not seen, were not where, and all, because we were not. Quae non sunt, quomodò ambulabunt, aut loquentur? 
Arist lib. 4. Met. cap. 4. text. 16.  says the Philosopher. The things which are not, how shall they walk, or talk? The very same Sun, that rises and sets for us, did shine, now red, now pale, upon the world; and constantly run his day's journey, and keep the same times. Such birds of the same colours, did sing merrily to the same tunes; and hop from branch to branch, and fly from tree to tree, as now they do. Beasts and Fishes, in the same, the very same diversity of shapes, followed their several instincts of nature. The Bees made honey, that differed nothing from ours, but only because it was not the same. The winds blew cold, and warm; and warm, and cold again. The Beech, and Poplar; the Cedar, and Oak did grow, upwards and downwards; and every one was known by the leaf, by which, we distinguish them. Brooks took their courses. The Sea roared. Men and women, such as we are, did as we do: And we were nothing. O wonderful! A little while before yesterday, the best of us all, and the most knowing, knew not, that there was a world; that there were Angels; that there is a God; that such as we, were afterwards to be: because we had no knowledge; no being, the foundation, and ground of knowledge.   

MEDITATION. II.  
O Precious pieces that we are! we were all, as it were, borne of the Night, and called from a dark Nothing. And yet truly, the most unworthy, and most contemptible matter that is, yea, the Devils, and Damned in Hell, the lowest in the present order of Spirits, are placed many steps of worth above nothing, as being God's creatures, and bearing his colissons; though branded with the foulest marks of dishonour. For, God is honoured, even by the Being, Punishments, and Dishonour of the damned; in which, the divine Justice triumpheth. But from Nothing, no honour can rise to him, only that he made something of nothing. Nothing is so base, that for it's mere baseness, we cannot conceive it: nor speak of it, but in disgrace, by denying it to be any thing: which neither sense, nor understanding can apprehend. It hath no figure, shape, or colour: and is no where, because it is nothing. It cannot be painted; and though the Devil is painted under the form of another thing, yet that cannot: (that? what? nothing:) because it is the mere negation of a thing. O cursed negation! God never made thee. For, had God made thee, thou hadst been something. And hadst thou been any thing, there had been as many things for ever with God, as things had been possible by the power of God. It cannot be described, but by saying, it is not: and of nothing, we cannot say, it is, but by adding, nothing. Of which now thinking, or speaking, or writing; I think, or speak, or write of nothing. And so, we being, and yet truly, not truly being, but being nothing, God gave us the noble being we have; and made us Kings, and Queens of all corporal things, when he might have made us with his left hand, Toads, Vipers, or Snakes: Spiders, to be always watching in catching Flies, and to wove out our bowels, to fill our bellies: Snails, to pass over all our time in creeping, and in our passage from place to place, to linger in the way, and wait for our destruction: worms, to be trod to pieces without any pity, or thought of what is done, or that such a step was the death of a worm: Flies, to play in the light, and presently perish, by day in a Cobweb, by night in a candle: leaves of sour grass, or fading flowers: unworthy pieces of wood, to be carved into any, yea, the vilest shape, or perverted to the basest use. We might have been Idols, or Images, set up in dishonour of God, which every one that loves him, would not have been for all the world: or, some other inferior thing, provided for the use of man. I will remember the youngman, that weeping at the sight of a Toad, and being asked by certain Bishops, as they passed in the way where he was, the cause of his grief; answered, and softened every word with a tear, that he wept, because he had risen to such a bulk of body, and height of years, and never yet given thanks to God, for not creating him so foul an object of contempt, as the Toad: when he was to God his Maker, as willing and easy clay in the hands of the Potter. O Lord, I thank thee for him, and for myself, and for us all.   

MEDITATION. III.  
ANd the Lord God form man of the dust of the ground, and breathed into his 
Gen. 2. 7.  nostrhils the breath of life, and man became a living soul. For, when the Angels, enriched with such absolute gifts, and dowries of nature, by occasion of their shining, and beautiful nature, had lost, and lost beyond recovery, the fairest beauty under Heaven, which is Grace; God turning his Omnipotency to the Creation of man, made, as if he feared the like inconvenience, all that is visible in Him, of Earth: of base, and foul earth. Which, lest it should continually provoke a loathing, he hath changed into a more fine substance, & covered all over, with a fair, and fashionable skin: but with a condition of returning at a word, and half a call from Heaven, unto Earth, and into Earth. That, although he might afterwards, be lifted up in the scale of his soul, he might be depressed again presently on the other side, by the weight, and heaviness of his body; and so, might lay the deep, and low foundation of humility, requisite to the high, and stately building of virtue. If now, God should turn a man, busy in the commission of some heinous crime, into his first earth: that presently in steed of the man, should appear to us, an Image of clay like the man, and with the man's  on, standing in the posture, in which the man stood, when he was wholly taken up in committing that high sin against God; Should we not all, abominate so vile a man of clay, lifting himself against the great God of Heaven and Earth? And God breathed upon his face, rather than upon any other part of his body, because all the senses of man do flourish in his face; and because agreeably to his own ordinance, in the face the operations of the soul should be most apparent, as the signs of fear, grief, joy, and the like, wherefore, one calls the eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most exact, and accurate images of the 
Damascenus in vita Isidori.  mind. But stay. I grant, that God in the beginning, first raised all things by a strange lift, out of nothing. And I confess it is true; not that which Pythagoras his Scholars had so often in their mouths, Ipse dixit, and no farther; but, ipse dixit, & facta sunt, as the Prophet David singeth: God spoke the word, and all this gallant world risen presently out of nothing: as if senseless nothing had heard his voice, and obeyed him. And I am sufficiently convinced, that God brought our first Father from common earth, that we cannot touch without defiling our fingers, to earth of a finer making, called flesh. But how are we made by him? we come a natural way into the world. And it is not seen, that God hath any extraordinary hand in the work. Truly, neither are the influences of the Sun, and Stars apparent to us in our composition; yet are they necessary to it. Sol & homo generant hominem, says Aristotle: The Sun and a 
Arist.  man betwixt them, beget a child. The reasonable soul is created by God in the body, at the time when the little body now shapen, is in a fit temper to entertain it. For, the soul is so noble, and excellent both in her substance and operations, that she cannot proceed originally from any inferior cause, nor be but by creation. And if God should stay his hand, when the body is fitly dressed, and disposed for the soul, the child would be borne but the meanest part of a man. And doubtless, God useth Parents like inferior officers, even in the framing of the Body. For, if the Parents were the true Authors, and master bvilders of the body, they should be endued naturally with a full and perfect knowledge of that, which they make. They should fully, and perfectly know, how all things are ordered, and fitted in the building. They should know in particular, how many strings, veins, sinews, bones, are dispensed through all the body: in what secret Cabinet, the brain is locked up; in what posture, the heart lieth; and what due motion it keeps; what kind of Cookery, the stomach uses; which way, the rivers of the blood turn, and at what turning they meet; what it is, that gives to the eyes, the principality of seeing; to the ears, of hearing; to the nose, of smelling; to the mouth, of censuring all that passes, by the taste; and to the skin and flesh, the office of touching. Nor is this all; But also, when the body is taken up, and boarded by a sickness: or, when a member withers, or is cut off: truly, if the Parents were the only Authors of the body; they might, even by the same Art, by which, they first framed it, restore it again to itself. As the maker of a clock, or builder of a house, if any parts be out of order, can bring them home to their fit place, and gather all again to uniformity. So that every man naturally should be so fare skilled in Physic, and Surgery, and have such an advantage of power, that his Art should never fail him, even in the extraordinary practice of either. To this may be added, that the joining together of the soul and body, which in a manner, is the conjunction of Heaven and Earth, of an Angel and a beast, could not be compassed by any, but a workman of an infinite power. For, by what limited art, can a spirit be linked to flesh, with so close a tye, as to fill up one substance, one person? They are too much different things: the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Gregory Nazianzen speaks, a ray of the 
S. Greg. Naz  Divinity: the other, a vile thing, extracted from a dunghill. Nor is there any show of semblance, or proportion betwixt them. And therefore, to make these two ends meet, is a work, which requires the hand, and the only hand of the Master Workman. The Divines give three special reasons, why God joined a body to a soul. First, moved by his infinite goodness; because he desired to admit a body, as well as a spirit, to the participation of himself: and all creatures being spiritual, or corporal, a body could never have been partaker of blessedness, had it not been joined to a spirit. Secondly, for the more general exercise of virtue in the service of God: for, a soul could not have acted many virtues, without the aid of a body, as, the virtues of temperance, and chastity. For, the Devils are not delighted with the sins contrary to these virtues, but for our guilt. Thirdly, the perfection of the universe. For, as there are creatures, only spirits, as Angels: and creatures only bodily, as beasts and trees: so it was a great perfection, that there should also be creatures, both spirits and bodies. By which, it is evident, that God placed man in a middle condition betwixt Angels and beasts, to the end, he might rise, even in this life, with Elias, to the sublime, and superior state of Angels: not descend with Nabuchodonosor, to that inferior, and low rank of beasts. And by the more frequent operations of the spirit, in high things; we become more spiritual, and indeed, Angelical: By the more frequent exercise of the body, and the bodily powers, in the acts of sensuality; we become more bodily, and bestial.   

MEDITATION. 4.  
ANd God gave us a being, so perfect in all points, and lineaments, that lest we should fond spend our whole lives in admiration of ourselves, and at the lookingglass; he wrought his own image in us, that guided byit, as by a finger pointing upwards, we might not rest in the work, but look up presently to the workman. The image consisteth in this. God is one: the soul is one. God is one in Essence, and three in persons, the Father, the Son, and the holy Ghost: The soul is one in Essence, and three in faculties, the understanding, the will, the memory. The Father is the first person, and begets the Son; the understanding is the first faculty, and begets the will, I mean the acts of willing, by the representation of something which it showeth amiable. The Holy Ghost is the third person, and proceeds from the Father, and the Son: the memory is the third faculty, and is put into action, and being, in a manner, jointly by the understanding, and will. But, here is a strange business: The Son, the second person, came down into the world, and yet stayed in Heaven: The will, the second faculty, and she only, goes as it were out of the soul, into outward action, that we may see the soul of a man in the execution of his will; and yet, remains in the soul. God is a spirit, the soul is a spirit. God is all in all the world, and all in every part of the world: The soul is all in all the body, and all in every part of the body. Phidias, a famous Graver, desiring to leave in Athens, a perpetual memory of himself, and an everlasting monument of his Art, made a curious image of Minerva, the matter being precious Jvorie; and in her buckler, upon which in a fair diversity, he cut the battles of the Amazons and Giants, he couched his own picture, with such a rare singularity of Art, that it could not any way be defaced, without an utter dissolution of the Bucklar. This did God, before Phidias was ever heard of, or his forefathers through many generations, in the soul of man: the image of God, though not his likeness, remaining in the soul, as long as the soul remaineth, even in the damned: To this image God hath annexed a desire of him: which in the world, lifts up our hearts to God: in Hell, begets and maintains the most grievous pain of loss. And to show, that this desire of God, is the greatest, and best of all desires; nothing, which any other desire longs after, will satisfy the gaping heart; but only, the object of this great desire. Ad imaginem Dei facta anima rationalis, saith 
S Ber. Ser. de divinis.  S. Bernard, caeteris omnibus occupari potest, repleri non potest: capax enim Dei, quicquid minus Deo est, non replebit: The reasonable soul, being made after the image of God, may be held back, and stayed a little dallying with other things, but it can never be fully pleased, and filled with them: for, the thing that is capable of God, cannot be filled with any thing, that is less than God. The heart is carved into the form of a Triangle; and a Triangle, having three angles or corners, cannot be filled with a round thing, as the world is. For, put the world, being spherical, or circular, into the triangle of the heart; and still, the three angles will be empty, and wait for a thing, which is most perfectly, one and three. And that we might know, with what fervour of charity, and heat of zeal, God endeavoureth, that we should be like to him, he became like to us. For, although God cannot properly be said like to us as God, as a man is not said like to his picture, but the picture to him: yet, as man, he may. And therefore, as he form us with conformity to his image in the Creation; so, he form himself according to our image, and likeness in his Incarnation. So much he seeketh to perfect likeness betwixt us in all parts; that there may be the more firm ground for love to build upon: when commonly, similitude allureth to love, and likeness is a special cause of liking. It is the phrase of S. Paul, who saith of Christ, that he was made in the likeness of man. 
2 Phil. 7.    

MEDITATION. V  
ANd woman being made, not as man, of earth, but of man, and made in Paradise; was not taken out of the head, that she might stand over her husband; nor out of the feet, that she might be kicked, and trod upon; nor out of any forepart, that she might be encouraged, to go before her husband; nor yet, out of a hinder part, lest her place should be thought amongst the servants, fare behind her husband: but out of the side, that she might remain in some kind of equality with him. And from his heart side, and a place very near the heart; that his love towards her, might be hearty. And from under his left arm, that he might hold her with his left arm close to his heart; and fight for her with his best arm, as he would fight to defend his heart. It is one of the great blessings, which the Prophet pronounceth to him, that feareth the Lord. Thy wife shall be as a fruitful vine by the sides of thine house. The vine branch may 
Psal. 128. 3  be gently bended any way; and being cut, it often bleeds to death. And the wife is a vine by the sides of the house: her place is not on the floor of the house, nor on the roof; she must never be on the top of the house. But there is a difference: the woman must be a Vine, by the insides of the House. But now gins a Tragedy. It is not without a secret, that the Devil in his first exploit, borrowed the shape of a serpent; of which Moses, Now the serpent was more 
Gen. 3. 1.  subtle than any beast of the field. The knowledge of the Angels, is more clear, compared with the knowledge of the Devils; and moreover, is joined with Charity: but the knowledge of the Devils, is not joined with Charity, Justice, or other virtues; and therefore, degenerateth into craft; according to that of Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plat. in M●●●x●●●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Knowledge, not linked with justice, and other virtues, is not wisdom, but craft. And the serpent is crafty: For, if he can pass his head, his long train being less and less, will easily follow: He will wind, and turn any way: He flatters outwardly, with gaudy scales; but inwardly, he is poison: He watches for you in the green grass, even amongst the flowers. We see,— that God suffers not the Devil to take a shape, but such a one as will decipher his practices. And the serpent which deceived Eve, was crafty in a high degree of craft: for, many writ, that his making was upright; and that he was beautified with a head and face, somewhat like hers. And he, that had been thrown from heaven, because he desired to be like God; comes now with a trick to the weaker of the two; and his first temptation, is a motion to the desire of being like God: Ye shall be as Gods. He knew by experience, that the desire of being like God, was like 
Gen 3. 5.  enough to lay them low enough under him. And because they would be like God, Christ would be a man. And he comes with a fair apple; a pretty thing for the curiosity of a woman, to look upon, and desire to touch, and play with. The holy Scripture gives three reasons, which moved her to eat of it: three reasons, besides the Devil's temptation; every one being gathered from some conceived excellency in the fruit. And when the woman saw, that the tree was good for 
Gen. 3. 6.  food: and that it was pleasant to the eyes, and a tree to be desired to make one wise, alas foolish woman! she took of the fruit thereof, and did eat. She loved her belly too well: She delighted in glittering shows; and she would be wise above her condition. And these are three great faults amongst Eves daughters. But as the profession of wisdom, so the desire of wisdom, which involveth knowledge of things above our degree, and out of our end; is an adjunct of folly. S. Paul saith of the old Philosophers, Professing themselves to be wise, they became fools. And she, desiring to be wise, became 
Rom. 1. 12  a very fool. And now, Adam and his wife hid themselves from the presence of the Lord 
Gen. 3 8.  God among the trees of the Garden. They add folly to folly; they hid themselves from the presence of him, that is omnipresent. And they are fools indeed, to think, the trees of the garden will be more true to them, then to God: or, that the Trees will hid an injury, done to one of the best trees in the garden. And they do not hid themselves only, but also, their fault; and toss it from one to another. The man cries out: The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. The 
Gen 3. 12.  woman cries out louder than he: The serpent beguiled me, and I did eat. They hide 
Ver ●3.  their sins, and incurred a curse: We, to avoid a curse, must confess our sins, and lay them open. But, the woman makes her excuse with less fault, because she was the weaker party, and taught by the example of her husband. And he throws the fault upon his wife; she not back upon him, but upon the Devil. And the serpent, the Devil's instrument in his appearance, was laid upon his belly for it: and bound to hard fare to eat dust, all the days of his life. And God goes in his curses, as they proceeded in their sins: he first curses the serpent, than the woman, and afterwards, the man, who sinned after them all. But had he stood, say the Interpreters, we never had fallen. And the Schoolmen give a sufficient reason; for, he was the root both of Eve and us. And he cannot be freed from the greatest fault. For, it was more in him, to be deluded by his wife; then, in her, to be deceived by the Devil.   

MEDITATION. VI  
GOd being now constrained to banish Adam and his wife out of Paradise: stayed them notwithstanding, within the sight of it. They were not banished into a fare Country: that they might know, they should be shortly restored: and that, having Paradise always before their eyes, they might loathe sin, the deadly cause of their expulsion. God created all this fair globe of the world, for man; and therefore, did not fashion him before the sixth day, till the house was furnished, and made in all points, fit for his entertainment. All the strange variety of creatures, abiding either in Air, Earth, or Sea, were made such and such, to help him forward in such and such manner, to his supernatural end: and therefore, God gave to no creature, an upright stature, and a tongue to speak, and praise him, but to man: because all the benefits, he cast upon other things, were not given to them for themselves, but in order to man; being rather his, than their benefits. And both Angels, and man, having fallen from God, he turns away from the Angels, and turns with a sweet face, and with loving embraces unto man. For, the Angels being endowed with most eminent abilities of nature, and that, highly perfected by Grace; and having no clog of body to weigh down the spirit, sinned of mere malice, without a Tempter, and without an example; and therefore, fell beneath the benefit of a Redeemer. One reason of this love of God to man is prettily expressed, by way of History: A man, and a woman were found guilty of theft; whereof the woman, was big with child. The man having nothing to say for himself, is condemned, and sent away to the place of execution. The woman cries, and pleads, she is with child; and though condemned, is only sent to prison; where she gives such efficacious signs of her sorrow, and Repentance; that after a while, she & the fruit of her womb, are set at liberty. Now the history turns to a similitude; and the fable becomes true history. The Angels had nothing to say, and their generations were complete, one Angel doth not beget another, and were immediately sent to the place of execution. But Adam and Eve were both with child, their number was not up; they radically contained in them, thousands of thousands that should come after them; and they were spared for their children's sakes, till they were spared for their own sakes, & yet all were spared for Christ his sake, and wholly for his sake. And God hath so played the good Alchemist, with the sin of our first Parents, extracting many goods out of one evil; that some curiously question, whether we may, or may not be sorry, that Adam sinned. For, if we are sorry, that he sinned; we are sorry, that God's dear children, as they still increase their years, still increase their blessedness. For, where good and evil meet in combat, as now, after the days of Innocence, there is opposition, and resistance in the performance of good: where is resistance, there also is difficulty: and where we discover a difference, and diversity, as well in the measure, as in the manner of resistance, there occur also, degrees of difficulties: and, the greater the difficulty, the more precious the reward. If we are not sorry that he sinned, we are not sorry, that God was abused, and his very first command broken. If we are sorry that he sinned; we are sorry, that many fair virtues have entered upon our knowledge, and practice, which otherwise, should never, either have been practised, or known: no patience of the best proof, but occasioned by an injury; no injury, guiltless of sin: the cleannest exercise of our Charity towards our neighbour, supposes in our neighbour, the want of a thing requisite; and all want of that generation, is the poor child of sin: the most high, and most elevated praxis, or exercise of our charity towards God, than flames out, when we seal our belief with our blood, in martyrdom; no martyrdom, but usherd with persecution; no persecution free from sin. If we are not sorry that he sinned; we are not sorry, that millions of millions of souls, shall now be lost eternally, lost, never to be found again; which, if Adam had stood upright, had certainly shone with God in Heaven, as long as he. And, if we are sorry that he sinned; we are sorry, that Christ joined our flesh and soul to his Divinity; expressed his true love to us by dying for us; was seen by us here in the world, and will feast even the corporal eye in Heaven, with the most delightful sight of his blessed body, for ever. And, howsoever some think otherwise, if Adam had not sinned, Christ had not taken our nature; for, he was not so much delighted with humane nature, as he was desirous to die for mankind. And if we are not sorry, that he sinned; we are not sorry, that one sin was the cause of all sins; and all sins, the cause of all punishments; and that, one punishment is behind, and waits for us in another world; with which, all other punishments, put together, and made one punishment, are in no kind comparable: and that I, and my neighbours, and he that is abroad, and perhaps now, little thinks of such a business; are all ignorant, how we shall die, now we are borne; how we shall end our lives, now we are alive; now we are put on, how we shall get off: and when the Axe is laid to the root, which way the Tree shall fall: and what shall become of us, everlastingly. Be we sorry, or not sorry, Adam sinned. It being done, God's will be done. And yet, because it was but, his permissive will, his will of sufferance: and he suffers many things against his will; not of necessity, but because he will; I will be sorry that Adam sinned, that is, offended God. God made the soul of man, as upright as his body, and clothed it with the white garment of original Justice. God being the fountain of all power, grace, and sufficiency, could have hindered the fall; but because he was not his neighbour, nor obliged by any law, (for, who should give a law to the first Lawgiver?) and to demonstrate the full extent of his dominion over his creatures, he would not: and having left man in the hand of his own counsel, and set within the reach of his hand, fire and water; and man having wilfully played foul, God strove to make the best of an ill game: and therefore, he drew from the fall of Adam, besides the former benefits, a more ample demonstration of his power, wisdom, justice, providence, and chief, of his charity; the trial of reason, the triumphs of virtue in all kinds; and the greater splendour of his Church. It is as plain, as if it were wrote by the finger of God, with the Sunbeams, which St. Austin saith, speaking of God, Non sineret malum, nisi ex malo sciret 
Aug. de corrept. et great. cap. 10.  dicere bonum: He would not suffer ill, if he did not well know, how to strain good out of ill, and sweetness out of sourness. O sweet God, I have committed a great deal of sour evil; come in thy goodness, and draw good and sweetness out of it; the good of Glory to thee; and the sweetness of peace to me, both here and hereafter. Thou hast held my hand in all my actions, as well evil as good; as a Master, the hand of his Scholar, whom he teacheth to write; and in evil actions, I have pulled thy hand, thy power, after mine, to evil; which was only evil to me, because I only intended it: in good actions, thou didst always pull, hold, and overrule my hand; and truly speaking, it was thy good; for I of myself cannot write one fair letter. And I know, thou hast not suffered me to run so fare into evil, but thou canst turn all to good. An infinite wisdom, joined with an infinite goodness, can join good in company with evil, be it as evil as it can be.   

MEDITATION VII.  
ANd if now, I clip away an odd end of ensuing time; a little remnant of black and white, of nights and days; a small, and contemptible number of evenings, and mornings; we strong people, that now can move, and set to work, our arms, and legs, and bodies at our pleasure; we that look so high, and big withal; shall not be, what now we are. For now, we live, and pleasing thoughts pass through our heads. We run, we ride, we stay, we sit down; we eat, and drink, and laugh; We rise up, and laugh again; and so, dance; then rest a while, and drink, and talk, and laugh aloud; then mingle words of compliment, and actions of courtesy, to show part of our breeding; then muse, and think of gathering wealth, and what merry days we shall enjoy. But the time will suddenly be here, (and it stands now at the door, and is coming in) when every one of us, from the King (God bless his Majesty) to the Beggar (God sweeten his Misery) shall fall, and break in two pieces, a soul, and a body. And the soul be given up into the hands of new Companions, that we never saw; and be carried either upward, or downward; in a mourning weed, or in a robe of joy; to an everlasting day, or a perpetual night: which we know, there are; but we never saw to be, nor heard described by any, that saw them. And when the body shall be left behind; being now, no more a living body, no more the busy body it was, but a dumb, deaf, blind, blockish, unsensible carcase; and now, after all the great do, not able to stir in the least part; or to answer to very mean, and easy questions; as, how do you? are you hungry? is it day or night? and be cast out for carrion, (it gins to stink, away with it) for most loathsome carrion, either to the worms, or to the birds, or to the fishes, or to the beasts. And when the holy Prophecy of Esay will be fulfilled: The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy 
Es. 24. 8. 9  of the harp ceaseth. They shall not drink wine with a song. Nor yet, without a song: And there shall be no joy, but the joy of Heaven; no mirth, or noise of them that rejoice; no singing, but in Heaven. O wretched Cain, that built the first City upon earth, because he was banished from Heaven! Ille primus in terra fundamentum posuit, saith St. Gregory, 
S. Greg.  qui à soliditate coelestis patriae alienus fuit; He first laid a foundation upon earth, who had no foundation in Heaven.   

MEDITATION. VII.  
THere are, I am certain there are, many poor forlorn souls now in Hell, and burning in the bottom of it; grovelling beneath all the crowd: and some now, at this instant dying, and sending out the last groan, brought mournfully from the lowest depth of their entrails; that would give if they had it, all the treasure of a thousand worlds, for one hour of life and health, to run through all the acts of virtue in. But they cannot come back: nor shall we when we are gone; and going we are every day, whither God knows, but certainly, to some new, and strange Country, by Death. The den of a Dragon is a dark place, and full of bones. There is a vast, and hideous den; and the bloody monster, that dwelleth in it, is called Death. In the way to which, all the prints of the footsteps, look towards the Den; not one backward: vestigia nullae retrorsum: no coming, no sending back, to inform our friends, what kind of entertainment we have had, since we left them: no sending a description of the place we are in; or a relation of the several passages, betwixt us, & our companions. There is no distinction of persons. The great Emperor must come down, must, he cannot hinder it with the power of all the World. The great Emperor must come down from his imperial Throne, into his Majesty's grave: and be covered with earth; like that, we now tread upon. And his powerful Subjects, the peers of his land, must stand quietly by, and see him buried. We never yet, heard of a soldier, so valiant, and fortunate, in his adventures, that he conquered Death. If Alexander, after all his victories, could have enjoyed the privilege of not being at last led a way Captive by Death, he would have given all his win, the whole World for his ransom. But it might not be, it could not be. Great Alexander is dead; and all his greatness buried with him. And great Alexander, for whom, one World was too little, because he was so great; hath now left to be great; and is become little himself, a little handful of dust, or clay, or dirt; and is contented with a little, a little room under ground, or in a worse place. O the sweet equality, which God as a Creator, and a Provider, observed in the disposition of humane affairs! The Prince, and common people, do eat, and drink, and sleep, and see, and hear, and smell, and taste, and touch, and speak, and laugh, and cry, and stand, and go, after the same manner. One is made in all parts, like the other: And all creatures but man, give as little respect, and yield as little obedience to the Prince, as to the peasant. The Sun doth shine, the fire burn, the rivers do run equally for al. And both the king & subject, are sick, & die the same way, their heads, and their hearts ache alike; And they both die by giving up the Ghost: And they both look pale, and black, and groan before they give it. And when they are both dead, and buried, howsoever when they lived, their conditions were very much different, and they scarce ever saw one another, their bones and ashes are sociable, they will mingle together. And then, the clearest eye cannot discern or distinguish the one from the other: no man can truly say, this dust is the softer, the finer mould; look you, this is royal dust.   

MEDITATION. IX.  
THe Prophet Jeremy speaks out: O Earth, Earth, Earth, hear the word of 
jer. 22. 29.  the Lord. Stay, great Prophet; why thrice Earth? Earth indeed, we are: but, when you have once called us so, it is the most: yes truly, and all you can say. You seem to multiply terms, and the same terms, without necessity. No; I do not what I seem to do: Earth, thou that wast in the beginning, framed of Earth, Earth, thou that art now compacted of Earth, howsoever cast in a new mould: Earth, thou that must shortly resolve, and drop again into Earth: Hear the word of the Lord. The second, and middle condition of these, placed betwixt, made of Earth, and to be turned again into Earth, is but a mean state, to heap up wealth, and build fair houses in. S. john Baptist was called a voice; not that he was like the Nightingale, to which one says, Vox es praetereà nihil, thou art a voice, and nothing but a voice. He was called a voice, as the forerunner of Christ; because in speaking, the voice is always heard, before the word: And so it was, when God spoke to the world the best words, & by the best word. The voice said, Cry. And he said, what shall I cry? All flesh is grass, and all the goodliness thereof, is as the 
Esay 40. 6.  flower of the field. This voice was not a voice only; for it spoke, and said, Cry. An unusual way of proceeding. Sure we shall hear of some great, and weighty matter. Let me understand holy Scripture with the same spirit, with which it was written. He doth not say, as the flower of the garden. For (we know) the Garden is commonly hedged in, and strongly defended from the incursion of beasts, well furnished with shades, and shelters: But as the flower of the field, the wide and open field; where the flower is soon parched, and dried 
32.  to a powder, by heat; soon pinched, and left for dead, by the cold: quickly eaten by beasts, which know it not to be a flower; quickly cropped by a silly girl, to whither in her bosom: or, if it scape all this, at least, bruised and trod upon by passengers, or (which is worse) with the rough feet of cattles. And if Heaven and earth should be still, and not afford a danger; one betwixt both, the middle region of the Air, would knock it down with hailstones. And as the goodliness of flesh, is like the flower of the field; so flesh itself is as grass; which though it be somewhat more durable than the flower; hath but a very short time to be green, or to grow. Amicitia, saith Aristotle, quae super inhonesto 
Arist. Ethic.  fundatur, durabilis non est, The friendship which is grounded upon dishonesty, cannot endure. And the soul and body agreeing in sin, cannot long agree; their peace will be quickly broken by sickness, and then perhaps they part.   

MEDITATION X  
ANd therefore, the memory of death, shall stand like a Seal of virgin Wax upon my heart, to keep the World from looking into the secret. Methinks, I see now, here. before me; a man lying very sick upon his Death-bed. How pale he is! He had a fresh and youthful colour, the other day, heu quantum mutatus ab illo! alas, how much he is changed from the gallant man he was! How his breath labours! how every joint shakes for excess of pain! How every vein trembles! His skin is drawn straight to the bone through all his body. His eyes fix constantly upon one thing, as if there he saw the dreadful sentence of his eternity. Two black circles lay siege to his eyes on every side; and it seemeth, that for fear, they are sunk inwards, as if they would turn presently, and look upon the deformity of the soul. Hark; with what a lamentable accent he groans; I remember, I have heard some, that soon after came to this point, sing, and laugh hearty. Poor man, how little all his pleasures have profited him! Such a rich purchase, the favour of such a noble man, such and such a merry meeting, what do they help in this agony? his friends are present: yet of themselves, they are miserable comforters: they may look sorrowfully, speak mornefully, cast themselves upon their knees, and pray for him; but they cannot do the deed, they cannot help him: humane power stands amazed, and can do nothing. You, do you hear? what think you now of going abroad, and being merry; your old companions are at the door: Look to your goods, and your selves, your house is on fire: not a word. And the little life, which as yet, keeps weak possession, is so dulled, and over clouded with the pangs of Death, that he cannot raise from the fog of his body, one clean thought towards God, or Heaven. He is ready now to leave every thing, but his sins, lands, house, friends, gay clothes, the gold in the box, and jewels in the Cabinet, and all. See, see; he is going, he stands upon the threshold, Death lurks in yonder corner, and aims at the heart; and though it move so fast, Death will not miss his mark. He has been an Archer ever since the world began. There flew the arrow. Here is a change indeed. His Soul is gone: but it would not be seen; Not only because it could not, but also because it was so black. Now dismiss the Physician; and pray him to go, and invent a preservative against the poison of Death. Close up the dead man's eyes; he will see no more. Shut his mouth; he has left gaping for air: all is past, he will never give an other cross word. Now cast the beggarly wretch an old sheet; and throw him out to the worms; or after three days he will poison us; and then, we shall be like him. It is a true speech of saint Hierom, with which, he puts the latter stamp upon the soft heart of Paulinus, to whom he writes, Facile contemnit omnia qui se semper cogitat esse moriturum; He doth easily contemn, 
Hier. ep. ad Paul.  and with a violent hand throw under him all things, who thinks, he stands always with one foot, in his grave. O my soul, hear me: let me talk to thee in a familiar way. The corporal eye, this eye of man, seethe nothing but figure or fashion, and colour; no man ever saw a man, only the figure or fashion, and colour of a man; and these are outward, and superficial things, which only flatter the eye. And S. Paul saith worthily: The fashion of this World passeth away. The man dyeth, the lid is 
1 Cor. 7. 31  drawn over the eye, & the fashion or figure disappeareth; is not seen. The Housekeeper hath changed his lodging; & the windows are shut. Call him at the doors of his ears, tell him that his wife and children are in danger of their lives, and that they call to him for help the windows remain shut still. Here is the mind, which hath wisdom. There is nothing in this great World, for a mortal man to love, or settle upon: He that will 
Reve. 7. 9  love, aught to love wisely; he that will love wisely, aught to love good. Good is not good if it be not permanent: & this World passeth away. Nihil tam utile est quod in transitu prosit, saith Seneca; nothing is so completely 
Sen. ●p. 2.  profitable, as to profit when it only passeth. And verily, this world hath been always a Passenger: for, it hath passed from age to age, through so many hundred generations, by them, and from them, to us. Adam lived a while, to eat an Apple, and to teach his posterity to sin, and to die: and the world passed by him. Cain lived a while, to kill his honest brother Abel, and to bury him in the sands, as if God could not have found him, or the wind have discovered what was done, and afterwards, to be haunted with frightful apparitions; and to be the first vagabond; and the world passed by him. Noah lived a while, to see a great flood, and the whole world sink under water; to see the weary birds drop amongst the waves, and men stifled on the tops of Trees and Mountains; and the world passed by him. David lived a while, to be caught with a vain representation, and to commit adultery; to command murder, and afterwards, to lament, and call himself sinner; and when he had done so, the world shoved him off, and passed by him. Solomon lived a while, to sit like a man, upon his royal throne, as it were guarded with Lions; and to love counterfeit pictures in the faces of strange women: and while he was looking Babies in their eyes, the world stole away, and passed by King Solomon, and all his glory. judas lived awhile, to handle a purse; and, as an old Author writes, to kill his Father, to marry his Mother, to betray his Master, and to hang himself; and the world turned round as well as he; and passed by the Traitor. The Jews lived awhile, to crucify him, who had chosen them for his only people out of all the world; and quickly after the world weary of them, passed by them, and their Commonwealth. The old Romans lived awhile, to worship wood and stones; to talk a little of jupiter, Apollo, Venus, Mercury; and to gaze upon a great statue of Hercules, and cry, he was a mighty man: and while they stood gazing, and looking another way, the world passed by them, and their great Empire. The Papists live awhile, to keep time with dropping Beads, or rather, to lose it; to  images, and keep them warm; and to tell most wonderful stories of Miracles, which God never thought of, but as he foresaw, and found them in their fancies; and in the midst of a story, before it is made a complete lie, the world passes by them, and turns them into a story. The Jesuits live awhile, to be called Religious men, and holy Fathers; to frame a face; to be very good and godly in the outside, to vex, and disquiet Princes; to slander all those, whom they cannot, or gain, or recover to their faction: and the world at length, finding them to be dissemblers, dissembles with them also, and looking friendly upon them, passes by them. The painted wall tumbles; and then, Woe to you Hypocrites. We live awhile, a little little while, to put our  on and off, to show ourselves abroad; to be hurried up and down in Coaches, and to be proud that we pass with such a noise; to hear news, and to talk vainly; to heap sin upon sin; and the world weary of the burden, passeth by us: and presently, God heapeth punishment upon punishment. Foolish men and women, how we sweat, and spend ourselves! we see the spade working, and deep graves digged every day; and yet live, as if we did not believe we should die. In the streets, one goes this way, another in haste, that way; a third crosses the way, turns again, then looks behind him, and would feign go two ways at once. It is wonderful. How stirring, and busy we are about the present things of this world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so called by the Apostle, because nothing is ours, but what is present. He is a fond, and miserable man, that pleaseth himself in the thought of any thing, but God and Heaven. Fix here, my soul, and thou shalt find more true, and solid pleasure, in one meditation of Heaven, though it is absent, then in all earthly things, although present, and before thee.   

MEDITATION XI.  
THe soul being created for God, and bearing his image, or stamp; God is the most proper end of the soul: as the earth (if it be lawful to compare great things with little) is the most proper place of a stone. And therefore, a stone being tossed from the earth, as soon as it can shake off vim impressam, the impression of the force which moved it; that being out of breath, and spent: if there be no stop, it presently returns with all possible haste (as it were glad being let go, and set at liberty) to the earth, which owns it. And so, the just soul to God. The soul in statu conjunctionis, in the state of her conjunction with the body, being wedded to it, as to a fellow-helper; sees by the eyes, hears by the ears, and in a manner, feels by the body. Now, the soul having been created in the body; and never yet used, but to this kind of knowing by the senses; is so busied, so kept in continual work, and so amused with the representations of the senses, that she is little urgent in the desire of her end; as being taken up with great diversity of other employment; which being always new, and therefore strange, begets a zealous attention in the soul; and so, turns her from God. It is true: if she listen to the whisper of an inspiration, or, hear a discourse of heavenly things; she likes it well, and feels a pleasant tickling of sweetness, because it is agreeable with her end: and then perhaps, the desire of her end awakes, & sits up: but other occurrences, calling earnestly for admittance; the soul gives way; and the desire of the last end, lies fairly down, and sleeps again. But the soul, being now in statu seperationis, in her state of separation from the body, they having been newly divorced: and missing her body, and her accustomed way of knowing by the senses: missing the former use of the world, and the things she saw, and heard in the body; thinks presently, where am I? I am another kind of creature. Then being freed from all hindrance, she gins to stir towards her end. For now, she is like a stone, as fare in the air, as it can go; where it cannot rest, but quit of the force, giveth back: and furnished with Guides, she flies with all readiness to God, in his Kingdom, the place of instalment, as to her last end. Here I have the reason, why the Divines say, that whereas there are two much different pains in Hell, poena sensus, the pain of sense, caused by the fire of Hell; and poena damni, the pain of loss, by the loss of God: the pain of loss, is the greatest. For, the reprobate soul, being thrust out of the body, and having received her doom in the very place of her expulsion; is struck presently with a strong apprehension of her end; and of the worth, and excellency of it; and of her miserable solitariness without it: from which, she being turned; the wound bleeds, and she suddenly cries out, wanting a Comforter, My end, where is my end? I miss something, the best thing, what? God. O, where is God? I miss my end. And then, she catches at him; and misses: and missing cries out; and catches again: and still misses, crying, I want rest, in my end, in God. Where is my end, that is God; and God, that is my end? There is no rest for a soul out of the body, but in God: as there was no true rest, for a soul in the body, but in God. I have been long at hard labour, & now in the end, I would rest, in my end. For, I cannot be at rest, without my end. O my end! while I continue without my end, my torment will continue without end. O, what shall I do? Where shall I begin? How shall I end, without my end? And then, catching at her end, she is caught herself away to hell fire, and carried farther from her end. Where she shall be always catching, and always missing: always seeking, and never finding: always complaining either of her pain, or, of her loss, (but most, of her loss;) or, of her loss of all, but her pain, and her loss; which she would feign lose, but cannot: from which most woeful estate, God deliver me. But the just soul, presently after the first apprehension of her end, shall be joined unseperably to it: in which end, shall be the end of all earthly motion, and therefore, all rest. Blessed are the dead, saith St. john, whom Dionysius salutes by the 
Revel. 14. 13. Dionys. Areop. in ep. ad Joan. in exilio agente. Ver 11.  name of Divine, which die in the Lord, from henceforth, yea, saith the spirit, that they may rest from their labours. But of the damned, he says confidently in the same Chapter, they have no rest day nor night. Have I heard a malefactor, appointed by judgement to be starved, after the gnawing, and devouring of his own arms, crying, bread, bread? If I suppose, he cries rest, rest; it is the voice of the damned person.   

MEDITATION. XII.  
WE see many times, and most commonly, men and women, lying on their deathbeds, some little while before their passage, or departure, in wondrous trances, took away from their senses. At which times, some look very cheerfully, smiling like Angels; and send from them, shoots of joy, and gladness. And some look frightfully, and fill their death-chamber with shrieks, and clamours. We cannot in the general, give the causes of these different effects. For the most part, it is thus. At such a time, the soul hears her house crack, and now, threatening a fall. And she sees, that after the fall, all the house will be so confused, and out of order, that she will not be able to stir about, or do any thing belonging to the keeping of a house: and that then, there will be no reason, why she should rather be in her house, then in any other part of the world. And in a manner, rising to go, and likewise being called, and also, thrust forwards, she puts on. And going, she holds by the heart, and stands, as it were, with one leg in the house, and one without: and peeps abroad, to discover, whither she is going: as never having been out of the house before. And according to the sight of the place, she must now take to; she frames, and altars the body in her departure. And certainly, in this point of time, the man being shared betwixt life, & death, betwixt this world and the next; the soul sees, either a breaking of day, or a beginning of night. And so, turning again to the body, either to bid it farewell, if she be happy: or, with a desire to catch hold again, and stay, if unhappy; works upon the body according to the apprehension, she hath of the place she goes to, gained in the discovery. Here will I wish well to all persons: O that they were wise, that they understood this, 
Deut. 32. 29.  that they would consider the latter end. The wise man, will understand it; and the understanding man, will consider it.  
Good Lord, Lord God bless us, and give us grace; at all times, morning and evening, day and night: in all places, abroad, and at home; in bed, and at board, to prepare for this dangerous passage. When we must be turned going, one half of us, and the half, we never saw; and yet, the better half; and that alone: and be posted out of doors, from a fleshly Tabernacle; from a house, which of all houses of that kind, is only known to us: a house, which was built for us, and which falls, when we go from it: to a new kind of being, which as yet, we cannot conceive, nor know by any kind of intelligence. When we shall go from place to place, we know not how; and see, we know not how; and express our minds to spirits like ourselves, we know not how; and receive their minds, & meanings again, we know not how; and do many other things, we know not how; nor can any man, that never died, tell certainly. O what a joyful time will it be, when we shall have put off our body, and left it amongst our friends, as joseph, his garment in the hands of Potiphars wife, and he left his garment in her hand, and fled, and got 
Gen. 39 12  him out: and shall have escaped out of this wicked world, innocent! when our sins shall not come crying after us: as they do, after the wicked soul. I am thy drunkenness: I did often down thee, and wash thee away from God: but thou didst never drown me, and wash me away from thyself, with tears of Repentance: Though I am thy drunkenness, I have found the way after thee. I am thy sin of swearing: I was stayed in the Porch of thy body, in thy mouth, to thy last hour in the world, and I swear, thou shalt not cast me off now. I am thy wantonness: I was thy chamber-sin; and I will not now, be turned abroad. I am thy covetousness: and I did so fare covet to be with thee, and thou with me, that Death could never part us. I am thy Anger; and I am not so angry, but I know what I do: I will not be so base; after all our great acquaintance, to leave thee in my anger, when thou hast more use of me: For now, thou shalt be most outrageously angry with God, and all goodness. I am thy Pride: and now I have done my part in the world, I am only proud of thy company: it is all my ambition, to follow thee. But the just soul goes away quietly, joyfully, and securely guarded with Angels; and is troubled with no such noise.   

MEDITATION. XIII.  
When a man hath long dwelled in a strange Country, divided; yea, far distant from his dear Father, & friends; and now at length, gins to travel homewards: how often in his way, does he fashion to himself in his thoughts, the face of his beloved Father, his words and gesture. Indeed, as he goes, he takes many a weary step; he sweats often; he blows; and is sometimes ready to faint: But, he cheers, and clears up himself; he calls up a good heart, and thinks: when I come home, (and at the very name of home, the poor man looks cheerfully) they will run, and tell my Father, I am come. And my Father will presently start, rise up, and say, Are ye sure 'tis he? (I shall hear him, before I see him) And not staying for an answer, he will make haste towards me: and seeing me, change his countenance, and run to me, and embrace me with both his arms; and, if he be able to speak for joy, cry aloud, welcome child: and then, his joy having gone through all the expressions of joy, will borrow tears from sorrow; and then, he will laugh; and then, cry again; and then, again laugh: and the good old man will be so merry. And though I be a little wet, and weary now; this will have a quick end; and I shall have warmth, and ease enough then. We are here, poor banished creatures, in a strange land; very fare from our Country: we are travelling homewards, or woe to us: We stick oftentimes in the dirt; and stumble in the stony way: we are wet, and weary: we sweat: every bone of us aches, heart and all. But the comfort is: All this will have an end suddenly: and when we come home, we shall see our Father, whom we never yet saw. (For, we were taken from him being very young.) And, without the help of a Messenger to carry the news, he will know, we are come: and rise up, without stirring: and be with us, without running to us: and embrace us, and hug us in his arms; and cry to that man, and to this woman; welcome child, dear child welcome. We shall look upon him, and he upon us: and at the first sight, we shall know him to be our Father, though we never saw him. It is very strange, but more true: Should God conceal, and hid himself from us, when we come to Heaven, and leave us in his room, the most glorious Angel of them all, to look upon; we should naturally know, the Angel were not God. The soul out of the body, knows naturally, God to be God, Angels to be Angels, Devils to be Devils: as we naturally know, and distinguish men and beasts: and as Adam in his Innocence, knew to call every creature by his proper name. The Septuagint, or seventy Interpreters, in the fift Chapter of Esther, 
Transl. sept. interp. in 5. cap. Est.  have related the Story of esther's coming into the presence of King Assuerus, seated in state upon his royal throne: to whom, no man or woman might approach, but entertained with the sentence of death, not being callded; more largely, than the ordinary vulgar editions have. They report, that when she first appeared before him, her countenance was divided betwixt fear, and shamefastness. First, a modest blush ran over all her face; and then, a paleness: quickly after, she began to faint, and suffer a kind of eclipse of Nature: She fell into the arms of one of her maids; and she was not able to look upon him, or stand before him: till he risen from his throne, caught her into his arms, and said, What is thy request? it shall be even given thee, to the half 
Est. 5. 3.  of the Kingdom. Fare more weak, and afflicted, would be the case of a soul, appearing in the presence of God; did not God himself enable her. The splendour of his Glory, would appear so bright; that he could not be looked upon. The greatness of his Majesty, would show itself so terrible; that he could not be endured. And therefore, he does as it were put out his hand, and lift up the soul, being fallen before him; and then, she takes courage, and runs upon him, as a pretty little maid into her Father's arms.   

MEDITATION XIIII.  
BUt the wicked, besides their present punishments, must expect a dreadful sentence in the Lord's day: Depart from me ye cursed into everlasting fire, prepared for the 
Mat. 25. 41  devil and his angels. What horror, what fearful trembling, what a mighty confusion of several cries, what howling, what bellowing will there then be? how they will be tormented, even before they are dragged to the torment? Depart from me. O gracious God, (perhaps they may reply) remember, we are thy creatures: and thou canst not but remember; for, we depend now, in our being, of thee. We were made by thee, and for thee: let us not, O let us not be divided from our last end: for, after such a divorce, we shall never enjoy repose, or take any rest: which every thing, with all the bend of nature desires. If we should go from thee now, we should never know, where to meet with thee again. We are made according to thine own image: O drive us not from our pattern. Shall we part from thee, in whom are met the excellencies of all creatures, in a most excellent manner; purified from all stain of imperfection: and in whom, all finite perfections are infinite? From thee, who art the great sea, out of which, all Rivers run; and to which, they owe themselves, & return. We were the masterpiece of all earthly creatures: When thou hadst created all the spacious Universe, thou didst draw an abridgement, and Epitome of it, again in us: and nothing was found in the whole Volume, which was not touched, and mentioned in the Epitome. All other creatures were framed looking downwards, toward the earth; as having nothing heavenly in them, or in heaven to hope for: thou gavest us faces, erected towards thee, and heaven. And since we have looked towards thee, so long; let us be with thee now in the end, we beseech thee. No: Depart from me. Ye have no part in me. My merits, by which, ye hope for mercy, are so fare from helping ye, that they rise in judgement against ye. Depart from me, and go to him ye served; demand your wages. If then we must go and go from thee; at least, good Father, give us your blessing before we go. Set a mark upon us: that when we are found by thine, and our enemies, they may know, to whom we belong; and spare us, for fear of thee. Thou that hast so great store of blessings to give; we hope, hast one yet, in store for us. We crave but a small blessing. O, it is a little one. Thou art our Father, (witness 
Gen. 19 20.  our Creation) and it is a chief property of a Father, to bless his children. No. Depart from me ye cursed. In place of a blessing, take the full curse of your Father; as having been most prodigal, and disobedient children. I catch from ye, all your title to me, and my Kingdom: and because ye have followed him, who had my first curse, share curses with him. If, if then, we must go from thee, and go accursed; Yet appoint us, blessed God, a meet, and convenient place for our residence. Create a fruitful piece of ground: let a goodly Sun daily shine upon it: let it have sweet, and wholesome air; and be stored with fruits and flowers, of all forms, and colours: Give us under-creatures in great variety, to serve fitly for our uses. And because we are enforced to go from thee, the source, and fountain of heavenly sweetness; afford us plenty of earthly pleasure, which may in some sort, recompense our pain of loss. Speak but the old word, Fiat, let it be; and such a place will presently start up, and show itself. No: Depart from me ye cursed into fire: Though I intended not the burning of spirits, and souls. For, I am feign to lift, and elevate fire above its nature. (O the wisdom of God) to such an extraordinary way of action, because sinners have transgressed the Law of nature in disobedience. You sinned against nature: I punish above nature; because I cannot punish against nature, who am the prime Origin of nature, and may not proceed against myself. Fire? Alas that ever we were borne. Of all the four Elements, of which, the world consisted, it is the most active, and curious, and searches farthest: and where it but only touches a sensible thing, it is seconded by a pain unsufferable. Thou didst create fire for man's use; and shall it now, rebel against man, as man against thee, and become his tormentor? Who is able to rest in fire? The very thought of it, burneth us already: we are tormented: Come, come, let us run away, but whither? Lord God, if it be irrecoverably in thy Decree, that we must go thus naked, as we came into the world, and went out of the world; into fire: let the sentence stand but for a very short time, quench the fire quickly: half an hour will seem a great while there: and be always mindful, that they are thy creatures, who are in the fire: that they are men and women, whose nature thou hast exalted to a personal Unity, with thy Divinity. No: Depart from me ye cursed into everlasting fire: It was kindled by my breath: and it hath this property, amongst other strange qualities; that it is an unquenchable fire: as long as I am God, it shall endure, and ye broil in it: which being the most active, and powerful amongst inferior creatures, hath a charge to revenge the injuries done to God, and all other creatures, by man. O horrible! Yet heavenly Judge, allot to us some good Comforters, whose smooth and gentle words may, i● it can be, sweeten our torment, and somewhat dull the most keen edge of our extremity: Let the Angels recreate us with Songs, and Hymns of thee, and thy blessedness; that we may hear at least, that sweetly delivered, which others in a full manner enjoy. No, no: to the rich man in the Parable, I did not grant one of his requests, which he made from hell: nor will I meet your desire in any thing. Therefore, Depart from me ye cursed into everlasting fire, prepared for the devil and his angels. They shall be your good comforters: such as will triumph in your miseries; and your most deadly enemies: who will now discover to ye, all the deceits and byways, by which they led ye captive from me; and give ye every hour, new names of scorn, and reproach. Here will be a noise, and clamorous outcry, shall fill all the world with shrieks. O the divine excellency of holy Scripture! It will not be long, to this time. And then, the world will be gone, or going, and all on fire. Shall I ever forget this day? Shall any idle mirth, or vain tickling of pleasure, or profit, put me beside the most necessary thought of this day? Shall not the consideration of this day, crush out of my heart, many good, and ready purposes? As, Lord, open my eyes; touch them with earth, and cure my blindness: that I may see, what I am made of, and perceive the truth of things: For, sure I will here stay, and begin a new course in the way of Heaven: I will no longer be blind, and senseless. That side, in which, I am weak and battered, with God's holy help I will repair: I will now wash my garment; and afterwards, hold it up on every side: When a Temptation stands up in arms against me, I will fight valiantly under the banner of Michael the Archangel, against the Dragon: what if the common Soldiers be fearful, and timorous creatures? our General is a Lion: I will search with a curious eye, into my heart, and dig up all the roots of sin. My soul is continually in my hand, saith holy David; And my 
Psal. 119. 109.  soul shall never be out of my hand: that turning it continually, I may observe, and wipe away the smallest spot: and make up every cranny, by which, the devil enters. O Lord, hold thy hand now, once more: forbear a little; and all my study shall be, to please thee: in all companies, in all places I will temember thee: And when a sin, to which, I have been formerly accustomed, shall come again for ordinary entertainment, I will fright it away with the remembrance of these powerful words, Depart from me ye cursed into everlasting fire, prepared for the devil and his angels.  
I will ask myself one question; and then, I will have done, that I may begin to do. Canst thou dwell with eternal fire? If thou canst, and wilt do nothing for love; go on in the old way. But if thou canst not dwell with eternal fire; stop here, and repent; that thou may'st come at last, where they are, of whom it is said, The souls of the 
Wisd. 3. 1.  righteous are in the hand of God, and there shall no torment touch them. For then, Tout va bien, as it is in the French phrase, All goes well. I most earnestly commend these Meditations, and others in this Book, going under the name both of Meditations, and Considerations, to all good Christians: that they will vouchsafe to make use of one or more of them, in a day: that the Jesuits, and others beyond the Seas, may cease for very shame, to boast so vainly, that none do frequently meditate upon God, and good things, but they. For their Meditations, which treat of true Subjects, I commend them sincerely: But, all their Meditations, are only naked, and short points, (as they call them) and they leave him that meditates, to discourse upon them; which many cannot do, and but few can well do. Saint Austen hath given us an order, which they observe not.    

CHAP. 14.  
BEfore I leave St. Omers, I must needs give you a gentle touch of the Jesuits Hypocrisy there. For, besides other follies of that rank; they have set up a large picture, in a fair room above stairs, where the Scholars come every day. In which are pictured two ships at Sea; and one is taken by the other: A ship of Hollanders, takes a ship of Spaniards, wherein many Jesuits are. The Hollanders look fierce, and cruelly: the Spanish Jesuits, have all good, and heavenly faces. The Hollanders having bound the Jesuits, hand and foot; and thrown them overboard; they sink, and die like men, a spectacle full of horror; only some of them appear floating upon the water, (I suppose, their galls are broken) with faces very like dead Saints. But one of them amongst all the rest, can neither die nor sink, because he bears a Crucifix in his hands, though they are bound; and the Painter hath given him a better face, than all the rest. I would to God, these people did either love God truly, or not make a show, they love him. And their labour is not only, to bring the Scholars in admiration of other Jesuits by false ways: but also, of themselves. For, they had one in their house at that time, who had been stung by the old serpent; and was more crafty, then religious, in the report of all disinteressed persons, that knew him: Concerning whom, part of the zealous Boys believed, (and whence could this come, but from the Jesuits suggestions?) that he had seen the virgin Mary: and that upon a time (for so, every tale gins) she had appeared to him, when he was hot in his prayers. And when their business led them to his chamber, they would whisper one to another: that is the place, where the virgin Mary appeared to Father Wallies; and they would observe that corner with reverence. The Jesuits have always Secular Priests, Adherents to their body, stirring men, and such as they are sure of; whom they keep warm with a promise, to receive them afterwards into their order; but will not presently, for some ends: either that they may stay with them, and buy purchases for them, which they must not be seen to look after, and the like: or, to deal some other cunning businesses abroad, which will not beseem them to act, in their own behalf: or, to write books in their defence, or at least to prefix their names before the Books; that they may be defended, and praised by other men. One example will not take up much room: A Secular Priest of this quality, was sent from England, not many years ago, into Germany: and there, presented a petition to the Emperor, to which many English Papists had subscribed their names; (I suppose, all Jesuited Papists.) And the matter was, to beg an English College in Germany, which might be governed by the Jesuits: which appeared a very fair Petition, because the Messenger was a Secular Priest. Sure, the Apostles of Christ, had little of this wisdom. Such a man there was, now at S. Omers: who shown often, to the young Fry, a pr●●ious Relic; calling it, a feather plucked from one of the wings of S. Michael the Archangel. I know, there hath been a Story related formerly of them, somewhat like this. And I am certain, that most, if not all their tricks, are fashioned in the likeness of things formerly done, or said to be done, for many reasons. Invention is not so happy, as it hath been. And all wonders must be like, that they may seem to proceed from the same Father. But they now say, this was an act of merriment. I answer: My Author, a Scholar, and a discreet person there present, did not conceive it so; nor yet perceive, that it entered in that form, upon the apprehension of others: And, it is not safe jesting with exercises of Religion. One thing must not pass, though many do: The Jesuits are the most sweet, and most honey-tongued people, that ever I heard speak. Some of them, are ancient, and grave men, and now, stooping towards their grave: and yet, after every word, even when they speak to young green Boys, they come with, yes forsooth, and, no forsooth; their Caps being off, and a courteous form of duty expressed: and forsooth, with, yes pray if you please, and no forsooth pray; take up a great part of their discourse.   

CHAP. 15.  
IT hath been always, the custom of wanderers in Religion, to gild their deformed errors with Hypocrisy; and to put on all shapes, for the manifold advantage of their Profession. Simon Magus, the first, that ever displayed the banner in this kind, against Christ, and Christian Religion, by the power of the devil, as Nicephorus recounteth, taught Images to walk, stools 
Nice●● lib. 2. ●ccl. hist. cap 27.  and dishes to pass from place to place without a Guide: He would appear in the midst of a great flame, untouched by the fire: he would fly in the air: turn stones into seeming bread; take the fearful shape of a Dragon, and of other Beasts; that he might with the Kings of Egypt, amaze, and terrify the world. Now he would show himself with two faces: and now again, seem to be all gold. Doors, strengthened with able bars, and locks, he would open with a word; break iron fetters; and in banquets, present a show of sporting Images, in many forms, and divers colours. Shadows did go before him, which he interpreted, to be the souls of dead persons. And thus, he would seem to work miracles in trivial, and unnecessary matters. Intruth, he was any thing, the spectators desired to see. And yet, a statue was consecrated to him, by the wise Romans, with a glorious inscription, Simoni Deo Sancto, to Simon, the holy God. Behold here, the Father of Hypocrites. Tully 
S. Iust. in Apolog. 2.  doth not praise Catiline, when he says that he was made up of the mixture of all other men's natures. Nor doth Homer extol Proteus; of whom, a pious Author most elegantly singeth, Spumat aper, fluit undae, fremit Leo, sibilat anguis: He foams like a Boar, he flows like the water, he roars like a Lion, he hisses like a Snake. Now I shall dive low. God is so fair, and excellent, that he can never appear to any creature, which he hath made, or can make: to men, or Angels: or any creature possible to be made, more perfect than an Angel; so excellent, and so fair, as in himself, he is. The reason is ponderous, and worthy to be pondered. God can never appear to any power, in his complete fairness; except that power be of capacity to comprehend his fairness: no power can comprehend his fairness, except the power be of an infinite capacity, because God is infinite: no creature can be of an infinite capacity, because no creature can be infinite. The last proposition, and the reason of it, flow naturally from the premises. But, look farther. Because God in his own Essence, being, and nature, being by nature most near to him; is infinitely excellent: and therefore, neither doth, nor can appear in his full shining to any creature; he doth hate especially, hate inwardly, hate from his heart, an Hypocrite: and can by no means, be at peace with one of those; who being endued with shallow perfections, are but a small particle of what he is, a mere atom of his excellency; and yet, make a noise with the shallow brooks; and chief desire to appear more than what they are; and seem to be, what they are not. If the thoughts of man, were as audible as his words, he could not bear one thing in his heart, another in his tongue: But in the creation of man, the heart was shut up by itself; and lieth open to none, but him that made it; whose privilege & prerogative it is, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the searcher of the heart; and therefore, there may be Hypocrites in respect of us, but not, of God. And no man aspireth to a seeming excellency above himself; but one stretched with the swelling of pride, beyond the condition, in which he stands; and pride hath many Companions. By which, it appears eminently true, that Hypocrisy is not a melancholy, and single sin; that it goeth not without a train; that it comes in the midst of an Army, as if it had proclaimed open war against Heaven; and therefore, is hateful to God, for many respects.   

CHAP. 16.  
OUr Saviour cries, as if he would never have done crying: Woe unto you Scribes and Pharisees, Hypocrites; for their 
Math. 23.  hypocrisy had many faults, and therefore, many woes were due to them, as hypocrites. When God deals with servile natures, he gins to frown, he threatens woe, and torments: because the Slave is of a hard skin, and is more stirred with a blow, then with soft, and gentle admonitions; and therefore, the hypocrite is of a rough, ragged, and servile disposition. And when God threatneth pain, and woe, it is clear, that those with whom he dealeth, cannot be raised by any other means. For, we have driven God to his last refuge, when he flieth to threats: and therefore, the hypocrite is, as his Father was, in the gall of bitterness: 
Act. 8. 23.  and, neither the gracious promises of the true Father; nor the grievous performances of his Son, and our Saviour; nor yet, the glorious perpetuity of Heaven, can heat, or kindle him. You must tell the thief, (for, he is a thief, as robbing God of his rich, and precious honour) of the whip, and the lash; of the Jail, and chains; that he will never leave, till he be hanged; and that there is a dark dungeon below; and devils, and damned spirits, and fire, and brimstone, and perpetual horror. It is remarkable, saith S. Cyprian, that Christ under the name 
S Cypr. lib. 4 ep. 9  of Scribes and Pharisees, reprehendeth even the Priests, and high-Priest. For, lest he should seem to thwart the Priesthood, and chair of Moses; striking also, at the Priests, and high Priest, he saith only, Woe un●o you Scribes and Pharisees, hypocrites. The outward acts of divine service, being performed in the old Law, by way of shadow, and figure; and with resemblance, and relation to the perfection of the new Law; and being, as it were, the first lineaments of perfection: we may not think, that God would have excluded the Swan, out of the sacred 
Levit. 11.  number of his victimes; without a firm, and solid reason. He was not tempted with the choice cleanness of her feathers; nor with her forestalling of death, and singing her own obsequies: but because her skin, the root of her feathers, and her flesh and entrails, the organs of her music, were black; he rejected her, as an unclean creature, not worthy to teach the world. The Ostrich likewise, was esteemed profane, and never admitted into God's holy Temple; because notwithstanding all his great, and glorious furniture of feathers, he cannot lift his dull, and drossy body above the ground. The Moon shineth; but because it doth not heat, it is not suffered to shine by day. It is the property of good, to shroud, and cover itself. God the chiefest good, though he filleth heaven, and earth, with his glory: yet, he will not be seen. Christ, though he was perfect God, and equal to his Father: yet nothing was ordinarily seen in him, but a poor homely man. Who ever saw the soul of a man, his only jewel, as he is a man? Christ said to his Apostles, Ye are the light of the world. And again: Let your light so 
Math. 5. 4 Ver. 16.  shine before men, that they may see your good works, and glorify your Father which is in Heaven. It must be light, and therefore, a true light, not a counterfeit, and seeming light; it must be your light, every man's own light: it must be a light, by which men may see, not only the good light itself, but also our good works by the light: and it must shine only to the end, that our heavenly Father may be glorified. All light is commonly said to be derived from the Sun: and the cause of all our shining must be always referred, and attributed to God. And truly, when a man, for example giveth alms; kindled only with an intention, that his neighbour seeing him, may glorify his Father, which is in Heaven: his intention is clean, and sufficiently good; but he must be a man of proof, that giveth place to such intentions: for he lieth wide open to the tickle of vainglory, and hypocrisy. But I feel a scruple: Good example is highly virtuous, and in some sort, worthy of reward, especially, in persons of eminent quality; because good example is more seen, more admired, and goes with more credit, and authority in them: and therefore, doth more edify, in respect of the high conceit we have of their wisdom, and knowledge. Now the hypocrite teacheth as forcibly by example, as the sound, and throughly virtuous man. For, we learn in the great Theatre of example, by what we outwardly see: and the hypocrite is as outwardly fair, as the sincere Christian. It seemeth now, that an hypocrite doth please God, in playing the hypocrite. Not so: because his intention is crooked: for, he doth not intent to bring an increase of good to others, but of glory, to himself. If good by chance break in upon his action, it falleth besides his intention; and it belongeth to God's providence, as to it's proper fountain, which crusheth good out of evil. As likewise, the prodigal man, when he giveth prodigally to the poor, doth not intent to fulfil the law of God; but to satisfy his own wild lust of giving. St. John Baptist was a lamp, burning and shining. Which moved St. Bernard to say: Ardere parum, lucere vanum, lucere & ardere perfectum. It is 
S. Bern. in Serm. de nativ. S. Io. Bapt.  a small thing, to burn only; a vain thing, to shine only; a perfect thing, to both shine and burn. Nothing is more naturally proper to the fire, then to burn; and in the instant, in which it first burns, it gives light. Which is the cause of those golden words in Synesius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is the nature 
Synes. Contra Androm.  of God to do good; as of the fire, to heat or burn; and of the light, to give light.   

CHAP. 17.  
ANd certainly, if we search with a curious, and piercing eye, into the manners of men; we shall quickly find, that false Prophets, and Deceivers, are commonly more quaint, more various, and more polished in their tongues, and public behaviour, than God's true, and faithful Messengers, who conform themselves to the simplicity of the Gospel. And, if we look near the matter, God prefigured these deceitful creatures, in the creation: (for, he hath an admirable way of teaching, even by every creature:) it being the property of a cruel beast, called the Hyaena, to feign the voice of a man: But when the silly Shepherd cometh to his call, he ceases to be a man, tears him presently, and preys upon him. Each Testament hath a most fit example. joab said to Amasa, the head of Absalon's Army, Art thou in health, my Brother? Can danger lurk under the fair name of 
2 Sam. 20. 9  Brother? or, could death hid itself under health, a perfection of life? They could, and did. For, joab, making forward to kiss him, killed him: and rob him both of health, and life: whom he had even now saluted with, Art thou in health, my Brother. Surely, he did not think of Cain, when he called him Brother. Judas came to Christ, and saying, God save thee Master, kissed him. He talks of God, and of Salvation, 
Math. 26. 49.  God save thee. He confesses, Christ to be his Master. He kisses too. And yet, in the same act, gives him up into the busy hands of his most deadly enemies. Wherefore St. Ambrose, one that had a practical knowledge of the great difference of Spirits, which he had seen in their actions; dissuading us from the company, and conversation of these faith-Impostors, saith, Nec vos moveat, quod formam praetendere videntur 
S. Ambr.  humanam; nam et si foris homo cernitur intus bestia fremit: let it not move you, that they bear outwardly, the likeness, and similitude of men: for, without a man appeareth; but within, a beast rageth. And that, which St. Hierome saith of a quiet Sea, is of the same colour with the conceit of St. Ambrose: Intùs inclusum est periculum, intùs est hostis: the danger is shut up within; within is the 
S. Hier. ep. ad Heliodor.  Enemy: like a rock, watching under a calm water. St. Cyprian adviseth us, to betake ourselves presently to our feet, and fly from them. Simus ab eis tam seperati, quàm sunt illi de Ecclesia profugi. Let us fly as fare 
S. Cypr. in ep. 3. lib. 1.  from them, as they have flown from the purity of the Church; and that's a great way. St. Cyprian in the same place, exhorteth us very seriously, not to deal with them, not to eat with them, not to speak with them. O the foul corruption of our Times! O for some zealous power, that may reform the abuses, mine eyes have seen! It is one of the first endeavours of the Papists in England, which they exercise towards the society of men; to gain the good wills of Ministers. For, if they purchase the Ministers good will, and good word; they clip the wings of the Law; & hold him fast, that hath a great stroke in matters concerning them. And where the Papists have great means, they are very free to Ministers in their entertainments, and send their Coaches for them, and their wives. But when they have been merry, and are gone; their good name, which they left behind them, hath not as good entertainment, as they. For, the Papists say, (and I have heard them,) These Ministers are the veriest Epicures, mere belly-gods; if we fill their bellies, we shall be sure to have them our friends; when the bag is full, the Pipe will go to our tune, a long time after. Modo ferveat olla, if the pot seethe, and there be warm meat providing for dinner, what care they, whether there be a God, or no? If we licker them throughly, with strong Beer, and good sparkling Canary; and call them to ride, and hunt with us; they will talk familiarly with our Priests, and hear them jest at their Religion, and at the Professors, and Defenders of it; (and as freely jest as they:) and yet, will honestly keep counsel: they are not Christians, but Atheists. And thence the Papists fetch, as they think, a strong argument against our Religion. And whilst these Ministers frequent their houses with a pretence of converting them, (for so they tell ignorant people, that groan under the scandal) they subvert them utterly. Truly, a Minister, and a daily Guest of the Papists, enquired when this Book, (which I intended for the service of God, and the detestation of Popery) came into the light; that (said he) I may sit by the fireside, and laugh at it: and I believe, he will, if he can spare so much time from drinking. The Lord forgive him, and teach him to be practical in the practicable things, in which this Book is doctrinal. But why should I be opposed in my reasonable proceed against the Adulteress of Rome, by my own Mothers own children? and so often, by so many of them? or why should entertainments, or private ends be more dear to them, than God's truth? Let every man observe, what great Christmasses they keep, and how they abound in dancing and revelling; striving thereby, to make the hearts of the Country people, which are soon taken with such baits, their own; lest they should at any time, either accuse them, or bear witness against them. And in their houses, many, if not the greater part, of their servants, were lately Protestants. O Lord, whither do they pull us, one by one? I know, where having one of a Family, they made the number up five presently; and the Father had been but a while before, a Churchwarden: and these are all Attendants upon a rich Papist. I would their devotion did not blaze so much, and so often, like an Ignis Fatuus, lead poor Travellers out of their way. It is my opinion, grounded upon experience: In every day of the year, O pity! Some, and more than we dream of, in this little corner of the world, are drawn with quaint devices, with smooth terms of Art, with trim speaking, and eloquent behaviour, from us, from our own body, by them to them. O weak people, to be thus drawn! weak in life, or understanding: or at least, weak in resolution, selling Christ for a mess of pottage, or for thirty pence at most. If the Papists go on, there will be quickly, I say not few, but fewer sound hearts in England. Take notice of this all good people. 
Existimemus.  If we have no zeal, we have no religion, no Church: and zeal is like fire; if it be, it burns. We carry ourselves perinde quasi nihil accideret grave, saith St. chrysostom, 
S. Chrysost. hom 1 adversus judaeos.  cùm membra nostra putrescunt: as if no harm did happen to us, when our own limbs drop away in corruption, from our bodies. But I turn to the matter in hand.   

CHAP. 18.  
THe Teachers of the Arian Heresy, by which, Christ was thrown down from Heaven, to the degree of a mere creature; were the most affable, and most insiunating people, that lived in those days. How subtle were they, both in the propagation of their faith, and the carriage of their manners? they shown the poor plain people, three corners of their handkerchiefs, saying, Here are three, and these three are not one: how then, can three persons be one God? And they did not juggle only, with the simple sort. For, they deluded six hundred Bishops, by a cunning 
Ruff lib. 10 Eccl. hist. cap. 21.  proposal, whether they would worship Christ, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: who, because they were not skilled in the Greek language, answered, they would worship Christ, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: little thinking, they denied Christ to be consubstantial with his Father. And, how cunningly did they screw themselves into the favour of great-ones; moving one by another, as, Constantine by his ●●ster Constantia? What did they not attempt against holy Athanasius? they suborned a false woman, to accuse him of rape; they brought in, the arm of a dead man, with an intention to soil him with murder, and sorcery: they would have pulled him limb from limb, in the midst of an honourable Assembly. In very truth, no people were ever so like these heretics in their practices, as the Popish Priests, and Jesuits of these days. I have heard from themselves, that one Jesuit sat singing in a Cobbler's shop, with his apron before him, to hid himself from the Officers, that pursued him: another, councerfeited himself to be drunk, and acted it rarely, that he might put a trick upon a Constable; and that a third, dancing with a Lady, heard her Confession, sin after sin, as he met her, because he wanted better opportunity. These are but pranks; yet, the good Fishermen would not have done so. What black sin will they not fix upon him, that is their enemy, though a friend to Christ? But here I cannot stay. Yet note: God hath laid a curse upon dissemblers, that if you nearly follow their lives, and actions with your eyes, you shall clearly perceive them, often tripping, and plainly discovering the foul disorder of their hearts; in crooked proceed, that do not favour of Evangelicall doctrine, or Apostolical gravity. It is the prophecy of Esay, The waters of Nimrim shall be dried up. Some 
Esay 15. 6.  English it: the Panther's waters shall be dried up. The Panther (say the best writers of natural History) being exceedingly spotted, doth seek out secret fountains, wherein to wash, and rub itself: thinking by this means, to put off the foul badge, and corpse livery of nature, and the colour of its coat, which it likes not. But the Panther's waters, shall, one day, be dried up. No figge-leaves, good son of Adam; no painted veil of sincerity; no long cloak of dissembled holiness. If you are found naked, you must appear so, before a great Assembly, made great by all the great Assemblies, that ever were. I am a plain man, and I must speak plainly, because I do not judge rashly; the judgement of experience is certain. The good Bishop of Rome, who lived when there were good men there; Evaristus, saith worthily, writing to the Bishops of Egypt, as he is alleged by Gratianus: Deus autem omnipotens, ut nos à praecipitatae sententiae 
Evar. ep. 2. ad Episc. Aegypti.  prolatione compesceret, cùm omnia nuda & aperta sint oculis ejus, mala Sodomae noluit audita judicare, priusquam manifestè agnosceret quae dicebantur. The omnipotent God, to draw us back from the precipice of rash judgement, although all things are naked, and open to his eyes; yet would not judge the sins of Sodom upon a single relation: he would manifestly see the truth of the matter in practice, and draw an experimental conclusion. Not that God acquireth knowledge by experience, or other ways; for experience is a knowledge of things, which we knew not: but, for our learning. Vnde ipse ait, saith my Author, Descendam, et videbo utrum clamorem, qui venit ad me, opere compleverint, an non est ita, ut sciam. Wherefore God saith, I will go down now, and see whether they have done altogether according 
Gen. 18. 21  to the cry of it, which is come unto me: and if not, I will know. We had lost many good things, had not Gratianus been in the way; and this was one: First, God will go down, and take pains to see the truth of what he hath heard; and then, he seems, not to know what he knows, that we may learn, and know what we know not. Knowing and seeing, he went down to see and know. I knew not, and I went to see; and having seen I know. Scientia est ejus, cujus est demonstratio, saith the Philosopher, we know 
●striA  that, which is evident to us by a demonstration. And that I may cement the discourses of men with truth; and because the contrary hath been preached, and mightily defended; and it is my part, to maintain truth on all sides: here I cannot hold from plain-speaking. In all the Churches, which ever I saw, belonging to the Church of Rome, in France, Spain, Italy, and the low Countries, and also in Rome itself; the high Altar, where the Sacrament is kept, and delivered, and which only can fitly be likened to our Communion Table, in regard it is but one; is encompassed with Rails: which Rails are commonly placed above the steps, by which they ascend to the high Altar: within which Rails, the Priest only, and he that serveth at Mass, do abide, except in the singing of high Masses, when he is accompanied with the Deacon, Sub-deacon, Master of Ceremonies, and two Acolythi: Upon which Rails, in all Communions, is laid along cloth of linen, which the Communicant holdeth with his hand toward his mouth, while he doth communicate: and at which Rails, the people do always receive the Communion. I contribute this Testimony towards the satisfaction of Truth-maintainers: Oyee Ministers of England; ye are, or aught to be, the light of the world, the salt of the earth: Shine therefore to the world, and season the earth by your good examples: Be humble, as Christ was humble; Be temperate; be contented sort vestra; be laborious: But above all, seek peace; and pursue it. And forget not to be direct, and sincere Preachers of the Gospel of Christ. If the Trumpet give an uncertain sound, who shall prepare himself to battle? I confess, I am bold. It is my 
1 Cor. 14 8.  love that speaks, mixed with a fear, lest we should fall into the foulest scorn of proud Rome. I will close up all with an Apostolical Admonition. Now I beseech you, Brethren, by the name of our Jesus Christ, that ye 
1 Cor. 1. 10.  all speak the same thing, and that there be no divisions among you: but that ye be perfectly joined together in the same mind, and in the same judgement. And spare, O spare the seamlesse garment of Christ. And what I know, I can demonstrate. This shall end this. Priests (if they will be called so) are like stars, upon the powerful influence of which, dependeth all the course, and disposition of this inferior world. If they be stars of a gentle, and mild aspect, they bring health, peace, plenty, every good thing; if otherwise, plague, war, famine, all mischief. Either what we preach, let us preach over, and over, and over again, by example; or we shall, after all our long talking from the Pulpit, only cast an offensive block before our weak brethren; put innocent Christ to the blush, whose royal person we present; and vilify our doctrine. It is said: jesus began both to do, and teach. And this way ran the stream of his 
Act. 1. 1.  doctrine, He that shall do and teach, shall be called great in the Kingdom of Heaven. First, let us do; and afterwards, teach. For, than it is believed, that we believe our own doctrine, when we teach it, preach it, proclaim it the second time, in the school of Manners. Salvianus saith truly, Atrociùs sub sancti nominis professione peccamus, We sinne 
Solvia. lib. 4 de guber. Dei.  more grievously, when our sin breaketh out, from under a glorious profession. I will not deny while I live, but that, as Unity is the due perfection of a Thing; so order, of things. For, in a diversity of things, there must be order, or confusion. If not confusion, a unity in diversity; which lest it should be liable to frequent divisions, must be dealt, and disposed by order: from whence rises that fair good Greek word, made for the purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fair goodness. For, things are good, as things; and fair, as ranked in order. Dionysius giveth us an example in beauty, where every part, feature, and colour is proportionably placed in order. I grant willingly, that the Church of Rome is outwardly one, and orderly; but this may be policy, not religion. If she be one, and orderly, as she ought to be; she must be one in faith, and doctrine with the Apostles; and the same in doctrine, and practise. The Chameleon (they say) showeth all colours on her skin, but white and red: and yet, those only set our perfect beauty. And the fairest in the Canticles, is white and ruddy; and his Spouse like him, In operibus candida, in sanguine purpurea, white in works, and purple with blood; snowwhite, not whited like a wall.  
A word here, pray. It is past my grasp, to comprehend, (and I believe, beyond the Sphere of all our Activities) how the notes, and marks, by which the Romanists profess to know the true Church, when they see it; may in reason be noted for such. Antiquity is an accidentary thing, a thing separable (if a thing may be said separable, which was never joined) from the true Church; and a thing common to it with other Churches. Accidentary, because it found'st not the Essence of the Church, but happens to it by the fluency of Time. Separable, because the old Church in the days of Adam, and the new Church in the time of the Apostles, stood firm, and was itself, without it. Common, because the Antichristian falsehood, which triumpheth in the Synagogues of Satan, was borne almost as soon as truth; and unchristian falsehood, before her. Multitude is not so proper to the true Church: because it agreeth neither always, nor alone, nor altogether to her: Not always, because neither to the primitive Church, nor to the Church in the Arrian, and other persecutions. Not alone to her, it is as well known, as the Sun. Not altogether to her, because although many are called, yet few are chosen. Of successions, there is one of doctrine, another of persons: the first is a mark, the second is a mark to the sense, not to the soul. There is also, a twofold Union, one mystical, and spiritual, in the bond of faith; another external, in the bond of profession. That is a plain mark, not this. And Union is not proper to the Church alone. For, the wicked, and the world of Infidels, are often united. The Kings of the earth set themselves, and the Rulers take counsel together against 
Psal. 2 2.  the Lord, and against his Anointed. It is a close Union, when they join both their persons, and their Counsels. And Union doth not always agree to the Catholic and Universal Church; because particular Churches are oftentimes divided, and torn with dissensions. As, the Church of Greece differs in many points from the Church of Rome, which the Roman Church dealing with us, calls matters of faith; and yet, the Church of Rome will turn about again, and style her only, a Schismatical part of the true Church, cut from the communion, being external, but not from the body of the Church: And her Priests, with licence from his Holiness, may say a Grecian Mass upon a Popish Altar. And high Mass after the Grecian custom, is sung every year upon S. Athanasius his day in Rome, even by Grecians. And many particular Churches, and private Doctors amongst the Papists, cry up for matters of faith, the points which others throw into the number of private opinions: and these all deem themselves to stand under one and the same Vertical point of Religion. These marks may suit as agreeably with the Beast, in the Apocalypse, as with the Church.    

The second Book.  

CHAP. 1.  
NOw I am come to the English College, at Valladolid in Spain: where, at my first entrance, I saw terribiles visu formas, terrible shapes, and representations. For, people are no sooner entered into the College, but they are put in mind, what the Jesuits have suffered in England, for the Catholic faith; in this manner. There stand in an open place before them, as they enter, the pictures of Father Garnet, (that suffered in the matter of the Gunpowder treason) and others: wherein great Knives are pictured opening their breasts, to their very hearts, the blood running out in abundance. And the Spaniards do make faces, when they see them. S. Cyprian was not of their faith, who writeth,  appareret, Innocentes esse, qui propter 
S. Cypr. ep. 24.  Christum necantur, infantia innocens ob nomen ejus occisa est: That it might appear, those who die for Christ should be harmless, his very first Martyrs, baptised in their blood, were innocent children. And if I remember aright, as men go farther into the College; there offer themselves to their eyes, pictures of late persecutions in England: where they have pictured us in print, throwing the Papists, being covered with beasts skins, to dogs: but their invention hath some ground, in the Primitive Church. Some things I learned in this College, which brought me into an extreme loathing of the Jesuits: As, that a Jesuit preached in a public Assembly, the fall of the house in London, upon the Papists, assembled in Black Friars, to have been caused by the Puritans, who did undermine it. And that in the time, when the Gunpowder treason was in hatching, a Secular Gentleman came from England to Valladolid, where the Court was then resident; and lodged in the College: And his business was, to solicit the Council of Spain, for aid towards the perfection of the Plot: but the Council would not yield, answering, that such a case might in time, be their own. And yet, the Jesuits would now feign put upon the world, that the Plot was not intended, or as much as foreknown by them. Let God witness for me; that in this College, I heard two, whereof the one was a Jesuit, the other, a Jesuited Scholar, talking after this manner. It was very near, said the Jesuit, that I should have been one in that Plot of the Gunpowder treason; and though it was discovered, I would to God, I had been one of the sufferers in that cause. I, said the Scholar, now it took no effect, every one speaks against it; but had it been prosperous in success, it would have been extolled to the Heavens, by all our side. Let every man take his own way: It is my belief, that the Jesuits were the first Plotters of it, & the chiefest Actors in it. Another reason, which here created in me, a loathing of the Jesuits, (to pass by, many others) was; because I heard it, and saw it come reeking from an Arch-Jesuits mouth; that the Conversion of England to them, could never be effected, but by blood. And it hath not been known (said he) that so ripe heresy was ever suppressed, but by the shedding, and effusion of much blood. The man looked bloodily, when he spoke it. But my Masters, and you that with me, have protested against the corruptions of the Church of Rome; one question: What security can we promise to ourselves, that are beset in all places, with such bloody Butchers of men: one of whose chief Principles it is, that we must be laid wallowing in our own blood, or they cannot compass their much desired ends? I have stayed too long, from the relation of one passage: In the first voyage of the English to Cales in Spain, be like, one of our Soldiers, seeing a fair Image of the Virgin Mary in one of their Churches, and thinking to prevent their farther worship of it; cut it more than once, over the face with his sword. The English Navy being gone; order was presently given, and taken, that whereas such a gallant Image of the Virgin Mary, had been irreverently abused by the English, the English again should use it reverently. And it was presently sent to the English College in Valladolid: where it stands over the high Altar, with a cut face, the scars yet remaining, as marks of honour; but dressed most richly, and adorned with a precious Crown: And this they call, whatsoever they think, our blessed Lady. She hath a rich Wardrobe, and great change of Gowns: one of white Satin with gold lace; another of red; another of green Satin, and yet another of blue; besides her cloth of gold, for high days: and the worst day in the week, the Image goes in Satin (while the poor are naked;) and farther than all this, is as brave in action, as in clothes; for, it works a wondrous store of miracles; but I had not the honour, to see one of them. Only, one of the Jesuits came one day after dinner, hastily to us Scholars, and told us with much laughter, how he had persuaded a good old wife, that she was cured of her infirmity by the Virgin Mary, though she did not feel ease suddenly; and that she must not fail to bring the figure in wax, of the part cured, and hang it up with other figures of that kind, before the Image, in honour of the Virgin Mary, and to preserve the memory of the Miracle.   

CHAP. 2.  
I Will not have to do with Controversy, but as it lies in my way. For, if I turn my stile altogether, from the sweet and peaceable comforts of the Spirit, to the noise, and loud alarms of Controversy, I am a fish took out of the water. And therefore, I profess, if they writ a thousand times, and I answer as often; I will never stir a foot, from this very spiritual way of writing: let them object a disability on my side, or what they please. The command of Christ, to my soul; is, Go and preach; and every thing that comes from me, while I am I; shall be, if it be holy, an act of obedience to that command. But, I lose time. This Image-worship, performed with much bending of the knee, and body; is a learned kind of Idolatry. Nicephorus, entitled by them, Scriptor Catholicus, the Catholic Writer, confesseth, it was a custom introduced first, in imitation of the Pagan Idolators. But who can give a law of religious worship, which took not beginning from Christ, or his Apostles? God forbiddeth all worship of this ugly stamp, in those holy words of the law: Thou shalt not bow down thyself to them, nor serve them. We see, that 
Exo. 20 5.  the prohibition imposeth a tye upon the outward gesture. And their answer will not hold together; that we are only commanded, not to make, or bow down to an Image, which we make as well our God, as our Image; and bow to, as to our God: because God in his law, immediately addeth: For I the Lord thy God am a jealous God. Jealousy in us, is a superfluity of love, and being mingled with fear, and suspicion; feareth every shadow, and appearance of neglect, and suspecteth every likeness of evil. And therefore, howsoever they change the phrase, and plead, that the worship dwelleth not in the Image, but lodging as it were, at the sign of the Image, goeth on her journey to God, and to the Saint: Yet God, being still a jealous God; his jealousy will be very fearful, and suspicious of all worship, which is not directed the next way to him: for, though his love be clean from all defect; acting with us, now his part is the jealous Lover. And what a puzzling is here, of ignorant people's brains, with these ordinations, and terminations? And this holy parcel of holy Scripture, Josephus the Jew with us, maketh a part of the second Commandment. But, with what threats, and promises, God keeps us to the keeping of this Commandment? Visiting the iniquity of the Fathers upon the children, 
Ver. 6.  unto the third and fourth generation of them that hate me. And showing mercy unto thousands of them that love me, and keep my commandments. The iniquity of the Fathers, shall be punished in the children, if they be also children of their sins, and idolatrous practices: but he will show mercy unto thousands, whose Fathers abhorred such odious ways, yea though their children are not inheritors of all their Father's virtues; because he is more prone to mercy. And as fare as thousands exceed in number, the third and fourth generation; so fare will his mercy be more active, and operative, than his Justice. And this odd kind of worship, is exceedingly scandalous to all the heathenish world of unbelievers; and especially to the Jews; who yet ache both in body and soul, and know they do so, partly for their Father's old sins of Idolatry. There standeth a great wooden Image of the Crucifix, in St. Paul's Church in Rome. But why do I say, it standeth? Alas, it cannot stand. Out of which, they teach, that Christ talked with St. Brigit. And the Curtain being drawn, the people fall down before it, and sigh, and knock their breasts: and then, the little beads drop. I have seen an Image of the Sun, through the mouth of which, in the old time, the devil spoke to the people. But while I am reasonable, I shall not believe, that God would ever speak out of an Image, and tempt some to Idolatry; and confirm others in it. And, it doth not suit with his greatness, to come so near the devil in his ways; who long deceived the world, by a counterfeit way of speech in Oracles; and who practised to speak in Images, almost from the beginning of the world. Indeed, the great Doctors of the Church, commonly call the devil, God's Ape; because he much labours to be like him, that he may pass for him, and deceive with more Authority: But no good man hath ever said in express terms, that God doth imitate the devil: for, when we imitate another, we learn something of him. And they will not deny, if they be not brass all over, but, as well their Priests, tutored by the devil, as the old Priests, in imitation of the devil, have spoke to the people from the mouths of Images. And the dressing of Images in silks, and velvets, what is it, but the baby-sport of children? only, the little child hath more wit, then to worship his idle Baby. I have seen an old worm-eaten Image of the virgin Mary in Rome, carried with all earthly pomp and triumph in Procession; to which, the people kneeled, where it came, with as humble submission, as they could have done to God himself, if he had there appeared, with all his Court of Angels, in his Glory: And before this Image, I, because I was somewhat dexterous in observing the State of their Service; was admitted, even to the saying of Mass. Shall man, the living Image of God, worship the senseless Image of a man or woman, being a more ignoble creature than himself? As the perfections of all things join hands in God, with an infinite access of excellence: So the perfections of all things but God, scattered in them, embrace one another in man; in a finite, and bounded manner. Man hath being with a stone; is, lives, and increases with a plant; is, lives, increases, and is sensible with a beast; is, lives, understands, and is spiritual on the surer side, with an Angel. It is a strange saying, but as true as truth: An Angel is more perfect than a man; but a man is enriched with more perfections than an Angel; and comes more nigh to his Maker this way, than an Angel. David saith of him, Thou hast made him a little lower than the Angels. The Angel indeed, is more completely 
Psal 8. 5.  perfect, as being of a finer substance, and borne with large natural knowledge, and without the troublesome connexion of a body. But man is stored with a fairer number of perfections; albeit those perfections, which the Angel hath, spread farther in fairness, than these of man. Shall this fair creature, the noble work of God, worship the mean work of man, an Image? which is but ashes in the likeness of an Image: and which, the Popish Doctors confess, if a Papist or other person, be driven with extremity of cold, he may burn, to relieve his body. Go now man, and worship him, who, when thy body falleth to the poor condition of a stone, or block, or of the Image, that men would persuade thee to worship; and stirreth only as it is moved by a living power; and shall be left, not a man, but the Image of a man; the Image of God being departed with, and in the soul: shall acknowledge his own Image, if not defaced with the worship of Images, or other sins; and call thy soul, and his Image, home to his rest.   

CHAP. 3.  
I Cannot come so nigh, but I must needs have one pluck at the invocation of Saints. By what device can we invocate the Saints, without great injury to God's glory? For, the more help we crave, and expect from others, though with some reference to God, the less we seem to depend upon God; and want of dependence, be it real, or rational and only in appearance, breeds neglect. And a simple wretch, believing, that in what place soever of the world he is, he is there heard by his Saint, and his petition granted, and as they teach, more easily granted: do you think, his heart is not vehemently prompted to deify his Saint? I have heard an Italian say in Rome, (and he spoke to me, when he said it) being transported with a high thought of the Pope's greatness, so like the greatness of God; that he did exceedingly pity the poor blind Englishmen, who believed aright in some things, and embraced many verities, as, that there is one God, and three persons, and the like: and yet, did not believe so plain, and open a matter, that the Pope is God upon earth. But, they meet me, as I go: A vile sinner is unworthy to appear before God in his own person. Is it so? Why then doth Christ make public proclamation? Come unto me all ye that labour, and are heavy laden, 
Mat. 11 28  and I will give you rest. We must come unto him, that giveth rest. And all must come, even they that labour under the weight of a burdened conscience; they that are in labour, and desire to be delivered of a Hedgehog, that wounds, and tears them in their tender inside. The spirits labour, when men are upon dying: and we that labour to keep life and soul together, must come to him. And it is God, who, as the Prophet David saith, Humilia respicit in coelo, & in terra, looks back upon the humble things of heaven and earth: For, as the low things of earth, are humble in respect of him; so also, the sublime, & high things of Heaven. But he bows down his attention to all as the Sun visiteth with equal clearness, the garden of flowers, the green meadow, the field of Lilies, and the dirty ditch. One example is eminent. And behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me O 
Mat. 15. 22  Lord thou Son of David, my daughter is grievously vexed with a devil. She was a woman of Canaan, but, for her unworthiness, her name is concealed. And she came out of the same coasts, but what coast, or where her house stood, or whether or no she had a house, we must not learn. And yet, she boldly cries unto him for mercy. She gives him his titles, by which she acknowledges his power, and his gentleness. For, she calls him Lord, and the Son of David, a meek man. And she goes to him for a remedy against the devil, that came to destroy the works of the devil. Her daughter was possessed with a devil: and, quod possidetur, saith Thomas of Aquine, expounding the definition 
Tho. Aqu. 1. p. q. 10. art. 1.  of Eternity, given by Boetius, firmiter, & quietè habetur: We hold fast, and quietly, the thing we possess. Yet she hopes, and fears; and fears, and hopes again, and in that hope, goes to him courageously. Now, certainly, he will come running towards her, and meet her above half way. It is quite otherwise. But he answered her not a word. O poor woman! why then 
Ver. 23.  the Popish doctrine will appear probable. Christ will not answer a word to a vile sinner, speaking in her own person. Had he but looked upon her with a compassionate eye, and said, Alas poor woman, she would have called him, Son of David, once again. But he answered her not a word. And his Disciples came, and besought him, saying, Send her away, for she crieth after us. She followed still: and her cries went before her: if he will not see her, he shall hear her; and he shall know, that she is a woman. His Disciples begin to think, that she is as much vexed with a devil, as her daughter, she cries so loud; and beseech him to send her away. But he answered, and said, I am not sent, but to the lost sheep of the house of Israel. 
Ver. 24.  Poor wretch, what shall become of her? She is lost, and lost again; lost in herself, and lost in her daughter: but she is not of the sheep of the house of Israel. And therefore, if he be sent to none, but to the lost sheep of the house of Israel, he will never find her, though she be lost, and he find what is lost. Then came she and worshipped him, saying, Lord, help me. Make room, 
Ver. 25.  give way there, now she comes. She breaks through the press, and down she falls upon her knees before him; she fears that she was rejected, because she had not worshipped him; and now, she humbles her heart, and her body, and lifts up her hands, crying, Lord help me. Is it possible now, that Christ should not melt into compassion, and thaw into sweet drops of tears, and mercy? But he answered, and said, It is not meet to take the 
Ver. 26.  children's bread, and to cast to dogs. What? a dog? If she be a dog, she is not a cursed dog. Was ever a dog heard to cry, Lord help me? I wonder, she breaks not out: Am I a dog? I would have you well know, I am not a dog, I am a woman. You a man sent from Heaven, and call a woman dog? Had I been called any thing, but an unclean dog, I had not cared. I do not remember, that I ever barked, or bitten any man. And must I now, be called a dog? Her language is of another strain. And she said, Truth, Lord: 
Ver. 27.  yet the dogs eat of the crumbs which fall from their Master's table. The woman will be a dog, or any thing that he calls her; and she confesses, that her place is the dogs place, under her Master's Table; and all that she desires, is, that she may lick up the little crumbs, which fall from his trencher. But Christ could hold no longer; his very bowels yern'd; and he gave her, her full desire, good measure, pressed down, and running over. St. chrysostom, a great enemy to Popish impositions, shows plainly, that he was not of the Pope's Latin Religion, in these golden words: En prudentiam hujus mulieris; non precatur Jacobum, non supplicat 
S. Chrysost. hom. 12 de Cananca.  Johannem, non adit ad Petrum, nec Apostolorum caetum respicit, aut ullum eorum requirit, sed pro his omnibus poenitentiam sibi comitem adjungit & ad ipsum fontem progreditur: Behold the prudence of this woman: she bends not her prayer to James (He begins with James, the Lords brother, not with Poter, and goes on with john, the Disciple whom Christ loved, and of all that he names, Peter is the last) she doth not make her Supplication to john, she runs not to Peter; she regards not, that the Apostles are all together; neither doth she request any of them: But in place of all this, she and her repentance go on to the very fountain itself. And again in the same Homily, he strikes down the Pope, and all his Cardinals at a blow: If thou, O sinner, wouldst have access unto God; Nihil opus est atriensi servo vel intercessore; sed dic, miserere mei Dens: Is enim te audit quocunque sis loco, & undecunque invocetur: There is no need of any Court-creature, or other, to intercede for thee: but only, say, Have mercy upon me, O God; for wheresoever thou art, he heareth thee, and from what place soever he is called upon. But the old objection, now it comes: They go to God by his Saints, as Subjects to their King, by his Nobles and Servants: And because I have begun to mow up their dry Sophistry with Fathers, I will proceed. St. Ambrose speaks thus: Solent misera uti excusatione, dicentes, per istos se posse 
S. Ambr. in Rom. 1.  ire ad Deum, sicut per Comites itur ad Reges. Ideò ad Regem per Tribunos & Comites itur, quia homo utique est Rex: ad Deum autem, quem utique nihil latet, suffragatore non est opus, sed ment devota. Vbicunque enim talis locutus fuerit, respondebit illi. Some are wont to use a miserable excuse, saying, By Saints they may have recourse to God, as by Nobles, to Kings. We therefore by the King's Officers and Nobles go to the King, because the King himself is a man: But to go to God, (from whose eyes nothing is hid) there is not any need of a spokesman, but of a devout soul: For, wheresoever such a one crieth to him, he will answer her. And now, this with many others, hath crept on, and at last, stepped out, and stood up for a point of faith in the Church of Rome.   

CHAP. 4.  
IT is my belief, that the Invocation of Saints is a by-way, which the devil hath sought and found, to divert man from the due, and true service of God. All the temptations of the devil, saith Nilus, are thus and thus ordered, to disturb or pervert us in our prayers. And, we see, he hath already so fare gained ground, that where they offer up a hundred prayers, they give but ten in the hundred to God. And they proclaim it, an infallible sign of predestination, to flame in devotion to the virgin Mary. And where the Church of Christ prayeth in divine Service, O Lord open thou our lips; they began their Office of the virgin Mary, Domina labia mea aperies, O Lady open thou my lips, and my mouth shall show forth thy praise: till the Pope a shamed of them and their open lips, shut up their lips with shame enough. And they seldom say, praise be to God, without a profane addition, and to the virgin Mary; dividing their praises in the same breath, and (it is to be suspected, they are also quick, and many so ignorant) most commonly in the same gift of the mind, betwixt Christ, and his Mother; betwixt the Creator, and the creature. It hath been openly confessed to me in Spain, that the common people there, for the most part, believe, that the virgin Mary is as really present in the Sacrament as Christ; and some excuse it, saying, that the flesh of the virgin. Mary is there, because Christ took his flesh from her. And so, it is very near to certainty, that the ignorant sort especially, part equally their praises & thāksgivings of this condition; & give half to Christ, & half to his Mother: to whom, I believe, Christ hath given so much in heaven, that she need not part stakes with him here. It is the definition of prayer in the Logic of John Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prayer is the ascent of the mind to 
Io. Damasc. lib. 3. de fide orthodox. cap. 24.  God. Three things are required to every action, that is both perfect and noble. First, the action must be of a perfect kind; and such a one is the action of ascending. Secondly, the action must flow from an honourable beginning, or principle; and such a one is the mind, the most pure, and most refined part of the soul. And thirdly, it must tend to an excellent object; and God excels all objects, but himself. I cannot perceive, how God being so prone of himself to goodness, that he hath made himself in a manner, visible in his creatures: that he sent his own dear Son from his warm bosom, to bleed to death for us: there is now, the ransom being fully paid, so great necessity of mediators, to put the sweetness, and love of heaven and earth, in mind of his promise to Man. For, they cannot enlarge their own glory, by what they do in Heaven. There is yet, a strong necessity of prayers, and other duties on our part. But is there yet, need of Saints, to blow the coals, and to stir up his halfe-extinguished love to man? and all this, when the Son of God, is also the Son of man, both God and man, to interpret betwixt God and man, and to deal the cause on both sides. One Mediator between God and men, the man Christ Jesus: as St. Paul writes to Timothy. One Mediator, 
1 Tim. 2. 5.  both for the main matter of reconciliation, and the continuance of it. It is added, the man Christ jesus, that we may go boldly to him; we men, to the man, Christ Jesus. It cannot be denied, but he sits at the right hand of God, and makes intercession for us; and if so, why should any be joined with him, in maintaining the continuance of the league betwixt God and man, which he made? I mean, any that we must look up to, and that shall deal the same business in the same place, and with more assurance of reconcilement, than he. The Minister is a Mediator betwixt God and Man; but not one, that is invisible; and above, as God is. Certainly, God could have given his blessings, without the motion of prayer; but the device was, to exercise us in humility, and obedience towards him, us here below; and in the performance of charitable offices towards our neighbours; for our greater advancement hereafter. And should it be freely given to them, to the Papists, that the Saints express their charity to us, in praying for us; it will not presently follow, that we must be Petitioners to them: For, they may pray for us, that is, for the achievement of our last end; and yet, not know the particularities of our conditions; and not be able to hear our prayers. It is a great way to the place where the Saints dwell, and we pray softly. And therefore, God heareth us, because he is every where, Intra omnia, sed non inclusus; extra omnia, sed non exclusus, saith Isidorus, within all 
Isid.  things, but not shut in them, without all things, but not shut out of them, And although the Saints should behold in the vision of God, in whom are all things, what we do, and pray for: yet still they are finite, and their powers limited. And if the whole world, should pray to a Saint at the same time, it would be a great employment, to give hearing to all the multitude. He that sees him, who sees all things, sees but a little of what he sees, that sees all things; And the blessedness of the seers, doth not so much, as partially consist, in the seeing of what is done below: And that God imparteth to them, any such revelations, by which they may appear to us, so like to him; we are not warranted to believe. I rather think, that the wills of the Saints and Angels in Heaven, lie fast asleep in the will of God. No Saint would grieve for his Father, though he should know, he is now broiling in the most searching flames of eternal fire: because his will is wholly resigned to the first, and superior will in the order of wills, the will of God. He grieves not for him, because the sentence of God hath passed upon him; and the sentence is irrecoverable, because it is absolutely willed. And who can make it credible, that the Saints know, what sentences are past, and what are yet to pass? I was borne a poor beggar; When I could not beg; and I live a beggar, and shall die one. My cry shall ever be; Good Master, my Master, and Master of all the world; give somewhat to a poor beggar, for Jesus Christ his sake.   

CHAP. 5.  
I Blame exceedingly in the Jesuits, and others, their neglect of holy Scripture. An old man amongst them, and a profound Scholar, said in a vaunting way, that he had never read a word of holy Scripture in holy Scripture, but as he found it scattered, and cited in other books. And when I made a Latin Play amongst them, and (God in his tenderness, forgive me for it) acted the part of a Minister, and preached upon the Stage, having took for my text, those holy words of Christ to St. Thomas, Blessed are they that 
John 20. 29  have not seen, and yet have believed: Moving excessive laughter at every word; I was not reprehended by them, but highly commended. And in Rome, when I composed a Play of a mixture of English and Latin, and still personated a Minister, though I much profaned the words, and phrases of holy Scripture; all past for very well done. Nothing almost, is more common with the Italians, then to frame their jests, of the phrases, or passages of holy Scripture: which because they are witty; please and spread exceedingly. It is worthy to be learned, that as in all subordinate Sciences, they so contrive the states and resolutions of their questions, that they may serve the better to the settling of their Doctrine in Divinity; so they have the like aim, even in their ordinary carriages; if the carriage be capable of it. And running with this bias, they neglect even outwardly, holy Scripture; that in Divinity, they may the more seemingly infer the insufficiency of it in the decision of Controversies; forming an argument out of their own practice; with which argument, though no argument, they are patiently convinced, to whom their practice is a Canon, and indeed, holy Scripture itself. There came to this College, when I was there, a poor old forlorn Spanish Soldier; and his arrant was, to beg an alms. This is ordinary; and wherefore should I relate it? The extraordinary is to come. He confessed weeping, to some of the Scholars; that he had been a busy man in the great Fleet, that came for England in Queen Elizabeth's days: and that the heavy hand of God had so weighed him down in all his enterprises, since the foul attempt of that mischievous Plot, that he could never prosper in his common affairs: nor yet, see any man, who had engaged his person in that business, that prospered: I may add out of his words; that seemed not to bear with Cain, or like a wandering Jew, the curse of God upon his forehead. O all ye true English hearts, love God, and serve him. The Jesuits perhaps will deny, they had any hand in that Invasion. But lest they deceive you, I will tell you some news from Rome. It is known there, that the Pope took, and the Jesuits gave, the better half of the Colledgemeanes, sold outright, to the use of that Fleet: And that the Scholars were overthrown with the Navy; For, the number of Scholars being great, and now, greatly neglected; part of them, by the fearful judgement of God, were forced to beg from Town to Town. And I have heard of a great Extremity, into which some of them fell; but the form of it is quite fall'n out of my mind. Still praise thou, God, o my soul. I have read a Latin book in Rome, written by Father Parsons (the Jesuit that I told you, sat in the Cobbler's stall) after God's expression to us in the overthrow of the Fleet; where he labours to reduce that overthrow, (as Fa. Floyd the Jesuit, did the fall of the house in Black friars) not to an act of Gods good pleasure, but of his sufferance: & where with many arguments he encourageth all Catholic Princes to the like attempt; & where he confesseth, that the Spanish ships had many Engl. Priests in them; but he saith, they came only, to mitigate and temper the severity of the Spaniards; and to give the distinction betwixt Catholics, and Protestants. It is very ordinary in Policy, to give fair causes for foul ones; Non causam pro causa, That which was not the cause, for the cause itself. Every cunning man doth so. My memory bears me witness, I have been told by them; that either at the time of the Spanish fleet, or of the Gunpowder Treason, the Jesuits thought themselves so secure of a success, agreeable to their minds; That they had cast, and written, how all things should be ordered in Parliament for their advantage; and for the prevention of differences betwixt them, and the Monks, concerning Houses. Which was one of the Reasons, why Leander Jones, an English Monk, wrote his Book concerning the Houses & Lands in England, due to his Order. But now I speak of the Monks; I must come to them anon; for I came to them. Every wise, and indifferent person, and the person, that is but indifferently wise; will plainly see, that I had reasonable motives, (and yet, these were not half) sufficient to induce a discoursing man to forsake the Jesuits; if not, the Popish Religion. But, though I had enough of the Jesuits, I still desired to be seeing, in the weighty matter of Religion. And of my own accord, I forsook the Jesuits, and Spain; and betook myself to the English Monastery at Douai, in Artois. For, I thought, if any where, there was the beginning of the life of Saints, and Angels. I had a companion with me whom in the journey I found, to have done amiss in his departure from the College; but he is a private person, and his fault is private; let him go, and thank me.   

CHAP. 6.  
IT is too early to take my leave of Spain; Every day came to our ears a new description of the abomination of desolation in the practices of the Spaniards: Their sins were common talk; and namely, the fleshly commixtions of men with women, of men with men, can we bend our imagination farther? Of men with beasts; O most holy God And I remember, a Drunkard did fright me in England. Their religious persons are much tainted with these abominable acts of Irreligion. And these are not Spain's sins only, but also, the sins of Italy, where the Pope dwells; and of Rome itself, where his best house is, & where he is to be seen for the most part: Why now the holy Prophecy of the Reverend, and godly Bishop Paphnutius, in the Council of Nice, is come about: and the branding of lawful Marriage in the Clergy, hath put them on, to break all the ties, and ligaments of Nature, and Religion; and to tread deep in the dark, and dirty ways of mischief. They have pleased, to give out here, that I marry not, because I judge it unlawful, and forecast a return to them. But let them know that I remain free, as from Marriage, so from any tye, pulling that way; for two Reasons.  
First, to take off the sharpness of the scandal, which they raised of me, that I changed my Religion for a Wife.  
Secondly, because as yet I lie dead and buried in an obscure Village, where no man that is an Inhabitant, except the Clerk, bringeth a Book to Church; and where no man is able to judge of my Vocation; or of the wonderful things, which God hath showed to me, and commanded me to tell upon the housetop.  
But when GOD in his mercy, shall make me a fixed Star, and settle me in a constant abode; I shall not be ashamed to marry, as many good servants of God, as well ordered as I, have done. I was called to Orders, to the sweet yoke of Christ; to which the Pope had annexed a yoke of iron: I could not, where I was, put on the one, without the other. The Church of Rome did not force me upon Orders; but she forced me to put on the iron yoke with Orders. And because I put it on by enforcement, and the enforcement was unlawful; I may lawfully shake it off, and say; of all Rules, Scripture is the best. A promise not regulated by the Word of God, will never be found obligatory. It will be much for me, to promise to God, or to myself, an assurance of Chastity; because Christ hath not bound himself, to furnish us always with extraordinary Graces. His intention is, to bring us to salvation by the common rules of Christianity; and by Graces, which ordinarily do gratos facere, as the necessary Graces of Sanctification: In higher matters; as, in Graces gratis datis; those of Edification, and the like; he will be always at his own choice. Only this. The condition was Antichristian, the will was forced, not absolutely, but by a slight; and the matter of the Promise, was unlawful. Some are Eunuches for the Kingdom of Heaven: but these hang from day to day upon God's extraordinary Grace, which doth not forsake them: they do not promise so high a grace to themselves, by vowing the performance of a duty, which falls not within their power, according to the ordinary process; and to which, they are but God's Tenants at will, in all respects.   

CHAP. 7.  
THe Spaniards are odiously proud, and boasting both in their words, and carriage. But the Jesuits have a plaster for the deformity; and say: The pride of the Spaniard, is only the outward representation of pride, and the acting of a proud man's part; but the Englishman is proud in heart, and the true Lucifer. But what man, can measure the abundance of the heart, but by the outside? Their women paint, till they are old; and then, their faces being corrupted, (as God will have it) they are most ugly. But the Jesuits cover this too; saying they must paint, to keep their Husbands from other women, and in due respect to them.  
I remember a word, which an old Monk, and a deep one, said to me, speaking of Religion; Nothing is so foul, but words, and 
S Cypr. lib. de discipl. & habit. Virginum.  discourse will white it over. Saint Cyprian was not of their Religion, who introduceth Christ, saying in the Day of judgement, of such a painted Sepulchre, Opus hoc meum non est; nec imago haec nostra est: This is not my work; nor is this, my Image. I do not like the Cruelty of the Spaniards, who burned a man, differing from them in opinions, part after part, limb after limb, beginning at his toes, with a slow, and gentle fire: till he was driven into such horrible outrages of desperation, that he cried out with a lamentable tone, and asked the people a hundred times over, if they would send Letters to the Devil; for he was going, (he said) and would carry them. They say, their intention was, to convert him. But, Lord deliver my body, and my soul, from being converted by them. All in God, is most excellent; but we call that, more than most excellent in him, which We are best acquainted with, his mercy, and his Gentleness. And, not to be like God in that, in which he most shows himself to us, is high neglect. You see, I take but here and there, and where I take, I do but touch. I will keep some thing for hereafter, to be used if they go on to trouble the peace of my sweet reposall in the bosom of my dear Mother; the Church of England. In Spain, according to the Law of the Realm (but not according to God's Law) if a man find his wife in the actual commission of Adultery, he may kill both his wife, and the Adulterer.  
The Jesuits know a Gentleman, who sent a dish of hot meat covered to a Friary, the shaved head of a Friar; and it was presented to the Friars being at dinner; with this Message, that such a Gentleman, a good Benefactor of theirs, had sent them a dish from his Table; and many thanks were given, with acknowledgement, that they were much beholding to him, and always bound to him by new favours. But the Messenger, uncovering the dish, began with the other end of his Message, and fairly told the Friars, that as many of them as came where he was found (for, he had spared his wife) his Master would serve with the same sauce. Had this Friar married, he might have died with his head upon his shoulders.  
Upon the last good Friday, which I saw in Spain; the upper part of a Church fell, standing in a Town, not far distant from us. And, as the manner is the women sitting in the body of the Church, many of them were oppressed. The Preacher, seeing it when it first yielded, turned to go down: (the Pulpit was joined to a side pillar:) but he was beaten down, and lost the use of both his legs. The noise went presently abroad, and brought in, all sorts of people. And, the women wearing many Rings, they pulled them off, and where they came not at the first pull, cut off their fingers, when many of them were alive, and only stunnied. And presently came down another part of the roof, and destroyed them, and their cruelty. This is the day, when the Cross is adored, crept to, and kissed; and brought into the Pulpit, and there spoke to. And as my Discourses are altogether occasional; so, here, in place of these follies of Devotion, I will give matter of Meditation for this, and other good times.  

MEDIT. 1.  
CHrist being promised to the sick, and wounded World, in those acceptable words, The seed of the woman shall bruise 
Gen. 3. 15.  the Serpent's head: God in his wisdom, suffered the World to walk many hundreds of years, by the twilight of Nature: And then also, there was a Church, and Melchisedech was a Priest of the most high God. The breach of this Law, bringing a deluge upon the whole World; and an overflow of corruption upon Faith, and Manners: God gave an addition of the written Law. But that likewise, little helping to the perfect cure●: and the World having now fully seen in the Glass of long Experience, that man of himself, was altogether unable, and that there was extreme need of a Saviour; God sent his own and only Son, in the fullness of time; the Prince of Peace, when the World was settled in a firm peace; 
Esay 9 6.  to promulgate the Law of Grace, a Law which bindeth, vinculo pacis, with the bond of peace. And when both the Law of Nature, and the written Law, passed by the manifold necessities of the miserable world; the good Samaritan performed all the business, with a little Balsam. It is generally true, which is commonly said, that example doth more forcibly move, than words. For, it is not only true of ordinary words, delivered by the tongue, the heart's Interpreter: but also, of that great Word, the Son of God: by whom we were not so strongly, and efficaciously moved, when in the beginning was the Word, and the Word was 
John 1. 1.  with God; and when he remained invisibly with the Father: as when the Word was made flesh, and dwelled among us. Every man 
Verse 14.  was lost, and lost before he was found, and lost for ever: and a great Father without a Father, sent his Son, being also a Son without a Son, and without a brother (for there could not be many such Sons) to labour till he died, in the recovery. And lest vain men should say, God made the World, indeed a goodly piece of work: but alas, he brought about all this fair diversity of building, with a word or two, & a word is soon spoken. He said, let there be this, & let there be that, and both that and this came presently, and shown themselves: but he did not labour, he did not sweat in the performance: his works are great, but they are not painful. Dealing now, the great work of our Redemption, he labours to extinguish the flames of sin, with tears, (for, he was often seen to weep, but never to laugh) with sweat, with blood; with sweat of blood. And as the Unicorn is taken in the Wilderness, by laying his head in a Virgin's lap, and there sleeping, till he is bound, and carried away with his precious horn, the sovereign cure of poison: So while Christ laid himself down in the Virgin's lap, he was bound and carried away, to be the only cure of spiritual poison. No marvel now, if the whole World favoured the time of his birth, and the great Sea was at quiet, while the little Halcyon was in building her Nest. No marvel if, as in his eternal generation, he hath a Father without a Mother; so in his temporal generation, he hath a Father without a Mother; so, in his temporal generation, he came of a Mother without a Father; and from her, into the World, without opening the door in his entrance. No marvel, if the Kings of the East, animated with the prophecies of job, or Balaam, came hastily to him, under the strange conduct of a newmade Star. No marvel, though as he entered into Egypt, the trees, to which, others bowed, and gave idolatrous worship; bowed themselves to worship him: and though the Idols fell in pieces. No marvel, if Oracles lost their voices; and that of Apollo answered Augustus, Me puer Hebraeus, etc. An Hebrew Boy hath silenced me: and no marvel, if a false God complained the very day of Christ's passion, to certain Mariners at Sea; that he was now utterly destroyed. For, that, to which, these wonders were directed; or, from which, they were derived, was it self superlatively wonderful: The Son of the Everliving God, being life itself, died for us.   

MEDIT. 2  
THe terms of Divinity are to be taken into the mouth, as the Canonists speak, cum grano salis, with a grain of salt, that is, wisely tasted, and understood: otherwise, they will not prove good nourishment. The Son of the living God was crucified; and being God, was crucified: but God was not crucified. Saint Paul saith, Had they known it, they would not have crucified the 
1 Cor. 2. 8.  Lord of glory. But he doth not mean, that the Lord of glory was crucified. For, the nature of the Deity is not passable; neither is glory liable to pain: As likewise, it is said, No man goeth up into heaven, but he that came down from Heaven, the Son of Man. And yet notwithstanding, it was only the Son of God, that came down from Heaven: for he was not yet, the Son of Man. In respect therefore, of the personal Unity in Christ, the things which are proper to God, are sometimes referred to man: and the things, which pertain to man, are ascribed to the Divinity. It is a similitude much approved in the Council of Chalcedon; 
Conc. Chalc.  As, when the body of man suffereth, the soul indeed knoweth that, and what the body suffereth; but in itself, remaineth impassable. So Christ suffering, in whom, the Godhead was; the Godhead in him, could not suffer with him. If, as in God there are three persons, and one nature; and three persons in one nature; so in Christ, we consider two natures in one person; and lay them out to their proper acts; all is easily perceived. Excellently, Cyril of Alexandria, alleged in the first general Council 
Cyr. Alex. in Conc. Ephes. 1.  of Ephesus, Factus est homo, remansit Deus, servi formam accepit, sed liber ut filius, gloriam accepit, gloriae Dominus, in omnes accepit potestatem, rex simul cum Deo rerum omnium: He was made man, but he continued God, he took the form of a servant, but he remained free as a son, he received glory, but was the Lord of glory, he received power over all, but was King, together with God, of all things. With what a ready finger, the holy Evangelists touch every particular string, in the dolorous discourse of our Saviour's Passion? They were not ordinary men, drawn every way, with carnal desires; but extraordinary persons, carried aloft upon the wings of a divine spirit. For, in the relation of those things, which manifested the glory of Christ, and pertained to the demonstration of his Godhead; they do not stay; they give a naked declaration; and pass to that which followeth. But in the cloudy matters of his disgrace, and especially, in the Funeral Song of his Passion; they are copious, and full of matter. Which, if they had vainly affected the glory of the World, they neither should, nor would have done. Thus evidently showing, they did not glory in any thing, but with Saint Paul, in the cross of our Lord jesus Christ. Saint Luke, opening the glory of Christ's Nativity, openeth and shutteth all, as it were, with one action: And suddenly 
Luk. 2. 13, 14.  there was with the Angel, a multitude of the heavenly host praising God, and saying, Glory be to God in the highest, and on earth peace, good will towards men. That strange coming of the Wisemen, or Eastern Princes; Saint Matthew comes as quickly over: And fell down, and worshipped him: And 
Mat. 2. 11.  when they had opened their treasures, they presented unto him Gifts, Gold, Frankincense, and Myrrh. In blazing the Transfiguration of Christ, they put it off without any blazing figure, without a transfiguration of words: as willing only to insinuate, that Christ opened a chink of Heaven, and gave a little glimpse of his glory before his Passion, to prepare and confirm his Disciples. And forced at last, upon his Ascension, it falls from them in short, He was received 
Mar 16. 19  up into Heaven. All which, they might have amplified by the help of their infused knowledge, which virtually contained the inferior art of speaking; with glorious descriptions. But in the doleful History of his Passion, we have a large discourse of apprehending, binding, judging, buffeting, whipping, scorning, reviling, condemning, wounding, kill; and if any thing slip under the rehearsal, it is to be a scarff over the face, and to show, the grief could not be expressed; and moreover, to stir men's thoughts, to express more in themselves: to which, we may refer that of Saint Luke, And many other things blasphemously spoke they against him. These blessed Evangelists 
Luk. 22 65  proved themselves to be the true Disciples of Christ: For Saint Matthew saith, From that time forth began jesus to show unto 
Mat. 16 21  his Disciples, how that he must go to Jerusalem, and suffer many things of the Elders, and chief Priests, and Scribes, and be killed, and be raised again the third day. The Resurrection had but a very little room: and it should have had no room; had it not fitly served, to sweeten the relation of his sufferings. He did not much stir his head in his passion, without a Record, without a Chronicle. Saint john saith, he bowed his head. And thus doth the flower, when it 
John 19 30  beginneth to whither. He bowed his head, and gave up the ghost. He bowed his head. Stay there; it is too soon to give up the ghost. Father of Heaven, wilt thou suffer this? O all ye creatures, help, help your Creator. But, they stir not; because he hath bowed his head; the most high, and most majestical part of his body. Did he bow his head? He, the great God of Heaven, and of the World; betrayed by his own Disciple, crucified by his own people, led by him to the knowledge of him, when all the World was given into their own hands; and brought by a strange, and a strong hand, out of Egypt, the house of bondage, the black figure of this World; into the Land of Canaan, the Land which flowed with milk and honey, the beautiful Emblem of Heaven? Did he bow his head, no instruments but his own creatures, being used to his destruction; when the weighty sins of the whole world were laid upon his guiltless back; and when he could in one quick instant, have turned all the World to a vain, and foolish nothing? And shall one of us dirty creatures, frown and be troubled, lift up the head, speak rashly, and kick against the thorn, moved by every small, and easy occasion? Shall we murmur, and trouble all with the smoke, and fames of angry words? As thus, (for the deceits of the Devil are wonderful) If that Miscreant, that shape of a man, had not put my honour upon the hook, I had not been troubled. Such another man is not extant, me thinks, he has not the face of an honest man. The carriage of his body is most ridiculous. God forgive me, if I think amiss: my heart gives me, he never says his prayers. Pray God, he believe in Christ. This makes the Devil sport. What are we? How soon we take fire? how quickly we give fire? how long we keep fire? In what mists, or rather fogs we lose ourselves? Why did God send some of us now living, into the World, and not rather create us in glory; if he did not mean, we should pass through a field of thorns, into a garden of flowers; through the Temple of Virtue, into the Temple of Honour; by pain, to pleasure?   

MEDIT. 3.  
HE gave up the ghost. They say, men that die, give up the ghost. Did Christ die? It cannot be. Yes: and more. He died willingly, like a meek Lamb sobbing out his life. For, he gave up the ghost; it was not taken from him. And therefore, a good man hath not feared to say, that Christ held his life by main strength, some little while, beyond the date of nature; that it might not seem to be taken from him by force of arms. Greater love hath no man then this, that a man lay down his life for his friends. 
Joh. 15. 13.  Life is the last of all our possessions in this World: and laying down life, we lay down all: and love, that lays down all for one, loves one better than all. It was an unspeakable act of love, & not sufficiently utterable by the great Angels of heaven, that the most glorious Majesty of God, not capable of pain; nor yet, able with all his power, to inflict pain upon himself, should come down, though not in his Majesty, and close with a body subject to pain: in which, he would experimentally know all that, which man could bodily suffer: and more than all: for, no man ever suffered in such a delicate constitution of body: and therefore, no man ever endured such rage, and vehemency of pain. O Lord, whither dost thou come? we are creatures: yes truly, bodily creatures; we must be fed, clothed and kept warm: we are liable to pain, and shaked with a little pain, we turn colour from red to pale. Lord, the Angels, they have likewise fallen; and their nature is more noble; as being free from gross, and earthy matter. What stirred thee to put thyself in the livery of our frail nature? thy love, thy will, thy most loving will. Look upon him, o my soul, thou daughter of Jerusalem; look upon thy dear Friend, who died temporally, that thou mayest live eternally; and who, out of his singular tenderness, would not suffer thee to burn in Hell, for a hundred years, and then recover thee; by which notwithstanding, he might have more imprinted in thee, the blessed memory of a Redeemer: but expressly required in his Articles, that if thou wouldst cleave to the benefit of his Passion, thou shouldest never come there: now look upon him. He hangs upon the Cross, all naked, all torn, all bloody; betwixt heaven & earth, as if he were cast out of heaven, and also, rejected by earth: betwixt two thiefs, but above them, tanquam caput latronum, as the Prince of thiefs: he has a Crown indeed, but such a one, as few men will touch, no man will take from him; and if any rash man will have it, he must tear hair, skin and all, or it will not come: his hair is all clodded with blood; his face clouded with black and blue; his eyes, almost sunk in the swelling of his face: his mouth opens hastily for breath, to relieve decaying nature: the veins of his breast rise beyond themselves; and the whole breast rises and falls, while the pangs of death do revel in it. Behold: he stretcheth out his arms to embrace his Persecutors; and they nail them to the Cross, that he cannot embrace them. Look you: he sets one leg before another, with a desire of coming to them: and they nail his legs together; that he cannot come. Now trust me he is all over, so pitifully rend—: I will think the rest. My soul, this, Christ did for thee: and this, Christ would have done for thee; if thou hadst been the only Sinner, and wanted his help. What a grievous mischief, is sin? by which, this great, great? I have not words: most great, most glorious passion of Christ, is trod under foot, and spoiled of the latitude of its effect: and which maketh Jews of Christians. For, by sin Christ is every day crucified by me; every day forced to bow his head, and give up the ghost. I have farther to go. If from the price, and quality of the medicine, we may in reason, draw arguments, to prove the state, and condition of the sore: Sin is indeed, a grievous wound: I never heard of such another. Agnosce, o homo, saith Saint 
S. Bern. Serm 3. de Nativit.  Bernard, quàm gravia sint vulnera, pro quibus necesse est, Dominum Christum vulnerari: Acknowledge, o man, how grievous those wounds are, for which it was necessary, our Lord Christ should be wounded. He goes on: Si non essent haec ad mortem, & mortem sempiternam, nunquam pro eorum remedio Dei filius moreretur: Haddit they not been even to death, and to eternal death, the Son of God assuredly, had never given his dear life for the remedy. If I go to the depth of it: the Jews did not kill Christ, sin killed him.   

MEDIT. 4.  
AS sin killed him, so he killeth sin. Then let every sinner come, & myself with them: and open his wound, and receive his Cure. The young of the Pelican are stung by a Serpent, and she bleedeth upon them, even the blood, wherein her vital spirits harbour. Is a man a Drunkard? Let him soberly consider, what haste he makes to purchase a Fever, or a surfeit; which might suddenly pass him away to hell: let him ponder, how often he hath drowned reason, and grace, and quenched the fire of God's Spirit in himself; how often he hath bowed Gods good creatures, and put them besides the just end of their Creation; and how often in his cups, he hath defiled Gods white, and holy Name, and beat hard upon his patience: and let him now come hither, and give all again, in tears; and cry with the Centurion in the Gospel, Lord, I am 
Matth. 8 8.  not worthy that thou shouldest come under my roof: For, my house is a sink of dregs, and lees, and loathsomeness: but speak the word only, and my soul shall be healed. And truly, o thou that didst complain of thirst upon the Cross, I will hereafter, thirst with thee. Is a man a covetous person? Let him search the Scriptures, and learn what Saint Paul learned in the third Heaven, that the love of money is the root of all evil: For, 
1 Tim. 6. 10.  what evil will not a man commit, to get the money which he loves? and money being illgot, is not well spent; and sooner, or later, The love of money is the root of all evil. Let him think, how he sweats, and breaks himself in catching flies; in gathering dirt and trifles, which give no settled rest to his desire; and, to use the words of a good one, quibus, solutus corpore, non indigebit, 
Diodor apud Max.  which when he hath laid down his body, he shall not have, or have need to have: And let him now come hither, and be fully satisfied with the unvaluable riches of Christ his precious death: let him take off his heart from passing riches, and betrothe it to Christ's passion: let him look upon him with the eyes of faith, and conceive, in what a poor, and neglected manner, he hangs upon the Cross; and lament for his own manifold oppressions of the poor: let him pity the desolate nakedness of Christ, and in his absence cover the naked: and let him say, Sweet God, I do here lay down all my vain, and boundless desires, and wholly desire thee, and nothing but thee, and nothing with thee, but thee. Is a man, a burning firebrand of rage, and anger? let him understand, that irafuror brevis, anger is a short madness, and a long vexation; that it subverteth the whole work of Peace, and all the fabric of piety in the heart: robbeth it moreover, of the sweets of life; and leaveth a man, a silly man, to be the daily subject of other men's laughter, and scorn: let him consider, that the God of peace, dwelleth not in a troubled & discontented soul: And let him now come hither; & the shedding of this blood, shall satisfy, & still his anger: for, the blood of Christ will break the Adamant of his heart, and let out the passion; he hath crushed water out of a Rock: For what Lionhearted man can be angry, when he calleth to mind, how this innocent Lamb, heaven and earth being moved above and beneath him, remained calm in the midst, and died in the fullness of content and patience: and let him say, come, O come, great example of sweetness, open thy arms wide, wider yet, yet wider, that I may run into the Circle of thy sweet embraces. O my beloved Lord, I am a spotted Leopard; and yet I am not, for, I am all black: and one drop of thy clean blood will transform all into perfect beauty. O God, how beautiful are thy Tabernacles? I will praise thee in Jerusalem, the holy City of peace. Is a man, a backbiter, or a talkative person? Let him seriously think, that he hath outdone the Basilisk, and killed where and when he hath not seen: let it sink into him, that he scattereth coals, and is able to set on fire a whole Kingdom: for, if all were known to all persons, that is done and said; the dearest friends would bare of their love, and there would be little, if any friendship amongst men: let him observe, that words which have flown out of one mouth, fly from one mouth to another, and never leave flying: & let him now come hither, & look upon him, that opened his mouth in speech, but seven times in three long hours upon the Cross; when happily another would have roared in the extremity, and have declamed against the ravenous greediness of the Jewish cruelty: let him here admire in silence; for, he will see that, which, if he would speak, he could not speak worthily: let him here contemplate him, that knew the dark hearts, and secret sins of all the world, and yet, did not reveal them to his tongue: And let him say; Dear Lord, and Master, I perceive now, that I am not master of my brother's good name, and that I ought not to break silence, and speak every true thing; and though my neighbour hath stained his credit in one place, yet, if it be not wholly prostituted by him, if it be not a general, public and overspreading stain; I may not recount his weakness in places, where his good name is firm, and entire, or at least, not bruised in that part. O my blessedness, I will make a covenant with my lips, and a branch of the covenant shall be, My lips shall praise thee. Is a man a lover of pleasure? Let it enter into his heart, that as money profiteth only, when it goeth from us; so pleasure delighteth only, when it passeth; and that it passeth, as it cometh; and that never any earthly pleasure, did please when it was passed: let him keep in his mind, that whosoever is overcome with the vain tickle of pleasure, is more busied in the exercise of those faculties, which he hath common with beasts, then of those, in which he is like to Angels, and in the inference, is a man-beast; and let him believe, (for, it is certainly true) that the greatest pain, grief, and torment, which Christ suffered on the Cross, and all the time of his life, risen from a foresight, in which he beheld, how many would dote upon the short, and lightning flashes of the World; and how few-would cleave to the great, and ever-during benefit of his passion: and let him now come hither, and fix upon him, whose whole life was a map of misery, and a sad history of pain; who as he hung upon the Cross, suffered most heavy pains in every small part of his body, died in pain, and left to his Church, a large legacy of most painful sufferings: and let him say, O thou true lover of souls, I will henceforth pursue pain, more than pleasure; I will prove myself to be a natural member, and suffer with my head: O goodness, make me conformable to thee; and though I weep, and bleed, and bear crosses, and though I am born up myself from earth, and all earthly pleasure, on a Cross; I shall not repine at my condition; because the servant is not more worthy, than his Master. Come all kinds of Sinners, come on, come near the Cross; take a full view of this bloody sacrifice, offered once for all: touch it, lay your hands freely upon the wounds and bruises; they belong to you. Come, let us fall down before him, and tell him, of what weak and glassy matter he hath made us, how prone we are to slip, what great enemies threaten our ruin; that the quarrel is, because we bear his Image, and that we are persecuted even to death, only because we are like to him; and that in the matter, it is his quarrel. And then, let us humbly dedicate our parts that have sinned, to his service. For doubtless, he that suffered Magdalene to wipe his feet with her hair, so often combed, sweetened, tied up in knots, let down in books, and spread in Nets, to catch the careless youth of jerusalem, and the Country; will not reject you, or me; or yours or mine. He that hath feet, which have been swift to shed blood, and quick in accomplishing the acts of sin, let him kiss these feet, and beg part of the satisfaction, which they have made for the sins of the feet: he that hath hands, dipped in blood, and bathed in all the sinks of mischief; let him kiss these hands, and beg part of the satisfaction, which they have made for the sins of the hands: he that hath set the casements of his curious eyes, wide open to vanity, and never shut them against vain, and wanton fights, let him kiss these eyes: he that hath ears, blistered with slanders, and blurred with foul discourses, let him kiss these ears: he that hath a mouth, plenum amaritudine, full of bitterness, delibutum mendaciis, bedaubed with lies, and besmeared with oaths; let him kiss this mouth, and beg part of the satisfaction, which this mouth hath made for the sins of the mouth: he that hath a heart fraught with ill habits, and always at work in hammering sin, let him kiss, not with his lips, but with his heart, this wounded side; and a mingled drop of blood and water, from this royal heart, shall meet the lips of his heart; while he beggeth part of the satisfaction, which this heart hath made for the sins of the heart. Come all, the dying man refuseth no living man; you beggar with the crutch, come forward; no man, woman, or child is excepted from the fruit of his passion. Every one, that is endued with a reasonable soul, hath title to it. It is only required, that we believe in him, and keep his Commandments; (for we ought likewise, to give evidence of our faith, by our works.) It is Christian doctrine, which Christ teacheth: As Moses lifted up the Serpent in the Wilderness; even so must the Son of man be lifted up: that whosoever believeth in him, should not perish, but have eternal life. Saint Leo strikes home: Effusio pro injustis sanguinis 
S. Leo.  justi tam potens fuit ad privilegium, tam dives ad pretium; ut si universitas captivorum in redemptorem suum credoret, nullum tyrannica vincula retinerent: The pouring out of the just man's blood for the unjust, was so powerful by way of privilege, so rich by way of price; that if every captive soul had believed in Christ Jesus, hell should not have held one damned soul in it. Who then, can despair? He permitted himself to be fastened to the Cross, to proclaim, that he could not run away from any man. Press on boldly, he cannot stir. His feet are sure, and therefore, you may be sure, he cannot run away: Nor can he free his feet with his hands, for the hands are as sure as the feet. And if he were lose hands and feet, poor wounded man, he could not go fare; for, he is now parting with all the blood in his body. And when he does withdraw himself from those that call upon him, it is only, that he may give them opportunity to call more earnestly, and that he may be, more honoured. These are the cunning tricks of Lovers. Saint Gregory Nazianzen, writing to his Friend Nicobulus, objecteth to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: you fly, when I 
S. Greg. Naz. ep. ad Nicobul.  follow you, loves practitioner, to make yourself more precious.   

MEDIT. 5.  
O Lord, how should a poor man do, to pass his life in the due, and solid consideration of the great secret of Christ's Passion? to consider, that he would appear to men, in a vile, and despicable manner; that he would wear a Crown of thorns, an old purple Robe, and bear a Reed in place of a Sceptre; to be firm occasions of dispensing his heavenly gifts, and ornaments to us: to consider, how Pilate and Herod joined hands, and met in his destruction; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and contraries concurred to his punishment; 
S. Greg. Naz.  as Saint Gregory Nazianzen wrote of a Martyr, burned alive in an old Ship, to whose death, fire and water did agree: to consider, how the Sun, as Dionysius declareth in his Epistle to his Master Apollophanes, in ipsius verae lucis occubitu, lucere 
Dionys. ep. ad Apolloph.  non potuit, in the setting of the true Sun, could not shine: to consider, that he did not take a fantastical body in the Incarnation, that he might seem to suffer when he did not, as some vainly thought; and that he did not chase away the bitterness of his Passion by the power of his Divinity, as others imagined; but that he drew up, and concealed his Divinity, and gave nature no succour in her pain, when he giveth to his Martyrs, power above nature: to consider, that all the parts of the body, in which, sins are committed, were in him, accordingly punished; even though the sins were not in him: to consider, that he stretched out his arms, to embrace sinners; bowed his head low, to kiss sinners; gave water with blood, to signify, that his blood was able to make white the blackest and most deformed sinners: to consider, that he died. He died, and yet, the World stands, the earth stirs not, and the cruel Jews are not swallowed alive into Hell. O piety! O pity! whatsoever Histories have mentioned, Verses have sung, Fables have framed, is to this a trifle. And is he dead! Good soul, when he was alive, he was the best man living: And when he died, he died sweetly; he bowed his head to all that were about him, and so died. O the strange inventions of love! O the bottomless abyss of love! Unhappy Jews! they sold Christ for 30 pence, & Titus, son to Vespasian the Emperor, after the destruction of jerusalem, sold them, thirty for a penny: they cried, they forsooth, had no King but Caesar, and the Statue of Caligula the Emperor, was soon brought, & set up in their great temple: they crucified Christ, & were crucified themselves, under Florus the Precedent, till there was no room in the fields adjoining to Jerusalem, wherein to raise a cross. The death of his forerunner was in like manner revenged: for, the body of the dancing-maid slipped, under the ice, while her head was seen to dance above it. And thus God dealt with Leo the Emperor (if the Popish Writers do not juggle with us:) for having took by violence from the great Church of S. Sophia in Constantinople, a precious Carbuncle; 
Zonar. annal. to. 3.  an ulcer risen in his head, called a Carbuncle, of which, he miserably died. And shall not vengeance be severely taken of those, that murder Christ every hour? I will strike my breast with the Publican, and cry to myself; Remember always, when thou art brooding sin in thy heart, that then thou art breeding a most bloody, and stubborn intention to kill Christ; and that thou, bloody man, dost to the full extent of thy power, actually kill him; and therefore, thou art a murderer, a murderer of Christ: and it is a wonder, that as thou passest in the streets, the stones do not cry out from under thee, stop, stop the murderer; stop the man, that killed his Master, his Lord, his Redeemer, his Father, his King, his God, and all at a blow. Go thy ways, ungrateful world; thou hast lost a jewel, of the sight of which, thou wert not worthy. Good God, how naked the world is, now Christ is out of it? for when he was in it, it was very full. O my spirit, since he is gone, solace thyself with his memory; and being dead, let him live in thee; in thy thoughts, in thy discourse, in thy actions; he will be very sweet company. And my spirit, go with me a little. Christ being dead, it is pity, but he should have a Funeral. Let the Usurer come first, with his bags of money, and distribute to the poor as he goes. The drunkard shall follow with the sponge, filled with gall and vinegar, in his hand; and check his wanton thirst. Then the young Gallant, barefoot-like his master; and with the crown of thorns upon his head. Then the factious and angry person, in the seamelesse coat; and carrying the Cross upon his shoulders. The wanton person shall bear the rods, and whips, wherewith his Master was scourged; and fright his flesh, The ambitious man shall go clad in the purple robe. The proud Magistrate follow, with the reed in his hand. The twelve Apostles shall bear up the corpse with one hand; and with the other, bear every one, the instrument of his own death. And the blessed virgin shall go after, sighing, weeping, and at every other pace, looking up to Heaven. Then Mary Magdalen, divided betwixt love and sorrow, with a box of precious ointment in her hand; and with her hair hanging ready, if need were, to wipe his feet again. Then Lazarus with his winding sheet upon his neck. And the lame men, whom Christ cured, carrying their idle crutches under their arms. And the blind, with the boys that led them, coming after them. And then, the great stream of devout people shall follow, with songs of victory over sin, death, and hell. And all the mourners shall go, bowing their heads, and looking, as if they were at hand, to give up the Ghost, for the name of Christ. He shall not be buried without a Sermon, and the Text shall be, The good shepherd giveth his life for the sheep. And 
joh. 10 11.  in the end of the Sermon, (not if the time will permit, but whether the time will permit, or not) the Preacher shall take occasion, to speak a word or two, in the praise of the dead party; and say: that being God above all Gods, he became man beneath all men, the more conveniently to make peace betwixt God and Man: that he was of a most sweet nature; and that when he spoke, he began ordinarily, with Verily, verily I say unto you: that he was a virtuous man, a good liver; for, he never sinned in all his life; either in thought, word, or work: that he did many good deeds; for, being endued with the power of working miracles, he lovingly employed it in curing the lame and the blind; in casting out devils; in healing the sick; in restoring the dead to life; and that he died a blessed death; for, being unjustly condemned, mocked, spat upon, crucified, and by those whom he came to redeem from eternal torments; he took all patiently, and died praying for his persecutors; leaving to them, when he had no temporal thing to give, a blessing for a legacy. The Sermon being ended, and the burial finished; every mourner shall go home, and begin a new life in the imitation of Christ; who chose a poor, and miserable life, when he had his full choice of all the lifes in the world. And Lord, teach me to go after him in his steps, at least with poverty of spirit.    

CHAP. 8.  
BEing deep in the consideration of Christ's passion, and of the worth, and all-sufficiency of it: I will declare my belief in one point. I believe, that man may merit: and I believe, that men wonder, I believe it: I shall not easily unclasp from this opinion. Still, I believe that man may merit. Do you ask me, what? Hell, and damnation (give leave to the term;) not Heaven, or the glory of it. But, if we merit hell, why not Heaven? The reason offereth itself: we merit Hell by doing ill, and we in our own persons, are the only Authors of ill: Sin is begotten betwixt the malice, and corruption of our own wills: But he, that is said to merit heaven, is likewise supposed to merit it by well-doing, that is, by the solid acts of Christian virtues: and the fair exercise of such virtues, proceedeth, not from us, being sons of wrath; but from grace in Christ Jesus. And therefore, by what Art can we merit, when that, by which we are thought to merit, is not wrought, and accomplished by us; but by the strong, and overswaying force of a superior power; not forcing our will to a good action, but sweetly drawing both to it, and through it. Ate habeo, saith S. Austin, quicquid boni habeo: 
St. Aug. super Psal. 70.  What good soever I have, I have from thee, O Lord: from myself, the evil. Yea verily, Grace is so truly, and so naturally the supernatural gift of God, and every degree of it; that a grave Council, condemning the Massilienses, or Semipelagians, who affirmed, that the beginning of salvation was derived from us, and did consist in a natural desire, prayer, endeavour, or labour; by which, we procure the help of Grace, necessary to salvation, saith: Si quis per invocationem humanam, gratiam Dei dicit conferri; 
Conc. Araus. 2. Can. 3.  non autem ipsam gratiam facere, ut invocetur à nobis, contradicit Isaiae Prophetae, etc. Whosoever affirmeth, that the Grace of God is given by our prayers, and not Grace to cause, that it be prayed for by us, contradicts the Prophet Esay, or the Apostle speaking the same thing to the Romans, I was found of them that sought me not: I was made 
Rom. 10. 20.  manifest unto them that asked not after me. In verity, if the Four and twenty Elders in Heaven, the place of highest perfection, threw down their Crowns before the Throne of God; ascribing to him, all glory, 
Rev. 4. 10. 11.  honour, and power: the name of Merit in heavenly things, as the word in a true sense importeth, howsoever they crutch it up handsomely; cannot be spoke without a Solecism, both in phrase, and belief. The man committed a Solecism, that looked and pointed towards earth, when he spoke of Heaven. And true Christian humility ought, even to speak humbly. But even the doctrine of the Papists is bold, and venturous. Those habits of virtues (say they) which God, the Lord of all spiritual Treasure, infuseth into the soul, are produced by God without us, or our aid, and cooperation: but the acts of those habits, that is, the exercises of virtue, are so produced by Grace in us, that we also, must freely and readily concur, if we mean to put a price upon them, and make them meritorious to their production. But the will concurreth not, except enabled with actual grace; and the child, I mean the action that is borne, altogether resembleth grace, as it is a virtuous action; and they will not call it a meritorious action, but as virtuous; and therefore, the merit belongs to Grace, not to our wills, or us; and partly, to the grace, by the motion of which, we concur with grace. And it is the opinion of the prime Divines amongst them, that a work, though very good and honest, and true gold; if performed without any pain and difficulty; if mingled with no gall, no wormwood; may indeed, merit certain degrees of blessedness; but shall in no wise be satisfactory. For, as it is proper (say these Doctors) to a good work, in respect of the goodness and honesty of it, to be meritorious: so it is made proper also, by another law; to a painful, and toilsome work, to render satisfaction for sin committed. And thus, they both satisfy for their sins, which merited hell, and by a surplusage of goodness, merit Heaven. And very often, the roughness & asperity, with which God handles them, is greater (they tell us) than the satisfaction, due on their part: which falling betwixt God and man, drops into his Treasury of Indulgences, whom they make half a God, and half a man; there to lie in the same room, with the copious redemption of Christ; and be conferred, when, and to whom, his Holiness shall please; who, having two Treasuries, seldom gives out of one, but he takes into the other. They seem to stand upon very even terms with God, or rather, to go beyond him; and yet, he hath been always observed, to reward above good, and to punish beneath evil. How does the Scripture hold, that we are unprofitable servants, if we satisfy in a fit kind, for what we have done; and if we satisfy, both for ourselves, and others? Here is a fair, and rich harvest of profit. If satisfaction can be wrought by a man, why did not God spare his Son, and send a creature to die for us? I do not lean with my whole body, upon this argument. Here is the pillar, & it is one of Hercules his pillars, beyond which, we cannot go: That could not be effected by a creature, because it was the great, and general payment of satisfaction; and God required, the satisfaction to be true, and sufficient: but this, in their opinion, can: and therefore, it cannot take the name of satisfaction, without obligation to the satisfaction of Christ: and to share the titles, and immunities of Christ's passion with him, is a strange kind of pride; from which, Christ for ever hereafter, defend my soul. It is confessed, that the merit of Christ, is merit in the rigour of Justice, because it taketh its worth, and nobility from the dignity of the person; and therefore, stands not essentially, and with both feet, upon the favour of him that accepts it. But the merit of man, cannot oblige God to give a reward. For, God naturally, hath no obligation, to make retribution to a creature. And whereas they say, he hath struck the stroke, and made a bargain, by which, he hath bound himself to retribution: and this bargain standing in force, our reward is due by Justice: this truly, is the precious fruit of the divine liberality, and the mercy of God in Christ Jesus, whom Synesius calleth, viscerum ingentium partum, the birth of huge 
Synes. in hymnis.  bowels: who satisfying the infinite Justice of an infinite God, for the commission of sin, an infinite evil; the cause urged, that the merit also, should be infinite. And if we compare his works, being of infinite valour, with our works; betwixt finite and infinite there is a great (some say an infinite) distance; all say, no proportion. Hath God took all the ways, that invention can possibly compass, to make up his full dominion over man; and to hold, and turn all his faculties, by a little string at his pleasure: to lay him low, and make him supple, to take the print of Humility? and shall he now merit in any sense, not only, a particular blessing, be it spiritual or temporal; but all that, which God professeth, he hath to give, Heaven and happiness; and our sound and sweet sleep in his soft arms, for evermore? It would be a foolish passage of the worm, and it would deserve to be trod upon; if it should seek to go with its long train upwards: and it is not suitable with earth, to desire the high place of Heaven. No pride is half so injurious to God's highness, as when we are proud of spiritual Graces. And the reason is good mettle: The gifts of nature, as, health, strength, the readiness of the senses; although they are Gods gifts, yet are they naturally due, and proper to the body: but the gifts of grace, are by no law due to the soul; for, a man is complete in the state of a man, without Grace: and Grace, if not of free gift, is not Grace: and therefore, to be proud of them, is especially grievous; because we are proud of those things, which are altogether heavenly, and which wholly belong to the King himself, and which he bestoweth with his own hands, and which he most freely giveth, and which he hath set his own arms upon, (for, the least degree of grace bears the likeness of God, and his holiness) to move in us an acknowledgement of him, as the true, and only giver. Let S. Austen speak, for he speaks to God. Quisquis tibi numerat merita sua, quid tibi numerat, nisi munera tua? Whosoever numbereth 
S. Aug. in Confess.  to thee his own merits, what doth he number to thee, but thy own gifts? In his time, the bold use of the word, merit, taught vain people to number their merits, in the presence of God, and to his very face. And many hundreds of years after, even the Council of Trent, forced to deny their own word, in the sense, and power of it; said of God, Cujus tanta est erga omnes homines 
Concil. Trid. sess. 6. ca 16  bonitas, ut eorum velit esse merita, quae sunt ipsius dona: whose goodness runs with such a great stream towards all mankind, that he permitteth his own gifts, to take the title of their merits. Away then, with the scandalous phrase of speaking. It is a wise fish, which presaging a storm, fasteneth itself upon a rock. Christ crucified is the rock, and upon him will I fix my soul; and sing with S. Bernard, Meritúm meum, miserationes Domini, The mercies of 
S. Bern.  the Lord, are the whole substance of my merit. Then, let the Sun be eclipsed, the earth tremble; let the veil of the old Temple tear itself; and afterwards, let the proud Jew's boast of their law, and works; I shall be secure. There is no danger of Spiders, under this Canopy: he needs not fear a thunderbolt, that sleeps in the shadow of a Laurel.   

CHAP. 9  
1. THe Nunneries in Spain, are not altogether so holy, as they desire us to believe. All the Nuns in one house, seated in Madrill, were, as the Jesuits informed us, discovered to be Witches; even when I studied there. And yet, they had gained such an estimation of sanctity, that they were famous for it; but all, by impostures. For, they would hang betwixt heaven and earth in the sight of their Novices; as if they were caught up from the ground in a rapture, or ecstasy, and so full fraught with heavenly thoughts, that their souls putting themselves on with much vehemency towards heaven, and assisted with God's helping hand, carried their bodies along with them. And their holy Nun of Carion, as I have been informed by a Traveller of worth, is proved to have been a Witch. Their famous Nun of Lisbon in Portugal, which gave her blessing to the old Spanish Fleet, lying there at anchor; died, confessing, she had lived a Witch: and yet, they report, that the wall of her cloister, would commonly open of itself, and the Sacrament, the King of glory, pass through it, borne by no visible thing, into her mouth. One thing I most highly detest, amongst them; that, in their processions on Corpus Christi day, they act Plays, full of most profane, and base matter, and stuffed with most ridiculous passages; in the ways where the Sacrament is brought, both before, and after it passeth: and yet, their Players being of both sexes, are most wicked, and excommunicate persons. And at other times, when the Sacrament is exposed in the Churches; the Country Clowns come, trimmed up, and with their best clothes on, and dance by the high Altar before it; in imitation of David, that danced before the Ark; and the people stand about them, as they do in our Country Towns at their Summer sports: only, the Altar-side is clear. And whereas the people were infected with an evil custom, of giving reproachful names one to another, as they met occasionally in the highways: the Pope hath taught them a Salutation, and bound a sufficient Indulgence to it, Alabado sea el santissimo sacramento, Praised be the most holy Sacrament; which words they usually pronounce one to another, as they meet. But I would, he had taught them to say something, which he had learned of the Primitive Church.   

CHAP. 10.  
2. THe Bread, and Wine in the Sacrament, are signs and figures only, of the body and blood of Christ; broken and poured out for us. The term, figure, is used in this matter, by Tertullian, S. Austen, and others of the Latin Church. Wisdom hath builded her house, saith the Wiseman. 
Pro. 9 1.  By what secret passage can it enter into the heart of man, that the Son of God, the wisdom of the Father, building a house, a fair house, a Church: and building it in the defiance of Paganism, and to the ruin, and overthrow of Idolatry, under the heavy burden of which, all habitable parts of the world, all Kingdoms, Countries, people groaned; would now forget his main plot, and so institute the masterpiece of Religion, that his Followers, coming to him with a zealous contempt, and loathing of Idolatry, should be taught presently, in the School of Truth; to adore the glorious Majesty of Heaven and Earth, in the likeness of a little piece of bread; to the great scandal, and aversion of all, that should believe the contrary? For, what is more frequent at this day, in the mouth, I cannot say, of an uncircumcised, but of an unbelieving Turk; when he mingleth discourse with a Christian concerning God, and Religion; then to say in a reproachful manner, Alas good man, I pity you, you make your God, that which I eat at my Table? And this Reason, though it be drawn but ab improbabili, yet urges: because, besides that nothing is improbable which is; God hath ordained probability to be one of the first steps to knowledge. If we go to the University, and ask the Philosophers: they will tell us, it is requisite to the nature, and Essence of a body, that every part should have his proper place: neither can a body be conceived to be a complete body, without extensive distinction of parts; or to be, but in a place. And it is the exigence of material Accidents, saith Aristotle, as of quantity, figure, colour; to be rooted in a body. But here, they are supposed to stand by themselves without a prop. And when a reason of these things, never thought of in any kind of learning, either in themselves, or in their grounds, is required; the greatest scholars in the world on their part, can say nothing, but, we must go up with holy Abraham, the good old man, to the top of the mountain: who, having a strong promise, that his seed should be multiplied as the stars of Heaven; was yet, commanded to kill, and sacrifice his only son Isaak: and we must leave the servants, and the ignorant Ass at the foot of the hill; that is, the senses, and Reason. But, if the senses be servants, they are faithful ones, and are not deceived in the knowledge of their proper objects; due order, and conditions being kept on both sides: and if Reason be an ignorant Ass, what distinction is there betwixt a man, and a beast? They speak on: As the Captains of the Army, put off their garments, laid them in a heap, and setting Jehu upon them, cried, Jehu is King: So we building a Throne for Faith over Sense and Reason, must hold up our hands, and pray, that Faith may have a long, and prosperous reign over us, Vive la Foy, long live Faith. There was a fare more searching kind of Philosophy taught in the sound, and sincere days of S. Austen, who in his Epistle to Dardanus, thus draweth his argument from the deep grounds of true Philosophy, Spatia locorum tolle corporibus, & nusquam erant, & quia nusquam erunt, nec 
S. Aug. ad Dardan.  erunt: tolle ipsa corpora qualitatibus corporum, non erit ubi sint, & ideò necesse est ut non sint: Take away from a body, place; and the body will be no where, and being no where, will not be: take away from a body, the qualities of a body, and there will be no place for the body to reside in; and therefore, the body must be no body. I yield, that in the part of Divinity, which treateth of the blessed Trinity, Reason must strike sail, and stoop: and Reason teacheth us, that in the scanning of such high things, Reason must be guided by a more certain, though not a clearer light; and therefore, still we follow the safe conduct of Reason: but in material things, proportioned to our capacity, and confined to their natures by the God of nature; I cannot see with the eye of Reason, or any other eye, why Reason should not be one of the Council, and pass her judgement; as she does, and ever did in these inferior things. Answer me now: Doth it not follow, and flow out of these principles: that the body of Christ in the Sacrament, hath the being of a body, and the being of a spirit at the same time? and that, if an Angel should take a particle of the Host, and divide it continually for all eternity; because such a division can never strike something to nothing, as likewise no creature can ever lift something from nothing; still in that little thing, very like to nothing, and many thousands of years before, not perceptible by any sense of man, Christ shall be as truly, and as plentifully present, as he was in the world, and upon the Cross? Answer me again: Do not they worship, as Christ said to the woman of Samaria, they know not what? For, when the Priest is supposed to be a 
joh. 4. 22.  Priest, and is not; which often happeneth according to their Divinity, either for the defect of Baptism, or for want of intention, either in the Priest, or Bishop; or for want of orders in the Bishop; then certainly, they worship they know not what. And it is a fearful thing, to draw the chief, and most noble acts of Religion, within the lists of such notable danger. And the law of not administering the Sacrament in both kinds, being one of the young handmaids, which wait upon this doctrine took earnest first, in the Council of Constance. And Pope Gelasius cursed all those, who presumed to maim the divine ordinance, and to receive it, only in one kind. And Transubstantiation, the other feat waighting-maid, was hired in the Council of Lateran. By little, and little, it was made a most huge Monster. The bramble groweth; but who can say, now, look you, even now it increaseth; though he may say, it hath increased since I saw it last.   

CHAP. 11.  
ONe passage more from Spain; and then, I myself pass from it; that I may leave something, to come by the next Post, if they stir me farther. By great chance, there came to my hands, a Book, called Regulae Societatis jesu, The Rules of the Jesuits: which Book, they have not formerly suffered to be printed, but only, in the Jesuits College at Rome. And this Book, their Superiors alone, make use of, and are permitted to have. It containeth in part, a strange kind of direction, how to square, and fashion their Novices, in the time of their two year's Noviship; and especially, how to sift them, and search into their lives, and natures, at their first entrance. The quick, and angry disposition most pleases them: because in persons, owing such dispositions, all the passions are more lively, and stirring. How also, to dispose of their youngmen in the divers ways of their natural inclinations: and how to deal with them, according to their several tempers; and chiefly, if they begin to look another way; and to lean from them. And how, when they send Letters from house to house, to mark them with private stamps in the inside; lest the character going alone, should be counterfeit: with many more cunning pleats of Jesuitical government. And it is one of their daily brags, that they live under Rule; we, without Rule. But, were their Rules seasoned with more Christianity, and less policy; they would be more Christian. My Reader shall have his Rules likewise, and live under them, if he please. Thus much before I begin. It is not obscure to me, that these irreligious orders of Religion, fit and prepare their young subjects in their Noviships, by turning and twining their wills; with the sight of strange pictures, and with the manifold acts of blind obedience; for great business hereafter, perhaps, for the kill of Kings. The Doway-Monk gave Pius quintus in my presence, no better name, then old doting Fool; because he called in, the B●ll, which he had published against Queen Elizabeth: wherein notwithstanding, he did absolve her subjects from their Oath of Allegiance, and from all obedience to her; and expressly commanded them to ●ake Arms against her.  

RULE 1.  
LEt your understanding, which is the first, and superior faculty of your soul, stand, not under, but over all your other faculties; and take a survey of your Nature. And not this only, but also, learn exactly, the main course, and moreover, the divers turn of your own secret disposition. For, knowing perfectly, our own natures, we can best direct them, a proper way, to God. And the man, that perceiveth himself to be jealous, or angry, or otherwise deficient, by nature; will upon occasion, more easily suspect an error in himself, then in others: and consequently, discover, acknowledge, and suppress with all readiness, the tumults of Passion: and indeed, will be more sound, and able, in the managing of all his affairs, as well temporal, as spiritual. Every man is composed of a man, and a beast: and the beast is given to the man, to be tamed, and governed by him. he that desireth to tame a beast, desireth also chief, to know the secrets of his nature, and all the q●●int tricks of his inclination. This distinction in man, of man from himself, riseth from the two parts, or portions of the reasonable soul, the intellectual, or superior part; and th● inferior, otherwise called, the sensual part: which though it may be said, if you will say so, a part of the reasonable soul, while it continueth in the body; is void of reason: and it is hard, to direct one, void of reason. This is all: Be Master of yourself: The wise Master will know, and by his knowledge govern.   

RULE. 2.  
ROot evil Habits out of your Soul, and plant their contraries. Decline from evil, and do good, says the Royal Prophet. For as a habit is gained, and 
Psal 34. 14  strengthened by a frequent repetition, and multiplication of Acts, which are of the same stamp, and colour with the habit; as a habit of swearing is gained, and strengthened, by swearing often: so it is abated by disturbing, and abolished by destroying the course of such acts; as a habit of swearing is abated, and abolished by him, that having often sworn, now seldom, or never sweareth. It is not one, or a few acts, which generate a habit: nor a small cessation from them which utterly corrupts it. And therefore, Children, entering upon the first year of knowledge, and discretion, plant virtuous habits, with great ease in their souls; and with much more facility, than people, whose years, and sins are many; though much enabled with knowledge, wisdom and experience. The Reason is open: They are like fair paper, ready to take any inscription: these have much weedingworke, before they can turn to a new Plantation. Here, I beseech thee, learn, to remember thy Creator in the days of thy youth. 
Eccl. 12. 1.  It was a Law in the days of old, that Manna should be gathered in the morning: And the rich orient Pearl, is begot of the morning dew. God requireth of you, the sweetness of the morning, the break of the day, and the dawning of your life. Note, that we may sin grievously, put on by custom, though suddenly, rashly, and without reflection: because we have not abandoned the custom, and certain danger of sinning.   

RULE. 3.  
BEcause nothing can possibly stand without a Foundation; the Foundation of the spiritual edifice, and Temple of God in your soul, can be no other, but Humility. Humility lieth very low. And the deeper the Foundation is laid, the more strong will be the building, and more able to bear the injuries of Time, & assaults of the weather. And this, as all other Foundations, must be laid in the ground; in a deep and profound consideration, that you are all earth on the one side, and on the other side, all filth, all barrenness, according to that of the Prophet Esay, We are all as an unclean thing, 
Esay 64. 6.  and all our righteousnesses are as filthy rags. Rags are of small use in themselves; but, filthy rags are abominable: (It little mattereth, in whose name he speaketh these words; for, every man may fit them to himself.) And according to that of our dear Saviour: When ye shall have done all those 
Lu. 17. 10.  things which are commanded you, say, we are unprofitable servants; we have done that which was our duty to do. Humility doth not consist, in esteeming ourselves the greatest sinners; for, than it should consist in a lie; because we are not all the greatest; but in esteeming ourselves great sinners; and ready to be the greatest, if God should pull away himself from us; and feeble workers with God's grace. Our Saviour's case, was different: for, he was most humble, yet could not esteem himself a sinner. O Humility, saith Saint Bernard, Quàm facilè 
S. Bern.  vincis invincibilem? How easily dost thou conquer him, that is invincible? For, man was made to fill up the nowdisturbed number of the Angels; which were created some while before the World; not long, for, it is not likely, that so noble a part of the World should be long created, before the whole, to which it belonged. They fell down, though not from the possession, yet, from the title of happiness, by pride. Not from the possession; for, had they been united to God by the Beatifical Vision, they could not have sinned, and therefore not have lost it, by sin. We rising up to the seats, prepared for them; ascend by Humility: rising by falling, and falling by rising, if we rise, before he raiseth us, who, being dead, and buried, was not raised, but risen from death to life, by his own power. Pride, and Humility are of contrary dispositions: and moreover, they work contrarily upon the subjects in which they are lodged; and are in the effect, and course of their proceed, contrary even to themselves. Pride was the first sin in the Angels; and therefore, Humility is the first virtue in men; and all your thoughts, words, and actions, must be steeped in it: Other Virtues keep within a compass; or only, now, and then go some of them together, or always; or direct all Virtues outwardly, in respect of the Virtues, as Prudence: but Humility is an ingredient in every Virtue.   

RULE 4.  
IN your entrance upon every work, having first examined the motives, ingredients, and circumstances, (for, one evil circumstance will corrupt the whole lump, and poison a good action; and it is not virtuous to pray ordinarily in the streets with outward observance, though it be virtuous to pray:) and it being now clear to you, that your intended work falleth in, wholly; and meeteth in the same point, with God's holy will; commend it seriously to GOD. And when you go to dinner, or to bed, or turn to the acts and exercises of your Vocation; begin all with a clean and pure intention, for the love and honour of GOD. And even the natural work, to which, your nature is vehemently carried, and by which, you gain temporally; being turned towards the true Loadstone, and put in the way to God's glory; doth rise above nature, and above itself; and is much more gainful spiritually: as being performed, not because it is agreeable with your desire, but because it is conformable to the divine will. And often, in the performance, and execution of the work (if it require a long continuance of action) renew; and if need be, rectify, smooth, and polish your intention; for being neglected, it quickly groweth crooked. And when you are called to a difficult work, or a work, that lies thwart, and strives against the current of your natural inclination; dignify, and sweeten it often, with the comfortable remembrance of your most noble end. And whereas we are openly commanded, so closely to carry the good deeds of the right hand, that the left hand be not of the Counsel: and again, to turn so much of ourselves outward, that our light may shine before men: it is in our duty to observe the Golden Mean, and keep the middle way betwixt the two Rocks. Carry an even hand betwixt your concealing your good works, and your being a light to others. You must not conceal all, neither must you shine only. Hid the inward; but show the outward, not always, nor with a sinister intention to the left hand; but to GOD; and those that will be edified. Every Virtue standeth betwixt two extremes, and yet, toucheth neither: whereof the one offendeth in excess; the other, in defect. The one is too courageous; the other is overdull, but under the Virtue. Now the Devil delighteth much to show himself, not in his own likeness, but in that extreme, which is like, and more nigh to the Virtue, or at least, to the appearance of it; as Prodigality is more like to Liberality, than Covetousness. God hath true Saints, and true Martyrs; which are both inside, and outside. The Devil hath false Saints, and false Martyrs; which are all outside, like his fairness. As Prudence, is the Governess of all Virtues, so principally of Devotion.   

RULE 5.  
KEep your heart always calm: and suffer it to be stirred only with the gentle East, and West-winds of holy inspirations, to zeal, and virtuous anger. Examine your inward motions, whether they be inspirations or no, before you cry, come in: for, when God offereth an inspiration, he will stand waiting with it, while you measure it by some better known and revealed Law of his. And be very watchful over such Anger. For, it is a more knotty, and difficult piece of work, to be answerable to 
Ephes. 4. 26.  the rule of Saint Paul, Be angry and sin not: (the Prophet David spoke the same words, from the same spirit:) than not to be angry. As, the Cur taken out of the kennel, and provoked to bark, will need an able, and cunning hand to hold him. And maintain always, a strong Guard before the weak doors of your senses, that no vain thing invade the sense of seeing, hearing, or the rest: and use in times of such danger, Ejaculations and Aspirations, which are short say of the soul to God, or of things concerning God; and are like darts cast into the bosom of our beloved. These motions will do excellently at all times, when they come in the resemblance of our pious affections: As, upon this occasion: Lord, shut the windows of my soul, that looking thorough them she may not be defiled. O sweet Comforter, speak inwardly to my soul, and when thou speakest to her, speak words of comfort, or bind her with some other chain; that busied in listening to thee, she may not hear thy holy name dishonoured. And upon other occasions: Oh that my head were waters, and mine eyes a fountain of tears, that I 
Jer. 9 1.  might weep day and night. O Lord, Whom have I in Heaven but thee? and there is 
Psal. 73. 25.  none upon earth that I desire besides thee. Take counsel my soul: Commit thy way unto the 
Psal. 37. 5.  Lord: trust also in him, and he shall bring it to pass. Hark my soul, when we taste, the thing we taste, is joined to us; We neither see, nor hear in this manner: and having tasted, we know; And when the Body tasteth, we commonly see first, and afterwards taste. In our conversation with God, we first taste, and then see. I speak not of Faith, being of another order. O taste and see that the Lord is good. Holy Scripture will give us matter 
Psal. 34. 8.  without end. This is a delicious communication of ourselves with God & ourselves; when we are present only with ourselves, and with God. Keep the double doors of your teeth and lips, the forts of silence, close; that your nimble, and busy tongue speak nothing, but what some way, directly or indirectly, pertaineth to God's glory, agreeably to his good pleasure. And therefore, always, before you speak, think, Is this which I shall now say, immediately or mediately available to the honour of God; and doth it help at first or last, to my spiritual profit? And when angry, immodest, injurious, or other foul, and sinful words are spoken in your presence; employ your best endeavour in diverting the course of the discourse, if it be likely, that your labour, and counsel may pass without a repulse. If otherwise, show a dislike, and suddenly withdraw yourself, from the most infectious company of so beastly, and so base an offender: of such a hissing Serpent: of a vile thing, so venomous, that he voideth poison at his mouth, For, he would not speak, if others did not hear him. And spare yourself, and the miserable offender: For, you having heard vain words, and especially, words fight with modest; he may afterwards, when he is at his prayers, and when he little thinketh of such a business, sin again in you. And in the heat of these encounters, believe not every thing, which you hear; but reflect upon the several dispositions, with which, the Report meeteth in her Travels; and the strange desire of men to speak strange things. And consider, that Fame takes a new Disguise from every man's Tongue, and speaks as diversely, as the affections of men are divers; being like the Tarrand, which walking in a Garden, represents the colour of every flower on his 
Philo de Temul.  skin. It is a truth, which Tertullian saith of lying Fame, quae nec tunc quidem cum aliquid veri affert, sine men●acii vitio est; detrahens, 
Tert. in Apol. cap. 7.  adjiciens, demutans de veritate: Which neither then truly, when it proposeth a true thing, is without the scar of a lie; drawing from, putting to, and changing the truth. Of men, some speak, as they have heard from old women and children; some as the tie of belief, benefits, kindred or neighbourhood obligeth; some as the Passion moveth; some to gain their own gainful ends; and some speak by guess; few, according to knowledge. And because the greater part of men are evil, you are not bound by the Law of God, who leadeth no man into error; to trust, or believe every man. And yet, you may not judge the person, or decide the doubt; unless guided with a clear, and certain knowledge of evil. Wherefore, suspend your judgement, and gather up your mind into itself. One branch is yet wanting to this advertisement. You must continually stand waking, and watching over your thoughts: for the fit ordering of our thoughts within us, and of our senses without us, will certainly keep us from all distraction, and from all occasions of turning aside, in our way towards Christ. And therefore, upon every sally, or incurse of Temptation; turn quickly, from the suggestion, and representation of it. Then humbly acknowledge your own weakness, and call earnestly upon God for help. And lay up safe in your mind, that every show, and representation of evil in our heart, is not evil to us; except it be seconded on our part, either with a full, and absolute consent; or with a weak, hanging, and half-consent; or with complacence: or except you did wilfully thrust yourself upon the near danger of such representations. For, the divine Law commandeth us, to avoid even the occasions of sin. And he, that wilfully toucheth upon the near, and catching occasion; or openeth a little private door to sin, or to the pleasures that wait upon it, as it were dallying, and sporting with them; is commonly taken with some odd picture in the representation; by which engaged, he goeth on, and still on, and a little farther on: till he is swallowed up at last, into the great and deep Gulf of sin. For, as it is written in Ecclus. 
Eccl. 3. 26.  He that loveth danger, shall perish therein.   

RULE 6.  
ATtend always upon God, that you may know, when he beckons, or calls to you, and which way he takes. At two doors Almighty God doth commonly stand, and call us to him: at the inward door of the soul, and at the outward door of the sense: inwardly, by his holy inspirations; and outwardly, by his holy Word, and Preachers; though indeed, the inward calling is more frequent. For, to speak with a Council, Nec momentum quidem praeterit, in quo Deus non stat ad ostium, & pulsat, A moment of time doth not pass, 
Conc. Senonense.  in which, God standeth not at the door of our hearts, and earnestly knocks for entrance. To this end, take special notice of the calls, illuminations, and inspirations, which daily you have from Heaven. Which calls, and inspirations you may either totally reject, or obey either in part, or considered in their full extent and amplitude. If thou wilt be perfect, go through all, which the inspiration commandeth. If the inspiration pronounce absolutely, follow me; do not confine him, that neither can be limited in himself, nor will be limited in his commands, to a certain compass; and desire to go first, and bury thy Father; lost the call cool, and the inspiration be lost in the crowd of other occasions. You shall discern an Inspiration from a Temptation, by the lawfulness of the action, to which you are moved; and of the end. Take heed therefore, of committing evil, under the fair, goodly, and godly pretence of a good end. The Devil hath one device above all this doctrine: He will sometimes move 〈◊〉, even to a godly work; as, when he is in form by our beaten, customary, and daily practice, that we shall draw a most heavy curse upon us, in performing the work of God negligently. Observe, that God oftentimes withdraweth himself and yet I err, not himself, but his inward lights, and those especially, which are tempered with the sweets of comfort, from his nearest and dearest friends. And then there will seem to be a continual night in their hearts; they will be very dry, and desolate; as receiving no drop of sensible dew from Heaven; I mean, of spiritual comfort, which glads the heart. And the Tempter will say, and often say, they are forsaken of God. This, the holy One of Israel doth: First, for our exercise, & trial. You may reply: why for our trial? God knoweth already, what we are able to do, and above this, what we will do, put upon a trial. It is so. But he urgeth us upon the combat, that we may conquer, and purchase the Crown, promised to the victory. No man shall gain a Crown, but he that shall fairly, and lawfully win it in the Combat. Nemo potest, nisi vicerit coronari; nemo autem vincere, nisi ante 
Amb. Comment. in c. 4 Lucae.  certaverit. Ipsi quoque coronae major est fructus, ubi major est labour: saith Saint Ambrose: No man can be crowned, except he be a conqueror; no man can be a conqueror, except he fight: and where the labour is great, the crown is more precious. It is the saying of old Epicharmus, cited by Xenophon in his Memorables, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Epich apud X●noph.  All good things are bought with labour. In the last Psalm, where the Prophet awaketh us with his praising God in all kinds of Instruments; there is but one Instrument mentioned, (the Trumpet) upon which we play with the mouth only: in the rest, we use our fingers, and hands: to declare, that but a small part of God's service is performed with the mouth: Action is the mouths evidence, and the best Music. The discourse of the Mouth, signified by the Trumpet, is but like the talk of a common Soldier; a rhapsody of brags, and boasting. And although GOD forseeth sometimes, that we shall be foiled in the combat, and fall, both from the victory, and crown; it is not his error; for his helps, are sufficient to gain the victory: and another courageously working with the like helps, would gain the victory. For, saith Saint Paul, We know that all things work together for good, to them that love God, 
Rom. 8. 28.  to them who are the called according to his purpose. The sufficient, and efficacious helps of God, in this only differing; that helped sufficiently we do not, because we will not work; helped efficaciously, we do. Secondly, that his presence when he cometh, should be more esteemed. If day should always continue; the Light and the Sun would not be thought so fair, as they are: But because Day cometh and goeth, showeth his face, and then, turneth aside; Night stepping betwixt day and day, teacheth us to value a benefit by the absence of it. And thus it is, in our outward affairs; Prosperity and Adversity, making day and night in the life of Man. Thirdly, lest we should vainly think, that God's lights, and inspirations are due to us; and that we have true title to them, and the continuance of them: and lest we should be proud of the comfort; and believe, that it comes tributary to us, or as a payment for our service of God. Lastly, lest we should love God more for the comfort, then for himself. And seriously, there is much dross in the matter, when we are always comforted in our prayers; for, the comfort is acted in the sensual part of the soul. Yet, at our first coming to God, and in our conversion to him, he doth cherish us with many special comforts, which stay long with us; because we came lately out of the World, all cold and torn; and there is now, more need of heat: Now, we are little children, and must be moved to go, speak, and ask blessing with Sugar, and with Delicates; and there is now, some need of dandling, and of Songs, to make the child smile. As also, when God setteth forward, sitting in the midst of his judgements, towards sinners; he beginneth with foft, and fair means; as we likewise ought, in all our deal: showing to the life, that Gentleness is a property, most proper to him; as taking place, & issuing first out, upon all occasions.  
To close up this Rule: By any means defer not the execution of inspirations, now made intentions. Neither change God's inspiration, for a new intention of your own making; though seemingly good, and plausible. For, though it be good in itself; it is not good enough, put in balance with the pure, and heavenly inspiration: and perhaps, God sees that your eternal salvation (this is a high point) depends upon your carriage in the use, or abuse of that inspiration: I suppose, it pointeth to some high matter. The Devil hath learned it, of the Partridge; which, seeing a man near to her nest, and apprehending danger, riseth a little, and putteth forward with a weak and staggering flight: then presently, tumbleth to the ground, as if there were a fault in one of her wings. Thus again, and again, and perhaps, again: And playeth the counterfeit; till having tempted without the help of reason, the reasonable creature from her nest, she proveth suddenly, and strangely recovered of her hurt, and flieth strongly away. Thus the Devil will cunningly wind you out of one good intention, into another, not so good, or not so good for you, in the knowledge of him that knows you: draw you on, and on; step, after step; with great variety of witty and pretty excuses, till at last, the plot gives, and you behold yourself naked, and wrought miserably out of all. He would be a mad Devil, if he should tempt from very fair, to very foul. But he hath a very good wit of his own, though he doth not use it well: he is a notable workman, and forgeth choice, and curious pretences. A malicious man, as big with poison, as the Spider; will commonly say: Intruth, I do not intent to endamage my Neighbour (far be that from me:) he, and I have been old acquaintance, I knew his Father well: I desire only, to save myself; and with all, to make him know himself; to humble him, as God humbleth sinners, no otherwise; out of mere charity: others will be good sebolers, and great Proficients by this example; I shall do a world of good. And thus, other evil doers. Now, your end is indeed, evil: but you have pulled a very good end or two, and those but imaginary, over it. And the evil end lieth hid in the bottom; that in your heat, and while the matter is upon the Anvil, and hot in the hammering, you scarce know your own end, yourself. Although the thoughts be white, and of a fair skin, that beget the action immediately, and nearly; yet the remote thoughts may sometimes be the Authors of it, and the other, but putative & supposititious. Though the Father and Mother be white, if the Grandfather was an Ethiopian, the child is sometimes black.   

RULE 7.  
LEt this be thy daily Meditation, or as often, as Time, and thy occasions will give thee leave. Revolve in thy mind, the life and death of our most loving Saviour. Think, that Christ was borne in a journey, to instruct us, that this life is nothing but a journey, which we take about the payment of tribute to Caesar: that he was born in a Stable, because he came to seek men, that were transformed into beasts: that he, who calleth himself, the living bread, chose Bethlehem, interpreted the house of bread; and a poor Village, for his Nativity; and Jerusalem, the principal City, and seat of the Governor, frequented with great resort of people, for his passion. It was the meditation of S. Leo. Bethleem praeelegit Nativitati, Hierosolymam passioni. Present thy 
S. Leo serm. 1. de Epiph.  self before the Babe, and offer with the three Kings, Gold, Frankincense, & Myrrh; Gold, as to a King; Frankincense, as to God; Myrrh, as to a man, liable to a bitter passion; the gold of Charity, the Frankincense of Devotion, the Myrrh of Sufferance. Rise, away, travel into Egypt, and help to carry the child; and in the way talk of the Messiah. Up again; come back; go into the Temple; Sat down, and hear him dispute amongst the Doctors; and observe God in a little Doctor, triumphing over the greatest Doctors. Thrust Judas out of Christ's company: then, follow as one of his Disciples, and make the number full. With admiration, hear his doctrine; and be witness to his miracles. Look upon him in his Transfiguration, and admire the beautiful glimmerings of his Godhead. Cast thy garments in the way, and throw boughs before him: strip thyself of all, and submit both them, and thyself to Christ. Be present in the Chamber, wait upon him at the great Supper, and communicate in spirit, with him, and the Disciples. And kneeling, hold the Towel, and Water, in the washing of the poor fisher-men's feet. Fellow into the Garden; and conceive, that as Adam, and we were made slaves in a Garden; So Christ, his Father having promised, was took, and arrested for the payment of the ransom, in a Garden. Chide the three Disciples for sleeping, and say, fie, fie, can you not watch one hour with your Saviour? and then, look with a pitiful eye upon him, and wipe the sweat of blood from his brows, and cry, Alas poor Saviour. Go after him, when almost all the Disciples fly. Go with him, from Pilat to Herod: and considering, that he speaks not to Herod, even urged by a question; Call to mind, that Herod had killed his voice, john the Baptist, who said of himself, I am the voice of one crying in the wilderness: and think, his voice being gone, how could he speak? And from Herod, back again to Pilate. Behold his purple robe, his reed, his crown of thrones; and ponder, what gay robes indeed, rich Sceptres, and crowns of gold and jewels; that is, robes, sceptres, and crowns of glory, and immortality, he hath purchased for us. Watch with him, all the night, and fear, it will never be day, he is so tormented. And suppose, that thou seest, hearest, feelest, what he saw, heard, felt, and that thou smellest, and tastest the sweetness of his patience. Accompany him the next day, and help to carry his heavy cross to mount Calvary. And there, as if thou hadst been frozen hitherto, thaw into tears. Run with all thy might, into his arms, held out at their full length, to receive thee, whilst he hangeth as he did, with his back towards the ungrateful City jerusalem. Think profoundly, that he hath suffered his feet to be nailed together, to demonstrate, that both the Jew, and Gentile go now in one path. Weigh the matter: Because sin entereth by the senses, therefore his Head, in which the senses most flourish, is crowned with searching thorns. O marvelous! what King is he, or of what Country, that wears a crown of thorns? Surely, the King of all afflicted people, wheresoever they dwell. Because the hands and feet are the outward instruments of sin: therefore, his hands and feet are nailed to the Cross, for satisfaction. Because the heart is the inward Fountain of ill thoughts; therefore his tender heart is pierced for thee. And hence learn, if thou hast sinned more grievously in any part of thy body, or faculty of thy soul; with a special diligence to estrange that part, or faculty from pleasure. Wonder, that the Thief confessed Christ on the Cross, when even the Apostles either doubted, or altogether lost their Faith of his Divinity. Here unburden thy heart of all the injuries, ever offered to thee; with a valiant purpose, never to speak of them again. Lay down all thy sins at the foot of the Cross, whither the blood droppeth; with a firm confidence, never to hear of them again, and say from a good heart with S. Austen, Ille solus diffidat, qui tantum peccare potest, quantum Deus bonus 
S. Aug. lib. de vera, & falsa poenitentia, c 5.  est: Let him only be diffident, who can sinne so much as God is good. See him, as fare as thou canst for weeping; shaking, and dying; and marvel, that thy own heart shakes not; and die with him, by a most exact mortification. Look pale like him, when he was dead, with sorrow for thy sins. Behold him laid in the Sepulchre; and though the Jews hid him, and bind him down with a great stone, and a strong chain over it, fastened in both ends to a rock, as old History mentioneth: and though the foolish Soldiers watch there in Armour; yet doubt not, but thou shalt see him again, even in his body: let him not shake thee off by dying. Come running, and having outrun thy company, find white Angels in the Grave; and pray, that by thy Grave, thou may'st pass to Angels. Be with him, even upon the mountain, where he ascended; and there, kneel before him, mark how his wounds are closed, and be glad, they are healed again: kiss the very print of his feet in the ground: look upon his face; talk to him, pray for a blessing upon thyself, and the world; confess thy faults; uncover thy weakness; and say, Lord, I am very tender in this part; beg the divine help: then, as it were, die for love, and ascend with him, crying, O Lord, leave me not, hitherto I have followed thee, now take me with thee, to thy Kingdom: and after this, give thyself gently up into heaven, and there see and hear those things, which neither eye hath seen, nor ear hath heard; and especially, the things, which concern the entertainment of Christ.   

RULE 8.  
THat you may proceed, with more cheerfulness, both in your speculations, and in the part of practical performance: If you desire to know, whether you now be in the grace, and favour of God; know it by this, which is more easy to be known: whether God be, I dare not say in grace, I hope I may say, in favour with you. If he be, he can stir, and turn you, as he pleaseth: and it is your daily care, to give him full content, and satisfaction. If you love God, he loveth you; for his love is always the first Mover; and it cometh from his love of you, that you love him. Indeed, God loveth his Enemies, as we likewise, aught to do: but his enemies do not love him; neither doth he love his enemies intimately, and familiarly, as he doth his friends. For, there is little commerce, little communication, (which is both the exercise, and recreation of love) betwixt God, and his enemies. You love God truly, if prompted by the love of him, you prefer him, and his law, in all cases, in all causes: and when you rightly fit, and order the acts of your election; not giving place to creatures, or sins, (which as they are sins, are not creatures) before God; and in a manner, deify them. It would be strange above ordinary, and extraordinary; that God should command me to love him, and stirred by this love, to keep his commandments; and moreover, to give thanks continually, for the spiritual good, which by his grace, he worketh in me: and yet, I should never be able to know, when I, or others did love God; though perhaps, it might prove a knot in respect of others. And certainly, he that loveth God truly, is highly in his favour. For the true love of God, virtually containeth Repentance, in which, the soul is united by Grace to God; and the love of God itself, is nothing but a close Union of the soul with God. And, that I may raise my discourse to an infinite height, The holy Ghost, being the love of the Father and the Son, is a firm knitting of them together.   

RULE 9  
When you see, or learn by relation, that another is oppressed with sickness, or misery; go aside presently, and, as it were, take God aside with you, and pray for the distressed party. And presently, if occasion give way, visit the party. And afterwards, when you are gathered up together, body, mind and all, in some private place of Recollection, imagine yourself stuck fast in the like misery; or acting the mournful part of a dying man, with a certain feeling of grievous pain; with a serious consideration of the comfortless behaviour of your friends; of the Physician's weakness, and wretched ignorance in respect of Death, and her power, and policy; and of the fickle nature, and transitory condition of riches; and how you (poor man) shall be carried away in a sorry sheet, laid in the cold ground, and there left alone, while those, who accompanied your body, will return cheerfully, almost every one, to his own home, and now and then, talk of your past life, and especially your sins, but little think either of your present solitariness, desolation, or rottenness. And then, let your better, and more sbulime thoughts triumph, and insult over the vanity of the world. For always, when you would more fully contemplate the greatness of God's benefits, take a full sight of his lesser favours, and of the persons, upon whom, the greatest benefits are not bestowed. And when thou beholdest one overflown with drink, or otherwise offending God; laugh not; for laughing is ordinarily, the child of delight: but, if it be possible, look pale upon him, and loath his beastly practices. And be truly sorrowful, that so good a God, whom thou lovest, and desirest to love above all things, should be so foully dishonoured. And let a chief part of thy daily grief be, that God is every day, so much, and so basely injured in all places, and hath been, and shall be in all places, and in all Ages. And whisper to thyself in a corner of thy heart, Now, now wicked men swear, lie, profane God's blessed Name, drink themselves to the base condition of beasts, love beastly women more than God. These blows upon the sweet face of God, rebound upon my heart. I would give my life, and all that I have, to preserve God's honour. And, be glad again, because some few do serve him, and because the Saints and Angels in Heaven, do perfectly honour him; though not with honour, equal to his perfection. And say, I would, no man had ever sinned, did now sin, or would sinne hereafter: And for you, that love God, go on with comfort, double the heat of your affection towards him, and let the burden of the song still be, O God, I love thee. But beware, that in hating a sinner, you do not hate the man, lying under the sinner. Hate sin in itself, and also, hate it in such a person, but hate not the person. You ought to make an incision betwixt the marrow, and the bones: love the men, but hate their manners. For thy enemies, hate them with a perfect hate, and let the highest point of thy sorrow be, that they are enemies to God, & that in being enemies to thee, they crook thee to their devices, & use thee to forward them upon the downfall of eternal damnation. It is a sin, as black as the devil, to hate the devil; if we do not separate, and distinguish the object of our hate, from God's white creature in the devil. Yet, make a broad difference betwixt the imperfections of men, and their foul enormities. Bear the burden of another's imperfections, for so thou shalt fulfil the law of Christ, and move God, and thy neighbour, to bear with thee. In a press of people, one giveth way to the other: Bricks are made square, to lay the pavement even. God's dearest children have their imperfections, and their scars, even in their faces; that they may be humble, and acknowledge themselves to be what they are: which imperfections are, as it were, the dross, and earth of the soul. And yet, we may not consort with known, and professed sinners.  
The Minister is not true to his Religion, that is a silent Companion of Popish Priests: and it is not a good sign, or symptom, that Franciscus à Sancta Clara, alias Damport, admitted him to a perusal of his Deus, Natura, Gratia, before it was printed; and yet, he so fare went on with that wicked, and unworthily insinuating Book, that he suffered it to take its course without a discovery. How can this be characterized, but A holding of Counsel with God's enemies? He is my neighbour: but, the more holy, and more excellent Obligation may not be broken, to set free, and save the meaner: when the one in reason and religion, infers the destruction of the other. He and I are Pastors, and Pastors are so called, à pascendo, because they must feed their flocks. Of strangers, the Shepherds, being admonished from heaven, did first adore the good Shepherd: and in the time when the Shepherds watched over their flocks, news came to them of a Saviour. It is not the Shepherd's place, where the Wolves haunt; except his business be, to catch them, or chase them away.   

RULE 10.  
HAve a most vigilant care, that neither your , ordained only to cover nakedness, and to put you in mind of original sin, and the first Garment of fig-leaves; nor diet be curious. What doth it avail thee, whether thy meat, or drink be sweet, or bitter? It stayeth but a little in the taste. Do not over-load yourself in eating, or drinking: but, when you are at the Table, leave always some special thing, which indeed, you could well, and safely eat or drink, but will not; because you will understandingly bridle your own will, and sensual Appetite. Let not sleep hold you long in her arms, but shake her off, and rise cheerfully to perform the will of him, that sent you into the World. Let not your recreation be more choice, neither flow in a greater measure, then due, and fit necessity requireth. For so, you may please God as truly, in the pleasing Acts of Recreation, as in the laborious, and painful exercise of solid virtue. And the most precious Time, which others vainly cast away in drinking, feasting, gaming, sporting, and in the pursuit of lose, and idle vanities; fastening upon earthly things, because they are altogether estranged from things heavenly; pass thou in fear and trembling, in pious meditations, and in the thoughts of Angels: You must go always holding up your clean garment, that it be not defiled.   

RULE. 11.  
WHen you are put on by a strong, and vehement desire, towards an indifferent thing, by force bow the will another way. For in the full mastering of the powers, and passions, standeth absolute mortification; and consequently, true perfection. And truly, when we desire, or love a temporal thing above an ordinary manner, GOD doth ordinarily, and extraordinarily chastise us in it, or by it, or by the want of it: because it breedeth a great expense of Time; and the desire, and love due to God, are turned upon a creature. When we so love our children, that we look over, or countenance vices in them; we are commonly punished in them: they bring our grey hairs with sorrow to our graves. And likewise, when we abhor, and are wholly averted from an indifferent thing, God sendeth it in a full shower upon us: with a purpose to kill, and mortify our wills, and affections. Some things, although not evil in themselves, may not be lawfully desired; as our own praise, and honour beyond the strain of our condition. The love of God can never be immoderate, because it can never be greater, than the thing, which is loved: and the will in loving, if it be carried directly to God, can never be disordinate.  
Fast often. And if thy body be able to go under the burden, let not thy Fast admit of any kind of nourishment. And then, ask the benefits, thou most desirest. And by the way, remember, that to fast, as also to hear Sermons, are not properly virtuous Acts, but the ready ways to virtue. And therefore, if the Body be not laid under the Soul, by fasting; and the Soul farthered in the practice of virtues, by hearing Sermons; no good is done, but harm in abundance: God is tempted, Time abused. Holy days are profaned, The soul with God's Image, defiled; and these outward acts puff us up, and we contemn others, as profane persons. The Soul is Mistress (I say not, absolute Mistress) of the Body. And therefore, her end being supernatural, and transcending all other ends; to comply with it, she may curb and fubdue the body, as she in reason pleaseth. The Soul of the Confessor giveth up his Body to punishment; and the Soul of the Martyr, his body to death, and dissolution; in the pursuit of their end. Zeno saith, Remorabantur in luce detenti, quorum membris pleni erant tumuli: They 
Zeno de S. Arcadis.  remained alive, and conversed with the living; with whose members, as, tongues, hands, fingers, feet, the Tombs of the dead were replenished. Yet break not your body, by fasting; for so, you may cut it off from the fit exercise of Virtue, and God's service: and he, that commands thee, not to kill thy Neighbour, will not suffer thee, to be thy own murderer. Be not dejected, because you are weak, and cannot perfectly master your Body; for God delighteth to manifest, and show his strength in your weakness: Strength, and weakness are best met together. When you fall, catch hold upon God, and rise: falling again, again rise. Indeed, he that goeth smoothly on, when all things smile upon him; and returneth bacl, when the wind bloweth in his face; will never come to his own Country. And here note, that God dealeth with his Servants, and with all people, now by fair means, and now again, by foul. But it is a very suspicious, and doubtful business, when we have more fair, and flowery way, then foul, and stony: and it is very likely, that God hath now cast off the care of us. The badge of Prosperity is one of Death's marks. The Ox is fed full; and fat for the Shambles. God punisheth his best Servants, to wean them from the World, and to better their weight of Glory; He chastiseth every child, which he receiveth. And therefore, when we sin, and our sin is not followed with punishment, but one sin is punished with another, & that other, with another; it is a most fearful case: for then God showeth, he hath a farther aim, then temporal punishment. As likewise, when we have no sense, or feeling of our sins, no spiritual tribulation, the soul is dangerously affected.   

RULE. 12.  
WHen thou art set on fire with a Temptation of the flesh, apply thyself instantly, to some kind of employment: saying: Go Devil, now I read your baseness in a big letter: Truly, now you begin to be a mere Fool; this is plain filthiness. How strangely the Devil hath besotted, yea, bewitched men! Some love women, far inferior both in body and mind, to their wives, whom they neglect: damping and discountenancing their loves. But God will perhaps punish them, as his manner is, with punishments, like to their sins. Other wives may succeed, that will dote upon their Husband's Inferiors. From love, worse than hate; and from false women that fry with love towards other men, their Husbands yet breathing, Good Lord, deliver us. For, they are like fair, strong, and heavy Chests, that appear to the eye, and hang upon the hand, as if they were rich in money, plate, and jewels; but are stuffed only with stones, hay, and brown paper. As their gifts, so they.  
The sin of the flesh is now more heinous, than it was before the Incarnation of Christ, because it tainteth the flesh, which he took, & which he hath already glorified. Parce in te Christo, saith one, Spare Christ in thyself. And fright away the Temptation, with a loathing and execration of such Beastliness, & with contempt of so base, and so quick a pleasure; accompanied with shame, and with such a thought as this, I am a Villain; and followed with shame, hate, and sorrow, much unlike Repentance.  
After your Triumph over Temptation, or your escape from danger; run to God, the only disposer of your affairs, when they turn to virtuous Good; and give him, humble thanks. And reflect upon your misery, if you had fallen under that Temptation, or Danger. Then search into the secret, and learn, whether you did not by some former offence, pull the Temptation, or danger upon yourself; which God now used, as a warning. And look with a near eye, into the deep craft of the Devil. And for the present; mark how painfully he kindleth, and bloweth the coals of emulation betwixt Brethren, Sisters, Scholars, men of the same Trade, people living in the same House, Neighbours, Families, Countries. How he createth mistakes, suspicions, jealousies, with a purpose to call up Anger. I will tell you; A great Author is of opinion, that the devil doth oftentimes, set Dogs together by the ears, that he may provoke men to quarrel.  
By the falling out of two children, playing at ball, he turned all Italy into a combustion, wherein many thousands lost their precious lives: passing by degrees (as he doth in all his Temptations) from children to men, from Parents to all of the same blood, from them to friends, and from these friends to their friends, and their friends friends: from houses to Cities, from Cities to Countries; and all this began from the play of two little children. I will give you a touch of his wonderful deceits, out of my Experience: One seeing a dead man, and hearing the people that were present, say, it was a beautiful corpse; was fired with a great Temptation, to kill himself; that it might be said of him likewise, It is a beautiful corpse. This was a vainglorious end; now for a seemingly virtuous end: Another would feign have killed himself, that he might have revenged God's quarrel, and made an end of sinning against so blessed, and sweet a God. The devil is a great Politician, he hath his fair ends, and his foul ends; ends to show, and ends, which he will not show; ends, that are but veils, drawn over his ends; ends, without end; many ends for one action.  
This is not the rich Jesuits Rule, but the poor Carpenter's Rule. And more Rules of this kind, (because I must not dwell here, betwixt Spain, and the Low-Countries) you shall meet with, hereafter.     

THE THIRD BOOK.  

CHAP. I.  
I Am now a Monk in Douai, and shaved to the Scull; as I learned of them, for three reasons especially: first, because all Slaves were ever shaved, and I was now a Slave to God, and must come and go at the least beck of his pleasure. Secondly, to give me notice, that all superfluities must be cut from me, in all kinds. Thirdly, to make better room for a Crown of glory. But there are Monks in the same house, yet living apart from the English, belonging to the rich Abbot of Arras, that are not of so bare a cut: and no Courtier can set out, and make more of the hair they have, than they do. It is in use with the Church of Rome, both in the giving of their orders, and their degrees of orders, and initiations to orders; and also, in the state of Episcopacy, and the stairs of it, as the Bishop, the Archbishop, the Patriarch, and the Pope, to shave the hair wider and wider, into a greater, and a greater circle, as the persons more dignified; and therefore the Pope is the most shaved of them all. In this Monastery, my dislike grew by little and little, from these reasons. That which (I fear) heated some of them, chilled me. For, although I was not permitted to eat flesh amongst the Monks, for the space of three quarters of a year; yet, they sent me plenty of flesh, when I dined in my chamber. And I had great variety of excellent meats, both in one place, and the other. And lest I should be scandalised, it was suggested to me; that now men's natures are not able to brook fasting, as they have done. I have not lost it out of my memory; that I turned my eye aside one time in the end of dinner, and saw a Monk leaning backwards, and stretching out his belly, as like a Glutton as might be. I had forgot to tell you, that no King doth fare better, or is fed with more variety, than the jesuits in their feasts; if we consider how much a man can eat. Here follows another deceit of the Monks, somewhat like the former. In the end of Lent, Father Prior, the head-Monke, washed the feet of all his inferior Monks, in imitation of Christ, who washed his Disciples feet: but warning was given the day before, and every one was commanded to wash and purify his own feet; and yet when they came to the Prior, he did scarce touch their feet, either with his hands, or with the water; and here was all the imitation of Christ. Such another business, and as like it, as an Egg is to an Egg, is acted by his Holiness at Rome, who is said to wash the feet of certain poor Pilgrims. The man hath not reason, who saith, these are any thing but the bare shadows of humility. The Monks in the place of their meeting to their meals, speak not; but perform all by signs; and they have a book which teaches the Art of making signs, either by way of speech, or answer. But this is only an outward colour, presented in public. For, the Monk, whose only conversation I enjoyed, of all that were settled in the house, being esteemed one of the wisest men in Christendom, was full of words, and many of them were bad ones. He laboured to beget in me an opinion (to which I did incline for some reasons) that the Jesuits at my departure from them, had poisoned me. And (said this Monk) poison of their giving may lie gnawing insensibly in your body, and kill you at seven year's end. The Jesuits may remember, they had provided a Gammon of Bacon, which I should have carried with me: If it was man's meat, they have the less to answer for. Another dish I did eat of; the working of which, I afterwards much feared. But in that journey, the Sea cleansed my body throughly. Of this Monk I learned, that the Pope had as deep a hand in the Gunpowder treason, as the Jesuits; and both were very deep in it: (And the Jesuits, being so wried, and so closely knit to the Pope by obedience, durst not have attempted so high, and so public an Treason, without his knowledge) That whosoever cometh from the Jesuits, exposeth himself to the lash of so many foul mouths, as there are men amongst them: that the Jesuits will nip a man, as if a man should nip a young bud of a Flower, or Tree, or a Witch, a young child in the Cradle; that he shall never thrive after. The great Cathedral Church in Cambray, near Douai; useth a peculiar way of service, much different from the Church-demeanour and service of Rome: And the Church of Rome hath long endeavoured there to introduce her customs. And I know, said this Monk to me, that upon admission of such a change, in the next age the Church of Rome would persuade the world, that the Church in Cambray, did never descent in any small point from her. This is a great satisfaction to me, that the Church of Rome both is, and hath been a long while, altogether upon the catch; and that she leadeth her people, age after age, still into more blindness. I condemn in this Monk, that he spoke most irreverently of a person in high authority amongst us; and one of the fairest flowers in Christendom: when he speaks the words again, I pray God his tongue may ache. It is very common with our English Romanists beyond the Seas, to speak very uncivilly of those in England, to whom they own duty. This Monk related a homely story: (and I had many from him; for it is their use, to cheer up their subjects with merry conceits) When I lived in Spain (said he) a certain man was possessed with a Devil, and the Priest exorcising him in the Church, the people being present, a bold Spaniard stepped out, and said, O Father, pray let me see the Devil, I would feign see the rogue come out of his mouth: But the Devil answered by the man's mouth, that if he came out of the man's mouth in whom he was, he would go in at the others-: you may guess what part (the Monk spoke it plainly.) Whereupon (said the Monk) the Spaniard immediately betakes himself to the holy-water-pot, and sitting down so deep in it, that the water hid a great part of him, gives the Devil very foul terms, and provokes him twenty times over, to come if he durst: But coward, he durst not come. I will not tell all. I will keep some for a dear year, and a rainy day. Yet you may gather from these premises, I could not but see, that hypocrisy and malice in their full growth, dwelled even here, as well as abroad; and that here, the purity was not to be found, the idea of which I bore in my mind. Wherefore, it was my own first motion, and I left them, and became a Friar; the Friars professing more strictness. A man may impute these changes either to variableness, and inconstancy, or to the stirring of good and able motives, and to God's providence, that would carry me out of one room into another, and show me all the inward Chambers of the Church of Rome. Take heed, judge not. But if you do, I submit my neck, lay what weight upon me you please, if you offend not God. For I deserve both your judgement, and your scorn.   

CHAP. II.  
THe Monks have one story amongst them, and they make it a Pulpit-story. A very devout Monk walking one day alone in a wood (and I think, they lose themselves in this wood, when they relate the story) by chance heard a Nightingale sing; and while she did variously descant upon her song, he laid hold upon it as a hand from Heaven, by which he was lifted up to God's eminency, and to the picture and perfection of the Nightingale in him: and there he stayed in contemplation, catcht from his senses, till many years were passed, and all the Monks of his time, dead in the Monastery in which he lived. All which time seemed to him very short, and to be merrily passed in hearing the Nightingale. Yet (say the Monks) this Musician could not be a Nightingale, though his heavenly meditation was indeed begun, and sung to, some while by a Nightingale. But the Monk admiring an excellency in the creature, and being quickly filled with it in the brook, went forward towards the spring, and risen to that, from which it was taken in the Creator; and there he was easily sung asleep, where he rested a hundred years, like S. john upon the soft breast of our Saviour. This passage is not much unlike the miracle of the Seven Sleepers, that slept in a Cave, not as other men do, from the beginning of night to the beginning of day, but from the beginning of one age to the beginning of another. But as all their stories have their employment, so this both tickleth, and serveth to many uses: but above all, to give us a resemblance of the profound meditation, with which God pleased himself before the the world. It is a high matter: Yet I should desire in this, and other things, to give more satisfaction than a story comes to, of a man in a wood, that could not find his way out again. In lieu of their sweet story, take a word from me, without encroaching upon a secret, which God hath reserved to himself.   

CHAP. III.  
THere was a Time, (if I may say so) when there was no Time: no world: none of all these pretty things, we daily see; nor yet, the light, by which we see them: no men and women like ourselves: no living creatures: no air, earth, sea: no Infidel, no Jew, no Christian, no Hell, no Heaven, no Devils, no Angels; no God I cannot say: For God alone had being before the world; as God only now also hath firm and true being. For, all other things that be, be not of themselves, but gain their being only by participation from God. Et aspexi, saith Saint Austin, caetera infra te, 
S. Aug. l. 7. Confess. c. 11.  & vidi nec omnino esse, nec omnino non esse: esse quidem, quia abs te sunt, non esse autem, quia id quod es, non-sunt; id enim vere est, quod incommuntabiliter manet. And I beheld the things that are under thee, and I saw them, neither to have a true being, nor altogether to want a being: I saw they had a being, because they are from thee; and I saw they had no being, because they are not that which thou art. For that truly is, which hath a being without change. If one of us should wish now, prompted by curiosity, to have been before the world; it would be an idle wish, and with as little ground, and foundation of likelihood to have been effected, as the world than had in effect. For no place, no little corner had been, wherein to have been: no air to have received, and restored again in, breath: nothing to have appeared, or played with the smallest glimmering before the eyes. What God did before he built the world, although Saint Austin saith wittily, he was busy in making Hell for vain and curious Inquisitours; (he meaneth such, as will not be quieted with any reasonable satisfaction) yet he well knows, who knows, in what the divine happiness resteth, and how absolute God is of himself, and free from all necessary connexion with creatures. All that which God now does besides the actual government of the world, and the acts consequent to it; he did before: we know and believe that he does now contemplate himself. For in the contemplation of himself. For in the contemplation of himself, consisteth his blessedness. Therefore we may safely know, and securely believe; that he stood still in all eternity in himself, taking a full view of himself, and his own perfections, which are himself. He now sees in themselves to be, what before he saw in himself would be. Nor was he ever idle before the world, otherwise then the Blessed shall be ever after the world. And if the Beatifical vision, that is, the sight of God, from which floweth Blessedness, doth so fully, and plentifully satisfy the Blessed in Heaven; that they cannot turn aside the busied eyes of their understanding, the transitory space of one minute, from that they see, even though they should be enticed, and tempted to look aside, with all possible delights: (and therefore, most ardently love, for the most amiable excellencies discovered in it) was not God ever well busied, who ever had, and hath an infinitely more searching, and perfect sight of himself, than all the Blessed either shall, or can ever have together? The divine perfections, as they have many other, so they have also this prerogative; that always seen, they both are, and seem still most fair, and as they lose nought of their substance, so they never bate any thing of their beauty: Now whereas, not only the perfections of all creatures that are; but also, of all that are possible, are in God; and that in a most eminent and boundless manner: how can it stand that God did not find matter in himself for perpetual exercise? especially, since that nothing is come new to him by creatures, but their actual dependence upon him, the stile of Creator, and the Government: all that which is added, being still out of him, or derived from that which is not in him; and consequently, no part of his Blessedness: nor any thing which can throw the infamy of change upon him. We may judge what is possible to be done, by what is done. And if things are possible to be done, a power must be which can do them. And they cannot come from him, when he does them, but because they were first in him. For, nihil dat quod non habet, vel formaliter, vel eminenter: no Giver giveth but what he hath, either so as it is given, or in a better strain. And they cannot be in God, but as they are himself, and infinite. God doth not depend of the world, but the world of God. If the world had never yet been, he had still remained the same God, most great, most glorious: A King, though without subjects; because all things, be they future, or only possible, are as actual, and present to him: Omnipotent; able to make the creatures we now see, and fare more excellent, to which we are not warranted to say, he will ever bend his power. For therefore God leaveth many things undone, which reason teacheth us may be done: to preach this doctrine, that creatures are not his upholders. Contemplation in us, is a most noble exercise, because performed by the most honourable faculty of the soul, the understanding: and by the highest and most elevated acts of the mind. What then may we think of contemplation in God? Synesius having turned his speech to God, hath a sweet expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eye 
Synes. in hymnis.  of thyself. For his understanding is the great eye, with which he throughly sees himself. Besides, the eternal generation of Christ, the divine Word, of which the Prophet Esay, Who shall declare his generation? was, is, and shall be for ever: as likewise, 
Es. 53. 8.  the procession of the holy Ghost. Thou art my son, this day have I begotten thee: He 
Ps. 2. 7.  means, a long day; diem eternitatis, the day of eternity: a day so long, that there is but one of them in all the year; and yet the year is the only true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for it is all and wholly in itself, and hath neither end nor beginning: a day that never yet made room for night, nor shall ever be intercepted with darkness. The Heavens are always in motion: the Sun takes no rest: Fire is always in action: The Sea never sleeps: The Soul is always busy in the exercise of her powers: The Heart always panting: The Eyes are always active when they are open: Life keeps the Pulse in continual beating; and the Breath always a passenger, coming or going. These are numbered amongst the choicest of God's creatures; and therefore, bear more likeness of him in themselves, than meaner things. These ever work, and was he ever idle?   

CHAP. IU.  
ANother application of the former story, is to give us in a perfect form the shape of their consideration, and contemplation. But why must they needs consider and contemplate in a Monastery? And if they will contemplate there, why is every man disinteressed from a lawful calling, by which he may concur to the benefit of the Commonwealth? Homo nascitur Reipublicae, says the civil-law, A man is borne for the Commonwealth. And the reason which Aristotle gives, why a man may not kill himself, is, because he may not lop himself from the Commonwealth, of which he is a branch. They answer with Saint Austin, vindicating the Monks, upbraided 
S. Aug. l. 1. de Morib. Eccl. c. 31.  by the Manichees, Videntur nonnullis res humanas, plus quam oportet deseruisse; non intelligentibus, quantum eorum animus or ationibus prosit: They seem to some men to have forsaken humane affairs more than they ought to have done, not understanding how much they exalt them by prayer. But without question, the Monks of Saint Augustine's time, were no such idle bodies as now they are. For then every man had his practical course of life, to which his education had instructed him; and they which had none, laboured in Gardens, and other plaits of ground, digging and sowing; and eating their bread in the sweat of their brows. Nor is it a reasonable discourse, that because some few of the old Christians, flying from the bloody hands of their persecutors, hid themselves in Woods, Wildernesses, and secret Caves, and corners; we shall step over the like cause, and take hold of the like action. Shall we make to ourselves an imitation of the rest of Heaven, without undergoing the toil, which goes before it; of which toil, the rest of Heaven is the reward? And they lose a fair number of weighty occasions which the world affords, and which God ministers, as the food of virtue, and the gates of victory: and they are feign to refer all to the first Act of entering into the Monastery; or they would be much to seek. When I was a Roman, the Pope was solicited by the Ambassadors of Spain to give leave, that the great increase of Monks and Friars in their Country might be restrained; and the reason was given, because it was feared, that the wars, and the Monasteries, pulling several ways, would unpeople the Commonwealth, and deprive the King of subjects, necessary to his Dominion. If such a grievance may rise from the excess, why may not a reasonable complaint be made of every knowing and able member of a Commonwealth, that buries his Talents in a Monastery, and seeks only himself? In a Christian Commonwealth, the good of the Church ought not to be preferred before the good of the Commonwealth; when by such an action of preference, the Commonwealth is endamaged; because by the Commonwealth the Church stands; and the Church is but a good part of the Commonwealth, And after all, why cannot they consider their own estates, and the condition of the world in which they are; and contemplate of high things; and admire Gods creatures; either in their chambers, if they were in the world, or in the fields, as Isaac; of whom we read, And Isaac went out to 
Gen. 24. 63.  meditate in the field at the eventide? My Reader shall not want matter for such a purpose, if he will be doing.  

Meditation. 1.  
One, a man like us, labours, and strains himself to know throughly the nature of the Angels; their office; their properties: and how one Angel differeth from another in the perfection of nature, and glory. This learned man presumeth to instruct the world in strange things: and to say, that there are nine Orders, or Quires of Angels: and that some out of every Choir fell from God: and moreover, is bold to tell us, that Michael the Archangel in Heaven, sitteth above Gabriel; and Raphael the Seraphin, above them both: and that so many Angels may well stand together without much thrustingupon a needle's point, while the silly creature soaring above himself, forgets himself, and the main point; and knows not what he is that talks thus. Another dwelling upon earth, hath his dealing in Heaven amongst the Stars; and teacheth for a truth, that if we are born under such or such a constellation, such and such strange things will certainly befall us: we shall die suddenly by fire, or by water; or by a fall of a house, or from a house; or be the prey of a Lion. And this profound man is certain, that if a Star should lose hold, and tumble downward, it would more than cover all the world; and then, (says he) where should we be? And the plain meaning people are amazed, when they hear him say that the Sun runs some hundreds of miles in an hour. But this heavenly man standeth above himself, and above the sight of the creatures at hand, which first offer themselves to his thoughts, and knows not what is here below. Others cast themselves beneath themselves, and their souls; and are wondrously taken up in the curious inquisition of inferior matters. The wise Physician is able to reveal the great mysteries of nature, and the natural uses of almost all natural things: but urge him upon a trial, and he cannot prescribe Physic to his own sick conscience. Where is a Tradesman that doth not understand the secrets of his own Trade far better than the secret state of his own soul? These wretched people have taken a fall; and are under themselves: they fail in the first ground, and foundation of all true learning. A man may wisely ask the question, Why in the blind ages before Christ, the Devil speaking from the mouths of Images, gave to men many good and solid documents? The main hinge upon which the question turneth, is: The Devil not only doth evil, but also doth altogether intent evil: what then hath he to do with good? I will take the true answer: The Devil well knew that the world was even then abundantly stored with grave, and wise people; who were also morally virtuous: and that if he did not answer in some sort, to their pious and reasonable expectation, he would soon lose the reputation of a God. And therefore, amongst divers other sound instructions, delivered by the Devil in oracles, this also was given, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know thyself. In which the Devil more willingly dispensed with a show of sanctity; as knowing, that his admonition would in the end prove uneffectuall: because no man can truly know himself without the present assistance of Grace: of which the poor Heathenish people were altogether destitute. Our blessed Lord, whose end was to dissolve the machinations of the Devil, doth as strangely, as excellently, exhort us to the deep, and powerful knowledge of ourselves; not in word, but in work; in the working of a miracle. It is written, that he restored a man to sight, blind from his birth. How did he restore him? by his will only? No● by his word only? nor so. The manner of the cure is uncovered in these words: He spat on the ground, and made clay of the 
John 9 6.  spittle, and he anointed the eyes of the blind man with the clay. But let me see, is it clay? touch not my eyes with clay: it will rather put them out, then cure them. Now I understand it, our omnipotent Lord, here worketh by contraries: that it may be known, not the thing applied, but the power of him that applied it, wrought the cure: while he clearly teacheth us, that the knowledge of ourselves, and of our mean foundation, being, as Job speaketh, earthly; with a requisite application to ourselves; is the only instrument, which openeth the eyes of a man blind from his birth, as we all are. And why doth our good Saviour so pressingly stir, and invite us to the knowledge of ourselves? It is but one step to the reason. Knowledge puffeth up, saith S. 
1 Cor. 8. 1.  Paul. All knowledge puffeth us up, and swelleth us with pride, but the knowledge of ourselves. When we spread our feathers of pride and ostentation; if we but glance upon the knowledge of ourselves, our plumes fall, and we begin to be humble.   

Meditation 2.  
MAn considered in his body, is a refined piece of dirt. A strong one? no. For, make his image of stone, or wood, or almost of any vile thing; and it will be more strong, more durable than he. I will set aside holy Scripture; and prove myself to have been made of earth beyond all contradiction: Every corruptible thing (and I may go to a dead man's grave, and find that I am a corruptible thing) when it naturally perisheth, turneth into that of which it was made: I perishing after a natural manner, turn into earth: the conclusion will follow, I cannot hold it: therefore I was made of earth. If I consider man in his birth and life, it is the great blessing of God, (to his great praise be it spoken) that he is not, ante damnatus, quam natus, condemned before he is borne. He is borne with the great pain of his poor mother that bears him: and he cannot be made more naked, more poor than he was, when he was borne. If a man should look upon him here, and know nothing; he would little think that the little thing could ever be the wild Author of so many foul stirs and tumults in the world. A child being born, is cast out a poor naked thing, 
Plin. in prooem. ad l. 7.  natali die, as Pliny says, on his birthday. He makes his birthday a day of mourning: Procellas mundi, quas ingeditur, saith Saint Cyprian, statim suo ploratu, & gemitu, rudis anima testatur. The newborn 
S. Cypr. de patientia.  child presently gives testimony to the storms of this world, by his tears. The Emperor's children of Constantinople, though borne in a chamber, called the Purple, because on every side adorned with purple; through received from the mother, so quickly into purple, that they seemed to be born in little robes of purple, and therefore styled Porphyrozenites; to hid the nakedness, and take away the scandal of nature: yet notwithstanding all this shuffling, and ruffling of purple, they came into the world as other children; all naked, and with little tears in their eyes, to show they were then upon travelling from their maker Man that is borne of a woman, saith Job, is of few days, and full of trouble. Every man was borne of a woman, but Adam: and it was not Gods highest will, that he should have been either of few days, or full of trouble. It is a great while before we can go, before we can speak, before we can make it plain, that we differ in the main point from beasts, and are reasonable creatures, before we know any thing. And then endeavouring to know, we learn evil easily; good with great pain. And in our first lesson which the world giveth us, we learn to sin. What is that? to break the Divine Law, and forfeit our souls to eternal damnation. And yet, as it is in Job, Man drinketh iniquity like water: the sense is, it is as familiar 
job 15. 16.  with man to sin, as to drink. The best, and most quiet half of our lives, passes away in a dream, when we are asleep, and in a manner, dead: vitam nohiscum dividit somnus, saith Seneca, our life is parted betwixt sleep and us. In our youth we are green, and raw, and the sport of ancient people: and for want of judgement, and experience, lose ourselves in a thousand thousand extravagancies; which afterwards appear, not like Stars, but like scars upon our lives. And having at length climbed above youth, we are yet troubled with some odd humour, and crack in our nature: by which we are burdensome to our neighbours; and hateful, even to ourselves. Hither pointeth the old Litany, when it prayeth, A me, salva me, Domine, From myself, good Lord deliver me.   

Meditation 3.  
OUr life is full of changes: we pass from one year to another; and the faster the years go, the faster age comes, and we are changed. We change the places of our abode, and with them, ourselves. We change from a single life, to the state of marriage; and new passages coming with new courses, hold us as it were in discourse, and make us forget, that while they are new, we are old. We desire to see our children grow: but, while they grow, we decay. The variety of this life deceives us. Corruptio unius, est generatio alterius, say the Philosophers; the corruption of one thing, is the generation of another. The end of one misery, is not only the end of one, but also the beginning of another: and thus we live, tossed continually betwixt fire and water. We believe, and go on a little: then we doubt, and there we stop: we hope, and follow the good we hope for, like a wand'ring fire by night, and then we fear, and grieve, and despair, and there we sink. In the reasonable soul of Christ, good acts passed from one to another without any stop, or interposition (at least, all the while he waked; I reflect upon him that saith, I sleep, but my heart waketh. Cant. 5. 2.) So that one virtuous thought followed another in so close and pressing a manner, that they were not only broken or hindered with the foul exercise of evil, but they were never at leisure, never sat idle in the Marketplace, never out of the fair, and solid practice of good. For example: when the deep exercise of Humility had kept the thoughts in work and wages awhile, perhaps she gave up the keys, and government to patience. Then patience farthered in good by evil men, put the Sceptre into the hands of Charity. Then charity changed into sorrow for the sins of the world. And sorrow might beget strong resolutions of fortitude to die for them. And thus the soul of Christ took her steps from virtue to virtue. But in us now love reigneth, and soon after, hate kills it with a frown. And then perhaps, indifferent thoughts may step forward in the by, and the soul may wonder a little without the known fellowship of good or evil. And then the fight of money may break up all, and sell the heart to covetousness. And then reflection may cool it with a drop of sorrow. And then vexation may set all on fire with anger. And then the love of drink may come washing the way, & quench anger. And then the heart may reject what it loved, and presently desire the thing, which even 
Salu. lib. I. de gubern. Dei.  now it rejected. Humanae mentis vitum, magis ea semper velle quae desunt, saith Salvianus, It is the fault of the mind, always to desire the things which are wanting. And at last, according to the Poet, Frigida pugnabant ealidis, etc. Hot, cold, moist, dry, fight together, and striving to make a new quality, of hot, cold, moist, dry; may breed confusion, and neither gain the day. We make good purposes, and begin a new life; we turn up the eye, and all in haste, we will be very good and godly men and women; we will be humble, patiented, sober: but our virtuous courage quickly droops; and in a short time, we are the very men and women that we were before: And yet not the same, but a degree worse; for grace neglected, draws a curse upon us. We are pretty clear, and merry, and then comes a cloud, the loss of goods, or good-name, or friends, or of a thing like these, which cools and darkens all: and our sweetest joys are sooner or later steeped in sorrow: we are now somewhat pleasant; then dull; then outrageous; and for the time, lose our wits, and are mad. Do all that we can, and all that God can enable us to do; we please one, displease another: this man smiles upon us, the other frowns; and yet both have the same motive. But the best is, it is the voice of Saint Peter, and of the other Apostles, We ought to obey God, rather than men. , saith Saint chrysostom, quot 
Act. 5. 29. S. Chrys.  homines in populo sunt, tot Dominis subjicitur, qui vulgi laude gaudet: Truly, as many men as there are, so many masters he hath, who rejoiceth in the praise of people. Saint Paul reads us another lesson: For our rejoicing is this, the testimony of our conscience: God 
2 Cor. 1. 12.  grant, that if it may be done without sin, I may hear more of my dispraises then praises: for otherwise, I am in great danger of swelling, and breaking. The light which I steer to, is: our poor Saviour, with all his knowledge, with all his truth, did not please every man.   

Meditation. 4.  
WE are in health, and look fresh, and full: and then the head aches, a pain lies heavy upon the stomach; and we look neither fresh nor full, but pale and empty: and then will one say, O had I my health again! Happy are you that enjoy your health: we are shaken with an Ague, or scorched with a Fever: and sigh, and groan, and turn from side to side, but cannot sleep. It is the case of him that turns from one falsehood to another: yea, the great ones are sick, and suffer pain; lament, and shed tears as plentifully as we. And moreover, the great ones are commonly sore clogged with a grievous disease, that makes them a little greater, the Gout: which we poor plain people are ignorant of; his name be blessed, that is worthily called the Father of the poor. We are now rich, now poor; though indeed, most rich, when we are poor. We are esteemed by the world; and then contemned, and condemned. The care of catching after money, more and more, and still more, takes up all the time of our life. A man is born to a good estate: with much care, and many sins, he doubles it, and dies. But a prodigal heir comes after him, in the first, or second generation, and turns it all into vain smoke; and so, the name fails, the house falls; and here is the goodly fruit of worldly care, and of all the pains the old man took. And yet riches cannot satisfy the heart of man. Saint Austin hath the reason of it in his Meditations, Domine, fecisti nos propter te, & irrequietum est cor nostrum donec pervenerit ad 
S. Aug. in confess.  te: Lord, thou hast made us for thee, and the heart of man cannot be quiet till it come to thee, and rest in thee. And the Prophet speaks not besides the matter: When I awake up after thy likeness, I shall be satisfied with it. There are holy meditations, 
Ps. 17. 15.  and virtuous exercises, to which we own much time: and therefore, the Devil, a cunning dealer, keeps the richer part of women busy, all the prime of the day, in dressing their bodies, and undressing their souls, and in creating halfmoons, and stars in their faces; in correcting God's workmanship, and making new faces; as if they were somewhat wiser than God. Quem judicem, mulier, saith Saint Ambrose, veriorem 
S. Ambr.  requirimus deformitatis tuae, quam te ipsam, quae videri times? O woman, what more true judge can we require of thy deformity, that is, thy ugliness, than thyself, who fearest to be seen? The Devil is always more forward in seducing women; because he knoweth that women are of a soft, pliant, and loving nature; and that if they should love God, they would love him tenderly. The Devil? whither can any of us, men or women, fly from the Devil? Be sober, be vigilant, saith Saint Peter, because 
1 Pet. 5. 8.  your adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. It is not enough to be sober, nor enough to be vigilant. He is not our friend, but our adversary. And he is a busy Devil, he goes about; an angry Devil, he goes about like a roaring Lion: a hungry Devil; for he does not roar only, but he comes roaring, with a greedy purpose to devour: and he walketh, lest going with speed, he should run over you: and he keeps not one way, but walketh about: and does not only devour those who stand, or meet him in his way; but he seeketh whom he may devour: and he is always the same, always a Devil; for when he hath found his prey, fed upon it, and eat up all; he is not satisfied, he goes on still seeking whom he may devour. God bless every good man and woman from a roaring Lion. Sixtus 
Sixt. II.  and second, in one of his Epistles, directed to a certain Bishop, gives the Devil no good report: Si in Paradiso hominem stravit, quis locus extra Parad. esse potest, in quo mentes hominum penetrare non valeat? If he gave man a fall in Paradise, what place can there be out of Paradise, in which he may not insinuate, and wind himself into the hearts of men? Here is a picture of the life we so much love, and so much desire to continue. And in the last place, an old house falls, or an arrow goes out of the way, or our feet slip, or the Devil comes to us in the outside of a Saint, (it is his course with drooping, and melancholy spirits) and tells us religiously, that we shall give glory to God, or at least, ease and comfort to ourselves, if we cut our own throats, or hang ourselves; and we are dead, gone. Perhaps we may leave our pictures behind us with our friends; but what are they? a merely, a mere deceit of the Painter: our pictures are no part of us; neither do they represent us as we are: we are dead, we see but one another's faces when we are alive; we are parted in substances; we cannot mingle into one another, as wine and water; and therefore death pulls one out of the others bosom. And commonly when our hopes are now ripe, and the things we long desired, at the door; Death comes and overtakes, and takes us. And any man, being wicked himself, may send (with God's leave) a wicked man to Hell, in the turning of a hand: and then, what would he not give to be with his friends in the world again? Here the reason falls open, why never yet from the beginning of the world, any wise man died, but if he could speak, in his last words, he cried out against the vanities of life, and of the world. My prayer shall be the prayer of one, that knew what he prayed for: O spare me, that I may recover strength, before I 
Ps. 39 13.  go hence, and be no more.   

Meditation 5.  
IF I consider man in his death, and after it: He dies, that never died before: He dies, that knows not what it is to die. Which of us knows, what the pangs of death are, and how going naked, agrees with the soul? It is as true, as old; Death is of all terribles the most terrible. For, howsoever the holy Spirit in holy Scripture is pleased to call it a sleep; it is not a sleep to the wicked. It is recorded of Lazarus, Our friend Lazarus sleepeth: and of Saint 
Io. 11. 11. Act. 7. 60.  Stephen, And when he had said this, he fell asleep: And of the Patriarches, and Kings of Judah, that they slept with their Fathers. But this was the death of the Saints, so precious in the sight of the Lord. And the soul of man now leaving the body, carrieth no mortal friends with her; they stay behind: the brother, and the sister, and the wife, and the pretty little children, with the sweet babe in the cradle. No temporal goods, or evils rather: nothing but good or evil 
Revel. 14. 13.  works; and their works do follow them. All the fairest goods, which made all people in all ages, proud; are still extant in the world: and will be after us, even to the end of the world. And although the living talk pleasantly of their dead friends, and hope well: while one looketh soberly, and saith; I doubt not but such a man, or such a woman, is with God: another, neither truly do I: a third, he? she? there is no question of it: if he, or she be not in heaven, what shall become of me? Yet, notwithstanding all this plausible and smooth discourse, not one of these three tenderhearted, and charitable persons, nor any one living here in the world, knoweth certainly, whither they were carried. This we all know certainly: Many of them are most heavily tormented in Hell, and there curse the Father of mercies, and the God of all consolation; and the world, and all their occasions of sin, and all their friends, and themselves, and all God's creatures, in the very span of time, wherein their friends speak well, and judge charitably of them: while they distribute their words without the least change of countenance, and little think of their most woeful, and most lamentable condition. And the Devil, though it is open to him after this life; yet cunningly keepeth from us who are saved, and who damned. If one of us were now in Hell, (but it is a dark and horrid place, God keep us from it) he would quickly think: Had I my body and life again; whither would I not go? What would I not undergo to shun this woeful extremity? I would lie weeping upon the cold stones, all covered with dust, and ashes; if it might be suffered a million of years, for my sins: I would beg my bread of hardhearted people in a new world, from one end of it to the other: I would spend as many lifes in trembling fear, and fearful trembling, if I had them, as there be lives in living creatures: I would do any thing. Now my soul do not grieve, that Hell is provided for sinners; for such grief stands so fare under the lowest degree of virtue, that it is a sin: but give two tears at least, from the eyes of thy body; because thou hast sinned against thy good God. Such tears are Pearls, and rich ones, and will in time make thee a rich man: The holy Fathers call these tears, the jewels of Heaven, and the wine of Angels. And as the world was a gallant world, and there were such creatures, and such do, as we now see, before I was any thing: so it will, unless God please, in the mean time, to cut off all by his glorious and second coming, remain a very gallant world; and there will again be such creatures, and such do, when I shall lie quietly under ground, corrupt and putrify, and by little and little, fall away to a few wretched bones; and these shall remain, to mock at what I have been. And he that is now so trim, and so much talked of, shall not be so much as remembered in the world; his generation shall forget him; and people will speak, and behave themselves, as if he had never been.    

CHAP. V.  
REader, beware; the Papists are crafty, and profound in craft. And they will object, to relieve their cause, one of these two things, or both, (I have been long trained in the knowledge of their ways) That I own them thanks for many devout observations. Something I have learned of them, and I thank them for it: yet little, (if experience stand aside) but what I might have learned in England. My friends know, that when I was a boy at Eton College, I began to scribble matters of devotion. And I have seen much unworthiness in them beyond the Seas, not to be imitated; which I could not have learned in England. But, the knowledge which they work by, shall lie dead in me. Their other prop will be, that my writings come not from the spirit of devotion, but of oratory. I am short in these revelations, that point at something in me, who am nothing. Reader, thou hast the language of my spirit; but I must dig farther into this vein of Meditation, or Consideration.  

Consideration. 1.  
THe reasonable soul, though now of composition, is composed of three faculties, the Understanding, the Will, the Memory. All faculties being active, have one most proper act or exercise, to which they are most, and most easily inclinable; if not restrained. The most proper act, or operation of the Understanding, is, to see, or know Truth: Of the Will, to will, and love good: Of the Memory, to lay up, and keep in itself, as in a Treasury, all profitable occurrences. By the sin of Adam, the Understanding is dazzled in the sight, or knowledge of Truth: By the sin of Adam, the Will becomes i'll, and cold in the willing, and loving of good; so cold, that it wants a fire: And from the sin of Adam, the Memore hath learned an ill trick of treasuring up evil, where it shall be sure to be found again; and of casting aside good, where it may be lost with a great deal more ease, than it was found. Where one part is wounded, and one well, one part may secure and cherish the other; the part well, the wounded part: In the soul, all parts are wounded. And therefore there is great need of Grace, and supernatural helps; that strengthened by them, we may recover health, and parts deperditas, the parts we have lost. Lord, assist my contemplation with thy Grace. Wherefore the holy Apostle, speaking of those, who in all their adventures were guided only by the weak directions of nature, says, they became 
Rom. 1. 21.  vain in their imaginations, and their foolish heart was darkened: First, vain; and then more dark. Saint Hieromes Translation speaketh after this manner in Genesis: The 
Gen. 1. 2.  earth was vain and void, and darkness was upon the face of the deep. What the Eye is in the body, the Understanding is in the soul. The Eye is the natural guide of the body, the Understanding is the natural guide of the soul. For, when we believe, as well as desire, the things we do not understand, even then also we take a natural direction from the Understanding; which he holds a convenience of such things in respect of the motives, with belief, and desire; though not with Understanding. The Eye sees the outward shape of a thing: the Understanding sees both outwardly, and inwardly; as being advanced more nearly in its degree, and therefore also in its making to God. The Eye discerns one thing from another: the Understanding conceives as much. The Eye judges of colours: the Understanding judges of white and black, of good and evil. The Eye cannot see perfectly many things at once: and such a one is the understanding: For, the more a power, be it spiritual, or corporal, being finite, is spread and divided in its operation, the less power it hath in every particular. The eye sees other things, but I cannot turn it inward to see itself: the Eye of the soul looks forward; but in the body, it shall never obtain a sight of itself, in its own essence. Indeed, the Understanding is a kind of Eye: and the Eye is a kind of Understanding. Such an excellent sweetness of agreement there is betwixt the soul and the body, which moved to the marriage, and union betwixt them. Now, this Understanding, this Eye of the soul, is not altogether blinded by the great mischance of original sin. For, omnia naturalia sunt integra, as Dionysius says of 
Dionys. Areop.  the fallen Angels: all the natural parts are sound. How? from being broken, not from being bruised. This Eye then, although dark, so fare sees, that it sees itself less able to see; somewhat dark in the sight of natural things; and much more than somewhat dark in the sight of spiritual things. I may stand betwixt both, and clearly behold the different case of the soul, before and after the fall of Adam, in order to spiritual contemplation, and practise: if I look upon the various condition of a man in health and sickness; in order to the actions, and operations of life. The sick man is weak, and ill at ease: his principal parts are in pain; his head, his heart: He cannot use his mind seriously, but his head aches: he cannot look steadfastly; nor at all, upon a shining object: discourse is tedious to him; if it be of high things, he cannot endure it: he cannot taste aright; bitter is sweet, and sweet bitter, to his infected palate: he hath little stomach to his meat, he loathes it: and when he eats, it will not stay with him; or if it does, he cannot digest it perfectly: he cannot stand without leaning; he cannot go without a staff: he cannot run without one. And why all this? Because he is sick, because he is a very weak man. O Adam, what hast thou done? but in vain-. Had the best of us been Adam, he would have eaten, had there been a Serpent, and a woman: perhaps, had there been a Serpent, and no woman: perhaps, had there been a woman, and no Serpent: perhaps, had there been neither woman nor Serpent: For, God being absent with his efficacy, he might have been both woman and Serpent to himself. But, let him pass. It is believed, that God hath forgiven Adam, and his wife, who first brought sin into the world: and we may have great hope, he will be a tenderhearted father also towards us, that never saw the blessed hours of innocence. Nothing can harden his tenderness, but our sins. And there are only two deformities in our sins, conceivable to be most odious, and urging to revenge: the greatness of them, the multitude of them. O! but the Prophet David, a knowing man, prescribes a special remedy: Have mercy upon 
Psal. 51. 1.  me O God, according to thy loving kindness. The Latin translation gives it, Secundum magnam misericordiam tuam, according to thy great mercy: great sins, great mercy; a present remedy. What comes after? according to the multitude of thy tender mercies, blot out my transgressions: a multitude of grievous sins; a multitude of tender mercies; an approved remedy. There wants only a lively faith, and a virtuous life, like two hands, to make the application, to bring them together; and 'tis done.   

Consideration. 2.  
THe light of the Understanding, which properly belongs to the Understanding, is only natural; and that, less clear than it was. And a natural light leads only to the knowledge of natural things, or of things as natural: for, nothing can work beyond the virtue received from its causes. But man is ordained for God, as for an end, which goes beyond the grasp, and comprehension of nature; according to Saint Paul's Divinity, borrowed from the Prophet Esay: Eye hath not seen, 
1 Cor. 2. 9  nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. And the end ought always to be foreseen, and foreknown by them, who are engaged to direct, and turn the face of all their intentions and actions to the end. Therefore, another light is necessary, a light above the knowledge and reach of nature, of which, the Understanding by nature is altogether destitute. Here is a wondrous defect. Who can show me such another? We naturally see, there is a God. Farther, we naturally see that all things were made for us, and we for God: (howsoever the Stoics thought one man was borne for another) And yet, by the proper strength of nature, we cannot go to him, whom we see to be; whom we see to be our end; and for whom, we see, we were made; nor yet, towards him. Saint Austin, one of the most searching spirits that ever was, both a spirit and a body, solves this hard knot of difficulty, in a discourse of another lineage: Consultissime homini praecipitur, ut rectis passibus ambulet, ut cum se non 
S. Aug. the perfect. Just cap. 7.  posse perspexerit, medicinam requirat, etc. The lame unable man is fitly commanded to go; that perceiving his defect of being unable, he may seek a cure, and be able. But, the cure, what is it? The grace of God and as 
Conc. Senonense.  a learned Council speaketh, gratia semper est in promptu, the grace of God is always in a readiness. I am not commanded to travel for it: wheresoever I am, it is there also: I may lift up my hands and take it: if I open my heart wide, it will drop into it. And, as it was the nature of Original sin, to weaken the natural and to darken the supernatural light of the soul: so likewise, it is the nature of actual sin, to wound nature, and to kill grace; grace only, being directly opposite to sin. And thence it comes, that still as we sin, still we are more darkened: and that still, the more we sin, still the more we are deceived in our judgements; and still err the more, in the sight and knowledge of truth. For, why do wicked men, engulfed in wickedness, apprehend most horrible sins, as trivial matters? because their Candle is out, the light by which they saw, is darkened with sin. Why do weak Christians, change their opinions from good to evil? from evil to more evil? Why do they grow more strong and obstinate in evil opinions? Whither soever I go, I must come hither for an answer: Because some private or public sins have removed their Candlestick out of his place, and they are in darkness. God bless my heart from the darkness of Egypt. It is a pretty observation, that although the Israelites, and the Egyptians were mingled together; yet the plague of darkness, which was a continual night, wheresoever it found an Egyptian; was neither plague, nor darkness to an Israelite: no verily, though hand in hand, with an Egyptian. O Lord, I learn here, that I am blind, and dark; and I know that I am weak: and therefore, without thee, my contemplation will be dark, and weak, as I am.   

Consideration. 3.  
WE see God in this world, not in himself; but per speculum creaturarum, through the glass of creatures. It is 
Rom. 1. 20.  worthily said by Saint Paul, The invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made. Clearly seen to be, but not clearly seen, what they are in themselves. For, if so, the things which are seen, should be as exactly perfect, as the things which are not seen, as representing them perfectly. It is a direct passage by corporal things, up to spiritual. For God applies himself accordingly, to the nature of every thing, in which he works. The Angles are Spirits, and therefore, their directions, even before their union with God, were altogether spiritual. But we, being partly corporal, and outwarly furnished with senses, are most commonly taught by things, which offer, and present themselves to sense. And because the seeing faculty is the most quick, and apprehensive; the sense of seeing hath more instructions. And seeing most like to understanding; what is seen may best be understood. In all God's creatures, as being the creatures of one God, there is a strange kind of consent, combination, and harmony. In earthly things, heavenly things are strangely set out, and proposed to us. For, if the way had not some springlings of resemblance with the Country, we could not so easily know it to be the way. Let a man, or an Angel give me the name of a creature in the world, which will not afford us many good lessons of instruction, concerning the Creator, and his dwelling-place, whither we are invited. Creatures of the lowest rank, void of life, sense, and knowledge, work for an end: which evidently appears, because they tend, and bend always to that which is most convenient, and suitable with their being: and proceed in their actions, as if they were skilled in the compositions of knowledge. The Sun knows he must run all day long, or the grateful variety of darkness, and ease, will not succeed in due time. The earth knows, it is her part to stand still, or she cannot bring forth, and bear as she does. The Sea knows, he must still be stirring, or he shall be corrupted. Which could not be; that is, they could not know without knowledge, had they not been directed in their creation, by a most knowing power: and this is God. Mark that, may soul: here thou hast found him: hold him fast: let him not go, till he bless thee: Nor yet then, till he pass his royal word, which shall never pass; that he will bless thee, and bless thee, and bless thee again; till at last, he rank thee among the Blessed.   

Consideration. 4.  
FOr, what is the reason, that Grace hath such marvellous affinity with Glory? because Grace is the way to Glory. The state of Grace is the waking of the day: The state of Glory is the day up, and ready. The state of Grace is, pax inchoata, the beginning of peace: the state of Glory is, pax perfecta, perfect peace. And therefore, many of the works, (it is certain) which proceed from Grace, are indeed, works which pertain to glory: As Ecstasies. Dionysius discoursing of the love of God, faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it causes an extasis, a trance; 
Dionys. Areop. c. 4. de diu nom.  and removes the lover from his own state to a more high, and sublime condition. O, how shall I ascend hither? to this high point of love towards God, our God, my God, all the Gods I have? There is no way but the untwinding of my heart from all idle affection to these low base things of earth: for than I shall rise. And as Grace is the true likeness of Glory; so nature is not altogether unlike to Grace. For, Grace being the perfection of Nature, according to the worn axiom of Divinity, Gratia perficit naturam, Grace perfecteth nature: an agreement is required, and supposed betwixt nature and Grace: and therefore, all the chief acts of nature in the soul, are of themselves inclinable, and bendable to Grace; and yet, not altogether of themselves, but by Grace: as the natural stir of the Will to Charity. Here I have the music, or harmony betwixt Nature, Grace, Glory. As for the correspondence betwixt Grace and Glory, because they are both in a great part hidden, this needs a very careful search to find it. But the corresponcence betwixt Nature and Glory, or Earth and Heaven, is such; that because one extreme is apparent; because Earth is apparent, and always before our eyes, one may be found by the other; Heaven by Earth. Because the creatures of God in the Earth, are plain, even to the dullest of us: if they learn the art of using creatures, as we do stairs; and go up step after step, from the lower to the higher, from the less perfect creature to the more perfect, (and if we go still upwards, we cannot miss our way) we shall come at last to the most perfect, which is the Creator, blessed for ever. Stones, Trees, Beasts, Men, Angels, God, the cause of these. Again, if we deal with any particular Creature, as we do with a river; keep by the stream, till we come to the fountain: we shall be sure always, as sure as sure can be, to find God in the end of our journey. If I ask the flower, whence it hath its beauty, (for, I know it is a borrowed beauty, because it withers) it will perhaps at first be ashamed to confess, how meanly it was borne: but it must answer at last, from the earth. If I turn to the earth, and question her, whence cam'st thou? She will answer quickly, and gladly; From God. Nor could the earth, so foul a thing, yield such a beauty, without the strange concourse, and help of one, most beautiful: which is God. Here I have discovered certain sparks of the beauty of God, in a flower. I will observe now, and admire how frequently holy Scripture thrusts us upon this admirable kind of learning. I am the Flower of the field: I am a Vine: I am the way: I am the light of the world. If I walk abroad in the fields, I have a very fair and moving occasion, to lift up my heart to him, who is the flower of the field. And when I see a fair flower growing in my way, I shall do well to leave it growing still, with a desire, that others coming after me, may from the sight of it, look up to the beauty of God. And another shall not do ill, that shall come, and crop the flower, and smell how sweet God is. As I turn home to my house, I am desired to turn my heart to him, who is the Vine. If I stir any way, I am stirred to think of him, who is the way. If I stir no way, and but only open my eyes; I am exhorted to climb up to him, who is the light of the world. If I will shut my eyes, and pass through God's world, like a blind man; it is impossible I should behold, either the flower of the field, or the Vine, or the way, or the light of the world. The Devil (his enemy who is the way, and his enemy, who is in the way) hath ways to keep us always busy; to possess our hearts, now with joy, now with sorrow; now with hope, now with fear; now with love, now with hatred; now with one affection, and now with another: that, if we consent to it, we shall go sliding through the world; and at last fall out of it, as ignorant of good things, as if we had never been alive. God's book of creatures shall be shut, and our eyes shut, before we have learned to know our letters.   

Consideration. 5.  
IT was a principal point in the malicious doctrine of the Manichees, a rout of Heretics, very strong on foot in S. Augustine's time: that there were two prime causes of things, a fair cause of good things, and a foul cause of evil things. The unhappy occasion of this opinion was, because they discovered many pernicious, and hurtful creatures in the great storehouses of nature: which they imagined could not with honour and conveniency be attributed in him, that we call the good God of all goodness. And Saint Austin hath left behind him a remarkable story of a Manichee, to whom when it was granted, that the Fly for its troublesomeness, and continual importunity, was from the Devil; he did easily bring on his argument, as it were, underhand, and by stealth, to other creatures, that had a greater substance, and a more noble being. (Give not place to the Devil in small things.) But if these impious Manichees had but stood a while, and rightly considered, by what crooked entry hurtful things came into the world, at least with leave to be hurtful: and how all things in the visible world, even now, after God's heavy curse upon the earth, offer themselves to be guided to good ends; and are for the most part, used by Physicians, in the recovering, and conserving of health: or if they had but examined, and scanned the perfections every thing hath, in respect it is honoured with a being; they would have thought it no absurdity, to call God in the sight of Heaven and Earth, Creatorem coeli & terrae, the Creator of Heaven and Earth, and of all things in them. God hath made one thing less perfect than another; to the end, we may more highly esteem his better things: For, as contraries, though enemies, are wont to set out one the other; and the Swan seems whiter, when the Crow is in presence: so in adversity, the lesser things make good the greater. And if divers creatures had not wanted their due perfections, many long stories of great Miracles had been cut off, and the ignorant world had not known that it was he who made nature, by whose power she was restored. And perfect men should not have had such open admonishment, to reflect upon their own talents, and to praise God for his singular benefits to them. If no man had ever been blind, who would thank God above an easy and ordinary manner for his eyes, the windows of his soul? and if none were deformed, who would praise beauty? And howsoever Aristotle, to bring in the phrase, calleth monsters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sins of nature: God was 
2 Phys. text. 82.  willing that nature should err sometimes in the right stroke, and looking to his end, seemed to err with nature in the work. And never was any famous picture, but the same end was intended by the Painter, in the penciling. For, monsters do serve in this great picture of the world, like shadows in pictures, to give the eye a fairer view of the fairer colours. The darkness of the night, though it hath none in itself, yet gives a great lustre to the day: And Summer is more esteemed, because it was ushered into the world by a withered and shaking Winter. By which it is manifest, that not only these things pass with change, to avoid tediousness; which happeneth even in the highest rank of things, if they be earthly; but also, that the meaner sort, by only showing themselves upon the stage, help much to the value, and estimation of the better. O thou delightful change and vicissitude, my thoughts must needs change to praise thee. Albeit he made thee, who is unchangeable; yet he well knew thou wouldst show well in the world, though not in him. I will no more, to every kind of change, give that soul name, Inconstancy: I see now, that ordered changes are to be desired. But in imitation of thee I must change again. It is more certain, then that which is certain, or certainty itself; that he made all things, who moved 
Dan. 3. in Apocryph.  the three children in Daniel, as well to invite to the praise of God, heat, fire, (they being then in the fire) cold, frost, lightning, clouds, night, and darkness; as other creatures, though oftentimes they bring in their train danger, and sometimes hurt with 
S. Aug. sib. de nanea benise. 6.  them: which objection Saint Austin bendeth against the Manichees. For, all creatures by waving towards the end for which God made them, praise God. The Sun runs apace to do his will. Let it go; that many things were not fashioned in the first Creation, which, after the quality of the earth was altered by the curse, were seen to appear in strange and antic shapes; being indeed, the children of the curse, not of the earth: as thorns, and brambles, which come against us with their pikes in so great a number (and most commonly, without help of tillage, or other husbandry, or any call, or sign from us) that a Rose cannot grow, but secretly armed with thorns, even in the place where it is to be plucked. And for living creatures, given up to man's use, they turn head against man, because Adam bore arms against God, for whom he was made. And by this foul cranny, came all the scattered troops of crosses into the world; and all hurtful creatures; which were more hurtful to the Manichees, than all other people, as being cause of their error. For the Jews have an ancient tradition; that Adam before his fall, being seated on an eminent place in Paradise; other living creatures passed by him in a decent order, and bowed their humble heads in sign of honour and duty: at which time he gave them all names, some think, conformable to their natures. Moses singeth of God, his 
Deut. 32. 4. Psal. 104. 24.  work is perfect: and David playeth to the song, O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.   

Consideration. 6.  
GOD, as he is infinite in himself, so he doth certainly steer all his actions to an infinite end, which cannot be any thing but himself. All floods wander out of the Sea, and finding they have lost their way, run hastily another way to find the Sea. These subject creatures are given us, to stand in divers places, and take us by the hand, and so deliver us from hand to hand; till at last they lead us to God, and put us safe into his hands: and to serve us, upon supposition that we serve God: and therefore, I not serving God, am a Thief, and a robber, if I take them in my wants to relieve me. Since all bread, is the bread of children; I not being a child, cannot use it, but I mustabuse it. And a true lover of God doth not converse, and deal with more creatures, then will bring him with just conveniency to his end: nor with any, but in a measure proportionable to his end. And such a one was Saint Austin, after he had been the space of nine years a Manichean, and was now converted: who faith, 
S. Aug. l. 10 Confess. c. 11  Hoc me docuisti, Deus, ut quemadmodum medicamenta, sic alimenta, sumpturus accedam: Howsoever I lived before, when I lived, and yet did not live; yet now, whereas Filius tantarum lacrymarum perire non potuit, according to the prophecy of my great Master, Ambrose, A son of so many tears, as Monica my mothershed for me, could not perish; this thou hast taught me, O God, to take meat as men do medicines, not for pleasure, but necessity; to put me another step forward towards thee, and to maintain the thread of my life still running upon the wheel, which I dare not wilfully break. Nor yet are all creatures made for the necessary maintenance of life. For, although the four Elements are requisite to the due continuance of it, yet man may subsist, and stay in being man, without many creatures in them: which God hath provided, not to comply with necessity, but to conform with delight, if embraced in a fit measure; and if we deal in them as Bee's traffic in honey; diligently observing that our wings be not entangled and catched therewith: our wings of prayer, and contemplation, by which we rise from earth to heaven, from the creatures, with a great flight, to the Creator. And God made many things otherwise then we use them. Gold and Jewels were hid in the earth, from man's sight; as if God had been unwilling they should be found. And therefore Boetius 
Boet. Metr. S. lib. 2.  complains, Heu primus quis fuit ille, Auri qui pondera tecti, Gemmasque latere volentes, Pretiosa pericula fodit? Alas, what unhappy man was that, who first digged up covered Gold, and shamefast Jewels, that desired to lie hid, being precious dangers? And all the shining colours of cloth, that so mock our eyes, from what a white simplicity are they fallen? For, to argue with Saint Cyprian: Neque enim Deus coccinas, aut purpureas oves fecit; God made not Sheep, 
S. Cypr. l. de disciplina, & habituvirginum  from which we take our Wool of a Purple, or Scarlet colour; but plain innocent white. And almost, all the bravery that we see in the world, was brought by idle Art into fashion. But to return from whence I set forth: All things were made for us, and our end; and we may see, though they go several ways, how justly they meet all in their end. We are the only visible creatures, that swarve from the main end, which is God. Consid. 7 And all things as flames of fire, point always upwards, and like heavenly signs, besides the knowledge of themselves, read us lessons of God's power. And although God became a Creator to divulge his power, and that glory might be given to him, yet God is not proud. For, therefore we are proud, because we exalt ourselves above ourselves, and snatch that glory to us, which is due to God, and pertaining to him by way of royalty. But God cannot lift himself above himself; Nor take from any that is above him, because he has the first place. And in good sooth, this Book of creatures, if it may have a name, may be entitled a large description of the Divine power. Bring me to a Man, or a Spirit under God, that can create a bramble, a small hair of a man's head, or an ignorant worm. Besides, these creatures of God are so strange, and admirable in themselves, and such plain emblems of God's wisdom, that although we, who are bred up by little and little to them, and see them first, when we have not the exercise of reason to judge of them; are by daily use, and the ignorance of our childhood, brought up to a custom of not considering them, and their Author, as we ought: yet, if God should create a man in the ripeness of perfect age, when reason hath gained the Sceptre, as he did Adam; doubtless he would be transported with admiration of every thing he saw: so excellent, and so perfect is every thing in its kind. He would first admire this light, the first fair creature, and the first thing that would come in his eyes. Thence he would look up to the Sun. Then quickly spread his dazzling eyes upon the heavens; and cry, O wonderful! Thence fall again to earth: where he would be exceedingly taken with the strange sight of Trees, Birds, Beasts, Fishes; to which a leaf, feather, hair, scale is not wanting: of fire, and of its active flames, which wonderfully beget one another: of air, that we take into our bodies, and yet see not: of water, that comes in drops, and runs away in floods: of all things, of every thing. And most of all, himself would wonder at himself. His tongue would always be striking the same stroke; and he would still be saying, Who made these things? Where is he that made them? I would feign speak with him, and behold how excellent he is in his being, being so excellent in his wisdom. He would marvel, how a plant, or flower should grow; and yet not be seen to grow, but to have grown: a beast go pulling up, and letting down his legs in a strange order: a bird move, and make circles in the air without falling; a fish swim overhead in the water without being strangled: how a man should speak, and by a little noise from his mouth, exactly know the mind of his companion. And all things which we do not admire, because we have seen them being children, before we could ask what God was; this new-created man would not passelightly over, as Alexander's footman over the sands, without leaving the print of his foot-step; but would constantly fix, and dwell upon, and would never stir from them, except in a journey to the Creator, and bacl again. For infallibly, in their degrees they are all perfect, and good, all worthy of admiration; and had God been ignorant, and not known them before he made them, he also had admired them: but he admireth not himself, because nothing is strange to him. And moreover, God made all creatures to demonstrate his perfection: all the perfections that are distributed amongst creatures, being united in God; as the beams of the Sun, though spread upon all the world, through Sea and Land; yet, meet all in the Sun, and never was a beam of the Sun divided from the Sun, or held from returning to go on its journey with the Sun. And therefore, as we for the weakness of our eyes, can better take a sight of the Sun's fairness and perfection by looking upon it at second hand on the earth; and perceiving the comfortable effects it worketh both in air, water and Earth: so likewise, for the debility of our understanding, we can better study Divinity in the great volume of creatures, then in God himself, and in his own original brightness, with which our understanding may not consort as it is. For in himself he is best known to us, by not being able to be known of us: of whom we can scarce say any thing, but by way of negation; as denying those imperfections to be in him, which we find in creatures; at least, in an imperfect manner, and as they are in them. O our Father which art in Heaven, I have found thee, even in the creatures here on earth.   

Consideration 8.  
THe Prophet David beginneth one of his Psalms, it is the first stroke in the Music; The Heavens declare the glory of 
Ps. 19 1.  God, and the Firmament showeth his handy work. And by this he declares unto us the Divine doctrine, these noble creatures give us, both of the Glory, and Power of God. It follows: The Law of the Lord is perfect, converting the soul. By which he shows, that 
Vers. 7.  the knowledge we gather from creatures, is imperfect, and blurred with spots; because the perfections of earthly things, are always mingled with imperfections; and are much imperfect, compared with heavenly. And therefore, the knowledge of God by creatures, did not convert the souls of the old Philosophers: because they still wanting the sight of the perfections figured, brought all to the rule of sense, and would not give a necessary step from what they saw, to the better things, which could not be seen: But the Law of the Lord is perfect, converting the soul. It is the memorable saying of Saint Austin, that Socrates, a moral Philosopher, long before Christ, had some 
S. Just. Apolog. 1.  respect to Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being in part, known of him. And doubtless, he points at his knowledge of God, in creatures: but it was in part, he knew him by halves; and therefore, the knowledge of half God could not save all Socrates: and if not all Socrates, no part of Socrates. It is my part so to contemplate the creature, that I do not stick in it, nor stumble at the imperfection of it; but ascend from the creature, towards, or to the Creator. Towards the Creator, as thus: I behold a worm crawling upon the ground: what says he? I may say, nothing. He says, as much as I can say. He says: I am a little long thing without any difference, or beauty of parts: I creep all the day long: I eat dirt, and that is all my cheer: I bear no Image of God, but only a small print of his foot-step; and therefore, I know, I was not made for him, but for men, that follow him in his footsteps: and they look another way, and tread upon me, and there I die, and cease to be God's living creature. O man, use me as thou pleasest; I am thine: but, let me, I pray thee, be an occasion to thee, of doing God some little service. Bless him at least, for my creation, and for thy own more perfect; and thank him hearty, that he would give the little worm, to creep. Had I a tongue as thou hast, let me tell thee, I would bless him both for thee, and me. Had I been made looking upwards, how happy should I have been, both here, and hereafter? To God, as thus: when I look upon the Sun, I will comment upon it, after this manner: The Sun is one; God is one: The Sun enlightens all the World; God fills all the Word: and all inward light, is either of Nature, Faith, or Grace; and this is a threefold excellency, coming only from the blessed Trinity: The Sun warms powerfully; God comforts efficaciously: The Sun melts the Snow, hardens the earth; the one is pure, the other unclean; God works diversely upon the just, and unjust; melting the one, and in a good sense, hardening the other: The Sun shines equally, upon all creatures; but some creatures being more clear, receive his beams more perfectly; God excepts no creature from his protection; and ordinary providence; but some being apt, and disposed to receive more beauties, and helps from him: The Sun is not defaced by spreading his beams upon the mire; God is not debased by stooping to his work in these inferior things: The Sun is hindered from shining upon us, by mists, and clouds, which rise from the earth; The clouds of our sins, rising from our earthly corruptions, keep off the beams of God's grace from us: The Sun sets, but rises again; God hides himself a while, but he will not be long absent; Heaviness 
Ps. 30. 5.  may endure for a night, but joy cometh in the morning. And would I require a more exact visible Image of God? He that cannot read, can read in God's great book of creatures, if he has eyes; where the hand is fair, and every letter a great one. Away with these brazen, stony, and wooden Images of God. Be they silver ones, away with them. The Sun is an Image of God, of Gods own making: and a more complete Image of God, than the wit, or Art of man can frame; set in a high place over all the World; and to be seen by all, almost every day: imitating God also in the spreading, and distribution of his goodness: and yet no kind of law will give us leave to worship and adore the Sun. O but God never appeared in that likeness. Shall I worship a Dove, or the Image of a Dove; because the holy Ghost appeared in the likeness of a Dove? It exceedingly behoves me to look about me, above me, under me, before me, behind me, on each side of me, within me. O that I could beat it into my heart! Every where I shall find the wonderful works of God; wonderful, because not known; not known, either in themselves, or in that they signify. It is proper to God, to ordain, not only, that words may signify things; but also, that one thing may signify another: a thing in the World, a thing in Heaven, or elsewhere; a thing present, a thing to come. The best of us hath but one life to live, and that being once ended, he shall never see God's creatures in this order, and after this fashion again. Is this a World wherein to be idle; and to complain so often, we know not how to spend our time? I am amazed at myself, at all people. If God should say to me, Go to the end of the World, till you can find no more land or sea, that you may be saved; and go bare foot, and go upon thorns; would I not go? And yet I now stand idle, when his creatures come home to me, and are with me; wheresoever I am. Lord, teach my hands, and my heart to work.   

Consideration 9  
WE are sent hither, by the way of Father and Mother, being neither wholly intellectual, as Angels; nor altogether sensible as beasts; but a mixed and compounded thing, under the name of reasonable creatures. By Reason, we perceive with a searching eye, what we commonly see, hear, or otherwise conceive: and in some hard things, not plain to the first view of reason; we step from confuse to clear, a minus noto ad magis notum, from a less perfect, to a more exact knowledge, by discourse. The Angels have less occasion of discourse than we: because their natural knowledge is in itself so marvellously plain: and moreover, is illustrated with such variety of supernatural lights; whereof some are constant to them, some come when they are sent: that it representeth many things to them in a fair character, and in the lump; which we are forced to bring together, and home to our knowledge, by discourse. The beasts have no ground, fuel, or instrument of discourse. For, their knowledge is dark; and besides that it is alone, can pass no way but by the common doors of the senses. And thus, for the defect of sound knowledge, not knowing the true depth of any thing, they cannot properly infer one thing from another. Man is placed in the middle Region, being half Angel, & half Beast, half soul, & half Body: and peeceth up the greater, though not the better part of his knowledge, by discourse. We then being understanding creatures, and standing betwixt the nothing that we were, and and the new thing which we must be: and being always upon the wheel, in a running, transitory, and passing fortune; and brought into strange company: doth not Reason give us a most high, and most severe charge, to tonsider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things that are to come, and the things that are past? to look forward and backward: to gaze on every side: to search, and inquire with all diligence, whence we came, where we are, and whither we go. Alas, alas, how little have I pondered these matters of most high importance! Sure I am blind: and yet, sure I see. Sure I am reasonable: and yet, sure I am not reasonable. I know not what opinion to entertain of myself: Lord, enlighten my understanding. Many wonderful things are before me, behind me, and round about me; and they all concern me exceedingly: and because I behold some of them every day, and hear others spoke of as often, I regard them not. I plainly see, that Reason speaks wisely, when she bids me consider: and I plainly see that I am a fool, and mad if I do not: and I wonder at myself, that I do not: and yet I do not. My Understanding is convinced; but my Will stirs not. Da Domine, quod jubes: & jube 
S. Aug. in Confess.  quod vis. Lord, give me to effect, to do, to perform what thou commandest; and command what thou pleasest.  
Dear Reader, read here again, and again, in this book of a poor creature; that you may the better understand when you read in God's book of creatures; and consider that Aristotle speaks sense, when 
Arist. l. 1. de Part.  he says: Cognitio minima de rebus maximis, major est, quam cognitio maxima de minimis rebus: The least knowledge of the greatest things, is greater than the greatest knowledge of things little.    

CHAP. VI  
I Spoke but a little before, of going to Heaven barefoot: and it is my own case. For now I am cut, and carved into a Friar. I am going a long journey, in long coats, without a shirt to my back. I believe this was not Christ's meaning, when he exhorted his Disciples, to be like the little child, which he set in the midst of them. In this they are not unlike the Crosse-bearers in Spain, who in their Processions, carry every man a Cross upon his shoulders, and having taken up their Cross, follow Christ. The Devil had wrought a parcel of the old Monks into this fallacy, whom Cassianus much blames. (Origen had a fault 
Joan Cassian. Collat. 8. cap.  too.) In my heart, I am of opinion, that a great and massy part of them, in their Procesuons, wherein they whip themselves, are mere counterfeits. For, it is their use in Spain, before they go to it, to desire their friends to rubbe and chase their backs throughly, with a woollen cloth: and the blood being stirred, will afterwards come from them in their lashing of themselves, with little pain. Some will pause certain places, and there whip themselves with more severity. But what places are these, think you? Under their mistress' windows; and they bear marks on their outward garments by which, upon agreement, they are known of them. And I saw one of the greatest Peers of the Realm, who going in a Procession with these Disciplinants', because their faces are covered; went along whipping himself in state, and setting up one arm in a circle to his side, as Gallants use to do; that he might be known from all the rest. But I forget. I am in Spain, and my business lies at Douai. I leave much plenty of matter behind me in all places, that I cannot write, but I am pulled every way. Here I continued but a short while. For, besides that I perceived the Friars, for the most part, to be most unhewed, and silly people: their actions were as vain, as they silly. Every night, being met by the fire side, one of them played upon a kind of a small fiddle, and the rest danced in their long coats, and their wooden shoes, with their legs and feet naked: which did not so well become those, that in the streets would not be seen to look awry, or smile. And yet the Friars in England are as great Gallants, as the best of them. And in their serious actions, they are as vain. For, to exercise my patience, they commanded me to ride in the sight of them all, as coated children do upon a staff: And another Friar as big as myself, was commanded to run by my side, armed with a wand, and whip his Worship's horse for better speed. Is this the majesty of recollected and christian practice? Another time they forced me in a general meeting, to sing them a song; it was a vain one, though not a vile one: and afterwards, to spend some time in catching Spiders. But the top of all was: They set me one day upon a high seat, like a Throne; and made me a little Pope for the time: And the Friars came kneeling, and creeping before me; and after many ceremonious expressions of humility, kissed my bare feet. They are as silthily nasty, as foolishly vain. For, every Friday in the afternoon, the Bell rings, and calls them together into a chamber, where a great fire is made. Here they put off their inward coats; and two of them standing by the chimney, at each corner one, hold the coat at length, and with white wands, beat off the Lice into the fire; which then fall like a shower. And they delight so much in this abomination of nature; that if a man give a Friar notice of a Louse upon his garment; he will thence take the poor benumbed creature within doors, into his bosom; and this he does, because Saint Francis did so. Surely Christ never gave way to this utter abjection of a man, from a man, and from the decent inclinations of nature, God's good gift, to a sordid beast. And these busy vermin are doubtless a great hindrance to the quietness of their prayers, and other devotions; and make them shrug, and attend to the Lice, when both their thoughts and bodies should wait upon God. But the Lice were not the only biters in the Friary. And here my Reader shall understand, what religious hearts, these religious persons, that compose the monster of Rome, bear one towards another. For, the Monk, by whom I was directed in the Monastery, is now in the Friary another man; and confessed to be all knit together of craft, and a great student in the art of policy, and overreaching. And the Jesuits had their load too; as may appear by this story, which a superior amongst the Friars, told me. A certain Friar of their coat, and company, coming to speak with a Jusuite at his chamber in London, found him earnest in his study, behind a curtain. After the discussion of their business, the Jesuit stepped hastily down, to give order concerning the entertainment of his friend. And in the interim, the Friar looked behind the the curtain, and found before his chair, a written book. The title of the Chapter, which then lay open, was: By what motives to stir a widow, (or other free person) to give her estate into the hands of the Church: and how afterwards, to dispose of her. The Friar, by whom I was informed, named to me a principal man of his Order, who then had one of these books lying by him. Whatsoever the Scribes and Pharises practised, I do not read that they commended the art of devouring widows houses, to writing; for the information of their posterity. THe fortune of the book, as it was related to me, is this: The Jesuits dare not print it, lest it should at any time slip besides their hands into the world. And the Jesuits that are sober natured, and seriously given, are never suffered to hear of this book: it is only permitted to practical men, and at such a time after their entrance into the Order, but not before. I had formerly heard of this book; and that it was full of damnable conveyances. My Reader may see with half an eye, that I relate things briefly, and plainly; and that I build upon the testimonies, which they give one of another; being a sure way. The learning of books, ploughs not half so deep. Another Friar struck both the Jesuits, and the Monks, in one turning of his tongue, with these words: The Jesuits are the daily plotters, and actors of businesses, which we can never answer: And were not the Monks ashamed to give out, the other day; that a mad man of their Order wrought miracles? These Friars have a sleight, by which, they confirm their young ones. They have printed under a picture of Saint Francis: Saint Francis obtained of God by his prayers, that whosoever dieth in his Order, and hath the benefit of confession, shall insallibly go to Heaven. The Monks have made the like promise under the picture of Saint Benet. But let them unloose this knot without cutting it. If their confession come from a penitent heart, it will bring them alone to Heaven, in the opinion of the Romanists: if it come not from such a bruised heart, Heaven is denied to it, by all their Doctors. The Jesuits are a little more solid. They have a picture, wherein are printed at large, the Prophecies of many Jewish Rabbins; foretelling, that God would send a religious and learned company of men into the World, in the decaying and old age of it, (as I imagine) for the elects sake. Now I began to turn my thoughts a seeking again, because I had not yet found what I looked for. And therefore I pretended the want of health; and loath to continue a begging Friar, upon these terms, freely begged leave to departed.   

CHAP. VII.  
I Was now even cloyed, and surfeited with these vanities. And I meditated upon a conversion to the Church of England. But although I staggered, having drunk deep of the poisoned Cups of Babylon: yet my whole heart was never converted: neither did I ever apply myself with an open profession, to the Church of England, before this happy time. And still my heart gaped for more knowledge of their ways. Wherefore I was commended to an uncloistered Monk in Paris, with whom I lived a while as a stranger; and enjoyed the great benefit of a fair Library. This Monk communicated with the Church of Rome, but inclined very much to the Greek Church. Yet his two Monks (for they were all his family) inclined every way as they went, being seldom sober. In Paris I found the fault of Douai: that many scholars lived by theft; and that men threw themselves into danger of their lives, who stirred abroad in the black of night, as well near the Colleges, as elsewhere. These are not good orders of Universities: neither is this a promising, and hopeful education of Priests. In this Town I lay at watch for a better occasion. You shall have more hereafter. Now only one farewell to the Friars: They have many Rules of a strange outlandish nature, and condition. He that will be ruled by reason, may judge of this Rule. A Friar is licenced by his Rule, to touch and receive money with his Garment, his sleeve, or the lappet of his coat, but not with his hand. He is utterly forbid to touch it with any part of his flesh. I see there may be an equivocation committed, as well in manners, as in words. And I saw this Rule kept by a Friar, who received a French crown into a paper. In the defiance of this, and all other Rules of the like profession, I give to him, who is pleased to take with his bare hand, and heart; Rules directory in a Christian life, and founded, either in themselves, or in their grounds, upon the received principles of Gods holy word.  

Rule 1.  
REmember always that God is always with you, about you, in you, and in every part of you, and of all his creatures: and that when you go from one place to another; you leave God behind you, and yet he goes with you, and yet, you find him where you come, because he was there before you came. And that, although not always the same, yet some Angels, and Devils are always by you, watching over you, and carefully observing your behaviour; yea, and oftentimes beholding your heart in outward actions. And let your thoughts and tongue be always running, and repeating: Shall I commit an act of high treason against so great a King; so just and severe a Judge; so good, so pure a God; and in his presence? It is he, whom Joseph meant, when he said: How can I do this great wickedness, and sin against God? How sweet is God, that sendeth his first and most perfect creatures, his holy Angels, down from Heaven; with an injunction of stooping, and attending to the mean, and homely affairs of men? The Angels are daily conversant with us; and yet, are never discharged from the glorious vision of God, to whom they are united, being present with them, wheresoever they are: such a precious mixture, and composition of good things, ought the life of man to be; it must be compounded of holy practice, and heavenly contemplation. The Devil standeth ready to dash out our brains; to destroy the body, and to devour the soul; to disturb the peace of nature, to confound the elements; to mingle Heaven and Earth; to trouble all: wishing earnestly, and earnestly entreating, that God would turn away his mild face, his gentle eyes, and say, Go my Executioner, revenge my cause upon the World. And yet God will not. O the delicacy of the Divine sweetness! Learn the nature of the Devil. In one thing especially, the fall of the Angels, was like the fall of man. For, as man was more weakened by his fall, in his will, and readiness to do good; then in his understanding, and knowledge of good: so the Devil is fare more blunted in his will, then blinded in his understanding. As for his natural knowledge, it is rather dazzled, then darkened. And by this notable sign, you may know, that his will is most malignant. For, although it is plain to him, that for every temptation he stirreth up in man; the burden of punishment shall be laid presently, heap after heap upon his shoulders; and though he knoweth exactly how many strong ties he breaks by offending, perceives more throughly the quality of the offence, and sees with a more clear eye the greatness of the Divine majesty offended; yet, still the perverseness, and faction of his will carries him on through all, to mischief. And if the Devil remaineth yet, so perfect in the intellectual part, by knowledge; sans doubt he knows, and is versed in all the possible ways how to invade us; which way our inclinations lean, which side is most weak; and how he may plant his engine, with return of most profit to his own cause; and what will best follow the fashion of our fancy. The enemy which we see before us, in his own, and known shape, sense teacheth us to fear; and consequently, to withstand, or prevent him. But the Devil we fear the less, because we see him not; because he has the art to go invisible. Thomas Aquinas is of opinion, that every man being always accompanied with a good Angel, and a bad one; some by reason of the foul enormity of their sins, and desertion of God, who never forsaketh, before he is forsaken, and left alone himself; may be forsaken for a while, or totally, by their good Angel. But I dare say that never any man was forsaken by hi● bad Angel, the Devil. If one of us were but a little while haunted with a Ghost, how he would fear, and tremble? every one of us is haunted continually with a Devil; and yet, we fear not, because we do not see him. No man goeth, but the Devil goeth with him: no man stayeth, but the Devil stayeth with him: no man sleepeth, (here his action changes) but the Devil waketh by him. And as he is always with us, so he is also always so vigilant about us; that although he doth not know the thoughts of the heart in the heart, and cannot read them in that book of Characters; yet he doth oftentimes gather what they are by the language of outward signs; and also by outward signs, forestall, and know, even future occurrences, depending upon the will of man. He is a Tempter by his profession. God also may be said to tempt us: but how? by scattering rubs in our way to make virtue more bold, and more laborious. What made all the Conquerors famous, but because they conquered what was not easily conquered? But the Devil tempteth with a direct intention to sin. God tempteth with a strong desire of good, and of our salvation: the Devil, with a furious desire of evil, and of our damnation. God tempteth us not above our strength: the Devil would, if God would suffer him. And as the Roman Conqueror, the Queen having escaped, carried her image in triumph: So, because he cannot trample upon God, who threw him down from Heaven; he labours to revenge himself upon his Image. Suspect therefore all his proceed. Facilius illicita 
Tert. de cultu foeminarum.  timebit, qui licita verebitur, saith Tertullian. He will more easily fear unlawful things, who will be afraid, even of things lawful. Let this joy thy heart: Nothing can happen, or stir, or be in the world, except sin, without God's approbation; nor yet that, without his permission. Please God, and you have him your friend, that holds all chances, all stir, and the being of all things, fast in his hands. And lastly, beg nothing of man, before you first beg it of God.   

Rule 2.  
Disengage yourself from the world, (mistake me not) from the love of it. Old Authors observe, that the Apostles were all clad outwardly, not with Friar's coats, but with mantles. And the mantle is a lose garment which hangs to a man, but by a loop. If it prove troublesome, if it hindereth in your journey; put your finger to the loop, and the mantle falleth away. The Apostles taught, even by their garments: and the mantles served to demonstrate their neglect of worldly things; and to give evidence by what tenure they held them. If riches abound, set not your heart upon them; says he, that was both Prince and Prophet. If they creep upon you, keep the infection from your heart; if they break in upon the heart, they are 
Luke 14. 33.  mortal. Except a man shall renounce all which he possesseth, he cannot be my Disciple, says the Prince of Prophets. Then, O rich man, either presently renounce all which thou possessest, or else turn outlaw, and forbear to think thyself the Disciple of Christ. All. A term of universality shuts the door against every particular. This is heavy news: I fear the messenger will be ill 
Matth. 11. 30.  paid. It is not. My yoke is easy, and my burden is light, saith he, under whose yoke we labour: Renounce the will and affection to riches, and thou hast fulfilled the Law. The affection of a ragged poor creature, may be more closely tied to an old house, and a pewter dish; then the will of a great person to a Palace, and the revenues of a Prince. And therefore, our Saviour speaketh plainly, Blessed are the poor in spirit, for 
Matth. 5. 3.  theirs is the Kingdom of Heaven. For, poverty of spirit, even rich may have in a rich manner. And because they are poor upon earth, they shall be rich in Heaven: for theirs is the Kingdom of Heaven. And the Kingdom of Heaven is not promised to any kind of poverty, but the poverty of spirit. And to that it is promised wheresoever God finds it. It is easier for a Canel to go through 
Mat. 19 24  the eye of a needle, then for a rich man to enter into the Kingdom of God; that is, for a rich man, whose love and affection, sit brooding upon his riches. Some ancient expositors tell us upon this place, that there was in Jerusalem, a little gate, which, for its extraordinary straightness, was called the Needle; the passage through it, being accordingly named, the Needle's eye: and that, when the Camels came loaden to this gate, their packs were taken off. These Authors insinuating, that a rich man cannot enter into the Kingdom of Heaven, before he hath laid aside his burden, his pack of riches. He must be master of them, and so manage them, that they are not a burden to him; he must possess them, as if he possessed them not. And these Authors construe it, It is casier for a Camel to go through the eye of the Needle, etc. With which exposition, that other saying of Christ suiteth, Straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it. 
Matth. 7. 14  Thus it is profitable, for the rich man to be rich, if his heart stand off from his riches; because he hath a fair opportunity, and more occasion to exercise charity, than the poor man: as likewise, it is gainful for the poor man, to be a poor man; if he take it as a ground of content, obedience, and humility: For otherwise, God is no niggard of his gifts. Indeed, perfection must sell all, and give it to the poor: all that which a man loveth vainly: and if all to the poor, part to himself; being poor, when all is sold. The World is a dunghill, covered with Snow; The Sun shines, the Snow melts, and the dunghill appeareth. It shines like a Glow-worm, but it warms not. Millions of Angels have fallen from God: their places are void: they are places in the Court, places of great gain and honour. We are brought upon a stage, a Theatre of trial: He that acteth the part of an honest man, shall have a place. Yet, forgetting by what noble person; and for what honourable end we were sent hither: we lick the honey, as John Damascen speaketh, and do not look 
Jo. Dam. in vit. Barl. & Ios.  down upon the Dragon, gaping to devour us. One rideth hallowing after the hounds: another quarrelleth with the poor for money to buy a purchase: A third earnestly asketh security for eight in the hundred. But where is one that duly considereth he was made to supply the most honourable place of an Angel? This World is via, the way; Heaven, patria, the Country. Is he not an idle passenger that gives himself over to delight in those things which occur in his journey; and with which he cannot stay? or that marrieth his heart to a painted Inn; from which in the break of day, his occasions call him? We cannot labour so vehemently to gain the goods, and friendship of the world, but with distrust of God's providence. We do not remember him that said, Seek ye 
Matth. 6. 33  first the Kingdom of God, and his righteousness, and all these things shall be added unto you. We must first by God's help, seek God and his righteousness; and then, by the help of God and his righteousness, seek the reward of righteousness, the Kingdom of God; and all these things, these, cum contemptu, will follow; as being of the train, and servants to the King, and Kingdom.   

Rule 3.  
BEware always of a warm, and stirring piece of deceit, called the flesh. An enemy out of doors, may stand before he enter, till he is benumbed in every joint with cold: And if he strive for entrance, perhaps he may be taken in the trespass. But the flesh is always at home with us, fed by us, clothed by us; is almost all the visible part of ourselves. We daily feed, and  our deadly enemy; & every man is a malicious enemy to himself: man consisteth of the flesh and spirit: and the flesh warreth against the spirit: there is a civil sedition in this little Commonwealth of man. Consider therefore, that as in dried dirt, hogs (in which only, our Lord suffered the Devil to enter) can find no soft place for their wallowing: So neither can the Devil keep his residence, and revels in a body dried with fasting. Parcus cibus, & venture esuriens, 
S. Hier. ep. ad Furiam.  tridianis jejuniis praefertur, saith Saint Hierom, A sparing diet, and a hungry belly is preferred before a fast of three days. And afterwards he compares extraordinary fasting with a violent shower, destroying the fields. We shall do well, and wisely to keep the rebell-flesh to a diet; to keep it low, and lean. For, the gate of Heaven is so narrow, that good Saint Bartholomew was compelled to leave his skin behind him in the passage: And by drawing its body through a narrow circle, the Serpent putteth off its old skin, and becometh young again. Alexander hav●ng but an outward enemy to buckle with, slept always in the field, holding a silver ball in his hand: that if sleep should fully seize him, the ball dropping into a sounding vessel, might restore him again to his senses. And this he took by observation, from the watchful nature of the Crane; being the experience of his travels. For, the Crane, whose turn it is to watch out the night; taking up one of his legs, and a stone in it, preventeth sound sleeping, with attending to the danger of a sound, by the fall of the stone. The more near the enemy is to us, the more carefully we ought to watch; and nothing can be more near to us, than we to ourselves. It is not required, that if thy eye shall offend thee, thou shalt presently pluck it out and cast it from thee. And therefore Tertullian comparing the perfect, and heroical virtues of Christians, with the cleaner acts of the most clean amongst the Heathens, their prime Philosophers: and accusing Democritus for pulling out his eyes, because he could not see a woman without desiring, what not being obtained, moved him to grieve, saith: At Christianus salvis 
Tert. in Appologetice, cap. 46.  oculis foeminam videt, animo adversus libidinem caecus est: but a Christian seethe a woman, and yet preserveth his eyes; his heart is blind to lust. Rectify the soul, and regulate the acts which guide the sense. And if the sense be dangerously vain, and offensive; away with it: Use it not in those acts, in which the danger lurketh. Be a rigorous keeper of David's covenant with his eyes. For, amongst all the sins which man committeth, we may better dally, and play with any, then with the sin of the flesh, and the occasions of it; one temptation cometh so close upon another, and every one persuadeth so prettily, flesh taking to flesh. The reason of this exposition is, because, when the eye is not used in dealing with vain objects, it is pulled out, and cast away from them, though not from him that owns it. And the literal sense of holy Scripture is always the meaning of the holy Ghost; but only when Scripture seemingly jars with itself. This resolution of shutting the windows, will in the execution, keep out the vain love of woman, whom we ought not vainly to love. Did I say love? Give me my word again. It cannot be true love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Dionys. speaks, 
Dion. Areop. c. 4. de divin. nom.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Idol of love, or rather, a falling from true love. Behold the baseness of it in Holophernes, that when he conquered others, could not make peace at home, and conquer himself; but, because he suffered himself to be conquered, God suffered him to be conquered. 
jud. 16. 9  Sandalia rapuerunt oculos ejus, the Sandals of Judith snatched away his eyes; so base, and such a creeping creature is lust; and they did not take away his eyes gently, but caught them with a snatch; the temptations of lust are very quick at their work; they live altogether by catching and snatching. The French History hath one, who 
Reymond Lullius.  being full of vain affection to a virtuous Lady, she to cure his Fever, uncovered one of her breasts, and there shown him a Canker, which had eaten deep into her body, and was extremely hideous to the sight: adding these words; See vain man what thou hast loved. He recovering himself from the fall, began to lament grievously, how vain he had been in loving that which he did not perfectly know. All fond people would speak in the same phrase, if the cloud hanging before their eyes, were dispersed. What amongst beasts, is more fierce than a Lion? And yet a Lion is a Lamb in respect of a wicked woman. What 
Vide Chry. homil. 15. in Matth. tom. 2.  is more cruel than a Dragon? And yet a wicked woman is more a Dragon, than the Dragon itself. What is more devouring than a Whale? And yet a Whale is not a Whale, compared with a wicked woman. Many Lions spared innocent Daniel in the Den; and yet one Jezabel devoured holy Naboth. The Dragons, and all the great army of poisonous beasts, feared S. John Baptist in the the Wilderness: But Herodias and her dancing daughter cut off his blessed head at a blow; served it up to Herod's table, & buried it in his Palace; that if it should talk again, as one writeth; again, being at hand, it might be quickly brought to the Axe. The whale kept Ionas safe and secure in his belly: But Dalilah betrayed Samson into the hands of those that bored his eyes out. I praise the chaste, and modest woman. For it is the nature of contraries, that the one is as good, as the other bad. Go fond man, and visit all the brave women of the last age, the great gallants of the Court, and City: court them in their graves: and consider with what a little handful of bones the vain people of those times were so exceedingly taken: what painted Images of dirt they fighed for: about what trifles of flesh and blood they vainly spent their dearest hours; and for what lumps of carrion, their weak heads so often ached. The Devil striveth to keep our love at work upon vain things; because, by love only, we are united to Heaven.   

Rule 4.  
Bear a strong hand over your passions. They are mutinous subjects, and live within the walls. Man is composed of four contrary elements. But they came to this composition upon composition, upon fair terms of agreement. But, the passions stand yet in the full force of passions. There are two great contraries, in matters pertaining to morality; good and evil. The one we naturally desire to obtain; to avoid the other. Good, considered within the compass of its own nature, kindles love, the prime, and master-passion. If it be, or seem absent, it stirreth a desire of itself. If we desire it, and conceive it possible, hope gins to grow big and we follow it. If impossible, despair starts up, & if the good was great and good, plays the madman. But when we fully enjoy it, joy smileth in us. On the other side, if we make a discovery of evil, we hate it. If it be absent, we put wings to our feet, and fly from it. If it show itself as inevitable, we fear it. But if it arrest us, being present; we are chilled with grief. And then, anger, loves soldier is at hand; ready to strike at every turn, and to turn all into a tumult. And anger fights on both sides; for, we are angry with the hindrances, which occur in our pursuit of the thing we love. We love before we hate, because we hate nothing, but as opposite to a thing we love. But here is the block of danger: when good appeareth in the form of evil, and evil in the shape of good; or when one is apprehended as the other; no man loving evil, but guilded with a pretence of good. For than we love evil, hate good; desire evil, fly from good; hope for evil, fear good; rejoice in the purchasing of evil, grieve in the achievement of good. Every thing runs a most unnatural, and disordinate course: and all the little world of man is disturbed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Solon apud Phil. Judaeum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said the grave Solon; The Sea falls, rises, beats against the rocks, and is grievously troubled with the winds: but if it be not angered with any loud breath, or blustering; it is very smooth, plain, and gentle. When the passions are subject to Reason, and Grace; the mind of man is the Commonwealth of Plato, an even, and well-governed State. But if one wheel be out of order, the rest stand waiting for little purpose: all the passions will adhere to the passion then predominant. It is recorded, that Semiramis was an humble Petitioner to the great King 
Aelian de var. hist. l 7.  of the Assyrians, whose concubine she was; that she might take upon her the government of Asia, and command the King's servants, but for the transitory space of five days. It was granted. She came forth adorned with a Princely robe: and her first words were (O wretch!) Go, take the King, kill him. And by one venturous step, she climbed to a settled state of Imperial government. Semiramis representeth passion. Suffer it to enter into your house, and it will keep possession; give it once the upper hand, and it will claim the course of gift, as a privilege. A passion is like fire which is pliable to good uses, while we keep it in the place, and office of a necessary instrument: but if it pass without a guide, it will bring us to an ill pass; the passion will turn to action, and make a great spoil of all things. In all the uproar of passion, keep the mind calm. Yea, when anger beginneth to inflame you, thrust off the passion by main strength, and compose yourself in a sweet pleasantness of mind, and face. And say inwardly: Sweet God, how mild art thou, that sittest quietly in Heaven, when thou seest thy divine Majesty most grievously abused here on earth? God doth not require of you to become Stoics, to pull up passion by the root, and to remain unsensible. For, passions do give an edge to virtue, and are the supporters of it. God desireth only, that in anger, Reason should direct, and carry us through the crowd: And that anger should stay in his own home, in the inferior part of the soul, and not break in upon the mind; and that in all the stirring, Reason should have her principal motion. For if passion be first, she will blind Reason; and then draw her into her faction; change opinion, altar judgement, work strangely upon the apprehension, turn the discourse, and make another man. And as anger, so love, desire, joy, fear, grief, and the rest; are all to be wisely tempered.   

Rule 5.  
KNow, that when any thing is well, and piously said, or done in your presence; God speaks to you. And that when you see or hear of the miseries of other people, God presents them to your eyes or ears, as warnings to you, and as copious Themes of his praise. And that when your faults are objected against you, even by furious and angry persons; the objection cometh by way of permission from God; intending your benefit. And that (which is more strange) God many times speaks to you by yourself: as when you instruct others. Yea, by dumb, and unsensible creatures. And therefore hear diligently what they say: which you may fitly do, in this manner. When you see a Lion, look up to the preserver, the Lion of the tribe of Judah: and down to the destroyer, the roaring Lion, with an earnest, and urging desire to follow the one, and to fly from the other. And think of the royal mercy, and most noble sweetness of God, couched under the terror of his Majesty: of which they plentifully share, even when his justice rideth in triumph, that lie prostrate before him, by humility. When you see a Bear, cast your inward eye upon the Bears which devoured the undutiful children, because their parents had not performed the very first, and most common office of Bears, and licked their young into form. Seeing a Hog, look down upon the prodigal child, (a very child) lying all along by the trough, amongst his fellow swine: and take into your mind, the base abjection of a sinner, wallowing in the filth, and mire of his own lust, and carnal desires. When you hear a Cock, the bird of day, and usher of the morning, crow: take Saint Peter by the hand, and go out or in, and weep bitterly. When you see a bird▪ say in the private study of your heart; It is God that giveth meat pullis corvorum invocantibus eum, to the young of the crew, calling upon him; feeding the little gaping Crows, forsaken of their mother, as borne white, and which therefore she doth not think to be of her colour, with the dew of Heaven. When you see a stirring, and painful Ant; go sluggard to the Ant, and learn spiritual husbandry. When you see a Lily, think of him, who is the Lily of the valleys; and presently infer that God's grace is not confined to a narrow circle, and tied to a certain sort of persons, but open to all suppliants; and if it grows any where chiefly, it's most usual place is in the Valleys. Seeing all this fair wardrobe, and furniture of creatures; say hearty: What will not he give us in our Country who heapeth upon us such plenty in our banishment? How fair are the rooms of Heaven within, if the outward parts are so gay, and so richly decked with stars? We are removed a great way from Heaven, and are very nigh to Hell: we play, as it were upon the tiles, on the top of the house: and if here we are blest, sure if we land in Heaven, we shall make the land Sea, and swim in blessedness. If a hair doth not perish from our head, the whole man shall be kept as a choice piece. Times ergo ne pereas, saith Saint Austin, to a timorous, and diffident 
S. Aug. hom. 14. tom. 10.  person, cujus capillus non peribit? Sisictua custodiantur superflua, in quanta seeuritate est anima tua? Non perit capillus, quem, cum tondetur, non sentis, & peribit anima, per quam sentis? Do you fear therefore, lest you should perish, one of whose hairs shall not perish? If your superfluous things are kept so warily, in what a sweet security is your soul? Your hair perishewth not, which being cut off when you are bold, you feel not what hath passed; and shall your soul perish, by which you feel? When you take a staff in your hand, say: Thy rod, and 
Psal. 23. 4.  thy staff, they comfort me: the one serving for correction, the other for direction. Think at the sight of Bread upon your Table; Through how many hands, and fortunes hath God brought this good Bread safe to me? It was Corn, then sowed, it died, lived again, grew, was green; washed with the rain, brushed with the wind; dried with the Sun; then turned colour; it lay abroad many a cold night, was reaped, threshed, winnowed, ground into meal, and bolted; kneaded, and made into very good Bread, and baked; and all for me a sinner. Such is the state of a righteous man. And when thou art in company, others wandering with other discourses, let thy reason travel by itself, and make strange discoveries in the view of some one, standing by thee: O man, who framed that fair Globe of thy head, the stupendious fountain of all thy senses? Who decked thy head with hair, and a face wherein all parts conspire and meet in a beautiful proportion; moving love and admiration? Who drew a fair skin over thy flesh? Who provided for every sense its proper object? delightful spectacles for the eyes; pleasant sounds for the ears; flowers for the smelling faculty; dainties for the taste; and soft things to please the touching power? Who made the little balls of the eyes, that rich and curious piece of work, to keep watch, and sentinel for the safety of the body; and spread curtains over them, to shut out every shadow. and show of danger? The eyes are little, but see great things. Who form the ears to be the faithful scouts of the soul; and to lie out and listen, on both sides of the fort? Who taught the tongue to speak so perfectly, that all speech can never sufficiently express the excellency of speaking? Who gave a law to the stomach to send nourishment to every part in a measure fit for the part, to which it comes? Who ranked the bones in order? Who gave strength to the sinews, and confined the wand'ring blood to the veins? Who fitted the arms and hands for outward action? Who shaped the feet to uphold the frame, and maintain it with the face, looking towards our Country? He grows upwards towards Heaven; and he is going thither; while earth lies under his feet. God bless him in his journey. O the wisdom of him that sits upon the Throne in Heaven! I will furnish you farther in this kind, afterwards.   

Rule 6.  
EXercise these Acts as devotion, or occasion shall call.  

An Act of Faith.  
Coming into the world, as into a strange Country, and finding people for the most part to believe, as their Country and friends believe, and as other vain ties hold them: I do shake off all these idle obligations; & in imitation of the Primitive Church, and of all holy men in succeeding Ages; I firmly believe that the Scripture is the word of God; and that all things revealed in it are true. And I believe, that as God made the world for himself, and his glory: So, and more eminently he directeth his Church to himself, and his glory. That is therefore the pure Church of Christ, which casteth all the glory upon God; which leaneth, and relieth wholly upon the most precious merits and passion of Christ; which cryeth to God only for help; which is throughly obedient for God's sake to lawful authority, be it amongst Heathens; which doth not permit and countenance sin, by which only God is dishonoured. And she cannot be the clean spouse of Christ, which God and his Truth being infallible, performeth the most high and most reverend Acts of religion upon uncertainties. As, prayeth absolutely for a soul turned out of the body, without a certain knowledge of her being a determinate friend, or enemy of God. And worshippeth that with the worship of God, for God; which, if the Priest be deficient in his intention, or defective in his orders; is, in her own opinion, a creature. And she is not the fair spouse which hath lost her attractive beauty, and which all Jews and Infidels hate and abhor; justly moved at least, with a notorious show of Idolatry. And therefore I believe that the Church of England is the Spouse of Christ, as being free from these blemishes, and conformable to Scripture. And in the defence of this Faith, I stand ready to give up my sweet life, and dearest blood. And if I die suddenly, to this Faith I commend the state of my eternity.   

An Act of hope in God.  
I do hope in God, because he is infinitely full of goodness; and is like a nurse which suffereth pain in her breasts, till she be eased of her milk: because he is most able, and most willing to help me: because he hath sealed his love with most unbreakable promises: and because he knoweth the manifold changes, and chances of the world, the particular hour of my death, and the general day of judgement; in all which, I hope greatly, this good and great God will deliver me.   

An Act of the love of God.  
I, such a one, in perfect health and memory; able yet to revel in the world; to enjoy wealth and pleasure; to scrifice my body and soul to sensuality; do contemn, and lay under my feet, all: (go behind me Satan, sworn enemy of Mankind) and love God purely for himself. For, put the case he had not framed this world, or been the prime cause of any creature in it: put the case he had never been the Author of any blessing to me: yet excellency and perfection of themselves are worthy of love and duty: and as the object of the understanding is truth, so the object of the will is goodness; and therefore my will shall cheerfully run with a full career, to the love of it. Saint Austin 
S. Aug. hom. 38.  hath taught me: Qui amicum propter commodum quodlibet amat, non amicum convincitur amare, sed commodum: He that loves his friend for the profit he reaps by him; is easily convinced, not to love his friend, but the profit. Wherefore, although I should see in the Prophetical book of the divine Prescience myself not well using the divine helps, not rightly employing the talents commended to my charge, and to be damned for ever; yet still I would love him, (away ill thoughts, touch me not) I would: insomuch, that if it were possible, I would even compound, and make to meet hands, the love of God, and damnation. For, although I were to be damned, yet God could not be in the fault; and though I should be exceedingly miserable by damnation; he would yet remain infinitely good, and great by glory: and though I did not partake so plentifully of his goodness; yet, many others would. O Lord I love thee so truly, that if I could possibly add to thy perfection, I freely would, but because I cannot, I am hearty glad, and love thee again, because thou art so good and perfect, that thou canst not be any way more perfect, or good, either to thyself or in thyself. And I most humbly desire to enjoy thee, that thy glory may shine in me; and that I may love thee for ever and ever. It grieves me to think, that if I should fail of thee in my death; I should be deprived in Hell, not only of thee, but also of the love of thee.  
Note pray, that other virtues, either dispose us in a pious way towards our neighbour, as justice; or do order the things which are ours, and in us, as many moral virtues; or they look upon those things which appertain to God, as Religion; or they direct us to God himself, but according only to one Attribute, or peculiar perfection: As the virtue of Faith giveth us to believe the divine authority, revealing to us God's holy truth: Hope to cast Anchor upon his help, and promises. But with charity, or the love of God, we fasten upon all God, with respect to all his perfections: we love his mercy, justice, power, wisdom, infinity, immensity, eternity. And faith, hope, patience, temperance, and other virtues, leaving us at the gate of Heaven, charity enters with us, and stays in us for ever.   

An Act of Humility.  
O Lord, if others had been stored with the divers helps, the inspirations, the good examples, the good counsel, the many loud calls from without, and yet, from thee; which I have had: they would have been exceedingly more quick, more stirring in thy service. Many Acts which I have thought virtues in me, were only deeds of my nature and complexion. My nature is be spotted with many foolish humours: I am unworthy dust and ashes, and infinitely more unworthy than dust and ashes. A Sinner. I am not worthy to call thee Father, or to depend in any kind of thee, to live, or to be. The foul Toad, thy fair creature, is fare more beautiful than I, a Sinner-Toade. Verily, if men did know of me, what thou knowest, or what I know of myself; I should be the rebuke, and abomination of all the world.   

An Act of resignation to the will of God.  
Whither shall I fly, but to thee, O Lord, the rich store-house of all true comfort? The cross which seemeth to me so bitter, came from thy sweet will. Can I be angry with thy good providence? Is it not very good reason, that thy royal will should be done in earth, as it is in heaven? And though perhaps it was not thy direct, and resolute will that all my crosses should in this manner have rushed upon me; yet the stroke of the cross being given, it is thy direct intention, that I should bear it patiently. I do therefore, with a most willing hand, and heart, take Gaul and Vinegar, delivered by thy sweet hands. I do kiss, and embrace both the Giver, and the gift. And moreover, give up myself, and all that I have, to the disposition of thy most sacred will: health, wealth, that which I best love here; and liberty, and life, and all, are ready when thou callest. Crosses are good signs. For the more I suffer now, the greater, I hope, shall be my glory. And therefore to thee be the glory.   

An Act of content.  
I am fully, and absolutely contented, O Lord, with thy glory. And it is the head of all my comforts, that thou art God, and dost reign over us. And I am very well contented with the sweet condition, in which thy wisdom hath placed me. Thou art wisdom itself, & other wisdom, is not wisdom, but as conformable to thy wisdom. And I do most humbly yield up my self, to comply with the rank and quality in which I am by thy royal appointment. And I remain indifferent, to have or to want, to be sick, or in health, to die, or to live. As thou pleasest, so be it. And if I could learn thy farther and utmost pleasure, I would go through the world to effect it; though I should labour to death, in the performance.   

An Act of the fear of God.  
O Lord, I fear thee, because as thou hast made me of nothing; so, thou canst reduce me to nothing, in one turn of an instant. Which perhaps, would be a greater loss of myself, then to be lost in Hell. Because then I should not be thy creature; I should have no being, no dependence of thee; but should be lost branches, tree, root and all. It had been better for Judas that he had never been borne; because than he should never have tasted of life, or being. But when he was▪ Judas; which was better for him, not to be, or to be miserable; thou only knowest. I fear thee, because as thou art infinitely merciful; so, thy justice is infinite. And because, sin being but a temporal thing, quickly committed, and past over; and sometimes as soon almost forgot, as committed, a mere flash; is answered notwithstanding, with eternal punishment; as fight against an eternal God. And yet, I fear thee not as a slave, but as a son. For I have more love towards thee, then fear of thee, though I much fear thee. And also my hope weighs down my fear. And though all this be true, teach me to work out my salvation with fear and trembling; with a great fear, which may cause trembling.   

An Act of Praising God.  
O God, I do praise thee for thy most infinite goodness, thy most infinite power, and for all thy most infinite attributes and perfections. If thou hadst not been what thou art, I had never been what I am. Yet, I praise thee for the first, although the other had not followed; and yet, I praise thee, because it followed. I do praise thee for all the benefits which have been, or shall be hereafter bestowed upon the humane nature of Christ, and upon all thy Saints, and Angels; one of which is the continuance of glory: Upon men, women, and children, from the beginning of the world, to the end of it; and especially, upon thy chosen vessels: for all thy benefits upon ignorant persons, who did not know thee, and therefore, could not love thee, nor keep thy commandments: for all thy benefits upon wicked persons that would not, and upon dumb, and unsensible creatures, that could not praise thee. And upon me a vile one. Thy blessed name be blessed by thyself, and by thy Angels and Saints, for ever; and by men, women, and children, while they live; and by all creatures, till they cease to be creatures. And let all the people say Amen.  
We must be seriously careful, that these Acts in their exercise, be true; and go to the bottom of the heart: not feigned, and superficial.    

Rule 7.  
WHen any thing comes to you by way of special blessing, or gift; kneel down in some private place, and receive it, as immediately from the hands of God, saying:  
O God, This is not the gift of destiny, or chance; of men, or Angels: it is thy gift; only, it passes from thee to me, by creatures appointed for the just execution of thy good pleasure; (upon whom in this respect, I beg a blessing) If thou hadst not first ordained it for me, it could not have thus passed from hand to hand, and at last, been reached to me. From thee therefore, I take it, O thou sun, sea, fountain, spring, treasure of all goodness: O thou good and gracious giver of all good gifts, and graces: O thou good and perfect giver of every good and perfect gift.  
Catch all occasions to speak of God, and praise him, and stretch out the discourse as fare as you can. And be hearty glad, when you hear the holy name of God glorified; or his goodness, mercy, justice, or other excellencies magnified. Yea, out of the Devils temptations, raise occasions to praise God; which is a most short, and compendiarie way to divert him: as when the Devil hammereth evil words and actions into your mind, (as he doth especially, when you are angry) to be used at any times; turn upon him, and say; Blessed be God, that keepeth my feet from falling; Hallowed be his name, who threw down proud Lucifer from the gates of Heaven. And always reserve a time wherein to bless God privately for the gifts, which others do praise in you. And being dispraised, rejoice.   

Rule 8.  
HAve always some pious, and short say, floating upon thy memory, at the end of thy tongue, and in thy heart, like Arrows in a Quiver: which thou mayst at every turn, dart into the lap of thy beloved; and use upon every call of occasion. As at the sight, or hearing of another's misery:  
This very stroke might have bruised me, as it hath my neighbour: why was not I the man? I might have been as easily found out amongst the crowd, as he. But, I am God's favourite. And I should be more wicked, than he that is most wicked, if God should withdraw his grace, favour, and helps from me.  

At the sight of a blind man:  
Lord, I see thee daily in thy creatures. O thou that art the eye of thyself, and that lookest through the clouds, upon the world; I can look up to thee.   

At the sight of a lame man:  
I might have been like this poor imperfect creature; but now I will bestir myself, and go readily to thy house, and there say, and not saintly, but hearty, O Lord, O God, O Lord God, thou art the giver, and preserver of all things.   

When thou lookest up to Heaven, say:  
That way lies my Country, wherein God shines out upon his Saints and Angels; to whom they now sing with heavenly music, and most melodious harmony; me thinks I hear their voices. What good power will draw the curtains of Heaven, that I may likewise see their glory?   

And when down to the earth:  
I do, or can walk daily, over the loathsome carcases, and rotten bones of thousands, that have been gallant men and women; and been carried up and down in coaches: and when I have done all, I must die. This way lieth hell; O the confusion that is there! O the darkness!  
In sorrow:  
How can I be troubled, when God and his Angels rejoice continually?  
In joy:  
I will rejoice in the Lord: again I say, I will rejoice.  
At other times:  
My tongue and lips, which have concurred to speak against thee, shall now join their forces, but what to do? to speak of the marvellous things, which thou hast done in our days, and in the ages before us.  
My hands that have been so busy, and so movable in accomplishing the foul acts of wickedness; shall now be as quick, and ready in the performance of works, agreeable to thy sacred will.  
My feet that have carried my body with such nimbleness in the dark, and dirty turn of mischief, shall now strive one to go before the other, and be as forward and swift in the fair, and direct way of holiness.  
I let go the reins, and freely consent to all the acts of charity, justice, patience, and other virtues, inward or outward, in earth, or in heaven, as fare as heaven is capable of them; before now, or hereafter performed: And I pull up the reins, and withdraw my consent from all acts, contrary to God, and goodness. Woe to me wretch: when I am out of thy favour, me thinks the Lilies are black, and the red Roses pale: The Birds sing idle tunes; and the Sun doth not shine, when it shines. When the Clock striketh, say Lord, give me true repentance; for the procuring of which, this hour is added to my days. Or, Lord, give me grace to redeem the time. Or, Lord prepare me for my last hour: and let not death rush suddenly upon me, unless in a time when I am provided for thee; and have washed away my last sin with true repentance. When thou goest to bed, think of thy Grave, and say, if sleep this night should steal away, and leave the possession to death, as it may easily happen, how is my soul affected? When thou risest, think of the Resurrection, and say: what if I were now called to an exact, and rigid account, for all the sins, and disorders of my life? And let the last Trumpet cry always in thine ears, with a mournful sound: Surgite mortui, & venite ad judicium, Rise ye dead, and come to judgement. And let day and night put thee continually in mind of Heaven and Hell. And remember that the accounts shall differ according to the differences of talents, helps, and calls from God: For, some are by nature more prone to some kinds of sins than others: And great persons have greater temptations to sins, that are fed with plenty.    

Rule 9  
EVery morning and evening examine your conscience, and call yourself to a strict and severe account, how you have offended God, that day or night. And that you may the better render to yourself the account of the day, think what was your business, where you were, and with whom you conversed. Then confess your sins to God; procuring by the help of his grace, sorrow for them; & returning all possible thanks, because you have not waded farther into sin. And at those times cleanse and purify your heart from the dregs of envy and malice, and from the lees of ill desires, and vain affections. And so level yourself, that all who see you, may clearly perceive you are in perfect charity with them, and with all the world. For it is not the last rule of our obligation, to forgive our Adversaries, privately in our hearts: We must likewise unfold, open, and express ourselves to them; and if they have any thing against us, as it is written, we must in a pious, and reasonable manner, clear the matter. And also, in every examination of yourself, try your heart, whether it goeth forward, or backward, in the clean path of virtue. For the way to Heaven is jacob's Ladder; you cannot stand still upon it. Two special things are necessarily requisite to salvation, the one pertaining to faith, the other to manners: First, to know, (I mean what they are) and firmly believe by a faith given from Heaven, the chiefest, and most material points of Christian belief. Secondly, to banish all complacence, and liking of our former sins, and the close and implicit will of sinning hereafter; and to wash away all our sins, yea the very last; I do not say, every one in particular, but all considered in the lump, if the last be included; with true, and hearty repentance; which is the gift of God, and supernatural, and full of difficulties.   

Rule 10.  
When difficulties in the great affairs of conscience do occur: for example, how you may give rules to your soul in such a case; in a case encircled with such circumstances: whether such and such a bargain, or such and such dealing will stand in conformity with justice: desire the grave advice of your Pastor; or of some other virtuous, and learned person. As also, when you are over-tempted, and exercised, though not above, yet to the full height of your strength; fly quickly to your spiritual Physician, and open the secret of your disease. For now he supplieth the most high place of God, who revealeth no man's weaknesses. And he knowing the sore, may fit his medicines accordingly, and truly, work more effectually, then in the Pulpit; where for the most part, he doth speak to the present purpose, by guess; and where he cannot fit himself to the sins of all his Hearers. You will urge perhaps, my Pastor is not a man of a good life, and therefore, though his counsel may help me, his prayers cannot.  
I answer, that he is not a man of a good life, I am hearty sorry: But he beareth two persons in his own person; of himself, as he is a man, and like other men; and of himself, as he hath received holy orders from the Church, as he is lawfully sent, and cometh in by the door, and as he representeth God's person. As he is himself, a wicked man; the remembrance of thee will be little acceptable to God in his prayers; but as he is a Churchman, he may stand betwixt God and thee, and keep off the blow. But if he neglect thee, or suit not with thy devotion, fly to another.   

Rule 11.  
ENdeavour to learn always by good example; Virtuosus (saith Aristotle) est 
10. Eth. c. 5. parwn ante sinem.  mensura & regula actuum bumanorum; a virtuous man is a rule of life, by which others ought to measure their actions. And to pray always by a continuance of good actions; and always privately mark, how Gods attributes, his goodness, mercy, wisdom, power, providence, do play their several parts here in the world: and how strangely his justice doth oftentimes fall heavy upon sinners, and lay them open to the eyes of all men. No child would grow to the ripeness of a man or woman, unless upheld daily by the special providence of good.  
And observe the miserable ends of drunkards, of lewd, proud, and profane persons; and the condition of solitary sins, and of sins that keep ill company; as Drunkenness, Adultery, Murder, which are many times found in the same knot. And lay up all things in thy heart.  
It happeneth oftentimes, that a man killeth his neighbour, and by that foul act, doth execute the severe justice of God upon the man whom he killeth, upon himself, and upon friends on both sides.  
Learn, that men being touched in a soar part, are most troubled.   

Rule 12.  
Speak not willingly of other men's faults, or imperfections, whether natural, or moral. Judge no man: neither say, or think, that such a man is proud, envious, malicious, that he hath an ill look of his own, and so forth. Judge not of things which are not plain, and open to thee, either for the present secrecy, or for the future uncertainty; although the person is now black, it is not fare to the fountain, he may be quickly whiter than Snow. And he hath the same Creator, Redeemer, Sanctifier, Benefactor, and Preserver with thee; whom he calleth Father, and to whom he prayeth every day; who will also be his Judge, and thine.   

Rule 13.  
When you are afflicted with loss of health, or wealth, or good-name, or with misery; meet it with open arms, and accept it willingly, as a small punishment for your sins: saying:  
How good is God, to be thus easily put off with a temporal punishment, an eternal punishment being due? I have deserved more and more, and yet more: and Christ hath suffered infinitely more, in my occasions. I see now there is good reason, why the blessed are called, Blessed of his Father; but not the cursed, cursed of his Father. He blesseth of himself, and never curseth, but exceedingly urged. And he did not prepare Hell for man, but for the Devil. And Christ died rather for men, than Angels; because it was a more eminent work of charity, to fasten the weakness, and to relieve the wants of men, then of Angels.  
God is said to harden the heart, because upon a refusal, and contempt of his grace, and of him, standing at the door of the heart, with his looks all moistened with the dew of the morning; he justly withdraweth his helps, which he is not bound to continue: after which followeth hardness of heart.  
And we see, that men of high calling, and good life, if they fall, fall to the bottom; because they have neglected the more forcible moving, and urgent helps of God.   

Rule 14.  
MAke a weekly Bill of God's benefits, and thy sins: and always, when the Lords day cometh, (to which, come thou prepared by prayer and humiliation) bless God more plentifully for those, and for all his other benefits, and crave pardon more seriously for these, and for all thy other sins. And this day principally, fold thyself within thyself, and look bacl upon God, as he was before the world; Be present with him in the Creation, as Wisdom was, which saith, I was with him, making all things. Stand by and observe the strangeness of the workmanship. Consider that which thou canst not conceive; the nothing that was before the world: the thought of darkness will come the nighest to it. Listen and hear God say, Let there be light: Mark, with what quickness Light follows: Admire it; and cry out, Lord, there was Light, before there was light, for thou art Light, and in thee there is no darkness at all. Consider the different state of the Church from Abel, through the Law of Nature, the written Law, and the Law of Grace, to this hour. Mark how strangely the providence of God hath carried the public affairs of the world, and the particular business of every creature in the world.  
At length, come home to thyself, examine thy memory, and discover the different tracts of Gods working with thee from thy childhood, his daily discourse to thy heart, and the strange inventions, by which he hath called thee to him, and thy unkindness. On the other side, labour to lay open the plots of the Devil, whether beaten, and ordinary, or strange, and extraordinary; endeavouring to know, and fortify thy weakness. In thy prayers imagine thyself to lie prostrate, before God, amongst the worms, & amongst the skulls and bones of the dead: or at the foot of his Cross upon Mount Calvarie. Mark what God inwardly saith to thee in thy prayers, and thence raise good purposes. Let thy demeanour in God's house be seasoned with all possible reverence; and with a decent composition of body and face; and especially, with a watchful carriage of thy eyes. And lastly note, as to the devotion of our morning prayer, the success of the day doth commonly answer: so from our behaviour on the Lord's day, every day of the week doth commonly take his direction.     

THE FOURTH BOOK.  

CHAP. I.  
THe provincial of the English Jesuits, being my Kinsman, and the only Papist of all my Kindred; (who died soon after) sent me to the English College in Rome. And in my journey, when I came to Marselles, a Port-town in the remote parts of France; I was strongly conceited, that by the prayers of Saint Mary Magdalene, (whose shrine, and chief relics were not fare off) I should gain the benefit of a good wind, and be conveyed (as I was informed, I might have been) in four and twenty hours to Rome. And therefore I prayed earnestly to her: but she did not hear me: and my conceit was very weak, though it was very strong. For six long weeks passed before I could recover Rome. It is worthy to be known, that in Marselles, when I passed through it to it Rome: there were but four or five Jesuits; and those in a house, in the best room of which they could scarce all together turn themselves round: but two years after, when I returned; their number was exceedingly increased, and they were seated in three fair houses: One, a casa professa, as they call it, for their old men; another a College for their Students; and the third, a house for the tutor of their novices. And it is not unworthy to be known that there is not a Papist of any worth in England, whose worth in the matter of his estate, the jesuits do not exactly know, and have not set down in writing: and that the Jesuits do every where profess and publish themselves to be in debt; that they may be thought poor; and lie the more openly, open to the Charity of people.  
When I came within half a day's journey of Rome, and beheld part of Saint Peter's Church, I was taken presently, (and I have often wondered at it) with a strange rising of Spirit against the City and Church of Rome: By which, I did as it were, presage what I should afterwards know. The Church of this College is all painted in the inward. And the pictures counterfeit men and women, that were hanged, or beheaded in England (as they speak) either in the profession of faith, or the defence of virtue. And the painter played the counterfeit too. For, he hath cunningly mingled old stories with these of late days; the more to deceive the beholder; and to pass them all under the same cause.  
Truly, if my power had been pound-waight with my will; the Scholars should have complained to the Pope of the foul abuses, which have besmeared the Government of this College.  
It was significant, that F. Fitz-Herbert wrote a book against Matchiavell: for why? said one of our Scholars at Rome? that he might not seem to be what he was a Matchiavellian; because our craft is void, if we are known to be crafty.  
In this Town the trick of counterfeiting, is in great request. For many vile Caitiffs are permitted to counterfeit themselves possessed with Devils, and openly in the Churches, to make strange signs and motions with the eyes, mouth, tongue, hands, and with the whole frame, and building of the body; to impress a belief into the soft, and ignorant Congregation, that the Devil is more stirred, and they more tormented, with the sight of such and such relics, of these and these Images, and the like: the learned part of people knowing, and confessing they are foul dissemblers. Here I heard it confessed that the Jesuits were openly convinced in Rome by the Dominicans, to have corrupted Saint Austin. And that of Saint Brigit, and Saint Catherine; the one had a revelation from God, that the Virgin Mary was not conceived in original sin; and the other that she was. I heard it likewise avouched by themselves; that in the Inquisition, when they combat with a person, whom they cannot crook and bow to their own purposes, some young Ruffian appeareth to him by night, in the most horrid shape of a Devil, who telleth him, with a voice like a Devil, that all of his opinion are damned in Hell; and that a very deep place is there provided for him: which must needs work upon a man used to darkness, and affliction, and to solitary thoughts. But the truth of God is all-sufficient, and doth not call deceit, to help her. My reader must think in reason, that I could not but step aside into a corner, and say privately: Have I forsook all my noble friends, and good fortunes, to spot myself with deceit, and hypocrisy? Nothing is more certain, then that the Inquisition is a Den of horror, and deceit. The English Jesuits and Monks have a great account to give for a man, who was a Monk in Paris, and one of the most able Scholars in the Christian world. This Monk wrote a learned book against equivocation: And had form another book; (but it never saw light) the subject of which was, that the Pope is Antichrist. Him they carried (having by cunning means bended the higher powers to them) into the Low-Countries; and laid up fast in a Castle near Brissels; and for more terror, they barred him up in a comfortless chamber, hanging over a Water-mill: and had they but stirred a certain device, made for the purpose; the whole frame of the boards had turned under him, he lost his footing, fell down, and been ground into a thousand pieces. But they reserved him to be a more public example. And the like precipice they have at Rome, in the Castle of S. Angelo, receiving the miserable creature that is thrown down, in every part of his body, with most sharp pikes. This Monk they conveyed to the Inquisition at Rome▪ where they so terrified him with the black thoughes of being burned; that they drove him into madness. And he was then carried to the Bedlam of Rome; and there bound in the neck with an iron collar, and secured with an iron chain to the post of a bed: where he spoke the Fathers, both Greek, and Latin, to the great admiration of all Scholars that were present. They are as cruel, as we merciful. The Colleges both of Rome and Spain, are seldom without a madman. In both places I saw examples. And the mad man in the College at Rome, had been a fugitive from the Church of England. And his words to them continually were, vos me fascinastis, ye have bewitched me: But he was the daily jeer of them all. O that the Scholars in our Universities were all as wise as they are learned!   

CHAP. II.  
THere is a holy place in a Church in Rome, called the Sanctum Sanctorum, where they receive, as they say, that part of skin which was cut from Christ in his Circumcision: and one of the Popes a great while ago, attempting to look upon it; a mighty storm coming in thunder, and lightning, and a fierce wind endangered the whole City, and frighted away his purpose.  
It was an old objection, that in Rome, when they set a fresh Maid to sail in the Stews, they hang a Flag, (a known sign) out of a window. One of our Jesuits in Spain, to blot out this objection, said, the hanging was exposed in honour of the Sacrament. But I being in Rome (although some hang are exposed to glorify the Sacrament) found the objection to be true, and sound. And it is not agreeable to the decency of Religion, that those eminent Princes, the Cardinals, should behave themselves with such open courtesy towards noted women, noted only for their public profession of wickedness: or cover one nakedness with another; the naked walls of their Palaces, with pictures, moving to lust, and venery. The deep Monk at Douai, recreated ms with a sweet historical relation; and affirmed the matter to have been done within a few years. Their Agent at Rome, having recourse to a Cardinal, as his occasions waved him; the Cardinal frowned upon him, and urged, that the Priests in England, as he heard, were much given to women. The Agent being a subtle head, and knowing the inclination of the Cardinal, replied, that indeed, the English women were a powerful temptation; and that young comely Maids brought the Priests every night to their chambers. The Cardinal gave an Italian action with his shoulders, and answered, Friend, if it be so, you say truth, the temptation is very powerful: and so the quarrel ended; and the Cardinal began to be graciously kind.  
Two chief things I much wonder at in the Cardinals.  
First, that many of those high persons are men of mean, low, and inferior learning.  
Secondly, that a young stripling in a threadbare coat, his Uncle being chosen Pope, is the next day, a most eminent Prince, and little differing from a King.  
A notable thing passed in Rome, a small time before my arrival thither. It was, that the Pope picked a quarrel with the Bishop of Spalleto, (whom he had received into Rome with great pomp, coming from us) under a colourable pretext, that he inclined to the Grecian Schism. For he would not suffer so great a scandal to go unpunished, lest it should draw others into its own example: and he could not punish it without a colour. And therefore he was lodged in the Castle, where he quickly died of grief: and his body was burned in campo Fiori, a place in Rome like Smithfield in London. I humbly desire all religious people, when they talk of this pampered man, not to think of me. He was not a native of this Country; and in many things he behaved himself like an Atheist, and an Epicure: he was cut out into a Dissembler, when he was young; for, he had been a Jesuit; I never was, but abhor the name.  
In Leghorn, a Town lying by the Mediterranean Sea, and subject to the Duke of Florence; I saw the man, upon whom, part of a wall fell, and held him to the ground, while he was taken in the act of villainy with a Calf: and money had redeemed him. And yet notwithstanding, it was one of the cherishing stories, with which the notable Monk of Douai, did ease me of my burden: That an Italian Gentleman having sent a wicked Varlet to cut off the nose of his enemy: (and there are persons both in Italy and Spain, to be hired for such damnable purposes:) And the deed bein done, the wronged person recollected his spirits, and desired to know the sum, by which he was induced to that foul enterprise. Which being told, he gave the like sum for the performance of the same exploit upon the other. And the same vile instrument, in the very same manner, upon the same conditions, cut off the nose of him that first employed him.  
In Italy they bury altogether in Vaults, and in the time of my residence there, the Friars had conveyed a Maid under ground, and having abused her, killed her in her grave. Salvianus is a great enemy to these Hypocrites. His words in one place, are: 
Salu. l. 5. de Guber Dei.  Quid agis, stulta persuasio? Peccata interdixit Deus, non matrimonia. Foolish persuasion, what dost thou? the Law of God forbiddeth sin, not marriage. But why do I tax them for killing? It is scarce so heinous in Italy, to kill a man, as to kill a dog. When a man is killed in the streets of Rome, another perhaps will step to him, and look if he know the face, to quiet his thoughts concerning his own friends: but he goes his way again presently, and makes no strange matter of murder, it is so common. The way of the Italians is, (as the College hath taught me) after a quarrel betwixt two, one deviseth presently how he may kill his adversary, upon this foundation, because he must either kill or be killed. Yet in the execution of a condemned person in Spain, I cannot (no, I cannot) but observe one commendable passage; which I could wish that their practice would commend to our imitation. Sure it would be a matter of high and public concernment. The offender being dead, immediately standeth up by him, hanging or lying as a triumph of justice, a Priest or Minister, who presently maketh a speech to the people, not unlike a Sermon; wherein he treats of his offence of the Diabolical delusions, in which he was ensnared by little and little: of his former life, and of the manifestation of the divine justice in his end, and death. At which time, he doth so point to the dead body, and so often show it to the eyes of the people, whose hearts are already struck with the horror of his presewnt ruin; and moreover, he doth so charge, and warn the people by his example; and cries so many times, look here you who are alive; that indeed he moves exceedingly to good life. If I go on, I shall never have done.   

CHAP. III.  
OUr ghostly Father in the College, was an old Jesuit; who had said freely amongst his companions, that he had laboured in digging under the Parliament house, till every thread of his shirt was wet. This man was not a fit Ghostly Father for young Scholars, looking towards England. The words were proved against him by the titular Bishop of Chalcedon: from whose mouth I received them. Who shown me likewise a silver medal, in which Father Garnet was decked with the ornaments of a Saint, and joined with S. Ignatius Loyola. I am bound also to his Lordship for the sight of two pictures of Garnets' straw, each representing it in a several form, and one being the second edition, when the former had been formerly reprehended, even by me, said the Bishop. I hope the Jesuits will not deny that I lived warily, and piously amongst them; and glued myself fast to my meditations when others neglected them, and slept their time away; who, when the seven Sleepers were read in the martyrologue at supper, would merrily put off their caps in honour of them. But I will only take my leave of his Holiness, and then go from Rome. For I was sent hence by the Pope to England, to convert souls; and I brought out of his Treasure, three thousand Indulgences with me, which I mean to keep till they are dearer. The Pope is a Bishop, and yet a Prince. And the reason which Father Fitzharbert gave me, why the old Ages paid to the Pope so little honour, was; because they saw him a Bishop, and no Prince. If this may stand, the chief honour is due to him as a Prince; and not as a Bishop. He is carried in a chair of state, upon the shoulders of men: from which chair, his blessing hath often come and sat upon my shoulders. Kings and Cardinals may kiss his hands: others of what degree soever, only the cross upon his pantofle. He has the keys of Heaven and Hell, and also of Purgatory; he can turn the key open and shut when he pleaseth. And he doth assure the Priest, that saying Mass at a privilege Altar; that is, an Altar to which this high privilege is given by his Holiness; he shall sree a soul out of Purgatory. He will give you very liberally, a plenary Indulgence of all your sins: and remit all the temporal punishment, due to the slain in Purgatory; when the guilt is removed by confession. He will untie the Laws of God, and give you leave and freedom to labour in servile works: as, to plough, sow, and reap, on the Lord's day; to take for your wife, your near kinswoman; to kill the subject of any Prince, whom he doth excommunicate. You may go to the Stews in the full and open view of authority. I am able to name the man, whom they would have suffered to commit fornication, under the pleasing title of a venial sin. Teaching out of his chair, he cannot err; they mean, when he doth instruct the world in matters of faith. And though he be an Arrian, a Monothelite, or other Heretic, the Spirit of God doth not forsake him: for he hath a double portion of his Spirit; and one being lost by heresy, keeps the oath. He claimeth to himself a supreme Dor minion over Princes, be they Christians or Infidels; and presumeth to disengage their true and lawful subjects from their obedience, to which they are tied by God. He cannot be deposed for any crime, but heresy; he will give you, if you please him, a piece of sanctified, and blessed wax, which shall quiet a troubled Sea, divert the mischievous aim of witchcraft, stay the rude course of a devoruing fire, fright away evil thoughts, and make the Devil run, and do many such feats. After your death, he will declare you to be a Saint, and in Heaven; and give way that Altars and Churches may be consecrated to your honour, and called by your name; and that the world may pray to you, as freely, and as fervently, as to God; and that your withered bones may be worshipped; but not till the age be past, in which he lived; and the people gone, who were eye witnesses of your life. O the twichcraft of the Devil! If we think that we came into the world to throw away our souls; we are too blame. He that seethe a great stream of water press forward in a calm Sea, may be assured that a Whale passeth. Here is the secret; the stream of all things goeth with the Pope's greatness. And yet the Jesuits keep him in awe, and in a kind of strict obedience to them. Indeed they keep other great persons in subjection; and make them Benefactors to them, that their greatness may be long greatness. The Pope dare not compose the quarrel betwixt the Jesuits and the Dominicans; because he cannot, except he side with one of them, and abandon the other: And Martin Luther cannot be forgot. And the Monk, I so much speak of, threatened his Holiness home, in his Epistle Dedicatory before the book, which old Leander transformed into good Latin for him. The book was made in the heat of those deadly quarrels betwixt the secular Priests and the Regulars; wherein they accused one another of heresy, and of strange things.   

CHAP. IU.  
TO dry up this foul water in the fountain: The Pope is not head of the Church; because this high, and superlative power would then have most shone out, and appeared in the Christian Hemisphere immediately after Christ had given the commandment, upon which they build this power, this Babel-Tower. Nor could the rage of outward persecution hinder the perfect execution of spiritual power. And what need could there be of the secular arm, to join in the binding of the ready conscience with a law? especially, when Christians were so forward, and prompt in the school of virtue, as than they were. Or at least, persecution could not hinder the full acknowledgement of such a power. And although we meet in the books of the Counsels, with so many fair, and flattering Epistles of the Popes to the Grecian Emperors, much degenerating from Popish gravity; Because he hath in his keeping, the Keys of Heaven, Hell, Purgatory: yet still the Grecians did bandy against them, and desired to turn this overswelling power, into its own and proper channel, as they and other ancient Churches do at this day. Doth not here a man, a mere, vain, weak man, exalt himself above God, and every thing that is called God? He is adorned with three Crowns, for four reasons. Because there are three persons in one God; he being the supposed Deputy, hath three Crowns united in one Mitre. Because he is Christ's Vicar, who was a King, a Priest, and a Prophet. Because he is Prince of Rome, Naples, and Sicily. Let me give the fifth reason: Because he was dirt, he is dirt, and he shall be dirt.  
Constantine in the Council of Nice, expounded that place of the Psalm, I have said ye are all Gods, and sons of the Highest, of Bishops. He therefore exalting himself above all Bishops, and to a height above all his Brethren, by the head and shoulders; lifts himself above all that is called God.  
Let my soul go with Saint Austin. Neque 
S. Aug. l. 2. cont. Donatistas'. c. 2.  enim quisquam nostrum Episcopum se esse Episcoporum constituit; aut tyrannico terrore ad obsequendi necessitatem, collegas suas adigit. Not one of us doth make himself the Bishop of Bishops, or with tyrannical affrightment force his fellow Bishops to the necessity of obedience. And Saint Austin hath no reflection here upon Constantine, who called himself in the Nicene Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bishop of Bishops, in regard of his fatherly care over them: because he speaks both of tyrannical terror, and of fellow Bishops. They say: It is necessary to have an infallible Judge for the last resolution of controversies in matters of faith. But if the Pope can stretch out his power to such definitions at home, in his own Chair, by his fire side; to what strange end, I pray, is all this repairing from all parts, to Counsels? All matters of faith, in their doctrine, are of equal moment; and slipping in one we go down in all. And though every trouble be not so great, ut omnes vexenter nationes, that all Nations should be troubled in the settling of it: yet exery growing trouble of faith, which cannot be laid by argument, and ordinary means; requires, that the whole body should help the part in danger of perishing. Neither indeed, can a Council among them, be a true judge of controversies. For they profess, that although the Pope as Precedent of the Council, is tied to join with the greater part of voices; yet there is a reservation behind, that the Pope, though not as Precedent; yet as the chief Prince of the Church, may cancel the Acts of the Council, reverse the Decrees; and retract the judgement. So that in the marrow of the matter, the judgement of a Council is nothing but a vain flash of the Pope's private opinion. And how stout he is in the defence of matters pertaining to the royalty of his own greatness; the whole world can testify. And for that great controversy, long tossed and tumbled amongst them, concerning the power of the Pope, over the temporal affairs of Princes: the Benedictine Monks, our Countrymen, denied lately the lawfulness of such a power. But in the issue of the matter, seeing the Jesuits more potent, and themselves sliding downward into disgrace; they drew back their necks softly out of the snare, looked sorrowful one upon another, and repent of their error. And is it not every day feared in Rome, that the Sorbon Doctors in Paris, will at length give the lie to this great Authority, and stately Seat, and See of Rome? O the vain swelling of a bubble! It is not commendable in a Church-person, to be guarded on both sides with great Fans, from the impudency of Wasps and Flies, and to keep the wind away; to be ushered with Trumpeters; to be honoured like an Emperor; to deck the head with more Crowns, than God promiseth to his faithful child. And it was not good, which Paulus Aemilius writeth, 
Paul. Aemil.  that his Holiness suffered the great Ambassadors of Sicily, to lie prostrate on the ground, and at his gate; crying that part of the Mass, Qui tollis peccata mundi, miserere nostri; Qui tollis peccata mundi, dona nobis pacem: O thou that takest away the sins of the world, have mercy upon us; Thou that takest away the sins of the world, give us peace. Go, the worms shall eat thee, till they are poisoned with corruption. Wise men are mad. Our feet slip, we tumble: and Lord have mercy upon us. The gay flower withereth, when the common grass remaineth green▪ And man is the silly fool of his own fancy. God forgive him who said, that he, and three of his Cardinals, were able to govern so many worlds, if God should make them.   

CHAP. V.  
HOw vain is the Church of Rome in teaching, that the Pope's Throne doth so fare overlook all other Thrones; that he cannot be censured by an earthly Judge, though ingulfed in the most horrible crimes, that in all the extravagancies of the heart, were ever committed? Let him enter a Fox, reign as a Lion, die like a Dog, as Pope Boniface. Let him commit whoredom upon Altars, give Benefices to his Whores, and golden Chalices, consecrated to holy services; which an honest Layman cannot touch, break open doors, burn houses, put out his Godfathers eyes; cut off his fingers, hands, tongues, and noses of his Cardinals, not remembering what he said, when he did first invest them in purple, Ego te creo socium Regis, I create thee to be the fellow of a King; and moreover, invocate the Devil, and drink to him; as Pope John the twelfth. Let him be a most notorious Conjurer, and make himself over by compact, body and soul to the Devil; as Pope Silvester the second. Let him be carried with the Whirlwind of ambition, and have poisoned six other Popes, to hue out his own way before him, as Pope Hildebrand. Yet he sits above the reach of censure; he flies with the Eagle above the Thunderbolt. That they may give sinews to this doctrine, they produce an Act of a Council, celebrated in Rome, which saith, 
Concil. Rom.  Neque praesul summus a quoquam judicabitur, quoniam scriptum est, non est discipulus supra Magistrum. Neither shall the chief Bishop be judged of any, because it is written, the Disciple is not above his Master. And that they may add strength to this plausible falsehood; they bring in the rear an eminent example; For, when Bassus and Marinianus laid to the charge of Pope Sixtus the third, that he had in the rage of his lust, defiled a consecrated Virgin; Maximus the Consul cry out, Non licet adversus Pontificem dare sententiam: It is not lawful to give sentence against the chief Bishop. Look how they shuffie the matter, and give it from one hand to another, amongst themselves. But, is not this to encourage sin; to permit, and flatter evil, and to suffer it, to grow out, and openly spread itself, when it may be easily beat down in the blossom? This doctrine hath so fare given heart to all kinds of wickedness; that if we search into every successession of Bishops, scattered through the whole Christian world; and examine every link of every chain; we shall not meet in any Sea with sins, that deserve to be called sins, with relation to the foul enormities of Rome. Are not these evil fruits, of evil doctrine? and yet no man almost doth name the Pope, but under the sacred title of his Holiness. But though his Holiness is not liable to reproof, a man would think his wickedness should.  
And how silly is the Church of Rome in teaching, that although the most holy, and most learned Bishops that ever lived, should join their heads and hearts in a Council, and there using the pious help of holy Scriptures, of other Counsels, and Fathers before them, and of humble prayers for the powerful assistance of the holy Ghost; should with an unanimous consent decree, what is to be preached: the Pope notwithstanding might come in the upshot, and though a most wicked, and illiterate creature▪ lawfully pronounce all the Decrees to be of no weight, no effect, no validity? The general Council of Chalcedon, upon sound premeditation, made an absolute Decree, that the Bishop of Constantinople should have equal power through all the great extent, and latitude of his government, with the Bishop of Rome; which Canon Pope Leo, and Pope Gelasius quickly rejected: and the single authority of one man took place, because our Saviour had said to Saint Peter, I have prayed for thee, that 
Luk 22. 32.  thy faith fail not. But every prayer of Christ was granted: therefore the Pope cannot err. It must here follow, that either the Decrees of Counsels are fallible; or the Pope's sentence. Is it not strange, that God should communicate his holy Spirit to the contempt of Council, more fully to a private person (for so he is in this matter, being one) though a public sinner; then to the whole Church, the Spouse of Christ? Let the Pope claim to himself, all power in all affairs; who now can chide his ambition, or give the lie to his infallibility?   

CHAP. VI  
ONe of my great admirations concerning the Church of Rome, is: that whereas there are many Churches yet extant, of great antiquity: and some wherein Christ was almost, if not altogether, as soon heard of, as in Rome: she will not consort, and comply with them in things, which were wholly in use amongst the Primitive Christians. If she desires with a Christian desire, and not with a desire only of her own advancement to win them; why doth she not come as near to them, as it is most evident, they come to the Primitive Church? This way of the Bishop of Rome was never God's way. Which I will demonstrate in a plain discourse, (though not plain to the plain) that I may a little ease my reader in his journey, with various objects. God, as he was ever God, so he was ever good. For the most eminent Attribute of God (saith Dyonysius) is goodness. The nature of goodness, is to spread, and diffuse itself. And every good doth spread, and diffuse itself according to the variety, and greatness of goodness, which it hath. And therefore, God the Father, being infinitely good, doth infinitely spread, and diffuse himself upon the Son. And the Father and Son, being infinitely good, do infinitely spread, and diffuse themselves upon the holy Ghost. And if the Father, Son, and holy Ghost, do not in any kind spread and diffuse themselves infinitely upon the Angels, and us; it is because, we being creatures, and by course of necessary consequence, finite; are not capable of an infinite diffusion. The Charity by which a good man loves good, might be infinite, if the subject could be infinite. Now, as in the works of nature, and first diffusion of his goodness upon his creatures; God the first cause, would first work by himself, and himself bring about the most weighty matter of making all these fine things of nothing: and moreover, of waking nature out of her dead sleep in the Chaos: that it might appear to us, who should afterwards hear the grave, and strange story of the Creation; that he was all-sufficient, and could not be at a fault, for want of help. Yet managing the continuance of the work, it pleased him to use the mean assistance of second causes; as of Angels, and intelligences; that he might add worth and honour to them, by so great employment. So likewise in the works of Grace, and second diffusion of his goodness upon his creatures; the great work of enfranchizing the world by his Blood, himself alone would perform: but in applying the merits, and virtue of his Passion to the chosen vessels of honour, and mercy; he doth graciously call, in a manner, to his aid, Apostles, and Apostolical men. And as God, being the Author of nature, falls under himself, and works with every creature or second cause, in a manner and measure, agrreable to their natural, and ordinary way of working: So likewise, being the Author of Grace, and having never yet, (for some great reasons, best known to himself) made two men with a perfect agreement either of face or nature; sendeth Apostles, and Preachers; who have in their commands, a special injunction of being 
1 Cor. 9 22  like to him, who saith, I am made all things to all men, that I might by all means save some. And God himself, not only in executing the general Acts and Decrees of his Providence over his creatures; but also, and more especially, in the more notable praxis, and special exercise of his providence over his Church, from the beginning of the world, was all things to all men.   

CHAP. VII.  
GOD hath full power, and absolute dominion over all his Creatures, because he called, yea catched them out of nothing: and because (to speak in the Apostles dialect) in him they live, move, and have their being. And therefore, he may lawfully give Laws to them; to the due and strict observation of which, they are strongly bound under pain of his high displeasure, seconded with most heavy punishment. Wherefore, giving a Law to the Jews, by the mediation of Moses, he beginneth with an argument of his authority, and dominion over them: I am the 
Exod 20. 2.  Lord, thy God, which have brought thee out of the land of Egypt, out of the house of bondage. This laid for the cornerstone, I thus proceed in the building.  
In the infancy, and childhood of the world, when sin was not as yet, so active, so quick, so cunning, but dull, and clownish: and to foreshow the backwardness of nature in matters pertaining to Heaven; yes, to natural knowledge, and even humane society: and also that it might fully, and plentifully appear to after-ages, how nature is wrought and polished, as in material things by Art, so in spiritual matters by Grace: The Law, by which God for the most part guided man, was only borne with him; was young as he was young, and grew as he grew; non scripta, sed nata lex, as the Orator saith; being a Law not written, and sent in a letter to us from Lycurgus, Solon, or Moses, but borne with us: or if written, written only in the soul of man; where it continually remaineth in the shape of a light, discovering to the view of the Soul, the beauty of good, and the deformity of evil. For Good is fair, and amiable, and the clear eye of reason beholdeth in it, at the first sight, a singular convenience with the will of man, and a sympathy with Heaven. And therefore, they who were bound only with the loser ties of the Law of nature; and who now in strange Countries, and in wild, and uncouth places dispense their actions by the light of reason, bear a Preacher in their hearts. Ill is black, and deformed, and reason in the first glance seethe a loathsomeness, a Toad in it; and heareth presently, as it were, a jarring and disagreement with God, and Heaven. And therefore the drunkard, the lascivious person, and others of the same torn, and ragged coat, loath in deed, not by any pious act of Christian virtue, but by a deed of nature, their own beastliness, and can by no means endure to be called what they are. For, as the Beast runneth, the Bird flieth from danger; as the one prepareth his den, the other his nest: as they look abroad for daily nourishment, provide carefully for their young; know, what will satisfy their cold of hunger; what cool their heat of thirst; what complyeth with their different appetites: follow the leading of their admirable properties; and by a secret instinct, cheerfully perform the several acts of their nature: So man, since he dealt with the Tree of Knowledge, naturally knoweth good as opposed to evil, as he naturally distinguisheth light from darkness. Again: some things are good in themselves, and not good only, because God commands them to be loved and embraced: and these in the first place, the light of nature showeth to be good. And some things are evil in themselves; and not evil only, because marked, and branded with a prohibition; and these chiefly, the light of nature showeth to be evil. For, if the light or law of nature, in its own nature, did not make it clear to Cain, that he ought not to have killed his good brother Abel; how did he sin, or what branch of law did he break in killing him; sin being the violation of a law? But certainly he trespassed upon that first principle of nature in morality, Quod tibi non vis fieri, alteri ne feceris, what you would that men should not do unto you, do not you unto them. And hither Saint Paul pointeth, For when the Gentiles which have not the law, do by nature the things 
Rom. 2. 14.  contained in the law, these having not the law, are a law unto themselves. One step more, and we are in the bottom: Although the the Sage Egyptians in Damascius, cried out three times, in every performance of their heathenish mysteries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unknown darkness: yet by the plain, and easy search of humane power, the old Philosophers found, that there was a God, and that he was but one in Essence; that he was every where; that he was omnipotent; and the like: though verily their knowledge, both of God, and his works, was rather opinion than knowledge; it did so hang, & waver. For the Philosopher opening his mind occasionally concerning the birth of the world, sometimes he was, and sometimes again, he was not Aristotle. In one 
Arist. l. 1. de coelo. 1. Top. c. 9  book, he judgeth absolutely, that the world stood in the same state in which now it is, in all eternity. In another he stops, like a man come unawares to a place where the way is divided; and doubts which path leads to the truth. In a third book, discussing the generation of living things, 
Lib. 3. de generatione animalium. c. 11.  he says a man shall not believe amiss, who shall take it for certain, that the first man and beast, upon supposition that they came of the earth, were either produced out of a Worm, or an Egg; and at length, breaking the Egg in long handling, concludes it is the most consentaneous to reason, that they both drew their first parentage from a Worm. And thus he sought creepingly amongst the Worms, for what he could not find, though very near him. In like manner he played with the Immortality of the soul. It pleased him, and it displeased him: He took it, and he threw it off again. And he was more willing in the end, to disclaim it, than own it. And the flow and ebbings of his own brain, had he studied inward, might have urged him to a greater confusion of thoughts, and more trouble of mind, than Euripus, in which Saint Gregory Nazienzen teacheth, he 
Greg. Naz. orat. 3. in Julian.  drowned himself. And this weak light, or dawning of the day, was truly, most suitable, and more than most agreeable with beginners.   

CHAP. VIII.  
Sin being now more strong, more witty, and more various; and Nature being sufficiently informed of her own weakness; God sent the world letters from Heaven. De illa civitate unde peregrinamur, 
S. Aug. con. 2. in Psal. 90.  saith Saint Austin, hae literae nobis venerunt: these letters came from the great Imperial City, from which we travel. And Moses, the Messenger that brought these letters of so great importance, from God to the world; delivered his message with caution, and with respect to the Jews hardness: as it is clearly gathered out of the words, in which Christ arguing with the Pharisees concerning the permissive Law of Divorcement, saith, Moses, because of the hardness of your hearts, suffered you to put away your 
Mat. 19 8.  wives: but from the beginning it was not so. And so he corrected the Law, in conformity to a more perfect condition. And therefore, the Greek Church with us, doth only break Matrimony in the case of Adultery: in which point, Eugenius the fourth, laboured to reconcile her with the Church of Rome at Florence: but he could not. And even in the old days of the old Law, God altered the phrase of his proceed, with correspondence to the person, with whom he dealt; and with whom he was to deal. For the old Law, being a Law of fear, a Law of bondage: and a main difference betwixt the old Law and 
Aug. l. c●toginta trium quaest. tom. 4.  the new, being, as Saint Austin giveth it, Timor & Amor, Fear and Love: conversing now with the Synagogue, a servant, a bondwoman, he styles himself God, the Lord, Jehovah, Mighty, Terrible. Yet, meditating upon the new Law, being a Law of Grace, and liberty; and turning to the sweet Spouse in the Canticles; to which Law, she did indeed, most properly belong: he doth as it were, cover his greatness, hid his beams, and draw a great veil over his Majesty. For, he calls himself a Bridegroom, a friend, a lover. And in the whole book of Canticles, we cannot find with both our eyes, one proper name of God; not one of the ten great names of God, which are so easy to be found in the old Testament; and which Saint Hierome doth briefly explicate in his learned Epistle to Marcelia. God will not be known to 
S. Hier. Ep. ad Marcel.  his bashful, and tender Spouse, by the names which move terror and affrightment. For, he would not as (a man may say) for all the world, trouble, or fright his pretty maiden Spouse: And uses only the titles which kindle and cherish love.   

CHAP. IX.  
ALl this while there occurred, as well in the book of Creatures, as in the love-letters from the Creator, many fair, and solid emblems of a Divine providence, goodness, wisdom, mercy, justice, and so forth. And before this, man might already learn sufficiently, that there was one God; even in the Manuscript of Creatures, by turning before his lesson, from cause to cause, till he came to the first cause; from motion to motion, till he came to the first Mover. But the capacity of the childish young world, was yet too mean, too shallow to receive in plain language, the mysterious doctrine of a Trinity; the heart of man being, as it were, not yet altogether unfolded, not perfectly opened into a Triangle. Nor did ever any spiritual Traveller to this day, meet with the perfect likeness of the blessed Trinity in Creatures. For, there is no principle in natural knowledge, no foot-step of God in Creatures; by the direction of which any created understanding, either Humane or Angelical, may reasonably close with the assent, or opinion, or even suspicion of the blessed Trinity: or which can give us any true notice, that it is possible. For, although the Understanding, Will, and Memory of man; in which, as in the most during part, God's image consisteth; are three faculties, and one soul: yet they fall under being one and three, after the manner, as God is three and one: nor is there such a difference in the faculties, as distinction in the Persons. And if you distinguish the faculties really, with the Thomists; the Persons will not be so really distinguished, and yet they will be truly distinguished one from another; besides that every one will be the same in Essence, and the whole Essence. If the learned urge, that the soundest part of the heathen writers, speak honourably of the blessed Trinity, as Mercurius, therefore called (though some think otherwise) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & Orpheus: and that Plato speaks high things of the word & divine love; and other Platonists, out of whose books S. Austin reporteth that he gathered these jewels, this golden chain of holy Scripture, In principio erat verbum, & verbum 
S. Aug. l. 7 confess. c. 9 Io. 1. ●.  erat apud Deum, & Deus erat verbum; In the beginning was the word, and the word was with God, and the word was God. As if the Eagle had not taken it in a high flight from the holy Ghost, but stooped to them for it. I answer, these Philosophers sucked the sweets of knowledge they had in this kind, out of the Scripture. And Clemens Alexandrinus 
Clem. Alex. l. 1 Stromatum.  maketh mention of a certain old Greek edition of the old Testament, before that of the Septuagint; which came to the hands of Plato, and of other Philosophers. And also, these Philosophers, as it is abundantly manifest in Saint Justine, 
S. Just. paraenesi, sive cohort. ad Gracoes.  traveled all into Egypt, to better their knowledge; where the Jews in their servitude, had left many visible footsteps of heavenly learning. Yet where they speak of the word, and so plainly of the blessed Trinity; they received their knowledge in the same strange manner, as the Sibyls: and they spoke, as Plato said of the Sibyls, many brave matters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 
Plat. apud Just ●n paraenesi.  reaching to the deep, and genuine sense of any word they said, and the spirit failing, not being able to recover the least representation of what they had said. And truly 
Theodor. lib. 2. apud Graecos.  Theodoret gives a most exquisite reason, why God was not willing to deliver the knowledge of the blessed Trinity in a plain letter to the Jews; but in characters, in a close and covered manner: because they first came from Egypt, where a multitude of Gods was adored; and were afterwards seated in Canaan, where the like adoration was performed. And if God had talked to them in a familiar way; in a worn, and beaten phrase, of three Persons; they moreover, being an idolatrous generation, their corrupt natures might have easily corrupted the Text; and believed as many Gods as Persons: especially, when they were of themselves, such waxed creatures, so prone, and pliant to Idolatry; that the only reason why they danced to a golden Calf in the Wilderness, was, because they had formerly seen the like sport, and practise in Egypt; when they were busy, as it is recorded of them, in raising an Egyptian Pyramid. Yet God did often draw here a line and there a figure of this great mystery, in the old Testament: that it might not seem to be new doctrine, when it should afterwards be delivered with the sound of a Trumpet in the new Testament. And questionless, we shall know in Heaven, and behold in every degree, and latitude of the beatifical vision, many great secrets, and privileged mysteries (though not in so high a kind) which God is not pleased ever to reveal out of himself, to the world; in consideration of humane weakness, and distraction. This thrice high mystery of the blessed Trinity, is only fit nourishment for an understanding thrice purified, thrice enlightened: that is, by the light of Nature, the light of the Law, and the light of the Gospel: And only we, by the only help of Grace, can throughly digest it. It is our Faith only, which can say with a good courage to these humane sciences, that vaunt so much of their clearness; as the Spouse in the Canticles to the daughters of Jerusalem: I am black, but 
1. Cant. 5.  comely, O ye daughters of Jerusalem. I am black, seem black: I'll tell you why; because the most noble part of my Verities stand over humane capacity; the distance in part causing the error. And likewise, they seem not fair, not because they are foul, but because they are veiled, and discover not their choice beauty, to the dull, uncapable, and weak eye of reason. Yet, I am beautiful; because the ground of my beaty is good, and can never decay; and because I and my beauty stand upon a firm Basis, and fix upon the sound, and solid verity or veracity of God; (who can neither deceive others in respect of his infinite truth; nor be deceived in himself, in regard of the infinite light of his understanding) from whom I descend by Revelation. The King's daughter is all glorious within; 
Ps. 45. 13.  says the Kingly Prophet. She is but glorious within, and yet she is all gloririous. And the glory of the King's daughter, of Faith, is from within; from the Truth of God, upon which it secretly anchors. Let Moses speak: And the Lord 
Exod. 13. 21.  went before them, before the children of Israel, in their journey towards Canaan, by day in a pillar of a cloud, to lead them the way, and by night in a pillar of fire, to give them light. Some fit this Text to the comforts, and crosses of this life; God appearing a cloud in our earthly comforts; and light in our crosses; and in both, a pillar. And some to Faith. For, God was both black and comely; as our Faith, by which we are led towards Canaan, is both dark and clear. We may best learn of our Masters, and teach our Scholars, with Aquinas; that whereas there are two chief faculties of the Soul, the Understanding, and Will; and with the Understanding we know; with the Will we love: it is a greater height of perfection, to know the things which are under us, then to love them: but for the things which are above us; it is more perfect satisfaction, to love them, then to know, and understand them.   

CHAP. X.  
BUt here we must encounter a difficulty. It is the acquaint observation of Saint Bernard, that Cain was Fideicida, antequam 
S. Bernar. Serm. 24. in Cant.  Fratricida, that he killed Faith, before he murdered his Brother. As likewise, the great Doctor of our Western Church, Saint Austin saith of Judas; that he first betrayed Faith, and then his Master. For, an evil Faith is commonly, the lewd, and common mother of evil works. And alas, Cain had many children like him in this foul act of kill Faith. For, till God was pleased after the death of his Son, to spread himself with an equal stream, upon Jew and Gentile; we read but of one people, and some odd persons; in the number of whom, were holy Job and his friends, that were his. Why now, was not God all things to all men? The answer is not fare off. He was, and gave meat to every sick and diseased person, agreeable with the qualities, and disposition of his stomach, supposing his disease. I will make it as clear as the light. Saint John speaking of Christ, the true light, saith, That was the true light which enlighteneth every man 
Io. 1. 9  that cometh into the world. Every man; not every man that is enlightened, but every man that cometh into the world.  
Before the coming of Christ, God enlightened the Gentiles, by many fit helps, and competent directions. As the three Kings, and people of the East, by the doctrine, and Prophecies of some believing Gentiles. The Egyptians, by an old Record, showing that when a Virgin should bring forth a child, their Idols should fall before him, like Dagon before the Ark of God: in memory of which, they set up in one of their great Temples, a fair Image of a Virgin, with a child in her arms.  
The people of Alexandria in Egypt, by the Hieroglyphic of a Cross, mentioned by Ruffinus: the interpretation of which, 
Ruffin. Eccles. Hist. l. 2. c. 29.  was, vita ventura, life to come; with a Prophetical sequel annexed to the interpretation; that their emblems, and obscurities sh●●ld continue, till by the Cross, life should come to the world. The great, and learned Travellers into Egypt, by certain holy marks of life, and doctrine, left there as it were imprinted by the Jews. And the whole world, by Jews dispersed here & there, which gathered many to God▪ and to Jerusalem: And there were dwelling, saith Saint Luke, at Jerusalem, Jews, devout 
Act. 2. 5.  men, out of every Nation under Heaven. As likewise now, a great School of holy Fathers teacheth, they are all scattered, and dispersed, that they may daily show to Infidels, the old Prophecies and predictions of what we preach. And also the whole world by the Sibyls, who dwelling in Caves under ground, were thought to be filled with a Spirit, rising like a damp, from the fruitful entrails of the earth: but were indeed, inspired from Heaven, and filled like Conduit-pipes with sweet water, of which themselves did not partake; as not understanding the drift of their own words.  
And again, all the world, by the books of Plató, and other divine Philosophers: by the strange agreement of the seventy Elders, in the interpretation of the old Testament; called into Egypt by one of the Ptolemy's: and by the clear, and clearly Prophetical writings of the Jewish Rabbins. For, whatsoever is well said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
S. Just. Apolog. 1.  saith Saint Justin, belongeth to Christ, and to us Christians: The holy Ghost being the holy cause of all caused truth. And certainly, their eyes used to darkness, would hardly bear more than the small glimmerings of light. And thus many, why stay I there? many thousands were saved, of whom we never heard. And the like happened, saith Saint Austin, in the Deluge: For, many being convinced in their judgements, by seeing the Prophecy of the Flood, to become History; repent of their sins against God, whom Noah had taught to be the Author of the Prophecy; and believing, embraced their present destruction, as a just punishment for their sins: and having been justified by a lively faith, were saved. God did not take all into the number of his people; because his people had not been so properly his, without an exclusion of others; and because he would more endear himself to those whom he took: as likewise, his love is more glorious, in his elect. And after the coming of Christ, if there be, or hath been a Country, which hath not sufficiently heard of Christ, and his works; the people have not sufficiently performed their duties, to which they were bound by the Law of Nature. From those that correspond with the light of Nature, the light of Grace is never withheld: neither was Christ ever, nor ever shall be concealed; but either is told, or was foretold.   

CHAP. XI.  
BUt now at length, sin being very forward, and by occasion of the Law, growing stubborn, and striving against the Law: and the world groaning aloud, under the judgements of God, and the weight of the old Law: and the Prophets, and servants little prevailing; and all, earnestly desiring a Messiah, a Saviour, the Redeemer of Israel; Christ himself, the Lord and Master of the family. God knew in all Eternity, that it was in his power, and liberty, to make other creatures, some above the degrees of Angels, some in the distance betwixt Angels and men, with divers endowments, and perfections; to whom he might liberally, and with a full hand communicate himself: yet rejecting, in the long and various catalogue, all the rest; being a rich God, he chose poor man: intimating a great correspondence betwixt a rich Creator, and a poor Creature; the one being very full, and most able to give; the other very empty, and lying open to receive. And also, he knew, that amongst all the several kinds of communications, none was so fit, and firm, as the joining of himself to some created nature, in such a rich, and exquisite manner; that the Creature might be, as it were, married to the Divinity, and make one only Person with it: and therefore; he joined himself to man, by the mediation of the Hypostatical Union, (if the Schools say true, the most perfect Creature that ever God made, as coming more near to him, not in being, but in touch) in this most excellent kind of conjunction. And as the Sun turned face, and ran bacl in the same steps it came, ten degrees in the days of Ezechias: so he descended under the nine Quires of Angels, even to humane nature, the tenth, last, lest, and lowest degree of reasonable Creatures: taking it, to have and to hold, for all Eternity. 
S. Aug. de praedest. c. 15. Vide ibi plura.  Quo altius carnem attolleret, non habuit, saith Saint Austin. He not only raised humane nature, as high as it possibly could rise, or omnipotency lift it; but also, he brought down his Divinity as low as it could come.  
It was fitly sung by a good musician, and the strain was very sweet: He bowed the 
Ps. ●8. 9  Heavens also, and came down: and darkness was under his feet. For, they being high, and we low; they were bowed down by a strong hand, to us, and our condition; the hand of him, who bringing light, trod darkness under his feet: And it is pretty to observe how God hath laboured to unite himself with man.  
The water being hindered in one passage, seeketh another. For as likeness is that from which love is taken: so likewise, Union is that, to which love is carried.  
First, man was no sooner man, but God fastened himself to him by Grace. Which Union, though it was not the Union of God with man, but of his Grace; yet Grace did present▪ the person of God: and while she kept her Court in man, performed the strict will of her Lord, herself, and so governed, that all the powers where she was, did the same: Adam not falling sinfully before his fall. But God seeing that this Union was quickly dissolved in Adam's fall; and that being a very unsettled Union, it was in danger to break at every turn; and foreseeing what we now see, he made another more sure, and sacred cord of Union, in the Incarnation; whereby humane nature is tied to the Divinity; and makes up the same Person with the second Person in Trinity, without any danger of a divorce, or breach of friendship. But because this Union is not the joining of God to every man, but to the nature of man, and to no man's nature in particular, but his own: he sleeps not here, but comes home to every one without exception, in the Sacrament; marrying himself by grace, to the soul; applied in the resemblance of bodily nourishment; to make the Union of Grace more strong with a double knot: as labouring, if it were possible, to turn into the soul, and be the same thing with it; as bread becomes not one of the two in carne una, in one flesh; but una caro, one and the same flesh, with the body.  
But because we are not yet come to that, which by the Grecians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifies both the end, and perfection: and because this Union also now is, and now is not; God hath ordained a settled state of Union, by which the soul of man in Heaven is tied with an eternal bond of peace to him; humane understanding, to the divine understanding; the will of man, to the will of God: and by which all the powers of man are fixed in a firm, and most near connexion, and subordination with, and to him for ever. How then ought we to stoop and comply, if we sincerely desire a Union of all, not only with ourselves, for our own ends; but with the Primitive Church, for God's end?   

CHAP. XII.  
THe Apostles, and Preachers of Christ, following the tract, and footsteps of God; and of their Master, Christ: who also, conversed with Publicans and sinners, though not in their sins; and spoke otherwise to his Apostles, to whom it was given to know mysteries, otherwise to the people: were all things to all men. Saint Paul to the Jews under the Law, though not a Jew under the Law, became as a Jew under the Law. To the Gentiles, as one of them, though not one of them. To the weak, though not weak, as weak.  
The great Interpreters of holy Scripture, give three reasons why Saint Paul in his Epistle to the Hebrews, doth not begin after his accustomed manner, Paul an Apostle of Jesus Christ.  
The first was given by Theodoret, because he was more answerably, Apostles & Doctor Gentium, the Apostle and Doctor of the Gentiles, as himself proveth.  
The second by Saint Hierome, because he 
Galat. 2. Hebr. 3. 1.  ●●ls Christ in the same Epistle, the Apostle, and high Priest of our profession, and therefore, lest he might seem to thrust himself in the balance with Christ, he concealed his title.  
The third, and last is given by the same hand, and happily to my purpose: because he most pleaded for the abrogation of the Mosaical rites; of which, the Hebrews, though Christians, were yet zealous, 
Act. 21. 20.  as it is plain in the Acts of the Apostles. And therefore, lest the mention of his name, should break the sinews, and weaken the force, and energy of his doctrine; he is pliable to their passion, and in a manner, denies his own name. And we know, that the wise Apostles in the Primitive Church, gave way to the Hebrews in the use of many legal ceremonies, until the full, and plenary promulgation of the Gospel; that the Church might with more ease, be compacted of Jews, and Gentiles; and the parts not stirred, close the better.  
Saint Clement writes of Gamaliel, the great Pharisee, and Doctor of the Law, that he was left, being now a Christian, by the serious appointment of the Apostles, in the Council of the Jewish Elders; to qualify their heat, and mitigate their cruelty. And in the Acts, he acts his part; he doth comply 
Act. 5.  with both sides, and reach beyond them all.  
This Milky way went all the godly Prelates, who succeeded the Apostles, or their Scholars, in all Churches: keeping an even hand betwixt innovation, and stubbornness.  
This ever was, and is, and ever will be, the known course of the holy Ghost, even in the souls of men: especially, as he is, to borrow of Synesius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Giver 
Synes. in hymnis.  of Graces. But I am forced here to play as I am wont, when I relate the foul pranks of the Papists; and imitate the Painter; who endeavouring to show to the eye, a multitude of men; discovereth in some only, their faces; in some, the tops of their heads; in others, one only foot: and sometimes, a cheek and one eye stands for a man; while he leaves the rest for our imagination to paint: which truly, performeth a fair deal more in the Table, than the Painter.  
He that is stung by a Tarantula, (I writ what I have known) is presently taken with a strong, and violent fit of dancing: and he is best cured, when the Musician plays aptly with the current of his humour, and bending of his fancy. But I fear I play to one that is stung, and yet will never be recovered; because no good music hath a note so high, as to consort with her greatness. It is she that saith in her heart, I sit a Queen. 
Rev. 18. 7.   
Every man hath his way of writing, and I have mine. I am sure this way delights, and illustrates; and affords to every man, something which he loves; and also keeps the devout spirit in action, both of him that writes, and him that reads.   

CHAP. XIII.  
AFter many stormy dangers, and dangerous storms, by sea and by land; I arrived safe into my dear Country, little England. My soul doth magnify the Lord, for it. And me thoughts, I came out of the noise, and tumults of other Countries, into England, as into a silent harbour, and haven of rest; having, as it were, left the world behind me: And if my comparison may lawfully bring two different things together; as a soul going out of earth, comes into Heaven. Truly, after the first step upon land, I kneeled down, and kissed the very sands, and gravel on the shore. Being come to London, I presented myself to my superiors; and showing my faculties, declared whence I came. But they seemed fearful, having heard that I had formerly suspected their ways. Yet, that was but a qualm, and I was quickly disposed of; and my walk assigned to me. I was placed in a Parish, wherein there were and are many more Papists, then there are people in the Parish in which I am now seated. And they were many of them both rich, and of quality: There are all poor, and of a low name. Any man may believe without straining his faith, that coming to England, so topful of the knowledge of Romish abuses, and corruptions; I wanted nothing, but the very last degree of heat to the taking of fire: I wanted but an occasion, to set one wheel a going, that all the rest might go with it. I had gathered experience out of all their affairs, but only, their deal in England: And I desired a little thence, to make up the Talon. In the house where I lived, all my employment was, my service of God in my way, and exercise in my studies. I know my enemies will grant to me, that no man amongst them followed his studies with more exact diligence, than myself. But my way differed from theirs, for I always carried School Divinity, and other learning, with an even hand before me; that the mildness of the one might temper the asperity of the other; and that the soundness of the one, might fortify the weakness of the other; and that one might bring the other down to the understandings of people, to be instructed by me. They were all for the deep of Divinity: All, for diving. Whence it comes, that few of them are handy in the conversion of souls (otherwise then by sleight, and cunning;) or able in the faculty of preaching. In this house, I wrought the cure of a wound which many Priests had been doing with, never any brought to a Citatrice but myself. I reaped the benefit of gifts in the house, (indeed they were thrust upon me) yet not so great; but a great Priest, (the famous Divel-Tamer) whom I used in Counsel, secured to me, the taking of them in justice. Yet this kindled a quarrel; such was the tenacious nature of the prime Litigant: and grew to a parting. And this for a parting blow: (perhaps, my Reader may understand it) Agnes, a tender soft Girl, having rejected the love of a noble young Roman, to couple with the heavenly Bridegroom; called to her Headsman with the voice of a man, as Saint Ambrose delivereth it; saying, 
S. Ambr. l. 1. de Virginibus.  Pereat corpus, quod amari potest oculis, quibus nolo: Let the body perish, which can be loved with eyes, with which I would not it should be loved. He that should have heard the words, and not seen the speaker; would scarce have thought this had been little Agnes. I speak in the clouds, and I am loath to come out of them, till I am called and urged to speak, what ought not to be spoke without a command from necessity.   

CHAP. XIIII.  
MY Superiors now sent me, and one of them brought me to one of their greatest houses in England, being the house of a very noble personage; where they were destitute of a Preacher. But I repairing to London, while the matter was hot in debating; rumour had carried to their ears, that I had opened my heart to some Protestants of note, concerning my good will to the Church of England: which blew up all their hopes. For, some passages of the Country where I lived, which had passed in my time: had much bowed my heart to a consideration of what I had formerly known. The passages in part, were these: To confirm the doctrine of worship due to Images; it was spread amongst the Papists, that the night before a certain holy Priest was apprehended by a Pursuivant, all the pictures in his chamber were seen to sweat.  
And to bolster up the doctrine of praying to the Virgin Mary, and other Saints; it was given out for a fixed truth; that a devout person, being frighted in his bed, with the strange likeness of a Ghost; and calling upon Christ by the holy name of Jesus; no help appeared: but at length, turning his speech to the Virgin Mary, the Ghost with all possible haste, vanished. In these parts, a great Priest (great in body) being most talkative in his own praises, persuaded the weaker sort of his faction, that he had already cast four hundred Devils out of a poor needy woman; by the vain exorcizing of whom, set out with bold action, and a loud voice; he raiseth to himself, a great part of his maintenance. For, he carrieth her from house to house; as poor men do Apes; to show tricks with her. And he had taken much pains to release her, in the house where I lived. It is easy to delude fools; but, that wise persons should go astray after a delusion, would be a contradiction in wisdom; and prove, that wisdom were not so well united in itself.  
I was present one time, when the play was acted. For, the fat Priest had gathered together the refuse of Papists, being the poor silly sheep of people, (I dare say, not one of them knew the biggest letter in the Alphabet) into a house standing alone. He sat in a Chair, habited with his Priests ornaments. The woman kneeled at his frete; and turned her mouth, and face into strange figures. He spoke to the Devil, with a commanding voice: the Devil answered by the woman. He asked the Devil, how many Devils had possession of the body; The Devil answered, all were gone of so many hundreds, but only two. He commanded the Devil to come up to the top of her longest finger: He did so, and the finger was held out. Having got him there, he asked him his name. The Devil answered, in a grave tone, Dildo. He commanded the other to the same place; and likewise, asked his name: This Devil also answered, Dildo. But there the woman's wit fell short; for, she should have given the other Devil, another name. And here was all that is notable, which I saw in the best part of a night; who notwithstanding, was very curious in seeing. And in the word of an honest man, I saw nothing, but what might easily be; and what reason tells me, was counterfeit. And all the while the poor ignorant people were all on their knees, praying upon their Beads, knocking their breasts, groaning as loud as the Patient; & crying, Our blessed Lady help thee. The root of the deceit, is: They say, the Devil first entered into her, when she entered into one of our Churches, to see the child of a Papist buried; to which she had been Nurse. And still, the wonders pluck at our doctrine, as here people are frighted from entering into our Churches, for fear of being possessed with Devils. The plain simple truth is, (which I made good by enquiry) The woman was always a very idle, and lazy person; and the child failing, grew poor, and discontented; and so, either fell to her tricks, or was easily wrought into them. I am a saver here, as in other places. Only, this I present to the consideration of all wise people: If one small part of a County in the small time of a year, gave plenty of these most ridiculous passages: what pranks do they play every hour in England? what in the world? I kenws the Jesuit that came to the door of a great house in England; leading an Ape, and professing to make sport with him; The secret was, he desired to win a kinswoman of his, abiding in the house. To whom afterwards coming, as she walked in the fields in hay-time, and not being able to bend her to him, he drew his knife upon her; and had she not been relieved by an outcry, she might have been spoilt by him, of her life, though not of her religion.  
These, and the like strange carriages of heavenly matters, scanned in my thoughts, moved me at first, to separate myself a little from the Papists. In which time, they wrote a very persuasive letter to me. Which having perused, I sent a letter to a person of quality amongst them; wherein (for I promised in the beginning of my book, to speak the truth in all things) I signified to him, that my heart failed me, and I feared to go on, in my new resolution. And in so great a change, as the change of Religion; after the practice of thirteen years amongst the Papists, and all the years of my knowledge; it would have been a miracle, if the heart should not have imitated the Seaman's Needle, turning to the North-pole, and have shaked before it had fixed. Yet this happened before I had actually took the the habit of a Minister. Let them show me, that I gave them any solid show, I was of their mind, since I first made open show of the profession, I now stick to; and they will show more, than they can show.   

CHAP. XV.  
I Began soon after, to compare the two Religions; in these words. The Protestants have one great Power, upon whom only they depend; and to whom alone, they fly by prayer in all their necessities; observing that of Saint Peter, Cast all 
1 Pet. 5. 7.  your care upon him, for he careth for you. The Papists have as many hearers, and helpers, as they have Saints and Angels. And yet, devotion being divided, is less warm: and the expectation of a benefit from a heavenly power under God, doth engage us to perform the highest acts; at least of outward reverence to a creature; as, to prostrate ourselves before him, and to call upon him in all places, as if he were every where. The Protestants lean wholly upon the merits of Christ Jesus; desiring to suit with that of Saint Paul, For by Grace ye are saved through Faith, and that not of yourselves: it 
2 Ephes. 89  is the gift of God: Not of works, lest any man should boast.  
Amongst the Papists, their good men, all merit; and to make the matter sure, one meriteth for another. And yet, as no man can direct an intention to an end, but he must also intent the means, requisite to the end: So, no man can truly merit salvation, unless he likewise merit the means necessary to salvation: the thing necessary to salvation, was the death of Christ; therefore, 
S. Aug. Serm. 8 de verbis Apost.  if they merit salvation, they merited likewise the death of Christ. But Saint Austin saith, Neque enim illum ad nos merita nostra bona, sed peccata duxerunt: our merits did not draw him to us, but our sins. The Protestants have only two Sacraments; because Christ intended to give life, and to maintain it: They have Baptism, to give spiritual life; and the Sacrament of the Eucharist, or the Lord's Supper, to keep and cherish it. The Papists have seven Sacraments, as there are seven Planets, and because there are seven deadly sins. And yet, if every visible sign of an invisible gift, be a Sacrament; the old Law was exceedingly stored with Sacraments. The Protestants give Christ to be eaten by faith: the Papists wholly, and carnally; and in the same manner, as he is in Heaven. And therefore, the sacred institution is maimed, and the poor Laity deprived of the Cup; because they are believed to take all Christ his body, ex vi verborum; and his blood, soul, Divinity; and the blessed Trinity itself, per concomitantiaem, in regard that Christ cannot be parted. The Protestants teach according to S. Paul, that a Bishop may be the husband of one wife, which the Papists 
1. Tim. 3. 2  would feign turn to one Bishopric, or Benefice: but S. Paul cuts them off, having his children 
Verse. 4.  in subjection with all gravity. Both the Bishop, and Priest with the Papists, profess to live a most Angelical life, and to carry with them out of the world, an unspotted robe of chastity. And yet, while they bring glory to their Church by a compulsive restraint of the Clergy from an honest, and lawful act, they ruin the precious souls of many thousands of thousands: as appeareth by the great and grievous complaints of many devout persons in the Council of Trent; and by the beaten, and ordinary practice of their Priests; who by force turned from the true channel, run over all banks, into all beastliness. And I have from their own mouths, two matters of notable importance.  
First, that indeed, marriage had been granted to Priests in the Council of Trent; had they not, upon the suggestion of the Jesuits, feared poverty, and contempt: By which, it is as clear as God's Sun, that they more aim in their adventures at the glory of the Church, their visible Mother, then of God, their invisible Father.  
Secondly, that the Jesuits hewed the Council into this conceit, for this end; lest, because the Jesuits can throw off their habit at their pleasure, all their able men should have left them, and run a wiving. And it is a great reason, of a great rule they have; that no Jesuit may be a Bishop, or Cardinal, without an extraordinary command, and dispensation from the Pope; because their houses would then be deplumed of Scholars.  
I fear, the religious persons of the Church of Rome, clad so meanly; in the greater part, think themselves as great, as the greatest. Tertullian saith of Diogenes, Superbos Platonis thoros, alia superbia deculcat, he kicks the pride of Plato, being altogether 
Tert. Apol. cap. 46.  as proud as he. The Protestants are always humble suppliants to God, for the remission of their sins; and still laying open before him, and recounting the sins of their youth: And the uncertainty holds them always in a fear, and trembling, and in a meek submission to God.  
The Priest in Confession, will give to the Papists, a full, and absolute forgiveness of all their sins; whensoever they please to read, or tell them over. And yet nothing is more dangerous to an ignorant soul, than a deceitful security: they believe their sins are forgiven, and the care is past. Confession cannot be necessary, necessitate absoluta; that is, necessary to salvation; or in the list of Sacraments. For, why did the Greek Church, the most devout, and most learned Church in the world, and the Nursery of our greatest Doctors, moved only with one abuse ushered by Confession, abolish it? Can the abuse of a Sacrament amongst reasonable creatures, and sensible of their own condition, deface the use of it? And therefore doubtless, they held it by the title of a good, and pious custom; not in the name of a Sacrament. Turn another way: God, who commandeth every servant of his, to keep the doors of his senses; and by all honest violence, to prevent the entrance of sin upon the soul; will he give a Sacrament, wherein the soul shall under the pretty colour of sanctity stand open to all kinds of uncleanness? And he that commandeth me to shut my ears against lewd discourses; will he now, outgo himself, and command me to hear them? They reply, the relations are now in mourning, and delivered in a dolorous, and humble manner. But, the disease being catching, we cannot be too cautious; and it is not likely, that God would link a holy Sacrament, with a known temptation. It is a known truth, that these confessions, and especially, of women, when they relate the Acts, and circumstances of their fleshly sins, do make strange motions, not only in the minds, but also, in the bodies of their Priests; which their Authors confess, even out of Confession. Confession, as they use it, is an optic instrument, through which, they look nearly upon the soul; that according to that sight, they may govern. And therefore, it is one of the private rules amongst the Jesuits; that in all their consultations, (which are many) the Bell having rung them together, the Ghostly Father especially, shall be present, and his counsel most observed. And although the Generals of their Orders, checked by the Popes, have given public commands to the contrary: yet they are all but a face, and a flourish. Confession, thought a Sacrament, is to many, the bane of perfection: For, leaning heavy upon the pretended strength, and efficacy of the absolution, they bate much of the sorrow, which is the principal part of true repentance.  
The Protestants keep one day in the week holy, in obedience to the Commandment, given with a Memento; Remember the Sabbath day to keep it holy; and other 
Euod. 20. 8.  special days, according to an appointment, squared by the rule of the ancient Church.  
The Papists have many Holidays, and yet do not seriously observe the Sabbath, insomuch, that the Jesuits boast, their Founder to have complained much of Sabbath-breaking. A Council held under Guntranus 
Concil. sub Guntrano.  complains too: Videmus populum Christianum temerario more diem Dominicum contemptui tradere; we see the silly people, animated with a rash custom, contemn the Lords day. First keep the Commandment; and then, let your devotion stretch as God shall enable it. In this point, they are like themselves, when they say their prayers; For, let my Reader imagine, that he seethe two persons on their knees, praying: The one speaketh distinctly, and lifteth up his eyes, hands, heart, and voice together; and in a fit time maketh an end: The other looketh here and there, and runneth with his tongue and lips so fast, that apprehension cannot overtake him; talketh with any man, and then again, runneth away with his lips; but stayeth long in his prayer. Which now of these prayers is most acceptable to the Divine will?  
The Spaniards have a form of salutation which is always used as a prologue to their discourses; and it is ever the same, both in words and form; and it consisteth of several sentences, one answering to another. And it is pretty matter of mirth, to hear how they run it over: Even so the Papists deal with their Latin prayers, when they recite (as the term is) so many Pater-nosters, and so many Ave-maries'. And these Latin prayers were but an earthly invention of man, with a politic purpose, to keep all Churches in Union with the Latin Church, and in subjection to it. I pity the poor Nuns, that spend more than half their time of waking in running over, what they understand not. And I have some pity for the English Papists, who are taught, that it is an act of greater merit, to pray in Latin, though not understood, then in English: because it hath more of obedience, and greater affinity, and is more coincident with Church-service. The Protestants quarrel about ceremonies. But the Popish Priests, in my knowledge, have opposed one another, in such a tumultuous manner, that they drew on both sides, great persons, and whole States into their faction; once again verifying that of Pliny; Montes duo inter se 
Plin. 2. c. 83 Nat. Hist.  concurrerunt crepitu maximo, assultantes, recedentesque inter eos, flamma fumoque in coelum exeunte, two great Mountains ran violently one against another, smoke and fire rising up towards Heaven, with a great noise. The Pope suffers them to cast away themselves, and their dear time, upon discourses that hang like rotten carcases upon a Gibbet, which every small wind bereaves of a limb or two. Because the Psalmist singeth of the holy City Jerusalem, Her foundation is 
Psal. 87. 1.  in the holy Mountains; the Virgin Mary is holy in the foundation, and consequently, free from original sin. Thus the Jesuits. But the Dominicans fight likewise with Scripture. Non surrexit (say they) major Johanne Baptista. There risen not a greater than John the Bapt. To which the Jesuits answer merrily; Indeed, there risen not a greater than he; but he was not as great as the Virgin, because she had never fallen, and therefore could not rise. If I could part the fray, they should let go this vanity of vanities, and preach Christ crucified, a little more.  
A plain Monk said, and I was his Auditor; that he would never believe the words, cited out of the Fathers by the Jesuits, except he had them in the Fathers: because the Jesuits are such known corrupters of good things. And corruptio optimi, pessima, the corruption of the best things, is the worst of corruptions.  
Certain papers of an old Monk, came to my hands here in England; out of which, amongst others, I took this note.  

Dissentiones inter Jesuitas, &  
1 Incarceratos in castro Wisbicensi.  
2 D. Paget, aliosque nobiles Anglos, in Belgio.  
3 Sacerdotes appellantes.  
4 Milites Anglos in Belgio.  
5 Benedictinos in Belgio.  
6 Alumnos Seminariorum Romae, & alibi: He means Valladolid for another place.  
7 Moniales Gravelingae, Bruxellae, & caet.   
I have given it, as I found it, and so I leave it.  
The Protestants proceed humbly in the preaching of the Gospel, without paint, or fallacy.  
The Papists ground much upon miracles, and yet confess the world hath been much deluded by them. I have been resident, the space of eight years, a quarter of my age, in their chiefest, and most eminent Cities, and places of abode; and yet, was never present at the working of a Miracle. Besides, the working of Miracles, is not an undeceivable sign of the true Faith. God hath wrought Miracles by an Heretic Bishop: yea, by the old Romans; for example, in the defence of the innocent; or, to give weight, and authority to a close, and covered truth. What if I should grant, that the Papists may work Miracles, in the proof of the doctrine, which teacheth a Trinity of persons in the Godhead; the Incarnation of Christ; the redemption of the world, by the shedding of his blood? But I will not be so liberal. Yet, God hath wrought Miracles by wicked and unbelieving people, though not to sanctify their wickedness, and countenance their unbelief.  
The famous Epistle of Gregory the great, to Austin, the Apostle of England; will easily 
Greg. ep. ad Aug. S. Just.  fix, and fasten this point. And long before his days, Saint Justine the Martyr, was of the same mind; Licet (saith he) haeretici miracula faciant, hoc tamen non confirmat haereticos in errore, quia miraculorum effectio non semper est pietatis signum, & demonstratio, ut Dominus ostendit cum ei dicunt, Domine nonne in nomine tuo prophetavimus? Although Heretics work Miracles, this notwithstanding doth not confirm them in their error, because the working of Miracles is not always an infallible demonstration of piety, as Christ showeth, when they say to him, Lord, have we not in thy name Prophesied, cast out Devils? The Papists have the name of good, and recollected people. I can pass my judgement, not upon the hearts, but upon the lives of three Families, which I saw. One of which was wholly taken up with sporting, gaming, hunting, revelling. The Masters of the other were Spaniards in all their discourses, rather than Englishmen; which I was sorry to hear: And one of them, frequented our Churches with his body, but not with his heart: otherwise, they were moral men. But Origen speaks as if he knew them: Multo nocentior est haereticus bonae vitae, & plus in doctrina sua habet authoritatis, eo qui doctrinam conversatione maculat: An Heretic of a good life, is much more hurtful, and bringeth more authority to his doctrine, than he that spotteth his doctrine with his life. And afterwards, Idcirco sollicite caveamus haereticos, qui conversationis optimae sunt, quorum forte vitam non tam Deus, quam Diabolus instruxit: Therefore, let us take diligent heed of Heretics, who are of a refined conversation, whose lives perhaps, not God, but the Devil hath-ordered. Their very orders of Religions are even frivolous in many points of their Institutions: For, if they foresee a sin in the exercise of obedience, they may not question the suffciencie of the command. And both they and their Priests may with more leave, and a less breach of Law, commit Fornication, or Adultery, or Sodomy, or beastiality, a thousand times over, then marry; although God's Law was antecedent to their vow of chastity, and is of more validity; yea, though we should grant their vow, as the vow to be ratified (with some limitation) by another Law of God, because the matter of the vow, is of greater perfection. It came from the Monk of Douai, that not long ago, it was a custom in Biscay, a Province of Spain, and observed with all exactness of diligence; that every man, having married a wife, sent her the first night to the Priest of the Parish. And that these different Orders of Religion, did not take their beginning from the special inspiration of God; I will manifestly prove out of their own Canons.  
The Council of Lateran, celebrated in 
Concil. Later.  the days of of Pope Innocentius the third, hath this Canon, Ne nimia Religionum diversitas gravem in Ecclesia Dei confusionem inducat, firmit●r prohibemus, ne quis de caetero novam Religionem inveniat: Sed quicunque voluerit ad Religionem converti, unam de approbatis▪ assumat: Lest the diversity of Religions should trouble all, and raise a confusion in the Church of of God; we firmly forbidden any man hereafter to invent a new Religion: but whosoever will be turned to Religion, let him apply himself to one of those, which are already approved.  
Mark the phrase of these Lateran Bishops, invent a new Religion; and I suppose, they would not put limits to the Spirit of God: and for the confusion here mentioned, it is as plain to be seen, as the Church of Rome; for in dissension, is the destruction of love, and order; and consequently confusion. And what true learning can the world expect from these people? who cannot speak, or write the sincere meaning of their minds; because their tongues, and pens are confined to the several opinions of their orders. Armed with these grounds, I took up a good, and masculine resolution; and letting fall Popery, made a confession of Faith, against which, the gates of Hell can never prevail: in the words, and manner following.   

CHAP. XVI.  
I Believe, that the Church of England, comparing the weak, and decayed estate of the Roman Church, in the beginning of this latter age; with the strong and flourishing condition of the Primitive times, some hundreds of years after Christ: and finding the Church of Rome, with relation to those times, so unlike the Church of Rome, and so contrary to itself; had good reason to trust the souls, and eternity of her faithful people; rather with the old purity of the younger times, near Christ the ancient of days; then with the new belief of these old and dangerous times. It being confessed, and all Histories, as if they had been written with the same pen testifying; that in those golden times, the name of Pope was not heard of. The Bishop of Rome, was indeed, esteemed a Bishop, a Patriarch; and there was a full point. All the supremacy he could possibly then claim, rested in his being a supreme Patriarch. Which supremacy gave him the first place, allowed him to give the first sentence; and there he stuck. And how little the Council of Nice, of Constantinople; and all the Grecian Counsels, favoured the Latin Church, and their Patriarch, the Bishop of Rome; he that can read, and understand, may be a witness. And, to consider the just ordering of Church-imployments: Constantine the first Christian Emperor, (if I may style him so, without prejudice to Philip) ex sacerdctum sententia, saith Ruffinus, advised by certain 
Ruff. Eccl. Hist. l. 1. c. 1.  Bishops, called the Council of Nice. And ●e cannot be said, as Bellarmine answereth, to have executed the Pope's commandment. For, the Author seemeth not in his relation, to have thought of the Bishop of Rome: unless you will urge, he thought of him in a confused manner, as being in the number of Bishops. Behold here, the great height of Princely, and temporal authority. Edesius, and Frumentius, labouring 
Ruff. Eccl. Hist. l. 1. c. 9  to reconcile a great Kingdom of India to Christ; dealt their affairs with Athanasius, Bishop of Alexandria; they had not learned the duty of repairing to Rome. Observe the indifferency of Episcopal, and Spiritual power. And again, it being most certain, that in those clean and holy times, the Sacrament of the Eucharist was not adored, and consequently, not believed to be God: and was freely delivered in both kinds to the people. And I wonder that the strange inconveniencies, which the niceness, and curiosity of Rome pretendeth, were not perceived by the clear eyes of the holy Prelates in those days: who little dreaming of a real presence, little thought waking, that the administration of the Sacrament in one kind, gave the things signified by both kinds; the body and blond; and was therefore, sufficient to spiritual nourishment. And moreover, it appearing plainly, in all the old Monuments of Records; that the Scripture was then read, not to the ears, but through the ears, to the hearts of people, in a known language. So that when the supremacy of the Pope began to take place, then only his language began to be supreme, as well as he. More a great deal may be said, but I have not time to say it at this time.  
Indeed, and indeed, the Church of Rome in my thoughts, is rather the carcase of a Church, than the Church animated with the holy Ghost: and is like the ruins of a City, burnt or decayed: by which we may perceive, there hath been a City. Her people may say, Fuimus Troes, we have been the beautiful Church of Christ. It can do no harm, if it be known; that three days before I preached my first Sermon; by which I declared my recantation; certain Papists, very near to me in familiarity, came to my lodging; and desiring to dine with me, furnished the table with provision of their own buying. But some hours after, there risen such a tumult and combustion in my body, that I was forced to take my bed; and keep it; and yet, leave it every half hour; that for three days, I slept, if at all, but very little: And when I came to the Pulpit, I was more like the wrack of poison, than a living body. And yet, God carried me through that good work, with great power.    

THE FIFTH BOOK.  

CHAP. I.  
HAving thus boldly behaved myself in the open Field, the Popish Priests, and Papists; began to let their tongues go at me with all their power.  
Potiphars wife threw slanders after Joseph, flying from her. The Dragon cast rivers of water out of his mouth; thinking to drown the Woman with her child, 
Plutarch.  that had escaped to the Wilderness. The Crocodiles are said to beat themselves, when they have lost their prey. Let the Crocodile correct himself: but let him spare me.  
Here I must advertise my Reader, and before the advertisement, I will consider, that my Creator, my Redeemer, and my Judge, is present with me, and observes how I manage my Pen. The Popish Religion, in the continuance of it, stands upon these two main props, as upon two mighty Pillars.  
First, the spreading, and dilating of their praises, who fight under their Banner.  
Secondly, the vilifying, and debasing of those, who take arms against them. And it is to me a certainty, that the world lies drowned in the bottom of these two great floods; and is utterly ignorant, what persons have been able, and good; what otherwise, for these many ages. Their end is: The hearts of people, prepossessed with evil rumours, will be so filled with them; that the doctrine of him, upon whom the rumours attend, shall either have no place, or a very poor one: And such a person, or the good in him, shall ever be looked upon, through the rumour; which like a false Glass, shall make a strange creature of him. It is with the Popish Priests amongst themselves, that knowing one another so well, they know not how to instill a belief into one another, of what they say. I will give only a soft touch or two; because they are very sore in this part. The Jesuits had a Scholar, when I was their Scholar, marked for a Jesuit; and they voiced of him, that every word which came from him in his exercises, was worthy to be written in gold. They had another Scholar whose thoughts were not with the Jesuits, and he being gone, they gave out a rumour, that he was in opinion an Adamite; and held, that we ought (and might with less danger of sinning) to conform ourselves, in the matter of apparel, to Adam and Eve before their fall. The man branded with this rumour, is now a Priest, and a Prisoner in England; but a plain one: and as free from any such imagination, as the best of us all. If they be thus mischievous at their own home; what shall become of me, that have another home; set up, in opposition to their home? Where true Faith is the Mistress, Christian simplicity is ever a a waiter: But falsehood is weak, and always wanting; and as she is false, so are all her attendants; and all her ways. The Scholars in the Seminaries, believe nothing of the same rank, more truly, than that Master Fox, who wrote the martyrologue, was of so weak a brain, that he thought his head was an Urinal; and if it touched a thing of a hard substance, it would break. Is not this a pretty way to transform people into a belief, that all the doctrine and history, which came out of that head, was no better than Urinal proof? A person of worth, and great virtue amongst the Protestants, wrote against them: And if I have ears, they reported he was taken in the base act of Fornication with a poor Blackamoor drudge: They would not grant him the honour to have dealt with a Woman of his own skin. Was not this a deep way to persuade, that his book was begot betwixt him, and the Devil! I heard the man named, who wrote the book in the name of Bishop King on his deathbed. The Bishop was abused: And yet the Church of Rome cannot blush.  
But I cannot stay upon this Dunghill; because I see more foul way, in my way concerning myself.   

CHAP. II.  
THey reported so basely of me, in the matter of my departure from them, and from the place of my residence in the Country: that I was forced to repair to the Master of the house, for a testimony under his hand, of my religious demeanour; who being a direct man in his way, gave it me in ample manner; and freed me both from the sin, and the suspicion of it on his part. And I can make it evident to any middle, and indifferent person, that I could not have proceeded otherwise, either in reason, or justice, or prudence; all circumstances considered; and my knowledge of the present condition of things: And yet, they have not feared to report a most execrable falsehood: that the Master of the house took me in bed with his wife; and vehemently protested, that if I had not been a sacred person, a Priest, he would have killed me. And that the matter might seem more colourable, they employed a Minister of the same Country, a friend of theirs, and a wild one; and a man of all companies, to make it his pot-discourse: who in this, was not Christ's Minister, but theirs, and the Devils. How much hath poor England suffered, and how long groaned under such Ministers, divided in their own hearts, and torn betwixt Papists, and Protestants: neither altogether faithful to one, nor wholly true to the other. Albeit I am sure, that as in all great works; so especially in the service of God, the heart must be united in itself, that it may be more strong in its motion.  
But to turn upon the report: I may use extraordinary words, because I am extraordinarily charged: As I shall ever desire to partake, either of the promises of the Gospel, or of the merits of Jesus Christ, no such thing, nor yet any shadow of it, was true. And in my conscience, I cannot tax the Gentlewoman with any thing, but fondness, and indiscretion; to which, the sex is very prone; and which she hath practised upon more than myself. Witness the witnesses of our conversation, which either were of the house, or of their Tenants. Think now, into what troubled streams he throws himself, that kicks off Rome, and twines with the Church of England. If he be not supported with strong hands, both inwardly, and outwardly; in truth, in truth, he floats upon a very cold, and comfortless condition. What then, when his own Brethren make him the jest and contempt of men, half metamorphosed into beasts? But this was little to what came after. It was proclaimed with a general cry, that I was mad; and that I, and my wits had been parted this many a year. But O my Father of Heaven, I thank thee, I have them still: and my joy is, that as they were in thy gift, so they are in thy keeping. If they answer: these were the noises of common people; and rumours are no sooner hatched, but they have long feathered wings. What say they to the Scotch Priest in Holborn, who reported to certain Protestants, that I was run away with the man's wife, in whose house I lodged. And they doubting of it; do ye think, (said he) that I know it not, who lodge very near to him? This rumour was discovered in the mouth, where it was first borne. Having preached in Saint Clement's Church, I was no sooner out of the Pulpit, but the Reader desired me to satisfy him in one particular; and related, that he had spoke a day or two before, with an honest, and moderate Papist; who assured him, that in the beginning of the week, I had ravished a maid; and such a Justice, naming a Gentleman in Holborn, had sent me to Newgate. And they were as busy in the Country. For, a Countrey-Papist came to my lodging; enjoined by his friends, to see me: Truly (said he) it is credibly reported, and believed in the Country, that you are dead, having cut your throat. O Rome, canst thou maintain thy greatness by no better means? Then, thou art a wretched Rome indeed; and blessed be the hour in which I left thee. And lately, when by reason of some words in my Parish, vomited out of the black mouth of a Popish servant, in the dishonour, both of me, and our Religion. I wrote to his Master, desiring that my Parishioners might not be stirred in their service of God, or averted from their allegiance to the King: inserting these words concerning myself. Set aside the sweet name of Christ, I would rather choose to be a Turk then a Papist. I discerned no change in the working of my letter; but only, that I was defamed through the Country, and proposed as one that had more inclination to Turcifme, then to Christianity in them; that part which qualified the proposition, set aside the sweet name of Christ, being wholly concealed, and set aside in the report and my intention evacuated. The occasion of my inserting that clause was, because the Popish servant had said, he was sure that I would quickly be theirs again; which is always a great part of their plea, when the man that cometh from them, is circumspect in his life. I see, that where one notorious abomination dwells, all other sins are neighbours.  
This my letter was showed by the Papists, to one of my own cloth, and profession. But one, whom the Papists have bought and sealed their special friend by special benefits, and entertainments. He speaking as affection prompted him, not as Religion: so fare helped them on, both in their opinions, and in their depression of me; that he persuaded them, the proposition which they had chose for the instrument of their abuses, Set aside the sweet name of Christ, I had rather be a Turk then a Papist; to be no other thing, but elegant nonsense. His reasons were, as I received them from his own mouth: First, because the sweet name of Christ could not be set aside. Secondly, because the proposition being resolved into the sense of it, if it hath any, is this: Set aside the sweet name of Christ, I had rather be a Turk then a Christian. I reply: This is the discourse of flesh and blood, or rather, of hunger and thirst, and wanton appetite. Were there the greatest of all connexion's betwixt the name of Christ, and the Popish Religion, I might borrow of the Philosophers, an hypothetical, and imaginary separation, per impossible. But, my meaning in the inwards, is; I do not conceive, there is any mighty business of Christ amongst the Papists, but his name; and that wheresover it is, is a sweet name, and a name without a thing, will easily be removed by an Intellectus agens. And therefore it will stand as close, as this man's tongue does to the Papists, Set aside the sweet name of Christ, I had rather be a Turk then a Papist. And his second reason is most injurious to his own Religion, I mean the Religion which he professeth; For it comes with a long tail, and implies, that nothing is signified by the word Papist, but Christian, they being termini convertibiles: and that every tenant of Popery, is Christian, and derived from Christ. But, the wonder is, that I am forced to defend my propositions, and assertions, by which I disclaim Popery, against a Brother. The Father of Heaven, in his Son Jesus Christ bless, and continue the Parliaments of England, or many a fair birthright will be sold for a mess of Pottage. Two things I have learned, and experience was my Schoolmistress, speaking to me from the lives of others: The first is, that to divide and rend ourselves betwixt two Religions, is the nearest path to Atheism. And the second, that men so rend & divided, are company-keepers, lovers of pleasure, hunters, gamesters, & caet. And by such, I shall joyfully be resisted; having so good an assurance, that I fight God's battles.  
And that the Papists may rise as high as scandal can mount: they have spread into the world, that I have took one of their Priests, by whose hands God hath been very kind to me. To this, I thus answer: First, that my obligation to my Prince, the State, and the Parliament, being the representative body of the whole Kingdom, doth bind me fare more strictly, than the private kindnesses betwixt friend and friend. Secondly, as I desire to be washed with the blood of Christ, I had no hand in the taking of that person, nor knowledge of it. The man I took, was one from whom I was utterly disinteressed; a scandalous person, a scandall-raiser, and one by whose practices I am as sick to the Popish Religion, as I would be dead to its sins. The other my quondam friend, I could have taxed in a fit place of this book, for his wily deal with a maid, said to be possessed with a Devil; and related, that the Devil lurking in a lump of her flesh, would run from part to part, and could not endure to be touched with his fingers, used in the touch of the consecrated Host. But I spared my friend.  
I could be copious, if I should not be tedious, in these relations. Old wives tales are odious: And Saint Gregory Nazianzen taxeth Julian the Apostata, for blowing the coals at the Devil's Altar, with old women. How their wisdom is confounded! It is vainly done of the Pelican, that seeing her nest fired by Shepherds, cometh in all haste, and thinking to redeem her young from the danger; by the waving of her wings; bloweth the fire, and increaseth the flame: and at last, applying her whole body, loseth her wings, the safety of her body.  
And these reports are in effect, the same: The flame of my devotion towards the Church of England, is increased; and they lose their wings, and themselves in the fire: when doubtless, they thought to scape away (like the Fish) in the black ink, they cast round about them, upon their brother. O these reports! They go, as Demosthenes says of the waves in the Sea, one confusedly tumbling over the back of another, without any stop, or intermission. And he that flieth from Babylon, is like one of the Martyrs in the Primitive Church Church, tormented in a brazen Bull. The bellowing, and roaring that you hear, is, in the thing itself, the voice of the Martyr; but much altered by passing through the wide throat of the brazen Bull. The torments of Marcus Arathusius, were strange ones; described 
S. Greg. Naz. orat. 3 in Julian.  by Saint Gregory, Nazianzen. The venerable old man was drawn through the kennels, & through all sorts of unclean places. He was hung up by the arms, and tossed from side to side, where the boys stood with Pen-kifes, to receive his naked body. He was drawn up in a basket, in the heat of a burning day; and all spread with honey, to gather a meeting of Bees upon his body. But he was happy: And happy were the Martyrs, who prayed, and meditated, walking upon hot fiery coals, as upon Roses. I complained to one of them, of these scandals. And it was answered, that I might be called an Adulterer, a Ravisher, and the like; because I had defiled the Spouse of Christ, and turned to a Harlot. But why then is the crime delivered without the comment?  
Some days after the publication of my closing with the Church of England, a Popish Priest came to me, having in his company, one habited like an English Minister: and the main point of his business broke out in these words: See how God provides for his Church; you have left us, and here is one coming to us from that, for the love of which, you forsook us. And thus speaking, he pointed to the Minister. The Gentleman is now beneficed with us, and therefore you shall not know his name, though you are acquainted with his fault, because God hath hid many of my faults from those that know my name. Yet I like not, that he so much savoureth of the Popish practice, as to stigmatize me with the brand of insufficiency in matter of learning, wheresoever he cometh. For, if he were come quite home to us, he would be one heart and soul with me: and draw the practice of his life more near to his parts, both of nature and learning: in both which, whatsoever I am, he is not unable: though both he and the Priest were of a most horrid life.  
Let Men and Angels hear me: If any member of the Church of Rome, or England, can make it plain to the reason of competent and fit Judges; that from the day wherein I first gave my neck into the yoke of the Papists, to this hour; I have committed any scandalous action, scandalous in the judgement of the Church of England: and moreover, have not lived a wary, sober, and recluse life: I will restore again, the little I have received from the Church of England; and beg my bread, all the days of my life. Let them go to my lodging-places in the City, and to my Parish in the Country (they are well known) and when they come home again, convince me either of immodesty, intemperancy, idleness, or other such crime; and I will turn beggar in the very day of my conviction. And yet I know, that the Church of Rome will set me out, (and Reader, remember my Prophecy) in the form of a foolish, mad, ignorant, shallow, and odiously wicked creature. And I am all this, but they know it not. And even now, I play the fool; for, in the defence of myself, I commend myself. But I trust, my intention is rather to defend the honour of the Church, from which, I did once cut myself, and to which, God hath joined me again. I have heard it spoke in the corners of their Colleges; that they presently writ the lives of persons, who revolt from them; and put them, and their actions in a strange habit. I shall be joyful to read my life; that I may weep for my sins, and bless God for my deliverances; but if it be not written truly, he will write it, that best knows it. If they come with falsehoods, I shall more and more detest them, and their Religion; and believe, that all their good purposes in the service of God, are but Velleities, Wills, and no Wills; Wills which would, but will not. I desire peace, if it may be granted, with good conditions. I was bound to satisfy good people, and stop the mouths of the evil. To many hath been denied the use of a sword; but no man ever was prohibited to use a buckler; because a bucklar is ordained only for defence: and in our defence we kill; and yet are not thought to commit murder.   

CHAP. III.  
GGD hath brought me home with a mighty hand. Had I sailed from Rome one day sooner, as my purpose was; I had certainly been carried away by the Turkish Galleys; which swept away all they met the day before I passed. I was dangerously sick in my journey towards England, at Leghorn: but, God restored me. The Ship in where I was, ran a whole night laid all a long upon one of her sides: And another time, began to sink downright: I fell into the hands of thiefs by the Seashore, that would have killed me: and all in my journey towards England. And after all this, and much more, I am a convert to the Church of England, in a time which needs a man of a bold heart, and a good courage like myself▪ to resist the craft, encroaching, and intrusion of Popery. Let a great Papist remember his ordinary saying, that he believed God would work some great work by me. And I have great hope that the Church willbe pleased to look upon me, and fix me, where I may best be seen; and most be heard. I am not of their mind, that move, and sue, and labour, in the achievement of that, which ought to be cast upon them. The Lord knows, that although the Church of Rome accuseth me of ambitious thoughts, a small being in a fit place, is the top of all 
Con. Aqusgr. can. 134 The Council of Aix.  my wishes. A Council said: Meminisse oportet, quia columba est in divinis Scripturis Ecclesia appellata, quae non unguibus lacerate, sed alis pie perculit: We ought all to remember, that the Church is styled in holy Scripture, an innocent Dove for her gentleness; which chides rather, than tears, and having chid, is friends again presently, and receives with all gentleness. Yet▪ I am bold to say, that it would be a noble work, to provide for the present relief, and entertainment of Shollers, who shall afterwards desert the Church of Rome, and cleave to us. The Church of Rome doth exceedingly brag of her charity in that part; when (it is certain) their common aim (if not their chief aim) is the strength, and benefit of their private body; wherein they are all as one, that they may stand the faster. I own my prayers, and in a manner, myself, to many great personages. The Lord pay them again what I received of them, in that money which goes in Heaven. And persons of ordinary condition, refreshed me above their condition. Let him, for whose sake they were so pious, reward them: I would the Levite had been as earnest as the Samaritane.   

CHAP. FOUR  
ANd being come to the Ark, I desire not to settle only upon the top of the Ark, but to come into it, and be pliable in all points. If I have committed an error in this book, I shall presently correct it, after the least whisper of admonishment which may have been easily committed; because I have not used other books, borne with a desire of haste; but was contented with part of my own papers: and certain extractions out of the Popish Libraries. I believe as the Church of England believes; knowing, what she believes.  
The Greek and Latin editions have in the 8. chapter of Genesis, The Crow went out and returned not. But the English agreeing with the Hebrew, hath: And he sent forth a Raven, which went forth to and fro, until the waters were dried up from off the earth. For he went out, and now and then, returned to the top of the Ark, flew to and fro, as Birds are wont. And though the Dove also went out of the Ark; yet, because she could not find clean footing, she returned: and He put forth his hand, and took her, and pulled her in unto him into the Ark. How ready the good old man was? He met her with his hand, and took hold of her, lest the weary thing should fall; and succoured her weakness with his strength, and pulled her in; and did not leave her in uncertainties; but pulled her unto himself. This man knew how to carry his hand in God's Ark. But, what became of the Crow? The Crow (saith Saint Austin) fastened upon the floating carcases of men, beasts, and birds; there feasted, and delighted himself (abroad, out of the Ark, and in the midst of the troubled waters) with filth, and carrion. The Papists lay to our charge; that no man goeth from them to us, but with a desire of more liberty, and licentiousness. I am certain, that some have done so; whom the Devil hath tossed from one extremity to another; from a roughness, which God requires not; to a rudeness which he hates. But, these have begun to be rude privately amongst them; and then, have rather turned Atheists, than Protestants. And many have run Saint Augustine's course, who having rejected the Manichees, and betook himself to the Church of God; became a stout Defender of the one, and a strong opposer of the other. God called me, and I heard him: he brought me, and I came: And being safe come, I shall be valiant. Though a Partridge steal the eggs of her neighbour Partridge; hatch them, and bring them up; yet, whensoever the young Partridge shall hear the call of his true mother; though he was taken from her in the egg, before he could see her, or hear her, and before he was a Partridge; he will forsake his false mother, and her covey, and drawn by a kind of secret correspondence, return presently to the true one. And so have I. I thank the Priest, that offered me entertainment at Douai, and there, the honour to be made Doctor, if I would law down the Religion of England: But I am well here, both soul and body, it shall suffice me for this world, that I can be a Doctor, both here 
S. Ambr.  and there. Omnia habemus in Christo, & omnia nobis Christus, saith Saint Ambrose, I shall have all things in Christ, and Christ will be all things to me. Quicquid amaveris, 
S. August. Psal. 39  saith Saint Austin, ille tibi erit, he will be to thee whatsoever thou lovest. And therefore, shall not I run after him, when he calls? O quam pauci post te volunt ire Domine; cum tamen pervenire ad te nemo est qui nolit? O Lord, saith Saint Bernard, how few will go afcer thee? And yet, there is no man but would feign come to thee. And a little after: Non curant quaerere, quem 
S. Bern.  tamen desiderant invenire: cupiunt te consequi, sed nolunt sequi: they do not endeavour to seek, whom notwithstanding they desire to find: they would overtake thee; and yet, they will not follow thee. But, I will imitate Saint Ignatius, the Martyr, running violently through all dangers, to God. Being sent from Syria to Rome, with ten Soldiers, to secure his appearance, whom for their cruelty, he calleth ten Leopards; in his Epistle to the Romans, which he wrote in the way, he desires them by any means, not to be an impediment to his Martyrdom: tells them, that he is Dei frumentum, God's corn, and must be ground with the teeth of wild beasts, or he cannot be served as pure manchet to the King's table; no man ever pleaded so much for his life: adjoining that noble speech, Ignis, Crux, bestiae, confractio ossium, m●mbrorum divisio, & totius corporis contritio, & tota tormenta Diaboli in me veniant, tantum Christo fruar: Let fire, the Cross, beasts, breaking of bones, division of joints, and bruising of the whole body; and all the torments of the Devil, fall in heaps upon me; only, what man? only, speak: only, let me enjoy Christ. This last note of his, was very sweet, and ravishing. Why, but blessed Saint, fair and softly: know first what you do. Fire will burn, and burning is intolerable; when your flesh fries, you will tell me another tale. The pains of the Cross, you may best conceive by our Saviour's Passion: he was wounded all over. And for Beasts, you may see every day, they have teeth, and jaws, and claws too, and are commonly hungry; and know not how to be merciful, because they want reason, by which, mercy is known to be mercy; and a Lion is not a sociable creature; he will roar, you may hear him a great while before you can see him. And what is the breaking of the bones, thou mayest give a guess, if ever thou hadst but one out of joint; they will ache, when they are broken. Judge of the rest. These mischievous things are not throughly known, and conceived in the soul, till they are throughly known and felt in the body. Sense (doubtless) did object all these difficulties to his reason: yet, all could not stay him from the Lions.  
And that I may forestall, and prevent an occasion of idle discourse, I will take off the seeming edge of a colourable objection. Perhaps, it may be said; that I have scattered a word now and then, (and even in public) against those, that now appear to be the cleaner, and most uncorrupt part of Christians: Those I mean, whom injurious tongues call Puritans. I call the world to witness, and answer with me: that I never used any such words, but with this qualification, and seasoning of what was said; that my stroke was not intended against such, whom rude livers called Puritans, as running contrarily to their practices: but against those that shrouding themselves under the specious title, cast a deep scandal upon the true Israelites, by the corruptions of their own lives. And I am no changeling, no Chameleon; For, with such I never was, nor ever shall be friends. A little farther, I never was the Author, or the Promotor of new inventions. I went always in the steps which I found trod before me. Although I was commanded, not to preach in the after-no one: yet I never omitted to expound the Catechism. I never taxed my Parishioners above the level of their ordinary duties: I never vexed them with Lawsuits. More. Although my annual means is quickly counted: I never took of it, what hath been taken; nor ever, what was due to me by agreement with me. And why? I am a Shepherd, to feed and preserve; not a Wolf, to tear, and devour. Give me leave. Did the world know, how poor my beginnings were, (I am not ashamed of them) in what small helps I have rejoiced; when the Papists vaunted, they doubted not to live and see me beg mournfully at their doors for a morsel of bread: that my fortunes were carried on the top of the flowing and ebbing waters, two years, from bank to bank, before I was fixed: and then, but weakly settled in a dark nook. Did men know, how I have been used, abused, forced, threatened, reviled, discomforted, they would not be angry that I desired to subsist, and to preach the good Gospel of Christ. But I will not preach this doctrine till I am called.   

CHAP. V.  
ANd now, I thank the Papists, for my unconquerable resolution; growing from the grossness of their scandals. joseph's Brethren were very malicious against him; they sold him to slavery; the Scene began to be tragical. God came to act his part, turned the wheel; and made all this malice, and misery end in the great benefit; not only, of the malicious, and undeserving Brethren; but of Joseph himself his old Father, and the whole Kingdom of Egypt. Judas sold his Master, his Master, and the Master of all things, for thirty pence; the money would go but a little way; he had an ill bargain. When his part was done, God entered upon the Stage, and by the execrable perfidiousness of the Traitor Judas, brought about the redemption of mankind, the salvation of the whole world; and in effect, all the shining, that is, and ever shall be made by glorious souls, and bodies in Heaven. I do not except the soul, and body of our Mediator, and Advocate Christ Jesus: who though he did not redeem himself; because he was not in captivity; yet came to be betrayed, and to redeem his Betrayer, if he would have been redeemed. By this law a prudent Mr. of a family, turns the rough nature of an angry Dog, to the benefit, and peace of himself, and his family; and a wise Physician, the eager thirst of a bloodthirsty horseleech, to the health of a sick person; although indeed, these unreasonable creatures of themselves, aim at nothing, but to satiate their own wild natures. Saint Austin speaking of evil men, saith, Ne igitur putes, gratis malos esse in hoc mundo, & nihil boni ex illis metere Deum; quia omnis malus aut ideo vivit, ut corrigatur; aut ideo vivit, ut per illum bonus exerceatur: Do not therefore think, that evil men are suffered to be evil in this world, for no good purpose; and that God reaps no benefit by them: For, every evil man, either therefore lives, that in time he may decline from evil, and incline to good; or therefore lives, that the good man may be exercised, and farthered in the practice of goodness by him: otherwise, he should not live. There is a course of things, within the general course of this world, pertaining to the order; to which, God brings all straggling chances in the last act of the play; which if we did examine, as they come and beget experience, we should enlighten, and enrich the understanding with heavenly matters, exceedingly. We behold, how admirably at this day, moved by the sinful occasion of Heresy and Superstition, the Church doth watch, and pray: and we know, that a multitude of souls, now crowned in Heaven, hath learned to avoid sin, by observing others punished for sin; which could not in justice, have been punished, if it had not been committed: and how murderes do open the gate of Heaven for Martyrs: and that the blood of Martyrs hath been the seed of the Church: for, if they had not died bodily, many had not lived spiritually. And to go as high as may be: Good comes to God, by the worst of evils; the good of glory by sin: For, to speak with Cassiodore: Materia est gloriae principalis, delinquentis reatus; quia nisi culparum 
Cassio. Var. 3. 46.  occasiones emergerent, locum pietas non haberet: The guilt of a Delinquent person, is a principal matter, that nourisheth glory: For, if there were no sin, there would be no place for the exercise of mercy; which supposeth misery; which misery, supposeth sin. And though I gather good from the evil of the Church of Rome; yet, the evil of the Church, is to me, a sound argument against the Church. That rule of 
Mat 7. 16.  Christ, Ye shall know them by their fruits, is as true a mark, as a sign from Heaven. For as the Church of Rome was first known by her works; so now likewise, she is known by her works: and the works of her age, not being of the same birth and education, with the works of her youth; show her to be different from herself: when works do always answer in some proportion to Faith; and the Tree cannot be good; if the fruit be generally evil. And as Saint Justine writeth to the Grecians: 
S. Justin. Cohort. ad Graec.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the solid fruit of pious works, gives testimony to the true Religion.  
I came from the last Popish College, of which I was a member, as I did from all others; fairly, and respectfully on both sides: Their testimony of me, is yet in my hands, made strong, and authentical with their own Seal. I will give it here, word for word.  
Thomas Fitzherbertus societatis Jesus, Collegii Anglorum de urbe Rector. OMnibus in quorum manus praesentes venerint salutem in Domino sempiternam.  
Fidem facimus, atque his literis attestamur, latorem praesentium, Reverendum Patrem Franciscum Dakerum, (for this was the last name by which I was known amongst them) Anglum Sacerdotem esse, nec ullo impedimento Canonico prohiberi, quo minus sacrosanctum Missae Sacrificium ubique celebrare possit. Cum vero etiam in hoc nostro Collegio sedis Apostolicae Alumnus fuerit, & modo absolutis studiis in Angliam ad lucrandas Deo animas proficiscatur; nos quo illum affectu nobiscum morantem complexi sumus, eodem discedentem paterne prosequimur, & omnibus ad quos in itinere devenerit, quantum valemus in Domino commendamus. In quorum fidem, & caet.  
Romae ex Collegio Anglorum die 9 Septemb. 1635. Thomas Fitzherbertus manu propria.  
Those, with whose understandings this will suit, are able to understand it, without a translation.  
The Faculties annexed by the Pope, to the exercise of my Priestly function, were these: I have them under their own hands.  

Ordinariae Facultates Alumnorum Collegii Anglicani.  
1. FAcultas absolvendi ab omnibus casibus & Censuris in Bulla Caenae Domini reservatis, in Regnis Angliae, Scotiae, & Hiberniae.  
2.  possint illis, quos reconciliaverint, dare Apostolicam benedictionem cum plenaria Indulgentia prima vice: Catholicis vero, congregatis ad Concionem, vel ad sacrum in Festis solennioribus, Apostolicam benedictionem sine plenaria Indulgentia.  
3.  possint dispensare cum illis, qui contraxerint cum tertio vel quarto gradu in foro conscientiae tantum.  
4.  possint commutare vota simplicia, exceptis votis Castitatis & Religionis, in aliud opus pium cum causa.  
5.  possint benedicere vestes, & alia omnia quae pertinent ad Sacrificium, praeter ea quae requirunt Chrisma.  
6  possint restituere jus petendi debitum conjugale, quando ex aliqua causa omissum est.  
7  possint dare facultatem Catholicis legendi libros controversiarum, a Catholicis scriptos, in vulgari lingua.  
8. Quando non possunt ferre Breviarium, vel recitare officium sine probabili periculo, suppleant aliquot Psalmos dicendo, vel alias orationes quas sciunt memoriter.  
9 Si aliis Facultatibus indiguerint, vel dubia circa horum usum occurrerint, remittant ad Reverendum Dominum Archipresbyterum Angliae, ut illis satisfaciat, prout ipsi in Domino visum fuerit: eique in omnibus obedire teneantur; quod etiam se facturos promittant, priusquamhae vel aliae Facultates ●s concedantur.   
The Grants of giving Indulgences, are either ordinary, or extraordinary. The ordinary are ordinarily known: the extraordinary are these: their Copy is yet with me.  
Formulae Extraordinariae  
Indulgentiarum pro utriusque sexus fidelibus, qui penes se habuerint aliquam Coronam, Rosarium, parvam crucem, aut imaginem benedictam, & caet.  
1. VT quicunque semel saltem in hebdomada, officium divinum ordinarium, aut Beatae Virgins, aut Defunctorum, aut septem Psalmos Paenitentiales, aut Graduales, aut coronam Domini, aut Beatae Virgins, aut tertiam partem Rosarii recitare; aut Doctrinam Christianam docere, aut infirmos alicujus Hospitalis, vel detentos in carcere visitare, aut pauperibus Christi subvenire consueverit: & vere paenitens, ac confessus sacerdoti ab ordinario approbato, sanctissimum Eucharistiae sacramentum sumpserit in aliquo ex diebus infra scriptis, nempe Nativitatis Domini, Epiphaniae, Ascensionis Domini, Pentecostes cum duobus sequentibus, Corporis Christi, Nativitatis Sancti Joan. Bapt. Sanctorum Apostolorum Petri & Pauli, Assumptionis beatae Mariae semper Virgins, omnium sanctorum, dedicationis propriae Ecclesiae, Patroni vel tituli Ecclesiae; atque ea die pie ad Deum preces effuderit pro Haeresium, ac schismatum exterminatione, pro fidei Catholicae propagatione, Christianorun principum concordia, atque aliis sanctae Matris Ecclesiae necessitatibus; in singulis diebus ejusmodi plenariam omnium peccatorum Indulgentiam consequatur.  
2.  quicunque in prima Dominica Quadragesimae, & Quadragesimale jejunium salubriter celebrans, vere paenitens & confessus, sacraque communione refectus, ut supra oraverit, itidem Plenariam.  
3.  quisquis vere paenitens, ac si potuerit, ut supra confessus, & sacra communione refectus: alioqui saltem contritus, in mortis articulo nomen Jesu ore si potuerit, sin minus, cord, devote invocaverit, similier plenariam.  
Let the Ministers of England (those I mean who dwell at home▪ and not in Taverns, who burn with zeal, & not smoke with Tobacco, and who steer not towards preferment, but towards Heaven) judge, whether the man ought not to be cherished, countenanced, and exposed in the light, and frequency of people, that hath shaken off with great loathing, these wretched abuses, and the Patrons of them. But I poor man (for so is the fortune of these times) like him in the Comic Poet,— Vivus vidensque pereo; live, and while I live, perish; and perish in darkness, and yet, see myself perish: but am not seen to perish; for then, sure I should not perish. But it cannot be thus, long. And therefore, O all ye Scholars beyond the Seas, under whose profession there lie secret thoughts of returning to the Church of England, be cheerful: For, howsoever the clouds have shadowed me, the Sun will shine out upon you. The Church of God hath ever been subject to outward alterations: And you shall be received, and clasped round about, with the arms of true zeal, and charity. God's children in England, will acknowledge his children, flying from Babylon. And every good soul will have a sense of what you feel, and a sight of what you want, before you can name it. They that are great, shall be the greatest in godliness; and in all their greatness, shall think themselves as little as you. And the golden age will come again. And therefore, once more I say it, be of good comfort. And for me, I hope I shall now sing with the Prophet, I will not die, but live, and declare the works of the Lord.   

CHAP. VI  
O What a sweetness of heart it was to me, when I first entered into the Protestant Churches, after my conversion, to hear the people answer, and see them listen in divine Service? O the poor Country people amongst the Papists! who not understanding their Service, and seldom hearing Sermons; live more like beasts, than men: I have seen of the Galiegoes, and heard of some Country people in Italy, who (they confessed) did not much differ from beasts, but in the outward shape. And the case of all people in Rome, is to be lamented; whose ordinary phrase is; Come, let us go and hear Music, and the Cardinal's boys sing, at such a Church. This is to please the sense, not God. I saw such a representation of Hell and Heaven, in a Cardinal's Palace; and the parts of Saints and Devils so performed with singing and Music; and the souls in so great a number, coming out of the world, into Purgatory; that it was wonderful.  
Shows of this nature are often seen in their Churches. Aristotle says well: Omnis cognitio nostra a sensu initium habet; All the knowledge we gather from below, gins at the sense. And these Scribes and Pharisees, do fool the senses of their people exceedingly.  
I have an old manuscript, wrought excellently with gold, and painting: In which book there is a prayer with this inscription: Oratio venerabilis Bedae Presbyteri de septem verbis Christi in eruce pendentis: quam orationem quicunque quotidie devote dixerit, nec Diabolus, nec malus homo ei nocere poterit: nec sine confessione morietur: & per tringinta dies ante obitum suum, videbit gloriosam Virginem Mariam, in auxilium sibi praeparatam. The prayer of venerable Bede, Priest, of the seven words, or speeches of Christ, hanging upon the Cross: which prayer, whosoever shall say devoutly every day upon his knees; neither the Devil, nor any evil man shall ever hurt him; neither shall he die without confession; and three hundred days before his death, he shall see the glorious Virgin Mary in a readiness to secure him. At the Buss in Holland, in the Church of S. Peter; they have pictured a Bishop in a glass-window. On one side of him, hangs Christ upon the Cross, with his wounds bleeding: On the otherside stands the Virgin Mary, with her breasts running. The Bishop in the middle, is made with a divided countenance; and these words are drawn in a long roll, from his mouth: quo me vertam nescio, I know not, to which of these two, to turn myself; either to the blood of Christ, or to the milk of the Virgin Mary. And was not this an ignorant Bishop? and was his flock like to thrive?  
They lead their people strangely by the ears also: They send letters very commonly to their Colleges, which are read in the Refectories, and recreations, as their letters of news are; and where in passages are fare otherwise related, than they were done.  
When I was a Spaniard, a Priest having been put to death in England, there came presently a relation; that the quarters of the Priest, being brought to the Judge's house, he commanded them to be laid by a haunch or two of Venison, (which by chance had been then presented to him) and most unhumanely compared the one with the other; jesting, and scoffing at them. The English Jesuits have beat the Spaniards into such a stupidity, by persuasion; that they scarce either see them, or the Scholars, even in the streets; but they run to them, and kiss their garments; thinking they will all very suddenly be Martyrs. And sometimes they run upon confessed sins; that they may please, and flatter the senses of people. Michael Angelo, a Painter of Rome, having enticed a young man into his house, under the smooth pretence of drawing a picture by the sight of him: bound him to a great wooden Cross, and having stabbed him to the heart with a Penknife, in imitation of Parrhasius that had tortured an old captive in the like cause; drew Christ hanging, and dying upon the Cross, after his resemblance; & yet escaped without punishment. And this picture, because it sets forth Christ dying, as if the picture itself were dying, and with a show of motion in every part; and because it gives the death of Christ to the life; is had in great veneration amongst them.  
And that their Churches may not want fingers, they take somewhat from their children in their cradles; which, if many of their Priests did miss, they would not be so much mischievous: neither should I, and others, have had ground to suspect the young English Jesuits in their Colleges, that are so full of sport, and play with the fairest amongst the boys. One example in a kind, will suffice: it hath been often in the mouth of an English Monk; that he hath wrought more conversions of ours to their way, in Taverns, than ever any of his Order hath done, with all their observances of times, and places. But he more loves Taverns and Women, than souls; or the tongues of his fellow-Monks are not true to him. Surely, this Monk deserves not to be kneeled to, when he is first seen, for a blessing: as the Papists of England are wont to behave themselves towards their Priests. He will give a curse rather, by drawing his humble suppliants, if men, to the Tavern, if women, to his chamber.  
It is no hard matter to varnish over these abuses. Reader be careful, Arts are wondrous things; they will make new things, change old things, do all things. If you be not very wise, and wary, they will deceive you, with excuses, glosses, pretences, professions, expressions, accusations. And he that suffers himself to be deceived by another, is his fool. O how easy it is, with a word, a gesture, a countenance, to make men ridiculous!  
It is not possible to write, but many things will lie fair to the stroke of a troubled, and carping disposition. Their way is known, they join their heads, hearts, pains, and pens together. Some Index-men look into Authors, some invent the matter. What pertains to several Sciences, is distributed to several Masters of those Sciences. One disposeth the matter; another  it in language. On my part there are but two; I, and myself: and one of these two, knows no more than the other. They know me, and the secrets of my life: their Authors, and their personal faults shall escape my knowledge. Thus indeed, they stand on the higher ground. But, Christum loquenti linqua nunquam defuit, saith Prudentius; a tongue was never wanting to Christ's orator. And every Christian hath lived in open war, ever since he was christened, with all the Devils in Hell.   

CHAP. VII.  
NOw that I may take my leave mannerly, I shall turn with an Apostrophe to the Papists.  
First, my old friends, pray leave to style yourselves Catholics: at least for this reason: If you be Catholics, our great ones, that are very great, and yet more good than great, differing, and dissenting from you in many, and those weighty points of faith, (as it is confessed on both sides) what are they? you think mischievously, but speak if you dare. And what differeth it, to call them (I know the term) in express words, and to call them so by necessary consequence? Well, well, go and leave it. It is too common with you, to blur, and stigmatize whole States; and like the Italian, to wound deeply, even when you crouch humbly.  
Secondly, be not so importunate for Mercy, before you deserve it. For, Mercie being more nearly allied to goodness then to power, is not so much engaged in the illustration of power, as in the preservation of Goodness. And Goodness will not be Goodness, if it concur with Mercy in giving way to the propagation of Evil; of Idolatry, and the doctrine of Devils; or in countenancing the professors of superstition, and profaneness. The Prophet David proclaimeth, that he was always an enemy to God's enemies. And Mercy hath no proper object, (I mean both divine Mercy, and all other Mercy regulated by it) but those mournful conditions, by the repeal of which, either true Innocence may be restored, or Gods holy truth and service advanced; and that, either in the fruit, or in the flower; either in the perfection, or in the preparation; or God glorified, not in the by, but directly. God is merciful to sinners, (else I am in a miserable case) but upon supposition of their future amendment; not upon a demand, that they may remain inwardly, in statu quo prius, in their former perverse estate.  
Thirdly, do not pretend a submission of heart, except you be hearty submitted. For men will not think, that you, who erewhile were generally (I will not say so insolent, but stirringly disposed) that it was not easy for a serious Protestant to walk on his way without reproaches, and affronts from some of you; are now grown so humble, and submissive on a sudden: except they work, as you do, by enforcement, and force their understandings: to which they are never bound, but in matters of Faith; when they lead them captive in obsequium fidei, in obedience to Faith.  
Fourthly, do not promise only that to laws you humbly will submit; but do it. For, hitherto you have not. Which I thus make strong by proof. You have fostered, and cherished many thousands of Priests in your houses, (and now do) in opposition to, and in defiance of the firm laws of this Kingdom: who cease not to trouble the whole State, & Kingdom, and to set all on fire, with their scandalous and fabulous reports, and with their seditious, and libellous Pamphlets: who daily pervert the King's good subjects, and draw them by as many devices as the great Plot-master of Hell can hatch or invent, from their duty to God, and allegiance to the King: than which there are no stricter obligations, no ties more sacred. You promise to do, the contrary of which you most wilfully perform, even while the promise comes warm from your mouths. Is not this mere juggling?  
Fifthly, be not so nominal; do not call them Fathers and supreme Judges, and acknowledge their power to frame or change; of whom you believe otherwise then you speak. It is the general Tenent of your Church (and if you be not as ignorant of your Doctrine, as you are of your Service, you will confess it to be so) that Judges; yea, Princes extra Ecclesiam Catholicam, out of the Catholic Church, have not power to frame Decrees, or make Laws prejudicial to your Faith. And therefore, your Church says, that your Priests are not obliged, or bound by conscience to give a just account to such Judges of their proceed, even those which fall out of confession; because those Judges have no true, and lawfully-derived power, by which to fasten any such engagement upon them. And it is a received Maxim amongst your Jesuits, that even a Popish Commonwealth, (when the Church and Commonwealth, in some sense, are in eodem gradu atque ordine, in one and the same degree and order of Faith) cannot validly decree any thing prejudicial to the glory of the Church, or to the Canons, and constitutions of it.  
Sixthly, do not mince your terms, (lest you are suspected in all things) and shroud the most black attempts, and most bloody practices of the Romish See against our State, with the faire-coloured Mantle of extraordinary proceed: They were extraordinary indeed, that is, above all ordinary ways of wickedness. In truth you are extraordinary in your expressions, though not as extraordinary, as your Church in her proceed. And how dangerous are those people, that call the top of all mischief but extraordinary proceed? I will not strain this point farther, lest I learn of the Jesuits, to break into that Cabinet of secrecy which the Italian calls ragioni di stato. And hear me, do not father the Gunpowder treason upon a few discontented persons, but lay the greater weight of imputation, where the greatest weight of sin was. O England, give me, I pray thee, a resting place while I live, and when I am dead, a place of burial. For the Church of Rome, cast bacl into her Ingredients, is nothing but deceit, and colour. You shall find another lesson in this book; and other Authors of that Aggregate of malice and mischief. And whereas a gross part of our English Papists are Jesuited; let the world judge, to what myriads of mischiefs we lie open.  
Seventhly, do not plead so confidently, that you are in no wise guilty of the wicked facts of your progenitors, because you are guilty of their Religion, and belief: in conformity to which, weighed down with a grain or two of Ghostly persuasion; they became guilty of those wicked facts. And posita causa, sequitur effectus, say the Logicians. The cause being put, the common cause, the Catholic cause, the cause of Religion; the effect, helped home by the last disposition of a little Ghostly instruction, may follow. And as you love me, call not your errors, supposed errors: as if we supposed errors in you, while you are certain of our error. I must tell you, that we are as certain, you err; as we are certain, that God and his word err not. And therefore let your truth be supposed, but not your errors.  
Eighthly, leave the old trick of closing with our Divinity, when it makes for your present occasion, and turn; and again, forsaking it at every turn. Whatsoever all Divines say now, belief was enforced in Queen Mary's days. And suppose that Belief, as being opus Gratiae, a work, or effect of Grace, is not to be enforced: would you be suffered to possess your innocent children, sufficiently Baptised, with a strange belief? to increase your number (another would say, your pestiferous and viperous brood, but I will not) by threats, and promises, and rich rewards? (and thus you enforce belief, while you think not of it) to win a main part of our Clergy, though not to your Faith, yet to your occasions; and by continual entertainments of them and theirs, make them in many practices of high note and consequence, more yours, than their own, or ours? especially when your Priests are still besieging your ears, and there whispering, that you ought to labour at all times, and by all means that are feiceable to set up the Pope's Throne in all places.  
Ninthly, be not so large in the blazoning of your due obedience: I will put you a case. If your Prince, blown forward with the zeal of God's truth, should endeavour to pull the Pope, the grand Father of delusion and Idolatry, out of his Chair, in which (men talk) he sits infallible; and utterly to extirpate such a monster-power out of the Christian world. Answer me: would your Religion permit you to assist your Prince in that most honourable cnterprise? And therefore, all your promises, I turn over to his examination, that trieth the heart, and searcheth the reins. Only, take heed that a mental reservation is not at the door. And if you are ready in good earnest, to minister assistance with your fortunes: pray, turn the Channel, and that mass of money, which you bestow on your deathbeds to Jesuits, Monks, Friars, and Priests, and to the superabundant maintenance of their houses in strange lands, reserve for the safety of your poor Country: which in your liberal contributions to Popish uses, you take pains to ruinated.  
Lastly, for shame do not hope, that your affairs may be settled in as great peace, and security, as theirs; who are united in the same reformed Church, with his Majesty; and not only, serve him faithfully, but also, believe honourably of his profession, and are one soul with him: who send not their children by stealth into foreign Countries, that soiled with strange manners, and a strange Religion in strange Countries, they may return at length, to teach & disseminate in his Dominions, (the peace of which you promise with submission, and in all humility to preserve) a Religion coupled with manners, dangerous to all that he calls his.  
One thing I dare presume, that in this public Jubilee, it is not intended, that Vice shall sit hand in hand, rejoicing with Virtue; or Error with truth. And so farewell. And pray, when we meet again in this kind, be true and real in omni apice, in every tittle of what you writ. And think not, that although I acted the part of a Minister, and a Changeling, and a Devil, and a Turk at Rome; and all in one Comedy of my own composing: you shall ever make any more than a jest of it, and but a poor one.  
In our Colleges, they were most gracious, that most gored the Church of England: the fond conceit of which, moved me to turn a Minister, by the Alchemy of Action into all strange forms, that I might pass more plausible.  
I am Countrey-plaine, and still short. Certain religious duties are to be performed, of the same print with my present condition, and I have done.   

CHAP. VIII.  
HEre I will give certain forms of Christian duties, which in some part belong to me, in regard of my former wander: and which I will not fit only to myself; that others may use them upon emergent occasions. That God may be glorified; and in conformity to his most holy Will, the sacred measure of all goodness. I most hearty forgive all people that have trespassed against me, whensoever wheresoever, or howsoever. Now I look better upon them, I behold my own self in every one of them; or another me, very like myself, sent hither into the world, the same way, upon the same business; and sweeting here in the Vineyard, as I do, for the same or like payment; (here I do not mean the Papists) and perhaps, pleasing God better upon earth, by some hidden virtues; and to be seated more close to him in Heaven, than myself. Shall I be displeased with any, with whom, God is pleased to be well pleased? Indeed, we must be friends; for we hope to live together in one house, for ever. And more: I behold the Image of God in them: and our only Saviour Christ Jesus; in the humane nature, which he took, and married to his Divinity; and clearly in the body which he put upon him. For his sake, I will imitate Saint Stephen, the boldest, because the first of Martyrs: who being oppressed with a shower, not of hard words, or the like, but of stones: kneeled down, and cried with a loud voice: His body 
Acts. 7. 60.  was as low as Earth, but his voice as high as Heaven; and he sent it thither with a good will; for he cried with a loud voice: and yet, he cried not for the help of others; (help, help) or for his own wrongs; but as his wrongs were their sins: and he kneeled down, before he was beat down: and although they might have beat him from his standing, yet they could not beat him from his kneeling, before they had beat him from his life; nor with most hard stones, beat down his prayer; which then, was his; and now, is mine. Lord, lay not this sin to their charge. One thing I know: they were, both God's whips, and the instruments of his trial, in respect of me: And blessed be God in all Eternity, that fitted and prepared to my hands so rich, so ample, and such fine-weaved occasions of patience, and humility. I bless not God for the sin, that it was committed; but for his good intention towards me, supposing the commission of evil, and for the good which he wrought by evil, when it was committed.  
O the blindness of anger! It is impossible to go, or stand, or spit, or so much as look handsomely, in the troubled judgement of the angry person. Anger thinks, that we poison the air when we breath, and so, is afraid of catching the Plague: and that every thing we look upon, we infect with the eyes of a Basilisk: and that what we touch is stung by a Scorpion; and therefore, the part touched must be cut off: and that where we smell, thence we have extracted the sweetness. And the mind of an angry person, saith S. chrysostom, is a marketplace 
S. Chrys. tom. 4. hom. 24.  full of tumult, where is a continual clamour of goers and comers; this man calling, that chiding; one ask, another answering; a fifth murmuring, a sixth hallowing; one here singing, one there lamenting; and all, with different voices: the loud crying of Camels; the rude braying of Asses; a confused noise of all sorts of workmen, incessantly knocking on every side, with their several instruments. Here is noise enough to make a man lose the right use of his hearing. Go, my soul, to the Philosophers, that knew neither Christ, nor his Father, as we know them: to Plato, and to his Socrates. Ask Cicero, if this be the mind of a virtuous man. The Stoics would have thought such a man, not a man, but the Shipwreck of a man.  
It is the voice of the Psalmist, Righteousness and peace have kissed each other. Upon 
Psal. 85. 10  which words, Saint Austin discourseth, 
S. Aug. super illud Psalmi Justitia & Pax.  as he uses to do, most excellently: and me thinks he speaks to me: Duae sunt amicae Justitia & Pax: tu forte unam vis, & alteram non facis. Righteousness and Peace are dear, and neare-united friends: you perhaps, would have one, without the other. Which can never be; for they are as unseparable as their friendship: you shall not find them parted: they are always kissing together. You desire the sweets of Righteousness, but you have no mind to Righteousness that is sweet. The one is to be done, the other to be enjoyed: If you will enjoy Peace, you must do righteousness. Why then, Lord, I beg of thee, not Peace without righteousness, but the Peace of Righteousness, that while they kiss together in me, I may be kissing too, but what? thy sacred feet, nailed to the Cross, and bleeding for me. Under which I cast all my wrongs, great and small. And for the persons: if my wishes were as efficacious, as the first words of God in the creation, Let there be Light: after which, immediately 
Gen. 1. 3.  appeared that most gallant creature all in white: in the next instant; they should all shine in glory with God and his Angels.   

CHAP. IX.  
NOw, let me look inward, and search the many turn, and wind of my heart, for sores that cannot be salved, except they be salved as well abroad, as at home; and with different plasters: sores that ache in two places at once. They are known by this name, injuries done to my neighbours. And they are like the Serpent, which Pliny calleth Amphisbaena,▪ headed at both ends; and at both ends, they dispense their poison: for, they not only wound me with guilt, but also in the same blow, my neighbours with hurt, damage, and loss of some good thing, to which they have a just title, unjustly taken from them. Every good action is tutored by some virtue: and the lawful change of the dominion, which every one hath over his own, lawfully made his own; must be regulated, and informed by Justice. It is the Doctrine of Saint Austin: Non dimittitur 
S. Aug.  peccatum, nisi restituatur ablatum: The sin is not pardoned, except the thing taken away, be restored: there being a greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and foulness of injustice, in the keeping, and retaining; then in the taking away of my neighbour's goods: the act of retaining them, being indeed, a continual taking of them; and accompanied with much more deliberation: and consequently, a most deliberate negation, or denial of sorrow for having taken them, and an implicit, or close and secret will, or love of the same, and the like wicked action: and verily, an utter exclusion of repentance upon this ground Repentance, by which we are grieved for the commission of one sin or more, if it include not virtually a sorrow for all our sins committed, is not Repentance: and therefore in itself, according to the course, and order of God's proceed with us, even in Christ Jesus, not pardonable. We cannot grieve with the grief of true repentance, for one sin, or many, except we grieve for all: because repentance grieveth that we have offended God, and every sin is a great offence against God.  
Of this black stamp, are likewise certain offences committed against God, or his Church: As, when their honour, or goods are taken from them. All goods, as goods, are his goods, that is most good. I understand by goods taken from God, abused. Abuti, saith Saint Austin, est uti aliquo 
S. Aug. super illud Psal. Loquens adversus justum in superbia, & in abusione.  ad usum non suum: To abuse a thing, is to bow it aside, to an use, for which it was not ordained. God's honour is taken from him, in the commission of every sin: every sin being opposite to his honour, and as fare as it is able, destructive of it: because a violation of his precept, and a contempt of his power. But the more eminent, and more special taking away of his honour, which accordingly requires a more eminent, and more special satisfaction; is the most foul and deformed act of speaking blasphemous words, in the hearing of our neighbours: as being a plain act of open defiance against God. The strong foundation, upon which this holy Doctrine standeth, is: Repentance implieth a revoking of sin past, to the farthest extent of our ability: For, it necessarily includeth a will, which would, that it never had been committed: but sin is not sufficiently revoked, if the wrongs of our neighbours be not redressed: and certainly, they are not redressed, without satisfaction, made or forgiven: for, the rent is not sowed up. And again, Repentance supposeth a performance of all the necessary obligations of Charity: and one of the first and chiefest, is, to repair the ruins of injustice.  
Wherefore, with God's efficacious help according to the Canon of holy Scripture, And he shall make amends for the harm that 
Levit. 5. 16.  he hath done: I will restore to God his own; and because I am his, myself: set his honour free; and turn his goods into the channel, where at first, they were by him, set a running towards him. I will correct the judgements of the people, whom I have perverted: and labour to rectify both their opinions, and lives: and because the Spanish word is very significant disengannar, to undeceive them. I will restore, if need be: and if I am able, increase, and preserve the goods, and honour of his Church. And where I was injurious towards my neighbour, I will with all diligence, piece up the loss: though by the weakening of my own estate. For, than I am a very weak creature, when that, by which I am strong, is due by God's ordinance to another: and perhaps, another is weak, because I am strong by his weakness. I will endeavour by all possible means, to know, if the goods devolved upon me, have been well gotten: whether they be mingled goods, or no; partly well gotten, and partly otherwise; and restore what is not mine. The Preacher speaks like a Prcacher: There is a sore 
Ecclesiastes 5. 13.  evil which I have seen under the Sun, namely, riches kept for the owner● thereof to their hurt. I said, he speaks like a preacher; for, the riches that are kept above the Sun, are not kept for the owners thereof to their hurt: but under the Sun oftentimes, riches are kept for the owners, to their great hurt: amongst which in the first place, are il-gotten riches: for, they have so much of evil, having been illgotten, that they seldom turn to good, till they are well-gotten again. And although God doth not keep riches for the owners thereof, to their hurt, because although he knows all the secrets of future events, all his ordinances are pure, and undefiled: yet, their friends do; for they must needs intent the hurt, because illgotten goods, without any other addition of evil, are hurtful to their owners: and the reason is clear: what is unjustly gotten, is detained unjustly; if the case be not varied by length of time: and of all hurts, the hurt of wickedness is the greatest.  
The holy Ghost is the rule by which I work: And Zacheus stood and said unto the 
Luke 19 8. 9  Lord, Behold, Lord, the half of my goods I give to the poor: and if I have taken any thing from any man, by false accusation, I restore him fourfold. And Jesus said unto him, This day is salvation come to this house. It is not, I will give; but I give; and therefore, the reward is quick, This day. And restitution is made, although the thing taken be small, and the person damnified, of small account. If I have taken any thing from any man. And howsoever the words here run; we must first restore, and afterwards give. It was Lord before, but the promise of satisfaction having interceded, it is now, Jesus.  
And therefore, where I have taken away the good-name of any man; I will recover it by the law of God, and give it again. (And why doth not the Church of Rome, which talketh so much of satisfaction, give me my own again, injuriously taken from me?) Sunt homicidae, saith Saint Clement, 
S. Clem. ep. 1. ad Jacob  interfectores fratrum; & sunt homicidae detractores eorum: There are homicides, who murder their brethren; and there are homicides also, that detract from them. If my report was false, I will humbly acknowledge my falsehood, before the witnesses of my report: who, if they be fare distant, shall be made also witnesses of my acknowledgement, by word or letter. If my report was of a thing, wrapped in the clouds of uncertainty; which yet, I published under the name, or colour of a certainty: I will take all the work to pieces again, and propose all afresh, as uncertain, but my own weakness. If, of a thing true, and exposed in the light, but not in the light of the Sun, but of a Candle, as being secret, or not known where I made it known: I will conquer the wrong with charitable services. If the wronged person be dead, I will, in matter of goods, perform my sacred obligation to his friends, keeping my eye upon the just tenor of his will, and intention. In matter of good-name, to his good-name: which, as it sickens not with him, so neither does it give up the Ghost when he dies: but may live, and be in good and perfect health, he being dead; and which, itself being dead, may be raised again, without a miracle. For, when he is dead, and all other worldly titles are buried with him; still in his soul and his ashes, he reserves a title to his good-name. Where I am deficient by reason of disability, in making the satisfaction complete, and absolute in all numbers; I will satisfy to the utmost limits of my power: and what is wanting, make up, full, and running over, with my prayers. If I am altogether unable; my spiritual satisfaction shall be the more ample. If for an injury in matter of goods, no temporal satisfaction be required: my satisfaction shall have two feet, or two wings; and I will satisfy, both for the wrong and the courtesy, with love, prayers, and Christian observance. Indeed, I will be singularly careful to restore myself to God in watching, fasting, prayer; and all that is mine, or placed under my care, and any way subordinate to me, every thing in its proper way: And to make even with my neighbours, wheresoever the least shadow, or semblance of obligation shall appear. It is the good counsel of Saint Gregory: Quales vires habuisti ad mundum, 
S. Greg.  tales habeas ad artificem mundi: With the strength and courage, with which you did pursue the world, when you were of the world; looking now above the world, you must apply yourself to the Creator of the world; in whom you may see the world, without the vanity of the world. And Lord, give strength and age to the good thou hast begot in me.   

CHAP. X.  
ANd I am most hearty sorry, that I, I vile wretch, the child of a weak Woman; a base clod of earth, that having got to live, and be a little warm, hath learned to to go, and speak, and to put on , and as soon as it could sinne, to sin: have so greatly, so grieviously offended a God infinitely more fair, than the Sun in all his glory: infinitely more pure, than the pure Angels, that having stood fast when their companions fell, not for want of strength to stand, but with a desire to fall, because with a will to quit their standing, and rise above the firm place where they stood; were presently confirmed in all their admirable endowments of Nature and Grace, and also beautified with a new, and that a complete and everlasting purity: infinitely more good, than he that is most good under him. I have more to say: infinitely more fair, pure, and good, than God with all his art and ability, can make a creature. By whom the Sun was taught to run, and commanded not to rest, with a promise that he should never be weary: whose powerful voice the dull and senseless, yet obedient stones, borrow ears to hear: By whose indulgence, the little worm without feet, creep joyfully; and the small flies are carried strangely above ground, and make very pretty sport in the Sunshine. The first, and original cause of all the Good, that ever was, is, shall be, or can be: and after all this, and infinitely more, than I, or all the Angels of Heaven can utter, my last end. O good Prophet, and great King, lend me thy words, and thy heart: I have sinned against the Lord. 
2 Sam. 12. 13.    

CHAP. XI.  
DIonysius Areopagita, Saint Paul's Scholar, and his only convert at Athens; to whom he imparted the knowledge of the third Heaven; describes the God of Heaven, 
Dionys. Are●p. de divin. nom, c. 1  as well as he can, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is a supersubstantial substance, an understanding not to be understood, a word never to be spoken. Against what a sublime, and high thing, have I offended in a most high manner? Against a substance above substance, I have opposed a substance of no substance. Against an understanding, that for its excellency cannot be understood, I have opposed an understanding, that for its weakness cannot understand: And against a word, that can never be spoken, I have spoken words, which having spoke, I can never speak how bad they were; and which I most hearty wish, had never been spoken. John Damascen says, 
Johan. Damasc. lit. 3. de fide orthodox c. 24  In deo quid est, dicere impossibible est, In God to say what he is, is a thing impossible. I have done, I cannot say what, against I cannot say whom. Only, this I can say; Father, I have sinned against Heaven, and 
Luke 15. 5. 18. 19  before thee: and am no more worthy to be called thy son, make me as one of thy hired servants. Because we have Fathers in the world, from whom we come; and we come from God; I can look up to him, and say, Father: And because by sin I have forfeited all the joys of Heaven, I can say, I have sinned against Heaven: and because I cannot sinne, or be where God is not, I can say, and before thee: And because I that did once love God with the love of a son, for himself; flew wretchedly out of his house, both from his children and his servants; and now, hoping to come into favour again, must stand aloof off with beginners that first enter into his service, and have all their mind upon their wages: I can say: And am no more worthy to be called thy son, make me as one of thy hired servants. If God should appear to me in the meanest robe of his beauty; But I speak vainly; for, his fairness is one of the Attributes, which equally bestows itself upon all the other, all being equally good, equally fair. But, if he should appear to me in a robe, agreeable with our eyes; he would be so fair, that aided with a gentle gale of his Grace, I could not possibly hold from running immediately with all swiftness, and with all humbleness, into his most delightful embraces. For, it is most true of God, which Tully speaks out of Plato, concerning Philosophy, if it could be seen, mirabiles amores excitaret sui: The sight of him, would stir up in the beholders, a most wonderful love of him; not only in respect of his beauty, but also, in regard of the secret conveniency, and agreement betwixt the soul and its last end. O Lord, what have I done?   

CHAP. XII.  
I? and what am I? a little creature composed of a weak sickly body, and a soul? and there is all I. A body, not taken out of the substance of Heaven, lest I should seem more heavenly than I am; nor out of any shining star, lest I should take a star for my heavenly Father; nor from bright fire, lest I should be too fiery; nor yet from the goodly mines of gold, lest my mind should be altogether upon gold; nor compacted of precious jewels, lest I should think myself a precious jewel: but of earth, a dirty, filthy, foul thing, that we, and all the beasts of the field, go upon; and which I wipe carefully every day from my shoes. O man of earth, be not so rough, wipe it off gently, remember thy Creation: and part of it, perhaps, was once part of as tall a body as thine own. And for my soul, it was made of nothing: and if God should step aside, and forsake it, one posting minute of time, it would presently give bacl, and fall to nothing: and nothing can be so vile, as nothing. Conservatio, say the Philosophers, est continuata generatio, Conservation is a continued generation: and therefore, where the continuance of generation is interrupted, conservation ceaseth. The fire in the furnace, did not burn the three children; because God as he is the worker of miracles, ascending, as it were, above himself, as he is the Author of Nature, denied the continuance of generation to the power of burning in the fire; and so the conservation of it ceasing, it perished for a time but the three children being removed, God quickly remembered that he was the Author of Nature, and the fire burned again. And here was another miracle: For, God having suspended his concourse, and held it from that part of the fire, where the children walked; doubled it above Nature, upon that part of the fire, which destroyed the Persecutors, which now was elevated above the ordinary condition of fire. And thus it is evident, that my soul, now something, once nothing, hath offended the best thing, in the worst manner: upon which, it, and all things hang, both in being and operations; and by which only, it is the hopeful thing it is: as if some good, and merciful man should hold me up from being swallowed into a gulf, or a deep Well, and in the mean time I should enrage him with foul words, and stab at him. It is part of the first massage, which God sent by Moses to the children of Israel, I AM hath sent me unto you. He 
Exod 3. 14.  calls himself, I AM, because he only is ens per se subsistens, a thing subsistent by himself, he is the fountain of all kinds of being, he only stands without a prop. And I AM, is Gods most ancient name, because Being is the first thing conceivable in him: And I AM, had best authority to send, because his power cannot be derivative, or ministerial. I AM, could not be deputed as a Delegate, to the office of sending. The quality of the injury, is always proportioned to the quality of the person injured, and always measured by it; with reference to the condition of him, who offers the injury. It was said long ago by Aristotle, injuria crescit ex indignitate personae 
Arist. lib. 5. Ethic. c. 5.  illam inferentis, the injury is more great, when it is offered by an inferior person. And I, a person of no account, have injured most highly, three most high persons: what high persons? the three greatest, highest persons in one God; whereof all are so great, that all being most great, one is not greater than the other. Lord help me.   

CHAP. XIII.  
BUt how have I injured God? by sin: the only means, by which he can be injured. Now, to ask what a kind of thing, sin is; is to pose all kinds of learning. Logic, from which we require the nature of a thing by a definition, confesses, that she is altogether ignorant, how to define it. Divinity stands amazed, and is troubled at the sight of she knows not what, breaking within her holy bounds: it is so black, so deformed, such a monster, as being half something, and half nothing, and wanting due parts, not to itself, but to a good thing; and being imperfect beneath all comparison. It is no easy task exactly to tell what is darkness, blindness, lameness, sickness, death. But to tell what sin is, is so hard, how hard? so hard, that it cannot be done. For, as the worthiness of God cannot be sufficiently expressed, for its singular prerogative of excellence: so neither sin, by reason of its particular unworthiness. It hath a title, or a short description rather, and that is, malum infinitum, It is an infinite evil: because extremely opposite to an infinite good. 'Tis a thing, not a thing, which God, who is omnipotent, and made all things we ever saw, and a great deal more: and who is able to make more perfect creatures, than we have yet seen; yea, than the Angels; cannot with all his heavenly power, be the cause of. For, although impotency, which includeth weakness, may not touch him that is omnipotent; yet, some things God cannot do, either because he follows the ordinary law, to which he hath obliged himself from all eternity: or because he is tied by a Decree, or by a promise; or because himself hath necessarily bound himself to himself, to do nothing contrary to the perfection of his Attributes; and the commission of evil, would be most contrary to the perfection of his goodness. Nam quid, saith Saint Ambrose, impossible est Deo? non 
S. Ambro. annot. in c. 23. Num.  quod virtuti arduum; sed quod naturae ejus contrarium. Impossibile istud non infirmitatis est, sed virtutis, & majestatis. What is impossible to God? not, that which is simply hard, with relation to his power; but that which is contrary to his nature. This impossibility is not an argument of his weakness, but of his most perfect power, and most high Majesty. Mali nulla natura est, saith Saint Austin disputing against the 
S. Aug. lib. 11. de civet. Dei, cap. 9  Manichees, The evil of sin hath no nature: for had it had a nature, God had made it. Sin is a mischief, so maliciously grievous, and so grievously malicious, that no man, not the greatest Doctor that ever flourished in the Church of Christ: that no Angel, no not the greatest Seraphin of them all, notwithstanding all their deep, and searching knowledge, sufficiently ever knew the malice, and grievousness of one sin. And yet, I desperately commit many sins, and many sorts of sins, every day. O good Lord, what do I, when I sin? God only knows how venomous a thing, sin is. And the reason is as plain, as the doctrine is strange: God only knows, knows perfectly, his own infinite goodness; and therefore, God only, perfectly knows all extreme opposition to his own infinite goodness. For, how can we, or any power under God, made, or possible to be made, exactly know the nature of a contrary, as contrary, or, that we call the nature of it; when we cannot fully grasp the perfection of that, to which the contrary is contrary. But sin is only, and wholly contrary to God, and in the first place, to his infinite goodness: and that, which is contrary to all an infinite, must be infinitely contrary to it. Hence it is not deduced, but runs of itself: that all God's Attributes, (of which, every one is all his Essence) his Goodness, Wisdom, Providence, Mercie, Justice, Power, Purity, Infinity, Immensity, Eternity, and all, are exceedingly struck at in every sin. Struck at? struck, beaten, buffeted: so that no little part, as I may say, of the divine Majesty, is left unwounded, unmaimed, unbruised. And, as all the perfections of goodness and honour, which are, and are found in creatures, by creatures, as footsteps of the Creator; are also originally, and therefore, most perfectly, and therefore, most eminently, and infinitely, in God: So (mark this, my soul) because sin is God's only enemy; and because there is a combination of evil, the only contrary to all kinds of goodness, linked together in themselves, because joined together in God: one sin containeth, and comprehendeth all kinds of filthiness, all kinds of deformity; the filthiness and deformity of all other sins. Which is one of the reasons, why it is said in Saint James, Whosoever shall keep the 
James 2. 10.  whole Law, and yet offend in one point, is guilty of all. Another cause is: The sinner which breaks charity with God, and offends him in one point; the way being now open, and the reasons why he ought not to offend God, violated; is ready of himself, to offend him in another, and in all; and will, if power, or occasions be not wanting. For, he can never give a good reason, either taken from something in God, or from something concerning himself, why he should offend God in one point, and not in another; because he can never give a good reason, why he should offend him at all: and every offence of God, is most contrary to reason. Sin is the chiefest evil, or rather all evil; and therefore, so contrary to God, the chiefest good, or rather, all good: that although it is permitted, because directed to a good end, by his Providence; yet neither can it be so much as fathered by his Omnipotence; nor suffered by his Justice; nor yet approved by his wisdom. And is it not a most wicked business, to commit an act of that soul quality; that God's Providence must presently to work, and turn it to Good, or he lies open to a reproach, for having suffered evil: and there must be that, which we name a thing, in the world; and God the Creator of all things, must not be the cause of it, nor have any hand in it: and God must be forced to strike with his justice, as if he delighted in our destruction: And if he will know all, and be God, he must be compelled to look upon that which his wisdom cannot like, because it hath no being in him, as it is the folly of sin, nor any connexion with his wisdom? I am certain, I think not of all this, when I sin. Sin is the destruction of Grace. I have said enough. And Thomas Aquinas, disputing 
Tho. Aqui. 1. 2. q. 113. art. 9 ad 2.  of the difference betwixt the justification of a sinner, and the creation of the world, in the worth of the Act; saith: Bonum gratiae unius majus est, quam bonum naturae totius universi: the good of grace in one man, though not raised above one degree, is a greater good, than all the good of nature, pertaining to the world: then the Sun, Moon, Stars, Earth, Sea, than any thing I ever saw, or naturally can see: then the soul of man with God's Image in it, though of so pure a substance, that it cannot be seen. And Grace in the soul, may be fitly compared to the light of the Sun in the world. For as there are degrees and differences of this outward light, suiting with the time of the day: So, there is the light of Nature, that is, of Reason in us: the light of Learning; the light of Experience; the light of Grace. This fair light of the Sun, the light of Grace, we in the mean time crucifying and killing Christ; is all darkened with sin: as the Sun itself was darkened when Christ hung dying upon the Cross. Sin is the Consumption of goodness: the death of the soul, man's  part, and that, by which he resembles his Creator, and i● allied to God. One evil thought, is a secret conspiracy against God, and all the triumphant Court of Heaven. By every bad word, we scornfully spit in our Saviour's face. And with every ill action, we buffet him. This, to speak the best of it, is Jewish cruelty. What? a Christian turned Jew? Now my eyes shut yourselves, unworthy to behold Gods good light or his Creatures by it; whose Maker I have abused, and strove to disenthrone, though all Creatures, and myself should have fallen with him. With sorrow of heart, I will open my own sins before him, whether open or secret; which must be the more grievous, because I was ashamed to act them before men. The desperation of Cain shall not come near me. Mentiris 
S. Aug. in Gen. 4. super major est iniquitas mea.  Cain, saith Saint Austin, major est Dei pietas, quam omnis iniquitas: Cain, thou liest; God's mercy is greater than all sin.   

CHAP. XIIII.  
BUt, do not mine eyes run all this while? have not tears opened them? True tears of repentance, as Chrysologus 
Chrysol.  speaketh, extinguunt gehennam, put out, and extinguish Hell-fire; which all good men preach to be unquenchable. We see that when dark clouds cover the Heavens, they seem, as it were, possessed with horror, and sadness: yet, the wind hath no sooner beat upon them & shaken them into little drops of 
Psal. 126. 5.  rain, but the Heavens begin to grow clear, and by little and little to look with a most pleasant face upon the world: For, they that sow in tears, shall reap in joy: Because the seedtime was wet, and troublesome; it shall be fair weather, and Sunshine all the harvest. The shedding of tears from the eyes of a true Penitent, is a spiritual Baptism, by which the soul is renewed in Christ: and when will the Sun shine, if not after so sweet a shower? Can I behold such a sweet shower falling from another, I hope I should learn to drop, my 
Luke. 7. 5. 37. 38.  self. Saint Luke hath an eminent example. And behold, Behold, a watchword, some great matter the Scripture hath to say; And behold, a Woman in the City. A Woman? what Woman? why, she, the woman so much talked of, the Sinner, A Woman in the City, which was a sinner; she desires not to be known, or called, by any other name but sinner. And if you call, sinner, where are you; She is quick of hearing on that part, and she knows you mean her, and is ready to answer, that's my name, here I come. And what with her, now she is come? Why, this Woman, the sinner, when she knew that Jesus sat at meat in the Pharisees house, brought an Alabaster Box of ointment. Now, take a view of her behaviour. And stood at his feet. She durst not look higher than his feet, and lower she could not look: and she was willing to be trod upon, if he pleased. Behind him. She did not think herself worthy, that he should look upon her: or that she, so wretched a sinner, and yet not a sinner, but the sinner, should behold his blessed face. Weeping. All this while the clouds have been in gathering; now it raines. But, where fell the rain? And began to wash his feet. How? with what? with tears: now I understand you; she stood, but her tears fell, and her heart with them. With tears. With rainwater that never had been foul, never mingled with any kind of uncleanness; it was a washing rain: water, that came but even now from Heaven. Here is not all. And did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment: and me thinks I smell it. Nay then, she did not stand now: doubtless she came upon her knees, to wipe his feet with the hairs of her head. And kissed his feet. O, the sinner hath not as yet forgot to kiss: and rather than she will not be kissing, she will kiss the very feet of him she loves. And anointed them with the ointment. She did not anoint them with ointment, to make her kissing sweet, or him sweeter; for, that she thought, he could not be; but to express her sweet love. Here, head, and hairs, and eyes, and lips, and hands, and heart, and all were at work. And was not this a sweet shower? were not the tears sweeter than the ointment, though the ointment was passing sweet? Now, my head, and eyes, and lips, and hands, and heart, and all, can ye be lookers on, and not actors, and imitators of what ye see? I am not worthy to take in, or give out the sweet air of Heaven. What said I? Was it Heaven I spoke of? I am not worthy to name Heaven. And yet still I name it, as if I did belong to it. No, no: not worthy to be the meanest of God's creatures; a Worm. A Worm is a pretty thing, of a little thing. Not worthy to be a Toad. O poor, naked, miserable! what shall I call thee? And yet still I live, and look upwards. O perfect bounty, with all her dimensions; length, breath, and depth! I am very hearty sorry, that I am no more sorry. I would I were as hearty sorrowful for all my sins, and for every one in particular, as God can make a sinner. O my heart, be of good comfort, be hearty; the desire of sorrow, is a kind of sorrow. I do hate, and even loath all my most execrable abominations. O that I could revoke the filthiness of my life! But fool, I wish to do more than a Power, which can do all, that can be done: And that is, factum infectum facere, to make what hath been done, not to have been done. O then, that no such filthiness had ever been acted by me! If I were now again, to make my first entrance upon the years of Reason, and Discretion: I would in the word of a Christian, aided by Christ, I would stand always like a Watchman over myself: I would be ever awake: I would suspect all occurrences, that could in reason be suspected: and have an eye upon every dark place; and upon every corner, where a Devil can hid himself, or his black head. O my Saviour, crucified for me; as truly, as if there had not been another sinner besides myself I; do kiss with reverence, the wounds of thy feet, hands, & heart: And now, all my offences, as well inwardly, as outwardly contracted; shall be washed away. Hid me, O hid me▪ But, where shalt thou hid me? not in Heaven; for that is too clean a place for me as I am: I shall pollute it. Nor upon Earth: for there thy Father's anger will will find me in the places, wherein I committed my sins; which may give him fair occasions to remember my sins, and to destroy me. Nor in the Sea; for, all the water of the great Ocean, cannot make me white. But, betwixt Heaven, Earth, and Sea: in the cliffs of the Rock, and especially in the large wound of thy breast; that I may lie close to thy heart: and sometimes in thy heart, as in a retiring chamber; and sing aloud, that the Angels of heaven may hear me, and sing their parts with me in the song: Blessed be Jesus Christ, the Saviour 
S. Bern. Serm. 3. in Cant.  of the world, for ever and ever: and for fear, that ever should ever end, for evermore. All this I beg, lying most humbly at thy feet, ubi sancta peccatrix peccata deposuit, induit sanctitatem, where the holy sinner Magdalene laid down her sins, and put on sanctity. What now is to be done? I will hereafter be another kind of Creature, a Creature of another world: indeed, I will. But, I am too quick. With the powerful, and active help of the divine Grace, I will. Create 
Ps. 51. 10.  in me a clean heart O God. O pure God, O God the Creator: It is thou I call upon. Observe my prayer. Create in me a clean heart: Create it, make it of nothing, as thou didst the world. For now, I am nothing, but a nothing of uncleanness. And it is a clean heart I would have: for then, I shall be clean all over, and clean in every part. And I know, it must be a clean heart, if it be newly created by thee: For, nothing ever, that came immediately from thee, was sent hither unclean by thee. And, although the soul comes hither unclean, it comes not unclean, as coming immediately from thee, and as thy Creature: but as created in a body, and as part of a man, which comes from Adam; that having been made clean by thee, became unclean by his own folly; both in himself, and in all his posterity.   

CHAP. XV.  
IT is not amiss here, to take the sovereign counsel of Saint Cyprian to Donat, delivered 
S. Cyprian ep. 2. l. 2. ad Donatum.  in these words: Paulisper te crede subduci in ardui montis verticem celsiorem, & caet. Let every one imagine himself lifted to the the top of a high mountain, upon which he may take a full view of all the world. Here he may see whole Cities, suddenly consumed, and emptied by the Plague: a disease, which having arrested (for example) one of us, and given him two or three tokens of death, will scarce allow him time to look up to Heaven, and say, Lord be merciful unto me a sinner. There whole Countries, miserably wasted, and unpeopled by Famine; while men do walk from place to place like pale Ghosts, or living Anatomies, and feed hearty upon their own flesh, paying the debt due to the stomach, out of their arms; and while the hungry mother is enforced, as in the siege of Jerusalem, to return her dearest child by pieces into the place, from which nature gave it entire. Yonder, a great part of the world most cruelly devoured by the sword; where blood lies spilt sometimes in greater abundance than water; and where is no respect had to feeble old age, to weak women, or to innocent children; but all lie mangled in a heap, as if no such thing had been ever heard of there, as mercy. Sin is the wicked actor of all this. Here he may behold Fire, turning the labours of an hundred years, in one small hour, into unprofitable ashes; and perhaps, many a gallant man and woman burnt, & brought almost to a handful. There, Water breaking out by main strength from the Sea, and spreading itself over Towns & Countries, to the destruction of every living thing, but such as God made to thrive in the water: while the lost carcases of poor Christians are carried in a great number, from shore to shore, from Country to Country, all swelled and torn, till they are washed away into fruitless scum, which remaineth here, and there, on the top of the water, to obey all tides, and to be tossed, and tumbled with every wind. Invention can assign no other cause of all this, but sin. All the punishments that ever were, are, or shall be inflicted upon men: All the evils, which ever did, do now, or shall hereafter fall heavy upon Creatures, be they sensible, or unsensible, appointed for man's use, draw life, breath, strength, sinews, and all their force from the foul sins, and superstitions of the world.  
Pause here a little, and give place to a pious meditation. If Almighty God did so rigorously punish those adulterate Cities of Palestine, with Sodom the chief head of them, that besides the present punishment of a sudden overthrow by fire and brimstone from Heaven, as if justice could not stand quiet in such grievous crimes; the Country, which once was a second Paradise, another garden of the world, now at this day, lies so pitifully desolate; that nothing is to be seen, but black and sooty ground, ashes and stones half burnt: there remaining in the middle a great Lake, called by a scornful name, mare mortuum, the dead Sea: from which a dark smoke continually rises, most pernicious to man, and every living creature: where are no trees but such as are hypocritically fruitful. Apples indeed, hang openly, and which, in the judgement of the eye, are ripe: but come to them, enticed with their colour, & press them with the least touch, they scatter presently into vain dust. The substance of this, we read even in Heathen Authors, Solinus, Cornelius Tacitus; but especially, 
Solinus c. 84. Corn. Tac▪ l. 5. hist.. Joseph de bell. Jud. l. 5. c. 5.  and with a more free addition of circumstances, in Josephus the Jew, borne and bred up, not fare from this unfortunate Country. Behold here, a woeful extremity. It was a rainy morning with them; and yet wondrous light. The were burned to ashes, before they could rise, either from their beds, or their sins. And because they were such deserving sinners, and yet, were not quick in going to Hell; Hell came to them in fire and brimstone. Five great Cities, and every part of them, were all on fire together: and it burned so violently, that all the Sea could not have quenched the flames. And was not God's Anger burning hot? me thinks now I hear the damned in Hell, cry from all sides, fire, fire, fire: and yet, no creature will ever be able to quench the least spark of it. O the goodness of God, that holds me up, over the great Dragon's mouth; and yet still out of his mouth, though he does crave, and whine, and cry for me. If I say, God Almighty imprinted with an iron instrument, these horrid marks of his anger, on the hateful forehead of one Country, for the sins of some few people: what, O what will he do, or in what strenge, and new kind of anger, will he express himself in the black day of judgement, for the sins of the whole world? Especially, since that sin is now grown exceedingly more divers, both in the species, and in the particulars, than it was in the infancy, or childhood of the world. In the day of judgement, when the Devil questionless, as Saint Basil observes, will say something before the Bench, to aggravate the matter: Hear, great Lord of Heaven and Hell, I created not these people, (nor could I bring them from nothing) Nor did I engrave my great sign and Image in their souls. I did not take their nature. I did not sweat blood, nor die for them. I did not send Apostles, and Preachers, to signify my will to them, in a most powerful manner; or give grace to effect it. I never wrought a miracle to bring weight to my say: Nor did I promise them a Kingdom, or eternal blessedness: but truly, prepared for them a dark Dungeon, where they shall lie, and die with me eternally. And yet, behold mighty Judge, my cursed crew of reprobates is the greatest by infinites: whom though I much hate, yet I much love their company.  
And if we look before Sodom; God in his dreadful anger, drowned all the world for sin; both man and beast: behaving himself in regard of man's beastly sins, as if he scarce knew, which was the man, and which the beast. Had we been (as we might have been) in the number of those poor lost wretches, where had we been this day? Distressed creatures, they climbed the trees; they flew to the tops of the mountains to save their lives: Happy was he or she that stood highest. But all in vain. The waters risen by some and by some, they waiting with trembling expectation: the Flood got up as high as they: the waves took them, roaring as loud as they; and their sins sunk them. Part of them cleaved to boards, planks, and other floating moveables for a while: the drunkard to the barrel, the covetous man to his chest of money, as very desirous to stay in the world, and sin again: but no creature of God was willing to save his enemy. And every one that is like to Ulysses, praised by Homer with this elegy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he knew the Cities and manners of many people; may quickly give us to understand, how strangely the world in many places is defaced, and wounded for sin. Vae laudabili vitae hominum, saith Saint Austin, si remota misericordia discutias eam: Woe to the good lives of men, if thou O Lord, shalt discuss them without mercy; We then with our bad lives, how many woes shall we undergo? And the rather, because it is most true, which the same Saint Austin teacheth, Multa laudata ab hominibus, Deo teste, damnantur; 
S. Aug. lib. 3. Confess. c. 9  cum saepe se aliter habent species facti, & aliter animus facientis: Many things praised by men, are condemned by God; because oftentimes, the outward bark, and appearance of the deed, doth not correspond, and fall in with the mind of the Doer.  
O Sin, it is a great virtue to hate thee. A Toad is a very pretty thing, in comparison of thee. And now I remember, a Toad is Gods good creature; and if it could speak, might truly say: Lord, such a one as I am, I was made by thee: And howosoever I look black and cloudy, that I move hate in passionate men, yet thou lovest me. Yea verily, the loathed Serpent might say, if it had man's tongue, and understanding: Although I creep in the dirt, lick the dust of the earth, and draw a long ugly train after me: though under variety of colours, and a spotted skin, I shrowded poison; it being observed, that the Serpent with the brightest scales, hideth the most dangerous venom: though my life is wedded to such a body, as the Devil first abused to appear in: though men are so fare from yielding me any help, that they run speedily from me: yet I have the same maker as they, and derive the worth of my being from as high a descent as they do: and as they are sinful, I am more perfect, and exceedingly more beautiful in the sight of God, and all his Angels. I do not marvel now, that the holy Psalmist spoke so hearty, when he said, Iniquitatem odio habui, & abominatus 
Ps. 119.  sum, I hated iniquity, and my soul had it in abomination. Go sin, the Viper shall take place in our bosoms before thee. For, the Viper, that eateth through the tender womb of the mother, never saw the mother before that blind act of cruelty; so that the Viper is only cruel before he is borne, and before he ever saw a gentle creature, or this blessed light to which his mother brought him. But the sinner sees God in his creatures. And the Viper doth but defeat the body, to bring a temporal death: thou the soul, to bring a death, drawn out, and lengthened with eternity.   

CHAP. XVI.  
TO sin, is to turn our backs with great contempt towards God: Towards God, standing in the midst of all his Angels, and holding up Heaven with one hand, and earth with another: and to turn our faces, and embraces with great fondness to a vile Creature. O that a true sight of this, like a good Angel, might always appear to us, before we sin! As the proud man and woman turn from God, the boundless treasure of all excellency, and sit brooding, and swelling, as upon empty shells, upon the frail and contemptible goods of mind, body, fortune. The angry man and woman turn from God, the sweetness of Heaven and Earth, and side with their own turbulent passions. The Glutton, and Drunkard turn from God, to whom the eyes of all things do look up for their meat and drink in due season, and perform their devotions to their fat bodies and bellies, quorum Deus venter est, whose 
Phil. 3. 19  God is their belly. Which Saint Paul spoke, as it appeareth by the verse immediately precedent, even weeping. The lascivious man and woman turn from God, the Fountain of all true and solid comfort, and take in exchange, the pleasure of Beasts. The covetous man and woman turn from God, without whom the rich are very poor; and dance about the golden Calf, making an Idol of their money. For, Covetousness 
Coloss. 3. 5.  is Idolatry: The envious man and woman turn from God, from whom come both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not inward only, but all outward gifts: and stick to a repining at God's liberality in others. The slothful man and woman turn from God, whose providence is in continual action & exercise, and give flesh, bones, head, heart, and all to the pillow. Judas had thirty pence for Christ, but we have little or nought for him. All the good gifts of the holy Ghost, are struck to the heart by sin. S. John beheld in his Revelation, a great red Dragon, having seven heads, and seven 
Rev. 12. 3.  crowns upon his heads. And again, a woman 
Rev. 17. 3.  sitting upon a Scarlet-coloured beast, having seven heads. The seven heads, are the seven deadly sins, which the great red Dragon, the Devil begetteth upon the woman, the sinful soul: wherewith he resisteth, and putteth to flight the seven choice gifts of the holy Ghost. I remember the woman, whom our Saviour dispossessed of seven Devils; and the Leper, that by the Prophet's appointment was dipped seven times in the river Jordane. The Devil overcommeth the gift of fear (The fear of the Lord is the brginning of wisdom) with pride, and presumption: which utterly expel the fear of God. With anger he smothereth the gift of knowledge: For, blinded with anger, we judge not according to knowledge. With envy, he stifleth the gift of piety or godliness; For, by envy we bandy with our thoughts, words, and actions, against our neighbours. With lust and luxury he destroyeth the gift of wisdom, by which we are made brutishly foolish. With covetousness he confoundeth the gift of counsel, by which we are violently drawn from all good counsel, in the pursuit of base, but sweet lucre: Covetousness being the root of all evil. With Gluttony and Drunkenness he killeth the gift of understanding, by which we are besotted, and left altogether unfit to know, or understand. And with sloth he vanquisheth the gift of Fortitude, by which we are made weak and infirm, and benumbed with fear and sorrow in the search of good things. Here is a battle, wherein the weak overcome the strong; and all, because the strong are fallen into the mischievous hands of a most barbarous Traitor, a Traitor to God, and his own soul. To sin, is to betray Christ, and give him over to death and destruction, that the sin, that is, Barabas, the murderer may live. Here is a business, O Lord! And to sin, is to banish the holy Ghost with all his gifts, to bid him go, go seek a lodging amongst the rogues, & beggars: And being unwilling to go (as he is love itself) and therefore struggling to stay; to thrust him out of the soul by the head and shoulders; as desirous in our anger, to break a limb of him, if he had one. O that we could remember at these times, that we are the Devils officers! And when sin is not the privation of Grace, because it comes where it is not: it the more dimmeth, and defaceth nature. Sin is the death and burial of the soul, which only God can raise again: For, as the body dyeth, and falleth to the ground, when the soul forsaketh it: so the soul dyeth, and falleth under the ground, to Hellgate, when it is forsaken by God. O Christian, saith Saint Austin, non sunt in te charitatis viscera, si luges corpus, a quo recessit anima: animam vero, a qua recessit Deus, non luges. O Christian, there are no bowels of charity in thee, if thou mournest for a body, from which the soul is gone: and dost not mourn for the wretched, and forlorn estate of a soul, from which God is departed. One sin is a greater evil, greater above expression, than all the evils of punishment, that can be inflicted upon us, by God himself, in this world, or in the world to come: A greater evil beyond all measure, than Hell-fire, which shall never be quenched. One sin. O what have I done many thousand times over! It is the truth, and nothing but the truth. And therefore, it is said of the sin of evil speaking: The death thereof is an evil death, the grave 
Ecclesiasticus 28. 21.  were better than it. The words will bear another sense, utilis potius infernus quam illa, Hell were more profitable than it. And this is proved as easily as written, or spoken. For, the evils of punishment bereave us only of limited and finite goods: as sickness depriveth us of health, death of life. But sin depriveth us of God, the only Good that is infinite. And the privation is always by so much the more grievous, by how much the good is more good, of which we are deprived. The evils of punishment come from God, flow naturally from him, as from their true source & cause. Go, ask the Prophet Amos, he will say as much: 
Amos 3. 6  Shall there be evil in a City, and the Lord hath not done it? God hath nothing to do with sin, but four ways: in all which he stands off, and comes not near it: In the hindrance, in the sufferance, in turning it to good ends, and in appointing the punishment. And all the evils of punishment, which God ever heaped upon man, on earth, and in Hell, or is able to heap, are not fit punishment; my drift is not equal to the mischief of one sin, though the Papists think otherwise of their venial sins: God always punishing under the desert of sin, as he always rewards above virtue; as being more prone to the acts of mercy, then of justice. And neither all Gods Creatures, nor God himself (be it spoken with due reverence and respect to his omnipotency) can shower down so great evils upon man, as he daily pulleth upon himself. For they can only sting his body with the evils of punishment; he staineth his own soul with the evil of sin. And therefore Saint Chrysostom's Paradox, out of which he hath dreined a most learned Homily, is not a Paradox: Nemo laeditur nisi a seipso. No man is hurt but by himself: For, it is plain, that matters of punishment may be turned to virtue, which doth not hurt: but always from sin comes damage and hurt, because more is lost then gained, though all the world be gained: it being sure, that by sin God is lost, and cannot be gained. Sin, (to speak gently) is the sleep of the soul. For, as he that sleepeth, fears oftentimes what is not to be feared: As, to be drowned in deep waters, to fall from the top of a high rock into the Sea, to be devoured by a Bear, or a Lion, or some such vain thing, of which he dreams; but the Thief, who comes now in earnest to cut his throat, he fears not: So the sinner fears some few shadows of danger, but not the sin that kills him. O foolish Horse, that starts at the shadow of a tree, and when the Drums and Trumpets sound, runs gladly among the Pikes, thrusting himself upon true danger! And as he that sleepeth, believes oftentimes, that he is in full possession of that which he hath not. He dreams of gold, and of a Palace; and in the act, the cobwebs of his poor Cottage drop upon his face, and wake him. The sinner being in danger, dreams of safety; and wakes, environed with danger. And lastly, as he that sleepeth, performs oftentimes the work of a waking man, but imperfectly: He speaks, but brokenly, and with little sense: He rises, and walks, but seldom without a fall. So the habits of virtues being destroyed in a sinner, have left a warmth and facility behind them; which seem virtuous, when they are not; and therefore delude exceedingly, both the person and all the witnesses of his carriage. And such a person is more dangerously sick than the Hypocrite, who knoweth his error; or may be soon convinced of it by the light of nature. Phoenix in Homer, under whose government Achilles was brought up to that great height and perfection of knowledge, was directed by the rules of natural prudence, to be two Masters to him. For, the Poet describes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a director, not only of his words, but of his deeds also. But he that is warmed with such a heat, when the fire is gone, believes that he is hot, rejoiceth in it; and little thinks what kind of warmth it is, wherewith he is heated.  
From these premises, I gather what I had lost. I had lost the princely robe of justice, the rich garment of needlework, wherewith the King's daughter was adorned: after the loss of which, my soul was not the King's daughter. I had lost the name, dignity, and credit of God's good child: the special providence, and protection, with which he shrouds, as a Hen her Chickens, covers, and spreads himself over the just: (O 'tis warm being under his wings) and all the more special helps, which imparting to them, he denies to sinners, I had lost. I had lost faith, and except hope, all infused virtues: which are the strength, veins, and sinews of the soul, by which she is enabled to do well and orderly in order to salvation; and which are, as it were, the fair pearls, with which she is beautified. I had lost, O I had lost the most unvaluable benefit of Christ's merits. Christ could not say then to his Father of me; Father give him me, I have bought him. I had lost God, and therefore was rob of all good. He that is every where, was gone from me. He was out of my reach, out of my call: and he would not hear me, but called by earnest repentance: a hard task, and not possibly to be compassed, without his powerful assistance, that was fare from me. And (which is the top of admiration) I had lost myself; and could by no means, learn whither I was gone. Had I gone out into the streets, and asked all passengers, if any good man or woman could tell where I was: Had I said, neighbour, pray have you found me? I am lost. Whatsoever my neighbours had said, all sound Christians would have answered, that I was lost, and so lost, that I could never be found, but by an infinite power: and that for their parts they knew not where I was. Indeed, I neither know, nor shall ever know fully, what I had lost. Go now, all Merchants, and Tradesmen, henceforth hold your peace, speak no more of your losses by Sea or Land. I had lost more, than Land and Sea themselves. And having lost all good, I stayed not there, but also was overwhelmed with all evil. It is a great evil of disgrace to be the child of a wicked man, or willing to serve him. Sin had made me the child of the Devil, and more subject than a child, a slave to him and sin. And therefore Christ said to sinners, Ye are of your Father the Devil. He said likewise, Verily, verily, I say unto you, whosoever committeth sin, is the servant of sin. Sin then, being all over evil, and all the evil that is: and I having committed sin, and so, being the willing servant of sin, what a strange kind of evil was I, that served so great an evil; when we all know, the servant is not higher than his Master, but much under him? Here is a secret. It is an evil chance to a house, when it falls into the most hard hands of a cruel murderer, or bloody traitor. But sin had changed me into the most unhappy dwelling of the Devil. And I that once feared to see the Devil, and who if I had seen him, would have run; much more, feared to come near him, or to dwell with him in the same house, or chamber; had then taken both him, and Hell-fire that he carries about him, into my own self, and given him the closet of my own heart to lodge in. Sin changed the Angels of Heaven from a pure white, to a most foul black. And thus it had altered me. I know that some of God's people, had they seen me, would have said: What ere the matter is, you are wonderfully changed: And then, I might well have answered, Truly I am not well, I am vexed with a continual fit of a deadly sickness. And I am so weakened by it, that I cannot distinguish betwixt good and bad. I have exchanged God for vile things, hypocrisy and superstition, which I have preferred before God. For he that of two things laid before him, chooseth one, esteems that to be the greater good which he taketh, and preferreth before the other. I know not what I do: For I wound God altogether with his own weapons, with the same gifts, which I received of him, with a condition to serve him: having turned all his gifts into the sharp weapons of sin. I wound him with his own concourse, his power, by which he doth assist me in all actions, agreeable to my nature; so that I force God to strike himself in very deed with his own hand, as if I dealt with a child: and set God against himself, as it were, causing division in the best, and highest unity.  
But now being recovered of the disease, my understanding is more clear, and more discerning; and knowing God here, my Faith and Hope give me a kind of security, that I shall know him more distinctly hereafter, and see him face to face. Man desiring to know, labours to know; and because knowledge is honey-sweet, the more he knows, the more he labours to know, and the more he knows to labour for knowledge. And in his labouring to know, one chief part of the knowledge he gains, is, that although he still labours to know, and still knows, and although he should live a thousand years, and still know; still amongst the things which may be known, they would be more which he knows not, than which he knows. And so still it would be, though he should live in the world, for ever. But God did not plant the natural passion of desire in the reasonable soul, with an intention, that it should always lie gaping; but that it should at length be satisfied, when it should close at last, with its last end. The like effect follows in pursuing other objects of desire. If God should have made, after his conquest of one, another world for Alexander; when he had done there, he would have been weeping again: while indeed, he would not have wept for another world, but implicitly for God, who onecould have filled his boundless desire. The desire of man, is in a manner infinite, because it desires one thing after another, into infinite: And it can never be satisfied in this manner, because the things desired come not altogether, but ever, one after another: as the day cometh, but successively, hour after hour, not altogether. And therefore it must follow, & it will follow, and it cannot but follow, that it must be satisfied with a thing actually infinite; which shall always feed, and yet always fill the soul with knowledge, riches, pleasure, every good thing: ut semper quidem Deus doceat, saith S. Irenaeus, homo autem semper discat quae sunt a Deo: That God may always teach, and man may always learn: every degree of light opening to the soul a more ample and more clear sight of God, in himself, or in his creatures. Desire and Love tend to union: we desire to have, and we love to enjoy. And therefore, the powers desiring and loving, strive to bring home the thing beloved: where desire ceases, and love remains. And thus also, in the acts of knowledge. For alhough after our manner of knowing in this world, because our knowledge is imperfect, it is not required, that the thing known or understood should be joined to the understanding, by which we know; but this is contented with a species or picture of it: yet when we know and see clearly, God and the understanding come face to face; they meet in a close union together. The Understanding being the first faculty, must, as it were, first touch the divine Essence. I must not here imagine, that the union of the blessed soul with God, is like the conjunction of Christ's humanity with his divinity, whence resulteth one person, which we call Christ: but she shall be joined to him, as a child to the mother's breast, where indeed it sucks, and takes hold with the mouth, but the mother holds it fast in her arms, supporting it, that it cannot fall, either to the ground, or from the breast. And whereas these two faces are very different, the Understanding▪ be it Angelical, or Humane, and the Essence of God: because God cannot stoop in his Essence, though he doth in his power and other Attributes, the created understanding, as being very low, is lifted up to the divine Essence; that is, strengthened with a light, which we call the light of glory. And this is a true Comment upon the Prophet David, In thy light shall we see light. It was excellently 
Psal. 36. 9  done of the Father of lights, in the creation of the world, in the first place to produce light. For, as it was the first perfect creature, so it shall be the last, I mean, the light of glory. He gins with light, he goes on with light; look else: and he ends with light. And why so? because God is light, and because he ever was, and is, and ever will be light. The soul shall see in God, a most exact Unity branched into a Trinity; a most perfect Trinity gathered together in an Unity: the most excellent independency, or rather priority of the Father, (because neither doth the Son or holy Ghost in any proper sense, depend) the most excellent generation of the Son, the most excellent procession of the holy Ghost; whereof one is not the other, and yet, they are not three most excellent, but one most excellent. O Mystery of Mysteries! How the Angels in every degree depend upon God, and differ one from another! How because he could not make a creature as perfect as himself, he goes in some kind, as fare as he can, gives them as much of him as he is able: imparting to them unchangeableness and eternity, though not from everlasting, yet for ever and ever! How fitly the chosen of God, fill up the number of the fallen Angels; every one enjoying a different degree of blessedness; their works, and means of their salvation having been different: and because of every one it might be said, Non erat similis illi, qui conservaret legem Excelsi. He had not his like, in keeping the law of the most High: because nature differing in all, the means and courses did answerably differ. And whereas in the world, she saw God in his creatures, she shall now see the creatures in God, which she saw, which she saw not, and which humane eye never saw: which shall afford her satisfaction, though not perfect her blessedness, according to S. Austin, He that sees thee, O God, and thy works in thee, non propter illa beatior, sed propter te solum, is not more happy for seeing them in thee, but for seeing thee only. She shall see as much as God hath set apart for her blessedness; and though she differ from others in her extension of sight, she shall not desire to share equally with them, because it is one of her perfections, and indeed part of her blessedness, to rest perfectly upon the will of God, from whence flows a blessed peace. From this beatifical vision, or sight of God's face, shall flame out a most ardent love of God. We behold in the world but certain emblems of God's mercy, justice, power, and the like▪ which are out of God, and in creatures; and yet, the reflection sets us on fire with the love of God. How then shall we burn in love towards him, when we shall see all we see, in God, though not all in God, in whom all is God? Verily, this love will have a Property above all loves. For the lover of God in Heaven, cannot but love him. For▪ having once seen him, he cannot but look upon him; and looking upon him, he cannot but love him. Many objects in this mean world, mean, in respect of Heaven, at the first sight, stir us to love. Looking we love, and loving we look and the more we look, the more we love▪ and the more we love, the more we look; and we cannot tell for the time, whether we look more, or love more. Call away the soul that looks upon God▪ offer her a thousand worlds for the present, and ten thousand hereafter. Bring all the cunning enticements that the Devil can think of, or that God can give him leave to forge: make here an assurance of all that God can give, besides himself: bring Gods own hand to it. Go to her again, speak aloud, tell her of another Heaven, where, although God is not to be enjoyed, yet there are Angels to be seen, and delights without number, to minister pleasures that cannot be numbered. Speak words as fair, as the soul you speak to: And cry with the Devil, All 
Matt. 4. 9  these things will I give thee: not over one world, O poor, O barren temptation! but over as many worlds, as God can make, if thou wilt turn aside from God, but a little, a very little, or wink out but one moment. She will not, she cannot: not that she will not, because she cannot; or that she cannot, because she will not: but she neither will, nor can. Nothing but God's holy will can move her to turn aside, or wink, and that she knows, is constant to her Happiness. O the baseness of this world! O the beastliness of our lusts, and carnal desires! O the vileness of our pride, and filthy bravery! How foul, how forbid, how beggarly they are, set in comparison with the fight of God in Heaven? What poor things are they, to take in exchange for eternal blessedness? Go, go presently, and sell your part of Heaven, your part in God for these base things. O the vanities of earthly Courts and kingdoms! Give us God, him, him, only him, and let all go. For in God, we shall have riches without care, honour without fear, beauty without fading, joy without sorrow, content without vexation; all good things, not one after one, but altogether; and without the defects annexed to them in this imperfect world. The Husband that loves the Wife of his bosom: the Mother that loves the child of her womb: the children that love their Parents, whose living Images they are: the friend, that loves his friend, for whom he would endanger his life, though he hath but one: they may frame a conceit of the tender love of God to the soul, and of the soul to God: but they cannot entirely, and comprehensively conceive it. For upon earth we may love one man or woman most; yet we may love others, though not as the persons we love most; and our love of others, may have no respect to the person we love most, and so our love may be divided. We cannot love two most: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Plato speaks, there is but one best in all kinds, one best, one best-beloved. But in Heaven, our love shall settle with all the force it can make, upon God; where only one is to be loved: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Justin, for Gods most perfect unity requires the perfection of a Monarchy. It is the most perfect government, where is one supreme, Governor, and therefore one God. And though in Heaven, we love Saints, and Angels, yet that love is a natural branch of the love of God. We love them, because we love God: we love them in God; we love God in them, we love God for himself, and we love them altogether for God. But where a Trinity of persons is the Giver, in the highest gift of all, and the end of all other gifts, there must appear a trinity of gifts: the sight of God, the love of God, and a rejoicing in God. According to the good we receive, and the intimacy of its connexion with us, so natured is our joy. It must then be the greatest joy, when we shall perfectly enjoy the greatest good. But what if the greatest good be all good, shall we have all joy? yes, I writ it with great joy, all joy: the sight of all, all love, all joy: not that can be given, or that can be received, but that we can receive. Quicquid recipitur, ad modum recipientis recipitur: whatsoever is received, is received according to the capacity of the receiver. And though perhaps some one or some few, shall receive all that can be given to such a creature: (for, God now gives himself out most freely) yet they shall not receive all, because no finite can receive an infinite: nor all that a more perfect creature could receive. It will be no small part of the soul's joy, that Gods will is done in his Saints, in his Angels, in the saved, in the damned. The righteous, 
Psal. 58. 10  saith the Psalmist, shall rejoice when he seethe the vengeance. There cannot be a knowledge and possession of God, without great joy. And will it not afford matter of great comfort to the soul, to see in God, the dangers of this world, both spiritual and temporal, which strengthened with a hand from Heaven, she fairly passed? When she thinks, being now in full security: With such a plot the Devil assaulted me at such a time; had not God been in the combat with me on my side, I had been lost. Had I run such a course, that run in my head at such an hour, I had run headlong to Hell. Had God called for me, and for an account, at such a day, by land; by sea, when the sea roared, the winds blue, the rocks watched for the vessel I was in; when the Ship reeled to and fro like a drunken man, the Seamen staggered and trembled; I had not been a blessed soul. Through what a strange world did I travel hither? how every small corner was beset with snares? how the ways abroad; how the houses and streets of Towns; and the very Churches were thronged with evil Spirits, which I never saw till now? How sweet, how merciful God was to the world; divided and distracted with so many errors; defiled with so many sins? How could he suffer men to live out half their days? He that brought the world from nothing to something, why did he not throw it away in his anger, from something to nothing again O sweetnsse, goodness, mercy, great, exceeding, infinite▪ and there she dives. In this life, no joy goes without a sorrow, without its Keeper: that our life is like the roof of the great Temple in Jerusalem, which, as Villalpandus records out of Josephus, shown flowers growing among guilded prickles: and surely, in the best day of our lives, when we sung the sweetest, if we sink into the matter, we shall find, that we had a sharp thorn at our breasts. But the inside of Heaven is without a cloud. Every day, though new, and fresh, and shining, is like a Friar's weed, dishonoured with a patch, a badge of our beggary, our misery.  
The Romish Canon-law keeps the Popes so close to Religion, that none are deposed ipso facto, but for the crime of Heresy. God the maintainer of this joy can never be stirred; and therefore it must needs be a settled joy. And of this Country I joy to speak, because I am now in the way to it. I will turn my eyes a little upon the Queen of Sheba. She comes from a fare Country: what's her business? Only to see, and speak with Solomon. Which being done, what says she? And when the Queen of Sheba 
1. King. 10. 4.  bade seen all salomon's wisdom; not heard, but seen, it was not only wisdom of words. And the house that he had built: yonder house, above. Now I shall take of the Text here and there: And the attendance of his Ministers: his blessed Angels: and 
Vers. 5.  their apparel, their robes of immortality; there was no more spirit in her: and behold, the half was not told me: thy Preachers 
Vers. 7.  could not speak half: Happy are these thy 
Vers. 8.  servants which stand continually before thee, and that hear thy wisdom. A greater than Solomon is here O Lord, so teach me to converse with Christ here, that I may dwell with him hereafter.   

CHAP. XVII.  
BY night on my bed, (saith the Spouse) I sought him whom my soul loveth, I sought him, but I found him not. It is very strange. For, that which the Divines call Gratia prima, the first Grace, comes always by night. It being always dark night, and indeed, the dead of night, before Grace comes. And the first Grace doth not find Grace where it comes: For then, it would not be the first. But, the meaning is: the Spouse before she was the Spouse, or the soul sought God without Grace, as the Philosophers, of which Saint Paul speaks, Rom. 1. sought him without him, as the Giver of supernatural Graces; sought him by night, sought light in darkness; rejected the sufficiency of Grace offered to her, and thought to do miracles, and work above nature, by the help of nature. Or if it be a harsh note, she sought God without Grace: We may say, that she was moved by the first Grace to seek God: but because she did not work with it, as fare as the Grace did enable her; she wanted the second Grace, and did not seek him aright. For, she sought him on her bed, sluggishly, & drousily: She sought him only in a dream: she sought him, when the belly was full, and the bones at rest, betwixt sleeping and waking: and therefore, by her leave, she was mistaken, her soul did not love him; For, if her soul had loved him, her soul would have taken another order with her body, and she would have sought him otherwise, and might have found him; But now, she sought him, and she found him not: and why? She was mistaken both in the time, and in the place. For, he was neither to be found by night, in the darkness of a sinful life; nor on her bed: what should he have done there? he neither slumbreth, nor sleepeth. She should have sought him where he was, and would be found. Nor can it in reason be imagined, that he would come to her, come to be found, and enjoyed; and she neither move hand, nor foot, nor eye in the search of him, but lie all along, with her hands and feet spread abroad upon a bed of down, and with her eyes shut: and that should pass for a sufficient seeking of all goodness; to be rewarded with Heaven. But, though she hath not found him, she hath found her error; and she gins again. I will rise now, and go about the City, in the streets, and in the broad ways, I will seek him whom my soul loveth: I sought him, but I found him not. Now she will rise. The first beginning of good to be done on our parts, after the kind entertainment of the inspiration, is the purpose of doing it. Well. She is dressing herself hastily. But what will she do when she is up? We shall quickly see. For, I heard her say, I will rise now; She will admit of no delay: she will fall to work, while the inspiration is warm, and before it cools. But what doth she mean to do? Go to the City. Hitherto she goes well. For, the Wisemen, that came to seek Christ, wisely addressed themselves to the City, and there enquired for him. And to declare, that they took a good ordinary way, and that extraordinary help is ordained to supply the defect of God's ordinary assistance: extraordinary means failed them; for the new-created star disappeared. In the City, she will find many good people, that will gladly tell her good tidings of him, whom her soul loveth; because their souls have loved him, from their childhood; and ever since they knew what it was to love. God gives her a will, and power to rise. And because she rises with him, he goes with her to the City. Her going with him, moves him again, to go with her. But it is not well, that she will go about the City. For, if she go not straight forward, but about the City; she cannot avoid distraction, nor multiplicity of business: and the Bridegroom will either be neglected, or not worthily regarded. And so it fell out. For, she went about the City in the streets, where she met all sorts of idle company; a rabble of Nightwalkers; and some, with whom the Communion, not of Saints, but of sins, had made her acquainted. And now, she was full of business: and he, whom (she says) her soul loveth, was forgot. And she sought him in the broad way. The way to Hell, and perdition, is a broad way. She sought the King of Heaven, in the way to Hell. And therefore she found him not. And yet she was very forward in the first onset: I will rise now. She had not made her own, the two lessons, which are ever coupled together: Depart from evil, and do good. But 
Psal. 34. 14. Vers. 3.  what happened? The Watchmen that go about the City found me: to whom I said, Saw ye him whom my soul loveth? Is it so, pretty one? you that risen up now, and thought to watch out the night, are you took yourself by the King's Watchmen, for a straggler? for a haunter of the streets, and the broad ways? It will be questioned now, whether you be honest or no, both of your body, and your hands? The watchmen will tell you, having met you at such a time, that you do not look honestly; that your sin is plainly written in your forehead. This affliction, I hope, will sift, and winnow you. You cannot bring the Watchmen within the circle of your fault. It is their office, to go about the City, and to surprise such as you are. Resolve them now, and with sound reason, whence you came, and whither you would. The poor lost thing hath grief enough: and her afflictions have made her bold. She will not be questioned. For, before the Watchmen can open their mouths, and speak to her, she is wondrous busy in the examination of them, Saw ye him whom my soul loveth? And now, she makes it plain, that her soul loves him. She goes the right way to find him. She sues for direction to her beloved's Watchmen. Do ye hear, you Watchmen, nay, pray let me speak first; my late wand'ring is warrantable: I go in quest of him, whom my soul loveth; and my love cannot sleep. Speak one of you. Did ye see him whom my soul loveth? Were my love towards him, all tongue, or all face, I could forbear his company. But because it is he, whom my soul loveth; while I have a soul, I cannot be without him. But did ye see him? I am in great haste, pray tell me. While the Watchmen were getting up out of the deep amazement, into which she had struck them, like an unwonted apparition by night: She steps aside in a heat. And so I come to the rest, I would sing to my soul. It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go. As soon as ever I had passed beyond them: presently after I had untwisted my sel●e of company. And what then? Let all the world hear, and rejoice with me. I found whom my soul loveth. O dear Lord, have I found thee? Where hast thou been this many a day? I have been seeking thee by night, and upon my bed, and about the City, and in the streets, and in the broad ways, and I could not find thee. And I have been found myself, and took by thy officers, (they are not fare hence) and had not my tongue been very quick and ready; and my wit good; and my cause better; I had been sent to prison, and laid fast enough. But I presently took them off from all their authority, and used thy name, and said, Saw ye him whom my soul loveth? But, thou hast not yet told me, where thou hast been. Indeed, I was half afraid, I had quite lost thee. I believe, I do, I do; that, hadst not thou sought me, more than I sought thee, we had never met again. And thou didst help me to seek thee: but I could not help thee to seek me; as I could not help thee to make me. For, I was lost myself, not only in myself, but also in my understanding: and I knew not, what directions to give for the finding of myself, because I knew not where I was. But since I have extracted from particulars, by the Chemistry of experience; what a bottomless misery it is to be lost from thee: and what a solitary labour it is to seek thee; now I have found thee, I will hold thee with my heart, and with both my hands and arms; and I will not let thee go. The soul being now close in the arms of her Beloved, must exercise her spiritual acts in a more perfect manner. Let me kiss that middle wound, that hath four lesser wounds to wait upon it: O those blessed Quires of Angels! they sing marvellously well. But when they have sung over all their songs, no music is like to David's Harp, the old instrument of ten strings; to wit, the keeping of the ten Commandments: by the which, Gods holy will is performed. This Allseeing providence, that all overflowing goodness, that immensity, this infinity. Lord, Lord, whither go I? I am quite swallowed up. No tongue can speak it. Do what pleaseth thee. O most good, and most great, whose greatness doth most shine in goodness. O God, who can fathom thy eternity? And now, I cannot hold up my eyes. I must needs fall fast asleep.   

CHAP. XVIII.  
I Know what will happen to many of my Readers. What I have wrote, will put nature to the start, and a little fright the soul. And therefore, it will work in them awhile, though at length, weakly and remissely. But other passages pressing upon them, passages of mirth, of business; it will grow colder and colder in them, wear away, and after awhile, be quite forgot: the Devil hammering out by little and little, a golden wedge with one of a base metal. If the seed hath not fell upon good ground, thus it will be with them. And then let them think of me, and remember, that I foretold them, what would happen. Aethiops in balneum niger intrat, saith Saint Gregory, niger egreditur: The Aethiopian goes black into the Bath, and comes again, black out of it. The Prophet David hath a divine expression: If he turn not, he will 
Psal. 7. 12.  whet his sword, meaning God: he hath bend his bow, and made it ready. Whom do we strike with a sword? him that is nigh us. Whom shoot with a bow? one a fare off. Who is nigh God? the old man. For by the course of nature, he is near death. Who seems to be fare off? the young man: but God can reach him with his bow. Lord help us. We are fare gone. We cannot learn that which God taught from the beginning of the world: And when people began to multiply, taught every day, and hour: And that which he most teaches of all that ever he taught. And what is it? that here we have no continuing City, but seek one to come. 
Heb. 13. 14  Can we sinful creatures fore see our own ends, and the lamentable chances, that lie watching for us, as we pass by such a day, and such an hour; the hardest of us would weep: let us weep then, for the cause of all our misery, our execrable sins. Christ wept over Jerusalem, because he saw the hearts, and foresaw the ends of all the people in the City. He saw▪ perhaps one, stretched out with pride, that should, after two months, die like a Dog in a ditch. He saw another pawning his very soul for honour, that should not live out the fourth part of a year to enjoy it. What silly fools the Devil makes us? Here he saw one catching and scraping for money, that he was certain should be called to a strict account, and cast into Hell, within the short space of a month. There another, cheering up & pampering his flesh with dainties, and still the t'other cup, that the worms were within less than seven days, to enter upon. Here he heard one swearing and tearing God, the holy name of God: and there presently, he heard God also swearing, in his wrath, that he should not enter into his rest. And here another, venting as many lies as sentences; while he heard God say, cut him off, let him speak no more: it is my course: for the longer he lives, he will be the more wicked. He might see two go reeling in their drunkenness; one of whom the same night, should break his neck from a window; and the other be stabbed to death in a riot. Two more following the vile motions of their own filthy lusts, and in league with base women, that the same week should cut their purses, and throats together. He saw the greatest part of them, pursuing earnestly their own sinful desires, and either diseases gathering to a head inwardly in their bodies; or God's judgements outwardly mustering their forces to send them to Hell out of hand. These mournful passages Christ saw, and being very sorry to see them wept. He pronounces the sentence of destruction against the City, and he weeps while he does it. Hinc illae lacrymae, Hence came those tears. He wept not, put on with the thought of his own passion, though very nigh, but of their destruction. And therefore he says, Daughters of Jerusalem, weep not for me, for whom then, Lord? but weep for yourselves, and for your children. Do we love our children, our pretty little Babes? let us weep for our sins, that we may not weep for them. And can we see Christ weep him that died for us weep, and not offer our service to wipe the tears from his eyes? Saint Gregory Nazianzen rapt out of himself in consideration of the poor condition of the poor, cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O my dainties, and their misery! And thus we may cry of the souls in Hell; of some of our friends, and neighbours, that died lately: O our joy, our quiet, and their miserable torments! which we ought not to pity, which God pities not. When I have wrote all I can write, I fear, all will end here. There is a blessed repose in God for good men, and a cursed prison for wicked livers. But we are so busy in the world betwixt both, that we have no time to think of either, to look upwards or downwards. Yet know, that we cannot stay betwixt both forever. We are certainly appointed for one, where we must reside for ever and ever.  
Good Reader, stand firm against the Devil, and against his two Factours, the Flesh, and the World. Beware, you that think yourselves to be moral men and women, of little sins. Of sins, little in our weak estimation, because they canker not our credits, nor cast upon us the stain of wicked livers. Do we give to our endeavours in their commission, a command to please God or men? Saint Austin speaks like himself: Noli quotidiana peccata contemnere, quia minima sunt; sed time, quia plura sunt: Plerunque minimae bestiae, si multae sint, necant: Do not contemn thy daily sins, because they are small; but fear them, because they are many. Small beasts, if they be many, many times kill. And the smallest sin that can be committed, but once committed, troubles exceedingly, and offends the most clean clear eyes of God. If you are still obstinate, the Devil is more good than you, the black Devil of Hell. For Grace is not offered to him, and therefore, he cannot lay hold upon it. It is offered to you with entreaties, and you refuse it. And moreover, the Devil is confirmed in his obstinacy, you are not. God invites you, I am sure of it, I am sure I came from him. The Angels and Saints from Heaven; all the chosen of God from all parts of the world, pray you; as very desirous of your company. The holy Church entreats you: for I came likewise from her, to you. Listen to your thoughts, mark there: your own poor souls beseech you, trembling like the Hart shot near the heart, and struck with the fear of eternal damnation: crying to you, we were made for God. O put us into his hands. Our hearts are very sick of a very dangerous disease, worse than the Plague, chillness in God's service. Let us write upon the door in red letters, as they do upon the doors of houses infected with the Plague; the pen being dipped in the blood of Christ, Lord, have mercy upon us. Yes, yes, have mercy upon us: and not for our sakes, not for our Father's sakes, not for our Ancestors sakes, not for the Saints and Angels sakes, not for the Virgin Maries sake, but for Jesus Christ his sake.   

CHAP. XIX.  
EXtraordinary occasions require extraordinary proceed.  
The Copy of a Letter, sent to my Lodging in Thames-street.  
Mr. Carpenter,  
AN old acquaintance of yours, sends his hand, accompanied with his heart to you; although he dares not trust you, either with his person, or name. Especially, considering, that you traduced an innocent man before the Bench, as a seducer, because he loved you, and therefore desired you to remember from whence you had fallen, and repent of your error. Poor man, I pity you: and therefore I pity you, because I love you. Whither so fast? Look bacl, God is a Father still; and his Church, still a mother: and each hath many bowels of compassion. You seemed to us a man of a good nature; and religiously inclined. And I remember, when your Pen also was employed in the behalf of the Catholic Church. And yet I understand, that you are not contented to speak, but that you have wrote also, and are now ready to speak from the Press, the dishonour of her, that was your own Mother, and is Christ's own Spouse. Think without passion: Is not this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fight with God? And with what weapons, when you fight with him, can you wound him, to hurt him? Or did he ever fight, and at last went not away conqueror? As God hath furnished you with gifts of nature; which you by his help, have bettered with labour: so he requires the employment of them in his own service. And if the employment, or use be not reasonably paid, a severe account must be rendered. Can you, without a pressure of conscience, call that a Church in which you are? a thing so torn, and distracted. Can your soul, which hath hungered after heavenly things, feed now with the swine, upon such husks? God for his Christ's sake, open your eyes; that you may see and know him and his Church, and also, yourself. Which he prays day and night, that loves you night and day.  
The Answer.  
Sir,  
Whereas you style yourself, my old Acquaintance, without any farther illustration; I have greater reason to fear, and to fly, then to hope, and pursue: because amongst my old Acquaintance, more have been evil, then good. And by the sequel, it appears, that you stand in the rank of the evil ones: And that you are my old Acquaintance, in the same construction, as the World is old, of which one says: Mundus, qui ob antiquitatem sapere deberet, etc. The World, which because it is so old, aught to be wise, grows every day more unwise, as it is more old.  
A hand I have received, and a good one, but that as good a heart came with it, will not sink into my heart. The hand is fair; but how shall I know the heart is not foul? Indeed, Aristotle says, that speech is the picture, or image of the mind. But he means, when the speech is the minds true Interpreter. You cannot be ignorant, that it is a received, though a close principle amongst the Jesuits, We may be free of fair words: because they go not from us, as drops of blood, or money with loss, or expense. O the riches of experience! Both the Indies are poor, compared with them.  
That you dare not trust me with your name, or person; gives evidence for me, that I am more true to my Superiors, then to you. And good reason. Because I conceive, there mediates no real tie betwixt you and me, but the worn and old tie of old Acquaintance. And I never learned, that God obliging a man to his old Acquaintance, joined them with the bonds of extraordinary love in the least degree, or bound them to a performance of the acts, depending upon it. But I am glued to my Superiors, by the firm ties of extraordinary love and subjection, and therefore, of duty and obedience. I am in reference to them, as an inferior part in respect of the head, and shoulders. And therefore if my old Acquaintance shall strike at the head, or annoy the body, of which I am a foot; I shall kick him down, if I can, even to the ground: and say, there lies my old Acquaintance.  
The man, whom you propose to me under the title of an innocent man, and a lover of me, and of my soul; would have been more truly described, if you had said, A wild Priest, a swaggarer, a lover and haunter of the Tavern, even when the sword of death hung by a small hair over his head. It was my chance to meet him in the King's highway, attired like a Knight or Lord, travelling alone in a fair Coach, drawn with four great Horses, towards the house of a Lady; whose Priests have been the pernicious cause of many grievous disorders in the Country where I live: and this, in a most dangerous, and suspected time. And having there endeavoured to pervert me, and break the bonds and ligaments of my duty to God, and of my Allegiance to the King; besides the concealment of such a treason in regard of the Law; how should I have answered such a concealment in f●ro interno, in the inward court of my heart, and at the Bench of my conscience? Occisio Animarum, the murder of souls is the highest breach of the Commandment, Thou shalt do no murder. Was not this a murderous attempt, in the King's highway? And pray, does he that attempts to murder the soul of a man, love the man? If he loved me, he loved all me, or he loved not me. I confess, we argue differently, because our arguments proceed upon different grounds, and suppositions. If my grounds stand fast, my discourse will prove irrefragable.  
You call me poor man. And I am so: or I am sure, was so when you knew me. And you pity me, and your pity is baptised, the child of your love. Saint Gregory Nazianzen hath a pretty phrase, when he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Many speak golden words; but their speech, though it points at the practic, and the object be some practicable thing; is both in the act, and in effect, all speculative: that is, both the intention, and execution end, and vanish away in speculation. It seems then, that your love is not unlike the water of Aesculapius his Well, which no commixtion or approximation can urge to putrify. Let those believe it to be sweet, that have not tasted of it. The bitterness is scarce yet out of my mouth.  
I am going in haste, and you call after me, whither so fast? And shall I tell you, whither? Shall I, in good earnest? I will then. I am going, (and my business requires haste) to see if I can find any Priests or Jesuits, lurking in the secret corners, adjoining or neighbouring to the Parliament house. I know, that their life, though it be mixed, hath so much of action in it, that they must always be doing. You desire me to look back. At your entreaty, I do so. And looking back, I still find, that every where, there are whole swarms of waspish, and turbulent Papists. For that, which follows, God is a Father still, and so forth: I learned all that lesson in my conversion to the Church of England. And I hope I shall never forget it.  
You tell me, that I seemed to your people, a man of a good nature, and religiously inclined. Here is a plain Jesuitical flattery, with a sharp sting in the tail of it. Why now, you seem too, seem to praise, when you dishonour. But how will you make it seem, that I did only seem? It is very natural and proper, that bonum real, a real good, should be also bonum apparens, should appear to be good. For otherwise, it would not trahere in amorem sui, draw men to love it. But it is an ethical observation, that men used to foul sins, are so conscious of them, and yet, so desirous to disavow them; that their guiltiness still hammering upon their sins, their obstinacy helped with their cunning, presently takes their tongues off from acknowledging them to be in themselves, and because, if they be, being accidents they must be in convenient subjects, fastens them upon others.  
You remember one thing, and you understand another. I remember likewise, that being a young stripling, I was active in bestowing my service upon your Church: fomented with your envenomed suggestions. But give it me in a Demonstration, at least a posteriori, that your Church is the Catholic Church, or Christ's own Spouse. Your arguments are like your invincible Armadoes, which in their first appearance make a mighty Moon, but are burnt and confounded in the end, by a bold English man, or an honest Hollander. It is rooted in me, that there is little symmetry, little proportion betwixt you and the Spouse of Christ. She is humble, harmless, bashful, compassionate, zealous of her Lord's honour, and jealous of every thing which may impeach or impair it: She is filled with the holy Ghost, and doubtless. speaks all languages, when she prays; because she prays in all her children with understanding, that she may offer from the Altar of every heart, a reasonable Sacrifice. And I doubt not, but you have your Emissaries, and Intelligencers abroad. Certainly, had not one of the Presses, into which my Book unhappily dropped, been almost itself pressed away, surcharged with your notorious and scurrilous Pamphlets, containing those most horrible, and irreligious imputations of so many strange Sects amongst us; those as false, as foul discourses of Adamites, and the like, moving, and disposing to the ruin and overthrow, both of Church and Commonwealth, (which my experience assures me were yours;) and moreover, had not your humble Petition taken place in it, and wrought upon covetousness: it had been day with my book long ago.  
You will me to to think, and that without passion, if this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Your will is to me a law. I do think, and think without passion. And now I have thought without passion, I have learned that indeed, this is to fight against God: stay pray, leave nothing behind you: if to fight against more than Luciferian pride, against Blasphemy, against Idolatry, and against all other sins, be to fight against God. Pardon me: He that rails, is unreasonable, either in the matter of his speech, or in the delivery. When I believe, and can make it perspicuous to a clear eye, that the Church of Rome is a corrupted, and putrified body; head-sick, and heartsick, and therefore ill allover: do I fight against God, if I labour to prevent, and keep off the infection, ne pars sincera trahatur? Her head is so weak, that she thinks it stands as high as the clouds at least, if not as high as the starry Firmament. Her heart is not well. For, she is diseased in that which is the very primum vivens, and ultimum moriens of Faith, the doctrine of Christ's merits. And therefore, her tongue speaks strange languages, she knows not what: Her eyes have not the gift of discerning aright: An Image appears to her, a little God: Her ears are out of order: they are more taken with melody, than words of edification: she doth not praise God in the musical instruments, because she stays in the noise, and ends in delight: as it is in use with her, to sleep, and take her night's rest in opere operato. Only her taste is right, and yet, she thinks it is not, because she doth not taste the very flesh & blood of Christ. Her hands are weak; they give alms to force, and extort a reward. Her feet are worse; they run to shed blood. And is she not a very sick creature? And therefore, you may put up your dagger. For the words following, wound not: And with what weapons, etc.  
Concerning the gifts of nature, which you call mine, improved by industry, & the account of both: Agnosco benefactorem, I acknowledge a heavenly Benefactor. And though no man is obliged ad optima, to the performance of the best things; yet, in this point, how can I better employ the Talents with which I am entrusted, then in the service of God's Church? But you come with a fresh supply: Can I call a Church, a thing so torn, and distracted? Can I make a bellyful of husks? Was not the Church governed by the Apostles; vexed with clamours of people, crying, I am of Paul, and I am of Apollo's? It is in the body politic, and Ecclesiastic, as in the natural body. Every quick, and sudden alteration, calls up all the humours, and they being up, draw the body into parties; either pulling to themselves by Sympathy, or putting off by Antipathy. The water is troubled, but expect a little, and it will settle again. For the husks, I confess with sorrow of heart, there are many, and those meat only for swine, dull, and drossie-headed people: as the profane rudeness of shoemakers, Bakers, Button-makers, in the sacred house of God: the contempt of Divine Service, and of the Liturgy, and consequently, of Ministers, and their Orders: the crying down of Learning, and of the reward of it; conclusions sucked from Mahomet, and now the discourse of vulgar people amongst Christians. With such (I proclaim it to the world) I and my devotions shall have no communion; though they were able to lash me to death with their foul tongues: but they cannot touch me with them. These earthy people do not understand, that minus perfectum, ad magis perfectum referri atque ordinari debet, every less perfect thing ought to submit, and be referred to the thing more perfect; their weak apprehensions and erroneous consciences, to the truth, and service of God. What if the Logicians say, that quae sunt eadem uni tertio, sunt idem inter se; and yet, the Father, Son, and holy Ghost, being the same in Essence, differ in persons? Reason informeth us, that as the Pope forsooth, or a Bishop will reserve cases to himself, and his own Court, so God may, and must reserve the knowledge of many things, and especially of Mysteries to his own privacy. And it is very fit we should now be ignorant of the things we shall not hereafter know. And every man understanding according to the capacity of his understanding; why should not the ignorant man stoop to what is sufficiently expressed to him with consideration to his ignorance? Though ignorance hath sometimes 
Ignorantia purae negationis.  an excuse, obstinacy hath never any.  
And the man that hath but sipped of outlandish experience, will easily believe, that a Papist was the malignant contriver of that swelling and wordy, but chaffy, senseless, and empty Pamphlet; ballassed with the name of, A true Relation of a combustion, happening at Saint Anne's Church by Aldersgate, between a stranger, sometimes a Jesuit, but now thanks be to God, reform to our Church, and one Marler a Button-maker, etc. Wherein the Author of the true Relation, hath scarce a true word, to bear witness, that he knows what is truth. And if there be a true word in all the Pamphlet; it is that only, reform to the Church of England. For, neither was the Preacher a Button-maker, but a Divine; neither did we join any kind of discourse; neither came I near the Pulpit, though invited by the Minister, and Vestry-men.  
Your prayer in the end, is charitable on your part: which, with your leave, I borrow of you, and turn upon you again? But whereas you conclude all with: which he prays day and night, that loves you night and day: it had been a truth of truths, if it had run thus: which he prays day and night, that loves night more than day.  
And thus a sleight work, I have answered with a work of as lose a composure.   

CHAP. XX.  
IN the first Chapter of Genesis, where the 
Vers. 2.  Latins turn it Spiritus Domini ferebatur super aquas, the Spirit of God was carried upon the waters; the word in the Original, doth signify, as Saint Hierome observeth, 
S Hierom. quaest. Hebr.  incubabat, sat brooding; And I most hearty pray, that the Spirit of God may still sit brooding upon my heart, and bring forth the plentiful fruits of a true reformation. And because I am a sinner, let the Angels sing hymns, and praises in my behalf, to him, as Saint Gregory Nazianzen 
S. Greg. Nazian. in hymnis.  deliciously singeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by whom are Hymns, by whom are praises, by whom are the Quires of the Angels. And let every one that is a true lover of God, that is sound at heart; give out, from the inwards of his heart and soul, with an Echo, Amen. And keep safe in his mind, that golden saying of a sober Council; Multa enim bona facit 
Concil. 2. Arausic. c. 20.  in bomine, sine homine Deus: sed nihil boni facit homo, quod non faciat Deus, ut faciat homo: Many good things God works in man, without man: But man doth no good thing, which God is not the cause, that man is the cause of. Let us ponder always; that in all the Psalms, used in divine service, still the burden of the song is; Glory be the Father, and to the Son, and to the holy Ghost, As it was in the beginning. And why, As it was in the beginning? Because, the Church acknowledging her extreme want of sufficiency, to glorify God according to the just exigence of his greatness; or to add the smallest point to his perfection: desireth to give him the glory, which he had in the beginning before the world: declaring, that she is so fare contented, and pleased with him, and it; that if he were now deprived of it, and it were in her gift, she would restore it again to him, as to the most worthy, which is in a manner, to give it him. And let us all imitate the Prophet David, 
Ps. 115. 1.  who cryeth, Not unto us, O Lord, not unto us, but unto thy name give glory. Pray mark his carriage: He thrusteth glory from himself, and creatures, Not unto us O Lord. And as if it did not yet stand fare enough; thrusting it with the other hand, he saith; Not unto us. And then with both hands, thrusting it home to the right owner, he speaks home; but, unto thy name give glory. That glory may be well, and fully given to God; God must give it to himself. And the same holy Prophet, who spoke, as he lived, after Gods own heart: stirring us up with all his art, and his heart to praise God in all sorts of instruments, that the Choir might be full; and as if the strain were not yet high enough: in the end, as it were falling down for want of breath, with the Nightingale; after the long varying of her delicate notes, sends forth in a faint, but a forced manner, his last words; Let every thing that hath breath, praise the Lord. Praise ye the Lord. As if he should have added. For, I have none; I am out of breath. And so, being spent himself, he laid the charge upon others. And therefore, Praise ye the Lord.    Psal. 107. vers. 8, 9, 10. 
Oh that men would praise the Lord, for his goodness: and for his wonderful works to the children of men.  
For he satisfieth the longing soul: and filleth the hungry soul with goodness.  
Such as sit in darkness, and in the shadow of death.  
To God be the glory of this work: not to the Virgin Mary; or any other Saint.  
FINIS.   

I 〈◊〉 desire all clean-hearted, and right-spirited people, who shall read this Book, (which because the Press was oppressed, seemed to have been suppressed, when it was by little and little Impressed, but now at last, hath pressed through the Press into public,) first to restore it, by, correcting these Errata. Which if I had been always at hand to prevent, I should have more erred in businesses of more present importance.   

Errata, qu● legenti dicam an currenti, occurebant.  
PAge 10. line 2. deal, in: p. 23. l. 24. d. it, p. 30. l. 27. read contemns and condemns, p. 57 l. 7. r. two, p. 62. in marg. r. Psal. 128. 3. p. 63, l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 63. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 65. in marg r. Rom. 1. 22. p. 68 l. 24. r. in a combat, p. 78. in marg. deal 32. p. 81. l. 1. r. self, p. 89. in marg. r. agentem. p. 120. l. 24. & 25. r. quasi existimemus nihil accidere, p. 126. l. 7. r. Lord Jesus, p. 145. l. 9 r. cast it, p. 148. l. 24. r. all so, p. 1. l. ult. r. more set out, p. 2. l. ●. r. are more. p. 4. l. 19 r. a treason, p. 8. l. 15. d. the, p. 17. l. ult. r. it's hold, p. 22. l. 4. r. ingreditur, p. 28. in marg. r. S. Aug. in Medit. p. 31. l. 8. r. a mere lie, p. 36. l. 7. r. void of, p. 37. l. 27. and 28. r. beholds, p. 39 l. 27. r. with one, p. 44. l. ult. r. seeing being, p. 47. l. penult. r. we learn, p. 49. l. 28. r. to him, p. 50. l. 15. r. to him, p. 51. l. 21. r. in a diversity, p. 53. in marg. r. c. 16. p. 57 l. 5. r. coccineas, p. 62. 1. 6. r. S. Justine, p. 64, l. 2. r. receive, receive, p. 68 in marg. r. de part, Animal c. 5. p. 69. in marg. r. c. 2. p. 69. l. penult. r, Disciplinantes, p. 70. l. 18. r. And also the Friars. p. 71. l. 27. r. gifts, p. 76. l. 17. r. take them, p. 82. l. 26. r. even the rich, p. 88 l. 9 r. talking to, p. 96. l. 6. r. Crow, p. 112. l. 19 r. before, now, p. 117. l. 16. r. of God, p. 118. l. 2. & 3. pertinent ad finem regulae sequentis, p. 119. l 21 r. locks. p. 124. l. 6. d. it, p. 124. l. ult. r. Church, p. 128. l 22. r. reserve, p. 129 l. 21. r. me, p. 131. ● 16. Haec historia, quae incipir, And yet, pars est sequentis paginae, & l. 26. locum petit, p. 131 l. 24. r. being, p. 135. l. 13. r privileged, p. 135. l. 19 r. stain, p. 136. l. penult. r. you lived, p. 138. l. 22. Because, etc. ad finem l 23. inferi debent in sequentem paginam post, l. 9 p. 140. l. 18. r. every, p. 143. l. 8. r. the fingers, p. 144. l. 7. r. cried, p. 145. l ult. r. counsel, p. 158. in sine marg. r ad Graecos, p. 160. l. 28. d and, p. 165. l. 9 r. himself came; p. 169. l. 19 r. is given, p. 169. l. 26. r. into, p 173. l. 8. r. safe at my, p. sequente l. 5. r. These are, p. 174. l. 9 r. Cicatrice, p. 177. l. ult r. feet, p 188. in marg. r. Plin lib. 2. p. 189. l. 18. r. had read them, p. 190. l. 4. r. Bruxellis, p. 191. l. 20. r. and cast, p. 205. l. 27. r. your own throat, p. 208. l. 4. r. his own, p. 210, l. 21. d. Church, p. 210. l. 27▪ r. A●●thusius, p. 215. l. 13. r. percutit, p. 215. l. 27. r. bodies, p. 218. in marg. r. S. Aug. in Psal. p, 226, l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 230. l. 12. r. similiter, p. 233. l. 3. r. dixerit flexis genibus, p. 235. l. 13. d. much, p. 236, l. ult. r. lingua, p. 251, l, 3, r. ground: Repentance, p. 257, l. 16, d. to, p. 258, l, 14, r, worms, p, 259, in marg. d, 5, p, 268, l, 25, r, strike us, p, 271, in marg, post Luke, 7, d 5, p. 272, l, 1, r, here, 1, p, 274, l. 24. r, self. I do, p. 275, l, 2, d. will, p, 279, l, 21, r, They, p, 288, l, 1, r, Christiane, p, 289, l, 14, r. is, not, p, 291, l, 1, r, works, p. 296, l, 13, r, only, p. 299. l. 17. d. because, p. 301. l. 4. r. her, p, 317, l, 13, r, weep▪