others bosome while we receiue it what to abhorre leauen in that holy Bread what to celebrate loue feasts vpon the receipt what to abstaine from all strangled and bloud what to depend vpon a maintenance arbitrary and vncertaine what to spend our daies in a perpetuall pererration as not onely the Apostles but the Prophets and Euangelists some ages after Christ whosoeuer would impose all these on vs he should surely make vs not the Sonnes but the slaues of the Apostles Gods Church neuer helde her selfe in such seruile termes yea Christ himselfe gaue at first some precepts of this nature which he reuersed ere long when hee sent the Disciples to preach hee charges take not gold nor siluer nor money in your girdles afterwards Iudas carried the bag He charges not to take so much as a staffe yet after behold two swords should the Disciples haue held their master to his owne rule Is it necessary that what he once commaunded should be obserued alwayes The very next age to these Christian Patriarcks neither would nor durst haue so much varied her rites or augmented them if it had found it selfe tyed either to number or kind As yet it was pure chast and which was the ground of all persecuted The Church of Rome distributed the sacramentall Bread the Church of Alexandria permitted the people to take it the Churches of Affricke and Rome mixed their holy wine with water other colder regions dranke it pure Some kneeled in their prayers others fell prostrate and some lifted vp eies hands feet towards heauen some kept their Easter according to the Iewish vse the foureteenth of March the French as Nicephorus the eight of the Calends of Aprill in a set solemnity the Church of Rome the Sunday after the fourteenth Moone which yet as Socrates truly writes was neuer restrained by any Gospell by any Apostle That Romish Victor ouercame the other world in this point with too much rigour whose censure therfore of the Asian Churches was iustly censured by Irenaeus VVhat should I speake of their difference of facts there can scarce bee more variety in daies or meates It hath euer beene thus seene according to our Anselmes rule that the multitude of different ceremonies in all Churches hath iustly commended their vnitie in faith The French Diuines preach couered vpon the same rule which required the Corinthians to be vncouerd we bare The Dutch sit at the Sacrament we kneele Geneua vseth wafers wee leauened bread they common vestures in Diuine seruice we peculiar each is free no one doth either blames or ouer rule others I cannot but commend those very Nouatian Bishops though it is a wonder any precedent of peace should fall from schismaticks who meeting in Councel together enacted that Canon of indifferency when the Church was distracted with the differences of her Paschall solemnities conluding how insufficient this cause was to disquiet the Church of Christ Their owne issue our Separatists will needes be vnlike them in good and striue to a further distance from peace whiles in a conceit not lesse idle theÌ„ scrupulous they presse vs to an vniforme coÌ„formity in our fashions to the Apostles Their owne practise condemnes them They call for some and yet keepe not all yet the same reason enforces all that pleads for some and that which warrants the forbearance of some holds for all Those tooles which serue for the foundation are not of vse for the roof Yea the great master builder chose those workmen for the first stones which he meant not to imploy in the walls Doe wee not see all Christs first agents extraordinary Apostles Euangelists Prophets Prophetesses See wee not fiery and clouen tongues descending What Church euer since boasted of such founders of such meanes Why wolâ—d God begin with those which he meant not to continue but to shew vs we may not alwayes looke for one face of things The nurse feeds and tends her child at first afterward hee is vndertaken by the discipline of a Tutor must he be alwaies vnder the spoone and ferule because hee began so If he haue good breeding it matters not by whose hands VVho can deny that we haue the substance of all those royall Lawes which Christ and his Apostles left to his Church what do we how thus importunately catching at shadows If there had beene a necessity of hauing what we want or wanting what we haue let vs not so farre wrong the wisedome and perfection of the law-giuer as to thinke he would not haue enioined that and forbidden this His silence in both argues his indifferency and cals for ours which while it is not peaceably intertayned there is clamour without profite malice without cause and strife without ende To my Lady Mary Denny EP. III. Contayning the description of a Christian and his differences from the worldling MADAM IT is true that worldly eyes can see no difference betwixt a Christian another man the out-side of both is made of one clay and cast in one mould both are inspired with one common breath Outward euents distinguish them not those God neuer made for euidences of loue or hatred So the seÌ„ses can perceiue no difference betwixt the reasonable soule that which informes the beast yet the soul knows there is much more then betwixt their bodies The same holds in this Faith sees more inward diffrence then the eye sees outward resemblance This point is not more high then material which that it may appeare let me shew what it is to be a Christian You that haue felt it can secoÌ„d me with your experience and supply the defects of my discourse He is the liuing temple of the liuing God where the deity is both resident worshipped The highest thing in a man is his owne spirit but in a Christian the spirit of God which is the God of spirits No grace is wanting in him those which there are want not stirring vp Both his hart his hands are cleane All his outward purity flowes from within neither doth he frame his soul to counterfait good actioÌ„s but out of his holy dispositioÌ„ commands and produces them in the sight of God Let vs begin with his beginning and fetch the Christian out of his nature as another Abraham from his Chaldea whiles the wordling liues and dies in nature out of God The true conuert therfore after his wilde and secure courses puts himselfe through the motions of gods spirit to schoole vnto the lawe there he learnes what he should haue done what hee could not do what he hath done what he hath deserued These lessons cost him many a stripe and many a teare and not more griefe then terror For this sharpe master makes him feele what sinne is and what hell is and in regard of both what himselfe is When he hath well smarted vnder the whip of this seuere vsher and is made vile enough in himselfe then is he led vp into the higher schoole of Christ there taught the comfortable
EPISTLES THE THIRD AND LAST VOLVME CONTAINING two Decades By IOSEPH HALL Doctor of Diuinitie LONDON Printed for E. Edgar and A. Garbrand at the Wind-mill in Pauls Church yard 1611. TO THE MOST HIGH AND EXCELLENT PRINCE HENRIE Prince of Wales all happinesse Most Gracious Prince LET mee not whiles I desire to be dutifull seeme importunate in my dedications I now bring to your Highnesse these my last and perhaps most materiall Letters wherein if I mistake not as how easily are wee deceiued in our owne the pleasure of the varietie shall striue with the importance of matter There is no worldly thing I confesse whereof I am more ambitious then of your Highnesses contentment which that you place in goodnesse is not more your glory then our ioy Do so still and heauen and earth shall agree to blesse you and vs in you For me after this my officious boldnesse I shall betake myselfe in silence to some greater worke wherein I may approue my seruice to the Church and to your Highnes as her second ioy and care My heart shall be alwaies and vpon al opportunities my tong and pen shall no lesse gladly bee deuoted to my gracious Master as one Who reioyce to be your Highnesses though vnworthy yet faithfull and obsequious Seruant IOS HALL THE SVMME OF THE SEVERALL EPISTLES DECAD V. EP. I. TO my Lord Bishop of Bath and Wels. Discoursing of the causes and means of the increase of Popery 1. EP. II. To my Lord B. of Worcester Shewing the differences of the present Church from the Apostolicall and needlesnesse of our conformity thereto in all things 21. EP. III. To my Lady MARY DENNY Containing the discription of a Christian and his differences from the worldling 33. EP. IIII. To my L. HONORIA HAY. Discoursing of the necessity of Baptisme and the estate of those which necessarily want it 43. EP. V. To Sir RICHARD LEA since deceased Discoursing of the comfortable remedies of all afflictions 57. EP. VI. To Master PETER MOVLIN Preacher of the Church at Paris Discoursing of the late French occurrents and what vse God expects to be made of them 69. EP. VII To M. THOMAS SVTTON Exciting him and in him all others to early and chearefull beneficence shewing the necessity and benefit of good workes 77. EP. VIII To E. B. Dedicated to Sir GEORGE GORING Remedies against dulnes and hartlesnesse in our callings and encouragements to chearefulnesse in labour 91. EP. IX To S. H. I. Discussing this Question Whether a man and wife after some yeares mutuall and louing fruition of each other may vpon consent whether for secular or religious causes vowe and performe a perpetuall separation from each others bed and absolutely renounce all carnall knowledge of each other for euer 101 EP. X. To M. WILLIAM KNIGHT Incouraging him to persist in the holy calling of the ministery which vpon conceit of his insufficiency and want of affection he seemed inclining to forsake and change 115 DECAD VI. EP. I. TO my Lord DENNY A particular account how our dayes are or should be spent both common and holy 1 EP. II. To M. T. S. Dedicated to Sir FVLKE GREVILL Discoursing how wee may vse the world without danger 13 EP. III. To S. GEORGE FLEETVVOOD Of the remedies of sinne and motiues to auoide it 21 EP. IIII. To M. Doctor MILBVRNE Discoursing how farre and wherein Popery destroieth the foundation 31. EP. V. Written long since to I. W. Disswading from separation and shortly oppugning the grounds of that errour 41. EP. VI. To Master I. B. A complaint of the mis-education of our Gentry 65 EP. VII To Master IONAS REIGES BERGIVS in Zeland Written some whiles since concerning some new opinions then broaced in the Churches of Holland and vnder the name of Arminius then liuing perswading all great wits to a studie and care of the common Peace of the Church and disswading from al affectation of singularity 75 EP. VIII To W. I. condemned for murder Effectually preparing him and vnder his name whatsoeuer Malefactor for his death 83. EP. IX To Master IOHN MOLE of a long time now prisoner vnder the Inquisition at Rome Exciting him to his wonted constancie and incouraging him to Martyrdome 93. EP. X. To all Readers Containing Rules of good aduice for our Christian and ciuill carriage 107. Errata DECAD V. PAge 3. line 11. read setlednes for seelednes p. 12. l. 16. read their for they p. 14. l. 4. r. stales for stalls p. 17. l. 13. r. great oppugnation for Great oppugnation p. 23. l. 15. r. person for persons p. 27. l. 19. r. Fastes for Facts p. 28. vlt r. concluding for concluding p. 37. l. 9 r. ingrosses for ingrosse p. 44. l. 2. read heard for hard p. 72. l. 10. r. Duels for Doels p. 72. l. 20. r. Cotton for Cotten p. 74. l. 12. r. holy for wholy p. 84. penult r. death-bed for dead bed p. 92. l. 4. r. more weake for more weaker p. 98. 7. r. our price for our pride p. 104. l. 12. r. then euer forthen neuer p. 110. l. 1. r. matrimoniall for matrimonicall p. 115. l. 8. r. I am not more for I am more p 116. l. r. 20 appose vs for oppose vs DECAD VI. PAge 39. l. 6. r. Judges for Iudge p. 66. l. 19. r. Ruffians for ruffianlike p. 73. l. 5. r. glad for gald p. 87. l. 20. r. let for lets p. 110. l. 12. r. yeeld for yeelds p. 112. l. 11. r. probation for prouation The fifth Decade EPISTLE I. To my Lord Bishop of Bathe and Wels. EP. I. Discoursing of the causes and means of the increase of Popery BY what meanes the Romish religion hath in these latter times preuailed so much ouer the world Right Reuerend and honourable is a consideration both weighty and vse-full for hence may we frame our selues either to preuent or imitate them To imitate them in what wee may or preuent them in what they should not I meddle not with the meanes of their first risings the munificence of Christian Princes the honest deuotions of wel-meaning Contributers the diuision of the Christian world the busie indeauours of forward Princes for the recouery of the holy land with neglect of their owne the ambitious insinuations of that sea the same and large dominiō of those seuen hils the compacted indulgence and conniuence of some treacherous of other timorous rulers the shameles flattery of parasites the rude ignorance of Times or if there be any other of this kinde My thoughts and wordes shall be spent vpon the present and latest age All the world knowes how that pretended chayre of Peter tottered and cracked some threescore yeares agoe threatning a speedy ruine to her fearefull vsurper How is it that still it stands and seemes now to boast of some setlednesse Certainely if hell had not contriued a new support the Angell had long since saide It is fallen it is fallen and the Merchants Alas Alas the great Citie The brood of that lame
common mother If it be truth thou affectest what alone Coulde neuer any eyes till thine bee blessed with this obiect where hath that Sacred verity hid her self thus long from all her carefull Inquisitors that shee now first shewes her head to thee vnsought Hath the Gospel shined thus long and bright and left some Corners vnseene Away with all newe truths faire and plausible they may be sound they cannot some may admire thee for them none shall blesse thee But graunt that some of these are no lesse true then nice poyntes What doe these vnseasonable Crochets and quauers trouble the harmonious plain-songs of our peace Some quiet error may bee better then some vnruly truth Who binds vs to speak all we thinke So the Church may be still would God thou wert wise alone Did not our aduersaries quarrell enough before at our quarrels Were they not rich enough with our spoils By the dear name of our common parents what meanest thou Arminius Whether tend these new-rais'd dissentions Who shall thriue by them but they which insult vpon vs rise by the fall of truth who shall be vndone but thy Brethren By that most precious and bloudy ransome of our Sauiour and by that awefull appearance we shall once make before the glorious Tribunall of the son of God remember thy selfe and the poore distracted limbes of the Church let not those excellent parts wherewith God hath furnished thee lye in the narrow way and cause any weake one eyther to fall or stumble or erre For Gods sake either say nothing or the same How many great wittes haue sought no By-paths and now are happy with their fellowes Let it be no disparagement to goe with many to heauen What could hee reply to so playne a charge No distinction can auoid the power of simple truth I know hee hears not this of me first Neither that learned and woorthy Fran. Gomarus nor your other graue fraternity of reuerend Diuines haue beene silent in so mayne a cause I feare rather too much noyse in any of these tumults There may too many contend not intreat Multitude of sutors is commonly powerfull howe much more in iust motions But if either hee or you shall turne me home and bid me spend my little moisture vppon our owne brandes I graunt there is both the same cause and the same neede This Counsell is no whit further from vs because it is directed to you Any Reader can chaunge the person I lament to see that euery where peace hath not many Clients but fewer louers yea euen many of those that praise her follow her not Of old the very Nouation men Women Children brought stones and morter with the Orthodox to the building of the Church of the Resurrection and ioyned louingly with them against the Arrians lesser quarrels diuide vs and euery diuision ends in blowes and euery blow is returned and none of al lightes beside the Church Euen the best Apostles dissented neither knoledge nor holynesse can redresse all differences True but wisedome and charity could teach vs to auoyde their preiudice If we had but these two vertues quarrels should not hurt vs nor the Church by vs But alas self-loue is too strong for both these This alone opens the flood-gates of dissention and drownes the sweet but low valley of the Church Men esteem of opinions because their owne will haue truth serue not gouerne What they haue vnder-taken must be true Victory is sought for not satisfaction Victory of the Authour not of the cause Hee is a rare man that knowes to yeeld as wel to argue what shold we do then but bestow our selues vpon that which too many neglect publicke peace first in Prayers that we may preuaile then in teares that we preuaile not Thus haue I beene bold to chat with you of our greatest and common cares Your old loue late Hospitall entertainment in that your Island called for this rememberance the rather to keepe your English tongue in breath which was wont not to bee the least of your desires Would God you could make vs hapy with newes not of Truce but sincere amity vnion not of Prouinces but spirits The God of Spirits effect it both heere and there to the glory of his Name and Church EPIST. VIII To W. I. condemned for Murder ¶ Effectually preparing him and vnder his name whatsoeuer Malefactor for his death IT is a bad cause that robbeth vs of al the comfort of friendes yea that turnes their remēbrance into sorrow None can do so but those that proceed from our selues For outward euils which come from the infliction of others make vs cleaue faster to our helpers and cause vs to seeke and finde ease in the very commisseration of those that loue vs whereas those grieses which arise from the iust displeasure of Conscience will not abide so much as the memory of others affection or if it do makes it so much the greater corrasiue as our case is more vncapeable of their comfort Such is yours You haue made the mention of our names tedious to your selfe and yours to vs. This is the beginning of your payne that you had frends If you may now smart soundly from vs for your good it must be the onely ioy you must expect and the finall dutie wee owe to you It is both vaine and comfortlesse to heare what might haue beene neither would J send you backe to what is past but purposely to increase your sorrow who haue caused al our comfort to stand in your teares If therefore our former Counsailes had preuailed neyther had your hands shed innocent bloude nor Iustice yours Now to your great sinne you haue done the one and the other must be done to your paine and we your welwillers with sorrow and shame liue to be witnesses of both Your sin is gone before the reuenge of Iustice wil follow Seeing you are guilty let GOD be iust Other sinnes speake this cryeth and will neuer be silent till it bee answered with it selfe For your life the case is hopeles feed not your selfe with vaine presumptions but settle your selfe to expiate anothers bloude vvith your owne Would God your desert had beene such that we might vvith any comfort haue desired you might liue But now alas your fact is so heynous that your life can neyther bee craued without in-iustice nor bee protracted without inwarde torment And if our priuate affection shoulde make vs deafe to the shouts of bloud and partiality should teach vs to forget all care of publicke right yet resolue there is no place for hope Since then you could not liue guiltlesse there remaines nothing but that you labour to dye penitent and since your bodye cannot bee saued aliue to endeuour that your soule may bee saued in death Wherein howe happye shall it bee for you if you shall yet giue care to this my last aduice too late indeede for your recompence to the Worlde not too late for your selfe You haue deserued