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A02534
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Epistles the first volume: Containing II. decads. By Ioseph Hall; Epistles. Vol. 1
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Hall, Joseph, 1574-1656.
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1608
(1608)
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STC 12661.7; ESTC S103637
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49,336
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198
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promise make my Letters your debt and if neither of these my thirst of your good You shall neuer but neede good counsell most in trauaile Then are both our dangers greater and our hopes I neede not tell you the eyes of the world are much vpon you for your owne sake for your fathers Only let your eyes be vpon it again and pittied which haue brought nothing from forraine Countries but misshapen cloathes or exoticall gestures or new games or affected lisspings or the diseases of the place or which is worst the vices These men haue at once wandered from their Countily and from themselues and some of them too easie to instance haue left God behinde them or perhaps in stead of him haue after a loose and filthy life brought home some idle Puppet in a boxe whereon to spende their deuotion Let their wracke warne you and let their follies bee entertained by you with more derestation then pitty I knowe your Honour too well to feare you your young yeares haue been so graciously preuented with soueraigne antidotes of truth and holy instruction that this infection despaires of preuailing Your very bloud giues you argument of safety yet good counsell is not vnseasonable euen where danger is not suspected For Gods sake my Lord whatsoeuer you gaine lose nothing of the truth remit nothing of your loue and pietie to God of your fauour and zeale to religion As sure as there is a God you were trained vp in the true knowledge of him If either Angell or Diuell or Iesuite should suggest the contrary send him away with defiance There you see and heare euerie day the true mother and the fained striuing and pleading for the liuing childe The true Prince of peace hath past sentence frō heauen on our side Doe not you stoope so much as to a doubt or motion of irresolution Abandon those from your table and salt whom your owne or others experience shall descry dangerous Those serpents are full of insinuations But of all those of your owne Country which are so much more pernicious by how much they haue more colour of priuiledge of entirenesse Religion is the greatest care aduises for cariage improuement of trauaile chalenge the next place I neede not counsell you to keepe your state with affability and so to menage your selfe as that your curtesie may be more visible then your greatnesse Nature hath taught you this and hath secretly propagated it from your Father who by his sweetnesse of disposition wonne as many hearts as by his valour and munificence I rather tell you that a good nature hath betrayd many who looking for that in others which they haue found in themselues haue at last complained of their owne credulity and others deceit Trust not Strangers too much with your counsell with your person and in your greatest familiarities haue an eye to their common disposition and infirmities Those natures wherewith you conuerse are subiect to displeasure and violent in pursuit of smal indignities Yesterday heard I named from no vnfaithfull report a French Courtier that in single combat hath sent 18. soules from the field to their place yet he euer as the patient in the quarrell and for this mentioned with more then excuse I censure not how iustly This is others care Onely hence I argue the rifeness of vnkindnesse taken and pursued You shall see that the soile is not so diuerse as the inclination of persons vvho in all Climates though they differ in particulars yet still agree too well in cōmon falls The Italian deepe close and crafty the French rash the Germain dull One not forward to offer wrongs but apprehensiue of a small wrong offred another prone either to take or giue them but not vneasie to remit another long in conceiuing long in retaining What doe I exemplifie Ther are long Catalogues of peculiar vices that haunt speciall places which if they were not notoriously infamous my charity would serue me to particularize It were pittie ther should be fewer vertues locall and proper There are good vses to bee made of others enormities if no more by thē to correct our owne who loathes vice in another is in good forwardnes to leaue it in himself The view of the publique calamities and disorders of other Churches shall best teach you thankfulnesse for the better state of ours But better vse of their vertues by how much it is more excellent to knowe what wee should doe then what we should not You must now looke vpon all things not with the eyes of a stranger onely but of a Philosopher but of a Christian which accounts all lost that is not reduced to practice It is a great praise that you are wiser by the contemplation of forraine things but much greater that you are better That you haue seene Cities and Courts and Alpes Riuers can neuer yield you so sound comfort as that you haue lookt seriously into your selfe In vain doe we affect all forraine knowledge if we be not throughly acquainted at home Thinke much and say little especially in occasions of dispraise wherein both a little is enough and oft-times any thing is too much You cannot enquire too much that which in vs inferiours would bee censured for dāgerous curiosity in your greatnes shall be construed as a cōmendable desire of knowledge Ask still after men of greatest parts reputation where you finde Fame no lier note respect them Make choice of those for conuersation which either in present or in hope are eminent when you meet with excellencies in any faculty leaue not without som gaine of knowledge What are others graces to you if you onely admire them not imitate not appropriate them Lo your equals in time growe vp happily in the Colledge so I may tearme it of our young and hopefull Court which you haue left and aboue all that gracious President of worthinesse and perfection whom while in all other things you serue you may without reproofe emulate for learning vertue pietie My selfe am witnesse of their progresse which I do ioyfully gratulate to the succeeding age Beware least their diligēce shall out-strip you and vpbraid you with that auncient check of Going farre and faring worse I am bolde busie in counselling you abound with better monitors and the best you carrie about I hope in your own bosome Tho these should be needlesse yet they argue my humble affection and discharge my dutie My prayers are better then my counsels both of them heartie and vnfained for your good God guide and returne you safe from a iourney not more happy and prosperous then I wish it To St. ROBERT DRVRY and his Lady EP. 9. Concerning my Remooueall from them WIth how vnwilling an heart I leaue you hee knowes that searches the heart Neither durst I go but that I sensibly see his hand pulling mee from you Indeed desire of cōpetencie betrayed mee at first and drew mine eyes to looke aside but when I bent them
some euils is worse theÌ„ the sense To speake ingenuously I could neuer see wherin pouerty deserued so hard a coÌ„ceit It takes away the delicacy of fare softnesse of lodging gaynesse of attyre and perhaps brings with it coÌ„tempt This is the worst and all View it now on the better side Lo there quiet securitie sound sleepes sharpe appetite free meriment no feares no cares no suspicion no distemper of excesse no discontentment If I were Iudge my tongue should be vniust if pouertie went away weeping I cannot see how the euills it brings can coÌ„pare with those which it remoues how the discommodities should match the blessings of a mean estate What are those you haue lost but false friends miserable comforters Else they had not left you Oh slight and fickle stay that windes could bereaue you of If your care could go with them here were no dammage and if it go not with them it is your fault Grieue more for your fault then for your losse If your negligence your riotous misspence had empaired your estate then Satan had impouerisht you now would I haue added to your griefe for your sinne not for your asfliction But now since windes and waters haue done it as the officers of their maker why should not you say with mee as I with Job The Lord hath taken Vse your losse well and you shall finde that God hath crossed you with a blessing And if it were worse then the worlde esteemes it yet thinke not what you feele but what you deserue You are a stranger to your selfe if you confesse not that God fauours you in this whip If hee had stripped you of better things and scourged you with worse you should still haue acknowledged a mercifull iustice If you now repine at an easie correction you are worthy of seueritie Beware the next if you grudge and swell at this It is next to nothing which you suffer what can be further from vs then these goods of outward estate You need nor abate either health or mirth for their sakes If you do now draw the affliction neerer then hee which sent it and make a forraine euil domesticall if while God visits your estate you fetch it home to your body to your minde thank your selfe that you will needes be miserable But if you loue not to fare ill take crosses as they are sent and go lightly away with an easie burden FINIS Errata Pag. 86. line 2. falls for faults pag 98. li. 1. nor for not * The name of the vpper Well of the Spa. Histoire et Miracles c. Que le 8. iour du mois de Septembre an dict an 1603. estant Feste de la Natiuitè de nostre Dame le nombre de Pelerins a estè euuiron 20000. Pag. 35. Virgo Hallensis Mechlinia One Goodwin a Kentish-man The Rood of Grace at Boxley Abbey * â—n l' an mil six cents trois y fureut comptez cent trente cinque potences iambes de boâ—s de personnes boyteuses y apportées au seul espace de quatre ou cincque mois Histoire Miracles c. 12. p. 34. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13. 1 By the faith and worship of the true God Pag. 7. * Histoire miracles de nostre Dame pag. 73. pag. 102. Examen Pacifique de la doctrine des Hugenots Osauueresie sauue moy Manuel of French praiers printed at Liege by approbatioÌ„ and authoritie of Anton. Gheuart Inquisitor c. Let no man worship the Virgin Marie virg Carnis MeÌ„tis Caus 35. q. 5. C. Tunc saâ—â—bitur Mâ—lier suam virginitatem bene secuat siâ—â—eo nubat vt filios pariat ad iustitiam Profitentur continentiaÌ„ corporum in incontineÌ„ tiam debacchantur animorum De Rom. Cler. Saluianus * Qui vetat quod Deus praecepit aut praecipit quod Deus vetuit maledictus habeatur ab omnious qui amant Dominum In Moralib sum ca 14. a Heb. 13. The Mariage Bed is honorable b Non quia peccatum sit coniugibus commisceri hoc enim opus castum non habet culpaÌ„ in coniuge c. Gregory in Psal Poenit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. hist eccles c Continentia non est in clericis secularibus de substantia ordinis nec de iure diuino 〈◊〉 d Copula sasacerdotalis nec legali nec Euangeliâ—â— nec Apostolica authoritate prohibetur 26. q 2. c sors ex Aug. e Only ex statuto Ecclesiae Durand 4. Dist 37. q 1. Tom. in 2. 2. q. 88. art 11. f Sed credo pro bono salute esse animarum quod esset salubre statutum vt volentes possint contrahere quia experientia docente coÌ„trarius prorsus effectus sequitâ—r ex illa lege coÌ„tinent ae cuÌ„ hodie non viuant spiritualiter nec sint mundi sed maculaÌ„tur illicito coitu cum eorum grauissimo peccato vbi cuÌ„ propriâ vxore esset castitas Panormit de Cler. Comug cap. Cum olim g Sacerdotibus magna ratione sublatas nuptias maiore restituendas videri In the record of Platina himselfe In vita Pij 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. Cor. 9. 5. c. i Rhemists read it a womaâ— asister k Clemens citatus etiam ab Euseb l. 3. c. 13 Petrum cum vxorem suaÌ„ ad mortem ducicerneret hortatum consolatum his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l In illud ad Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non eijciat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Apost 5. n Constant 6 l. 3. Can. Quoniam Canon Apostolicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos sequeÌ„tes veterem Canonem Apostolicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitutiones sacroruÌ„ virorum legales suptias amodò valere volumus c. o Qui a Christianis parentibus enutriti suÌ„t c. maximè si fuerint ex patribus sacerdotâ—li sede dignificatis i. Episco patus presbyteratus aut diaconatus ne glorientur Orig. Tract 8. in Matth p Visum erat Episcopis legeÌ„ nouam introducere in Ecclesiam Socr. l. 1. c. 8. * Signa per Paphnutium non mâ—nus quà m dudum per Apostolos siebant Ruff. n. l. 1. c. 4. Pathnutium miraculis pietate clarus obtinuit in Nicena synodo habendum pro castitate cuÌ„ propriavxore concubitum Socra l. â— c. 8 q In Epist ad Dracont r Multi ex episcopis matrimonia noÌ„ inieruÌ„t Monachâ— coÌ„trà parentes â—iberoruÌ„ facti suÌ„t quemad moduÌ„ vicissim Episcopos filiorum patres Monachos generis potestateÌ„ noÌ„ quaesiuisse animaduertas Athanaâ— Epistola ad Draconâ—ium Å¿ Numidicus presbiter qui vxoreÌ„ concremataÌ„ adhae a rentem lateri laetus aspexit Cyprian l. 4. Ep. 10. t Ex Dâ—onisio Euseb l. 6. c. 41 v Euseb l. 7. cap. 29. Euseb l. 8. c. 9. Gregorios verò apud Nazianzum oppidum in locum patris sui episcopus subrogatus Ruffin l. 2. c 9. x Gregor Nassen frater Basilij teste Nicephoro vxoratus vxorem liberos habuit sed non propterea fuit inrebus et exercitijs diuinis inferior vel deterior Sozom z De legiti nis coniugiis nat a Cùm ergo ex sacerdotibus nati in summos Pontifices legantur esse promoti non sunt intelligendi de fornicatione sed de legitimis connubiis nati quae sacerdotibuâ— vbique ante prohibitionem licita erant et in Orientali ecclesia vsque bodie eis licere probantur Dist 56. Cenoâ—an b The author of the Aethâ—opick historie c Nam non pauci illorum duÌ„ EpiscopatuÌ„ gerunt etiaÌ„ liberos ex vxore legitimâ procreant Socrat. l. 5. cap. 21. d The words of that Councel are thus truly translated by Chemnitius Quoniam in Romana ecclesia loco canonis seu decieti traditum esse cognouimus vt ij qui digni habeÌ„ di sunt ordinatione diaconi vel piesa byteri piofiteaÌ„tur se deinceps cum vxoribus suis noÌ„ congressuros nos sequentes veterem canonem Apostolicae sincerae exquisitae ordinatae constitutionis legitimas sacroruÌ„ viroruÌ„ cohabitationes coniugales etiaÌ„ ex hodierno die in posterâ— valere ratas firmas esse volumus nullo modo eoruÌ„ cum vxoribus propriis coniuÌ„ctioneÌ„ seu copulationeÌ„ dissoluentes Itaque si quis dignus inueniatur c. is minime prohibeÌ„dus est ad huÌ„c graduÌ„ asceÌ„dere ideo quòd euÌ„ legitimâ vxore cohabitet Nec teÌ„pore ordinationis suae ab eo postuletur seu cogatur vt abstinere velit aut debeat legitimo coÌ„gressu cuÌ„ propriâ vxore Citat a Nilo Thesalonicensi e Aliter se OrientaliuÌ„ habet traditio EcclesiaruÌ„ aliter huius sanctae Romanae Ecclesiae Nam eorum saceâ—dotes diaconi â—ut subdiacont matrimonio copulantur Istius autem ecclesiae vel occidentaliuÌ„ nullus sacerdotum a subdiacono vsque ad episcopum licentiam habet coniugiun sortiendi dis 31 f Nemo scor ta aut concubinam alat sed aut casteÌ„ viuat aut vxorem ducat quaÌ„ repudiare fas non esto g Dist 23. h Anno. 813 i Clerici castimoniaÌ„ inuiolati corporisperpetuò conseruare studeant aut certè vnius matrimonij vinculo foederentur Isid reg cleric k Whether Huldericus or as hee is somwhere intitled Volusianus I inquire not the matter admits of no doubt Huldericus Episcopus Augustae Anno. 860. Aeneas Sylu. in suaÌ„ Germ. Hedion Eccl. hist l. 8. c. 2. Fox in Act. Monum hath it fully translated l Auentinus l. 5. GratuÌ„ scortatoribus quibus pro vna vxore sex centas iaÌ„ malierculas â—â—re lâ—cebat m Anno. 1076. n Maritos ab vxoribus separat o Ex Interdicto sacerdotum coniugio grauissiam seditio gregem Christi perculit nec vrquam talis lues populum Christi afflixit Auent l. 5. Henric. Huntingdon de Anselmo l 7. de An. 1100 in synodo Londinensi Prohibuâ—â— sacerdotibus vxores antè non prohibitas Anselm saith that Historian was the first that forbad mariage to the Clergie of England and this was about the yeare of our Lord 1080 Till then euer free Item Fabianus Liberos aijt fuâ—sse sacerdotes per annos 1080. Asteriscus Veru