so great a grief thereat that men women and children entered into his chamber covered with hair-cloth bewayling him and praying for his health He beholding them in the extremity of his pain wept bitterly bidding adieu to his family and people then remaining for the space of five days in extream dolour he yielded up his soul to serve as an eternall example to posterity of mans weakness and the inconstancy of humane things IV. MAXIM OF THE PROVIDENCE OF GOD. THE PROPHANE COURT THE HOLY COURT That our support should be from our selves without expectation of any thing from the providence of God That the foundation of humane life subsisteth in the providence of God IT is an unspeakeable comfort to have The belief of a providence is the sweetness of life the eyes of God for witness of our sufferings and when we in justice suffer with courage to know our patience is enlightened with those aspects which make them thrice happy The valourous Champions who contended in the Olympiack games the spectacle heretofore of the whole world in that proportion they felt their skin to smart their bloud to drop their bones crack were comforted to see upon one side the Judges of their combats sitting to consider their merit and on the other Crowns placed aloft before them the lustre whereof reflected into their eyes to charm their pains by the hope of glory From thence we derive an undoubted maxim that it is an unspeakable comfort to the faithfull who endure some incommodities rough and thorny to know there is an eye of Divine Providence which not onely seeth them but becoming a pledge for their travels promiseth to their perseverance assured recompence 2 I observe the admirable Providence of God in His goodness that being perpetually questioned by the diffident spirits of Libertines it ever subsisteth bearing in its bosom who would destroy it and which is more is established by the proofs wherewith they endeavour to ruin it I at this present lay aside the reasons which have so often been refuted I speak nothing at all of the consent of the wise of the heavens motions of the necessary dependence of creatures of the architecture of the universe of the order and end of every thing of miracles of predictions of spirits of examples and so many other arguments ordinarily used to prove Divine Providence I onely maintain one thing which perhaps will seem strange but is most undoubted that the same reasons whereof the wicked make trophey to evict this belief from the faithfull are arrows which recoil back upon themselves All that which makes them murmur and cry out Manifest proof of providence against the Government of a supream cause is that evils are seen in the world which would not be if a God all good all wise as we affirm took care of things temporal To which I answer we ought to believe a Providence since there is evil in the inferiour order of the world which we inhabit and the profit we derive from our evils endeth in the knowledge of the sovereign good For I ask from whence know we evil to be evil but by the existence of its contrary Had there never been health in the body we had never known what sickness were but when at any time we saw a man sound fresh and lusty who suddenly lost his appetite and sleep by reason of shakings and heats felt over all his body he is said to be sick because the order of the good constitution he before enjoyed is changed and overthrown Likewise when we see some evil to happen in the world we presently say it is ill because it is against the order of good and therefore the very wicked who complain cannot so do but by affirming and acknowledging an order from which this evil is wandered Now wheresoever there is order there is necessarily Providentia est ratio orainis terum ad finem direction and Providence since we see one cannot so much as tell unto four and reckon some number one after another without the help of reason You commit a sin and feel it instantly brings some remorse with it what teacheth you it is sin if not the Law I entered not into the knowledge of sin but by means Rom. 7. 7. Peccatum non cognoâ—â— nisi per lâ—gem Nam concupiscentiam nesciebam nisi lex decerit Non concupisces Psal 63. 8. of the Law For I knew not what concupisence was if the Law had not told me Thou shalt not covet said the Apostle Now what is law but an order and a sovereign reason engrafted in intellectual nature which commandeth and ordaineth things that ought to be done with express prohibition of their contraries What is it else but an eternal rule which guideth the world by the knowledge of do and not do an ordinance most holy which prescribeth all honest things and banisheth all vice From thence ensueth we cannot complain of the least disorder without confessing this eternal Providence Sagittae parvulorum factae sunt plaâ—ae â—orum iâ—â—â—rmatae sunt contra eos linguae eorum An answer made to complaints against Providence which establisheth all orders O the wonders of God! who causeth the arrows of those who invade his wisdom to return against such as shot them 3 Some complain there are things poore and abject in nature which are to no purpose because bruitish man will not know their use for fear he therein find his own ingratitude They would have God make the world all of gold as that Painter who unable to pencil the beautifull Hellen with so great diversity of parts and conformity of members filled his table with drapery which seemed rich but was little to the purpose Who seeth not the truth of that singular S. Tho. contr Gentes l. 3. c. 71. Perfecta benitas in rebus creatis non inveniretur nisi esset ordo bonitatis axiom of S. Thomas that never would there be perfect goodness in things created were there not some order and degrees in the same goodness All the grace and beauty of the world would be lost if the multitude and disproportion of so many things were taken away which by an admirable discrepance discord infinitely agreeing consent in the good of this great All In this it is wherein the musick of the great God consisteth you will disturb it This is his Table diversified with many colours and you will deface it This is his common-wealth divided into sundry offices and you will ruin it After this so laudable diversity is blamed the evils Evils of nature of nature are decried serpents poisons are exclaimed at and all other creatures thought mischievous Blind that you are who see not an evil well placed in the world is not an evil Fire which burneth straw makes gold and silver shine water which drowneth men daily gives life to fishes If you take his poyson from the serpent you bereave him wherewith to live
It is from this point I intend to draw the first reason which bindeth the Nobilitie to great perfection especially those who are of state and dignitie seeing that how much the more they are eminent in honour so much the more they are proposed as an aim to the eyes of all the world If a little planet happen to be eclipsed who can tell the news thereof but some cold-foundred Mathematician who perchance beholdeth it in the shadie obscurities of the night But if the least change happen that may be to the Sun every one lifteth his eye to Heaven he cannot make a false step but the numberless numbers of men which inhabit the four quarters of the earth do observe it The like thing is seen in the life of Great Life of Great men enlightened men and private persons If an Hermit in his Cell suffer himself to be transported upon some motion of choler who knoweth it but his cat or table And if it be a religious man in a Covent his imperfections are manifested but to few which would be of force to cherish their vices if they did not take their aims rightly levelled towards God But as for great ones all the eyes of men are fixed upon them nor can they suffer eclipse but as suns so darkening the whole world with their shadie obscurities that they who in their own errour have eyes of moles are Arguses and Lynxes to see and censure the actions of men of qualitie Great men vitious resemble King Ozias they all carrie their leprosie upon their forehead Then I demand of you this admitted that they cannot hide themselves no more than the Sun and that they all have honour in special recommendation fearing the least blemishes of fame do you not behold them between the desire of honour and fear of contempt as between the hammer and the anvile enforced as it were with a happy necessitie to do well since to do ill is so chargeable You will say unto me this intention were impure to carrie ones self in praise-worthy actions by the paths of humane respects to which I agree But withal adde it may easily be purged and freed if you prefigure in your mind that so many men as watch upon our actions are so many messengers of God if you consider them not as men but as Angels of this Sovereign Majesty who are assigned for the inquisition of your actions This contemplation well imprinted in your spirit shall by little and little proceed rarifying the most gross thoughts as the Sun-beams do the vapours of the earth and you shall change this necessitie you have to do well by the honest enforcement of those who eâ—lighten you into a will so free and dis-interessed that you will ever after put on a resolution to remain in the lists of virtue although all the world should be blind You will resemble the Sun who placed in Heaven by the Creatours hand if happily he one day should chance to have no spectatours of his light would shine as radiant for the eyes of a Pismere or silly Bee as for the greatest King in the world S. Augustine Aug. de Civit Dei l. 6. c. 10. Doâ—â—â— Archimiâ—â—â— senex jam decrepitus quotidie in Capitolio Mimum agebat quasi libenter Dii spectarent quem homines desi erant An observation of S. Augustine upon â— Comedian maketh mention of an old Comedian who in his younger days after he had a long time played in the Comedies which those blind Idolaters had instituted to the honour of their gods with the general applause of the people the glory thereof did so intoxicate him that playing for the gods he acted all as for men when he grew old and not so followed by his ordinary troup of Auditours he went to the Capitol and made much ado to play his Comedies alone before the statues of his false gods doing all said he then for the gods and nothing for men If this poor Pagan had not failed in the principles of true Religion he had hit the mark It is true men many times serve to pollish our actions their presence is to us a sharp spur which makes the spirit to leap and bound beyond it self The like whereof is seen in Oratours and Preachers to whom their Auditorie sometime serves as pipes to Organs Such penetrate the clouds born upon the wings of the wind who otherwise had low flagged in the dust void of the estimation of men It would be a miserable vanitie to have no other aim than always to play for men and never for God It is fit that all these creatures should serve us for ladders to mount up to Heaven And this it is wherein men of state who are in eminent place have much advantage they are in a great Theatre which is to them a powerful spur to do well yea so forcible that it was a wonder admired by the judicious Cassius Longinus to hear it Longin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ajax said that a Grecian Captain seeing himself in a dangerous encounter involved in night and death desired not of God the safeguard of his life but onely so much day as might suffice to see himself die valiantly Behold the force of this motive to give up a life the most pretious thing in the whole world to enjoy one glimmer of a day-light which could serve to no other purpose but to enlighten his death Then Noble men who are seated in dignitie I leave it to you to conclude if you perpetually being in the mid-day and in the rays of so many as behold you who illustrate your life and make your death lightsom have cause or not to slacken or grow remiss in the course of perfection For the second reason I say the foyl setteth off the sparkling of the diamond and greatens the lustre of virtue How doth a man know what he is if he see not himself in the occasions of good and ill The triumph of virtue as Plato said very well is to have Erit illi gloria aeterna qui potuit transgredi non est transgressus Eccl. 31. Epitaph of Vacia Qui res homines fugit quem cupiditatum suarum infaelicitas relegavit alios faeliciores videre non potuit qui velut timidum atque iners animal metu oblituit ille sibi nen vivit sed quod turpissimum ventri somne libidini Senâ—c ep 55. Theophylact. in Collectan Graec. Epi. An excellent passage of Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin in power and virtue in will To be able to sin to be thereunto sollicited by attractive pleasure and yet not to commit it this is all which a good man can do A solitary life is not alwaies laudable if it be not guided by divine and super-natural helps as that of Saints For what honour is it for a retired man to have this Epitaph of Vacia inscribed upon him Here lyeth be who fled from the world and the affairs thereof confined
in her eclipse Other Authours grounded on this passage of the Psalm 44. speciosus forma prae filiis hominum assure us our Saviour expresly selected for himself an excellent beauty of body and a supream grace of speech Nicephorus relateth certain lineaments of Niceph. l. 1. c. 40. Beauty of our Saviour his stature colour and proportion of his bodie which he drew out of antiquitie in all parts lovely and specious And S. Epiphanius speaking of the beauty of the blessed Virgin saith She was Majesty it self Judge and behold since God voluntarily despoiling himself of honours riches and greatness of the world to give us an example of humility would notwithstanding sanctifie beauty in himself and his Mother what value you ought to set upon this Heavenly gift and whether it be lawful for you to profane it Moreover I affirm that the Creatour hath not onely cherished beauty but hath likewise held in account the instruments employed to the service thereof It is a wonder that in Exodus Fecit labrum aeneum cum basi sua de speculis mulierum quae excubabant ant ostium Taber nacli Exod. 38. 8. Mirrour for women Theodoret in Catena Zephyr Cyrillus de spiritu veritate l. 9. Procopius in Exod. he commanded Moses to make a brasen bason with a foot to bear it for the Priest to wash in and to furnish and adorn it with looking-glasses who kept as it were centinel before the gate of the Tabernacle To what purpose was it to fasten these mirrours in a holy place to this sacred vessel Tâ—eodoret Saint Cyril and Procopius observe that the Aegyptians went to the sacrifices of Isis clothed with a linen garment holding a scepter in one hand and a looking-glass in the other and that the Hebrew women afterward appeared in the desert in the same manner But God who would shew the spoils of Aegypt were reserved for his greatness caused them to lay aside these mirrours to consecrate the use of them in his own Tabernacle The Hebrew Interpreters yield another reason to wit that the Israelites seeing themselves to languish in Aegypt in the fetters of a painful bondage had resolved to abstain from the act of marriage that they might get no children to inherit their misery But God who intended another web different from that which the thoughts of men wove stirred the women who tricked and adorned themselves so well with these Aegyptian looking-glasses that they enkindled the chaste loves of their husbands buried under the ashes of their servitude to produce a posteritie by help whereof the Nations of the earth should be blessed And this action of the women so pleased Almighty God that he afterward caused these mirrours to be placed in his Tabernacle which they had used to grace that beauty which had been the cause of so much good It then being so see you not God hath made himself a favourer and a protectour of corporal beauty who then dare to condemn it In the third place I adde this command which Power of beauty beauty exerciseth over hearts is not a thing due to human forces to the end that nature become not ambitiously proud it is God who as it were imprinteth with his finger upon the foreheads of men and especially of great ones the beams of grace and majestie to make them more reverenced of the people which he doth to excellent purpose but the creature sinisterly abuseth the gifts of the Creatour Maximus Tyrius saith that a fair soul in a fair bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as a river that windingly creepeth with many wavie turnings within the enamel of a beautiful meadow and ravisheth the whole world with the admiration of its excellency A brave Oratour in a Panegyrike he made of Constantine who was one of Beauty of Constantine the goodliest Princes of the earth saith that nature was sent of God as a gallant Harbinger to compose Te cum milites â—ident admirantur diligunt Jequuntur oculis ani mo tenent Deo so obsequi putant cujus tam pulchra forma est quà m certa divinitas a bodie for him suitable to his great spirit as a stately house for a beautiful Ladie in it and that onely this exteriour form made him to be beloved and esteemed of all the world no less then a God descended from Heaven Which is also much more admirable in the other sex How many Monarchs after they had with horrour terrified the world have been seen to become tributaries to a mortal beauty captives to their slaves and how many to buy out their bondage have yielded at the feet of silly women to do services and commit follies unworthy to be remembred on paper Bathsheba was neither a Lion a Goliah nor a Saul yet notwithstanding with the glance of an eye she powerfully quelled him who tore Lions trampled Goliah under feet and resisted all the arms power and legions of Saul The Philistines found not cords strong enough to bind robustious Sampson in yet Dalila quickly captived and fast tied him with one hair of her head Solomon had a heart as deep as the sea yet women found the bottom of it It is a wonder what Pythagorical trans-animatious this beauty of bodie maketh which causeth it to be acknowledged and esteemed every where a true tyrannie without an executioner as Carneader calleth it Doubtless the impostures Carneader apud Lactantium the sinister intentions the unchaste loves the abuses which are affixed to beauty proceed from the sleights of Satan and depraved will of man but the lustre and commanding power thereof is the real gift of God which operateth that in human bodies which the Sun doth in the clouds to form a Rainbowe in the Heavens Ladies think hereon you to whom God hath Abuse of damnable beauty imparted this grace this delicate composition of bodie whether it be not a great motive to you to serve him well and to employ it wholly to his glorie You shall be accountable for your beauty at the Judgement-day even to the least hair of your head If you harbour an ill hostess in this goodly mansion which God hath builded for his service a wicked soul an unchaste soul if you make glorious vaunts of borrowed coyn of a fading flower the spoil whereof time age sickness and death will divide between them if you display a scandalous nakedness to kindle the fewel of lusteful affection if you seek the courtship and unlawful love of men with a gift which is not yours if you so often consult with your looking glasses and take so much pain gaudily to dress and attire your selves for a meer vanitie which you turn into an absolute profession you shall be the marks of the wrath and vengeance of God This great Justicier will suffer this malediction pronounced by the Prophets to fall upon you That your carkasses shall one day be drawn Ejicient ossa de sepulchris expandent ea ad
and saith It is the mark of the excellencie of our Religion The third a great obedience to Superiours recommended by S. Paul to the Romans Let every soul be subject to superiour Powers The fourth a sweetness and an admirable patience in persecutions Behold what appeared in the publication of the Gospel If you observe any thing like Consider the force of this proof in the progress of the pretended Religion then have you cause to have a good opinion of it But if you therein do see all her proceedings opposite to the same conclude it is not of God And tell me what are her proceedings in the fore-alledged points It cannot be doubted but that the virtue of humilitie First mark is the foundation of faith and one of the most noble characters of Christian Religion Where humilitie Prov. 11. is saith the Wise-man there is wisdom and God is pleased to drie up the roots of proad people Now Ezech. 10. all heresie is inseparably tied to a proud spirit from whence it took beginning derived nourishment and receives increase We might alledge an infinite number of testimonies to this purpose But we do not now tell you Epiphan hoeres 19. Illebertus hoereticus sub Zacharia how two heretick women of the race of Elxay did as it were cause their spittle to be adored nor how one Hildebert gave the paring of his nails to his sectaries for reliques so true is it that heresie being a sprout of the evil spirit still retains the mark of that pride which having once assaied to disturb Heaven never suffers the earth to enjoy repose It is well known how in the last Age one called John Leyden by trade a botcher and ring-leader of Corvin and Florimon Hereticks in Germanie having first published a law of pluralitie of wives went into the field drawing along with him huge troups of unchaste creatures where after he had played the prophet he caused himself to be chosen King took a triple diadem erected a proud pavilion wherein he gave audience established his Court and Potentates choosing out rogues and reprobates at that time attired in cloth of gold and silver and other costly stuffs which having but a little before served for ornaments on Altars were now cut in pieces by the hands of these Harpies and employed to cover infamous bodies that rather deserved to be involved in sulphur and flames When this King of Cardes marched through the Citie you would have taken him for the great Duke of Muscovia or some antick King of Hierusalem A Page mounted on hors-back bare a Bible covered with plates of gold before him another carried a naked sword willing thereby to expreâ—s he was born for the defence of the Gospel Besides he commonly had in his hand a golden globe whereon these words were engraven King of Justice on earth Anne Delphonse the first of fourteen wives this Impostour had married went along with him covered with a mantle furred with ermines clasped with a great buckle all of massie gold This would seem strange if we had not lately known the insolence of rebels and their imaginary regalities which are mounted to such a height of furie that they draw very near to the like frenzie Yet will we not at this time instance hereupon in any thing concerning this article We onely say that to separate Religion from rebellion and the manners of men from doctrine the maximes of Sectaries make an absolute profession of the most enraged vanity that may be observed in the course of human life For if the Scripture doth so strictly recommend Rom. 12. Non alta sapientes sed humilibus consentientes Prov. 35. Ne innitaris prudentia tuae unto us in the practice of humilitie not to make our selves over wise or able not to rest upon our own judgement nor proper prudence to hearken to our fore-fathers to obey Pastours who have lawful succession to work our salvation with fear and trembling at Gods judgements what may we think of a sect which authorizeth a peculiar spirit which hath ever been the seminary of all schisms and disorders which without distinction putteth the Scripture into all hands to judge of points of faith from whence have risen amongst them an infinite number of divisions which teacheth to account as dotages all that which the piety of our fore-fathers reverenced all that the wisest and most religious men of the earth decided which teacheth to spit against light and trample under foot the commandments of Pastours and Prelates to flatter ones self with assurance of salvation and predestination in the greateste orbitancies and neglects of life Verily it is an admirable thing to behold how the petty spirits of artificers and silly women busie themselves herein and to what a degree of pride they come when abused by I know not what imaginary texts of Scripture they grow big with the opinion of their own abilitie What pride more irregular than to see men not content with the Religion of Charlemaigne and S. Lewis nor of the Churches and tombs of their Ancestours to become so curious as to think their Kings and Pastours to be Idolaters and all the better part of mankind bestial from whom they separate themselves as from people infected with a spiritual contagion and do all they can to deifie their own opinions What pharisie ever came near this height of pride If there were any the least spark of humilitie a good soul would say within it self What do I or where am I It is an old saying He that too much believes in himself is a devil to himself I think I am grounded on the word of God but have not all hereticks had the same foundation which they in conclusion found onely to subsist in their own imagination Why should I separate my self from the main bodie of the ancient Church to satisfie the itch of my peculiar judgement It is not credible that so many men of honour and worth who are clear-sighted in all other things should be deceived in this they may have had doubts and opinions as we but they have overcome them by humility and reason they have stuck to the bodie of the tree they have followed the general consent of people which rather live in uniformitie than adhere to noveltie Let them not be figured to me as Idolaters ideots and men superstitious they have far other aims than these The wisest and most temperate of our side believe them not to be damned in their Religion To what purpose then is all this to handle a business apart to be separated from our near alies from Sacraments Church tombs and to be the cause of so many divisions spoils and bloudshed I plainly see we must hereafter live in re-union It is the spirit of God which commandeth it If I have beliefs in my heart different from the ordinary I ought not divulge them to create schisms and scandals I should inform my self I should obey it is fit I
to be compared with the beauties of Sion Whilest there are letters and men there shall ever be praise for the excellent Books which come from the pens of so many worthy Prelates and other persons of quality yea even from the Laity who have exercised their style upon arguments chaste honourable and well-worthy of all recommendation I speak this as it were by the way having at this time no purpose to enlarge upon recital of an infinite number of able men who stand ready with pen in hand nor likewise to commend those of my habit who have exposed their excellent labours to publick view and which I know might be well waited on by a large number of choice wits of the same Society But for as much as concerneth my self I have already discharged my promise and doubt not but that in these four models I have sufficiently comprized the whole scope of my design For the rest I think the Books of devotion that are published ought to be rare and extraordinarily well digested because such is the quantity of them that the number of Authours will quickly exceed the proportion of Readers Distast is a worm which sticketh on the most resplendent beauties and although a thing may be excellent we must not therefore glut any man with superfluity lest good offices turn into contempt and charity make it self tiresom Yet so it is that we must confess pieces well selected and curiously handled can never so superabound in number as to offend those who can distinguish of merit For if it be true as I have heard that there are many good and learned Religious men of divers Orders who prepare themselves to write upon this same subject I am very glad and protest it shall be acceptable to me because so they may perfect what I have begun with more profit than my self Note here the cause why I stay my pen and if there be ought good in this Volumn I look upon it as that mirrour which was fixed on the wall of the Arcadian Temple where those who beheld themselves saw in stead of their faces the representation of Pausan in Arcadicis the Divinity they adored So in all this which here may profit my Reader I see nothing of mine own but in it acknowledge the Father of Light who is the source and end of all which is in us esteemed laudable and whom I humbly beseech if there be any thing attractive in this Discourse he would be pleased to draw it upward as the adamant transporting such as shall read it to the love of their CREATOUR to whom is due the tribute of all honours as to Him who is the beginning of all perfections This is the onely comfort of our labour For not to dissemble a truth he that more regardeth to write than to live courting his pen and neglecting his own conscience shall always have trouble enough to defend himself from mothes rats and oblivion Centrum terrae validius accenditur ex limpiditate flamma caelestis Viennâ ex Ptolomaei Almagesto And though he should be laden with the applauses of the whole world in a passionate life it were but to gain a silly sacrifice of smoke without him to harbour fire and tempests within his own house It is said the Stars by contribution of their rays strengthen the activity of hell fire and I may say all the lights of understanding and reputation will serve but to encrease the torments of a reprobate soul who shuts his eyes against God not to open them to other object than vanitie TO THE NOBILITIE Dedicated to the CHURCH SIRS THe benefits you have received from God and examples the Weal-publick expecteth from you are so essential obligations of duty that when we speak of the piety of Great-ones you instantly are selected out to hold the first rank therein and to be the cause that virtues which ever are voluntary may turn as it were into title of necessity For to joyn the Clergie to Nobilitie is to connect two things together which are both in Nature and the Gospel very eminent It is to profess ones self an honest man by birth and dignity to stand on a pinacle and serve as a torch to change your word into law and life into example The Bishops of all Ages have been esteemed amongst men as the stars in the firmament whereof the Prophet Daniel speaketh as the Senatours of Heaven the Fathers of the Commonwealth the Interpreters Daniel 12. 3. Dionys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Ecclesiasticâ Hierarchiâ of God the Mediatours of the marriage contracted between the Lamb and the Heavenly Jerusalem This is the cause why we ever think it is to desire a good work to desire a Bishoprick taking the words of the Apostle in a sense which flattereth sensuality informeth not the conscience but now that the passage to Offices and secular dignities is closed up from many with bars of gold and silver whom birth seemeth to invite thereunto they hope to repair themselves on the spoils of the Church where such as proceed by sensual and worldly ways oftentimes find poison and death hidden under a seeming sweetness For Sirs we must tell you your dignities how eminent soever they be are like the roof of the Temple in Jerusalem which had flowers among guilded prickles in my opinion to teach Bishops that Myters bordered with Villalpandus upon Ezechiel out of Josephus de bello Judaico lib. 6. c. 6. gold and diversified with stones have notwithstanding their points and prickings Had we as many eyes open towards Heaven as Heaven openeth to behold here below the most secret actions of men we should be strucken with horrour to see an Ecclesistical dignity fall to the lot of a depraved soul which changeth all the abilities thereof to incentives for sin and to make of his proper honours the true snares of his soul But it is a common disaster that the smoke which in the book of Tobie driveth away the devils doth here daily surprize men We stick on apparences and if we retain some Maxims of verity we use them as letters written with the juyce of a lemon which can hardly be read but by the help of fire So that when the day of Judgement shall manifest it self by fire and that at the departure of the soul Hermanus Hugo de primâ scribendi origine flames shall be presented to enlighten it even to the bottom of the conscience then shall it be when all the knowledge of virtue which we here on earth retain so poor and languishing shall appear with enflamed characters for our condemnation It is an admirable thing which the good Cardinal Hugo who flourished about four hundred years ago as he lay on his death-bed where with much advantage the vanities of the world are discovered and when perhaps some too indiscreetly flattered him upon the splendour of his dignity spake in the voice of an Oracle Take away these vanities for I
humbly beseech you to restore the Religion which so long hath perserved this Empire If we will remember those Princes under whom we have lived though divided in Sects and opinions we shall find some have retained the Religion of their Ancestours the other not rejected it And if authority of the dead suffice not to give us example of what we should do at the least let us take it from the dissimulation of the living who in tolerating ancient ceremonies have discovered they had no purpose to condemn them We at this present require the Altar of the Goddess Victory may be restored to us thereon to offer our sacrifices Is there any man in the world such a friend to the Barbarians our enemies who will oppose this design The experience of passed times teacheth us wisdom for the future It is time we avoid so many dreadful prodigies which menace as and at lust yield the honour to the name of Victory which we have denied to its Divinity Victory o Sacred Majesties hath already powerfully â—yod you and will yet much more oblige you It is a work for the wicked who never have had experience A subtile insinuation of Symmachus of its benefits to hate the honours thereof but your worth cannot choose but adore that which serves as a favourable support for your triumphs Victory is a Divinitie that hath her Altars charged with vows of the whole world The man is most ungratefull who will dishonour that which he professeth to desire and were it not an action of justice to afford veneration where it is due yet ought we not to be deprived of the ornaments of our Senate Suffer our old age most sacred Majesties to leave to posteritie the Religion received from our Ancestours when we were as yet in our infancie The love of ancient rites is a marvellous tie The Emperour Constants Constans the son of Constantine the Great who would have cut it off therein lost his labour leaving an example to others to decline severitie which nothing availed him We who are much affected to the eternitie of your Name and Divinitie must so use the matter that the succeeding Ages may find nothing which requires alteration in your actions Where shall we hereafter swear to your laws and commands when we shall find all the Altars demolished Who shall serve as a terrour to the perfidious to arrest their falshood if they no longer apprehend the Divinities which they in foregoing time reverenced We are not ignorant that all this great Universe is filled with the presence of God and that there is no place of safegard for perjuries yet it is a matter most important to repress the libertie of crimes by the visible presence and marks of an ancient Religion This Altar of Victorie is the knot of our concord and the mansion of publick faith All that which giveth authoritie to our Decrees is that we pronounce them after we have sworn fidelitie upon Altars and shall we then without difference prophane an Altar so Religious where we at other times have taken oath and prophane it under the reign of Princes who more entrust the securitie of their persons on the faith of their subjects than force of their arms But the Emperour Constans is said to have shewed the way Constans was allied to the Emperour for which cause he speaketh warily thereof Why do we imitate in a Prince who hath so many other perfections that which hath worst succeeded with him and which he never had done if good fortune had made him see another to miscarrie before him The faults of a predecessour are not unprofitable to a successour who from them will derive profit and oft-times a man lays the first ground of his virtues on the vices of another It happened that this good Emperour foresaw not the discontent which would arise from this action the matter being as yet new and without president we who now have other knowledges than he cannot have the like excuses for our errours Your Majesties shall find in this Prince actions enow worthy of imitation which you may pursue with more glorie and lesse envie Neither did he cut away any thing of the priviledges of Vestal Virgins he replenished the Temples and Ministeries of the Gods immortal with Nobilitie and was willing coyn should be taken from his coffers to defray the charges of ancient ceremonies Coming to Rome he marched through all the streets of this eternal Citie accompanied with his Senate most glad to behold him with a favourable eye he saw the Temples which bare the titles of our Gods on their foreheads he enquired the original of their goodly buildings and applauded the founders And though he were of a Religion different from ours yet was he not desirous to make his piety triumph in the extinguishment of that of our Ancestours He preserved for the Empire its ancient customs well Maxims of a Pagan knowing that in matter of Religion each manhath his opinion his rites and ceremonies all which require freedome The spirit of God which governeth this great world hath distributed its protectours to every Citie and as He speaketh as a man ignorant of faith Heaven hath given us souls so it every where decreeth certain geniuses and fatal powers for the government of mortals which oblige us to regard them more by the profit we derive from them than any other consideration All the reasons which we here below have of the Divinitie are obscure and we cannot know God better than in his benefits in the memory and experience of posperities from him derived If antiquitie be of power to give any weight to a Religion why shall we not maintain a faith established by so many Ages Why shall not we follow the steps of our fathers who have so happily succeeded their grand-fathers Propose to your selves that Rome at this time presents it self before your eyes and in these terms speaketh to you O most excellent and just Princes who are the true Subtil discourses Fathers of the Countrey have regard to the old Age whereunto I am arrived in pursuing the piety of my founders give me leave to exercise the ancient ceremonies since they are not such as I ought to repent my self of and to practise my ordinary guises since libertie is the inheritance of my birth The Religion of which you would bereave me is that which hath vanquished the world that which hath chased Hannibal far from my walls and driven the Gauls from my Capitol Have I then been preserved among so many armies and perils to be now at this day dishonoured by my children Have I then given Law to the whole world to receive it in my elder days from simple fisher-men I yet do not know what they will teach me but I well understand the correction of old age must needs be heavie and in much danger also to become the more ignominious I honour the Gods of my Fathers the Gods of my birth I
was seen to shine in his face which was the cause every one desired to speak to him for his conversation nor was any one weary of his company Augustine having met with this Simplicianus whom he called the Man of God throughly openeth his heart unto him relating all the disturbances of his life passed Simplicianus most tenderly embraceth him and shews the Port now much nearer than he imagined For as he mentioning that among other readings he had perused the books of Plato translated by Victorinus a Senatour and heretofore Professour of Rhetorick in the Citie of Rome I like very well saith this good old man that you have read the books of Plato rather than the impieties of other Philosophers I doubt not but you have observed many passages in this good Authour which make for our Religion but since you have read the Translation of Victorinus and much esteem of it why do you not imitate him in his conversion You must understand that I most familiarly knew him when we were at Rome he was a very learned old man having his hairs grown white in the long study of all sorts of sciences which he taught manured and illustrated the space of so many years partly in declaming partly by writing There was not almost a Senatour in Rome which acknowledged him not for his Master and he arrived to such a degree of reputation that they erected a Statue unto him in consideration of his great learning Who could ever have hoped in the decrepitness whereunto he was come to see him born again among the little children of the Church Notwithstanding to shew you the force of Gods spirit after the reading of almost all the books in the world he set himself in the end of his age to peruse the Bible and other Writings of Christians where he found himself surprized at unawares saying afterward to me Simplicianus know I am a Christian I thinking he meant to scoff me I will not said I believe any thing till I see you at Church And imagine you replied he the walls of a Church make a Christian He spake this much fearing to offend the Cedars of Libanus which were his parents eminent in qualitie though Infidels but he afterward was well resolved never to blush more for the Gospel Let us go saith he to the Church I am a Christian I was at this word so transported with joy I could no longer contain my self I led him to the Church and caused him to be instructed in the Articles of our Faith and commanded a name to be given him among those that required holy Baptism When he came to make his profession of faith some one thinking to please him would have him pronounce in secret No saith the good old man in publick It is no longer fit to be ashamed of so glorious an action As soon as he was mounted into an eminent place to pronounce the Articles of his belief all the world which knew him began to crie Victorinus Victorinus The admiration was so great the contentment so universal the joy so sensible that it seemed every one would snatch him from thence to set him in his heart Oh God! how you honour those that faithfully serve you Behold him now who in stead of tying himself to those dying Palms of Rhetorick is fastened to the tree of life which never perisheth and is eternized with a glorious memorie in the estimation of Christendom Who would not think himself most happie by following his example to participate in his crowns For mine own part I will truly confess unto you dear son that at such time as Julian the Apostata forbade all the Christians to use humane learning I was as much addicted to it as any man of mine age being then in the flower of youth very curious but seeing matter of faith was in question I most freely forsooke those Syrens to arrive at the haven of salvation where I speedily hope to enjoy your companie For so excellent a nature as yours is not made to be lost It were over-much to resist the inspirations of God your age and fashion require you to lay arms aside This discourse quickened with love reason wisdom and examples so sensible penetrated far into the heart of S. Augustine causing him to speak these words which he did afterwards couch in his Confessions I knew not what to answer convinced by varieties Confes l. 8. c. 5. Non erat omnino quod responderem veritate convictus nisi tantùm verba lenta somnolenta modò ecce modò sed modò modò non hahebant modum sine paululùm in longum ibat so palpable but in dull and drowsie words saying always this shall soon very soon be yet had this soon no measure in it nor did this delay I desired find any end God recharged again and laid a fresh battery upon Augustine by the mouth of a secular man A certain gentleman of Africa called Pontianus who following the Emperours Court came to visit him in his lodging found by chance on the table the Epistles of Saint Paul This being a man much given to devotion and who knew Augustine to have a wandering wit in the curiosities of prophane books smiled to see him now seeking out his entertainment with an Apostle Augustine replied there was no cause of wonder for it was now become his principal exercise The gentleman seeing him in this good humour sets before him divers discourses of piety and among others some narrations of the life of Saint Anthonie Wherewith Augustine and his companion Alipius were ravished having never before heard this great Saint spoken of So little curious were they to know that which could not be omitted but by such as were willing to be perpetually ignorant of themselves The other proceeding in his discourse represented to them the companies of Religious then in great account esteemed by all the world as the paps of the Bride replenished with celestial odours which streamed even as far as the deserts with immortal sources of their milk and added that they had a Monasterie in the suburbs of Milan erected by Saint Ambrose wherein were many great examples of virtue They heard this man with some small shame to be ignorant of so large a treasure even at their gate whilest they turned over the writings of many wits which lived in flames tormented where they are and applauded where they are not This good man seeing they relished this excellent discourse following the point said Being one day at Trier with three gentlemen my companions as the Emperour after dinner beheld the Turneys and race of horses with all his Court it came into our heads to go take the air in certain gardens near the Citie Two of the four of us walking along arrived by chance at a little Cel where they found Hermits and a book of the life of Saint Anthonie One takes it up reads and admireth it and in reading is so moved that he determined in
when it comes to extend it self in the world and to draw it to it The natâ—â—e of love Lib. 1 de civit â—8 Amor inhians labere quâ—â— amatuâ— cupiditâ— est idem â—mor habens cóque fruenâ— letitia est fugiens quod adversatur el timor est quod si acciderit eitristitia est proinde mala sunt ista si malus est amor bona si bonus self it is called love But if you consider it in the condition wherein it gathereth together all Creatures to the first cause and makes its works re-ascend to God they say it then takes the name of Pleasure which is a most happy satisfaction of to all Nature in its Authour So love is a circle which turns from good to good by an everlasting revolution Now if you desire I should in few words explicate the nature thereof its origen progresse causes qualities and effects you must observe a notable doctrine of S. Augustine who saith That Love whilest it is in the search of what it loveth is called Desire and when it enjoyeth the thing beloved it is changed into joy But if it avoid that thing which is contrary to it either in effect or opinion it is Fear and if the Fear hath its effect by the arrivall of the evil it apprehendeth it turns into Sadnesse This love takes sundry countenances according to divers Circumstances I agree all this is said with good reason yet notwithstanding we must affirm with divines that this Oracle of Doctours hath in this difinition rather comprised the cause the effects and progresses of love then its essence and nature For to speak properly love is neither Desire Fear Joy nor Sadnesse but A Complacence of the Appetite or will in an object conveniont 5. Definition of love either according to verity or apparence But if we will speak more generally we say it is nothing but an inclination Richard de Medvill dist 27. l. 3. Art 1. q. 1. propending and moving to a good which is conform to it For by the definition we include all the kinds of love which are divided principallly into three branches to wit Naturall Animall and Reasonable It s division love Naturall love consisteth in things inanimate which have their sympathies and Antipathies As Palmes male and female Amber and straw Iron and the Adamant Animall love is that Beginning which giveth motion to the sensitive appetite of beasts to seek for that which is fit for them and to be pleased in the enjoying what they fought for Reasonable love is an Act which pursueth and accepteth the good represented by the understanding wherein we may also comprehend Angelicall and Divine love which S. Denis addeth to these three kinds whereof we speak Reasonable love is also divided into love of Amity and love of Concupiscence Love of Amity which wisheth good to the thing beloved for it self without enquiry into its own proper interesse As when it desired to one Health knowledge grace virtues wealth honours without pretence of any benefit to it self This Gabriel d. 27. q. 1. l. 3. is to affect with a love of amity which is very rare now a daies so mercenary are affections and when this love is not onely Affective as Divines speak contenting it self with bare desires but Effective by plentifully opening hauds to liberality it mounteth to a huge degree of Complacence Love of Concupiscence is an interessed love which causeth one to love a thing not for it self but for the pleasure and commodity derived from it or to be hoped in time to be dersved from it So the Horseman desireth beauty strength and courage in his horse and dog not for their sakes but his own contentment Such love is worldly love commonly defiled with base and animall consideration nor is ever purified but when it for God loveth that which cannot in it self be lovely Behold the nature and Essence of Love in its whole latitude Now to speak of the proceedings of the soul in its loves The first step it makes when it beginneth to love is the degree of the conformity of the will with The steps and progressions of â—ove the good is proposed The senses imagination understanding give it notice of some Beauty Goodnesse or Commoditie which it conceiveth to be fit for it Thereupon it beginneth to take fire and to have sparks of desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which make it to wish the good proposed unto it Thence it passeth to the second Degree which is that of Sharp-sweet Complacence which pleasingly each moment holds it fixed upon the thoughts of its object Sometimes between hope to possesse it another while between fear to lose it and many other passions which accompany this as yet suffering Complacence From this degree it goes to the third which is inqui +sitioâ— and motion where love putteth on wings to fly speedily into the bosome of its repose employing all possible means for its contentment and if it be favoured in its pursuit it advanceth to the fourth degree which is union esteemed the principall scope of Amities From this union ariseth another Complacence which is not painfull and dolorous but satisfied and pleased in the fruition of its object which is the heighth of love By the sides of love are lodged Beauty and Goodnesse for that as S. Denis saith they are the objects Its causes and motive of love which are so allied together that the Grecians call them by one self same name The Sages have ever sought for the true causes which dispose the wils of men to love and there are many different opinions upon this point Some hold it is a quality which God imprinteth on nature others imagine it comes from the aspect of starres and from divers constellations Others make it to proceed from Parents and education others from a certain Harmony and consonancy of hearts which meeting in accord upon the same Tone have a naturall correspondence Lastly the Maxime of Divines and Philosophers much swayeth which saith that Fair and Good make all loves I hold that to accord these opinions a notable distinction must be made of three loves which we have proposed in the beginning to wit Naturall Animall and Reasonable Forasmuch as concerneth Naturall or Animall love besides the order of nature it is God which giveth to each creature necessary inclinations to arrive at their end Well there may be influency of starres which bear sway over humours and bodies and with the starres bands of bloud temperature of Humours education and secret qualities which tie creatures with the knot of a certain love the cause whereof is not well known For how many are there who love things which are neither lovely nor good I not onely say in effect but in their own opinion and judgement yet are they thereunto fastned by some Tie nor can they free themselves from it but by the absolute power of Reason Do we not daily find by experience that a Man who is
of sorrow By a much stronger reason we have cause to say the same thing of all worldly hopes which desist not to deceive us till we be a-sleep but surprise us open-eyed Yet we shall do wrong to question them for they are innocent but we are culpable to make so ill use of reason as to run all our life-time after fancies One of the wisest men of antient times uttered a matter very remarkable related by D. John Chrysostome to wit that all man-kind is tyed with a great chain composed of two folds of An excellent passage of a wise man mentioned by Chrysost links which in great number all our life-time are multiplyed and interchangeably follow one another One is called joy and the other sorrow But besides this there are some saith this Wise-man who have fetters on their heels being tormented with harsh hopes which under the shadow of sweetnesse insult over them and hold them as long as they live in a painfull slavery There is a file addeth he called Reason which is very excellent to file our fetters but there are none but the most considerate who find it fools are enforced to languish all their life-time in this Martyrdome and as they have lived in the fervours of a feaver they also dye in illusion Then let us learn to make an eternall divorce from all those frivolous worldly hopes and to look on Jesus as a pole-star alwayes immoveable under whom all mobilities move What a shame is it to spend the better part of our age after smokes and phantastick semblances which pay us with nothing but griefs and not to hope in a strong God who supporteth the earth with Esto bracâ—ium nostruÌ„ in mane salus uostra in tempore tribulationis Isa 33. 2 Salutare tuum expectabo Domine Gen. 49. 18. three fingers of his power in a mercifull God who loveth us tenderly as the apple of his eye Shall we never learn to say Be our arms in the morning and our salvation in the day of Tribulation Let us not flatter our selves with these goodly semblances of honour of greatnesse of riches of pleasures which by heap present themselves to our imagination but let us say Lord I will expect the Saviour thou hast promised me Let us leave the men of the world who unbowell themselves like Spiders by drawing out their entrails to catch files but let us imitate those little silk-worms who cast forth precious threads whereof they make a rich bottome in which they sleep and come not forth but to take wings Fortissimum solatium habeamus qui confugimus ad tenendam spem quam sicut anchoram habemus aenimae tutam ac firmam incedentes usque ad interlora velaminis ubi praecurâ—or pro nobis introvit Jesus Heb. 6 19. and soar in the air Let us go and produce hopes which are as so many threads of gold that involve us here below in pretious repose and a certain expectation of Beatitude untill charity hath perfected our wings to take our flight to the City of peace where so many chosen souls stretch out an arm unto us Let us take a very strong comfort since we put our selves between the arms of hope which we hold as a firm and an assured anchor to stay all the disturbances of our mind going forward in our way till we passe the veil and enter into the Tabernacle of the Sanctuary whereinto Jesus our Precursor hath made his entry for our Salvation The eight Treatise Of DESPAIR § 1. It s Nature Composition and Effects HE who would set forth the picture of Despair me thinks should do well to represent The image of Despair hope in the manner of some bird variously diversified with curious-coloured feathers and endowed with a most melodious voyce that were pursued by a man with much eagrenesse but when he should think to touch her with his finger she should instantly vanish away in the air and leave in stead of her self a black and ugy Hobgoblin which should possesse all the passages both S. Thom. 1. 2. q. 4. art 40. Recessus vitalis à bono ob ejus difficultaté vel praeciusam futuritionem There are two sorts of Acts in this passion of the Pallace and Throne of this goodly Hope In this property behold what the definition of Despair meaneth which according to S. Thomas is a recesse from a good impossible or which one proposeth within himself he can never attain unto From whence it cometh that there are two acts which compose this miserable Passion the first whereof is a determinate judgment made upon the impossibility of the good that is sought whether it be lost or whether the means to arrive unto it be taken away or whether it be so difficult that the wit of man cannot purchase it at any price Thence followeth a second Act of grief and sadnesse to see it self driven back from the desired object without any hope of coming near unto it for which cause we may well represent the dismall spectre of Despair tumbling so many Courtiers with frivolous hope down the mountain into the bottome of a valley where some gnash their teeth stamp with their feet and pull themselves by the hair Some run to the sword to precipices and halters others lie flat on the ground drowned in their tears and drenched in dull sadnesse like people wholly senslesse and walking in the way of a Tomb as having almost nothing at all to do with the living But the thing most admirable is that there are some to be seen who being come to the extremity of miseries find themselves in an instant faln into a happinesse unexpected so that Despair seems to have been for them the source of all their hopes § 2. The Causes of Despair and the Condition of those who are most subject to this Passion THey who are of a Melancholick humour are infinitely disposed to the effects of this direfull passion For to say truth Melancholy is the Pit of the Abysse from whence issueth forth an infinite quantity of evil vapours which cause night in the most cheerfull brightnesse and make the most pleasing beauties of Nature to be beheld with affrightment They who are turmoiled herewith easily resigning themselves over to Despair are perpetually upon complaints and lamentations they see publick calamities coming afar off and like birds of an ill presage do prognostick nothing but disastres They have a singular inclination to believe the worst news to augment it in their imagination to amplifie it in their discourses and to affright the whole world if they could with pannick terrours and imaginary fears The lest mishap which befals their family is in their opinion a generall ruine Menaces are blows blows murthers the least sparks are Coles Theatres strewed with flowers are scaffolds covered with black for them and all the actions of men are nought but Tragedies Wise Plutarch said All little Courages were naturally full of Complaints They are like
World and that Heaven makes me be born again in your Person If you will reign happily fear God which is the source of Empires and the Sovereign Father of all Dominions keep his Commandments and cause them to be observed with an inviolable fidelity Take the care and the Protection of his Church Love your young brothers and your sisters rendring your self good and officious to your Kindred Honour the Church-men as your Fathers cherish tenderly your subjects as your children and be all your life time the comforter and the Protectour of the Poor Chastise the vicious and recompense the men of merit Establish not Governments Judges and Officers which are not capable and without reproch and when you have established them deprive them not of their charges without a most just cause Serve first of all for an example to all the world and lead before God and Man a life irreprochable After this action he stayed about a year longer in the world purifying continually his spirit by repentance by good works and by the contemplation of heavenly things And when he saw himself infected with an extraordinary sicknesse he caused immediately the Sacraments to be administred to him and dyed with a most pious and most exemplary death at the age of seventy two years the fourty seventh of his reign and the four teenth of his Empire His Corps were exposed in publick clothed after the manner of a King with a sword and the Gospel which he had so gloriously defended Then he was interred with a stately Magnificence in the Church of Aix the Chappell which he had built He was universally lamented by all the world as the Father of the Universe and the singular ornament of Christianity The Pagans themselves wept for him abundance of tears so true it is that the goodnesse and sweetnesse of a King towards his subjects is a ray of God that renders him lovely in his life and gives splendour even to his ashes after his death He was afterward Canonized by Paschal that was not a lawfull Pope but forasmuch as the true successours of Saint Peter never retracted that action He is held for a Saint and honoured publickly in the Church with the approbation of all ages Saint LEVVIS S. LEWIS K. OF FRANCE I Do not forget that I have already spoken of Saint Lewis in the first Tome but because that was by accident and by the way I will here extend my thoughts somewhat more largely and give you a more compleat Elogium of him It is very true that an Antient faith That great Goodnesse is seldome joyned with great Power and that well-accomplished Kings are so few in number that their names might be comprehended all together within the circumference of a Ring But I may add that if God did take delight to carry this Ring in very deed as the Scripture doth attribute it to him in an Allegory and if he would engrave there the names of all the good Kings that of great S. Lewis would possesse the first place This Monarch was so like unto virtue that if it should have shewed it self on the one side incarnate to mortall eyes and Saint Lewis on the other one should hardly have been able to judge which had been the Copy and which the Originall It is not my intention to write of his life here upon which so many excellent pens have laboured very fortunately but to make a reflexion upon some principall points of his Government Great things do not alwayes cause themselves to be known by a multitude or great variety of discourse but oftentimes by draughts abbreviated And no man in my opinion ought to conceive amisse of this seeing that we measure every day the greatnesse of the Sun by the shadow of the earth and his goings in the Dyals by a little thread I know that heretofore three lines onely represented upon a Table did set forth an Idea of the perfection of the excellentest Painter in the world in the understanding of the skilfull and I will draw here three little draughts for to set before your eyes the beauty and bignesse of the virtues of S. Lewis In one word he hath done three mervellous things whereof the first is that he found out the means to joyn the wisedome of State with that of the Crosse The second that he hath planted humility upon Sceptres where it hath ordinarily very slippery footing and hath likewise placed it amongst the Rubies and Diamonds of the Crown where its lustre is often darkened by the too stately glittering of the World A third is that he hath joyned the devotion of one consecrated to Religion to the courage of the Alexanders and Cesars As for that which concerns the first conjunction it The first marvel the joyning of the wisdom of State with the Gospel Tert. Apol. is so rare that Tertullian who flourished two hundred years after the Nativity of our Lord when as yet there had no speech been of any Emperour that had embraced Christianity said That if the Cesars should become Christians they would cease to be Cesars and if the Christians should become Cesars they would cease to be Christians He conceived that poornesse of spirit could not agree with so high and stately riches nor humility with a sovereign Empire or the tears of Repentance with the delights of the Court that the hungring and thirsting after righteousnesse could not stand with the desire of Conquerours nor pitifulnesse with Arms nor purenesse of heart with the conversing with most pleasing beauties nor peace would consist with the licentiousnesse of warre and suffering persecutions with an absolute power to revenge ones self And neverthelesse Saint Lewis alone hath found means to joyn things together which seem so contrary in the highest degree that ever they were found to be in so-Kingly an estate Amidst the riches of a Kingdome so abundant he was not rich but onely towards the poor and if God had permitted him he would have as willingly covered himself with the habit of Saint Francis as with his Royall Purple He did never consider himself otherwise amongst all the goods that he possessed but as the Steward of Jesus Christ he left unto God willingly the glory of having given them him to needy persons the benefit of receiving them and kept nothing to himself but the pains of distributing them He assaid a thousand times to enter into Religious Orders and yet still answer was made him that God would have him to be King he wore the Crown by way of obedience he used riches onely for necessity and had no other thing in his desire then spiritual nakednesse and a perfect unloosing himself from all worldly things In the midst of an Absolute power he was so meek that his heart seemed a Sea where a calme perpetually reigned The Scarlet of his attire did never colour his face with the heat of anger Arrogance did never puff up his words he made it his glory to communicate himself
did frequent her house Seneca was named amongst the foremost Calumny against Julia and Seneca and by calumny invelopped in the same accusation whether it was suspected that he had treated of love with her or whether it was thought that he was an accomplice in her excesses and had flattered her in her passion without giving her advice It is true that our Seneca was then in the flower of his age and was none of those fullen and stern Stoicks that had put the world into a fright He had a gentle spirit discreet and agreeable to women but he was too advised to let his passions flie so high as to commit any loose act in the house of the Cesars Dion his greatest enemy doth justifie him in this businesse and doth confesse that all this accusation was most unjustly grounded and that Messalina was so depraved and so corrupted with the inordinatenesse of filthy lusts that no credit was to be given to her Neverthelesse she ceased not to bear down the innocent with the weight of her power she condemned the Princesse to banishment and afterwards to death as Dion and Suetonius do affirm It did much afflict her that Seneca was alive who by divers sentences in the Senate was allotted to death but the good Emperour Claudius was most unwilling to extinguish in that Spirit the Glory of Eloquence and of the Empire desired his life of the Senate and was contented that he should be banished into the Isle of Corsica where at the beginning he was touched with a melancholy amazement to find himself separated from the pleasures of the Court to live amongst the rocks and people as ungentle as the rocks but he imployed all his Philosophy to comfort himself and to temper the eagernesse of his fortune with the tranquility of his mind Here his spirit being delivered from the noise and the tumults of Rome and the servitudes of the Court did altogether reflect upon it self and found there those Lights and those Treasures which before lay undiscovered to him Tribulation is to men as a spurre to incite them to the production of brave works and of generous actions and this appeared in Seneca who in this Seneca benished to Corsica where he composed excellent works place of banishment did write most excellent Treatises neither did his conversation with those rude inhabitants alter the graces or the beauty of his language He treated there with the Intelligences and dived into the Contemplation of the World He took off the vail from Nature that she might the better be seen in her majesty Howsoever in that solitary place he had sometimes his hours of affection beholding himself severed from his mother whom he tenderly loved and whom in that affliction he comforted w th a letter which might pass for a good book He passionately desired the company of his brothers and some personages of Honour who loved him with as much sincerity as profession There was some that think it strange in Seneca that he should desire and endeavour his return and that in his consolatory letter to Polybius he did write the praises of the Emperour Claudius who did banish Seneca did well to desire and procure his liberty him But have not they somthing to do who exact more perfection in Seneca a man at that time of the world then is required in a Prophet where is the bird that doth not sometimes beat his bill against the cage to find out the door to his liberty Jeremy was exceeding patient and yet he humbly besought K. Zedekiah to draw him out of prison where he had suffered much and much feared that he should be committed again unto it Doth not S. Paul say that liberty is better then slavery that one is to be supported by necessity and the other to be procured by reason What fault hath Seneca done that in his exile he wrote unto Polybius a great favourite a letter consolatory on the death of his brother and inserted in it a few good words to appease the Emperour Should he have spared a period or two to deliver himself from a banishment where he had continued for the space of eight years I should no way approve him for bestowing flatteries on a wicked man which should be an act unworthy of a Philosopher for a generous spirit had better to endure the extremity of evil then praise a tyrant and give applauses to his person You may observe how carefull he is in that Tract to give not so much as one Complement to Messalina who was a very bad woman although she had the command of all he onely praised an Emperour who in that time wherein he wrote his Consolation to Polybius was in good reputation and made the face of the Empire look farre otherwise then it did in the Reign of Caligula his predecessour He is so discreet that all the praises he doth give him are no more then wishes Let the Powers of Heaven preserve him long on The excellent Complement of Seneca earth Let him surmount the years and the acts of Augustus and as long as he shall be mortall let there not any die in his house Let him give us a long sonne to be Master of the Roman Empire having approved him by his long fidelity And let him have him rather for his Colleague then for his Successour Afterwards he addresseth himself to Fortune speaketh unto her Take heed O Fortune how thou makest thy approaches to him Let not thy power be seen in his person but by thy bounties Let him redresse the calamities of mankind and re-establish all that which the fury of his Predecessour hath ruined and made desolate Let that fair Starre which is risen when the world was falling into the Abysmes continue alwayes to illuminate the Universe Let him pacifie Germany and let him open England Let him gain and surmount the Triumphs of his Father His Clemency which is the first of his Virtues doth promise that I shall not be a Spectatour onely and that he hath not cast me down to raise me up no more But why say I cast down he hath upheld me from the hour that I fell into my misfortune when they would have thrown me headlong down he interposed and by the moderation of his divine hands he laid me gently on the earth He hath entreated the Senate for me and not content himself to give me life he hath desired it of others that I might enjoy the Grant with more assurance Let him deal with me as he pleaseth I assure my self that his Justice will find my cause to be good or his Clemency will make it so It is all one to me whether I am judged not guilty by his Equity or whether I am made innocent by his Bounty In the mean time I rejoyce in my miseries with a sensible consolation to see the course of his Mercy which goes through the Universe and which every day doth call forth the Banished from this
commandment Wealth and Honour were always on her side Delight and Joy seemed onely to be ordained for her Whatsoever she undertook did thrive all her thoughts were prosperous the earth and the sea did obey her the winds and the tempests did follow her Standards Some would affirm that this is no marvel at all but onely the effect of a cunning and politick Councel composed of the sons of darkness who are more proper to inherit the felicities of this world than the children of the light But we must consider that this is the common condition both of the good and the evil to find out the cause in which the Understanding of man doth lose it self David curiously endeavouring to discover the reason in the beginning did conceive himself to be a Philosopher but in the end acknowledged that the consideration thereof did make him to become a Beast The Astrologers do affirm that Elizabeth came into the world under the Sign of Virgo which doth promise Empires and Honours and that the Queen of Scotland was born under Sagitarius which doth threaten women with affliction and a bloudy Death The Machivilians do maintain that she should accommodate her self to the Religion of her Countrey and that in the opposing of that torrent she ruined her affairs The Politicians do impute it to the easiness of her gentle Nature Others do blame the counsel which she entertained to marry her own Subjects And some have looked upon her as Jobs false friends did look on him and reported him to lye on the dung-hill for his sions But having thoroughly considered on it I do observe that in these two Queens God would represent the two Cities of Sion and Babylon the two wayes of the just and the unjust and the estate of this present world and of the world to come He hath given to Elizabeth the bread of dogs to reserve for Mary the Manna of Angels In one he hath recompensed some moral virtues with temporal blessings to make the other to enter into the possession of eternal happiness Elizabeth did reign why so did Athalia Elizabeth did presecute the Prophets why so did Jezabel Elizabeth hath obtained Victories why so did Thomyris the Queen of the Scythians She hath lived in honour and delight and so did Semiramis She died a natural death being full of years so died the Herods and Tyberius but following the track that she did walk in what shall we collect of her end but as of that which Job speaketh concerning the Tomb of the wicked They pass away their life in delights and descend in a moment unto hell Now God being pleased to raise Marie above all the greatness of this earth and to renew in her the fruits of his Cross did permit that in the Age wherein she lived there should be the most outragious and bloudy persecution that was ever raised against the Church He was pleased by the secret counsel of his The great secret of the Divine Providence Providence that there should be persons of all sorts which should extol the Effects of his Passion And there being already entered so many Prelates Doctours Confessours Judges Merchants Labourers and Artisans he would now have Kings and Queens to enter also Her Husband Francis the Second although a most just and innocent Prince had already took part in this conflict of suffering Souls His life being shortened as it is thought by the fury of the Hugonots who did not cease to persecute him It was now requisite that his dear Spouse should undertake the mystery of the Cross also And as she had a most couragious soul so God did put her in the front of the most violent persecutions to suffer the greatest torments and to obtain the richest Crowns The Prophet saith That man is made as a piece of Elizabeth's hatred to the Queen of Scotland Imbroidery which doth not manifest it self in the lives of the just for God doth use them as the Imbroiderer doth his stuffs of Velvet and of Satin he takes them in pieces to make habilements for the beautifiing of his Temple 12. Elizabeth being now transported into Vengeance and carried away by violent Counsels is resolved to put Mary to death It is most certain that she passionately desired the death of this Queen well understanding that her life was most apposite to her most delicate interests She could not be ignorant that Mary Stuart had right to the Crown of England and that she usurped it she could not be ignorant that in a General Assembly of the States of England she was declared to be a Bastard as being derived from a marriage made consummated against all laws both Divine and humane She observed that her Throne did not subsit but by the Faction of Heresie and as her Crown was first established by disorder so according to her policie it must be cemented by bloud She could not deny but that the Queen of Scotland had a Title to the Crown which insensibly might fall on the head of the Prisoner and then that in a moment she might change the whole face of the State She observed her to be a Queen of a vast spirit of an unshaken faith and of an excellent virtue who had received the Unction of the Realm of Scotland and who was Queen Dowager of the Kingdom of France supported by the Pope reverenced throughout all Christendom and regarded by the Catholicks as a sacred stock from which new branches of Religion should spring which no Ax of persecution could cut down The Hereticks in England who feared her as one that would punish their offences and destroy their Fortunes which they had builded on the ruins of Religion had not a more earnest desire than to see her out of the world All things conspired to overthrow this poor Princess and nothing remained but to give a colour to so bold a murder It so fell out that in the last years of her afflicting imprisonment a conspiracy was plotted against the Estate and the life of Elizabeth as Cambden doth recite it Ballard an English Priest who had more zeal to his Religion than discretion to mannage his enterprize considered with himself how this woman had usurped a Scepter which did not appertain unto her How she had overthrown all the principles of the ancient Religion How she had kept in prison an innocent Queen for the space of twenty years using her with all manner of indignity how she continually practised new butcheries by the effusion of the bloud of the Catholicks he conceived it would be a work of Justice to procure her death who held our purses in her hand and our liberty in a chain But I will not approve of those bloudy Counsels which do provide a Remedy far worse than the disease and infinitely do trouble the Estate of Christendom Nevertheless he drew unto him many that were of his opinion who did offer and devote themselves to give this fatal blow The chiefest amongst them was
It is good oftentimes to consider how reasonable glorious and full of merit this act is Reasonable How acts of faith may be made easie to submit the creature to the Creatour glorious to see the Sovereign Lord so served and honoured that for the defence of one sole word but once pronounced by his mouth a thousand and a thousand good servants are ready to bestow their lives full of merit in as much as we give a free consent voluntary and pious and not being enforced by manifest evidence II. To be often confounded in the weakness and incapicity of our understanding which is found so short in the knowledge of many petty things There needeth no more but the foot of an Ant to stay it and a glass of water to drown it What stupidity then is like this to be desirous to make ones self over-wise and to judge that impossible which cannot be comprehended in matter of Religion III. To apply your mind to the consideration of motives which may form in your spirit a probability of that which is proposed unto you as are those I have noted before and which will give good enterances to the inspirations of God IV. To retire from the toyl of senses which do nothing but disturb when you consult with them in things spiritual and to raise your soul above flesh to be illuminated by the Sun of Intelligences V. To take away the obstacles of all sorts of impurity and namely of pride all disordinate affection VI. To strike at Heaven gate with prayer seeing faith cometh unto us from treasures of the Father of light Faith so planted fortified and manured by good works illuminateth a soul All the savage and cruel beasts all the bruitish passions chimaeraes dreams irresolutions which went roaming up and down in this great forrest of confusions amongst the shadows of night are scattered so soon as this radiant Sun beginneth to dissipate darkness with his divine rays Then is it that a soul wholly clad with Hope the clear lights of hope which causeth it to expect the blessings of the other life goeth on with a great and constant resolution as one who hath for support the infinite power of God who is as faithful in his promises as rich in rewards Behold how this monster ignorance is overthrown by the arms of light The fifth SECTION Of four other rays which serve to dissipate ignorance BEsides the torch of faith God also gives us the Beam of understanding light of understanding of counsel wisdom and prudence which are as unvaluable riches wholly replenishing the soul with splendour as saith the Prophet Isaiah The gift of understanding doth free us from a certain bruitishness which is the cause that men tying themselves onely to external and sensible things are perpetually out of themselves at which time understanding calls them back again and makes them to re-enter into their house to see the beginning progress and end of the life of man from whence he cometh whither he goeth what will become of him Counsel enlighteneth us in things doubtful to Of counsel take a good way Wisdom putteth us out of an apprentiship and Of wisdom draweth us from a certain childishness which maketh men as little ones and carnal mutually entertaining themselves with temporal things And the knowledge of God raiseth and causeth them to turn their faces directly towards Eternity Prudence considereth good and evil according to Of prudence the quality and quantity thereof It examineth the circumstances of actions and sheweth us what ought to be done in such a time such a place and such occasions The sixth SECTION Twelve fundamental Considerations of spiritual life partly drawn from that worthy man John Picus Mirandula FRom the five rays explicated before proceed Note that it is good often to meditate these maxims either one a day or all together great and goodly lights by direction of which a life wholly new is begun John Picus of Mirandula a great and remarkable man held for a prodigie of wit much tasting the content of spiritual life enlightened by the rays of a wisdom absolutely celestial establisheth twelve Considerations which we ought continually to meditate on for the practice of the knowledge of God I. The first the nature and dignity of man to wit 1. Consideration nature and dignity of man that the first and ceaseless endeavour of man should be of man himself to see what he hath been what he is and what he shall be What he hath been nothing what he is a reasonable creature what he shall be a guest of Paradise or of hell of an eternal felicity or of an everlasting unhappiness What he is according to nature a master-piece Greatness of the soul where many prerogatives meet together a body composed of a marvellous architecture a soul endowed with understanding reason spirit judgement will memory imaginations opinions A soul which flieth in an instant from one pole to the other descendeth even to the center of the world and mounteth to the top which is found in an instant in a thousand several places which embraceth the whole world without touching it which goeth which glittereth which shineth which diggeth into all the treasures and magazines of nature which findeth out all sorts of inventions which inventeth arts which governeth Common-wealths which disposeth worlds In the mean time she beholdeth about her self an infinite number of dogs that bark at her happiness and endeavour to bite her on every side Love fooleth her ambition turmoyleth her avarice Tyranny of passions rusteth her and lust enflameth her vain hopes sooth her pleasures melt her despair over-bears her choler burns her hatred filleth her with gall envie gnaweth her jealousie pricketh her revenge enrageth her cruelty maketh her savage fear frosteth her sorrow consumes her This poor soul shut up in the body as a bird of Paradise in a cage is altogether amazed to see her self assailed by all this mutinous multitude and though she have a scepter in her hand to rule she notwithstanding oft suffereth her self to be deceived ravished and dragged along into a miserable servitude From thence behold what man is through sin vanity weakness inconstancy misery malediction What he becometh by grace a child of light a terrestrial Angel the son of a celestial Father by adoption brother and coheir of Jesus Christ a vessel of election the temple of the Holy Ghost What he may arrive unto by glory to be an inhabitant of Heaven who shall see the stars under his feet which he hath over his head who shall be filled with the sight of God his beginning his end his true onely and original happiness II. The benefits received from God considered 2. Benefits of God in general as those of creation conservation redemption vocation and in particular the gifts of the body of the soul of nature of capacity ability industry dexterity wariness nobility offices authority means credit reputation
conduceth to inform the judgement And besides he that in all actions hath not memory when there is occasion to manage some affair oftentimes findeth he hath not well called to mind all particulars which putteth him into confusion Behold why as all men have not servants for memory as had the Kings the great men of Persia and Romans it is necessary to have recourse to registers records and table-books to help your self Some are of so happy memory that they go as it is said to gather mulberries without a hook to the well without a pitcher into the rain without a cloak Understanding II. To be intelligent and able to judge well and for this purpose he must endeavour to know the men with whom he converseth their nature humour their capacity intention and proceeding to penetrate affairs even to the marrow not contenting himself with the outward bark and superficies To Docibility consider them in all senses all semblances To put a tax upon things according to their worth not to run into innovations and cunning inventions which disguise objects To take counsel of the most understanding Choice saithful and disinteressed men to condescend to good counsels by docility of spirit after they are well examined ever to rest upon that which hath most honesty integrity security III. In every deliberation which one makes upon 4. Rocks of prudence any occasion to preserve ones self from four very dangerous rocks which are passion precipitation self-conceit and vanity Passion coloureth all businesses with the tincture it hath taken Precipitation goeth headlong downward into ruin Self-conceit not willing to forgo some hold gnaweth and consumeth it-self Vanity maketh all evaporate in smoke IV. To have a great circumspection and consideration Circumspection Pagulus Junius not to expose your self but to good purpose To doe like that sea-crevis which hideth himself till he hath a shell over his head and striketh no man To spie occasions out and mark how the little hedg-hog doth into what quarter the wind changeth to alter the entrance into his house To stand always upon your guard to discover the ambushes and obstacles which occurre in affairs To hold the trowel to build with one hand and the sword in the other to defend your self Well to observe these four precepts To have your face open but your thoughts covered from so many wiles which perplex our affairs To be sober in speech Not lightly nor easily to confide in all men nor on the other side to shew too much diffidence V. To be very vigilant in affairs to fore-see what Fore-sight vigilance may happen in occasions and prompt to find out means which may forward the execution of a good design You find yet to this day in some old medals for a Hierogliph of prudence a mulberry-tree Hierogliph of prudence having a crane upon his branches and on the stock thereof a Janus with two heads To teach us that one proceedeth in matter of prudence first by not precipitating no more than the mulberry the wifest of all trees which is the last that blossometh to enjoy them with the more security and thereby to avoid the pinching nips of frost In watching as the crane doth who abideth in an orderly centinel In casting the eye upon what is past and fore-seeing the future as this ancient King of Italy to whom for this cause is given a double face VI. To use dexterity promptitude and constancy Execution in the execution of things well resolved on that is the type and crown of prudence Many brave resolutions are seen without fruit or effect which are like egs full of wind All is but a shadow and a meer illusion of prudence Seasonable time must be taken for as Mithridates one of the greatest Captains of the world saith Occasion is the mother of all affairs Occasio omnium gerendarum rerum mater A notable medal and time being well taken you must execute warily effectually constantly Ferdinand Duke of Bavare seems to have made a recapitulation of the principal actions of this virtue upon a piece of coyn where was to be seen prudence like a wise virgin seated on the back of a Dolphin and holding in her hand a ballance with this motto in three words Know Choose Execute quickly The virgin bearing the Cognosce elige matura ensigns of wisdom said you must know The Ballance that you must ponder and elect with mature deliberation The Dolphin with his agility that you must set a seal upon your businesses by a prompt execution VII In the conclusion of the whole the best wisdom True prudence is to distrust your own judgement and to expect all from heaven often asking of God not a wisdom humane crafty and impious which is condemned but the wisdom of Saints which investeth Cogitationes mortalium timidae incer tae providentiae nostrae sensum autem tuum quis sciet nisi dederis sapientiam Sap. 9. us with the possession of a true felicity The thoughts of mortal men are fearful and their providence uncertain My God who is able to know thy meaning if thy self give him not wisdom Behold the virtues which guid the senses and conversation of man against the disorders of flesh and bloud the chief plagues of nature Let us now survey those which oppose the second impurity to wit covetousness Of the vritues which oppose the second impurity called covetousness to wit poverty justice charity The seven and twentieth SECTION Poverty of rich men THere are three sorts of poverty poverty of necessity poverty by profession poverty of Three sorts of poverty affection Poverty of necessity is that of the wretched a constrained needy and disastrous poverty Poverty by profession is that of Religious professed by their first vow which is meritorious and glorious Poverty of affection is an expropriation from the inordinate love of terrene goods We speak not here to you O Noble men of the poverty of rogues which is infamous nor of that of the Religious which to you would be insupportaable and to your condition unsutable but of the poverty of affection the practise whereof is necessary for you if you desire to be Cittizens of Heaven The practise is I. To acknowledge all the goods and possessions Practice of the poverty of affection you have are borrowed which you must infallibly restore but when you know not You live here like birds who are always hanging in the air where either fortune dispoileth or death moweth the meadow and then it never groweth again It is a great stupidity of spirit a great unthankfulness to God if you account that to be yours which you may dayly lose and which in the end you shall forgoe for ever Think not you have any thing yours but your self If August ep ad Armentar Paulinam Divitiae si diliguntur ibi serventur ubi perire non possunt Non sublime sapere nec sperare
in incerto divitiarum 1. Tim. 9. you love riches put them in a place assured for eternity II. If you be not poor live in riches like the poor Oftentimes place your self in thought even in that state you were born in from your mothers womb or in that state you must return unto in the earth You then will have no cause to become proud of your riches when you shall see your self encompassed with false feathers fastened together with wax which with the first rayes of the other life will scatter and flie away III. Never suffer gold and silver to predominate over you like a King but hold them under obedience like a slave All these things come from the earth and are made for the use of an earthly body What esteem can a Soul make of them unless she become terrestrial If you regard necessity you have but very little need of them if your own sensual appetites you shall never satisfie them Leave concupiscence and serve necessity IV. Live in such a manner that if you did know it to be purely and simply the will of God you should from this day be despoiled of all your wealth and nothing left you but so much as would suffice to entertain life you notwithstanding would shew this change to be acceptable to you saying with holy Job God hath given it to me God hath taken it from me his name be praised Theodoret makes mention Martyr of poverty Same 's of a very rich man a Persian by nation and a Christian by profession called Same 's from whom the King of Persia took all his plentiful possessions depriving him of gold silver garments stock revenues and retinue and not contenting himself with that gave his wife and house to a servant of this holy man further enforcing him to serve as a slave to this varlet most ungrateful and barbarous to his good Master Behold herein whither humane miseries may arrive Notwithstanding Same 's a rock of constancie was never a whit shaken having this maxime well imprinted in his heart that for accessories we must never lose the principal V. Govern your house in all frugality and modesty Make the expences which you know to be necessary and agreeable to your estate not as a possessour but as steward and know you shall be accountable Divitem te sentiant pauperes of the poors portion before God Apprehend not so much the future time either for your self or children nor afflict your self for present or passed loss Likewise when you have good success in your affairs pass over it as a wary Bee over honey not clamming your wings according to the notable sentence of S. Augustine in his Epistle to Romanian Living in August ad Romani ep 113. Non frustrà in nullis copià pennas habet apicula nectiâ— enimhaerentem this manner although you have Craesus his wealth you shall live happily poor It is said that a great Pope with all the riches which he had and dayly distributed for supply of needy mankind was thought to be poorer and as I may say more expropriated than a silly Hermit who had nothing in his Cell but a Cat he now being become a Master over his own affections The eight and twentieth SECTION Practice of Justice THat which the air is in the elementary world Necessity of Justice the sun in the celestial the soul in the intelligible justice is the same in the civil It is the air which all afflicted desire to breath the sun which dispelleth all clouds the soul which giveth life to all things The unhappiness is it is more found on the paper of Writers than in the manners of the living To be just is to be all that which an honest man may be since justice is to give every on what appertaineth to him It 's Actions are I. To subject within us the body to the soul and First Justice the soul to God For the first actions of injustice are to place passions upon Altars reason in fetters and not to search for the Kingdom of heaven but in the sway of our own private interests II. Concerning him who sits in place of magistracy to have an ardent zeal for the maintenance of lawes to bend all his endeavours to apply all the forces of his mind and courage to authorize justice to strengthen his arme against the torrent of iniquities and to put all his peculiar interests under the discharge of his employments He must have a great spirit to carry himself in that manner and especially in a world of corruptions A good and perfect justicer like unto Job is a Phenix Ages as scarcely produce Job 19. him and when he dyeth he contristates the whole world Where shall you find him who can attribute to himself this rare commendation couched Justitiâ indutus sum vestivi me sicut vistimento diademate judiâ—io meo Oculus fui caeco pes claudo Pater eram pauperum contereâ—am molas iniqui de dentibus illius auferebam praedam Helmodi Chronicon Admirable Justice without favour in the books of this worthy man I am clothed with justice as with a garment I am adorned with righteousness as with a diadem I have been an eye to the blind a foot to the lame a father of the poor I brake the jaw-bones of the unjust man took the prey out of his teeth III. Not to know the favour either of parents friends flesh or blood when there is occasion of doing an act of justice as Canutus King of Denmark did who after he had examined the process of twelve theeves and condemned them found one who said he was extracted of royal blood It is reason saith the King some grace should be done to him wherefore give him the highest gibet So the famous Zeleucus to satisfie the law pulled out one of his own eyes and the other of his son So Andronicus Commenus caused publiquely to set one of his favourite on the pillory and commanded all those who wrought mischief under the hope of his favour either to leave injustice or life So the Emperour Justine suffered one of his greatest minions to be apprehended at his own table by the Provost and thence dragged to execution IV. To abhor those who betray justice either for Peremptorium est in principe vel auram adorari munerum vel favorem quaercre personarum Cassiod Ignis devorabit tabernaculâ— corum qui munerà accipiunt Job 15. Oath of Magistrates under Justitian money revenge love or any other passion as monsters of nature murderers of mankind to hold them anathematized with the great excommunication of nature Not to admire their fortune nor in any sort to participate in their riches to become a companion in their crimes holding this undoubted that the fire of Gods judgement will devour their Tabernacles who practise these corruptions In the form of an oath exhibited under the Emperour Iustinian the Magistrates sware to maintaine
thy self in silk and cuttest thy beard in fashion thou dost crisp and comb thee thou dost court thy hair and knowest not thou seekest for a Master Thou thinkest thou hast found a precious stone but thou meetest with a counterfeit Thou thinkest she is a lamb but she proves a wolf yea a serpent which beareth fire and flames thou must take her at adventure and such as she is must keep her Oxen and asses are tryed before they be Nulla uxoris electio sed qualiscumque venerit habenda Hierom. contra Jovin bought sayes Saint Hierom but wives are taken without notice of their humour and deportment Nay which is worse this poor maid with huge sums purchaseth her slavery Fathers and Mothers have sweat hard for the space of twenty or thirty years to amass a portion Behold they have attired decked and adorned her like a temple and she is led out with the sound of violins as to the galley and many times thrown into the arms of a husband who wasteth all And the young man to become a slave makes a thousand journeys offereth a thousand supplications a thousand thanksgivings and as many salutations Ah poor creatures if you be weary of your liberty are there no prisons caverns nor chains more pleasing Galley-slaves who toil at the oar hope after five years after ten years or some term prescribed them to be discharged from bondage The ill married are enforced to expect death for freedom from their fetters and there is not any Deitie to which they offer more vows and candles than to death which is notwithstanding the terrible of terribles I give you leave to think when two contrarie humours meet as fire and water a holy man with a spitefull and an immodest wife or a noble spouse with a wicked husband what an affliction it is Saint Augustine relates that certain thieves cruel and bloudy to torture captives resolved on an execrable barbarism which was to joyn and straightly tie a live body with a dead and so let the poor patient expire amongst ordures and insupportable stenches It is the very like when a holy and pious wife meets with a husband impious wicked and unnatural she alive by grace and virtue is joyned to a rotten carrion which intollerably tormenteth her and if she in such occasions exercise patience she gains so many crowns as there be hours in every day Let us pass further and not here conceal some Raram facit mixturam cum sapientiâ forma nihil est tutū in quo totius populivota suspirant Molestuni est possidere quod nullus habere vel amare dignatur Pauperem alere difficile est divitem ferre tormentum Mulier cum parit tristitiam habet roses of marriage mingled among thorns If beauty be therein jealousie doth easily slide into it and doubtless it is more aimed at and is more subject to be surprized by temptations If there be deformity it much altereth the band of affections If there be riches and ample fortunes they are exposed to much embroylment great travel and infinite peril for the strokes of thunder ruine not any thing so often as the tops of high steeples If there be povertie it is a misery intollerable Are there children wives you know how dear they cost you They who are tortured on the rack suffer nothing in comparison of a poor creature who is constrained to be delivered of her fruit by a travel extraordinary hydeous painfull and oftentimes in seeking to give life to another she there leaves her own This sometime happeneth because those children come into the world laden with benefices mitres and croziers Abuse precedes birth they are fathers before they are children It is not yet known whether they be males or females and all the world sees they already are charged with ecclesiastical livings Mothers you still bear them in your entrails their fortunes their accidents their maladies their deaths through a reflection of nature imprint on your hearts all their passions all their disasters you are transfixed with as many martyrdoms as evils happen to your children nay should all succeed prosperously and according to the course of nature yet must you a second time produce them to honours estates and fortunes This pain perpetually ties you to the rack To have them upon your hand and not wherewith to provide for them is a very sensible sorrow yet richly to endow them is to give them where withal to enkindle their lust entertain disobedience and cherish vice You think after your travels they will afford you the like who oftentimes prove lewd ungratefull and malicious wretches that waste the wealth you amassed for them as it were on your tombs Behold the slender scantling of the toyls and perplexities of marriage drawn from the Doctrine of holy Fathers I wonder not at all those ancients in the ceremonies of marriage carried before the bride a torch made of black thorn and never of any other wood to testifie wedlock was replenished with difficulties very thorny Nor shall I any more admire their custom who in like manner caused the new wife to touch fire and water For to say truly she passeth through the boyling ardours of many dolours through the waters of infinite many afflictions and may repeat that versicle when she hath met with some ease I have passed through Psal 65. 12. Ecce transivimus per ignem aquam eduxisti not in refrigerium fire and water and thou hast set me in repose and comfort Now it is not sufficient to have expressed the inconveniences of marriage if we also declare not the causes and remedies thereof and this Reader is the reason why I desire you to proceed in your attention Men who will always conclude to their own advantage speaking of this matter cast all upon women and ordinarily affirm we must not ask from whence the evils of marriage come it is enough to say one cannot be married without a wife and that woman is the source and seminary of all the miseries and disasters which happen in this affair Behold a very slippery place what shall we answer It seems that generally to condemn women were to produce more testimonies of passion than marks of judgement They are the mothers of men by nature nurses by charity and as it were hand-maids by patience It is the devout sex the sex of compassion and pitie They daily do many good things they succour the necessities of the poor they visit hospitals prisons the sick they replenish Churches and edifie families with examples of pietie and can you then speak ill of them Notwithstanding as we are not to flatter them so it is undoubted that those who have once resigned thēselves to evil and become libertines in sin are the cause of many ills and practice much frailty in their sex and cunning in their behaviour to disturb families and the affairs of the world if not guided by virtue If we now will consult with the
charitable offices of children towards those who begat them If we believe the history of the Persians there have been some found amongst them who voluntarily made wounds Aelian l. 16. de animal c. 7. on themselves to bury therein some part of the bodies of their parents reduced to ashes A matter truly very strange and which confoundeth the ingratitude of children who deign not to preserve the memory of their fathers so much as in their hearts much less their ashes on their bodies Hath not Tertullian written that certain people called the Nasamones through much reverence held Tertull. de animâ c. 57. Herodot l. 4. their meeting over the tombs of their Ancestours as upon Oracles Doth not Herodotus make mention of the Issedons a people of Scythia who enchase the heads of their deceased Ancestours in gold and reverence them as things sacred And although there be in this action reprehensible superstition yet it is much more tollerable than the Law of the Aegyptians who burnt incense to rats and crocodiles On the other part Nicholas Damascene assureth us the Pisidians presented the first fruits of all the viands Nicho. Damasc of a feast to their fathers and mothers thinking it an unworthy thing to take refection without honour done to the Authours of life Yea Plato passeth so far as to call parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one would say houshold Gods the Plato leg 11. pledges of Religion the relickes and choicest pieces of the houshold measure Solon would never establish the Law against parricides saying God forbid a monster should ever come into our Common-wealth Against impossible crimes there needs no prohibition Did not Romulus the like in the institution of his Common-wealth He never inserted one word of the sin of parricide as if it had been a meer Chymaera and verily six hundred years passed in the city of Rome amongst Pagans and not so much as the name thereof known The first stained with this barbarous cruelty was one Lucius Ostius detested afterwards through all Ages Men not knowing what punishment to invent for this monstrous sin it was said such should be thrown into the water shut up in a sack with an ape a cock a viper Finaly Aristotle who is ever in argumental discourses will not make use of any for the honour Arist 8. Top. of parents For saith he that man who doubteth of the honour of Gods and parents let him be instructed not with words but sharp punishments As for the divine Law what hath it more authentically recommended than this band of charity What doth it inculcate with more espect after the honour of God than duty towards parents For whom are recompences awarded if not for the piety of children And for whom menaces but for their rebellion Saint Thomas in his seaventh little treatise observeth how in the Decalogue after that S. 77. om op 7. which concerneth God immediately followeth the precept of the honour due to the Authours of our life for the resemblance they have to God And Philo saith this commandment is the knot and tye of Philo in vitâ Mosis A quo est omnis paternit as all the Law Saint Augustine writing upon the passage of Saint Paul God from whom all fatherhood proceedeth saith that God is the Prince of all fathers and fathers the Vicars of God because they give children although with dependence on the Sovereign Cause both being education and instruction This duty of children towards parents being proved by the triple knot of the Law natural civil and divine I will now enlarge upon the four parts thereof which are love reverence exteriour and interiour obedience and succour I say love for what child is there can hate his father if he be not unnatural How o wicked son can the hatred of a title so sacred so sweet ascend into thy heart if thou art not become a banquerout in nature If Tygers and Lions had the like obligation they would honour him and thou persecutest him Ah! but he is unreasonable troublesom and insupportable what wilt thou not say He is thy father and therefore to be supported behold the rock whereon all the waves of passion should crack asunder But I know not what antipathy I have contrary to his nature I cannot rellishe him Must we talke of nature when there is question of the God of nature Know you not what the excellent Martyr S. Justine said To live according to nature is to live like an Infidel If your nature cannot Justin ep ad Zenam Serenam agree with one whom you are bound to love you must bridle that ill nature you must put reason into command and passion into fetters Tell not me you have endeavoured to mollify it but find it untractable Rather say you are refractary against the yoke which nature hath put over your neck from your mothers womb for which cause see whether in the judgement of prudent men who may advise you you yield him that duty which God commandeth The second part of your tribute is reverence For it is natural to fathers and mothers who by the light of reason are tennants of that honour which both age nature and the commandment of God hath put into their hands and if any thing happen to the contrary it galls their heart and transfixeth them more sensibly than one can imagine For which cause the Wiseman said Honour thy father both in In opere sermone omni patientiâ honora patrem tuum Eccl. 15. word and deed with patience It is a malignity and a most intollerable baseness to see children of poor or indifferent extraction advanced either by the gale of favour or by their travel and industry to some publick charge who no sooner have set foot therein but their brains turn and they scarcely acknowledge those who gave them life and breeding which is the first moveable of all the wealth they either possess or may hope But yet far more barbarous are they that despise their parents who heretofore rich and wealthy are now despoiled even to nakedness and drawn dry to the very marrow to place them in dignities This is a tyranny which deserveth that all the ravens from the brooks and lay-stals should fly with fury upon him to pick out the eyes of this offender who hath dared to contaminat himself with such an attempt Vngrateful creature thou art ashamed of nature thou blushest at the divine providence what say I blush nay thou dismembrest it a father who is the ornament of thy head and happiness of thy house if thou knowest how to use him reduced by thy insensibility thy cruelty into the condition of a servant whilst thou perhaps feedest dogs hawks or some fatal harpies worse than dogs or hawks Where is thy brow thy blushing thy understanding Oh but he is poor True because thou hast despoiled him because thou hast wasted him because he voluntarily made himself poor to make thee
misery of the world the waking aiery fantasies fleeting fires which shine not but to extinguish your selves and in being put out to bereave us of light leaving us the evil savour and sorrow of loosing it This Prince so accomplished that nature seemed to have framed him to be the object of thoughts the love of hearts the admiration of souls this Prince in whom was stored all the glory of the Royal house of the Asmoneans this Prince who was to marry the Miter with the Diadem and raise all the hopes of a lost race behold him by a most treasonable practise smothered in the water in an age in a beauty in an innocency which made this accident as full of pitie as it was unfurnished of remedies Vpon this news the whole City of Jerusalem was Sorrow upon this death in as great a confusion as if Nebuchadnezzar returning from the other world had been at the gates thereof In every place there was nothing to be seen but tears groans horrour astonishment yellings representations of death You would have said that every house bare their first-born to buryal as was seen heretofore to happen among the Aegyptians But above all Alexandra the disconsolate mother afflicted herself with uncurable sorrow sometime she wept prostrated on the body of her son and sought in his eclipsed eyes and dead lips the remnant of her life Sometime she rouled her eyes like a distracted lunatike calling for fire sword halters and precipices to find in them the catastrophe of life The sad Mariamne although infinitly patient had much ado to resist the impetuous violences of an incomparable sorrow She loved this brother of hers most dearly as her true image as the pledg-bearer of her heart as the hope of her house all rent in pieces All confounded as she was the good daughter reflected on the wound of her mother and stayed near the corps of her brother as if she had been the shadow of the same body Then turning herself to God she said to him with an affectionate heart My God behold me presently in Singular resignation that estate wherein I have nothing more to stand in fear of but your justice nothing more to hope but your mercie He for whom I feared for whom I hoped all that which one may fear or hope in the revolution of worldly occurrents is taken from me by a secret judgement of your providence ever to be adored by my obedient will although not to be penetrated at all by the weakness of my thoughts If I yet among so many acerbities suck some sweetness out of the world in the presence of delicious objects of which you have bereaved me behold me wholly weaned hereafter I will find therein nothing but wormwood to the end that renouncing the comforts of the earth I may learn to tast those which are proper to your children Behold how fair and reposed souls draw honey from the rock and convert all into merit yea even their tears The impatient like Alexandra afflict themselves without comfort torment themselves without remedy and many times become desperate without remission What shall we say Herod himself in this sad consort Extream hypocrisie of Herod of sorrow would needs play his part He maketh externally appear in a dissembled hypocrisie all the symptoms of a true sorrow He detesteth play he accuseth fortune he complaineth Heaven had sinisterly envied him an object on which he desired much to make all the love and respect appear he bare to the Royal bloud from whence he greatly derived his advancement He most ceremoniously goeth to visit the Queen and her mother and when he findeth them weeping about this dead body scalding tears flowed from his eyes whether it were he had them at command to make his dissimulation the more great or whether he verily had at that time some resentment of grief beholding on one side this little blossom so cruelly cropped under the sythe of death and so many celestial beauties which had for limit and horizon the instant of their birth and on the other side considering these poor Queens drenched in a sea of sorrow which had force to draw tears from rocks This trayterous creature had yet some humanity in him and I could well believe that nature had at this time wrung these tears by violence from his barbarous cruelty notwithstanding he feigned willingness to stop his passion with māliness afterwards turning himself to the Ladies he said He was not come so suddenly to wipe away their tears which had but too much cause to be shed as for himself he had enough to do to command his own Nature must be suffered to have her sway time must have his and would apply a plaister to this sorrow That he would perform for the memorie of the dead whatsoever an onely son might expect from a passionate father and a puissant King that hereafter he would be true son of Alexandra true husband and true brother of Mariamne since God was pleased to redouble these obligations in him by the loss they had suffered O the powerfull tyranny of the appetite of revenge Tyranny of revenge Alexandra whom one might have thought would burst into contumelies and reproches as well knowing Herod what face soever he set upon the matter was Authour and plotter of this death held herself constantly in the degrees of dissimulation not shewing to the King any discontent on her part and all for the hope she had to be opportunely revenged in time and place Herod retiring thought he had acted his part well free from any suspition of offence seeing Alexandra spake not a word who heretofore too frequently accustomed to complain in far less occasions To apply the last lenitive he caused the funerals of the dead to be celebrated with such pomp and magnificence that nothing could be added thereunto as well in the order of the equipage as in the curiosity of the perfumes with which the body was embalmed and the magnificent furnitures of sepulchre The most simple and ignorant supposed all this proceeded from a real and sincere affection but the wisest said they were the tears of the crocodile that Herod could not cordially deplore his death which had taken a straw out of his eye and put him in full possession of the Kingdom of Judea Alexandra Herod accused joyning the passion of her sorrow to her resolution of revenge immediately after the obsequies faileth not to give notice to Queen Cleopatra of all that had passed with so pathetical a letter that every word seemed to be steeped in tears of bloud Cleopatra who was apt enough for these impressions suddenly takes fire and affecteth the affair with that ardour she would her own cause she rowseth up her whole Court she storms she perpetually filleth Mark Anthonie's ears crying out it was a thing insupportable to see a stranger hold a scepter to which he could pretend no right to massacre the heir with so much barbarous cruelty to
not the hope of her husbands libertie having at that time prepared a new battery to dispose her father in law to clemency heard the tidings of the death of Alexander and withal of her own widdow-hood She a good space remained in a trance then mute as a statue last of all a little recollecting her spirits and casting out a sigh from the bottom of her heart Wo is me saith she I thought not Herod would have proceeded thus far Tell him the sacrifice of his cruelty is not finished for behold one part of the Victim is yet alive Alexander my dear Alexander who for ever in my heart shall survive needs must you end your innocent life by this infamous punishment Must you have him for executioner whom nature allotted you for a father At the least I might have been called to receive the last groans of thy pensive soul to embosom thy final words and enchase them in my heart Then turning herself to two little children which she had by her sides Poor orphans what a father have they snatched from you Alas you are timely taught the trade of misery The poor Ladie night and day disconsolately afflicted herself and being no longer able to endure the Court of Judea no more than a Lyons den she was sent back into Cappadocia to the King her father Herod kept with him the two sons under colour of their education but in effect to establish himself fearing least their name should serve for a pretext of some revolt O the providence of God! It seemeth you much slacken to fall upon guilty heads These young Princes sons of so virtuous a mother so well bred so well educated accomplished with so many excellent parts declared lawfull successours to the Crown these Princes who had been seen not above five years before to return in triumph from Rome to Jerusalem like the two twin-stars who guilded all Palestine with their rays these Princes that promised so many Tropheys so many wonders behold them in the sweetness of their years in the flower of their hopes at the gate of the Temple of honour for a small liberty of speech unworthily massacred in stead of a Diadem on their heads a halter about their necks and caused to be strangled by two Sergeants that so they might breath out their Royal souls under the hand of a hangman Behold the brave apprentiship which Herod exercised three year together about the time of the birth of our Saviour to prepare himself for actions much more enormous It was said of Silla that if Mercy had come upon the earth in humane shape he had slain her But Herod did much worse There remained nothing for him after so many slaughters but to embrew himself in the bloud of fourteen thousand Innocents and attempt upon the Son of God himself which presently after happened and of which every one by relation of the Scripture taketh notice It is time to behold the recompence those wicked Antipater the son of Herod from the too of the wheel souls received for having dipped their fingers in so much bloud and so many tragedies to the end we therein may observe the proceedings of the Divine Providence which spareth not first sleightly to touch and assay by some visitation those which it afterwards reserveth for the eternal pains of hell The detestable Antipater who had directed all the passages of this wickedness seeing the two Heirs of the Kingdom removed quite away by his practises thought he had already a foot in the Throne He continueth his cunning and malice ever masking himself with the veyl of piety as if he had an unspeakable care of the life and state of his father while he in the mean time had no other aim but quickly to make himself absolute Master of all fearing lest the disposition of Herod which was very fleeting might alter and for this cause he went up and down daily practizing very great intelligences But he was hated by the people like a Tiger and the souldiers who saw him embrewed in the bloud of his brothers so beloved by all the Nobility could in no sort relish him Above all the people were extreamly touched with compassion when these little children of Alexander and Aristobulus were led through the streets who had been bred in Herods Court. All the world beheld these poor Orphans with a weeping eye and with sorrow remembred the disasters of their fathers Antipater well saw it was fit for him to withdraw himself and decline envy and not sindge his wings in the candle fearing his father in process of time who in such matters was subtile enough might discover his purposes Notwithstanding he was so secret that he avoided to ask leave of Herod to sequester himself for fear to minister matter of suspition to him But he caused letters closely to be written from Rome to his father by friends whom he had wrought for that purpose which imported all he desired to wit that it was necessary he should be sent to Rome to break the enterprizes which the Arabians plotted against the state of Judea Herod having received these letters instantly dispatched his son Antipater with a goodly train rich presents and above all the Will of Herod which declared him King after the death of his father Behold all he could desire in the world But as the eye of God never sleepeth and surprizeth the crafty in their own policies it happeneth the mischievous Pheroras who had acted his part as we have seen in this lamentable tragedy departed this life by a sudden death and poysoned as it is thought by the maid-servant whom he had married Herod being requested to come into the house of Conspiracy of Antipater discovered his brother to take examinations upon the fact unexpectedly learneth how his son Antipater had given poyson to the dead Pheroras at such time as he was out of favour to poyson the King his father whilest he was at Rome that he speedily might return into Palestine with a Crown on his head This was deposed even by the son of the Comptroller of Antipaters house and circumstanced with grounds and particulars so express that there was not any cause of doubt Herod demanded where this poyson was He answered it was in the hands of the widow of his brother Pheroras She being examined upon the fact goeth up into a higher chamber feigning to fetch it and being mounted to the top of the house she through despair fell down headlong with a purpose to kill herself But God suffered not the fall to be mortal they much heartned her and promised all impunity if she freely would deliver the truth She telleth that true it was her husband had received the poyson of Antipater and had some inclination to give the blow but that a little before his death he repented himself and detested such wickedness and with these words she drew out the poyson which afterwards was known in the death of delinquents to be very mortal At
Intelligence who had left the Heavenly Orbs to come to be enchased in this beauteous body and converse with men It was said her father well read in the knowledge of stars foretold the good fortune which should happen to her and that making his will he left all his wealth to two sons he had to wit Genas and Valerius making no mention of his daughter so much beloved whereat she being sad Let Heaven alone saith he dear daughter your fortune will be good more shall you have than your brothers Thus man is often pleased to mix the verity of histories with some fables to give reputation to predictions of Mathematicians as if the stars had some power upon that which absolutely dependeth on the pleasure of God or as if one must study much in the book of the planets to say that a maid bright as a star and wise as Minerva was to come to great fortune Howsoever it be as soon as her fathers eyes was shut the wicked brothers greedy as Griphons used their sister most inhumanely Interest had neither eyes for the beauty nor ears for the eloquence of Athenais behold her despoiled and driven from her fathers dwelling enforced to retire to the house of a poor Aunt she had in the Citie of Athens She must make this ship-wrack to arrive to a good haven she were lost had she not had such a loss This Aunt gave her notice of another kins-woman in Constantinople They both resolve to visit her and mediate something by her means Behold they are now in the capital Citie of the Empire not well knowing who brought them thither but God who was their guid secretly contrived this work The good kins-woman of Constantinople competently entertaineth and lodgeth them very glad she might exercise her charity on a creature so well deserving The Citie was much pleased with the gracious acceptance Pulcheria gave to all afflicted persons and the justice she rendered to those who were oppressed by violence The good women cousins of Athenais thought they should not do amiss to complain to the Princess of the wrong she had received from her brothers and espying their opportunity they both took her along with them It was not now needfull to beg much the favour of admittance the maiden bare her letters of recommendation on her forehead Pulcheria at her entrace was dazled with the brightness of her aspect and when she began to unloose her tongue never was Syren so attractive with songs as she with words Pulcheria not onely heard with patience but greediness still fearing she would make an end of her discourse such pleasure she took therein Many questions she asked her and above all very particularly enquired of her kindred how she had been bred and whether she were a virgin which having judiciously found according to her desire she put the business into suspense to hear it again another time by the course of audience ordinarily given and from that time she had a strange design in her heart to make her wife of the Emperour her brother Politicians who will measure all things by their own ell and penetrate into the purposes of the whole world judge this manner of proceeding was a great wisdom in Pulcheria ever desirous to sway and possess the spirit of her brother She foresaw if he married some great Princess she might bring with the titles and Crowns of her Ancestours pride and disdain into the house and that so many alliances as she might have might divert Theodosius his mind on many objects That she being of noble extraction would rule without a companion and therefore it was better still to hold the highest place in the government That she should make choice of some virtuous and handsom maid though of mean parentage to frame her as her creature dispose of her where she best pleased and then last of all conform her to her own will Thus many judge of others intentions by their own dispositions But it is much more likely Pulcheria a creature wholly celestial guided herself by other motives the honour of God pietie peace and her brothers contentment He already had signified to her he would not captivate himself in an enforced and ceremonious marriage and that he desired no other portion with the woman he should marry but virtue and beauty which was the cause the Princess supposed this maiden was fitly sent from Heaven in the time he was in treaty of marriage She failed not to make relation to her brother concerning an Athenian maid who was presented to her upon a suit in law which she commenced against her brothers who unworthily had used her and was indeed the most beautifull innocent and best spoken creature which might be found throughout the whole Empire She thereunto added no other thing at this time It is enough to put matches to the fire without commanding them to burn Theodosius upon the report his sister made of this incomparable beauty asked if there were no means to see her Pulcheria answereth she had given day to hear her cause The Emperour whether it were he used not to be present in such audiences or whether he would hear her speak to her own sex with the more natural propriety fearing he should give her too much respect if he presented himself in judgement made his sister to sit in the tribunal himself resolving to see all that should pass through a secret window prepared for this purpose Athenais faileth not to come on the day and hour assigned to plead her cause Then was plainly to be seen the Empire which humane beauty and an eloquent tongue have over earthly powers The confident maid having before broken the ice when first she spake to the Princess speaks now to her with much liberty MADAME I shall have cause to love my shipwrack Athenais pleadeth her cause all my life time since it hath given me opportunitie to arrive at your feet as to the port where all miseries are poured out to be changed into felicities Your Majesty may see the violence of my brothers is great since it hath constrained me to undertake this voyage with much toyl and now presently to trouble your ears with my complaints which the softness of my nature should cause me to smother were it not they are extorted by a powerfull hand which is that of necessitie Had my brothers granted me so much of my fathers goods which was mean enough yet for my enablement sufficient but one sole silly cottage I patiently would have satisfied my self without pressing their fortunes But they have not left me one inch of land and which is more have driven me from my fathers house where I ever have inhabited with exceeding much incivility which I had rather dissemble it being not my intention to accuse my own bloud to which I always have wished as much good as to my self By their own saying I have no other fault for which Lought to be banished and despoiled but certain priviledges of
to declare him Successour in his Empire Pulcheria married him onely under the title of wedlock with mutual consent of both parties to keep virginity This woman was made to govern men and Empires She was already fifty years old and had mannaged the State about thirty seven Behold she beginneth a new reign with the best man of the world who onely had the name of a husband and in effect served and respected her with as much regard and humility as if he had been her own son She could not in the world have made a better choice This great man was naturally enclined to piety justice compassion towards the necessities of mankind He was very valiant for he Marvellous accident of Martianâ—s had all his life time been bred among arms and during his Empire no barbarous Nation durst stir so much was he feared It was a wonder by what byass God led him directly to the height of worldly honours He was of base extraction a Thracian born of a good wit and a body very robustious which made him find a sweetness in war He going to Philippolis to be enrolled in the list of souldiers by chance it happened he found a dead body upon the way newly massacred This good man who was very compassionate had pitie thereon and approched to give it burial but this charity was like to have cost him his life for being busily employed to enterre this body one laid hold on his throat as if he had been the murderer and that he made this grave for no other intention but to bury his own guilt The poor man defendeth himself in his innocency as well as he could but conjectures prevail beyond his defence He was now under the sword of the executioner when by good hap the homicide was produced who had done the deed convicted by his own confession This man thrust his head into the place of the innocent and Martianus brought his away to behold it one day glitter under the rubies and diamonds of the Imperial Crown This was not without long trials of his ability which transferred him from degree to degree through all the hazards of a long and painfull warfare He was then mature in years in account one of the greatest Captains of the Empire Behold why Pulcheria could not be deceived in her choice This good husband who held his wife as a Saint was wholly directed by her counsels and she daily purified his soul in religion and policie He became in short time so brave and perfect in this school that he was accounted one of the most accomplished Emperours who had born the scepter since Constantine God well shewed his Good success of Martianus love and faithfull protection towards Martianus when in the second year of his Empire he diverted the furious Attila from the East who even now roared over the Citie of Constantinople as a thunder-stroke before it brake in shivers This Attila was a Scythian a great Captain who promised to himself the Empire of the world and for that cause had taken the field with an Army of 700000. men composed of strange and hydeous Nations who had gone out of their countrey like a scum of the earth ranging themselves under the conduct of Attila for the great experience he had in the mannage of arms He notwithstanding was a little man harsh violent his breast large his head great the eye of a Pismeer his nose flat his beard close shaved beginning already to wax grisled He walked with so much state as if he thought the earth had been unworthy to bear him and â—â—ough meerly barbarous the desire of honour so possessed him that being one day at Milan and seeing pictures where the Roman Emperours were represented who had Scythians his Countrey-men cast at their feet was so enraged that instantly he sent for a painter and caused himself to be drawn in a very eminent golden throne and clothed in royal robes and the Emperours of Rome and Constantinople bearing bags on their shoulders filled with crowns then made them to be poured at his feet alluding hereby to the vast sums of money he in good earnest extorted from the Empire and which Theodosius gave him afterwards to divert the course of his arms thinking that speedily to dispatch such an enemy out of his territories it was onely fit to make for him a bridge of silver This man seemed created to shake the pillars of the earth and for that cause made himself to be called The scourge of God There was no infant so little in the arms of the nurse who hearing Attilas named did not think he saw a wolf He considering that Martianus a most valiant man at that time swayed the Eastern Empire durst not come near but hastened to fall upon the West where Valentinian the Younger reigned son of Honorius cousin of Theodosius and Pulcheria a wanton and dissolute Prince as you shall understand in the course of this history loosing his life and Empire by his sensuality So it was that Attila attempting first upon the Gaules found work enough for the Romanes French and Gothes not unlike dogs who after they have worried one another rally themselves together to resist the wolf by a common consent heartened each other under the conduct of Aetius Moroneus and Thyerry against this Barbarian and having given him battel defeated one part of his army in the Catalonian plains but he failed not to pack a way creeping along like a great serpent which loaden with redoubled blows given by peasants hath received a maim in his body and notwithstanding saved his head God who derideth the proud and in his Amphitheater is pleased to make not Lions to fight with bulls but the weakness of the earth against the most insolent greatness reserved the conquest of this monster to Religious persons and women It is a wonder he coming to Rome as to the period and butt of his ambitions all enflamed with great desires in this clattering of harness and loud noise of Armies all the world trembling under the scourge the brave Pope S. Leo went out to seek him and preached so well unto him that being come thither as a lion he returned as a lamb for Attila entertained him with marvellous respect So had he done before to S. Lupus Bishop of Troyes granting him whatsoever he could desire All his Captains were much amazed for among other titles this Hun had the name of being inexorable to suppliants and it then being curiously asked of him who made him at that time loose his furie he confessed he saw a venerable person by Leo's side it was the great Saint Peter who threatned him with death if he condescended not to what the good Pope desired of him Attila then leaveth Italie and passeth into Sclavonia without being wished for again but by one sole woman Alas who would believe it Honoria sister of the Emperour cousin germane to Pulcheria fell in love with this monster I know not what
she had seen in his picture which commonly was painted with the horns of a bull on his fore-head it was not in my opinion his fair eyes nor goodly nose which made him sought after for he was one of the most deformed creatures of the world Yet he notwithstanding was reputed a great Captain and a puissant King This blind Princess so breathed the air of ambition that though he were wholly Pagan and hydeous she no whit was affrighted for verily her passion was so much enkindled that she secretly dispatched one of her Eunuches with express letters beseeching Attila he would demand her in marriage of the Emperour her brother and she should account it a great honour to be his wife This Scythian entered into a much greater estimation of his own worth than ever beholding himself sued unto by a Romane Ladie of noble extraction and thereupon grew so eager that he immediately addresseth an Embassadour to the Emperour Valentinian to require his sister of him in marriage and the moity of his Kingdom otherwise he was not gone back so far but he would return with his Army to enforce his obedience All the world was now strucken with terrour when by good chance he saw himself for some pressing occasions engaged to return into his Countrey where all these lightenings were quickly turned into a shower of bloud After he had sweat under harness like another Hannibal who in the end of his conquests was bruitishly besotted in the bosom of a Capuan Ladie this haughty King of Hunnes as soon as he came into his Countrey wholly engulphed himself in wine and love Besides a great rabble of creatures which he had to satisfie his lust he became in his old days passionately enamoured of a gentlewoman named Hildecon whom he married with sports feasts and excessive alacrity That evening after he had freely drunk according to his custom he retired into his nuptial chamber with his new spouse and the next morning was found dead in his bed floating in a river of bloud who had drawn bloud from all the veins of the world Some said it was an eruption of bloud which Death of Attila choaked him but others thought Hildecon lead thereunto one knoweth not by what spirit nor by whom sollicited handled her pretended husband as Judith did Holofernes Behold how God punisheth the proud A despicable dwarf who commanded over 700000. men who forraged every where environed as with a brazen wall who boasted in the lightenings of his puissant arms who razed Cities all smoking in bloud and flames who wasted Provinces who destroyed Empires who would not tread but on Crowns and Scepters behold him the very night of his nuptials full of drink massacred by a woman having not so much as the honour to die by the hand of a man The same night that Attila yielded up the ghost in his own bloud our Saviour appeared in a dream to the good Emperour Martianus and shewing him a great bowe all shivered in pieces saith Martianus behold the bowe of Attila which I have broken thou hast no further cause to fear thy Empire Thus you see how God fighteth for the pious even while they sleep This scourge being so fortunately diverted Martianus and Pulcheria attended with all their power to the consolation and ornament of the universal Church under the direction of the great Pope Saint Leo whom their Majesties most punctually obeyed At that time were seen the reliques to march in triumph into Constantinople of the good Patriarch Flavianus massacred by the practices of hereticks at that time the exiled Bishops were with honour re-established in their seats At that time the Councel of Chalcedon was celebrated where the Emperour Martianus though wholly a souldier made an Oration first in Latin for the honour of the Romane Church then in Greek his natural language At that time heresie was fully condemned and impudence surcharged with confusion At that time an infinite number of goodly Canons were confirmed by the Councel and strongly maintained by the authority of the Emperour At that time justice was fixed in the height of perfection Briefly at that time the whole world was infinitely comforted by the good order and liberalities of this holy Court It was an admirable Empire and a happy marriage and nothing could be desired more in this match but immortality But the holy Virgin Pulcheria being about fifty years of age not so much loaden with years as merits wearied out with continual travel and care which she had endured almost fourty years in the mannage of affairs found her repose in exchange of the Court of Constantinople for that of Paradise She died in a most pure virginity which she carefully had preserved all her life time leaving the poor for her heirs who were her delight after she had built in her own life time five Churches and among the rest one to the honour of the most Blessed Virgin Marie which surpasseth all the other in magnificence besides many hospitals and sepulchres for pilgrimes Torches made of aromatick wood cast out their odoriferous exhalations when they are almost wasted and the virtuous Pulcheria made all the good odours of her life evaporate in the last instant of her death She who had lived as the Bee in the tastfull sweetness of purity died as the Phenix in the Palms not of Arabia but of conquests which she had obtained over the enemies of our nature We have here annexed her Picture and Elogie AVGVSTA AEL PVLCHERIA PULCHERIA FLA. THEODOSII JUNIORIS SOROR AUGUSTA VIRGO ET CONJUX AUGUSTORUM FILIA SOROR NEPTIS UXOR PROPUGNATRIX PONTIFICUM MAGISTRA IMPERATORVM CVSTOS FIDEI MVNIMEN ORTHODOXORVM ECCLESIAE ET IMPERII DECVS NOVA HELENA NOVVM ORBIS MIRACVLVM ANNO CHRISTI CLIII AETATIS LV. IMPERII XXXIX AD COELESTEM AVLAM PROFICISCITVR Upon the picture of PULCHERIA A Golden Virgin in an iron Age Who trampled under foot infernal rage A barren wife a fruitfull maid unstain'd That all the world within her heart contain'd Mother of people Mistress over Kings brings And who 'twixt Church and Law firm union She in herself bright Scepters did behold Joyn'd to the Cross Altars to Crowns of gold The married life unto virginitie And glorious greatness to humilitie If virtue were a substance to be seen Well might we here suppose this happy Queen Should lend her body that it outward may Resplendent lustre to the world display GReat-ones may here behold the shortest way to the Temple of Honour is to pass by that of Virtue Never woman was more honoured in her life never woman more glorious in her death That great Pope S. Leo S. Cyril and all the excellent men both of the East and West have employed their pens in her honour So magnificent and noble acclamations were made to her in Councels that nothing would be wished more glorious A little before her death in the Councel of Chalcedon they cried out Long live the Empress most Sacred Long live
protest if it were to do again I had rather die in The life of Hugo a Monastery covered with leaprousie than with the scarlet robe of a Cardinal Yet notwithstanding this man had been so little idle that besides the Concordances of the Bible which he composed and the Commentaries he made upon the whole Corps of holy Scripture he so couragiously employed himself in the exercise of good works that being drawn out of the excellent Order of S. Dominick he retained all his former virtues which found no change in him but that they added to their native beauty the lustre of authority I speak this not to inform Prelates from whom I should receive instruction but to represent to so many of the young Nobility as we now daily behold advanced to Ecclesiastical charges the peril there is in Prelacies which are not guided by the paths of a good conscience It is a monstrous thing said holy S. Bernard to hold the highest place and have the lowest courage Bern. de consid lib. 1. cap. 7 the first Chair and the last life a tongue magnificent and a hand slothfull much noise about you and little fruit the countenance grave and actions light great authority and no more constancy than a weather-cock It were a better sight to behold an Ape on the house top and smoke in a candlestick than a man dignified without merit On the contrary part when science and virtue agree with Nobility to make up a good Church-man it is so glorious a spectacle that it may be said God to produce it on earth hath taken a pattern from himself in Heaven I wish no more faithfull witnesses than this Prelate which I shall present unto you in this first Treatise after I have made a brief Summary of precepts which I have purposely comprised in very few pages to render them the readier for the understanding well knowing there are store of books largely enough dilating on this subject the length of which I have avoided to attend the matter I wish it may have an effect in your hearts worthy of your courage that honouring your dignity for virtue virtue may enoble you with titles of true glorie THE HOLY COURT SECOND TOME THE PRELATE The first SECTION That it is convenient the Nobilitie should govern the Church I Begin by the Altar to measure the Aeternitas mundi ex obedientiâ ad intelligentiam motricem Apudi Matthiam de Viennâ qui liber impressus anno 1482. Temple of the Holy Court and set a Prelate before your eyes who bare Nobility into the house of God and there furnished himself with all the virtues which made him speak like an Oracle and live as a true image of the Divinity The Platonists say the whole order of the world dependeth on Intelligences which bear sway in the motion of the first Heaven and we in imitation of them may say all the good of Christendom proceeds from the examples of Ecclesiastical men to whom the Son of God hath consigned his authority on their brows his word in their mouths his bloud and Church into their hands For if bees engendred of the body of a bull carry in their entrails the very form of that bull from whence they are derived by a much more just title the people Vlysses Aldobran de apibus will bear the marks of those whom God hath given them for Doctours and Fathers whether it be by correspendence of nature through custom or by imitation which ever hold a very great predominance over spirits disposed to receive their impressions Behold the cause why a Prelate who liveth conform to his profession imprinteth the seal of the Son of God on all those souls he governeth and produceth himself in as many objects as he hath imitatours of his virtues As on the contrary part he who liveth ill in great Nobility and dignity is a Seraphin in appearance but a Seraphin without eyes without heart without hands which hath wings of a profane fire able to burn the Propitiatory if God afford not his helping hand And forasmuch as we at this day see the Nobility aspire to Ecclesiastical charges and many fathers to dispose their children thereunto sometimes with more fervour than consideration it hath caused me to undertake this Treatise for the Nobility which dedicate themselves to the Church as well to shew the purity of intention they ought to exercise therein as to give them a fair discovery of the goodly and glorious actions they ought to pursue in the practice thereof I here will first offer you a simple draught which I afterward intend to adorn with the greatness of S. Ambrose as with more lively colours Plato rejoyced to behold Princes and Governours of Common-wealths to become Philosophers and we have cause to praise God when we see the children of Noble houses to dispose themselves to Priesthood not by oblique and sinister ways but with all the conditions which their bloud requireth and sacred dignity exacteth in so noble a subject Why should we deny them Myters Crosiers and eminency in the Church So far is their birth from ministering any occasions of the contrary that it rather affordeth them favour both to undertake such charges with courage and discharge their conscience with all fidelity The reasons hereof are evident For first we must aver that by how much the more honourable the charges are so much the rather they are proper for such as make profession of honour provided always on the other side they have qualities suitable to those ministeries they pretend to exercise And are there any in the world more ambitious of honour than Noblemen Ostentation is the last shirt they put off and where can you find a more solid and eminent honour than that which is derived from the lawfull administration of Ecclesiastical functions Aristotle saith Truths which transmit themselves Arist lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophon l. 4. de factis dictis Socratis tribuit etiam Socrati Strabo Geograph l. 14. Aelian l. 14. c. 34. Var. Eus in Chrō Agathias histor l. 2 c. through the common sense of every man get into credit as it were by the decree of nature Now such hath been the esteem of all Nations that Kingdoms and Common-wealths being established upon Religion and temporal jurisdiction as on two columns Religion so much the more excelleth politick government as things divine transcendently surmount humane And for this cause favours priviledges and preheminences have ever been given to Priests in the greatest and most flourishing Monarchies and Common-wealths of the world as we may see in Histories and in the policie of the Aegyptians Assyrians Chaldeans Medes Persians Grecians Romans Gauls and other Nations The honour of Priesthood gained so much on the hearts of all people that the Monarchs of the earth seemed not to rule but with one arm if they made not in one and the same person the alliance of Priesthood and Royalty so that oftentimes
profession he spake these words unto them My holy daughters It is not yet three years since I undertook Excellent speeches to virgins this charge and you know from whence I was drawn and the small time given to dispose me to so weighty a burden notwihstanding I afford you the fruits of my tongue since I have learned more in your manners than in books The flowers which grow in my discourses come from your garden It is not precepts for Virgins but examples drawn from the life of Virgins Your manners have breathed a certain grace into my soul I may say that all that which my endeavour hath of good odour in it is derived from your prayers For who am I but a barren thorn But God who heretofore spake to Moses among thorns will now to day speak by my mouth His Sermons and books had so much effect that Virgins came from the utmost limits of Christendom to be veiled at Milan which S. Ambrose seeing he could not wonder enough that he perswaded virginity where he was not it not being in his power sufficiently to multiply it according to his desire in places where he resided (f) (f) (f) Hic tracie alibi persuadeo si ita est alibi tractemus ut vobis persuadeamus L. 1 de virginibus He caused the Bishop of Bologna to come unto him led on by the same spirit as himself to assist in this design of whom he one day said in full assembly (g) (g) (g) Adest piscator Bononiensis aptus ad hoc piscandi genus Da Domine pisces qui dedisti adjutores Behold the fisher of the Church of Bologna fit for this sort of fish Lord afford fish since you have given us coadiutours And considering that some murmuted at these his proceedings as if the world should instantly fail by this means he shewed in a most eloquent Sermon that no one had cause of complaint either married or unmarried the married because they had wives not virgins the unmarried because they should find sufficient and that the carnal who opposed virginity under pretext of multiplication resisted by this means the chastity of marriages where continency is oftentimes exercised even by necessity as for the rest we are not to believe the world will be ruined through virginity For admit it should fail it would ever be a matter more honourable for it to decay by virtue than concupiscence But it is so much otherwise said he that we should lay hold of that which we see by experience in the Churches of Africa and Alexandria where there are most virgins they have the greatest number of men This employment nothing lessened the assistances which he afforded for the instruction of those who lived in an ordinary course (h) (h) (h) Su perstitions and excesses taken away Above all he endeavoured to root heresies out of their hearts and certain customs of Gentilism which easily stole in by contagion into the houses of the faithfull Among other things there was a Pagan-guise much practised at Milan and other places of Christendom which was to celebrate the first day of the year with riots and disorders a matter much resenting the Bacchanals He so cut off this abuse by his great authority that of a day prophaned with so much sensuality he in few years made it among Christians a day of penance and fasting which for some space afterward was observed in the Church until such time as the memory of the superstitions of Gentilism was wholly extinct Others entertained this foolish belief that when the moon was eclipsed she suffered much through the persecution of ill Angels who then endeavoured to exile her and therefore they went out of their houses with many pans and cauldrons making a loud noise to dissolve as they said the design which evil spirits had against the Moon The sage Pastour made an express homily against this superstition wherein he much confounded those who were infected herewithal Moreover it being a custom very ancient and introduced by the Apostles to make in Churches which then were the houses of the faithfull Agapes that is to say bankets of charity in favour of the poor this by little and little was changed into liberties unworthy of Christianity For sensuality had got such ground that stifling charity in this action it rather seemed a sacrifice to the belly than an act of piety S. Ambrose abolished all these rites and cut off such abuses even in the least root that it was never seen again to sprout in the Church S. Augustine in cited by his example practised the like in Africa and afterward caused the decree to be inserted in the third Councel of Carthage In the proportion that he extirpated vice he planted solid virtues in the hearts of the faithfull whom he ordinarily entertained with these ensuing instructions counselling other Bishops to do the like (i) (i) (i) Puritie of intention First he sought in all places to form in minds a strong imagination of the presence of God unwilling that Christian virtues should be petty hypocrisies guided by the natural extent of humane respect but rather intentions wholly celestial and for that cause he said (k) (k) (k) Si quis solus est seipsion prae caeteris erubescat If any man be alone let him regard himself more than any other in the world (l) (l) (l) Covetousnes opposed Secondly seeing the inordinate desire of riches was a petty apostacy of faith and root of all disorders he very often did beat on this anvile labouring by all sort of good endeavours to withdraw hearts from the love of earth that he might raise them to Heaven Among other things you have these excellent words in the epistle to Constantius (m) (m) (m) Multaoneri moderata usui Viatores sumus vitae hujus multi anbulant sedopus est ut quis benè transeat Saj ienti nihil alienum nisi quod virtuti incongruwn Quocunque accesserint sua omnia Totus mundus possessio ejus est quoniam eo toto quasi suo utitur Ep. ad Constantium To enjoy much is to have a great burden Great riches are a vain ostentation the indifferent for use We are all Pilgrims in this life all the business is not in going perfection consisteth in a ready passage To what purpose do you so torment your self with the desire of boarding Be wise and you shall have sufficient A virtuous man thinks nothing is without him but sin Wheresoever he sets his foot he finds a kingdom All the world belongeth to him because he useth all the world as his own In the third instance he made sharp war against the ambitions and vanities of the time disposing minds as much as he could to Christian humility by this Maxim (n) (n) (n) Ambition Nihil interesse in quo statu quis se probabilem praestaret sed illum esse sinem bonorum ut quocumque quis statu probaretur
came from Afrik to Milan through so many perils both of sea and land such travels and sufferings to conclude her deliverance She found her son much already shaken by the shocks which the eloquence of S. Ambrose had given him Soon the holy woman knew it was this great Bishop whom God had chosen to set a seal upon this work of the conversion of a man so important and her son relateth that from that time she esteemed S. Ambrose as a very Angel of Heaven (a) (a) (a) Diligebat illum virum sicut Angelum Dei In Ambrosii ora suspendebatur ad fontem aquae salientis in vitam aeternam Conf. 6. in c. 1. She was still in the Church to behold him ever she hung on his lips as the sources which distil from the Paradise of God Here is the attraction of heat or rather the sun that must on high exhale this cold vapour after so much resistance it had made against the spirit of God Augustine himself very particularly deciphereth how being at Milan he saw the Bishop Ambrose known through the whole habitable world (b) (b) (b) In optimis notus orbiterrae as one of the best men upon the earth who ceased not to administer to his people the word of God which in it bare corn oyl and the wine of sobriety This man of God saith he at my arrival imbraced me as a father would his son and shewed he was much pleased with my coming to Milan obliging me with many charitable offices Behold the cause why I began to affect him very much not so much yet as a Doctour of truth for I expected it neither from him nor any other Catholick but as a man who wished me well I continually was present at his sermons in the beginning for curiositie to espie and sound whether his eloquence were equal to his great reputation I was very attentive to his words little caring for the matter and I found he really had a stile very learned and sweet but not the cheerfulness and quaint attractions of Faustus c c c Sermonis erat eruditioris minùs tamen hilarescentis atque mulcentis quà m Fausti though for substance of discourse there was no comparison For Faustus recounted fables and this man taught most wholesome doctrine Behold the first apprehensions that Augustine had touching the abilitie of S. Ambrose In the end he continuing to hear him for delight truth entered through his ears which were onely opened to eloquence and he found in the beginning that our Religion had not those absurdities which the Manichees obtruded and were it not true it might at least be professed without impudence which he could not hitherto be perswaded unto The old Testament which with the Manichees he so much had rejected seemed to him to have a quite other face after the learned interpretations of S. Ambrose The chymeraes and fantasies which environed his imagination were dissolved at the rising of some pettie rays from him Notwithstanding it was yet neither day nor night in his soul Errour was below and Religion had not yet the upper hand His spirit over-toiled with so many questions by the wiles of Satan propended to neutralitie being neither hot nor cold as it happened to those who forsake truth through the despair they have how to know it The eighth SECTION Agitations of spirit in S. Augustine upon his conversion BUt God still enflaming his chast desires he bent himself to consider S. Ambrose whom he perpetually had for object and seeing how this man was honoured by the chief Potentates of the earth how he flourished in such glorious actions all appeared compleat in such a life but that it went on without a wife he thinking at that time the want of a great burden to be a main miserie He as yet proceeded but to the bark of S. Ambrose observing onely what was exteriour and not penetrating into those great treasures of lights virtues contentments and heavenly consolations stored up in the bottom of the conscience of this holy Prelate He had vehement desires to speak to him somewhat more familiarly to understand his opinion to ask questions at large to discover his heart all naked and unfold the miseries of his passed life And because saith he I stood in need of a man full of great leasure to receive the ebbe and flow of thoughts which were in my soul now I found all in Ambrose except time to hear me not that he was difficult of access for he was ever in his Hall exposed to the service of the whole world but my unhappiness was to be like the Paralitick of the fish-pool still out-gone by others more strong than my self What diligence soever I used I found Ambrose environed with a large troup of solicitous men whose infirmities he comforted to my exclusion and if any little time remained for him it was imployed either in repast which was exceeding short or at his book The good Prelate studied in his Hall in sight of all the world where I oft beheld him and saw that in reading he onely ran over with his eye one page of a book then ruminated it in his heart not at all moving his lips whether it were that he would not engage himself to discourse upon his reading to all there present or whether it were he did it to preserve his voice easily weakened with much exercise of speach or for some other cause I thought time was very precious to him and seeing him so serious I supposed it a kind of impudency to interrupt him After so long a silence I went away with the rest not having opportunity to speak to him Verily this discourse sheweth a mervellous repose of spirit in S. Ambrose and as it were over much modesty in S. Augustine for it was a wonder that he who ordinarily lived at Milan in the reputation of a great wit and was already known by the Bishop to be such brake not the press at one time or other to gain some hours of audience in affairs of so great importance I should think either that he used a forbearance too shame-faced and irresolute or that S. Ambrose would not enter into disputation with a young man as yet so well perswaded of his own abilities before he had suffered him to ripen and to be throughly seasoned by the resentments of piety However it put the mind of S. Augustine into great disturbance Behold saith he almost eleven years that I have sought the truth and see I am arrived at the thirtieth year of my Age yet still perplexed To morrow infallibly it must dissolve stay yet a little perhaps Faustus will come to Milan and tell thee all But how will he tell that which he shall never know Let us hold with the Academicks and say all is uncertain for every man mantaineth what he list It is the property of man to imagine and the nature of God to know But the Academicks behold gallant men do
Sects making his arrows of every wood so to hit the white of honour Verily if there be any vice deserving the execration Detestable hypocrisie of all mankind it is that which distendeth snares over Altars and which under colour of piety and zeal entrappeth men Cities and Provinces with a kind of theft which seeketh to make it self honourable under pretence of piety and Religion This was very familiar with this bad man for seeing many Pagans of quality who bit the bridle expecting the re-establishment of Idols he under-hand entertained them with very fair hopes On the other side he favoured the Synagogue of Jews in secret supposing these men being lost in Religion and conscience might one day serve his turn though but to fill up ditches But then beholding the Catholick Church in an eminent height he openly courted it and that with demonstrations of respect and service which might seem to proceed from none but the most zealous Letters also of his were found written to the Emperour Valentinian the Second where he made many declarations of the duty he owed to the Catholick Church so compleat that they seem much fitter for the mouth of a Bishop than of a Tyrant He speaketh of God like a Saint saying (a) (a) (a) Periâ—â—â—â— mihi crede divina teâ—tanâ—â—r Insanuâ— ubi error exâ—fabilis non est ibi velle peccare Baron an 387. 35. Great hecd must be taken not to contend with ones Master and that sins committed against Religion admit no excuse He talks of Rome (b) (b) (b) Româ— Veâ—â—rabilis enjus hac parte Principitatâ—s est Epist ad Siricium eod anno sect 65. as a Pope calling it in full voice The most Venerable and Princess of Religion He seemed to sweat bloud and water in defence of S. Ambrose whose virtue he infinitely feared it being joyned to a liberty which never accustomed to bow under tyranny In another Epistle where he writeth to Pope Siricius he tells how going from the Font of Baptism he had been transported to the Imperial Throne which being ignorant of the life of the children of God he esteemeth an incomparable favour from Heaven and in recompence thereof promiseth all service to the Church of Rome satisfying himself onely to execute that which should be commanded him without any desire to enter into the knowledge of the cause Moreover if he saw any forlorn Hereticks who were feeble in faction and much out of favour he ran upon them with all manner of violence and then shewing spiders webs of one side filled with little flies and on the other side all broken by creatures of a larger size he raiseth mightie tropheyes thinking so to piece out his fortune by the effusion of contemptible bloud In this manner he caused Priscillian and many other of his Sect to be put to death who were Hereticks possessed with a black and melancholy devil and such as in truth according to the laws both divine and humane well deserved punishment but not according to the proceedings were observed in their process much blamed by S. Martin and other wise Bishops who took notice of passions over-bloudy even in the Ecclesiasticks that sought after spoil O God! it is verily one of the greatest unhappinesses Virtutibus vitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Origen Basil Albertus in Paradiso animz Prolog of humane life to say that vices keep shop near to virtues and often deceive the best experienced merchants with their artifices That is most true which is spoken by Albertus the Great Master of Saint Thomas Severitie counterfeiteth justice melancholy calleth it self gravitie babble stealeth into the name of affabilitie as doth dissolution pass under colour of free mirth The prodigal saith he is an honest man the covetous provident the self-conceited constant the craftie prudent curiosity borroweth the title of circumspection vain-glory of generosity presumption of hope carnal love of charity dissimulation of patience pusillanimity of mildness indiscreet zeal of fervour in matter of Religion and the worst of all is hypocrisie puts on the mask of sanctity Yet if with these Pretext of devotion daÌ„gerous semblances and borrowed faces they onely deceived vulgar souls it were somewhat tollerable but it is a thing most deplorable that the subtile who have no other God but their own interests by slight complacences and petty affectations of devotion ensnare noble and Religious souls who measuring all by their own innocency daily afford more support to credulity A little outward shew handsomly exprest ravisheth men with admiration and causeth Altars to be raised to them for whom God hath prepared gibbets There are also many silly A parable of the fowler birds who seeing the fowler with blear and running eyes role a huge pair of beads in his hands say this is a holy man and full of compassion but the more judicious answer We must not regard his eyes nor beads but the bloud and rapine which is in his hands Had Maximus been beheld upon this side he had never deceived the world but his plaistered devotions served his turn to amuze easie natures whilest his ambitions cleft mountains to climb to the Throne of Caesars Pope Siricius beguiled with the mask of this false piety gave demonstration of much affection to him and when he was declared Emperour many Bishops used with him at Trier sundry complements which too near approched to servitude There was none at that time but our Saint Martin who held a strong power over this spirit and the wily Maximus who well foresaw there was no resistance to be used against a stroke of thunder submitted with all pliantness and postures to draw this great Prelate to his amity He who heretofore made himself to be petitioned unto by the Bishops received the commandments of S. Martin as decrees and endeavoured to yield him all satisfaction One desire onely he fixed in his heart which was some one time to invite this holy man to his table to wipe away all the ill reputation of which the most judicious could not be ignorant but S. Martin constantly refused it until Maximus upon a time having made a thousand protestations of the sincerity of his intentions in that point which concerned the usurpation of the Empire the man of God whether perswaded by reasons or mollified by so many prayers went thither and used there passages of generosity which you shall know In this banquet were present the false Emperour Sulpitius in vita S. Martini cap. 23. Maximus with his brother and his uncle a Consul and two Counts S. Martin for his honour was placed in the middle near the person of Maximus and when about the midst of dinner the cup-bearer presented a goblet to his Master he for a singular testimony of his affection put it into the hands of the good Bishop seeming to have a holy ambition to drink therein after it was consecrated by the touch of his lips but S. Martin not using any other complement
when he had drunk gave the cup to his Deacon as esteeming him the most worthy person of the feast next himself Maximus who infinitely seemed to be pleased therewith although he inwardly felt himself gauled with this liberty did so outwardly dissemble it that he caused S. Martin to be applauded through all his Court protesting that none but â—e was worthy the title of a Bishop and that he had done at the table of an Emperour what the other Bishops would never have acted in the house of a mean Judge On the other side the wife of Maximus who already possessed the title of Empress made her self a Magdalen at the feet of Saint Martin and although never woman touched this chaste creature he suffered her to exercise all sort of ceremonies towards him undergoing a thousand troubles to rid himself of her importunities This seemed not strange in the age of threescore and ten and in the reputation of sanctity wherewith he had filled the world that a woman should kiss his feet but it was a thing very unusual to behold a Princess humbled in the dust of the earth to perform this office She regarded neither purple diadem quality nor Empire she had no eyes but for S. Martin being blind to the rest of the world After this first banquet Maximus and the Ladie went to the Saint and besought him again to take a bad dinner which the Empress would in private prepare for him with her own hands and although he in the beginning refused it was impossible for him to escape from these Saint-like invitations For these are snares which catch eagles as well as sparrows Needs would the Queen do all offices in this second feast She played the cook dressed the dining-room laid the cloth gave to the holy man water for his hands was his cup-bearer and waited on him all the time of his meal standing bolt upright as a servant with her mind intentive on her office Dinner being ended she did eat the scraps and remainder of the table which she preferred before all the Imperial delicacies Verily we may say women are violent in their affections and when once they go the right way their virtues have no mean I will not seek to penetrate the Ladies intentions which I suppose were very good but considering the proceedings of Maximus there is great cause to think he endeavoured by his infinite courtship to charm the nature of Saint Martin which to him seemed somewhat harsh Yet the great man endowed with the spirit of prophesie freely told all which should befal him Behold some part of the disposition of Maximus which I was willing to present on paper that it might appear of what condition they ordinarily are who bear arms against the obedience due to Kings who are the lively images of God The Tyrant began a revolt in England and from that time determined to establish the Citie of Trier in Germanie as the seat of his Empire and thence to raise a pair of wings to flie above the clouds which were Italie and Spain He chose for his Constable a man very consonant to his humour and of great resolution who caused himself to be called the Good man the better to colour the wickedness of his Master With this bad Councellour he endeavoured to stir up the souldiers and on every side drew the warlick troups to his party The good Emperour Gratian speedily armeth to stiffle tyranny in the birth thereof and in person goeth to encounter his adversary He had then very freshly drawn good souldiers from the Kingdom of Hungarie to his assistance of whom he made much account Others seeing that he much esteemed of them were stung with jealousie and grew cold in their Masters behalf The poor Prince being on the point to wage battel found himself carelesly and traiterously abandoned by his legions who daily stole away to increase the Army and strength of Maximus This black and hydeous treason much amazed the Emperour who complained as the Eagle in the Emblem that his own feathers gave him the storke of death seeing his souldiers who should have born him on their wings delivered him to his enemy through a neglect which shall make the Roman history to blush eternally So that seeing there was no safety for his person he sought to regain Italie as soon as possible accompanied onely with a full troup of horse consisting of about three hundred men Maximus well discovered that he would at any price whatsoever have the bloudy spoil of his Master For he charged this Good man to pursue him with all violence and not to desist till the prey were in his clutches which he did taking horses with him who ran like a tempest and could well endure any tedious travel In the end he met with the Emperour at Lyons and fearing he might escape bethought himself of a mischievous stratagem For he secretly caused the Emperour to be enformed the Empress his wife was in danger of her person if he stayed not some while to expect her because she was resolved to follow him thinking no place capable of safety or consolation where her husband was not This false report much softened the heart of Gratian who was as good a husband as an Emperour he therefore resolved to hasten to the Empress though not without evident danger of his life There is an unspeakable power in the love of neighbours which is the cause that birds and fishes are oft-times voluntarily caught with twigs and nets not fearing to put their life in danger where they see some part of themselves to be This Prince who in the extreamest disasters of his fortune was full of courage and flew every where like a flash of lightening to give order to his affairs at the news that the Empress was on her way to follow him was much terrified nor was Pitifull death of the Emperour Gratian. there an object of peril which he framed not in his thoughts Moments seemed days unto him and days as Ages A thousand santasies of affrightment summoned his heart in his solitude There was no living for him if he beheld not his dearest love in his arms She was a Princess of much merit daughter of the Emperour Constantius born after the death of her father whom Gratian faithfully loved though he as yet had no issue by her The Tyrant understanding his game succeeded to Socrat. lib. 5. cap. 11. Zozom lib. 7. cap. 13. his wish made a litter to pass along much like to that of the Empress and disposed his ambushes round about in the way The Emperour perceiving it afar off and supposing his wife Constantia was in it spurs his horse and flyeth with those wings which love and joy gave him being at that time followed by few of his people The murderers assailed and massacred him but he still shewing the courage of a Lion bare himself bravely amongst swords and halbards leaving the mark of his hand all bloudy on a wall as S. Hierom
hath observed and ever having on his lips the Cruentae manus vestigia parietes tui Lugdune testantur Hieron ep 3. name of S. Ambrose His body after the soul departed was taken up to be presented to Maximus as the monument of a faithfull assassinate O God! who shall here be able to cleave a cloud to read through so much darkness and so many shadows the secrets of your Providence This poor Abel butchered by the hand of a Cain with a cruelty so barbarous a manner so perfidious and a success so deplorable A Prince who sheltered the whole world under the valour of his arms forsaken by the most trusty servants of his house An Emperour most Religious separated by death from the assistances of Altars A Monarch most just given as a prey to injustice One of the best Maâ—â—â—rs of the earth slain by servile hands and used like a beast among the halbards and courtelaxes of his own servitours So many rare qualities as were in him leave nothing else to mortals but the sorrow to have lost him A man who deserved to have lived Ages torn from his Throne and life in his 28 â—h year after a reign so advantagious to the Church and wishfull to all the world O Providence Must he pass away as the foam glideth on the face of the water Must he be hayl-strucken as the Crown Imperial the honour of a garden in the height of his beauty Must he wither as lightening causeth pearls in their growth leaving them in stead of a substance nought else but a shell O God! What bloud of Abels must be shed in all Ages to teach us a lesson which telleth the reward of our children consisteth not in the favour and prosperities of the world but that seeing in such innocency they are so roughly handled your justice hath infallibly disposed them for another life where they live covered with the purple and glory of your Son whose sufferings they have imitated The poor Constantia wife of Gratian hearing this lamentable news was seized with overwhelming sorrow and as soon as she came to herself again Ab Gratian saith she my Lord and dear husband I have then found an evil worse than your death which is to have been the cause of the same Must my name be so much abused Must the love of a creature so caytive as I am engage into danger a life so important as yours I began my unhappiness from the day of my birth being Ambros in Psal 61. Meminit Gratiani morsistâ— magis est peccati fuga quà m morientis detrimentum born after the death of my father Constantius nature not permitting me to see him who gave me life That little age I have hath not ceased to be turmoiled with many uncertainties which enforce me to reap thorns in the fortune of Caesars where the world imagineth roses Yea I avow my most honoured Lord that this accident hath outgone all my apprehensions For although I figured you mortal as a man I could not suppose that he in whom all my charities and hopes survived should be taken from me so suddenly in a fortune so eminent in an age so flourishing with a death so unworthie of his goodness not leaving me at the least a son in my entrails to be born of me as his mother and which is worse that I instantly must Ob my dearest Gratian the sweetest amongst all men living redeem your bloudie bodie with the price of gold from the hands of a wretched slave My God I confess I have no strength to bear these calamities so violent if you afford it not The news of this death which flew like a fatal bird through all the world transfixed the hearts of all good men The little Valentinian resented it beyond his age seeing himself deprived of a brother whom he so faithfully had loved S. Ambrose though most couragious selt himself as it were surprized with sorrow and sadness not being able to unlose his tongue to pronounce any funeral Oration All the Court was infinitely affrighted as if Maximus had already been at the gates of Milan to finish the catastrophe of the Tragedy Justina the Empress mother of young Valentinian taking the care of affairs for her son in minority instantly made her address to S. Ambrose and besought him to undertake an Embassage and present himself before Maximus so to divert the stream of his arms which came to pour themselves on Italie and to demand the body of his pupil humbly praying not to neglect him dead whom he alive had so faithfully served The thirteenth SECTION The Embassage of S. Ambrose OUr great Prelate couragiously undertook the business fortifying his heart with assistances of Heaven to treat with the murderer of his son for one may well say the love he bare to the dead equalled that of fathers towards their children The acts of his first Embassage are lost although the effect hath been sufficiently published Which was the diversion of the arms of Maximus so much feared by the Empress Justina But as for the Emperours body it was impossible to gain it from him for Maximus said he with-held it upon a point of State well knowing this spectacle would have no other effect but to exasperate the memory of what was past and that the souldiers through fury might revenge the dead body much ashamed they had betrayed their living Emperour This wicked man insatiable in his desires and perfidious in his promises soon repented to have signed the peace complaining that Ambrose had with his fair words cast him into a sleep he was full of impetuous passions and incessantly threatned to pass into Italie nor should any thing hereafter hinder his intentions which made S. Ambrose enterprize a second Embassage at the sollicitation of the Empress Justina of whom we have a most faithfull narration from the pen of the Saint himself in an Epistle which he wrote to the Emperour Valentinian to yield him an account of his Commission There he relateth how being arrived in the Citie of Trier where Maximus had placed his Throne that he the next morning went to the Palace to speak to him in private The treacherous man who with so many Legions could not endure the counterbuff of truth delivered by a Bishop thinking to silence him sent one of the gentlemen of his chamber to demand if he had any letters from Valentinian to deliver him if so he should receive answer but that he might not speak to the Emperour himself but in full Councel S. Ambrose replieth that was not the audience which is usually given to persons of his quality that he had most important affairs to handle which might better be privately expressed in his cabinet than at the Councel-table He prayed the gentleman of his chamber to let him know this his request which indeed was most civil He did so but brought back no other answer but that he should be heard in Councel The good Bishop said that was somewhat
pleasure in his head regardeth the bayt not considering the hook These unfortunate men ran by heaps to take place in the morning very early they were entertained in the beginning with certain fopperies which they beheld with much satisfaction clapping their hands at every word and crying Vivat Rex When behold Massacre of Thessalonica from the rayls where tourneaments were expected hors-men covered with steel were seen to issue out with sword in hand who set upon this multitude enclosed as in a pit-fall and made a lamentable slaughter of these silly sheep The bloud streaming among so many out-cries and horrible images of death was a hydeous spectacle even to those who were out of danger As a coal enkindled ever gaineth more and more eating out his way it was not known whether any resistance redoubled this fury but going out of the compass of the Circus they ran all the Citie over in such sort that in the space of three hours there were numbred about seven thousand bodies slain in the market-place O you Great-ones whom God hath set over the heads of men the higher to behold the images of your own misery and not to crush and rent them in pieces what Ocean will suffice to wash your mouths when to content a vanitie of spirit you let words fall which carry along with them the massacre of mortals The sea is less furious a thunder-clap less dreadfull the gall of Dragons and poison which swelleth up the neck of Aspicks is much more tollerable than an inconsiderate word proceeding from the mouth of a Greatman which unlooseth the hands to violence and shuts them up to justice In three hours behold a poor Citie divested of Citizens and peopled with dead bodies become a desert Island encompassed with a river of bloud so many women calling upon their husbands and so many little children crying for their fathers among the dead who had voice no longer to answer Theodosius never to himself proposed this mischief but his word falling into the hands of men of war fleshed in revenge could by no means be recalled When S. Ambrose being in the company of other Bishops heard the news of this pitifull tragedy it drew sobs from his heart and tears from his eyes The Emperour tormented in his conscience caused secretly the opinion of the good Bishop to be sounded and instantly knew that he who in matters of much lighter importance had not spared him would handle him in this action according to his demerit Whereupon he immediately by letter denounced him excommunicate and that if he came to Milan he could not otherwise entertain him but as one excommunicate His sin having reduced him to that state that the very sight of Altars would be a crime unless he resolved upon a perfect penance Theodosius in this matter well discovered his mind was good Some other beholding himself in condition of a power to disturb the Church would have resisted the rod with moody extravagancies and imperious menaces or admit he would have taken more temperate ways had sought the means of dispensation from the ordinary rigours of a publick penance for reverence due to his person but this good Emperour knowing his maladie stood in need of a good Physitian made choice of the most severe and never had any rest in his soul till he saw Saint Ambrose much better loving to be reprehended by him than flattered by another He came to Milan and taking the ready way to the Church the holy Bishop caused speedily all the gates to be shut and went out of the circuit of the sacred place to encounter him and at the first meeting spake to him in this manner It is not credible Ob Emperour that you as yet know Brave words of S. Ambrose to Theodosius the enormitie of the murder you have committed As choller at that time blinded you so now the opinion of your greatness and rays of your Diadem dazle your eyes yet ought you not to reflect on the earth from whence you were extracted and to which you must return It is fit you think the purple which covers your bodie cannot defend you from putrifaction and worms The state wherein you then shall be ought to serve for a counterpoize to the elevation of that which at this time transporteth you out of your self You command over men who are of the like nature with your self who are derived from the same elements who have equalled you in birth and shall also parallel you in a tomb God hath made you man and Emperour to use them as men and subjects and they by your commandment are worse treated than the most savage beasts With what eyes pretend you to behold the Church of the living God who is your Sovereign Master Have you any other than those which are poisoned with the gall of your anger With what feet will you touch these marbles which are not made but for the feet of the faithful Shall it be with them which go upon slaughters What bands will you extend to Altars Have you any other than those which yet distil the bloud of those unfortunate victims Dare you with those hands to take the bodie of the Son of God Dare you to lift his bloud to that mouth which hath denounced the sentence of this massacre Retire retire adde not crime to crime Take about your neck the yoke of penance which is the onely remedie of your evils Theodosius amazed at this liberty made no other answer but that David had been a great sinner as well as he but so soon as he opened his mouth the Bishop replieth Well then since you speak of David imitate him in his penance as you have in his sin Thereupon the Emperour departed and went to his Palace touched with an amazed grief where he endeavoured punctually to perform the works of penance imposed upon him by the holy Prelate He already had passed about eight moneths in this estate when the feast of Christmass being come he fetched many deep sighs and shed abundance of tears bitterly deploring his condition for which cause Ruffinus who was at that time the chief favourite of Theodosius and after that cut in pieces under the reign of his children perceiving it asked him the cause of this unmeasurable sorrow Then Theodosius redoubling his sobs Ab Ruffinus you are merry saith he and see not where the evil woundeth me Have not I cause to bemoan my mishap with bitter tears seeing the Altars made even for slaves and beggers cannot endure me and needs must I be cut off as a rotten member from the society of men and Angels For I am not ignorant that what is bound on earth by the mouth of Priests shall be bound in Heaven Ruffinus who then thought himself as strong as Heaven said If there were nothing else but that which afflicted the Emperours mind he would quickly afford a remedie Theodosius replieth You know not Bishop Ambrose but I know neither thy credit nor industry
the Globe of glass in which the Persians heretofore bare the image of the Sun or else by the imitation of that huge Pharos of Alexandria which enlightened the sea on all sides to guide vessels to a safe haven This was expresly set down to signifie the great and divine lights of wisdom which are in a true Christian valour This Palace seemed wholly built of rocks of the colour of iron streamed with little veins of bloud which well shewed it was purposely done to represent the invincible courage of the pupils of this virtue The Halls were all hanged with prowess and victories and in stead of columes it had great Statues of the most valorous men of the world who flourished in the revolution of so many Ages Valour bare sway within it sitting not on gilli-flowers or roses but encompassed with thorns and sufferings ever armed and still with sword in hand with which it cut off an infinite number of monsters and chased away all Salmoneans from its house In this Palace was the brave Eleazar who as soon as he from far perceived this young Souldier he caused him to draw near and spake to him in these terms Son I doubt not but you found at the enterance into my Iodging a wicked Sorcerer who hath by the ear empoisoned you It is necessary you cleanse it to make your self capable of the singular precepts of valour and wisdom which I am now presently to afford you seeing you for this cause are come hither into my Palace It hath been told you that to be a good souldier you must become a little Cyclop Refutation of the first disorder without any feeling of God or Religion for devotion were but to weaken your warlick humours Those who have said this unto you have told nothing new It is an old song which they have drawn out of Machiavel who thinking to make a Prince have made a wild beast and yet would perswade us it was a man but those that believe it are such onely as bear their eyes on their heels Let us not serve our Piety the first virtue of a souldier selves with this Phylosophie of flesh which maketh valour and devotion as two things incompatible Verily I go not about to require of you an affected enforced and ceremonious piety that is out of the limits of your profession I would have you a souldier and not a Monk but assure you the prime virtue of art military is to have good thoughts and pure beliefs touching the Divinity then to practice suitableness thereto by offices and exteriour actions of pietie When I speak this I am so strong in reasons that Reasons which shew that true piety is the soul of military virtue Chap. 13. and 11. I dare take our enemies themselves for Judges Behold the subtile Machiavel who upon the Decads of Titus Livius sheweth Religion is an admirable instrument of all great actions and that the Romans made use thereof to establish their Citie pursue their enterprizes and pacifie tumults and seditions which rose in the revolution of State Because it was said he more conscience to offend God than men believing his power surpassed all humane things So we see that all those who would form cherish or advance a State although they had no true Religion in their souls have taken pretexts as Lycurgus Numa Sertorius Ismael the Persian and Mahomet I demand of you thereupon my souldier if by the testimony of this man who hath made himself our adversary false beliefs have had so much power upon minds that they have rendered them more docible to virtue more obedient to Sovereignty more adventerous to undertake things difficult more patient to tollerate matters displeasing more couragious to surmount those which make opposition if I say the sole imagination of a false Divinity accounted to punish misdeeds and recompence valour with a temporal salary was powerfull enough to make Legions flie all covered with iron through so many perils must we not say by the confession of our very enemy that a true Religion as ours is which promiseth so many rewards to virtue and punishments for crime not for a time but for all eternity if it be once well engraven in hearts shall produce so many worthy effects beyond those of other Sects as truth is above lying reality above nothing and the sun above the shaddows From whence think you do so many neglects grow but from coldness in Religion For how can a souldier but be valiant when he is confidently perswaded it is the will of the living God that he obey his Prince as if he beheld a Divinity upon earth and that burying himself in the duty of this obedience being well purified from his sins he takes a most assured way to beatitude How can he be but the more couragious having received absolution of his sins by the virtue of the Sacrament since by the Confession of all Sages there is nothing so perplexed so timorous so inconstant as a conscience troubled with the image of its own crimes How should it spare a transitory life having a firm belief of immortality since the wisest have judged that the valour of ancient Gauls which was admired by the Romans proceeded from no other source but from a strong perswasion which the Druides had given them touching the immortality of our souls How could he be but most confident if he stedfastly beheld the eye of the Divine Providence of God perpetually vigilant for his protection How could he be but most fervent if he did but figure the Saviour of the world at the gates of Heaven with his hands full of rewards See you not that all reasons combat for us as well as experience I will not flatter Christians under pretext that I call my self the Christian Knight nor ought I betray my cause under the shaddow of modesty Let all the ancient and modern Histories be read let military acts be examined and courages poized in a just ballance I challenge the ablest Chronicler to present me any valour out of Greek or Roman Historie where the most admirable prowesses are to be seen that I do not shew them perpetually parallel'd yea surpassed by the courage of Christians When I read The Acts of Pagans those histories of elder times I behold Grecians that triumphed for having vanquished Xerxes who to say the truth was a Stag leading an army of sheep never was any thing seen so perplexed And although there had been no opposition yet was this great body composed of a lazie stupified army onely strong to ruin it self I see a young Alexander who to speak truth was of an excellent nature though the most judicious observe great errour in his carriage he oft-times being rash and many times insolent but it was well for him he had to do with such gross Novices whose eyes were dazled with the simple glimmer of a sword for had he come to encounter the arms of Europe his Laurels doubtless would have been
life of beasts and clothed himself likewise with a most simple habit desirous to shew exteriourly some tast of the reverence we ow to the bloud of the Son of God Besides abstinencies commanded he ordinarily fasted the saturday which is dedicated to the memory of the Blessed Virgin He never fed at his repast but on one dish and though he had great quantity of silver vessels he caused himself to be served in pewter and earth being glorious in publick and in his particular an enemy of worldly pomps and vanities I leave you to think how much this kind of life is alienated from the curious Nobility to whom we must daily give so many priviledges and dispensations that it seems it is for their sakes needfull to create another Christendom besides that which hath been established by the Son of God A man would say to see how they pamper their bodies they were descended from Heaven and that thither they should return not passing through the sepulcher for they deifie it and to fatten and guild a dung-hill covered with snow sport with the bloud and sweat of men Superfluity of tast being so well repressed all went Sage government of a family in true measure in the house of this good Marshal his retinue was very well entertained according to his quality and he had a very solemn custom by him religiously observed which was speedily to pay his debts and as much as he might possible to be engaged To pay his debts to none It is no small virtue nor of sleight importance if we consider the Nobility at this time so easily engulfed in great labyrinths of debts which daily encrease like huge balls of snow that fall from mountains and which require ages and golden mynes to discharge them Is it not a most inexcusable cruelty before God and men to see a busie Merchant a needy Artificer every day to multiply his journeys and steps before the gate of a Lord or a Ladie who bear his sweat and bloud in the pleyts of their garments And in stead of giving some satisfaction upon his most just requests it is told him he is an importunate fellow and he many times menaced with bastonadoes if he desist not to demand his own Is not this to live like a Tartarian Is not this to degrade ones self from Nobilitie Christianitie and Reason Is not this to thrust the knife into the throat of houses and entire families Alledge not unto me that it is impossible for you to pay at that time what is demanded Why well foreseeing your own impotency have you heaped up debts which cannot be discharged Why do you not rather admit the lessening of your port Why cut you not off so many superfluous things Are not your sins odious enough before God but you must encrease them with the marrow of the poor From hence ariseth the contempt of your persons the hatred of your name the breaches and ruin of your houses This man in well paying his debts was served and A singular discretion respected of Officers like a little Deitie there was no need to doubt nor to make a false step into his house Never would he suffer a vice or a bad servant were it to gain an Empire Blasphemies oaths lies slanders games quarrels and such like ordures were banished from his Palace as Monsters and if he found any of his family in fault he dismissed them lest they should infect the other yet not scandalizing them nor divulging their offences At the table he spake little and did voluntarily entertain himself with example of virtues in the lives of Noblemen not opening his mouth to discourse of his own proper acts but with singular sobriety In his marriage he demeaned himself most chastely and had such a horrour against impuritie that he would not so much as keep a servant who had a lustful eye Behold the cause why passing one day on horsback through the streets of the Citie of Genoa as a Ladie presented her self at her window to comb her hair and one of the Gentlemen of the Marshals trayn seeing her tresses very bright and beautifull cried out Oh what a goodly head of hair staying to behold her the Lord looked back on him with a severe eye saying It is not well done it is not fit that from the house of a Governour a wanton eye should be seen to glance In this point and all the rest which concerned the commerce and repose of Citizens he rendered so prompt and exact justice that it was a proverb amongst those of Genoa when any one was offended to say to him who had wronged him If you will not right me my Lord Marshal will The other understanding it oft-times rather chose to submit himself to right than expect a condemnation which was inevitable He so by this means gained the good opinion of the people that the inhabitants of the Citie sent to the King beseeching he might continue the government to the end of his days which having obtained it seemed to them they had drawn an Angel from Heaven to fix him at the stern of their Common-wealth At the time that the Emperour of Constantinople then dispossessed of one part of his Empire by the great Turk came into France to demand succour and had obtained of the King twelve hundred men defrayed for a year many widdow-Ladies were seen at the Court who complained of injustices and oppressions by them endured after the death of their husbands whereby this good Marshal was so moved with compassion that with much freedom he instituted an Order of Knights for the defence of afflicted Ladies which he surnamed The Order of the white Ladie because they who made profession of it bare a schuchion of gold enameled with green and thereon the figure of a Ladie in colour white thus sought he by all occasions to do good and shewed himself a great enemy of idleness the very moth of minds He ordinarily rose early in the morning and spent about three hours in Prayer and Divine Service at the end whereof he went to Councel which lasted till dinner time After his repast he gave audience to all those who would speak with him upon their affairs not failing to behold his Hall daily full of people whom he speedily dispatched contenting every one with answers sweet and reasonable from thence he retired to write letters and to give that order to his Officers which his pleasure was should be observed in every affair and if he had no other employment he went to Vespers At his return he took some pains then finishing the rest of his office ended the day The Sundays and Holy-days either he went on foot in some pilgrimage of devotion or caused the life of Saints or other victories to be read daily more and more to dispose his manners unto virtue When he marched in the field he had an admirable way not to oppress any of his company nor would he permit even in the
Foix General of the Army come daily to visit him and that these men in a Citie of conquest spake of paying for all they had taken The good hostess waited on him as on an Angel of Heaven so much honour and virtue saw she to shine in him When he was cured and that he spake of dislodging to be present at the battel of Ravenna where his General passionately desired him the Ladie who accounted her self as his prisoner with her husband and children considering if her guest would rigorously use her he might draw ten or twelve thousand crowns from her resolved to give him a present and coming into his chamber with a servant of hers who carried a little steel box she presently threw her self at his feet but he readily raised her up again not suffering she should speak one word till she was seated by him at which time she made this speech well observed by the Secretary of Bayard SIR The favour which God hath afforded me in the taking of this Citie by sending you into this house which is wholly yours hath not been less than the preservation of the life of my husband mine own and that of my daughters with their honour which they ought to esteem more precious than life Besides your people have lived with such temper here in my house that being not able to complain of any injurie I have cause for ever to commend their modestie Sir I am not so ignorant of the condition whereunto the misery of war hath reduced us as not very well to see that my husband my self and children are your prisoners and that all the goods in the house are at your discretion to be disposed of to your liking But knowing the nobleness of your heart which is incomparable I am come most humbly to beseech you to take pitie on your poor captives and to use us according to your accustomed liberalitie Behold a poor present which we offer intreating it may be acceptable In speaking this she took the box out of the hands of her servant and opened it before the good Captain who saw it to be full of fair Duckets at which he smiled replying Madame how many Duckets are there in this box The poor woman who thought this smile proceeded from some discontentment answered There are in it but two thousand five hundred but if you be not satisfied we will find more Nay Madame replied the Captain I can well assure you that should you give me a hundred thousand crowns you could not do me so much good as you have done in the courteous entertainment I have here received In what place soever I shall remain while God gives me life you shall have a Gentleman ready at your command As for your Duckets I will none I render you thanks take them up again I have ever more esteemed people of honour than crowns and think not but I go as well satisfied from you as if this Citie were at your disposition and you thereof have made me a present She again prostrateth her self on her knees and the Captain lifting her up answered No Sir I should think my self for ever the most unhappy woman of the world if you accept not this present which is nothing in comparison of the infinite obligations I ow to your worth Well saith he since you give it with so good a will I accept it for your sake but cause your daughters to come hither for I will bid them fare well These good creatures had charitably assisted him during the time of his infirmity in the presence of their mother many times touching the lute whereon they played very well for his recreation They fell at his feet and the eldest made a short speech in her mother language to thank him for the preservation of their honour The Captain heard it as it were weeping for the sweetness and humility he therein observed and then said Ladies you do that which I ought to do which is to give you thanks for the many good helps you have afforded me for which I find my self infinitely obliged You know men of my profession are not readily furnished with handsom tokens to present fair maidens withal But behold your good Ladie mother hath given me two thousand five hundred Duckets take each of you a thousand as my gift for so I am resolved it shall be Then turning to his Hostess Madame saith he I will take these five hundred to my self to distribute them among poor religious women who have been ransacked and I recommend the charge thereof to you for you better than any other understand where there is necessity At this time the Ladie touched to the quick with so great a piety spake these words couched in the History in ancient language O flower of Chivalrie to whom no other may be compared our blessed Saviour and Redeemer Jesus Christ who for sinners suffered death and passion both here in this world and in the other reward you The Gentleman of the house who at that time heard the courtesie of his guest came to thank him with bended knee making offer of his person and his whole estate The young Gentlewomen who were skilfull at the needle made him a present of two bracelets woven with threed of gold and silver and a purse of crimson sattyn very richly wrought He very graciously receiving them Behold saith he I have more than ten thousand crowns and instantly he put the bracelets on his arms and the purse in his pocket assuring them whilest these gifts lasted he would wear them for their sakes Thereupon he mounted on horsback accompanied with his true friend the Lord D'Aubigny and about two or three thousand men the Lady of the house the daughters and the whole family as bitterly deploring his departure as if they should have been put to the sword I demād of you if the stars were to descend from heavē whether they might find more love and respect Where be these silly fencers who are as commets of fire and bloud to bear murder pestilence and poison into houses who make the pillars of buildings to tremble with the force of blasphemies who load whole families with injuries wounds and scars who pill and ravage like Harpies fed with humane bloud Should they do nothing else all their life but heap up mountains of gold and silver they could not arrive to the least part of the contentment which this good Captain enjoyed who sought no other recompence from his great actions but the satisfaction of his conscience and the glory to have done well Thus is it O Noblemen that hearts are gained to make a crown of immortality Thus is Heaven obliged and earth tributary to virtues The seventh SECTION Against sensual love and impuritie I May well say that among all the qualities of a Nobleman there is not any hath a sweeter odour than temperance which represseth the voluptuous pleasures of the body Let no man flatter you in the passion of love as if
of his valour and the trust he had in God he first of all appeared in the head of his Army and with many paces set forward before the rest making his horse curvet in a martial manner It was an easie matter to know him for his arms shined all with gold and his helmet was set with precious stones His enemies began to fall roundly upon him but the Captaines of Constantine seeing their Emperour so generously to out-brave danger followed him with such fervour as if every one of them expected an Empire for recompence They fell like lightning upon their enemies who were much amazed at this first charge yet they notwithstanding made good resistance but maugre all their endeavours those of Constantine brake through and defeated them Maxentius beholding his Cavalry in which he Maxentius defeated reposed all his hope to be so ill handled resolved upon a retreat to make use of his bridge and drown Constantine engaged in the pursuit of those that fled But oh the justice of God! The wicked man as saith the Royal Prophet falleth into the ditch which he himself had digged It is not known whether those besotted engineers failed in their design or whether the great numbers of those that fled caused this ruin but the bridge brake under Maxentius his feet and threw him into Tiber all bloudy like another Pharaoh in the red sea with all the principal of his Empire who environed his person He amazed at so violent a fall hoped yet to recover the other shore being excellently mounted where he was seen to wrestle a certain time with the waves which in the end swallowed him up There was in the begining a great slaughter of those who made resistance but in the end seeing their Emperour drowned they yielded all to the mercy of Constantine who stayed the victorious sword in the hands of souldiers to consecrate it to clemency He did well to search for the body of Maxentius in Tiber to take off his head which was fixed on the point of a lance and born to Rome and Africk to satisfie justice for the enormous forfeits he had committed when he was alive From thence this brave Conquerour is received in the City of Rome as an Angel descended from heaven for the deliverance of the world Never was triumph so highly valued as his because in the tropheys of other Emperours they triumphed for the gaining of some far-distant Province but in this lost Rome recovered it-self The Queen of Nations ceased to be the prey of Nations breathed now a sweeter ayr of ancient liberty If ever Prince saw a glorious day in all his life this was it which shined then over the head of Constantine They came from all parts of Italy to behold him and those who had seen him thought they had lived long enough supposing it unfit to behold any other humane thing Amongst so many notable spectacles at that time in the City none was looked upon but he his face was the object of all their admirations and his valour the matter of all discourses The Senate to witness the joy they conceived for this victory prepared him a triumphal Arch all of marble one of the stateliest monuments that ever had been raised to the honour of a Conquerour wherein this Inscription was engraven IMP. CAES. FL. CONSTANTINO MAXIMO P. F. AUGUSTO S. P. Q. R. QUOD INSTINCTU DIVINITATIS MENTIS MAGNITUDINE CUM EXERCITU SUO TAM DE TYRANNO QUAM DE EJUS OMNI FACTIONE UNO TEMPORE JUSTIS REMPUBLICAM ULTUS EST ARMIS ARCUM TRIUMPHIS INSIGNEM DICAVIT This said that the Senate and people of Rome dedicated this triumphal Arch to Constantine Emperour and Great Pontifice happy Prince and Augustus because by an instinct of Divinity and an admirable greatness of courage he had with his Army freed the Common-wealth from a Tyrant and all his faction by the justice of his arms Where in the Arch on the right hand were read these words Liberatori Urbis on the left hand Fundatori Quietis which clearly declared him the Freer of the Citie and Founder of Repose There was likewise inscribed on it the number of years in which they desired to render vows for this glorious victory Observe as you pass along that the Senate was as yet Pagan yet knowing the devotion which Constantine bare to the Saviour of the world though he were not then a declared Christian they abstained from the mention of Gods and spake onely of one Divinitie The sixth SECTION The death of Diocletian and feats of Arms performed by Constantine against Lycinius SInce I have undertaken to represent the famous warlick Acts of Constantine to shew his arrival to Monarchy I will here insert the end of Diocletian and Lycinius When Constantine caused his Standards to march against Maxentius there remained no more of so many Caesars but Lycinius who was created a little before the death of Galerius The brothers of Constantine would alter nothing Diocletian remained in his retirement There was none but this Lycinius who was an old souldier a man raised from nothing but advanced by arms and who had done so good services to Galerius the creature of Diocletian in the war which he had against the Persians that out of meer respect of his valour he was chosen Emperour In all other things he was of a rude and gross spirit as derived from Peasants and who all his life had done nothing else but handle iron either for tillage or war not having acquired any neatness of a civil life Behold the cause why being ignorant and proud he extreamly hated learning which he called the poison of the Empire and had it been in his power he would have banished all knowing men that there might be none able to reproach his ignorance Constantine as wise as he was warlick saw well he must mannage this spirit who might much trouble him in his design against Maxentius for which cause following this counsel he promised him a share in the Empire and his sister Constantia in marriage It is held this marriage was solemnized at Milan a little after the defeat of Maxentius where many treaties passed between Constantine and Lycinius touching their principalities and from that time a most favourable Edict was made for the re-establishment of Christians the honour of Christianity which Lycinius although a Pagan refused not to sign Victor addeth that Diocletian was sent for to the wedding of Lycinius For it was much desired to hear him speak and see what he had upon his heart his spirit being very able to give cause of distrust to two Princes who were desirous to establish themselves in all security The subtile Hermit on the other side who feared to be overtaken made an answer in which he besought their Majesties to give him leave to live in his Hermitage and affoord him that for delight which others commonly tooke for punishment That he had not for the time to come any mind upon
first repast with poison well prepared so to send him into the other world This man amazed at such a dreadfull command asked of the Emperour If he had so well resolved on this affair as to use a son of so great merit in this manner Yea saith he I have thought upon it and it is necessary he die for I must tell you it not being needfull to inform you further that besides the practise conceived by him his life is incompatible with mine The other supposed he had plotted some conspiracy upon the life and scepter of his father behold the cause why he hastened the blow and being already very familiar with poor Crispus he accosted him with great complements of honour and courtesie feigning to make him merry because indeed he then saw him in a very sad humour upon that which had passed between him and Fausta covering his thoughts as much as he might to preserve the honour of his wicked step-mother Hereupon an unhappy banquet was prepared for the innocent Death of Crispus which was the last of his life poison being traiterously given him there where he least expected it Verily this death which way soever we look is most lamentable The Tragedies which bemoan it with so much ornament as that of our Stephanius have much spirit in them but taking onely the thing in the simple nakedness of the fact it ministereth matter of compassion to hearts most obdurate A young Prince at that time the most absolute in the world beautifull as an Absalom valiant as an Alexander innocent as a Joseph at that time taken away when he was at the gates of the Empire which expected him and taken away by a death so hydeous and treacherous and by the commandment of his father who caused him to die as one incestuous not admitting him to speak nor permitting him to justifie himself nor affording leisure to know himself nor one small moment of time to prepare himself for death which is allowed to the most criminal He was silently involved in the extremity of unhappiness to shut up the mouth of innocency and open that of calumny to rail against his very ashes The generous soul ever prepared for this passage by the laws of Christianity which it had so devoutly embraced issued out of his chaste body to hasten to the crown of the Elect leaving incomparable sorrows behind it Alas what doth not a wicked affection a calumny a suspition an unbridled anger an inconsiderate word O you Great-ones will you never learn wisdom by the evils of others As soon as this news came to the Court the wicked The rage of Fausta turned into pitie Fausta well saw it was an effect of her treachery and lively representing before her own eyes this poor Prince whom she before had so much affected at that time so unworthily massacred in a beauty in an age wherein such as die are most pittied and in a goodness which would have given matter of compassion to Tigers and Lions all her passion and hatred was turned into an enraged sorrow which made her crie out and lament at the feet of her husband confessing she had slain the chaste Crispus by her detestable calumny that it was she who had sollicited Calumny discovered him to evil but had found him a Joseph endowed with an invincible chastity and had detested her sin as it well deserved whereupon excited with choler and fearing to be prevented she had proceeded to this dreadfull accusation and therefore was unworthy to live since she had slain the most innocent Prince of the world and stained his own father with his proper bloud Constantine amazed beyond description at so prodigious an accident had neither reply nor sense of a man so much wonder had rapt him from himself but when he saw his holy mother Helena who had so tenderly bred up the poor Crispus bewailing him with unconsolable tears and begging of the father at the least the body of her grand-child to wash it with the waters of her eyes and bury it with her hands saying the wicked beast had slain her Joseph he was pierced to the quick with compassion mingled with fury Then the poor sister of the deceased who seemed nought else but the shaddow of her brother coming also to dissolve her self wholly into tears near to her Grand-mother this spectacle the more enkindled the passion of the Emperour And thinking that Fausta well deserved death being convinced of such a mischief by her own confession he caused her to enter into the bath and so in an instant to be smothered with the vapour which was a punishment wherewith many times they put persons of quality to death Behold the issue of the hydeous loves of Fausta to Death of Fausta teach all Ladies that those passions which begin by complacencies soothings and curiosities very often end in horrible tragedies In the mean time the house of Constantine remained long drenched in a dead silence and all was very secretly carried so that none knowing what publickly to think of the death of Crispus and Fausta it gave occasion to many to affirm they died for some conspiracy We cannot here excuse Constantine of a violent anger a precipitation a proceeding too bloudy Howsoever he caused Crispus to die under a false belief of impurity which he thought was to be revenged and Fausta punished by way of justice Behold why this sin though it hath much mischief in it yet it hath not the determinate wickedness of the sin of David in the death of Urias because the one wrought with a manifest knowledge of his crime and the other proceeded therein with much ignorance and sense of justice Yet Constantine after these exorbitances was touched with great remorse which in the end put him actually on the profession of Christianity The eighth SECTION The calling of Constantine to Christianitie The progress of his Conversion and Baptism I Have always esteemed the saying of S. Paulinus Constant 19. which we before alledged very probable that the faith of S. Helena did not onely make Constantine a Christian but the first of Christian Princes This good mother without doubt gave him the first tincture of Christianity but being of an ambitious and warlike spirit who went along with the main stream of the world he was not so soon confirmed in the faith and integrity of religion Notwithstanding he began to have most lively apprehēsions for his conversion about the seventh year of his Empire which was the year of the defeat of Maxentius whilest he had this great war upon his hands his temporal necessities opening his eyes that he might have recourse to spiritual forces He then endeavoured as he afterward relateth Beginning of the conversion of the Emperour to meditate seriously within himself that there was some Divine Providence from Heaven which gave concussions to victories and Empires without which the counsels of men were cloudy their Armies weak and labours vain Afterward
laying aside all humane respects which had hitherto tyed him to Gentilism for considerations of his State he caused a Throne to be prepared in the Palace of Trajan where having sent for the Senate he declared with the eloquence of a Monarch the reasons which had moved him to this alteration of Religion and said SIRS I doubt not but the change of Religion which Notable Oration of Constantine partly drawn out of his acts and Edicts I have made will appear strange to many who blame all that which they cannot understand and will understand nothing but what flatters their presumption All noveltie is odious to those who love the old age of errour Yet I can tell you this is no new Religion which I have imbraced but that which was begun in the purified souls of the golden Age happily finished in our days The first men of the world had verity in bloom we now see the fruit which we may and shall enjoy if we be not ungratefull to our happiness and traiterous to our own conscience Believe me Sirs the world is almost grown out of it's non-age for God hath taken pitie of the ignorance thereof and made it see it was not time any longer to place Dragons and Owls upon Altars nor other Gods accounted as monsters if they would return into the life of men If our Ancestours blinded by mishap have made to be esteemed for Divinities so many criminals for whom our laws do now ordain punishments we are not bound to participate with the crimes of the one nor the errours of the other under pretext of antiquitie I must confess that I from my infancie have had great distrust upon the follies which I saw in the superstition of Gentiles and that which further confirmed me in this opinion was that one day I heard the answer of an Oracle which had long time stood mute and being demanded the cause of this silence answered The Just hindered it from speaking and we found those Just were the Christians who then had power to stop the mouthes of devils Afterward I began to consider those men whom I saw so persecuted and that there was not a corner of the earth that was not ruddie with their bloud yet were they notwithstanding so patient in their persecutions that they had prayers on their lips for those who rent their hearts out of their bodies This then gave me matter of amazement but when I came to think on their Church which flourished among so many storms and encreased under the swords of persecution this seemed to me more than humane yet transported with the torrent of common opinions I still resisted the voice of God which spake in my heart when it opened my eyes and made me once lively apprehend the dreadfull ends of Emperours who had persecuted Christianitie comparing them to the felicitie of my father Constantius of most glorious memorie who had preserved his hands innocent even to death free from any stain of Christian bloud This was sufficiently potent to move a soul which would easily yield to reason but God redoubling his inspirations made me one day behold in the Heavens a prodigie which many saw with me to wit the figure of the Cross composed of most resplendent light which appeared just at the time I was to wage battel against Maxentius I call the living God to witness that I therein read distinctly these words written as with the rays of the Sun IN HOC VINCE And it is a wonder that I deferred still to yield my self up till such time that the Saviour of the world advertised me in a vision to take into my Standards the sign which I had seen in Heaven the day before I instantly obeyed and have seen so prodigious effects succeed in the defeat of Maxentius which you have admired attributing to man that which was a work of the Divinitie I thought then to have discovered what I was but considerations of state which had too much force upon my soul stayed me and have made me walk along hitherto in a life more licentious than I intended I now protest before the face of Heaven and earth that I am a Christian both in heart and profession nor shall any motives ever alter that which I have so constantly resolved on Yet for all this I purpose not to force any man in his Religion leaving for this time belief as free as elements Yet for the charitie I hear towards my good subjects I cannot but wish them as much good as my self Now all my greatest happiness and which I esteem more than my Purple and Diadem is to entertain the knowledge of a living God which hath been revealed to us by his onely Son Jesus Christ the Doctour and Saviour of the world His person is full of miracles his life of wisdom and goodness his doctrine of puritie and if to conquer our pride and expiate our demerits he hath humbled himself to the punishment of the Cross so much therefore the more ought it to be honourable since he hath done for us all that which an incomparable love can do and endured all that which an invinoible patience may suffer I can do no other but love and singularly honour those who are enrolled under his Standard as my brothers in Religion and let it not seem strange to any if heretofore shewing my self very liberal to beautifie and enrich the Temples of Gentilism I now apply my self to build and adorn the Churches I will render what I ow to God and my own conscience nor shall my subjects who are of a Religion different from mine be any way interessed therein desiring to preserve them as persons whom I hope one day to have companions in faith and coheirs in glorie if they adde never so little consent to the lights wherewith the wisdom of God Incarnate hath replenished the world I onely beseech thee O great God on whom all Scepters and Crowns depend since you have united the East and West under my hands you would arrange them under the yoak of your Law which is the knot of Empires and source of felicitie I offer unto you my person mine Arms my Scepter and all mine abilities humbly begging of you to accept my slender service and to give me the assisting wisdom of your Thrones to govern in all honour all justice all peace and amitie the people which you have committed to my charge This Oration was heard by all the world with Admirable change of the world by the Oration and example of the Emperour very great applause in such sort that for the space of two hours the cries of an infinite number were heard who made many acclamations in favour of Christian Religion Fourty times was repeated UNUS DEUS CHRISTIANORUM There is but one God which is the God of the Christians and thirty times was proclaimed LET THOSE WHO DENY CHRIST COME TO NOUGHT and ten times LET THE TEMPLES BE SHUT UP LET THE CHURCHES BE OPENED And fourteen
appointed him and that he necessarily must change the countrey whereat being much amazed yet still persisting in his design as not throughly satisfied upon the will of God it is held the tools and instruments of work-men were insensibly transported over the sea to the other shore and that an Eagle setling upon the Level of the Master-Architect took it up and hastened to bear it directly to Byzantium for that is the City whither Zonar Glycâ—â— Constantine forsaking the ruins of Troy transferred his great designs It had heretofore been a very fair City but as arms strike at all which is eminent so had it been infinitely ransacked by many wars happening in the revolution of affairs and Ages Yet it still supported it self with some manner of reputation when this great Prince determined to amplify enrich and perfect it throughly there to fix the seat of his Empire It is added that himself marched round about the wals holding in his hand a half-pike designing the circuit of his future Constantinople and as he still went measuring up and down by the aym of his eye one of his favourites said to him Emperour how long will it be ere you make an end I will finish saith he when he stayes that goeth before me Which made men think there was some heavenly intelligence that conducted his enterprize At the same time he thought he saw in sleep a very ancient Lady which in an instant was turned into a most beautiful virgin whom he adorned and attyred setting his Diadem on her head Observe what is said of the beginnings of Constantinople whether such things happened with all these circumstances or whether we naturally love to tell some strange tales in favour of antiquity as if these fictions were able to give it the more credit One thing is most undoubted which Zosimus although an enemy to Constantine is enforced to admire that the manage of this great design was so prosperous that in five or six years a goodly City was seen on foot which extended about one league in circuit beyond the walls of Byzantium Constantine who had a holy desire to equal it to ancient Rome spared nothing of all that which the invention of men might find out courage undertake and power execute He there built Palaces Theaters Amphitheaters Cirques Galleries and other edifices infinitely admirable so that S. Hierom had reason to say that Constantine to attyre his Constantinople despoiled all the other Provinces It is a Maxim among Great-ones that to make a huge Dragon it is fit he first devour many little serpents and to raise a great City many much less must be ruined to serve for food unto it The greatnesses of God are good deeds those of the world are naturally destructions for they eat and devour their neighbours as the tree which we call the Ivie which insensibly draweth the juice of plants growing near unto it It is not expedient there should be many greatnesses in the world they would drie rivers up as did the army of Xerxes and would impoverish each other by their mutual contestations Yet notwithstanding needs must there be Majesty in the civil world to the proportion of elementary And for this cause God made Kings taking a pattern from himself commandeth we honour them as his living images Kings make the greatnesses of the world which are the effects of their powers Needs must there be a Constantinople that posterity may see Constantine on the back side of the medal for I think his virtues have represented him on the other side very honourable At the least it is a thing exceeding laudable and well considered by S. Augustine that in this infinite store of Pagans which he must yet of necessity tolerate the Emperour permitted not either Temples of Idols Sacrifices or Pagan ceremonies Well might he be curious to cause from all parts to be brought ancient statues of marble brass and other matter which represented Jupiter Cybile Mercury Apollo Castor and Pollux and so many false Divinities which he set up in Theaters Amphitheaters or Races where the courses of horses were used and in other publick places Eusebius followed by Baronius holdeth it was to expose them to the scorn of the people which is very hard to believe for I should rather think that these pieces being the most exquisit workmanships of the world and that Constantine vehemently desiring the beauty of this City could not then resolve upon such a Jewish zeal as to break and deface them but contented himself with the distribution of them into profane places to give lustre to his enterprizes Yet must we say that though we at this present are out of the danger of Idolatry rich men of this Age have no reason to set up so readily in their Halls and cabiners Junâ—'s Venuses and Diana's and so many histories of the Tertul. l. de Idol cap. 6. Metamorphosis with scandalous nakedness Tertullian an eager spirit pursueth all this as a crime and proveth in the book he composed of Idolatry that all those who cooperate in such works do worse than if they sacrificed to Idols the bloud of beasts For they offer saith he their spirit their industry their travel and their estate to Sathan and though they have no intention of sin they minister matter to other of offending God Behold the cause why Constantine although he were in an Age wherein Paganism being still in much request it was very difficult to take away all these figures notwithstanding he disguised them as much as he could witness that a great statue of Apollo being brought to Constantinople one of the best pieces that ever had been seen in those elder times he caused a Constantine to be made of this Apollo changing it into his own image and commanding some parcels of the venerable nails of our Saviour to be enchased over his head It is in my opinion to this same image that he added a golden globe in the hand thereof and over it a Cross with this inscription Tibi Christe Urbem commendo Besides he made three Crosses to be erected the most magnificent that might then be imagined set in the midst of a publick place the statue of the Prophet Daniel among the Lions all covered over with plates of gold to represent a figure of the Resurrection And as for his Palace he caused to be pourtraid at the very entrance thereof the history of the Passion in a most exquisit work wrought and tissued with pretious stones very much resembling Mosayk work All of it being finished he made the dedication of the City on the tenth of May and as it is very probably supposed the five and twentieth of his Empire consecrating it to God in memory of the glorious Virgin Mary and doing great acts of liberty to the people which he commanded by his Edicts to be continued for perpetuity Codin addeth that he caused also sumptuous edifices there to be built for the Christians Senatours which he
where God might sincerely be honoured and adored without any commixtion of Gods or Altars of Gentils which he as yet through necessity must tolerate at Rome yet nothing was changed in the West Was there want of men to undertake it The greatest of the Senate were in a manner all Pagans Were there not people enough to make revolts They were as much inclined thereunto as ever Were there not souldiers to support the enterprizes of those who had a desire to rebel There was as many and perhaps more at that time as at any time before From whence then proceeded this sweet tranquilitie but that the great Angel-Protectour of Constantine given unto him by the living God held one foot on the East and another on the West to protect preserve and honour a man who had defended maintaimed and reverenced true Religion Oh Nobilitie let no man go about to confine your Advise to the Nobility hearts to these slender and wretched policies which ruine all generositie Whilest your Ancestours sincerely honoured the God of Constantine of Charlemain and S. Lewis and whilest they with all sinceritie manured the pietie of their predecessours without any mixture of novelties factions and subtilities they flew like Eagles to the conquest of Provinces and made their arms resplendent almost in so many places as the sun enlightneth with his rays Now they endeavour to perswade you that following a pettie spirit of wrangling which submitteth religion to interests you shall make up to your selves golden fortunes when indeed experience daily teacheth you they are but of gilded ice and are melted under the lightening of Gods justice Open your eys to that which I present you in Successours of Constantine this historie behold yet if you please as you pass along the sequel and proceeding of the successours of Constantine He left three sons the one called by his own name the other Constantius from the name of his Grand-father and the third Constans Constantine and Constans lived not long the whole Empire which was divided between three was re-united under the power of Constantius who verily was an enemie to the superstitions of Gentiles for which God gave him in recompence great victories against the Tyrant Magnentius But this unfortunate Prince instead of following the same belief of his father hastened to throw himself violently into the novelties of the Arians whereof Ammianus the Historian who was a Pagan souldier very aptly reprehendeth him saying he had done himself great wrong for that instead of preserving Christian Religion in its simplicity he had imbroiled and falsified it with novelism using more perplexity to search out subtilities than gravitie to pacifie the Church For he by this means saith he stirred up an infinite number of dissentions which he nourished with disputes and quirks of words so that under his reign you should never see Bishops but riding post over the fields to hold Synods thereby to draw all Christendom to the Emperours party This was the cause that there were almost no horses nor Couriers to be found for the affairs of the Empire so much were they imployed in voyages which were made for these goodly Councels He hath excellently well expressed in few words the nature of Constantius for he was perpetually busied in these litigious wranglings of the heresie of Arians assembling Conventicles of his false-Bishops to condemn the Orthodox From whence it came to pass that hated of men and forsaken by God he led a life full of jealousies suspicions disturbances and which is worse defiled with bloud and massacres In the end having heard the news that Julian the Apostata his cousin whom he had before declared Caesar was among the Gauls and saluted Emperour and having passed through Italy came to present himself in Thrace he went speedily out to resist him and fell into such desperate furies that on his way he was surprised with a sharp feaver which so broiled his body that they durst no more touch him than a burning fornace This malady in a few days bereaved him of soul and Empire leaving the one to the judgment of God and the other to Julian Behold what became of this deplorable Prince in the one and fourtieth year of his age for having betrayed the Religion of his father the gravitie and modesty observed in him which was the cause he was never seen to spit nor wipe his nose nor turn his head in publick nothing availing him to lengthen out his life Julian Nephew and son-in-law of great Constantine for he espoused Helena sister of Crispus took instantly the government of the whole Empire upon him and would needs overthrow all that which his uncle had done in matter of Religion Let us consider a little without passion the notable extravagancies of this spirit who contemning the pietie Julian with the qualities which Machiavel giveth a Prince had ill succ ss of Constantine sought to establish himself by all the ways which the poor policie of earth suggesteth to those who have renounced heaven To speak to the purpose we must affirm this man had all the qualities which Monsieur Machiavel gave to his Prince If dissimulation may be used for a Kingdom never was a lamb more mild than this young man at the Court of Constantius to take all suspicions from him which he conceived of his near allies and although he already entertained most mischievous thoughts in the matter of Christian Religion he so covered them by the publick profession he made of it that the very Eunuchs who had all charge most narrowly to prie into his actions upon this point observed nothing therein which tended to alteration in Religion But far otherwise about the age of sixteen he caused his hair to be cut and vowed himself to the Church as a Prince most Religious who thought little on the Empire of the world And after when he was sent into France although he used strange superstitions and witch-crafts rising up in the night to pray to Mercury to whom he dedicated much devotion yet did he also notwithstanding celebrate the feasts with Christians and that which besides is more considerable when he was proclaimed Emperour though he had an enraged desire towards it and that all this solemnitie was throughly agreed upon by his cunning yet seigned he to have all the aversions in the world against it and caused himself to be carried to the throne as one would draw an unruly sacrifice to the slaughter What spirit was evermore dissembled than this mans If as saith the Secretary a Prince should endeavour to have virtues in apparence which may render him acceptable in publick though he be not to take much pains to have them in effect never did any man better put on the mask of much honesty than this For in the fortune of Emperour he would seem like the most mortified Stoik of all that Sect shewing himself so chast that never might you hear one sole misbecomming word fall from his lips so
figure a great Master whom I know of necessitie to be endowed with a most stable science and a most excellent will And for this cause I conclude be cannot be ignorant of the things be hath produced seeing this ignorance falleth not even upon beasts most stupid and I say that he knowing them governeth them without pain Omnipotent though he be there being no greatness nor multitude of burdens which can weaken the forces and vigour of this infinite Spirit As there is not any thing too great for his capacity so is there nothing too little for his bounty Nothing escapeth his Paternal Providence nor doth he think it a matter unworthy of his care to govern a butter-flie since he esteemed it a thing consonant to his bounty to create a butter-flie Now for us to think that he knowing able and willing to govern the world is diverted from it through pleasures and contentments he taketh for his own delights is a most gross imagination for why should we attribute to God apprehensions and assertions which we would be ashamed to give to men if they made not profession to be of the number of the altogether idle Behold how this singular wit discourseth and verily it is to be wholly ignorant of God to have any conceit of him less than infinite Independent Sovereigntie cannot admit a companion and the inexhaustible force of a Creatour who made all sufficeth to govern all An Angel cost him no more in the making than a silk-worm and a silk-wom cost him no less to produce it than an Angel Why do you not judge that which is to be made by it which is already made When you entered into the world the Divine Providence as a harbinger prepared your lodging for you it was not in your power to make your self then either rich or poor Master or servant King or subject your affairs were dispatched and your counsel not asked God also in silence draweth out the web of your life if you desire to be happy you have nothing to do but to contribute your free-will to his work But if you have set up your rest to become a Politician contrary to the decrees of Providence and to bend the byass to your pretended interests is it not to do the same thing which a frog should if she sought to swim against the current of Rhodanus or Danubius Would not it be as ridiculous as if a flie should seek to soar up to heaven and fix her little feet to stay the course of the Primum Mobile You say I press you and if you Against the ancient saying touched by Tertullian Non licet Deos nosse gratis Diogen Laer. lib. 4. can prosper well in the affairs of the world by these ways of piety and honesty which are ever annexed to a firm belief of a divine Providence you would rather take this same than any other To it I answer that which Laertius speaketh of the Philosopher Byon who having before been an atheâ—st afterward by chance disposing himself to invoke the false gods became most superstitious in their service under hope of some temporal commodities which he thought to gain O Aug. Enar. 2. in Psal 25. Dicis Deo Haec est justitia tua ut mali floreant boni laborent Deus tibi respondet Haec est fides tua Hoccine tibi promisi ad hoc Christianus factus es ut in spculo storâ—res great fool saith this Authour who could not propose gods to himself unless he made them mercenary and would needs have the belief of a Divinitie depend on the successes of his person and house God saith S. dugustine engageth not his promise to make us happy according to the world so soon as we become honest men If you say unto him O God where is your justice to suffer the wicked so to flourish good men to be afflicted He will answer Where is your faith where is that promise I have made you Have you made your self a Christian to be happy in the world This were to make a virtue beggerly wanton and interessed which must ever be payed with prosperities we may well say it resigned it self to God for good morsels and not for honesty It is much to be feared lest the pleasures of the present may make it loose the tast of the recompence promised in Heaven as it is said the dogs which hunted among the flowers of Mount Gibel lost heretofore the tracks of the hare If following good Policie we should be unhappy towards the world we might ever comfort the captivity of our body by the liberty of our mind and guild our chains of glory with our virtues We should enter into the community of great spirits who have done all good to endure all evil we should much more rejoyce to be in the bottom of the prison with S. Paul than in the heaven on earth which Cosroes the Persian King caused to be built But God is not so harsh to a good conscience that he desireth to hold it still in the incommodities of present life but much otherwise if you will well discourse there will be found an infinite number of good Princes excellent Magistrates and all sorts of persons qualified who pursuing the way of honesty have been most prosperous in the mannage of affairs And if you consider your Politicians who make profession to refine all the world either you have seen but the first station of their plaistered felicity or have ever found great labyrinths horrible confusions fortunes little lasting dejection in their posterity hatred and the execration of Ages I think I have fully illustrated these truths in the histories which I have written of Herod Theodosius Maximus Eugenius Constantine Dioclesian Constans Jalian and divers others And if you yet desire to behold with a ready eye how there is no policie powerfull against God and how he surprizeth the most subtile making snares of their greatest cunning to captive them behold Joseph sold by his wicked brothers for fear he should be honoured and yet see him honoured because he was sold Behold Haman who practised the ruin of the Hebrews to raise himself and see him raised on a gibbet of fifty cubits high to humble him Behold Jonas who would also be a Politician contrary to the counsels of his Master yet tempests pursued him the lot served him for an arrest the sea for a Mistress of constancy the belly of a Whale which should be his sepulcher for a Palace He came to the haven by ship-wrack much more safe in the entrails of a fish than in a ship Behold Pharaoh who becomes crafty and thinketh by ruinating the Israelites his Scepter is throughly established God surprizeth him in subtility and makes him know the oppression of this poor people is the instrument of his ruin A little child which lieth floating on the waters of Nilus in a cradle of bulrushes as a worm hidden in straw and whose afflicted mother measureth his
of the good of his fellow and it was a matter as rare to see a quarrel as a monster brought from the utmost limits of Africk Needs must I confess I took a singular content when one day passing through a street I heard two old men who discoursed in their language of forreign Countreys and the one said to his companion that duels and quarrels were used there the other would not believe him at all thinking that two men who bare one and the same figure could not contend one with another but he persisted and said he knew it to be true and that the source of all their debates was to say It is mine It is not It is so Yea No. This narration so enkindled them that This narration is found in the lives of the holy Anchorets they resolved to imitate those of whom they spake and to have at least once in their lives a quarrel But what endeavour soever they used they would never confidently say Yea No. For as soon as one had pronounced Yea and began to make shew of contestation the other said Take it I yield it I leave you to think whether any thing might be seen more pure than these souls In their commerces they so much feared to wrong their neighbours that you would have said they studied to deceive themselves for fear to get from another and if any one had gained ought by some mis-reckoning he was half dead and rose oftentimes at midnight to hasten to make restitution it being otherwise impossible for him to enjoy any repose I saw their Palace which was a very beautifull piece but the manner of suits and processes were there very rare yet had I notwithstanding a vehement desire to hear them plead at which time it was told me that the next day a notable cause was to come to a hearing I failed not to be present thereat and saw two men of the same condition like those of whom S. Chrysostom wrote the history who pleaded for a treasure Chrys hom 30 ad Popul Antio The matter was the one had sold his land and the other had bought it The seller quickly laid hold of his money and the buyer being entered into possession had begun to till the field to have corn from thence but not thinking thereof he found gold in it for coming to plow the land he made discovery of a great treasure But he as much astonished as if he had found some venemous creature or some mischievous piece of witch-craft went directly to the seller to advertise him of what had passed and wished him to take his gold again but the other being unwilling to understand him in that kind caused him to be called before the Judges This was a business then handled with so much concourse of people that never have I seen a cause so notorious I had much ado to understand any thing of it but certain broken words The plaintive spake How Must men be used thus You have sold me a field and not given me notice there was a treasure hidden in it why have you deceived me why have you used such foul play with me The defendant lifted up his hands to Heaven and said I swear and protest unto you by the faith of an honest man that I did not this purposely I sold you my land in all simplicity not having the least suspition that there was any treasure Well Sir if you sold it with a sincere intention saith the other to him God pardon you but I pray you come and take away your treasure He again Why should I take it It belongs to you The other To me What injustice is this I bought land and not gold You purchased the land answered the defendant and all the appurtenances it is reason that you possess all The poor plaintif replied sighing Would you use me in this fashion and charge me with such unhappiness Rather take your land again I will not said his adversary it belongeth to you Good God deliver me from such an unfortunate chance I will have care how I engage my self in the like In the end the treasure was adjudged to him that bought the land whereat he was much troubled so that his friends had business enough to comfort him Oh Age Oh goodness Oh golden poverty How much art thou now estranged from our manners I saw not there the Tornielle nor criminal process for crimes were banished from thence both by great severity of laws and the excellent disposition of the people Every one was made to render an account very exactly of the means he had to live on And there was a certain girdle as that of which Nicholas Damascene speaketh in his Policie wherewith the just wideness of the wast was measured and if any one were grown too gross he had much ado to escape unless he brought good witness that this happened not to him through idleness or excess of diet If a detractour were found all his teeth were knocked out one after another If a thief melted gold was poured down his throat If an homicide he was put to be fed on by vulturs in an iron cage If a blasphemer his lips were seared with a hot iron and his mouth so wed up If a drunkard he was put into a sack and thrown into the water If one unchaste he was burnt with a soft fire such horrour had they of vice Great volumes would be necessary to recount all the wonders of this celestial Agathopolis which require some other scope than that which I have undertaken I will content my self to tell you for conclusion that I saw in the middest of the Citie a great Pyramis of white marble on which was set the statue of Justice clothed with a robe all embroidered with stars holding in one hand a book of laws and in the other an ear of corn about her were also pourtrayed in embossed work truth wisdom and the arts and somewhat lower were beheld the statues of all the great States-men with certain excellent precepts of Policie engraven in brass some copies whereof I have drawn out which I my Politician desire to impart unto you The fifth SECTION Sage Precepts drawn out of the Monuments of the divine Agathopolis HE is the greatest States-man who to himself seemeth the least Imagine not your greatness consisteth wholly to set up the Common-wealth of Plato and Xenophon in your own imagination nor to lay together a huge heap of precepts nor to know Cabales or mysteries nor to make profession of great subtilities and stratagems we have seen by the experience of all Ages that in affairs there is a certain stroke of the Divine Providence which dazeleth all the wise disarmeth the strong and blindeth all the most politick with their own proper lights Ordinarily the most unhappy in States have been those who have made the greatest shew of knowledge to deceive under humane Policie That is it which ruined Jeroboam which undid Saul which overthrew the
derived from frail honours of the world he had cause enough to rejoice on that day when he saw his two sons carried in Pomp through the Citie in a triumphant Chariot accompanied with the whole Senate and attended by an infinite concourse of people who ceased not to congratulate the father and the children as the of-spring of a race born for the good of the Common-wealth The same day he made in full Senate an oration of thanks-giving to Theodorick for the large liberalities extended towards his house which was delivered with such a grace that in conclusion they presented him a Crown as to the King of eloquence He likewise gave notable largesses to all the people and appeared in the great Court of the Circus siting in the middest of his two Consuls in presence of the whole Citie having his heart replenished with content and tears of joy in his eys for the affections which the people witnessed To crown all those blessings of fortune he had married a wife held one of the most accomplished Ladies under heaven For which is very rare she injoyed a great spirit a singular modesty and an excellent chastitie of whom Boetius sufficiently to praise her said in one word She was the image of her father Symmachus who had given her to him in a most chast and happie marriage Now this Symmachus called the pearl and precious ornament of the whole world was a Senatour who seemed to be composed of nothing but wisdom and virtue for which cause he then lived in much reputation and all this family of Boetius was in Ennodius in epist ad Boetitan l. 8. epist 1. Venae purpurarum Purpurae possessoris luce crescentes such sort esteemed that Ennodius writeth it was a vein of purple signifing thereby it contained therein all great dignities no otherwise than as veins inclose the bloud He notwithstanding addeth those purples increased by the lustre of Boetius who possessed them and after when Rome became the prize of those who subdued it it being no longer lawfull for Consuls to reap Palms in the fields of battels he equalled the ancient triumphs by the greatness of his judgement Gerebert an Authour who wrote of those times calleth this Boetius the father and light of his Countrie who managing the reins of the Empire in the qualitie of a Consul spared not to diffuse by the force of his abilitie in good letters all the lustre they had equalling them with the wits of Greece Tu Pater Patriae lumen Severine Boeti Gerebertur l. 2. Epigt Pithae Consulis officio rerum disponis babenas Infundis lumen studijs cedere nescis Graecorum ingenijs Boetius thou father and Countreys-light Disposest Consuls office common right Giv'st studies radiant lustre and no whit In any thing submit'st to Graecian wit Verily we may see by that which followeth in this historie the little assurance may be had either in men or favours If men be vessels who do nothing all their life time but play with the winds favours are waves of glass which fail not to shiver themselves against the rocks We would think the moon much greater than all the stars were it not that the shadow of the earth which we make use of to measure it causeth the contrarie to appear and we might have some opinion these great dignities of the world had much eminencie above all that which is here below were it not that they dayly fall into shadows and fantasms of nothing which well approve we have much illusion in our eys since these greatnesses have taken such estimation in our hearts Jealousie a bad daughter born of a good house which is that of love and honour divideth beds and Empires and hath ever eys so bleared that it cannot endure a ray of the virtue or prosperitie of another And for that cause the lustre which proceeded from the house of Boetius in such manner as day progresseth froÌ„ the gates of the East failed not at all to give suspicions to King Theodorick who seeing himself a stranger and ignorant among Romans and men of so great counsel being not able to derive any other recommendation to himself but what the sword gave him envied so many heavenly riches as were contributed to the happiness of his Empire The change which then succeeded at Constantinople greatly fortified his distrusts for it is written that Anastasius an Emperour who had done nothing in the throne but create schisms beholding the Laurels of Caesar wholly withered on his head had some distast both of life which he had passionately loved and of the scepter possessed with so much ambition It is certain that being one day in the Circus as he espied a furious sedition whispered against him he voluntarily laid down his Crown and let the people know by his Heraulds he was willing to be rid of the Empire which for some time appeased the most passionate notwithstanding being greatly hated and foreseeing he could not make much longer aboad in the world he began to reflect on his Successours desiring to transfer to the Throne one of his three Nephews whom he had bred up having no male issue to succeed him There was difficultie Zacharias Rhetor M. S. Sirmuâ—di in the choice and he having a soul very superstitious put that to lot which he could not resolve by reason for he caused three beds to be prepared in the royal chamber and made his Crown to be hanged within the Tester of one of these beds called the Realm being resolved to give it to him who by lot should place himself under it This done he sent for his Nephews and after he had magnificently entertained them commanded them to repose themselves each one chusing one of the beds prepared for them The eldest accommodated himself according to his fancie and hit upon nothing the second did the same He then expected the youngest should go directly to the crowned bed but he prayed the Emperour he might be permitted to lie with one of his brothers and by this means not any of the three took the way of the Empire which was so easie to be had that it was not above a pace distant Anastasius much amazed well saw God would transfer the Diadem from his race and it is also added that he likewise knew by revelation that it was Justine who should succeed for he having determined to kill him with Justinian heard a voice which spake in his heart and said He should take good heed to touch those two personages because they should do each one in their turn good services to God Afterward as this Justine being ever near the person of the Emperour one day by chance set his foot on the train of his robe the Emperour looking back Thou holdest me said he by the gown and shalt follow me but stay a while your time is not yet come which much amazed all there present who thought him to speak like a man distracted
some beggers whose misery she assisted Her whole heart went towards God her feet to the Church her hands to alms her eys to reading books of devotion her arms to exercises and works of her sex all her body to sacrifices and victims of her soul Observe you young maids who read these pages of what wood God useth to frame Saints and that never any happeneth to produce the miracles which Clotilda did in the conversion of a Kingdom not acting wonders of virtue in the interiour of the soul The King her uncle was so ravished with these pretious parts that the excess of his admiration turned into a furious jealousy for beholding this spirit more masculine than he could have wished and fearing least she might be possessed by some other besides himself he had no purpose to marry her but kept her so straightly that one would have said to have seen him he was the dragon in fables that ever stood centinel near the golden apple But oh silly humane prudence which still rowing against the current of the providence of God findest as many precipices in passion as thou openest snares for innoceny This man notwithstanding all his endeavours which went the contrary way bred up in his house a maid whom God had already destined to chastise his cruelty and make he unwitting thereof his Scepter tributary to a valorous husband who was to marry Clotilda and joyn the Kingdom of virtues to the force of his arms The second SECTION Clodovaeus requireth Clotilda in marriage CLodovaeus King of France a man born to make it appear what valour may produce when it is supported by piety dayly advanced his conquests among the Gauls yet still in so many victories remained a slave to Idolatry God was willing to win him to himself by the ways of chast love and by the means of a wife which should sanctifie his person and house The fame of the beauty and virtues of Clotilda which spread through neighbour Kingdoms with so sweet an odour failed not to approach him at that time when he was upon terms to take a wife in lawful marriage Love which many times surprizeth as well by the ear as the eye so enkindled him at the report made by his Embassadours of the perfections of this divine maid that he no longer retained either heart or thought but for her He affected what he never saw with a love mixed with reverence felt a more noble flame than he was wont which scorched him with a generous passion and excited him to require this Princess as the type of his felicities The difficulties proposed upon the effecting of this marriage augmented desire in him For he was of a vigorous spirit who measured all by the greatness of his own courage and resolved to break through obstacles to crown his purposes He addressed himself to his great favourite Arelianus and having opened unto him the project of this marriage would needs instantly dispatch him upon a solemn Embassage to confer with the maid and treat with the King her uncle This man who understood the suspicions and apprehensions of Gombaut made it appear unto him that the conquest of the golden fleece and the marriage of Clotilda were almost one and the same thing and that no access could be had to this maid without first speaking to this bull who threw flames and fire through his throat Clodovaeus conjureth him to use all possible industries to satisfie his passion assuring him he could not oblige him in any matter whereof he would be more sensible Aurelianus obeyeth and taking a ring from the Kings finger with certain other Jewels to present the Lady hastened towards Burgundy I cannot here conceal that which Baronius the Father of Ecclesiastical History was unwilling to omit seeing it is witnessed by good Authours and hath nothing incredible therein but onely with such who think it is a note of wisdom to seem very incredulous We know by what hath been spoken before that Clotilda seldom appeared in publick if it were not at Church and cast her eyes on very few but the poor God made use of this disposition for her good for Aurelianus having learned this Lady dayly conversed willingly with needy persons and that it was necessary to seem of this quality to speak unto her without suspicion took the habit of a beggar and as the servant of Abraham sent by the first Father of believers treated the loves of Isaac in requiring water of Rebecca who was to be his future spouse so this man managing the commssion of marriage for the prime King of the faithful resolved to beg alms of Clotilda to find means of access to her and for this cause he stood at the gate of a Church among a great rabble of beggers expecting till Mass were done that he might see the Princess come forth She failed not to perform acts of charity to all the poor according to her custom and perceiving this man who seemed of a generous aspect in these miserable rags felt her heart seized with extraordinary piety beholding one of so good carriage reduced to such misery and without any further enquiry she gave him a piece of gold Aurelianus seeing this royal hand so charitably stretched out to succour a counterfeit want whether he were transported with joy or whether he were desirous to make himself observed by some act he lifted up the sleeves of the Princess which according to the fashion of robes than usually worn covered all even to her hands and having bared her right hand kissed it with much reverence Clotilda blushed heartily thereat yet passed on further not shewing any resentment nor blaming the begger as some Authours adde Well saith she in secret to an old Lady who was her confident friend Have you observed what this begger did The other replied It was a very easie matter to note it since this act had painted her forehead with a most lively scarlet But yet said Clotilda to her what think you of it The Lady answered smiling What can I els think but that your rare perfections joyned to your liberality have transported him For my part I suppose said the Princess he hath some other design and if you think good we will cause him to come to the Palace to beg alms and thereupon take occasion to be informed of his person Aurelianus failed not to entertain this commandement which was the scope of his desire and accordingly to pass to the place assigned him where Clotilda beholding him soundly chid him for his boldness in lifting up the sleeve of her garment and kissing her hand He who was a most queint Courtier found out his evasion and said The custom of his countrey permitted to kiss the lips of Ladies at salutation but the happiness of his condition having abased him so low he could not aspire to the face Behold the cause why he contented himself with the hand it being a thing very reasonable to kiss a hand which is the source of
so many charities since the doors of Churches from whence we expect good are kissed Clotilda was much pleased with this reply and well saw this man belyed his habit by his discourse and garb She therefore importuned to tell who he was and from whence it proceeded that he was reduced to such misery as to beg his bread Madam saith Aurelianus since your Greatness presseth me thus far you shall know I am born of a good place and that it which hath brought me to this state is nothing els but the love of a Lady whom I court not for my self but for one of the greatest Princes under Heaven The maid was very curious to know who this Prince was as also the Lady sought unto with so much pains Aurelianus seeing it was now time to speak to the purpose said The Lady is three steps from me for indeed it is your self At which she began to blush again and to shew some disturbance of mind but quoth he Madam trouble not your self since I am in a place where I with confidence may speak unto you your Excellency shall know I am sent by Clodovaeus King of France my Master who is the best Prince and the most valiant Monarch in the whole world The fame of your most precious and eminent qualities coming to his ear he desireth to marry you and hath dispatched me to give you notice thereof and require your consent I could have entered into the Court with some very solemn Embassage but the difficulties the King your uncle enforceth upon you made me resolve to take this attyre to speak to you with the more freedom You may well assure your self this marriage shall make you the prime Queen of the West and the most happy in the world and to approve the authority of my commission behold the ring of the King my Master which I present unto you There is not any woman so holy who is not capable of much delight upon praises afforded her and who doth not willingly open her eyes to greatness Clotilda was not so insensible as not to be touched to the quick with such an Embassage howsoever she shewed in this surprisal she had within her a heart very faithful to God for most freely refusing the ring and interrupting the Embassadour Speak no more Syr said she I know your Prince is a Pagan and I a Christian God forbid that I ever marry an Infidel were he the Monarch of the world Madam replieth the Gentleman frame to your self no difficulties upon the difference of Religions my Prince is not so tied to his Sect as not to forsake it for your love But what means will there be said Clotilda to gain my uncle I do not think he hath any purpose to marry me The Embassadour answereth If you give me your consent we will find opportunity to bear you from hence Not so replyed the prudent maid it is a course I will never admit Ah why Madam saith Aurelianus should you do it who would condemn your discretion Is it a sin in your Religion to flie from the den of a furious wretch to resign your self into the hands of a King We know how he used your father and mother and how he also treateth you at this time At this word the Lady poured forth some tears and said Do by Embassadours all that possibly you can and assure the King your Master that I hold my self much honoured by the choise he maketh of me and that he cannot be so soon for God as I for him at least in heart and body when the King my uncle shall give me leave Upon these conditions I take your ring which I very charily will keep All this passed very happily in a Court of the Palace where she ordinarily spake to the poor interrogating them of their necessities and none perceived there was any other business but the care of the poor her confident friend onely excepted who had a share in the secrets of Clotilda The third SECTION The Embassage to the King of Burgundy for the marriage of Clotilda AUrelianus touched Heaven with his finger that he had so successefully thrived in his commission and forgot not parcel-meal to relate to the King his Master all the particulars of his voyage entertaining him above all with a curious discourse made upon the admirable beauty and singular prudence of Clotilda Clodovaeus burnt with impatience and would presently have taken the King of Burgundy by the beard to make him let go his hold but wisdom adviseth him he must observe therein requisite formalities and that it was fit to send his Embassadours to Gombaut to require of him his neece in marriage which he speedily did appointing thereunto his faithful Aurelianus to whom he allotted a flourishing company of Nobility which caused such apprehensions to arise in the mind of the Burgundian that he slept not upon it either night or day From whence proceedeth it said he to himself that Clodovaeus knoweth my neece since I have hitherto kept her so close that she hath seen nothing but the wals of the Church and my Palace Is there some eel under a rock Would he have my estate This French man is too harsh I would neither have him for a son in law nor a neighbour Besides this maid who hath seemed hitherto as a lamb in my house being at my dispose when she behold her self Queen of France and have swords at her command who can tell whether she will not shew me her teeth and revenge on me the bloud of her father and mother I must rather keep her immured within ten iron gates that she may not escape my power Behold a great act of State which I must cunningly play This man environed with such thoughts receaved the Embassadours of France very sleightly and having promised with all speed to give them answer he was wary enough not to discover all the thoughts he had thereupon but taking the most pleasing pretext answered that he honoured the King Clodovaeus as one of the most valiant Princes of that Age and should ever account the service done him as one of the greatest favours he could receive from Heaven but as for this alliance which he sought it was a matter he could not thinke on First because his neece had never raised her ambition so high as to pretend marriage with so great a King having nothing in her person so eminent as might deserve such a husband and although there were some equality on this side yet was there on the other part an assential impediment which was diversity of Religions it being a thing unheard of for a Christian maid to marry a Pagan nor could he permit it without betraying the salvation of his nlece and disgracing himself through the whole world Aurelianus who well knew where it itched with him replyed in few words That for the qualities of his neece he should not trouble himself that the woman best beloved was ever best conditioned that it was
in the list of combat Clodovaeus quickly alighted from his horse to rid him of life and being about to mend some defect in his cuirass he was treacherously assaulted by two Goths but he having dispatched his adversary defended himself from both these and mounted up again on his horse whom he made to curvet in a martial manner demeaning himself so bravely in all that he seemed to be as it were a flash of lightening sent from the hand of God rather than a man This defeat ruined the hopes of the Goths and cut off all the designs of heresie which subsisted not but by their favour From thence Clodovaeus marched all covered over with laurels into the Countreys of his conquests with so much good success that being before the Citie of Angoulesm which made shew of resistance the walls miraculously fell down as did heretofore those of Jericho he having by the advise of Apronius his Chaplain caused some holy reliques to be lifted up whereunto he dedicated a singular devotion What need we here make mention of the adventures which he had with the Kings Chararic and Ragvachairus whom he defeated as it were without blows This man went every where as confidently as one who seemed to have a Guard of celestial Virtues by his side his hands were fatal to purge the earth from many infidel Princes that infected it with heresie tyrannies and sacriledges Who can but wonder that in so short a time he extended his Empire from Rheine to Seine from the river of Loyre to Rosne and from the Pyrenei to the Ocean Who can but admire that he was so feared by all the Monarchs of his Age as the Grecians who have written Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after that time under the title of King intended for the more excellency to speak onely of the King of France Who will not highly esteem his great authority in that he first of all stampt golden coyn which the Emperours had always forborn through extream jealousie causing the marks of his faith to be impressed on this money And who can sufficiently marvel that having at his death left four sons to succeed him he hath besides been followed by seven and fifty Kings who constantly rendering themselves imitatours of his belief have likewise shared with him in his felicity I demand of you whether one must not become blind deaf and dumb not to see understand nor declare that all the happiness and prosperity of France is inseparably tied to the piety of our Ancestours since the hand of God thundering and lightening at the same time upon so great a number of Diadems of heretical Kings as of Gombaut Godemar Chilperic Godegisilus Alaricus and in the end on Theodorick himself led Clodovaeus by the hand through so many smoking ruins so many swords and such flames to establish him with all his posterity in a Throne whereunto the great Saint Remegius hath promised an eternity of years so long as it should remain cemented with the same faith and religion which first of all consecrated the Lilies to the service of the Divine Majesty The holy Clotilda amongst all these conquests of her husband lifted her innocent hands up to Heaven to apply the forces of the Saviour of the world to his Royal banners In the end having drawn him to Paris after so many bloudy wars and sweetened the extravagancies of his nature a little too violent propending to excesses of cruelty she caused him to tast in his repose devotion and justice in such sort that having closed up his eyes in the exercises of piety she enterred him with a most honourable reputation V. Kal. Dec. Depositio magni Regis Clodovaei Du Pleix There is yet to be found an old Calendar of the Church of S. Genovefue which maketh mention of the day of his death on the seven and twentieth of November The ninth SECTION The life of Clotilda in her widow-hood her afflictions and glorious death CLotilda vehemently desired to bring forth male children for the establishment of her State and though this affection seemed to be most just notwithstanding God who purgeth all the elect in the furnace of afflictions found a rough Purgatory for this good soul in the enjoying her desires She had sons as she wished whom she endeavoured with all her power to breed in the fear of God whilest she might bow them but these children who tasted too much of the warlike humours of the father and had not enough of the piety of the mother being arrived to an age wherein it was not possible any longer to restrain them they fell into many terrible extravagancies which transfixed the heart of the mother with a thousand swords of sorrow It happened that Sigismund the cousin-germain of Clotilda for whom she had procured the Kingdom of Burgundie after the death of his wife by whom he had a son named Sigeritus suffered himself to be surprized with the love of a Ladie waiting in Court whom he afterward married to the great heart-burning of the son who could not endure to see her clothed with the spoils of his mother This step-dame being drawn from servitude and wantonness to enter into the bed of a King beholding her self crossed in her loves by this Heir of the house conceived so much gall and rage against him that she prepared a most fatal calumnie for his ruin accusing him to have a plot upon the life of his father Sigismund who was of an easie nature stirred up with love and ambition quickly believed this shameless creature and after he had called this poor young man to dinner under colour of affection he commanded him in his sleep to be strangled by the hands of his servants But the miserable man delivered out of the gulf of his passion and seeing himself defiled with an act so black and wicked publickly confessed his sin and for it performed a most austere penance but God who ordinarily blotteth out the crime not forgiving the pains and satisfactions due to his justice deprived him of Scepter and life by the hands of his allies raising up a sharp revenge to give to such like an eternal horrour of his iniquitie The children of Clodovaeus who had already shared the Kingdom of their father were not yet satisfied but desired to advance the limits of their division as far as the point of their launce might extend Behold the cause why Clodomer who was the eldest of the legitimate seeing the Kingdom of Burgundie in this danger entereth thereinto with great forces and found little resistance Sigismond being formerly convinced by his crime Having possessed himself of the places most important he took the miserable King and led him away prisoner to Orleans to dispose of him according to his pleasure But Godimer the brother of Sigismund who had retired to the mountains while the French made all this notable havock returned with a great power and having slain the French Garrisons made himself Master of the Kingdom Clodomer
your body by the most noble sense within you but by the help of a mirrour Nay you know so little of your self that scarcely have you observed the number of your teeth and being far from the particular distinction of the interiour parts of your body should you enter into the great labyrinths of the faculties of your soul you would quickly find out your own ignorance Compare now the science you have of your self with the great proofs which lead you to the knowledge of the Divinity First we are born to know God as the excellent Divine Alexander Alensis discourseth Alex. Alens quaest 2. de cognitione Dei A singular consideration of Aleâ— because if the sovereign Goodness be necessarily desired by our reasonable appetite we must affirm the supream truth is no less capable to be known by our understanding and as we are naturally inclined to the search of this sovereign Good which may take up al the agitatioÌ„s of our thoughts so we feel our soul almost without any other reflection stir'd up with a generous desire to be united to the first cause We behold it through so many creatures as through lattices and it seems to speak to us in as many objects as we see works of his Goodness It maketh us restless it scorcheth us with an honest flame which teacheth us there is a God and that we are created for him nor is there any other creature in all visible nature which laboureth in such inquisition but man This ardent inclination to this knowledge is not a slight facility of science and we see constant study is ordinarily recompenced with the fruition of its object 2. I likewise hold God of his part is very well to God most easie to be â—nown be known having all the conditions which may make a thing known as Essence immutability simplicity brightness and presence If you there look for Being which is a necessary object of the understanding as colour of sight God saith S. Gregorie of Nazianzen Naziâ—â—z Iâ—mbico 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origenes homil in numer 23. Faustus de gratiâ l. 2. c. 7. Deus est quod habet Deâ— ubique est quis nullibi est is a creating Essence an Essence comprehending all things If immutability Origen teacheth the Divinity sitteth on the top of beatitude ever constant never changeable If brightness God is all light as the Scripture manifesteth in so many places If simplicity Faustus Bishop of Rhegium sheweth God is all what he hath If continual presence Porphyriâ— confesseth he is every where because he is not in any part as bodies are The Poet Orpheus in his mysterious poefie calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one would say lightsom and visible to teach us all the world is enfolded within his radiance I will not hereupon inferre that one may have in this world an absolute and perfect knowledge of God as of a thing finite but I say that amongst so many lights it is not admitted that any man should be ignorant there is a God Creatour of all things 3. What Epicurean can dis-involve himself from Reason of Mercury Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trismegistus his reason who teacheth that were there not an Essence necessary and independent all we see all we touch all we feel in the world would have no being but this is meer illusion Wherefore Because the things which may be and not be indifferently like so many plants or transitory animals one while are and another while are not And we may truly say there hath been a certain time wherein they neither had being nor name in the world Now as nothing can actuate and produce it self must we not confess that had there not been from all eternity a first Agent which gave motion to so many causes enchained one to another whereof they are produced wherein we presently behold this great world all had been a nothing For of two we must grant one either that the world is created or not created If impiety transport a man so far as to say it is not created but hath been from all eternity he would ever be convinced by his own confession that there were such a Being as we seek for eternal necessary independent which is nothing else but God He would be reduced to this point that he no longer could deny the Divinity but was onely ignorant what this Divinity is and in stead of giving this title to a most pure Spirit as we do he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would attribute it to a body as to heaven water earth where he would instantly find himself ashamed of his folly to take for the Divinity a thing which hath no understanding and consequently is far less than himself In stead of a true God he would make a million of deities to become as many snares of his errour and witnesses of his bruitishness But if the world be created which it is not lawful to doubt of three things we must affirm one Either that it produced it self or that one piece made another or that there was one cause external supream not to be reckoned among the rest which made all the parts of the universe To say Author libri de triplici habitaculo apud Aug. tom 9. Nihil scipsum creat Quâ enim potentiâ qui omnino nâ—â— esset scipsâ—â— faceret Deâ—â— innatus infectus sine initiâ— sine fine in aternitate constitutus Tert. l. 3. advers Marcion c. 3. a thing made it self is to affirm it was before its being and to assever a proposition ridiculous to all humane understanding But if to evade this manifest contradiction one will maintain one piece made another still must he come to a last piece which was produced by it self and so fall again into the same difficulty Behold the reason why we must stick upon a general cause out of the main mass of all causes and which affording essence sense and intelligence to so many creatures according to the condition and qualities of every one remaineth eternal and immoveable Now he who says this affirmeth there is a God 4. But if some impious creature will notwithstanding Instance upon the infinite number of the wicked perplex the evidence of this proposition imitating Sorcerers who cast mists upon the brightest morning and say one thing produced another from father to son but that this still mounteth upward in infinitum and so think to make us loose our judgement and reason in the labyrinth of infinities First it is answered according to the doctrine of Philosophers There is Force of reason nothing in the world actually infinite and although an infinity of generations of men beasts and other creatures were admitted still must you confess this infinite mass of men was produced from a cause independent For that which agreeth to each part of a species and which is properly by it affected agreeth likewise to the main of the whole species as if it be proper
God went this way If from the great school of the world and the general voice of nature thou dost pass to sciences they all bear on their brows the marks of the Divinity The Mathematician shews thee the point which maketh all lines The Arithmetician the unity which causeth all numbers to tell thee there is a Creatour who is the center and beginning of all creatures Geometrie presenteth thee the compass with one stable foot in the center the other moving to shew thee the firmness of the essence not created and instability of all things created Astrologie proposeth unto thee its motions so regular and measured Musick its harmonies Philosophie its reasonings eloquence its discourses mechanick its works and admirable industries to let thee understand the effects of this increated essence which travelleth throughout all nature without loosing any part of its eternal repose The knowledge of Tertul. adver Marcion l. 1. c. 10. Animae a primordio scientia Dei dos est nunquam Deus laâ—ebit nunquam Deus dâ—â—rit semper intelligetur semper audietur semper videbitur a God is given to the soul as a dower or inheritance of its birth God shall never be hidden never shall fail shall ever be understood ever hearkened unto perpetually seen Herod and Nero knew him being unable to free themselves from this science The Polyphemuses did believe him in the obscurity of their caves even when they were devouring the flesh of men conscience told them news of him nor hath any man hitherto grown to so much fury as not at some time to acknowledge his dependence in the affrightment of a mind troubled with the image of its crimes Nothing will appear to be so well known as God who makes all things to be understood whilest in the mean time the ingratitude of me hath reduced him to this point in the world that he is most forgotten by al. 8. It is the greatest of evils to be un willing to know Ingratitude of man towards God him of whom you cannot be ignorant Our ignorance is convinced by his lights and our ingratitude overwhelmed by his goodness And yet man asks if God govern all why this wherefore that why evil why wicked and wherefore so many miseries in the lives of mortals He will know the causes of the will of God which have no causes but is the chief of all causes and doubly stupid as he is he complaineth of evils which sprang from himself and accuseth God of nothing but because his mercy hath not at all times thunder in hand to chastise his crimes He is enforced to confess a sovereign Being to which he oweth all he is confessing serves him so negligently that it were almost better to have no God than to believe in one and make him the object of his neglect Who will open again unto us the lips of Isaiah to say once more Hearken O you heavens which circumvolve over our heads replenished with stars and lights Hearken O earth which hast so often trembled with horrour of the crimes of so many mortals To say truly saith the Creatour had I no other title of recommendation towards man but my self my scepter Empire and dignity honour and gratitude would ever be due to me But hear what I have done I have nourished children with incomparable sweetness I have bred them and born them in the bosom of my providence with unspeakable tenderness yet was contemned by those on whose foreheads I imprinted the rays of my glory Forgetfulness alone is insupportable to love But what shall we say of contempt What of injury There hath not been any excellency or perfection in me which was not invaded and checked O man by thy vices Thou hast resisted the Immensity of my Essence by thy avarice and boundless ambition my Infinity by thy inordinate concupiscences which tend to be infinite my Immutability by thy inconstancy my Eternity by thy love of transitory things my Power by thy imbecility and remisness my Wisdom by thy ignorance my Perfection by thy wants my Sanctity by thy vices my Liberality by thy ingratitude my Jurisdiction by thy tyranny my Providence by thy stupidity my Mercy by thy obstinacy and my Justice by thy iniquity I no longer complain of Moors and Arabians who persecuted me I complain of being wounded in my own house by my unnatural children If needs I must endure the contradiction of all the world vetily O Christian thy hand ought to be the last lifted up against me The ox bruitish as he is acknowledgeth Tertul. advers Marcion l. 1. c. 23. Quid injustius improbiùs quà m ut servus adversùs caput Domini sui subornetur quidem quid iniquiùs est in ipsâ abduc domo Domini de ipsius adbuc horreis vivens sub ipsius adbuc plagis tremens his Master the Ass loves his crib who oweth him what say I savage beasts who have almost perpetually slaughter and bloud under their paws are reclaimed by benefits and thou becomest obdurate by my liberality What is there more mischievous more intolerable than to see a servant rebel against a Master in his own house when he lives of his granary and shakes under his correction It is not so great a matter to adore with a most submiss reverence whom thou canst not comprehend to moisten the earth with thy tears and appease Heaven with thy penance and say (a) (a) (a) S. August fol. 31. Wo the time I knew thee not Wo the blindness that made me neglect thee Wo the deafness which shut up mine ears against thy sacred words Blind and deaf I desperately threw my self amongst so many objects of creatures of the world and beauties which onely served to deform me Thou were with me I not with thee and all which cannot be without thee separated me from thee It is too late to begin to know thee and too late to begin to love thee but this will be never to have an end but in him who concludeth all things The second EXAMPLE upon the second MAXIM The Power of the DIVINITIE Drawn from the Scripture from S. Hierom upon Daniel and Josephus c. over Infidels ANTIOCHUS the THEOMACQUE Or Enemie of GOD. IT were a very hard matter to find out a soul more prostituted to impiety than that of Antiochus surnamed the Theomacque and a heart more possessed with the fear of a Deity than Eleazars For which cause the encounter of times and battels having so well opposed them we will propose them in this History This Antiochus who rendered himself so notorious in holy Scripture through the exorbitancie of his wickedness seemed to have derived impiety from his birth for the Antiochuses his Ancestours caused themselves heretofore to be surnamed the Saviours and Gods of the earth He was of a spirit fierce close and crafty intelligent Antiochus a politick man who had no other God but ambition bold audacious who shewed from his younger years to
prepare a precipice for the despair of other Let us not in this article make God so liberal that he gives us blessings wherewith we may take occasion to be evil and think his mercy will countenance our sluggishness He sleepeth too much at ease who thinks to carry his happiness behind him (b) (b) (b) Note the danger that followeth if the consideration of good works be taken away What care would you have a man take of his salvation who thinks it depends not at all upon his care and what despair will not strike down a feeble brain who shall imagine all his travels do nothing for his avail towards beatitude since the conclusion of his good or ill hap were estimated without any consideration of his merit A labourer would not trouble himself to till the ground which were infallibly condemned to barrenness or to a certain proportion of fruit and his industry to be idle And who would care to pollish his soul if his glorie were confined without any regard to his free will All labours would seem nought but wretched accessories and good works but frivolous amusements 2. But when we fix our thoughts upon this verity True doctrine of Praedestination which says Praedestination to be a Divine Providence by which certain persons are mercifully drawn out of the mass of corruption and picked out to be exalted to eternal beatitude by ways infallible and that it is chiefly done by the mercy of God who decreeth in his eternal counsel to prevent us with his grace and that according to the correspondence we therein ought to use he judgeth of our good or ill hap we call it a proposition conform to the doctrine of the Church advantagious to the glory of God and infinitely available for repose of conscience These are the three points upon which we must Three points of reasons of this doctrine insist in this discourse And first there is no cause to become jealous upon the words of Saint Paul and Saint Augustine who S. Paul and S. Augustine interpreted in the matter of praedestination seem sometime to attribute all to the meer will of God without admitting any consideration of our good works For we must weigh with our selves these two great men like two huge seas that through impetuous power of water swell so upon one brink that they seem for a time to leave the other drie But as the Ocean after he hath largely dilated himself upon one side returns within the limits God prescribed him so these men falling upon contumacious spirits who rebel against truth return into a peacefull equality to build the house of God The one sought to overthrow a Judaical opinion which maintained the eternal happiness of Praedestination was of necessity tied to the bloud of Abraham to Circumcision to works and ceremonies of the old Law without observation of which the Jews acknowledged no salvation Behold the cause why the excellent Apostle who saw in this a contempt of grace and a manifest foil given to Gentilism which he had taken into his protection strongly insisteth and argueth with a torrent of reasons to confound this arrogance of the Hebrews who boasted the reliques of a dying law and ran after it with chymaeraes From whence it comes to pass that all the reasons he produceth have no other aim but to exalt the mysteries of redemption and to shew that the origin and beginning of our salvation consisteth in the grace of Jesus Christ who calleth us to Christianity of his meer mercy without consideration of the observation of the Mosaical Law or other works which preceded this calling And it is in this sense he saith grace is life eternal Rom. 6. 23. Ephes 1. 4. 6. Aug. l. de praedest Sanctor c. 19. because it is by its means we obtain beatitude and in this sense that he assureth us God chose us before the worlds creation to be Saints to wit according to the same interpretation of Saint Augustine we were selected in the idaeaes of God from all eternity to participate in the grace of the Gospel we thereto contributing nothing on our part For the first grace being the beginning of all merit cannot be produced by merit Finally it is in the same sense he maintaineth God loved Jacob and hated Esau before they Rom. 3. 11. had done good or evil For it is to be understood he gave temporal favours and spiritual graces likewise to Jacob which he gave not to Esau although he had bestowed on him favour sufficient for his accommodation Otherwise if one would bring this passage to the point of Praedestination to glory who seeth not we must conclude that as Jacob was praedestinated to eternal beatitude without any consideration of good works so Esau had been reprobated without any regard of his demerits which is most false and condemned by the Church Let us then undoubtedly hold that all passages of S. Paul which he alledgeth in this point have no other scope but to exalt the free gift of redemption and fruits of the Cross of Jesus above all legal ceremonies 3. And as for Saint Augustine he labours mainly S. Augustine onely pretendeth to ruin the opinion of Pelogians to ruin from the top to the bottom the opinion of Pelagians and Semipelagians whereof the one said we were chosen to glory immediately by the good works we do by our own natural forces and the other to exercise some corrective upon this opinion which seemed too rigid have written The works of nature dispose us to grace and grace to glory Now our eminent Doctour undertaking to humble this proud nature which they sought to raise to the prejudice of grace and the bloud of our Saviour gives many assaults wherein he hath no other aim but to teach us this Praedestination which he calleth preparation to grace is not due to the merits of our free-will but that God by his mercifull bounty poureth it into our hearts to be the beginning of good works to which he affordeth life eternal crowning the favours himself inspired and in this regard he with S. Paul exalteth good works which are productions of that seed of grace which the Holy Ghost sowed in our hearts Doth not the Apostle say (a) (a) (a) Quos praescivit pradestinavis conformes fieri imagini filii sui Rom. 8. Aug. l. de praedest Sanctor c. 3. Antequam faceret nos praescivit nos in ipsa nos praescientis cum nondum fecisset elogit Aug. l. 13. God praedestinated those he foresaw would be conformable to the Image of his Son where four of the most famous Fathers of the Church S. Cyril S. Ambrose S. Chrysostom and Theodoret no otherwise understand this passage but that praedestination to glory followeth the prescience of good works And what would S. Augustine affirm when he said (b) (b) (b) Quae voluntas Dei injusts esse non potest venit enim de occultissanis meritis Apud Mag. l.
into the love of Jesus Christ St. BONIFACE IT is a thing very rare to see worldly love suddenly transported from the visible to the invisible from the temporal to eternal from errour to truth and from wretched passion to perfect charity Notwithstanding Histories furnish us with some examples and we often observe those who were very sensible in worldly affections when they found a good object were more fervent and couragious in the love of God Such were the heart of Saint Augustine Worldly lovers being cōverted are the most fervent in the love of God such likewise of generous Magdalene For both of them knew so well to make use of their losses that they seemed to have served their apprentiship unto creatures to learn how the Creatour ought to be beloved Architects when they build vaults and arches A goodly comparison make certain counterfeits of wood which they call Centries to serve as preparatives for their designs but so soon as they thereon have raised true and solid works they destroy fiction to admit veritie Much so it happeneth to souls as yet sensual they are taken with sleight affections which many times are not dishonest but ever light and far distant from perfection Yet therein is to be learned what we should do for a God immortal since we undertake so much for a mortal man But Jesus insensibly building his architecture in these loving hearts ruineth all these feignings of amity there to establish his love This which I say is evidently to be seen in the person Aglae a noble dame of Aglae and S. Boniface whose acts I will here produce to give instruction how to sanctifie worldly love by the love of Jesus Christ This Aglae was a Roman Dame of prime quality having a delicate wit in a beautifull body and powerfull passions in a great fortune She had been married but becoming a widow in an age as yet furnished with verdant freshness grace and beauty she had not buried all her affections in the tomb of her husband After she had a little wiped away the first tears which nature exacteth as tribute in such like accidents she quickly plaid so much the Courtier in her slight sorrow that she seemed greatly to desire as soon as might be to finish what she had never well begun She failed not to be sought unto by many gentlemen She is a worldly widow who saw her to be accomplished with all parts desired in an eminent marriage and although she denied not to like their services yet making no resolution to marry she was all for her self and for none else so much she feared to take a master in stead of a husband It is nothing commendable in a Christian widow Superfluities of widows to make a shew no longer to have a heart for the world so to draw all the world into her heart to change a moaning life into perpetual chatter turn her widow-hood into a petty Empire Aglae was not yet entered into vice but pleased her self so much to afford the love of her person and receive none that ere aware she was surprized and having disdained masters saw her self become the slave of a servant She had a Steward in her house named Boniface a Boniface Aglaes Steward witty man and of a good presence who mannaging the affairs of his Mistress discreetly forgat not his own He so well knew how to please her to His sweet behaviour conform to her humours to feed her with glorie whereof she was very ambitious to free her from cares and fill her heart with joy that he already possessed no ordinary place in her favours besides that he was handsom he had a singular grace in jesting without offence to any to utter good conceits and entertain his Mistress with all the delightfull occurrents of the Citie Love entereth in very far by this gate It is not always beauty which surprizeth for if it be not joyned with promptness of wit and discourse it is a bait which floats on the water without a hook Familiar conversation with an Officer so pleasing Dispositions to love should be avoided was no slight snare in the house of a young widow who lived easily and loved pleasure It is not without cause Saint Hierom would not endure to see about widows servants so frizled and quaint fearing lest love might render them Masters over their proper Mistresses Aglae began with pretty love-tricks which are the little idols of affection not observing that all these gentle daliances in a carriage too free still thought to be constant in innocency are not without danger But by success of time she felt her passion so much enkindled towards this Steward that she neither thought spake nor lived but for him not daring to discover her fancies so much is vice ashamed of its own conscience Boniface who had an intelligent and ready wit Aglae in love well enough imagined from whence these extraordinary favours proceeded which he received from his Mistress but the more he saw her grow passionate for him the more he persisted in his duty whether that he in the beginning would divert this affection which he perhaps thought not firm enough or whether he was willing to kindle the fire by a slight resistance His Mistress beholding him more serious in this matter than she wished let him plainly enough understand that having had the stewardship of her estate he should have the like of her heart and entertained him with more courtesie than was fit for a man of his employment and condition She in the beginning mannaged her affections with some discretion following the advise of Boniface who knew how to hide the matter his fortune not making him loose the rememberance of what he had been nor passion providence in what he might be Notwithstanding it being a thing very difficult long Disorder of love to restrain fury all composed of fire and violence the favours of Aglae so plainly appeared that they no longer could be hidden from the world which is a hundred-ey'd Argus She occasioned speech of her even to infamy with so much noise and scandal in the Citie that it much abashed all such as had relation to her But being of a haughty humour which rather useth to irritate passion by censure than amendeth manners she neglected what was said of her since she stood free from controul For love which had bereaved her of innocency and gravity despoiled her likewise of the care of reputation one of the greatest miseries may happen to a wretched soul She well saw her kinred neither had the will or power to hinder her pleasure which made her change close affection into manifest whoredom Love sometimes is weakened by over-much easiness Love is weakned by too much easiness of entertaining of it It is like the Polypus which finding nothing to oppose nor devour eateth it self by gnawing its feet and fins So this passion finding no more resistance with which
raise an Altar against his preferring your ends to his prejudice what do you call it if not tyranny since it is to enterprize upon the goods of your Sovereign who hath not any thing indispensable from his laws no not so much as nothing it self Nay if you afforded God some honourable association Reason 2 though that were tyrannical it would be It is a great sacriledge to make a Divinity of proper interest more tolerable but you allow him a wicked petty interest of honour of gain for companion which you plant in your heart as on an Altar and daily present it the best part of the sacrifice It is to injury a superiour to compare an inferiour with him It is said the very feathers of the Eagle are so imperious Feathers of the Eagle imperious Plin. l. 1. c. 3. they will not mix with the plumage of other birds if they do they consume them with a dull file And think you to mingle God who is an incomparable Wisdom a riches inexhaustible a purity infinite with feeble pretensions which have frenzie for beginning misery for inheritance and impurity for ornament The most barbarous Tyrants as the Mezentiusses found out no greater cruelty than to tie a dead with a living body and you fasten thoughts of the world dead and languishing with God who is nothing but life This is not a simple tyranny but a sacriledge The Civil Law saith you must not appropriate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authent Justinia Jus canonicum August ad Licentium your self sacred gold or silver nor transfer to prophane uses what hath been dedicated to God the like whereof is expressed in Laws Ecclesiastical According to which axioms S. Augustine said to Licentius if you had found a golden challice you would give it to the Church God hath granted you a spirit of gold and I may likewise say a heart of gold when he washed and regenerated you by the waters of Baptism and now so far are you from rendering to your Sovereign Master what is due to him that you make use of that heart as of a vessel of abomination to sacrifice your self to devils One Osea 5. Victimas declinâstis in profundum sacrificeth to love another to revenge a third to worldly vanity As for you behold you are altogether upon particular ends which take all the victims from God to throw them into the gulf of avarice A man who hath conceived this Maxim in his Lignuâ— offensionis est aurum sacrificantium Eccl. 31. 17. brain that his affairs must be dispatched at what rate soever hath nothing of God but for cremony he hath created a Temple to a little devil of silver who sits in the middle of his heart It is the object of all his thoughts the bayt of all his hopes and scope of his contentments there is his Tabernacle his Oracle his Propitiatory and all the marks of his Religion I wonder why in Ecclesiastes where the common Translation saith All obeyeth money another very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pecuniae obediunt omnia Pecuniae respondeÌ„t omnia Eccles 10. 19. ancient letter and derived from the Hebrew phrase hath Money rendereth all oracles for that is it which properly the word respondere signifieth But I cease to admire when I consider the course of the world for in truth I see money is like a familiar spirit such as heretofore Pagans and Sorcerers kept in secret places shut up in a casket or in some broken head or the body of a serpent when they became any thing irresolute they consulted with their Idol and the devil counterfeiting voices through wood and metal gave them answers Now adays the Devil money is in the coffer of the covetous as in a Chappel dedicated to his name and the Infidel if he have any business to perform in his family thinks not at all to take counsel of God upon it nor to appeal to conscience but refers all these enterprizes to the devil of silver who gives him forth crooked Oracles Shall I buy a Benefice for one of my sons who hath no propension to the Church but it must be provided in what sort soever The little devil answers Buy seeing you have money Shall I corrupt a faithless Judge whose soul I know to be saleable to gain an evil spirit Do so since you have money Shall I be revenged upon such a man whom I hate as death by suborning false witnesses and engaging them by strength of corruption in a bad cause Yea since money gives thee this power Shall I buy this Office whereof I am most incapable for never was I fit for any thing but to practise malice Yea since it is money which doth all Shall I take Naboth's vineyard by force and violence to build and enlarge my self further and further upon the lands of my neighbours without any limits of my purchases but the rules of my concupiscence Yea since thou mayest do it by force of money Shall I carry a port in my house-keeping which is onely fit for Lords sparing nothing from expence of the palate nor from bravery in such sort that my lackeys may daily jet up and down as well adorned as Altars on sundays Yea since thou hast the golden branch in thy hand Finally Parva loquor quidviâ— nummis praesentibut opta â—veniet clausum possidet arca Jovem Satyricon Pet. this is to say very little but if thou hast readie money desire all thou wilt it shall come to pass For thou hast Jupiter shut up in thy coffer said the Satyrist See you not much infidelity a great contempt of God plain Atheism Moreover that which likewise makes this manner of proceeding more detestable is Reason 3 that besides its Empire incompatible with God it insinuateth False pretext of interests with such subtilities and pretexts of religion as if it were most devout Black souls of sorcerers given over to all manner of execration make open war against God they say they are altogether for Beelzebub and keep the sabbath to yield him homage and have renounced all the functions of Christian piety in recompence whereof they raise mists in bright mornings by the power which the evil spirits gives them that hearbs and trees may die or such like for their witch-craft extends but to bodies But this furious passion of interests which now adays so powerfully swayeth besides that it sucketh the bloud and marrow of the people and bewitcheth souls which come near it with manifest contagion appears with semblances of religion and true Christianity although it be impossible to serve two Masters according to the words of the Saviour of the world and to accord the devil of proper interests with the Maxims of Jesus Enemies the most dangerous are ever the most covert it were better almost to fall absolutely into disorder than to be flesh and fish hot and cold to halt sometimes on Baal's side another while on the Temple of Solomon's part
the resentment of injuries Necessitie of salvation since prayer and sacrifice essential parts of our salvation cannot subsist without the pardon of our neighbour And pursuing this precept we have a tradition from the Hebrews which saith He who being entreated to pardon after warning given before competent witnesses if he shewed himself inexorable was surnamed as with a title of infamy the Sinner and held as one excommunicate as a rotten member and cut off from the society of the faithfull I likewise say necessity of salvation since according to S. Augustine without this virtue all devotion is but August super Joan. homil 10. Quid prodest quia credis blasphemas Adoras illum in capite blasphemas in corpore c. hypocrisie all religion blasphemy all faith infidelity To what purpose is it saith this Prelate to believe and blaspheme to adore God in his head and blaspheme him in his members God loveth his body which is his Church if you dissever your self from his body he will not for all that forsake his own members Hear you not the head which speaketh to you from heaven saying O Man it is in vain thou honourest me hating thy neighbour If any one whilst he is giving thee low obeysance with his head tread on thy foot thou wouldst in midst of all his complement cry out Sir you hurt me What is there either more powerfull or persuasive The horrour and confusion of revenge than these reasons Yet notwithstanding among so many lightnings and thunders which encompass us on every side there are to be found infinite many black souls in the world which practise hatred some in secret some in publick make vaunts to eternize their revenge in the everlastingness of their punishments What a horrour is it to see a man who besought and entreated with all earnestness to pardon a brother who hath offended him answereth with disdain furious and intolerable he will never agree nor hold correspondence with him no more than with a Turk or Moor Ah Barbarian Shut up that mouth unhappy creature and never open it at least never open it before the wounds of Christ which bleed against thee Thou wilt embrace no other friendship with thy brother but such as may be found between Turks and Moors Lyer that thou art seek yet out words more out-ragious to express the gall of thy passion For if thou knowest it not Turks and Moors retain the amities and sense of man whereof thou art despoiled Turks even in the general desolation of Moors entertained them into their Countreys and afforded them helps which thou hast denied thy flesh and bloud If that seem worthy of thee take a turbant and become a Turk But when thou hast put it on yet shalt thou find laws which will oblige thee to love a man The Turks have their Behiram a feast wherein they pardon all injuries and wilt thou turn Turk to retain an injury Out of God's Church out of the society of men out of nature bloudy monster as thou art Where wilt thou any longer find place in the world when thou once hast pulled down the Altars of clemency That also which is spoken in choller and hasty precipitation might seem pardonable in repentance were it not there are some who in cold bloud foster suits and immortal pertinacities and which is worst many times in publick shewing a fair face in secret they transfix the heart of a poor man like unto witches they rip up the bowels of wife and children to satisfie a revenge Barbarous man eat rather eat the miserable heart than pierce it perpetually with thy infernal bodkins I would in the rest be silent if there were not women who being infirm in all things get diabolical strength for revenge What may we say of a creature of this sex who being very slightly offended by another of the same sex whilst she advised by her Confessour disposed her self to all duties of satisfaction the other looked on her with a Gorgons eye and foaming with anger spitefully reviled her with bloudy words so that nothing now remained but to take her by the hair and drag her on the floar which violence reproved by other she repeated the burden of the old ballad That she wished her not ill but would never see her again Inhumane and furious creature a Maegera not a woman what mouth will you hereafter bring to the Altars which you seem to honour Have you any other than that by you polluted with this poisonous choller What heart remains in you for God Is there any part of it not steeped in gall What expect you at the hower of death and in the instant of your souls separation but that God repeat unto you your own words I wish thee no ill I will not put thee upon the wheel nor the rack I have neither rasors nor flames to torment thee but thou never shalt see my face Wilt thou then cherish quarrels maintain sides spread rumours either true or false secretly undermine the fortune of men and make thy self as inexorable to reconciliation as thou art inflexible to reason Lord have mercy on us Semper jurgia quaerit malus Angelus autem crudelis mittetur contra eum Proverb 6. a cruel Angel will be sent against thee an ill suit commenced a ruinous business a tedious sickness a loss of goods a confusion of understanding and then shalt thou see whether fire being in the four corners of thy house thou still retainest the itch of revenge But you generous souls march on by union to the chief of unities and think the onely revenge is well to be revenged on your self If as I have shewed pardon be possible glorious and necessarie why foment we our curiosities to enflame our feavours Let us take away these silly humane respects this slender pride which often broodeth under silken devotions and which is the cause that God is daily beheld and adored upon both the knees by those who will not see nor speak to any that have committed some slight indiscretion whilst feigning to honour God the Master with lips the servant within the heart is strangled Say O Christian say to thy self Am I more powerfull Goodly considerations to pacific the mind in my small family than God in the universe He daily endureth so many injuries not threatening mortals with his thunders what am I who have ears so tender Many have forgiven their deaths and I cannot pardon a cold countenance a silly word a slender negligence Is it a child is it a young man hath offended age excuseth him is it a woman sex a stranger liberty a friend familiarity He hath offended he hath displeased Vid. de I thee once and how many other times hath he done thee good offices But this is not the first time so much the better shall we bear what we already have suffered Custome of injuries is a good Mistress of patience He is a friend he did what he would
sin but by resigning her self to death But on the contrarie you observe some of the Gentiles who professed the happiness of the soul in the other life and the resurrection even on their tombs We at this day read in Rome the Epitaph of Lucius and Flavius two friends who witnessed In caelo spiritus unus adest Vt in die censorio sine impedimento facilius resurgam Brisson They would have but one grave on earth since their souls make but one in Heaven And that of Aulus Egnatius who maketh mention That all his life-time he learned nothing but to live and die from whence he now deriveth the joys of beatitude And that of Felicianus who having led a solitarie life saith He did so to rise again with the more facility being freed from trouble at the day of Judgement Where the Interpreters under this word Trouble understand his wife What voice of nature is this What touch of God What impression of verity In the Evangelical law besides the passages of S. Matthew 22. of S. John 5. of S. Paul 1. to the Corinthians 15. the Saviour of the world remained fourty days upon earth after his resurrection that he might be seen reviewed touched handled and manifested to more than five hundred people assembled together as writeth S. Paul in the fore-alledged place of purpose most deeply to engraft the mysterie of resurrection in the hearts of the faithfull 2. And as for that which concerneth reason this belief was acknowledged to be so plausible and conform to humane understanding that never hath there been any who doubted it were it not some hereticks furious infamous and devillish as the Gnosticks Carpocratians Priscillianists Bardesanites Albigenses and such like enemies of God and nature or Epicures and Libertines who finding themselves guilty of many crimes have rather desired not to be perswaded of the end of souls and bodies to burie their punishments with their life For which cause they framed gross and sensual reasons touching this truth unworthily blaspheming that which their carnal spirit could not comprehend What impossibility should there be in resurrection Reason of possibility to an Omnipotent hand We must necessarily say it comes either from matter or form the final or efficient cause It cannot come from matter since our bodies being consumed by death the first matter still remaineth and after a thing is once created never is it meerly reduced into nothing Shall it be said that God who made thee of nothing cannot make thee again of the remainders of matter and that he hath less power over dust than over nothing The Philosopher Heraclitus saith birth is a river which never dries up because nature is in the world as a workman in his shop who with soft clay makes and unmakes what he list Think we the God of nature cannot have the like power over our flesh that nature hath over the worlds Proceeds the impediment from form It cannot since the soul which is the form of bodie remaineth incorruptible and hath a very strong inclinatiion to its re-union Proceeds it from the end No since Resurrection is so the end of man that without Leoin l. 2. de mirac c. 52. it he cannot obtain beatitude for which he is created perfect felicitie being not onely the good of the soul but of the whole man Will then impediment arise from the efficient Wonders of nature cause And is it not an indignity to deny to the Sovereign power of god the restauration of a body he made being we daily see so many wonders in nature whereof we can yield no reason Why doth a liquor extracted from herbs by a certain distillation never corrupt Why is water seven times purged not subject to corruption Why doth amber draw a straw along which other mettals repel Why do the lees of wine poured to the root of vines make them fruitfull How with so base ingredients are so goodly and admirable glasses made Why do men by the help of a fornace and a limbeck daily make of dead and putrified things so wonderous essences What prostitution of understanding to think that the great Architect having made our bodies to pass through this great fornace of the world and through all the searces his divine providence ordaineth cannot render them more beautifull and resplendent than ever What should hinder him Length of time There is no prescription for him Multitude of men That no more troubles him than millions of waves do the Ocean since all Nations before him are but one drop of dew The condition of glorions bodies COnsider I pray the state of glorified bodies and observe that there commonly are four things irksom to a mortal bodie sorrow weight weakness and deformity These four scourges of our mortality shall cease in the Resurrection being banished by gifts quite contrarie to their defects We may truly say among the miseries of bodie there is not almost any comparable to pains and maladies which are in number so divers in their continuance so tedious in their impressions so sharp that it is not without reason an Ancient said health was the chief of Divinities and an incomparable blessing For what is a soul inforced perpetually to inhabit a sickly bodie but a Queen in a tottering and ruinous house but a bird of Paradise in an evil cage and an Intelligence tied to attend on a sick man As the bodie very sound serves the soul for a house of pleasure so that which is continually crazy is a perpetual prison Now observe that against the encounters of all sorts of pains and maladies God communicateth to glorified bodies the chief gift which is impassibility wherewith they shall be exempt not onely Apoc. 21. Abstergeâ— Deus omnem lachrymain ab oculis eorum c. Isai 49. Non esurient neque sitient neque percutiet eos aestus from death but from hunger thirst infirmities and all the diseases of this frail and momentarie life O God what a favour is the banishment from so many stones gravels gouts nephreticks collicks sciaticks from so many pains of teeth head heart so many plagues and sundry symptoms of malladies which afflict a humane body This good if maturely weighed will be thought very great by such as have some experience of the incommodities of this life Adde also thereunto a singular Theological reason that this gift shall not be in us by a simple privation as the non-essence which the Epicureans imagined but by a flourishing quality communicated by God to our bodies and which shall have the force to exclude all whatsoever is contrarie and painful onely admitting the sweet impressions of light colours melodies odours and other things pleasing to sense Note I say quality Scot. in 4. distinct 49. q. 13. Durand d. 15. 44. q. 4. num 13. for I am not ignorant Divines dispute concerning the true cause of the impassibility of a glorified bodie and that some place it in a virtue and external
winds in nature because if their influences be good in some things their furies are extreamly dreadfull in other We see how upon one part the winds drench huge vessels laden with men and riches on the other they tear up trees they ruin and overthrow houses We likewise find they favourably carrie the clouds Senec. nat q. l. 5. to impart showers to all the world they purge the air they cause a good temperature in the elements they are the occasion of commerce and navigations to make the riches of the world common We cannot be ignorant of their effects But as for their causes some commix atomes other attribute the production of it to the Sun which rarifieth the air other to vapours and exhalations Others say they are the sneesing of this vast creature called the world others think the element of the air is moved of it self And indeed we can say nothing more certainly of it than what the Prophet did That God produceth the winds Qui producit ventos de thesauris suis Psal 134. 7. Elias Thesbites in Verbo out of his treasures As for terrestrial Paradise it is a question among Divines never to be ended and which ministreth perpetual busines to all Interpreters upon Genesis Elias Thesbites durst boldly say that not onely the garden of pleasure was still in being but that doubtlesly many went thither and the passage into it lay open to them but that charmed with the beauties and contentments of this place they never returned Which may be refuted with as much ease as it was invented Origen and Philo following their allegories made a mystical Paradise and true idea's of Plato wherein they were imitated by Psellus who saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caldaean Paradise so calleth he it was nothing else but a Quire of celestial virtues which environed the heavenly Father and beauties of fire issuing from fountains of the first workman Some place it in Indie others in Mesopotamia where there would be much ado well to accord these four rivers but that recourse is had to the violence of the deluge We must confess there are many things unknown wherein God will exercise our faith but not satisfie our curiositie But nothing through al ages hath been so hidden and unknown as truth The Philosopher Heraclitus said That its Altar was in a cloudy cavern all covered with shades and darkness whereinto seldom any came And verily we see that since sciences were invented for the space of so many Ages we have beheld nothing but wranglings and wars among Philosophers who seeking to make dissection of the great body of this Universe have all mutually contended for the defence of truth as they say but many defending it have so ill handled it that they almost have dis-membered it and for a solid body have in the end retained nought in their hands but a fantasm It onely appertaineth to God to produce it and to make it known to mortals which he out of his infinite goodness hath at sundry times done But men blinded like unto Gyants Non credent mihi neque audient vocem meam have ever persecuted poor truth out of a certain spirit of incredulity and contradiction the plague and poison of wisdom After the Eternal Wisdom took lips of flesh to reveal the secrets of Heaven unto us four squadrons have furiously assaulted it The one of Jews the others of Gentiles the third of Mahumetans the fourth of Hereticks And now adays after Hereticks we must adde a fifth thereto which is that of Libertines The Definition of Libertinism the Description Division and divers effects of Libertines 2. LIbertinism is nothing else but a false liberty of belief and manners which will have no other dependence but on peculiar fancie and passion It is verily a strange monster whereof it seems Job made description under the figure of Behemoth Job 40. as much to say as a creature composed of all sorts of beasts of which it beareth the name Libertinism likewise is a sin framed out of all manner of sins whose effects it hath to possess the miseries Behemoth saith he eateth hay as an Ox and the Libertine from the table of Angels is brought back to the stall of beasts having no other care but to stuff his guts with corruptible meats having despised the immortal Manna The one hath his strength in his reins the parts dedicated to lust and the other is onely vigorous for impurity The one hath bones of brass and the other a heart of copper The one makes shew of some gristles framed of iron the other of some false moral virtues really nothing but iniquity Mountains bear grass to feed the one and the tables of great men plenty to entertain the other The one sleepeth in moist places under the shadow of reeds and the other in victualing-houses and idleness The one threateneth to swallow Jordan the river of the holy Land and Libertinism will annihilate the most sincere part of Christianity We may say of all these impious what S. Cyprian Spiritus insinceri vagi non desinunt perditi perdere deprovati errorem pravitatis infundere Cyprian l. de Idol vanitat Division did of devils These are impure and wandering spirits which plunged in sensuality and having lost the happiness of Heaven through the contagion of earth forlorn and corrupt cease not to ruin and corrupt Now observe they are not equal in malice or quality But when I somewhat nearer consider their state I find they are divided into six orders The first comprehendeth many spirits who are not of the worst being somewhat reasonably grounded upon the principal points of Religion but as much as they fail in all concerneth submission of spirit so much are they enamoured of their own wit and become lavish of tongue This often proceedeth either from birth education too free conversation some passion or from opinion of proper abilitie which is the cause they cut and mangle many things very confidently concerning the honour of the Church and oeconomie of Religion One while they strike at the Pope's authority another while they desperately throw themselves upon the multiplication of Religious Orders sometimes they censure all Ecclesiastical persons sparing none mean while they see not the subversion of Religion always began by the contempt of Priests Sometimes they scoff at Confessions and frequent Communions another time argue against the doctrine of Purgatorie then they slight Indulgences contemn Saints Images and Reliques sometimes declaim against other Ceremonies and Customs of the Church They ordinarily say Jesus Christ sufficeth them and that besides the blessed Sacrament there is no need to take pains in other devotions Nay that which more provokes and strengtheneth them in their beliefs is what they observe in others who not insisting in the more perfect ways of the universal Church create devotions to themselves which much incline to superstition for neglecting the great and essential Maxims of our faith they
of Princes and of Princesses good Prelates great and virtuous Ladies the wise the valiant the most notable States-men Generals of Armies Conquerours yea and the Saints most eminet in virtue There are others also Fiery but burnt with the fire of Comets which are maligne counterfeit vicious insolent pievish crosse covetous ambitious cruel arrogant inhumane violent and impetuous Of this matter were composed the Tiberiuses the Herods the Neros and the Domitians who seemed to be born for the desolation of mankind The Airy are likewise of two kinds very different for the one are of a temperate constitution which maketh them mild peaceable pious cordiall sociable gracefull affable courteous pliant witty liberall and active Of this kind are many gentle courteous modest and handsome women men of honour and of quality who make a noble Company and are infinitely apt for all the civilities of a laudable conversation But if they degenerate from this degree they become great caters great scoffers dissolute vain flatterers lascivious and brutish Others like unto stirred air are turbulent stormy cholerick suspitious impatient nice biting undertakers mutable mutinous unquiet murmurers and slanderers It is they who raise quarrels and litigious wranglings in the world who disturb men and affairs wherein they many times are as quick-silver in guildings onely used to make it resolve into smoke Of the Aquaticks some are slow and cold tastelesse without affection without cordiality wedded to their own petty profits and born for themselves Of this rank you see many that make a good shew who resemble those dryed-up or frozen fountains upon a throne of marble which have ostent enough but afford no water Others which like standing and marishy waters are close foul sluggish traiterous and dangerous Others like the sea are ambitious unequal uncertain fantasticall and capricious every moment changing shape in this great Comedy of the world Others are peaceable and usefull as goodly Fountains and great Rivers As for the Terrestriall they are stubborn inflexible dull and stupid of the condition of those people who thought they were at the end of numbers when they had counted to four and could go no further Some in the beginning appear what they are and others have a specious outside which makes them to passe for handsome beasts Sometimes they are loutish cloudy enemies of joy of innocent pleasure of beauty of witty conceits of discourse of inventions slaves of gain and traitours to their own life out of the exorbitancy of their avarice In this number you shall find many like to those which Theophrastus describeth who neither lend fire nor salt to their neighbours who wear hidious habits and cause themselves to be shaven very close that they may be at the lesse cost with their Barber who have Magazines of pedlers and who laden with old keyes walk every day up and down their grounds to see whither they have not changed place Some are like Poulcats others are Fawns and Satyrs who are addicted to base and shamefull lusts captious shifting impudent night-walkers and Hobgoblins who extreamly disturb the repose of humane life if laws armed with force endeavour not to dissipate them to make use of chains to restrain them The Subterraneans are Melancholick close hypocriticall silent fumish sad irreconcileable bloody and venemous They are very apt to hatch revenges long pondred to build labyrinths in their hearts wherein no day light appeareth Neverthelesse as they most times have an impotency in the execution of bad designs so they cherish but not satisfie their passions Yet do these qualitâ—es diversly commix one with another yea the highest with the lowest from whence proceed infinite variations in the spirit of man so that there is not any thing so changeable in totall nature or so hard to be known â—â— man Some seem to be born with good parts but through the want of some help of nature or instruction they degenerate into bad and render themselves very capable of deceits and illusions So many are become Huguenots for that they want vigour of judgement and see not that we rather should referre our selves to a Generall Councell then to their silly arguments Others abuse themselves in spirituall life and would willingly refine devotion even to the talking with Angels and the seeing a white Pidgeon Others to appear strong wits contemn all ordinary guizes make themselves extravagant and as the Antipodes of mankind Others put themselves into the number of confused Scholars who have store of learning but very ill-digested There are some who with much endeavour to seem wise become crafty they converse not but under a mask they set snares in every place they have the talent of plyantnesse They draw tribute out of the good turns they do their friends they make profit of all they become extreamly distrustfull and they would willingly be of that kind of which Theophrastus speaketh who every moment tell their money and make their Lackeys go before them for fear they should run away Others out of too much defire of glory become vain affected in their speech in their actions and in all their proceedings to the studying and learning by heart the slightest complements as do some women whom one would take to be virgins of the Goddesse Memory and such as boast elocution who traffick in hearers and invite to their sermons more then one would to weddings or burials Some out of an intemperance of neatnesse and of dotage upon health torment their life such circumspection use they in their diet their garments their furnitures in all things which are for their use They every where carry their bread and wine along with them and never sit well but in their own chair Others take delight to negottate they alwayes have their hands full of Papers they make a Registers office of their Cabinet they are great Formalists and strangely persecute the world with their punctualities They put one businesse into an hundred dishes and incessantly trouble all such as have to do with them Others desirous to make themselves ouermuch pleasing in their conversation become bablers and ceremonious they are importune and unseasonable in complements they go to prattle with their friends whilest they have a feaver they tell extravagant tales wherein they take themselves to be very facetious although at the latter end of the discourse they be asked where the conceit to be laughed at lies They burthen themselves also with news of no value They make a secret of every thing and give things out for mysteries which are proclaimed with a Trumpet There are some who not to seem flatterers tell truth with an ill grace they are great Censurers and they see not any one whom they reform not from the head to the heel If they put themselves upon matter of doctrine and eloquence they are the Fathers of wits and the creatours of excellent conceits under whom the Empire of learning circumvolveth and if they talk of State-matters of the Church of Justice and of
corruptible matter of Earth but after he became a Christian he lived upon the most pure influences of heaven S. Gregory Nazianzen saith he more breathed S. Basile then the aire it self and that all his absences were to him so many deaths S. Chrysostome in banishment was perpetually in spirit with those he most esteemed S. Jerome better loved to entertain his spirituall amities in little Bethelem then to be a Courtier in Rome where he might be chosen Pope And if we reflect on those who have lived in the light of nature Plato was nothing but love Aristotle had never spoken so excellently of friendship had he not been a good friend Seneca spent himself in this virtue being suspected by Nero for the affection he bare to Piso Alexander was so good that he carried between his arms a poor souldier frozen with cold up to his throne to warm him and to give him somewhat to eat from his royall hands Trajan brake his proper Diadem to bind up the wound of one of his servants Titus wept over the ruines of rebellious Jerusalem A man may as soon tell the starres in the heavens as make an enumeration of the brave spirits which have been sacrificed to amity Wherefore great hearts are the most loving If we seek out the causes we shall find it ordinarily proceedeth from a good temperature which hath fire and vigour and that comes from good humours and a perfect harmony of spirit little Courages are cold straightned and wholly tied to proper interests and the preservation of their own person They lock themselves up in their proprieties as certain fishes in their shell and still fear least elements should fail them But magnanimous hearts who more conform themselves to the perfections of God have sources of Bounty which seem not to be made but to stream and overflow such as come near them This likewise many times proceedeth from education for those who fall upon a breeding base wretched and extremely penurious having hands very hard to be ungrasped have likewise a heart shut up against amities still fearing lest acquaintance may oblige them to be more liberall then they would contrariwise such as have the good hap to be nobly bred hold it an honour to oblige and to purchase friends every where Add also that there is ever some gentilenesse of spirit among these loving souls who desiring to produce themselves in a sociable life and who understanding it is not given them to enlighten sands and serpents will have spectatours and subjects of its magnificence Which happens otherwise to low and sordid spirits for they voluntarily banish themselves from the conversation of men that they may not have so many eyes for witnesses of their faults So that we must conclude against the Philosophers of Indifferency that Grace Beauty strength and power of nature are on their side who naturally have love and affection §. 2. Of Love in generall LOve when it is well ordered is the soul of the universe Love the soul of the universe which penetrateth which animateth which tieth and maintaineth all things and so many millions of creatures as aspire and respire this love would be but a burden to Nature were they not quickned by the innocent flame which gives them lustre as to the burning Bush not doing them any hurt Fornacem custodiens in operibus ardoris Eccl. 43. at all I may say that of honest love which the wise man did of the Sunne That it is the superintendent of the great fornaces of the world which make all the most Love the superintendent of the great Fornace of the world Faber ferrarius sedens juxta in eodem considerans opus ferri vapor iguis uret carnes ejus in calore fornacis concertatur c. Eccl. 29 38. Pieces of work in Nature Have you ever beheld the Forge-master described by the same wise-man You see a man in his shirt all covered over with sweat greace and smoke who sporteth among the sparks of fire and seemeth to be grown familiar with the flames He burns gold and silver in the fornace then he battereth it on the Anvil with huge blows of the hammer he fashioneth it he polisheth it he beautifies it and of a rude and indigested substance makes a fair piece of plate to shine on the Cup-boards of the most noble houses So doth love in the world it taketh hearts which are as yet but of earth and morter it enkindleth them with a divine flame It beats them under the hammer of tribulations and sufferings to try them It filleth them by the assiduity of prayer It polisheth them by the exercise of virtues lastly it makes vessels of them worthy to be placed above the Empyreall heaven Thus did it with S. Paul and made him so perfect Act. 9. that the First verity saith of him that he is his vessel of election to carry his name among nations and the Kings of the Earth and that he will shew him how much he must suffer for his sake The whole nature of Pigri mortui oetestandi eritis si nihil ametis Amare sed quid ameris videte August in Psal 31. Hoc amet nec ametur ab ullo Juvenal Seven excellent things the world tendeth to true love every thing loves some of necessity other by inclination and other out of reason He who will love nothing saith S. Augustine is the most miserable and wretched man on earth nor is it without cause that in imprecations pronounced over the wicked it is said Let him not love nor be beloved by any The ancient Sages have observed in the light of Nature that there are seven excellent things to be esteemed as gifts from heaven which are clearnesse of senses vivacity of understanding grace to expresse ones thoughts ability to govern well Courage in great and difficult undertakings fruitfulnesse in the productions of the mind and the strength of love and forasmuch as concerneth the last Orpheus and Hesiodus have thought it so necessary that they make it the first thing that came out of the Chaos before the Creation of the world The Platonists revolving upon this conceit have built us three worlds which are the Angelicall nature Vide Marsilium Ficinum in convivium Platonis An exâ—ellent conceit of the Platonists the soul and the Frame of the universe All three as they say have their Chaos The Angel before the ray of God had his in the privation of lights Man in the darknesse of Ignorance and Sinne The materiall world in the confusion of all its parts But these three Chaoses were dissipated by love which was the cause that God gave to Angelicall spirits the knowledge of the most sublime verities to Man Reason and to the world Order All we see is a perpetuall circle of God to the world and of the world to God This circle beginning in God by inestimable perfections full of charms and attractives is properly called Beauty and
these laws and to break the Knots which God hath tied with his own hands for all the living is a vice which surpasseth all kind of brutishnesse Notwithstanding the evil manners of men corrupt things the most sacred and are the cause that some love their own Bloud farre above God himself and others even furiously persecute them I put likewise in the number of animall-Amities all such as love one another for sport for the Belly and Lust For they have no other scope they do not much better then wanton whelps who cease not to run up and down turn after turn dallying and playing one with another And such as love their wives no otherwise then for pleasure do like the male Crevisse who in his little Cavern hath 〈…〉 the 〈◊〉 of nature many females for whom he fights as for an Empire All this kind of proceeding smells too much of the brute beast nor can it have any merit in heaven The Amities of men are those which are exercised with reason and are ordinarily built upon three foundations Humane Amities and their foundation which Aristotle expresseth in the Treatise he wrote of it which are utility pleasure and morall virtue Utility is now adayes the most common Ciment of worldly Amities and you find few friends who hold it not in much esteem It is that which hath raised Towns Cities and the societie of men That which having raised maintaineth them by mutuall offices rendered one another in the necessities of ordinary life The hand must wash the hand and the finger the finger One contributes his counsel another his industry another his abilities another his pain one his pen another his tongue and another his feet All set themselves awork to do service to Amity I know Philosophers will say that this is somewhat mercenary it notwithstanding preserveth communities and he who would take it out of the world should find almost nothing in it but a meer shadow of Amity Particular Interest is as it were the fift Gospel of Interest the fift Gospel of many Christianity depraved in the minds of many and is the great God of the Time to whom millions of souls do homage Think not that so many busie spirits and men Avaruâ— Evangeliorum irrisor transgressórque perpetuuâ— Climach Grad 16. fervent to make a fortune care much for Idle friends although they were endowed with all the virtues of the Anchorets of the wildernesse They esteem not gods of clay although they had all the curious draughts of Polycletus upon them It is gods of Gold and silver they would have men which may give them whatsoever they desire They carry these dispositions even to Altars and make piety it self mercenary For we see many are little enough moved to hear of the greatest Saints in heaven when a discourse is made of their excellent virtues but if peradventure an extraordinary cure happen thither they runne by heaps and the saint which is the authour of them hath magnificent Altars waited on by many vows offerings Tertull. in lib. ad Natiaver Dâ—i vero qui magis tributaâ—â— magis sancti majestas constituitur in quaestum venditis totam divinitatem non licet eam gratis coli Amities of pleasure Merry jests and Candles It is the poverty of the heart of man to measure all things by proper interest but it is a maxime deep-settled through all Ages in the opinion of the multitude and one may truely say that to him utilitie is the mother of the Gods Others who have a more gentle spirit seek for pleasure in their affections I do not say those pleasures which we have placed in Animall Amities but some worthy recreation as that of the Mathematicks of Eloquence of Poesie of Painting of Musick ingenuous Sports pleasant jests most witty and quaint This hath much predominance upon spirits who love recreative pastime and I think the seven Sages of Greece should they live again would die for hunger in that house where one who can jest with a good grace might make a brave fortune These kind of amities although they may for a time be sweet to sense are subject to change according to the diversitie of Ages seasons humours employments and occasions The best men tie themselves to the honesty of morall Amities grounded upon Honesty virtues and singularly love one who is wise prudent courageous just temperate liberall magnificent weighing all this in the course of a life sutable to Aristotles Philosophy and do please themselves with the familiarity of such a man and are entertained by a Correspondence of manners a delightfull conversation and an affection very sincere but not extraordinary The third sort of Amities which the Pythagorian Amity of Demi-gods calleth of Demi-gods and which we may attribute to the most rare and excellent soul is among such as mutually love one another not for ordinary virtues but for celestiall qualities graces and singular gifts of God and interchangeably love in an extatick manner to wit by a rapture of spirit of heart and affection which causeth all things to be common among them so much as virtue and honesty permitteth Such was the Amity of the first Christians of whom with much wonder the Pagans said Behold how Vide ut invicem se diligant pro alterutro morisint parati Tertull. Apolog they love one another See how ready they are to die each for other and that which the Poets found to be a matter so rare reckoning up some few parts of true friends Christianity made it appear at that time in as many subjects as it had men But at this present the multiplication of persons hath abbreviated the extent of charity That generous spirit which borrowed the golden wings of the dove of the Prophet to fly throughout the world and to sacrifice it self for a neighbour is waxed cold and rests immured within its little house busing it self almost wholly in the preservation of its Individuums From the discourse of these sorts of Amity it is now much more easie to judge of the conditions of a good friend then to meet with the effects of it but if you will follow the way I shall prescribe I will shew you what choice is to be used First I am of Aristotles opinion that Great ones Qualities of a good friend Great men are noâ— ordinarily the best friends to speak according to the ordinary course of life are not very fit for Amities because they love themselves too much and make use of men as of Instruments for their purposes looking after nothing but the establishment of their own greatnesse Besides the licentious life they commonly leade in a fortune which permits them all is the cause that good men love them not unlesse they become as virtuous and magnificent as they are powerfull Which is the cause that being usually encompassed with a multitude of flatterers or of intercessed people who labour to enrich themselves in the mannage of
of the Hypocondry the disturbances of the waking the stupidities of the Lethargie the fits of the falling sickness the faintness of the Phthisick the heavings of the passion of the heart the pangs of the collick the infections of the leprosie the venome of ulcers the malignity of the plague the putrefaction of the gangrene and all which is horrible in nature After all this it is made a God to whom Elogies Hymns Songs and victimes are offered Empire over the heart is given to it a soul not created but for him who hath saved it is subjected fetters are honoured and its Tyranny adored There are many millions of men in the world Disasters of evil love who would be most fortunate and flourishing if they knew how to avoid the mischievous power of this passion but having not used any consideration or endeavour they have abandoned their bodies to dishonour their reputation to infamy their estates to pillage and their lives to an infinity of disturbances and torments Hence it is that virgins of noble bloud are stolen away that families are desolated that parents are precipitated into their Tombs by ungratefull children that so many young widows are dishonoured in the world that so many miserable creatures after they have served for talk to a City die in an Hospitall that so many little innocents are made away by a death which preventeth their birth that so many Infants are thrown into life as froth of the sea exposed to poverty and vice by that condition which brought them forth Hence is it that chaste wedlocks are disturbed that poysons are mingled that Halters are noozed that swords are sharpned that Tragedies are begun under the Coverture of night and are ended in a full day-light upon a scaffold O God how happy might a soul be which would well consider all this and take what I am about to speak as a letter sent from heaven for the remedy of infinite many evils which in this passion environ our miserable life I invite hither every age each sex all conditions I entreat my Readers to peruse these lines with the same spirit wherewith I addresse them and although it befell me to treat of this subject in my other works notwithstanding never have I yet undertaken it with so much method vigour or force as at this present I will shew you the Essence the Causes the Symptomes and the effects of love as religiously as Vereenndiā periclitari malo quà m probationē l. 1. de anima c. 17. I can possibly supposing my self not bound to follow Tertullians opinion who though very chaste spared not to speak of this subject a little grosly saying for excuse that he had rather put himself upon the hazard of losing shame then a good argument I made you see in the beginning of this treatise that love considered in generall was properly an inclination to the good of Conformity which putteth on divers faces according to the sundry objects and wayes it pursues to arrive thither If it go directly towards God and reflect on a neighbour as his Image loving the one for himself and the other for his Authour this is charity If it diffuse it self upon divers creatures sensible and insensible which it pursueth for its pleasure and commodity it is an appetite and a simple affection as that which is towards hunting birds books pictures pearls and Tulips If it be applyed to humane creatures loving them withall integrity by a reciprocall well-wishing it is Amity If it regard the body for pleasures sake it is a love of venereall concupiscence which being immoderate even Tertull. in exhortatione ad castitatem Nec per aliud fit marita nisi per quod adultera in the intention of marriage fails not to be vitious which made Tertullian say that the same thing an Adulterer would do the married likewise did If it be chaste and guided within the Limits which the Law of God prescribeth it is conjugall love If it overflow to sensuall pleasures It is Luxury S. Denis saith It is not love but an idoll and a fall from true love And Plato Plato in convivio in his Banquet addeth that sober love is contentment of heart eyes and ears but when it will content it self by the other senses namely that of touching it is not love but a spirit of insolency a passion of a servile soul a rage of a triviall lust which maketh shew to love beauty but through its exorbitancy descended to the worst of deformities I know there are learned pens which here distinguish Division of Lone all love into two parts and say there is one of consideration and another of inclination They call it love of consideration when one is therein embarked with a full knowledge and a setled judgement love of inclination when one loveth not able to give any reason But I find this division is not exact enough insomuch as it confoundeth the Genus and Speeies and doth not clearly distinguish the members of this body since all love is nothing else but an inclination and since that which is made by consideration inclineth the loving to the thing loved Whence it appeareth that to mention a love of inclination is to say love is love without any further explication I had rather say there are two loves the one of Election which resulteth from Consideration and is formed when after one hath acknowledged a thing to be fair profitable and pleasing he out of reason affects it The other of humour when without consulting with reason one is suddenly surprized by some secret attractive in the thing loved without giving himself leasure to judge what it is and this properly is to love by humour and fantasie which is now adays the most ordinary love but not the best It is a kind Love of humour of love which quickly beginneth and which never ends slowly so full it is of inconstancy It seems to it self all its bands are silken although they be rough chains it will not take pains to consider them It thinks not it cherisheth the wound nor looks it back on the hand which gave it It is heedlessely engaged and signeth transactions without reading them that it may not be ashamed to abrogate what it made or to entertain that which kills it There are many miserable ones who daily marry upon the first sight and whose amities arise but from a glance which passeth away more swiftly then a shadow and then there must be a thousand repentances to redeem the pleasure of one moment It is ever better to preferre Election for though in the beginning it had not so much sweetnesse in the search it hath lesse sorrow in the possession But to enter farther into the knowledge of Carnall love it is good to penetrate the causes and effects thereof which will the more perspicuously enlighten us in the choice of remedies We see many people in the world who being tormented by this evil euen unto folly seek
for pretexts to cover their passions some saying It is a touch from heaven and an effect of their Horoscope which cannot be diverted Others Casus in culpam transit Velleius Pater culus complain they are bewitched and that they feel the power of magick Others cast all the blame upon devils who notwithstanding think not so much of them as they may imagine for love comes easily enough from naturall causes without going about to seek for it in the bottome of the Abysse I here remember what Pliny recounteth of one Cresin who manured a piece of ground which yielded him fruit in abundance while Plin. l. 18. c. 16. his neighbours lands were extreamly poor and barren for which cause he was accused to have enchanted them Otherwise said his accuser his inheritance could not raise such a revenue while others stand in so wretched a Condition But he pleading his cause did nothing else but bring forth a lusty daughter of his well Filiam validam bene curatam fed and well bred who took pains in his garden with strong carts and stout oxen vvhich ploughed his land and the vvhole equipage of his Tillage in very good order He then cryed out aloud before the Judges Behold the art magick and charms of Cresin vvilling to shew that we must not seek for hidden and extraordinary causes where ordinary are so evident So in the like case we may say it is a thing most ridiculous Haec sunt veneficia mea Quirites to see a body composed according to nature found and very strong which hath fire in the spirits and bloud in the veins which continually feeds high lies soft and perpetually converseth among women the most handsome to complain of celestiall influences or the sorseries of Venus Totall Nature especially since Interiour causes of love the corruption of sin conspireth to make love It sets Reason to sale if it carefully take not heed and insensibly draweth it to its side There is not almost a stone whereunder some scorpion lyeth not there is not a place where concupiscence spreadeth not out some net for us It fighteth against our selves makes use of our members as of the Instruments of its battels and the Organs of its wiles There is sedition within and warre without and never any repose but by the singular grace of God Tertullian writes the chastity Tertull. de Velandis Continentia majoris ardoris laboratior of men is the more painfull the fervour of concupiscence being the more fiery in their sex and one may justly say that such as persist all their life time in great resistances and notable victories are Martyrs of purity who having passed through fire and water hasten to a place of refreshment We have all one domestick enemy which is our own body that perpetually Rebellion of the flesh S. Climach de castita te grad 15. in fine Quomodo illum vinciam quam ut amem a natura suscepimus Est cooperator hostis adjutator atque adversarias auxiliator simul infidiator c. almost opposeth the dispositions of the spirit If I go about to fetter it saith S. John Climachus it gets out of my hands If I will judge it it grows into favour with me If I intend to punish it it flatters me If I will hate it Nature commandeth me to love it If I will fly from it it saith it is tyed to my soul for the whole time of my life If I will destroy it with one hand I repair it with another Is it too much cherished it the more violently assaults me Is it too much mortified it cannot almost creep watching withers it sleep on the other side fatteneth it whips torment it and dandlings corrupt it By treating it ill I endanger my life by pampering it I incurre death This sheweth how Saints fortified themselves with much precaution diligently observing the condition of Nature the causes of temptations and the maladies of the soul thereby the more successefully to practise the cure They who are most retired said the fore-alledged Authour fail not to feel domestick warres but such as indifferently expose themselves to objects are violently both within and without assaulted The beauty and handsomnesse of one sex is a sweet Beauty imperious Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 49. Alii reddunt fetam alii pulchâ—it udinem ut sept naginta Interpretes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poison to the other which entreth in by the eyes and maketh strange havock And I wonder not at all that the Scripture compares it to a Panther a savage and cruel beast which with teeth teareth those she hath amuzed with the mirrour-like spots of her skin drawn to her by the sweet exhalation of her body It is more to be feared said an Ancient then the horns of the Bull the teeth of the Lion the gall of the Aspick yea then fire or flames and the holy Abbot of mount Sinai saith that had not God given woman shamefac'tnesse which is the scabbard wherein this sword is Climach de castreate kept there would be no salvation in the world The love of women caused Sampson's David's and Salomon's shipwracks It hath besotted Sages conquered the strong deceived the prudent corrupted saints humbled the mighty It hath walked on Sceptres The love of women dangerous parched the lawrels of victours thrown trouble into states schisme into Churches corruption among judges fury into arms It hath entered into places which seemed inaccessible but to spirits and lightnings And if beauty be so much to be dreaded when it hath no other companions how dangerous think we is it when it causeth to walk along with it pomp apparell attractives dalliances cunning wires liberty of conversation merriment Good chear Courting Idlenesse Night sollitude familiarity Need we to require any other charms then those to work the ruine of a soul Yet besides these open causes there are other secret ones to be found in the love of humour and fantasie which insensibly fetter a mind and suffer it not to find its chains A modern Authour hath of late written a treatise of the love of inclination wherein he speaks very pertinently of its originall and doth according to his saying Monsiur de la Chambre seem to draw it a second time out of its Chaos To understand his opinion we must presuppose that which S. Thomas saith That totall Nature loveth to present it self in the objects proposed unto it And as they continually proceed from all things coloured images S. Thom. l. 4. contra gentes c 11. The secret attractives of love and figures as it were wholly spirituall which make themselves to be seen as in looking-glasses and are received into the eies to contribute to the effect of sight so every body hath its projections and unperceivable influences as we find in the power of Amber and the Adamant which attract Iron and straw by the expiration they
that its depth was his exaltation He went back again into the kingdome of Sarazens in Africk where being known he was suddenly stoned to death in a popular commotion and buried under a great heap of stones in which place his body long remained unknown to all the world but it pleased God that certain merchants his countrey-men sailing into that countrey saw in the night a Pyramis of fire to rise up over his tomb which caused a curiosity in them to see what it was and coming to dig into it they found this venerable old man who was so gloriously buried in his own triumph they brought him back into his own countrey where he is all this time reverenced out of an antient Devotion of the people which the holy See permitteth rather by way of toleration then expresse Canonization The second Treatise Of HATRED § 1. It s Essence Degrees and Differences WHat a Comet is among stars Hatred is Hatred a hidenus Comet among virtues It is a passion maligne cold pernicious deadly which ever broodeth some egge of the serpent out of which it produceth infinite disastres It is not content to vent its poison in certain places and times but it hateth to the worlds end yea as farre as eternity To set before your eyes the havock it maketh in a soul it is necessary to understand it in all the degrees and dimensions thereof For which purpose you shall observe that Hatred being properly an hostility of the appetite against those things which it apprehendeth to be contrary It s nature to its contentment It hath some similitude with Choler but there is much difference as between pieces engraven and painted which may easily be defaced Choler is more sudden more particular more ardent and more easie to be cured Hatred more radicall more generall more extended more sad and more remedilesse It hath two notable properties whereof the one Its properties consisteth in aversion and flight the other in persecution and dammage There is a Hatred of aversion which is satisfied to flie from all that is contrary to it There is another Enmity which pursueth and avengeth and tends to the destruction of all whatsoever The first property hateth the evill the second wisheth it to the authour of the evill and when it hath once possessed a black soul it maketh terrible progressions and is especially augmented by four very considerable degrees First it beginneth in certain subjects by a simple Its degrees aversion and a hatred of humour which is the cause we have an horrour at all those things that oppose naturall harmony which appears as well in the good constitution of body as in the correspondencies of senses and the faculties of the soul with their objects And although this contrariety be not alwayes evident enough unto us yet there is some feeling which in the beginning maketh us many times to have an aversion from some person whom we never saw and from whom we have never received the least suspicion of affront or dammage Be it out of some disproportion of body of speech of behaviour or whether it be there is some secret disaccord we often hate not well knowing the cause thereof which very easily happeneth to the femall sex For women being full of imaginations the vivacity of fancy furnisheth them with infinite many species of conveniences and inconveniences that cause a diversity of humours which very seldome make a good harmony but if they do it is ever easie enough to be disturbed There are loves and hatreds which cannot be put on and put off as easily as a man would do a shirt which teacheth us it is very hard to make one to love by commands as if we went about to introduce love by cannon-shots The first degree of Hatred is properly called Antipathy and is so generall in nature that it The natural antipathies passeth into things inanimate and into bruit beasts which are no sooner born but they exercise their enmities and warre in the world A little chicken which yet drags her shell after her hath no horrour at a horse nor at an elephant which would seem so terrible creatures to those that know not their qualities but it already feareth the kite and doth no sooner espy him but it hasteneth to be hidden under the wings of the hen Drums made of sheep-skins crack as it is said if another Jo. ◠Por a in Chao ther be strucken near them made of a wolfs hide and such as are made of the skin of a camel scare horses The lion is troubled at the crowing of a cock Cabbages and herb-grace cannot endure each others neighbour-hood such enmity they have and a thousand other such like things are observed in nature wherein there are such expresse and irreconciliable hatreds If man who should moderate his passions by reason suffers himself to run into Antipathies and naturall aversions and doth not represse them by virtue it falleth out they increase and are enflamed out of interest contempt slander ill manners outrages offences or out of simple imaginations of offence which then causeth a second degree of hatred which is a humane hatred consented to with deliberation which putteth Humane hatred it self into the field to exercise its hostilities here by injuries there by wrangling here by forgery there by violence and by all the wayes which passion inventeth to do hurt by Abject courages hate with a cold and cloudy hatred which they long hatch in their hearts through impotency of vindicative strength The haughty and proud do it with noise accompanied Its differences with disdains affronts and insolency All they who love themselves tenderly perpetually swarm in hatreds and aversions seeing themselves countre-buffed and crossed in a thousand objects which they passionately affect All the most violent hatreds come out of love Hatred of love and namely when lovers the most passionate see themselves to be despised despair of amity transporteth them to a◠outrageous hatred finding they have afforded love the most precious thing that is in our dispose to receive scorn There are likewise who without receiving any injury begin to hate out of wearisomnesse in love and coming to know the defects of such as they had the most ardently loved they take revenge upon the abuse of their own judgement by the evill disposition of their own will and do as those people who Quintil. decl 17. Non habent proximorum odia regressum quaecunque nexus accepere naturae quae sanguine visceribúsque constructa sunt non laxantur diducta sed percunt burnt the Gods they had adored Whether hatred arises out of a weary love or whether it proceeds from an irritated love it is ever to be feared and there are not any worse aversions in the world then those which come from the sources of amity Quintillian also hath observed That the Hatreds of neighbours are enmities irrecoverable and wounds which never are cured because bands
the eternall and unquenchable fornace of all chaste affections He hath all his desires limited and replenished since as he sees nothing out of himself so he cannot desire any thing out of himself If you imagine the sea saith S. Augustine Mare co gitas non est hoc Deus omnia quae sunt in terra homines animalia non est hoc Deus Augin Psal 85. it is not God If you imagine the earth with so many rivers which moisten it so many herbs and flowers which enamel it so many trees which cover it so many living creatures which furnish it so many men which inhabite and cultivate it it is not God If you in your thoughts figure the air with all its birds so different in shape so various in plumage so diversified in their notes it is not God If you go up to those Chrystaline and Azure vaults where the Sunne and Moon and so many Starres perform their career with such measure it is not God If you behold in heaven innumerable legions of Angels Spirits of fire and light resplendent before the face of God as lamps of balsamum lighted before the propitiatory it is not God but God is he who comprehendeth all that who bounds it and incomparably surpasseth it All things say Divines are in God by way of eminency as in the Exemplar Cause which mouldeth them as in the Efficient Cause which produceth them as in the Finall Cause which determines them but they are in a manner so elate and exalted that those same which in themselves are inanimate in God are spirit and life All the Creatures we have seen produced in the revolution of so many Ages are as Actours which God Quod factum est in ipso vita erat Joh. 1. who is the great Master of the Comedy which is acted in this world kept hidden behinde the hangings in his Idea's more lively and more lustrous then they be on the stage The World strikes the hour of their Entrances and Exits of their life and death but the great Clock of God in his Eternity hath at one instant strucken all their hours Nothing to him is unexpected nothing unknown nothing new All that which tieth the desires of the most curious all that which suspendeth the admiration of the sagest all which enflameth the hearts of the most passionate Lands and Seas Magazines of Nature Thrones Theatres Arms and Empires all are but a silly drop of dew before the face of God Then how can God but live contented within himself Ecce gentes quasi stilla fitulae quasi momentum staterae reputatae sunt ecce insulae quasi pulvis exiguus Libanus non sufficiet ac ad succedendum Isa 4. 16. since the smallest streams of the fountain which springs from his bosome may suffice a million of worlds O ungratefull and faithlesse soul the same Paradise which God hath for himself he hath prepared for thee he will thou beholdest thy self that thou contemplatest thy self that thou reposest thy self in his heart yet thou flutterest up and down like a silly butterfly among so many creatures so many objects so many desires perpetually hungry ever distant from thy good ever a traitour to thy repose and glory Beggarly soul which beggest every where Miserable soul which in every place findest want in abundance Ignominious soul upon whose front all loves have stamped dishonour when wilt thou rally together all thy desires into one period When wilt thou begin to live the life of God to be satisfied with Gods contentment and to be happy with Gods felicity § 5. That we should desire by the imitation of Jesus Christ THe second Reason that I draw from the second 2. Reason of the onely desire which Jesus had in seeking the glory of his heavenly Father Model which is the Word Incarnate the Rule and Example of all our actions is that Jesus Christ had no other desire on earth but to suffer to be dissolved and to annihilate himself for the glory of his heavenly Father by subjecting rebellious powers to his Sceptre and by gaining souls of which he infinitely was desirous even to the last moment of his life The Plato lib. de ordine universi apud Viennam Philosopher Plato in the Book of the order of the Universe writeth that all the Elements naturally desired to evaporate themselves in the Celestiall Region as it were therein to obtain a more noble and more eminent state of consistence Now the deaf and dumb desire which things inanimate have to be transformed into a nature more delicate is most apparent in the sacred Humanity of the Son of God which although it alwayes remained within the limits of its Essence it notwithstanding had an ineffable sympathy with the Divinity being totally plunged therein as iron in burning coals It in all and through all followed its motions will and ordinances as true dials wait on the Sun nor had it any desire more ordinary then to make a profusion of it self in all it had created Theology teacheth us that albeit the will of God were necessitated in certain actions as in the production of the love which sprang from the sight of God notwithstanding in others it was altogether free able to do and not to do such or such a thing according to his good pleasure as at such or such a time to go or not to go into Jury Able of two good things which were presented to chuse the one or leave the other as to do miracles rather in Jury then in Sidon Able also Nonvolebat in Judaeam ambulare Job 7. 1. to do the things ordained him by his heavenly Father out of motives and reasons such as his wisdome thought best to chuse In all those liberties never pretended he ought but the Glory and Service of his Father Good God what sublimate is made in the limbeck of Love what evaporations and what separations of things even indivisible are made in the five great annihilations which Theology contemplateth in the person of Jesus Christ First the inseparable Word of God seemeth to make a divorce but a divorce of obedience and to separate it self but with a separation alwayes adherent by the condition of a forreign nature transplanted into Radius ex sole portio de summa de spiritu spiritus de Deo Deus Tertul Apol 2. Greg. l. 28 mor. cap. 2. the Divinity Secondly he by a new miracle permitteth that this Humane nature tied to the Divine nature be separated from its subsistence its last determination and substantiall accomplishments Thirdly that Glory be separated from the estate and condition of Glory yielding his glorious soul up as a prey to sadnesse Fourthly he separateth himself not onely from the signs and conditions of a Messias but almost from the resemblance of a man being become us a worm Lastly he draws himself into the interiour of his Quasi ignis effulgens thus ardens in igne soul
that we cannot look upon them but if with these defects we also there find a soul wicked ungratefull an enemy to God and men we then conceive such horrour that one had need to be more then a man to endure them Now we were in this estate which I speak of for besides the misfortunes and calamities which encompassed us on all sides we were enemies to God by having been too much a friend to our selves and which is more we could not have one silly spark of love for him if it were not inspired into us by himself mean while he accepteth us and appropriateth us to himself among all these contrarieties He out of his goodnesse will not lose him who through his own malice delighteth to lose himself he then stretcheth forth his hand unto him when the other tums his back the one flyeth and the other pursueth this fugitive with the pace of his charity even into the shadow of death He calleth him he flatters him he courteth him and not content to pardon him a crime he promiseth him a Kingdome What may one say of so profuse a Bounty How can we in the world so greedily seek for all the contentments of nature seeing the God of nature so roughly handled in the world which he built with his own hands we cannot abide the stinging of a fly a noise a smoke the sight of a thing which is in any sort displeasing a world must be made of gold and silk to satisfie our desires Jesus is the sign of a Contradiction reverenced in appearance and in effect used as a thing of nought O how divinely hath Saint Augustine expressed the humour of a worldly man an enemy to the life of God in the book he wrote of the Christian Combat Jesus was not wise enough according to the opinion of the world He hath indifferently taken upon himself all that which his heavenly Father would not shewing any Aversion from things the most distastefull This is it which is hard to digest It displeaseth the covetous that he coming into the world hath not brought with him a body of gold and pearl It displeaseth the luxurious that he was born of a Virgin It displeaseth the proud that he so patiently suffered injuries It displeaseth the nice that he endured so many afflictions and torments Lastly It pleaseth not the timorous that he dyed Prophane spirits cease not to say but how can that be done in the person of God and in stead of correcting their vices which are very great they find cavills at the perfections of Jesus Christ which are most innocent § 4. The Conclusion against Disdain VVIll we still out of humour love things pleasing It is a shame to have an Aversion against one for some defect of body or some other deformity of nature when we are bound to love him to sensuality and have a perpetuall distaste against all which may maintain virtue A Father and a Mother to have an aversion against their own children under colour that they have some defect in nature and in stead of regarding them with an eye full of pity and compassion to comfort their infirmities wipe away their tears and provide for the necessities of their life to leave them at randome in the storm and if out of necessity we must do them some good to throw them out bread in an anger as if they had committed a great crime to come into the world in that rank which the providence of God had prepared for them what a shame is it to entertein amities and petty loves onely to please flesh and bloud that if the eyes find not contentment the heart will no longer observe fidelity This creature which hath heretofore been so much beloved is now forsaken rejected and used like an excommunicate having no other crime but some deformity of body some infirmity or other accident nothing at all in its power to remedy A husband traiterous to Altars and to the Sacrament of Marriage barbarously useth a wife who brought with her the wealth of her parents and her own heart and body in lawfull wedlock but now this carnall man taken in the snare of his lust by a wretch and a prostitute rejecteth a lawfull wife as if she were a serpent or the froth of an enraged Sea elswhere to satiate his brutishnesse to the prejudice of his reputation and the death of his soul Must I here produce the actions of Infidels to confound ours One Mnesippus relateth in Lucian How that he one Lucianus in Toxaride A generous act of a Pagan who teacheth us powerfully to command over our Aversions day seeing a man comely and of eminent condition passing along in a Coach with a woman extreamly unhandsome he was much amazed and said he could not understand why a man of prime quality and of so brave a presence should be seen to stir abroad in the company of a monster Hereupon one that followed the Coach overhearing him said Sir you seem to wonder at what you now see but if I tell you the causes and circumstances thereof you will much more admire Know this Gentleman whom you see in the coach is called Zenothemis and born in the City of Marseilles where he heretofore contracted a firm amity with a neighbour-citizen of his named Menecrates who was at that time one of the chief men of the City as well in wealth as dignities But as all things in the world are exposed to the inconstancy of fortune it happened that having as it is thought given a false sentence he was degâ—â—ded of honour and all his goods were confiseated Every one avoided him as a Monster in this change of fortune but Zenothemis his good friend as if he had loved miseries not men more esteemed him in his adversity then he had done in prosperity and bringing him to his house shewed him huge treasures conjured him to share them with him since such was the laws of amity the other weeping for joy to see himself so enterteined in such sharp necessities said he was not so apprehensive of the want of worldly wealth as of the burthen he had in a daughter ripe for marriage and willing enough but blemished with many deformities She was saith the history but half a woman a body misshapen and limping an eye bleared a face disfigured and besides she had the falling sicknesse with horrible convulsions Neverthelesse this noble heart said unto him Trouble not your self about the marriage of your daughter for I will be her husband The other astonished at such goodnesse God forbid saith he I lay such a burthen upon you No no replyeth the other she shall be mine and instantly he married her making great feasts whilst the poor Father was rapt out of himself with admiration Having married this miserable Creature he honoured her with much regard and made it his glory to shew her in the best company as a trophey of his friendship In the end she brought him a goodly son
Book which comprehends all secrets we at least should consider the divine Providence in the matter of the burdens of all the world to diminish our nicenesse to gain opinion and understanding which may alter our judgement A sage Roman shewing to an impatient man the Sence l. 3. nat quaest Praeferri scies quid deceat si cogitaveris orbem terrarum notare whole world surrounded in a great deluge of miseries said unto him I assure my self you would not so much play the milk sop nor have a soul so effeminate if you would think that the whole world swimmeth in a dreadfull sea of calamities All things conform themselves to the nature of their originall and we have elsewhere said that Bees bred in the dead body of a Bull Bees bear the figure of a ball on their bodies carry the resemblance of their Progenitour pourtrayed by certain little lineaments in their proper body The world hath produced us and Jesus Christ hath regenerated us by his Death and most precious Bloud never should we rest untill we carry upon us some token Glorisi care portate Deum in corpore vestro 1 Cor. 6. of nature wailing and of a God suffering according to S. Pauls precept Glorifie and hear the Image of God in your body § 6. Advice to impatient Souls IMpatient Souls to you I speak I ask you Is it a small motive to you to suffer that have the Universe for a Companion God for an Example and God for the Guerdon of your Patience All creatures saith S. Paul sigh groan and are as it were in labour Rom. 8. 22. expecting that day wherein all things shall be glorified in the resurrection of bodies and will you be of so Ad communem hanc Rempublicam quisque promodulo exsolvimus quod debemuâ— quasi canonem passionum inferimus S. August in Psal abject a courage as to be like unprofitable burdens with arms acrosse in the midst of a suffering world and before the eyes of the God of suffering Is it not a scandall to the Religion we professe often to afflict our selves with great and heavy sadnesses for causes most light To see too you would make one think the Law the Sacraments and Jesus Christ himself were cast away Where is the Consolation of holy Scriptures the fruit of Preachings the sweetnesse of Prayers Where is that huge cloud of Examples of so many Patient ones whose courages you so often have admired where are good purposes good thoughts where are so many resolutions so well taken in the time of prosperity must the least adversity make you to shrink back Verily Ideots and silly women who have neither the wit nor knowledge which you have do many times bear no flight burdens with much courage and you after so many good instructions lay down arms and make it appear that stupidity hath more foree with them then all the precepts of wisdome have power over your weaknesse People who live according to nature find remedies for their sadnesse in nature it self Bathings Wine Playes Balls Hunting open Air and so many other recreations make them passe away their evil Is it possible but that the cosideration of the first verity and the divine Providence should mitigate yours What is it can have such power over you It is strange that things the most frivolous torment you Call back into your thoughts what I have said to you concerning the matter of your pleasures It greives you you have not thrived in this affair nor have had the successe of reputation which you exspected what a folly is this as if I should be troubled that the air and winds were not at my dispose Will you never cease from usurping that which appertaineth not to you will you never order your own house without taking care for things out of it You afflict you self for a word spoken of you wretched that you are to tie your felicity to the condition of tongues There would almost be Very true no slander if it were not made slander by thinking thereon you torment your self for the losse of health or of some other good which was very pretious with you Impute your crosse to your affection so excessively to have loved a blessing which you might lose and to have coveted all good things without you to have an ill guest within your own house You put your self upon the rack with the fear of the future why do you set your foot into the possession of another why do you not leave the future to the divine Providence why do you reap dolours in a field where you are not permitted to sowe you incessantly complain of poverty of sicknesse and other inconveniences of life if you think to live here free from pain you must build a world a-part and not be contented with the elements which served your ancestours turns God here distributeth burdens as the father of a family doth offices to all his domesticks every one must bear that which is allotted him otherwise if he do not he is a bastard and not a legitimate child and if having one he hear it Quod si extra disciplinam cujus participes facti sunt omnes ergo adulterini non fâ—â—ii Heb. 12. 8. with a perpetuall vexation he deprives himself of the crown of patience the value whereof is as inestimable as the force thereof hath in all times been judged invincible Have you forgot what S. Paul said If you be saith he out of the number of those who live in a regular discipline and who daily have their petty charge in Gods family wherein they are subjects I assure you you are not used like children of the house but as very bastards left to live at randome Believe me our burdens are like the stone of the Sybils which to some weighed Dio. Chrys orat 13. Marvelous stone of Sybils like lead and to others as a feather oft-times the weight or lightnesse of your evils proceeds from nought but your own disposition Imagination hath made you believe it nice breeding which hath been bestowed on you and evil habits wherein you have been perpetually nousled fail not to accomplish your misery Accustome your self a little to do that work well for which you came into the world Learn that you must bear the miseries of mans condition since you participate of humane nature and that thanks be to God you are not a monster When you have learnt to suffer something you will begin to enter into the possession of your soul in which alone you shall find all felicities if so you be united to your beginning Courage poor impatient one raise your self a little above your self by the grace which is given you from on high and so many good assistances which you can never want The God of patience and Consolation will confirm you will fortifie you and will give you the reward of your fidelity The seventh Treatise Of HOPE § 1. The Description
Essence and appertenances thereof HOpe is the gate of a great Pallace replenished with riches It is in my opinion the place The Image and nature of Hope which Tertullian termeth when he calls it the portresse of Nature It looketh on and considers upon one side pearls which are as yet in the shell and Naturae jaâ—tricem on the other upon Roses in the midst of thorns which it thinks it may enjoy with some labour Such is the nature of Hope according to S. Thomas It is a motion of the S. Thom. 1. 2 q. 40. art 2. appetite which followeth the knowledge one hath of a good future possible and somewhat difficult It hath two arms with which it endeavoureth to pursue and embrace objects whereof the one is called Desire and the other Belief to be able to obtain what one desireth Thus doth learned Occham define it It is not sufficient Occham quodlibeto 3. q 9. to say that a thing is beautifull pleasing and profitable to create Hope unlesse it be shewed it is possible and that one may arrive thereunto by certain wayes which are not out of his power who hopeth So Hope if it be reasonable hath ordinarily wisdome strength eloquence amity and money for it for these are the things which raise its courage At the gates of passion we see huge heaps of people of all manner of dispositons who flatter it and behold it of one side lovers who seek for a mate For Philo said it was the virtue of lovers on â—hilo lib. Quod deterius c. the other side Courtiers who run after favour on the other aspirers who canvas for offices and dignities on the other Laborours and Merchants but above all there are many young-men bold and resolute who therein have a great share because as saith Aristotle they Arist l. 2. Rhet. c. 12. have little of the past and much of the future Or as S. Gregory Nazianzen affirmeth for that nothing is Nazian de vita sua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to a fervent spirit Moreover it sitteth upon a Peacock and its face is encompassed with a Rainbowe by reason it infinitely charmeth and recreateth the minds of such as follow it by very pleasing semblances and as King Mithridates saith it hath I know not what kind Mithrid in epist Graecis of sweetnesse which pleaseth even then when it deceiveth but if you observe it you shall find it holdeth an Anchor in the right hand to fix the desire of the wise as on the contrary it carryeth in the left hand an enchanted mirrour wherein it letteth fools see a thousand slight trifles all which turn into smoke Pleasure waiteth on it whilst we hope for it is that which sweetneth all the labours of life and which serves for a spur to all great and generous actions But if it falls out that things happen not as they were figured in the imagination then are all these Courtiers delivered over to a furious Monster called Despair which drags them down to the foot of a mountain and oft-times drencheth them in gulphs and precipices Behold in few words the nature definition difference composition object subject the causes and the effects of hope Let us now see how we may govern this Motion § 2. That one cannot live in the world without Hope and what course is to be held for the well ordering of it THey are of too haughty a strain who never friendly entertein Hope and think there is no life for them if Felicity be not alwayes at their gate The condition of creatures is such that all their blessings never come to them all at one It were to go about to expresse a word without letters to compose a happinesse without joyes and contentments succeeding one another How can hope be banished from earth sith Heaven which is so well content hath not renounced it The blessed souls after the vision of God do yet hope something which is the Resurrection of their bodies to which they most ardently wish to be reunited those which are represented under the Altar in the Apocalypse who ask vengeance Apoc. 6. of their blood at the tribunall of the Divine Justice are instantly clothed with white garments in token of this most bright flesh which is to be joyned to their immortall spirits Heaven which expecteth nothing for the perfection of its beauties ceaseth not to revolve each moment of the day and night to diversifie them But we must confesse that earth is the place of Hopes which are as seeds of our Felicities from whence it cometh that what the Grecians call to some we name it to hope Our soul here resembleth the Sperare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First Matter which is perpetually enamoured of new forms and as the understanding of Angels according to the saying of a great Philosopher is all that which it ought to be from the beginning and becometh not Carolus Bovilus de intellectu humano Angelico new at all Contrariwise Humane understanding is nothing in the beginning and becomes all in processe of time So our will is like unto white Writing-tables wherein we easily write or blot out all we will The estate of perfection must be expected to imprint it with a lasting Character So many young plants so many little living creatures so many children so many imperfections so many wishes warn us that we may live here with hope we have so little of time present that we are enforced to dilate our selves upon the future This insensibly delighteth us and stirs us as Trees which seem to take pleasure to be rocked by the winds It being resolved that we necessarily must expect and hope The good husbanding of hopes whilst we are in the world It remaineth to consider how we may well employ this passion in hoping good things and hoping them by wayes very direct and in an orderly manner First It is a shamefull thing to say there are such who hope all that which is to be feared One promiseth himself the death of a Kinsman the other the confusion of a family another to seduce some silly maid another to debauch a married wife another to satisfie his revenge another to scrape together as much as his avarice can wish and so many other things which are most unhappy Hopes the successe whereof God sometimes permitteth when he will chastise wicked men What a horrour is it to hope for crimes and to feed ones self with anothers evils as if one sought nourishment from coals and serpents If our thoughts be not alwayes so high as the glory of heaven at least let us not abase them so low as Hell If they cannot be divine let them not be inhumane let them ty themselves to blessings permitted and not to objects so unworthy One may expect wealth children health knowledge honour an office a marriage and so many other things which are commodious for humane life without desiring disasters
be for our advantage There are who escape out of prison by fire others who are faln into precipices very gently and have in the bottome found their liberty others to whom poysons are turned into nutriment others to whom blows of a sword have broken impostumes so true it is that the seeds of good hap are sometimes hidden under the apparances of ill Besides this give your self the leisure to find out the To take things at the worst whole latitude of the evill which strikes you Take if you think good all things at the worst and handle your self as an enemy yet you shall find that this evil is not so bad as it is said that many have gone that way before you and that if God permit it he will give you strength to bear it The fear it self which is the worst of our evils is not so great a torment since it affordeth us precaution industry and fit means and suggesteth us wayes to fear no more If you never have experienced evil you have much to complain that you so little have been a man and if you have some experience of the time past it will much serve you to sweeten the apprehension of the evils to come Vanquish your own conceits as much as you can and pray them not to present unto you under so hideous a mask those pains which women and children have many times laughed at If you in the beginning feel any horrour and the first rebellions of nature lose not courage for Fiducia pallens Statius Theb. Rodericus Toletanus rerum Hisp l. 5. c. 23. all that since the Poet painted Boldnesse with a pale visage We have often seen great Captains as Garcias to quake in the beginning of dangerous battels because their flesh as they said laid hold of their courage and carried the imagination into the most hideous perils Lastly be it how it will be you shall find the remedy of your fears in the presence of that which you fear since there are some who in the irresolution of some affair do endure a thousand evils and so soon as the determination thereof succeedeth though to their prejudice they fell themselves much more lightned Many prisoners who stand on thorns in prison expecting the issue of their triall go very resolute to execution seeing it is better to die once then to live still in the apprehension of death David shook with fear Reg 2. 12. wept and fasted lay on the ground for the sicknesse of his young son But after the death was denounced him he rose up from the earth changed his habit washed and perfumed himself then having worshipped in the house of God he asked for his dinner and first of all comforted Bathsheba upon this accident whereat his houshold-servants were amazed But he taught them we must not afflict our selves for those things whereof there is no remedy I conclude with the last kind of fear which comes from things very extraordinary as are Comets Armies of fire Prodigies in the Heavens and the Air Thunders Lightnings Monsters Inundations Fires Earthquakes Spirits Spectres Devils and Hell Good God! what terrour is there in this miserable life since besides these which are so ordinary with us we must expect other from places so high and so low But howsoever we notwithstanding do find courages which surmount them with the assistance of God although it do not ordinarily happen without some impressions of fear otherwise we must be far engaged in stupidity Comets Eclipses flying fires and so many other Meteors do not now-a-dayes so much affright since we have discovered the causes which is a powerfull proof that ignorance in many occasions makes up a great part of our torments Pericles strook Stratagem of Pericles Polyaenus l. 3. a fire-steel in an assembly of his Captains and Souldiers who were astonished at a thunder and lightning happened in the instant of a battel shewing that what the heavens did was that he was doing before their eyes which marvellously satisfied them Superstition makes a thousand fantasies to be feared whereat we might laugh with a little wisdome The Euseb l. 1. de praeparat Evang. c. 7. Egyptians were half dead when the figure of a huge dragon which sometimes of the year was shewed them did not seem to look well on them and the Romans fell in their Courage when the Cocks which governed their battels did not feed to their liking Hecataeus Hecataeus apud Cunaeum l. 2. de Rep. Hebraeorum an antient Historian telleth that Alexanders whole army stood still to look on a bird from whence the Augur went about to derive some presage which being seen by a Jew named Mosellan he drew an arrow out of his quiver and kill'd it mocking at the Grecians who expected their destiny from a creature which so little knew its own As we laugh at this present at these fopperies so we should entertain with scorn so many dreams and superstitious observations which trouble them enough who make account of them Wild beasts inundation of rivers productions of mountains big with flames sulphur and stonas are other causes of terrour nor hath there ever been seen any more hideous then that which happened these late years in Italy in the last fiering of Mount Vesuvius The burning of Vesuvius in the year 1631. Julius Recupitus which is excellently described by F. Julius Recupitus Then it there can be nothing seen more able to excite terrour unlesse in an instant the bottome of Hell were laid open and all the hideous aspects of the torments of the damned Yet it is a strange thing how among waves of fire which ran on all sides clouds of Ashes which appeared like vast mountains continuall Earthquakes countrebuffs of Hillocks and of houses of Abysses of Gulphs and of Chaoses there were people to be found who yet thought upon their purses and took the way towards their houses to lay hold of their slender substances which makes us see that there is nothing so horrid where the soul of man returned to it self findeth not some leisure to breathe The monsters of the Roman Amphitheatre which in the beginning made the most hardy to quake were in the end despised by women who were hired to combat with them Things not seen which it seems should most trouble the mind because they are most hidden are also in some sort surmounted since we read how that many great Anchorets lay in Church-yards infested with ghosts and spectres and about solitudes in forrests and wildernesses the most retired in the midst of so many illusions of evill spirits as it is written in the Acts of Saint Anthony S. Hilarion and S. Macarius There is nothing but the day of Judgement Hell and the punishments of the damned we should reasonably fear and not out of visionary scruples to free us from all fear § 4. That the Contemplation of the power and Bounty of God ought to take away all our fears BUt if these reason
him away when instantly behold he was hanged on a gallows fifty cubits high which he had caused to be prepared for his enemy his ten male children were made the companions of his punishments and his whole race was destroyed O God of Justice what Thunders and what Tempests fall upon men of anger bloud and revenge O God of the patient and eternall mirrour of patience may my sould for ever avoid these three regions of Gall Hatred and Fury to become a Mistresse over its Passions which have hitherto tormented it And may it arrive in that fortunate Island where divine Tranquility dwelleth May it enter into thy temple and may the eternall odours of the sacrifice of Reconciliation of Mercy and Propitiation mount up to thy throne which thou taughtest us upon Calvary in the bitter and sharp dolours of thy body amidst the sorrow of heaven the darknesse of the sun the opening of sepulchres the breaking of stones the effusion of thy bloud and the desolation of thy Soul The thirteenth Treatise Of ENVY and JEALOUSIE §. 1. The Picture thereof MAtthias Vienna in the piece of work which he confesseth to have carefully laboured The picture of Envy the space of thirty years to make a present thereof to Pope John the two and twentieth giveth us a picture of Envy when he depainteth it born on a Dragon with a Coat-armour wreathed all over with Serpents a Helmet on its head figured with Bee-hives to signifie that the Envious like unto Bees carry sharp and sweet and a Target all over pourtrayed with Batts enemies of light as is that which beareth it Should I amply dilate my self upon his conceits setting aside all the inventions of Poets and Painters upon this subject I would place it not in the deserts of Lybia where the Sun onely shineth on sands and rocks but in the midst of Virtues because such are the objects of Envy I would give it a fierce eye a countenance spitefull and dusky what is more sad and direfull I would paint it sucking the heads of Aspicks for its ordinary repast since so holy Job describeth Caput aspidum suget Job 20. 16. wickednesse nor should I be deceived it living on poison I would set two companions by its sides which S. Bonaventure giveth it the one whereof is called S. Bonavent in diaeta Oola and the other Oliba the one saith he signifieth the sadnesse which Envy hath at the prosperity of another the other the ignominious joy it conceiveth upon other mens disasters I would make it dine and sup by candle-light but they should be serpentine lights whereof the same Doctour maketh mention which cause straws to seem like unto serpents so the slight imperfections of men which are but straws are by the Envious esteemed the malices of a serpent I would have Truth present a Torch before its eyes to dazle those infernall lights but the miscreant should turn its face to the other side for it hateth all which is true and solid I would make virtue appear before it with a branch of Palm in its hand but this caitiff should vomit up frogs to marre this brave monument of worth according to the ingenious model which Cypselus giveth us Verily the words of the Envious are as so many frogs which on all sides besiege the benignities of virtue I would paint round about it screetch Owls and Hyena's and all manner of maligne creatures One cannot do too much to expresse the malice of it Lastly I would make it to feed on it self as the beast of Martreas the Enchanter and that it should rise again out of its bloud and wounds ever ready for new torments For doth not this infamous passion ordinarily do so §. 2. The Definition of Envy its severall kinds and first of Jealousie BUt let us leave this pourtraict and tell you that Definition of Envy Envy which is a sorrow one hath for the good of his like thinking it to be prejudiciall to his own ends ever since by the malice of our enemy it entred into the world hath many officers and servitours who notwithstanding are not alike evil I see in this Picture First degree pf the Envious some like Rachel who seeing her self barren and her sister Leah very fruitfull would not really cut the throat of her sisters children but onely with much earnestnesse desired to have issue and for that cause she said to her husband the Patriarch Jacob Give me children or let Gen. 30. Da mihi liberos alioqui moriar S. Thom. 2. 2. q. 36. me die with grief Many saith S. Thomas are in this degree which properly is Jealousie for they are pensive comparing their want and imperfections with the plenty and perfections of others to see themselves reduced to that condition albeit they have no purpose to prejudice the prosperity they behold in another and such are not the worst In this rank are many old folks who envie the graces pleasures and good successes of young people many men painfull and little prosperous who are troubled at the great felicities of their likes many Merchants and handlecrafts-men many women and maids who are vexed with some discontent when they see the beautie gracefull carriage gentle behaviour estimation and account wherein their companions are and others also are troubled to observe in them wit devotion and more virtue then they could wish Others honour these fair parts but they would that those who have them were wholly at their dispose without having recourse to any other The great love which many have towards themselves The seed of Jealousies and the desire they shew of coveting to be in all things the onely of their kind are the feeds of infinite many Jealousies So we see old Captains who having been eminent in a thousand occasions and having bred and raised to themselves a flourishing reputation out of a world of labours and in a very long course of years are stung to the quick when they hear speech of some new prowesses of young people daring and fortunate who find out short wayes to hasten to the Temple of honour and do in little time that which others could not with much pain industry service and toil This afflicteth the hearts of men experienced to whom it then seems that this new-come-man is born as a worm in wood to gnaw and wither up the Laurels whence they hoped to gather immortall crowns This Passion very often affaileth Prelates Princes Jealousie for honours and dignities Sovereign Monarchs and by how much the dignitie is exalted so much the more the fire of Jealousie therein finds matter and bait A man who beholdeth himself on a throne in the most supream glitters of glory who seeth so many powers to bow under his feet who is the God of Battels of War of Peace Life and of Death the distributour of Fortunes the arbitratour of Differencies who makes himself an avenging Mars and the pacifier of minds when he pleaseth who
the midst of Compared to the pit of the Abysse Apoc 9. 2. this smoke strange grashoppers are seen which waste and consume all that is verdant What is the pit of the Abysse but Jealousie And what are those smokes but its suspicions and what is the darkned Sun but Reason all over oppressed by Passion and what are those grashoppers but the evil effects of cruel Jealousie which over runneth mankind Ah! How many innocent Ladies have been wounded by this monster in their honour more precious with them then life Ah! How many miserable wives have served for victimes to the fury of enraged husbands who have thrust a sword through the moity of their owne flesh to satisfie their barbarous Tyranny Our eyes are still moistned with this bloud and our minds cannot speak of it but with horrour All the Jealousies men entertain for the goods and persons of the world have this proper that they presently make their deformity appear in the disorder of sundry passions which tosse turmoile them Who could see a jealous heart should behold a huge swarm of distrusts and suspicions which issue The havock it makes in the heart thence as spirits of Hell and hasten to whisper in its ear she becometh cool in love she was in such a place to watch an opportunity to see such an one If she be simple she dissembles if she be prudent she is cunning if she be pensive she contriveth plots if she be lightsome she figureth fruition to her self Never did a more detestable plague come out of the Abysse to trouble the peace of Marriages never was any thing seen so unjust never any thing so cruel An innocent Advice to women creature who abhorreth sin as hel sees her self wounded in reputation more dear to her then life transfixed with mortall arrows all covered over with ordure and bloud in the soule of a passionate man afterward this unhappinesse stretching further first filleth the house with division then the neighbours with curiosity and the whole city with a tale which trotteth on tongues Many times they passe from sport to actions tragicall direfull and diabolicall It hath happened that Jealous women running up and down the streets and fields to discover their husbands loves have been torne in pieces by wild beasts and husbands have been hanged and strangled for having sought by infamous wayes into the secret of confession Many times banishments and murders have followed which have put all into combustion witnes Theodosius his appeal and Mariamne of whom I have spoken very amply in the first volume of this Book It is undoubted that a husband makes his wife loyall by accounting her such and that he who suspecteth evil in an innocent creature gives her occasion of sin Never doth a generous husband slightly fall into these weaknesses Women also are most injurious when they give cause of suspicion by a licentious life which striketh the understanding of the most stupid man It is to cast oil into the flame and to wish it may not burn when one in all occasions carrieth her self ill and cannot endure suspicions which ordinarily wait on actions too free as the shaddow on the body And that which is more insupportable is that certain women chast enough in their conscience will needs many times appear Libertines to increase the distrusts of a husband and to hold his soul in a hell of torments when they should by all wayes endeavour to diver his Jealousies A woman is ill advised to complain of the Jealousie of her husband when she thinks it sufficeth to have a husband for the Sacrament and a friend for her own liking and so that she preserve her self from the extremity of Infamy that all is permitted her in wedlock When she imagines it a decent thing to be alone and in the obscurity of darknesse with men who are not reputed Angel-Raphaels guardians of Chastity to roam and run up and down the streets orchards and gardens to hearken after appointments walks and junketings to receive and write love-letters to be quaint and to desire to be esteemed such to serve others in their humours and to wish to be alike served to wear a wanton garment to be bare-brested to talk freely to live wantonly to despise all that is said to follow her own pleasure Doth not all this tend to prostitution of Honour and to shipwrack of Chastity § 3. Two other branches of this stock which are Indignation and malicious Envy with calumny its companion BUt let us lay aside that which concerneth the Jealousies of Marriage There are others plunged in Two other sorts of the envious Indignation this passion who have a perpetuall indignation to see those to prosper who are really wicked or whom they in their thoughts do imagine to be so They would willingly call God in question and see not to speak with S. Augustine that the fish which they esteem happy August in Psal 91. in the bait hath the hook already in his throat I behold others who afflict themselves and are unquiet not for these considerations only which were more tolerable but because others are farre more excellent then they either in wit industry beauty or in estate desirous out of an irregular appetite of proper excellency and most palpable ambition to stand in all things transcendently conspicuous to the prejudice and abasement of others and such Envy saith the most eminent of Doctours is of all the most perfect and absolute and is ordinarily to be found among concurrencies of age of fortune and profession We see others who are not content with simple thoughts but thrust their passion forward to wretched effects and I observe that these are disposed to evil by divers motives Some have a dark and cloudy Envy as the Philistims who went and secretly filled the pits with earth which the Patriarch Abraham had made with much labour for the benefit of many so we behold them who silently seek to frame obstacles against all the good works which they observe to be begun casting the stone of scandall as far as they can then pulling back the arm which threw it Others are possessed with a furious 1 Reg 18. 11 and fantastick Envy as that of Saul who setting himself loose to the extravagancies of his maligne spirit sought to transfix David with his launce to the wall when he for his Recreation plaid on the harp so we see mischievous souls who out of a transportation of frenzy do brutish acts against such as wish them well Others have a determinate Envy and a formall habitude which proceedeth to rage to glut themselves in bloud and massacres such was that of Josephs brothers and of Cain who embrewed his hands in the bloud of Abel out of the jealousie of a sacrifice It seldome happens but that this Fury concludeth in some execrable Tragedy At least it hath calumny for a perpetuall companion which is a hideous monster whose picture anciently Apelles drew He
of devils to draw life drop after drop out of a miserable body But not speaking at this present of these extremities of Cruelty which arise out of Hell it is evident that the Hardnesse of heart and the harshnesse of a nature devoid of Compassion is a monster in humane nature All great souls have I know not what tincture of good nesse which rendreth them pliant to the afflictions of such as suffer It is a feeling which God hath poured into the masse of mankind and which he would have communicated by the prime men of the world to all posterity The tradition of the Hebrews holdeth that the Mildnesse of the first men Patriarch Noah recommendeth mildnesse even among beasts accounting it a capitall crime to tear off a member of a living beast And the most sage common-wealths Fab. Quintilian l 5. cap. 9. have walked in the same wayes since that of Athens condemned to death a young child who took delight to prick out the eyes of crows and having made them blind let them fly for his pastime It judged this heart was base and bloudy and practised its first apprentiship of crueltie upon birds to exercise it one day upon men The Carthaginians publickly condemned Plin. l. 8. c. 16. a very industrious Citizen for no other cause but for having made a lion tractable supposing that a man who had so great conversation among wild beasts would lose all he had humane in him and put on the manners of a tyrant What can those answer to this call of Nature who are ashamed to compassionate their neighbours seeing pity extends it self even to beasts They fear that by shewing compassion it may be thought their courage thereby is greatly effeminate and see not that to seem valiant they cease to be men Conquerours have wept over their Laurels as yet Compassion of great courages all verdant blaming the just rigour of their arms albeit they could not hate the glory Marcellus desired to quench the coals of the city Syracusa with his tears Titus seeing the city of Jerusalem all covered with dead bodies found his heart much softned therewith protesting it was an act of Heaven and not an effect of his own disposition There is some touch of Divinity in good natures and God hath alwayes been pleased that they who nearest approach to him should be the most humane The first Images of the Saviour of the world were ordinarily painted in the form of a Lamb and it was likewise a Lamb of God which represented him in Great Constantine's Font and which poured forth the water of Baptism to shew us that the fountains of his Bounty ran throughout the whole Church The holy Ghost hath never been seen Concil 6. in Teul can 82 Damasus in Pontifieibus qui est potius Anastafius Bibliothecarius in the form of an Eagle or of a Hawk but of a Dove to stamp on our manners the impressions of his bounty It is an insupportable thing when there is observed even among those who approach nearest to Altars and who consecrate the Lamb of God in their hands some to be of imperious spirits and wills inflexible who torment poor subjects and make them groan under Non dominantes in Cleris sed forma facti◠gregis ex animo 1 Pet. 5. 3. their Commands They resemble Semiramis who on her Banners bare a Dove which in its beak held a bloudy sword as meaning to say that under a vvomans face she had the courage and stem violence of tyrants So their name theircharacter and degree testifieth Revertamur ad populum nostrum à facie gladii columbae Hier. 46. 16 nought but mildnesse but their manners are full of rigour and acerbity which wound hearts even to bloud This happeneth to many out of a certain stupidity in such sort that it seems they entering into office at that instant drink of the water of forgetfulnesse which Rigour misbecometh persons Ecclesiasticall Its causes and differences in them blotteth out the memory of all they were to become that which they ought never to be They forget their inferiours are men who put their precious liberty to wit a good inestimable into their hands as a pledge and that they must very skilfully handle them there being not a creature in all nature more tender or more sensible then the King of creatures They consider not that the power of one man over another is a thing which is alwayes somewhat suspected by nature on what side soever it come and that it must be practised insensibly so that the flesh be rather cast into a slumber then irritated To others it comes from a most refined pride which being under the subjection of a superiour kept it self close in the interiour of the soul a serpent enchanted and fast asleep but so soon as he sees himself armed with a sword of authority he cuts with both edges not sparing any one as if the great mystery of making a dignity valuable were to encompasse it with all the ensignes of terrour Some are not Porta in Chao of a bad nature and do resemble the sea which is not by nature salt but the sunne stirreth up unto it vapours cold dry and terrestriall which being burnt by heat spread themselves on the superficies of the water and cause saltnesse so these lights of authority which environ a man raise smokes in him which being not wel tempered by prudence leave a bitter impression on manners communicating some haughtinesse to words and conversation It is gotten in others by a long assiduity of superiority which is the cause that beholding themselves perpetually with a head of gold and a breast of silver they consider not that being in some sort like to Nabuchodonozors statue they yet have feet of clay Others come thereunto by an indiscreet zeal and out of small experience of humane things who are no sooner raised unto some degree but they talk of reformation of correction of chastisements and to see them you would say they were so many Archimedes who seek for a place out of the world to set foot in of purpose to turn the world to psie-turvey Their power is not alwayes answerable to their purpose which makes them sad and dejected in their courage causing them to fall back to the other extremity from whence it cometh that they are one while harsh and another time gentle and by inequality in their manners thrust all into disorder That is it which Saint Gregory the great observed Gregor M. in epist ola ad Utbicum in Abbot Vrbicus saying that his Monastery was in distemper because he made himself unequall one while flattering some and another while reprehending the rest with immeasurable anger Lastly there are others who have a very good conscience and whose manners are rigid and they be not imprudent but they have such a desire to frame the whole world to their humour that out of the assiduity of their admonitions
God calling Theutbergue he at least should then have all facility in his marriage with Valdrada but the Pope considering the evil practises of this lustfull love which had scandalized all Christendome and the former usage of his wife he let him understand that this match was for ever forbidden Provoked desire burns to fury and he again beginneth a most notorious whoredome since he could not colour it with the title of marriage Thereupon menaces and thunders from Rome follow and the name of Valdrada is mentioned in all excommunications reiterated one after another The miserable Lotharius seeing himself crossed by God and men perpetually pricked with remorse of conscience resolved to take a journey to Rome and to present himself to Hadrian the second successour of Nicholas and to get his absolution and to mediate the affair of his marriage his heart still propending towards her whom he so unfortunately had loved The Pope harkened to him and received him to penance and disposed himself to say Masse wherein he was fully to finish the affair of his reconciliation When he came to the instant of Communion he takes the venerable Hoast in his hand and addresseth himself to king Lotharius and all his complices ready to communicate and sayes to them Sir if it be true that having renounced your unchaste loves you this day do present your submissions to God and to the Church in all sincerity come near you and yours to this blessed Sacrament with all confidence in the mercy of God But if you still retein the old Leaven of your inordinate affections get you from the Altar both you and all those who have served you in this businesse if you will not be involved in the vengeance of God This speech was a stroke of thunder that affrighted the king and his followers and which made many of them instantly to retirâ— Lotharius was ashamed to go back and albeit he yet felt the flames of his love to burn in his heart yet failed he not to passe further with his greatest intimates and friends From that time not any one of those who had unworthily communicated had any health all miserably died and the poor Lotharius returning from his voyage found the end of his life and direfull passion in the city of Placentia Valdrada submitting her self to a just penance obteined absolution from Pope Adrian Gontier and Theutgard seeing themselves deposed without hope of recovery armed their pens against the Pope to no purpose But afterward Gontier made great submission that he might be reestablished yet obteined not what he desired for it was answered him that it was from respect of honour and temporall gain that all these humiliations proceeded and therefore it were much better for him to persever in the exercise of his penance which was so much the more bitter unto him for that he had in the beginning of this businesse prostituted his Niece to King Lotharius under the hope of marriage which his ambition figured to him So true it is that God chasticeth vice with a rod of Iron in such as too near approch the Sanctuary Valdrada is not alone among the Ladies of the old Court who hath made her self to be talked of in so ill a sense Love appeared as weak and shamefull in Ogine Queen of France Mother of Lewis Outremer who transported with foolish affection married her self to a young gallaâ—t nâ—med Heribert sonne of him who had betrayed and imprisoned Charls the simple her husband 5. The like passion was scandalous in the time of Annals of France Philip le Bel in three noble Princesses married to three sons of France who were all accused of unchastity by their own husbands and fell into horrible disasters to teach women of quality in what account they ought to hold the honour of chastity 6. But verily never any thing in this kind did equal the exorbitancy of Queen Eleanor who renounced Fâ—ance which had eyes too chaste to tolerate her disorders She going along to the conquest of the holy land with King Lewis the young her husband lost piety and reputation resigning her self to the love of a Sultan Sarazin the turbant nor dusky colour of a hideous man being able to stay the fury of her passion She was the daughter of William the last Duke of Aquitane who in his time was a scourge of mankind he alone at one meal did eat as much as eight men and this vast body filled with wine and viands burnt like a Fornace throwing out flames of choler and lust on all sides S. Bernard knocked him down like a Boar foaming at his feet presenting the holy Hoast before him and by that miracle made a Hermit of him His daughter imitating his evil habits had no part in his conversion living in all liberty Which was the cause that the King under colour of affinity made his match with her to be broken and restored Guyenne to her which she brought This bold woman not amazed at this divorce espouseth Henry of England a man as passionate as she where she found a terrible businesse when her unquiet spirit powerfully bustling in affairs of state and the interests of her husbands children she saw her self shut up in a prison where she lay for the space of fourteen years in rage and languours which put a penance upon her more irksome to her humour then it proved profitable to her soul Good God! what heavie horrours what Tragedies and what scourges of God do alwayes fall on sin What a pleasing spectacle it is to see amidst such confusions victories gained over evil love 7. It is very true that he who would recount the remarkable The honour the French have born to the virtue of Chastity acts of chastity resplendent in the Court of France and especially among Ladies for one who ought to be forgotten a thousand might be found who had lived with very singular testimonies of Integrity but it is certain that Historians have an itch to set down mischiefs and crimes rather then virtues which is the cause that when so many honourable women walk in the beaten track of a well ordered life we no more admire it then the ordinary course of the Sun But if one step awry all curious eyes look on her as on a star in Eclipse Yet in so great a negligence of Historians to write the rare effects of modesty we do not want good arguments which testifie the love our nation hath in all ages born to purity 8. Nicetas a Greek Authour in the lamentations of the city of Constantinople taken by the French cannot hold from admiring Baldwin the conquerour thereof who entring into a vanquished City wherein there were many beauties never did he cast so much as one wanton glance beginning his triumph from the victory he got over himself and that which he practised in his own person he caused to be exactly observed among his attendants commanding his Heralds twice in a week to proclaim throughout the
of Nevers Barbarous Anger of Bajazet caused almost two thousand Falconers to be killed for a hawk which had not flown well He well deserved to be shut up in a cage as he was afterward for sporting with such prodigality with humane blood It is much more intolerable when Christian Princes flie out as did Lewis the young who being offended by Theobald Count of Champaigne entred into his territory and made strange spoil even to the setting of the great Church of Vitry a fire and therein burning fifteen hundred men who fled into it as into a Sanctuary But this enraged passion knew no distinction between sacred and profane and the confusion of this fancy confounded heaven and earth Good French men abhorred an act so barbarous and S. Bernard who then flourished made the thunders of Gods Lewis the Young admonished by S. Bernard chastiseth himself for hiâ— aâ—ger by sadnesse and penance judgements to roar in the Kings ear wherewith he was so terrified that re-entring into himselfe he fell into a deep melancholy which caused his mind to make a divorce from all worldly joyes wherewith he became so dejected that he was like to die had not S. Bernard sought to cure the wound he gave shewing that the true penitent ought to be sad without discomfort humble without sottishnesse timorous without despair and that the grief of his fall should not exclude the hope of his rising again But they are more tolerable who punish themselves with their own choler as Henry King of England that bit his lips gnashed his teeth pulled off his hair threw his bed and clothes on the ground eat straw and hay to expresse his impetuous passion 5. They who are arrogant and given to contemne Danger of scoffing Polydor. Virg. l. 9. and flout others draw fire and poison on their heads when they assail impatient natures which have not learnt to feed themselves with affronts and injuries A word flying like a spark of fire raiseth flames William the Conquerour of England very suspicious which are not quenched but with great effusion of bloud Philip the first hearing that VVilliam the Conquerour who was very grosse would not suffer any man to see him by reason of a corporall infirmity It is no wonder saith he if this big man be in the end brought a bed This being told to the other who was of a capricious spirit he protested he would rise from his child-bed but with so many torches and lights that he would carry fire into the bosome of France And verily he failed not therein and in this fury so heated himselfe that he died in proper flames A man hath little to do to enkindle a War at the charge of so many lives for a jest a cold countenance a letter not written obsequiously enough for a word inconsiderate 6. The Flemings were to blame when revolted against History of Froissard Philip of Valois they out of derision called him The found King and advanced a great Cock on their principall standard the device whereof was that The scoffs of certain rebellious Flemings severely punished by the generosity of Philip of Valois when he should crow the found King should enter into their city This so exasperated his great Courage that he waged them a battel and with such fury defeated them that Froissard assureth that of a huge army of Rebels there was not one left who became not a victime of his vengeance Lewis Outre-mer was detained prisoner at Roan for having in his anger spoken injuriously against Richard the young Duke of Normandy And Francis the First ruined all his affairs for having handled Charles Duke of Bourbon with some manner of indignity therein complying with the humour of the Queen his Mother 7. The Anger of potent women is above all dreadfull when they are not with-held by considerations of Anger of women conscience because they have a certain appetite of revenge which exceedeth all may be imagined Queen Eleonor wife of Lewis the Young who had as violent Queen Eleonor an enemy of France a spirit as ever animated the body of a woman seeing her self repudiated by her husband albeit upon most just reason conceived such rage fury against France that being afterward remarried to Henry of England she incestantly stirred up all the powers of that Kingdome to our ruine and sowed the first seeds of Warre Dupleix which the continuance of three hundred years which an infinite number of fights and battels which the reverence due to Religion the knot of mutuall Alliances and Oath interposed in sixscore Treaties could not wholly extinguish 8. There are other anger 's free and simple which Annals of France proceed from an indiscreet goodnesse but which fail not to occasion much evil to themselves when they assail eminent and vindicative people It was the misery of poore Enguerrand of Marigny who having governed Anger our of simplicity many timâ—s cause hurt for a word too free witnesse that of Enguerrand the Finances under Philip the Pair and afterward seeing himself persecuted by Charles of Valois unkle of Lewis Hutin Heir of a Crown was transported with so much heat that it cost him his life For this Prince sharply asking an account of him of the treasures of the deceased King he freely answered It is to you Sir I have given a good part of them and the rest hath been employed in the Kings affaires Whereupon Charles giving him the lie the other transported with passion had the boldnesse to say unto him By God It is you your self Sir This reply being of it self very insolent and spoken at a time when all conspired to his ruine sent him to the Gallows of Montfaucon which he had caused to be built in his greatest authority Men cold and well acquainted with affairs who commonly think much never speak ill of them that can hurt them 9. All these extravagancies which we have produced have proceeded from fervour but there are others cold and malign as are Aversions and Hatred which are no other then inveterate and hardened angers so much the more dangerous as they proceed from a spirit more deep and are plotted with more time and preparation So did Lewis the Eleventh who had many Labyrinths in his heart wherein he kep his revenges and oftentimes took delight to send them abroad with ceremony and pomp to take the more pleasure in them So soon as he was King he set himself to revenge his injuries as if power given from heaven ought to be an instrument of passion He persecuted a good subject which was the Count of Dammartin for no other crime but for having obeyed and executed the order of Charls the Seventh who had sent him into Daulphine to stop Lewis who then turmoiled and perplexed the King his father He prevented this plot and fled into Flanders yet ceased he not afterward to hate this good servant and albeit he prostrated himself at his
in the memory of all Ages is an Act of Justice which he performed even then when marching forth of Rome in great state to go to the warres as I have related in the first Volumn he hearkned to a poor widow-woman which desired Justice of him he alighted from his horse to understand her businesse at large and restored her to her right before he departed thence Which thing did so wonderfully astonish S. Gregory that he prayed as they say for the Soul of Trajan and saved it the which the Doctour Alphonsus Ciaconius justifies in a learned Treatise although the Cardinall Baronius be of another opinion By all this it is apparent and manifest that a Prince ought to have especiall care above all things not onely to be just but to make it appear both by his words and deeds that which he bears in his heart He is the greatest King according to the Philosopher Diogenes which is the justest and if he be without Justice he is nothing but an empty Name and a shadow of Royalty The most excellent thing that a King can do in that his Dignity said the same Wise-man is to worship the Deitie to ordain Laws to conduct Armies and all this is to be done Legally according to the rule of Justice The people feel it not if he be devout if he be sober if he be discreet if he be chaste but if he be unjust this is a publick mischief this all presently feel as if the Sunne should go out of his bounds or if some malign Constellation should cause burning or flouds to happen upon the earth King Nebuchadonozor is represented in the Prophet Daniel by a Tree under the which the fowls made their nests and under the which the other living creatures remained under covert to give us to understand that Princes ought to stretch forth their Power even like branches to protect their Subjects by rendring them Justice A true Prince to speak as Casiodore doth ought to serve for a Temple to Innocency for a Sanctuary to Temperance for an Altar to Justice You therefore O Monarchs that take delight in the glittering of your Crown know ye that it is given you from above to be Gods Vicegerent rendring to every one that which belongs to him You ought to watch like an Angel over your whole Estate and not to suffer at any time that the smallest things should be destitute of your tenderest cares Hearken to that which God speaks to you by his Apostl◠Masters render that which is just and right to your servants seeing that you cannot be ignorant that you have a great Master in heaven to whom you must give an account of your actions Hearken to that which he commands you by his Prophet Do Judgement and Justice deliver those that are oppressed Jer. 21. from the hand of the persecutours Takē good heed you afflict not the stranger the orphan nor the widow The Justice of private persons is manifest in their particular commerce but that of a King hath other kind of beams to make it appear and be beheld in its glory If you be a true King as Nature hath not given Acts of Justice in punishment and reward you an hundred mouthes to speak nor a hundred hands to do all that is necessary with your Government it is fitting that you make a good choice of those to whom you commit the managing of your Arms of your Revenues and of your Laws Never suffer you that your Name which is sacred and your Authority which is inviolable should serve for a pretence to wicked ones to oppresse your Subjects The huntings of men are for the wild Boar the Wolves and the Foxes those of Princes ought to be after the Outrageous the Robbers and Tyrants All offences are but the overflowings of Injustice there can be nothing chaste saith S. Augustine where adulterers are nothing safe where robbers nothing out of danger where murderers If the sword of the Prince the revenger of iniquities do not stop the audacious cities become forrests and forrests everlasting terrours if there be not Laws for men and punishment for offences Corrupt nature would never make an end of offending if Gooernment restrained not its enterprizes The chiefest care of him that is set over people is to take away the evil and the evil-doers that honest people may live in safety for this cause are Kingdomes Magistrates Arms Laws the world would be nothing but robbery and the life of man confusion if Justice did not suppresse the violence of disordered affections But to speak the truth the Prince that should be severe in punishments and should have an heart lockt up at rewards would be as it were lame of one arm he ought equally to be ready to chastise offences and to recompence well-doing When the Government of Kings is so loose that vices come in request and those that commit them it is almost a kind of sin then to do well and when virtues are so unhappy as to be deprived of the honour which is due to them it is a scandal of that age and the shame of Crowns It is not sufficient to appoint Judges to hear and determine of suits he must be well informed of their proceedings and their actions he must sometimes imitate S. Lewis which gave judgement under an Elm about the differences of his Subjects and consecrated the Woods and the Fields by the sincerity of the Oracles that went forth of his mouth The Emperours of Constantinople heard likewise the controversies of their people and as Codin saith when one party pleaded they held one ear uncovered and covered the other to signifie that they kept it for the adverse party It is a weaknesse of judgement to go about to decide a businesse having heard but one party one ought to have an ear somewhat hard at such diversity of reports which are made by parties diversly interessed in a businesse otherwise it is to be feared that a long repentance will quickly follow a short determination Civil Justice is exercised within Bars and on Judgement-seats but the Military hath been oft very much neglected by some former Princes in its time when having lost the opportunity of making a good Peace they have afterwaids made an unhappy Warre Those Judges that buy Justice it is a very great chance if they do not sell it and those Souldiers which are not paid by the Taxes levied for that end are as it were authorised to pay themselves by the permission of spoils and plunderings Our Laws and our Age may blush when the Roman histories tell us that one Scaurus conducting an Army oftentimes lodged in the fields where there were trees loaden with fruit and yet the souldiers durst not lift up the hand to gather one onely the passing by of a great army left every thing in the same order in which it had found them And amongst Christians one Regiment onely of Souldiers hath often made a desolation in the Countrey and
jealousie of Saul which torments him a thousand wayes for to adorn him with as many Crowns An Antient A great secret of life said very well That the greatest secret of ones life was to undergo destiny and endure patiently the ordinance of God concerning our lives and estates for by learning Patience we learn to forget our misery but by Antholog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing the Divine appointment with Impatience we row all our life against a torrent which swallows us up David was at the heart of God but he was not at the heart of Saul God had made him for to command and Saul would not allow any wayes that he should be obeyed He sought his life when as God had appointed his Crown for him He desired his death and procured for him immortality God and man did strive who should exalt or depresse this man but the counsels of the one were immoveable and the endeavours of the other were violent in their on-sets and feeble in their effects Assoon as David was seen one might see some Divine The qualities of David thing a little body well made enlivened with a great spirit a comelinesse which could not be learned at school but which was a gift from above a mildnesse without weakenesse a behaviour without affectation a valiantnesse without ostentation a gallantnesse without vanity a virtue that was made to be admired by all and imitated but by few All flowers have their being from the earth by their Men of God roots but they have influences from heaven much different Men also are all of Adams clay but the gifts of God do manifest themselves in some so visibly that it is wisdome to give them place and but headinesse to fight against them This little boy neglected which fed the sheep and whom the father would not so much as reckon amongst the number of his sonnes this is He whom Samuel chose for King by Gods direction who commands not to measure Kings any more by their stature but by their endowments from heaven He comes first to the Court under the quality of a Divids entrance into the Court. player on instruments there he makes himself known for a good Souldier admired as Commander of an Army and crowned as a Conquerour Saul was tormented with an evil spirit which was maintained by his melancholick Humour and nourished by his passion They seek out for him a fair young man which withall was skilfull in playing on the Harp for to make him merry One of his servants said that David the sonne of Jesse would be very fit for that employment he is sent for in the Kings Name he comes he pleaseth while he played on the instruments but he displeases while he handled his weapons when as Envy Envy never sleepeth begins to cause his valour to be reputed for a fault Such kind of enraged asps never sleep at the sound of Musick his Devil is offended at this comelinesse is incensed by those gallant actions and even vomits its poison against those which cast flowers at it Saul knew not that God prepared him this little Musician for to be his heir if hee had known that which heaven intended to do with this child that would have sufficed to have troubled all the Musick He was at that time happy in his blindnesse and his first mischance was to have eyes which could not endure the lustre of anothers virtues This young shepherd which in his apprenticeship had learned to fight with Lions and Bears would go to the warres as well as his brethren who do blame that his curiosity and despise his person There must alwayes be some famous exploit for to put a man at first in great credit at the Court all that which is humane goes on very slowly and an ability is not gotten but by long experience But when God will put to his hand he gives to a man in one happy moment that which thirty years pains could not obtain The combate with Goliah Goliah was that that raised David Heaven had prepared this giant for to serve for a triall of his valour and for an ornament of his prowesse One man alone which had affrighted a whole army nine foot high and armed with five hundred pound weight of iron continues for the space of fourty dayes his stately bravado's challenging the stoutest of the Israelites to combate All their hearts are frozen at the sound of his terrible voyce there is not his like in the world which dares come forth against him The King propounds great riches and his daughter in mariage to him which would take away this blemish from the people of God printed on the face of the whole army by this Philistim David hereupon presents himself and goes forth to fight with him not with the guilded Arms of Saul but with a Sling The Giant scoffs at him and finding him sufficiently armed to defend himself from dogs but not for to set upon men he looks now upon this little body as a fit prey for some bird of rapine But this Champion of the Lord of Hosts reads a lesson first to him of Religion before he shews him his skill in fencing Thou comest to me saith he with a spear a sword and a buckler but I come to thee in the name of the God of armies of the God of the hosts of Israel at which thou this day hast scoffed with so great insolence It is written in heaven that this great God will deliver thee into mine hands and that I shall take away thy head from off thy shoulders and that I shall make a great feast for all beasts of prey with the flesh of this monstrous body and this shall be the means for thee to learn that there is a God in Israel He saith it he doth it he strikes his adversary with a blow of the sling in the midst of his fore-head and makes this mighty tower of flesh to fall in a moment this terrible giant cutting off his head with his own sword which put the whole army of the Philistims to confusion and lifted up the glory of the chosen people to an incomparable heighth Behold the fountain of all great evils that David suffered afterwards all the laurels that he gathered in the field of the battel carried an evil tincture of Sauls envy The great ones admire him the people applaud him he is the subject of the Songs of the daughters of Jerusalem which set him above Saul It is this musick that enraged his evil spirit and would The horrible Envy of Saul not give him any rest Goliah overcome in the opinion of all the world is still upon his legs to torment him here is the cause of his rage as it was before of his fear David must be destroyed because he hath saved the Nation he must be put to death because he hath restored the people to life he must be dishonoured for having upheld the honour of the
and did oftentimes David goes out of the kingdome and retires himself among strangers easily depart from reason for long seasons David resolved to go out of the Kingdome and to betake himself to Achish King of the Philistims Some may seek occasion to blame his behaviour in this matter and may think it strange that he should retire himself to the Philistims the sworn enemies of the people of Israel especially after this reconciliation and oath passed between him and Saul But it must be considered that his life was no wayes assured within the Kingdome and that Saul at another time having given so solemn a promise to Jonathan for the safety of his friend yet would have kill'd him with his own hand and further that he was every day in danger to be set upon by arms from the other party with effusion of bloud both of the one and other and that it seemed better to him to avoid the occasion then to see himself perpetually obliged by so miserable a necessity to defend himself Further he considered that he brought his chiefest friends into danger not being able to retire himself amongst them without making them guilty of treason and exposing them to slaughter lastly he found not so much security amongst other Kings which having no war with Saul would have made some difficulty in enterteining him or might have delivered him up after they had received him for their own commodity This made him resolve to take his refuge amongst a Nation that bore an irreconcileable hatred against Saul But forasmuch as some have thought that he 1 King 27. bore arms for Achish against the people of God this is manifestly convinced of falshood by the Text of the Scripture where it is expressly said that David did invade the Amalekites and other people Infidels although that Achish perswaded himself that he would do the like to the Israelites after he had been so evilly used by his own Nation But he used dissimulation herein for to maintein himself in good favour with the King as the Doctour Tostatus hath very well noted And this was the cause that the great ones of the Kingdome which perceived this dissembling of David would never suffer him to be in the Army-Royall in the day that the battell joyned against the people of Israel saying openly to the King that he would betray the party and would reconcile himself with his own men by the price of the lives of the Philistims unto the great disadvantage of the whole Realm which was the cause that Achish gave him leave to depart fairly excusing it upon the suspicions which the Noble-men had taken of him At the last the fatall day of Saul drew near and he saw the Philistims which came thick and threefold upon him with the chiefest forces of their Empire he felt Saul being in great perplexitie consults with the soul of Samuel the remorse of conscience and the blood of so many Innocents undeservedly shed ceased not to leap up against his faulty head In these confusions of a troubled spirit by the representation of his crimes he sought unto the Divine Oracles to learn what he should do in so pressing a necessity But this unhappy Prince that had used Samuel so unworthily in his life and driven away as farre as he could all honest men from his councels for to let loose the raines of his fury sought after the dead in vain having trod under feet the admonitions of the living I have declared in the Maxime concerning the Immortality of the soul the whole discourse about his consulting with the Witch at Endor and it is not my purpose here to trouble again my Reader with the rehearsall of those things We may onely note that the soul of Samuel having appeared before that the Sorceresse could employ the charms of her profession rebuked Saul for having disquieted it and foretold him the routing of his Army his Death with that of his Children at which he was so affrighted that he fell down in a swound having eaten nothing all that day Whereat the Sorceresse having pity and having prepared somewhat to eat was urgent with him to take some little refreshment which he did and condescended to her intreaties and those of his servants After he went from her table he marched all night He marches against the Philistims in battell and is overthrown that he might come to the Army whether it were that he did not firmly believe that his last mishap or whether he would willingly sacrifice himself without any contrarying Gods appointment The next morning he perceived the Army of the Philistims wonderfully increased and with full resolution to fight and on the contrary the Israelites exceedingly weakned and which seemed already to carry the picture of their disastre printed in their faces The enemies gave the onset with very great violence and overthrew the van-gard in which Jonathan was with his two brethren all which sealed the last proofs of their valour with their blood and death The miserable father saw carryed away before he dyed all that might have obliged him to live and presently perceived that the whole body of the Army of the Philistims was falln upon him and yet for all that he had no desire to retire not willing to over-live those his misfortunes He was ill handled by those of the forlorn hope which ceased not to let fly their arrows very thick upon the Troops where he was and which fell with such violence and multitude that they seemed to imitate the hail in a great tempest which furiously beats down the hopes of a poor husbandman He saw his bravest Captains dy before his eyes which sacrificed themselves with despair of better fortune and although he were wounded with many wounds and that he had lost almost all his blood yet he stoutly upheld The end of Saul himself desiring nothing so much as to dye in the bed of honour But as forces failed him and the violence of his adversaries redoubled fearing lest they had a purpose to take him alive he commanded his Target-bearer to make an end of him and to give him his deaths-blow before he should fall into the hands of the Philistims The other excused himself wisely saying That he would never undertake that against his Majesty and upon so sacred a person and that one ought to expect the destiny and not to prevent it Then Saul seeing that he could not dye so soon as he desired neither by the hands of his friends nor of his enemies suffered himself to fall upon his sword and made it enter into him vomiting forth both his soul and blood with ragings and griefs unspeakable The Philistims having found his body amongst the dead corps took off his armour and cut off his head which they carried through the towns of Palestina for a pittifull spectacle making many thanksgivings in the Temple of their Idol for this victory And not content herewith they took the
feet his head uncovered with tears in his eyes affrighting all the world and left ten Concubines to keep his palace which was very ill advice according to the world for what could these women do being forsaken by men and strength but onely to prostitute themselves to the souldiers and yield up all the honour they had left as a prey to them Further also he sent back the Ark of the Covenant Whence this small courage came when David proceeded which Zadock and Abiathar had brought into his camp which might have put very much courage into his army and obliged it to defend a thing so honourable and so precious to this nation Whence do we think then that this ordering himself in a king to whom neither valour was wanting nor wisdome nor experience but onely that he saw clearly that this calamity was an ordinance of God which had been foretold by the Prophet Nathan and in pursuit whereof this virtuous Prince had no other thought then to suffer the work of providence and to submit his whole heart in the full extention thereof to the chastisement of his judge and to kisse the rods which beat him He marched like a Penitent and not like a Captain he adored the judgments of God upon him he enlarged his pains going a foot and that bare-foot to exalt the justice of his sovereign Master He esteemed himself unworthy to look upon the Ark of the Covenant and used himself with all kind of rigour to honour the design of Heaven for his abasement This is the cause that he endured all and complains of nothing bearing with a deep patience the enraged tongue of Shemei who seeing him in this estate The patience of David towards Shemei in which the most barbarous would have pitied him persecuted him with bloody injuries and went about to have stoned him Abishai offred himself to have cut him in pieces at the present but David sharply reproved him for it and would that they should suffer him to exercise his rage at his pleasure not being ignorant that all which happened to him was design'd from above He contented himself with saying If God will be mercifull to me he will call me back and make me to see again his Ark and his Tabernacle But if he cause me to know that I am not sitting any more to please him nor to serve in the estate of a King I am ready to obey all his pleasure seeing it belongs to him to do whatsoever he will with me These words alone were His great humility and humble words more worth then all crowns and brought him again into the favour of God by bearing that his affliction with so great humility In the mean while Absolon entered into Jerusalem The pernicious counsel of Achitophel without resistance with his pestilent Councell of State Achitophel which the surer to engage him in the war and an irreconcileable hatred against his father gave him most detestable counsell and which could not have been inspired but from the blackest of the bottomlesse pits he perswades him to abuse all the concubines that his father had left in the palace the which this disloyall son would execute most erroneously causing a pavillion to be set up in the sight of all the people and going publickly thereinto to accomplish all his incests Behold the politick wisdome of this mischievous servant whom they esteemed as a god in counsels who is there that saw not that this action besides that it drew upon Absolon the wrath and vengeance of God made him odious and abominable to all his people and to all those which had any feeling of Religion or publick honesty After he had begun so villanously he assembled his The wisdome of Chushi the servant of David in the counsel of Absolon counsell for to give order for the affairs of the warre Achitophel counselled him to take twelve thousand men of the best exercised to pursue his father the same night and to take him in that disorder and wearinesse and to make him away assuring him that if that one man alone were down all the kingdome would be for him In this private councell there was by good chance one wise man named Chushi a secret friend of David and his confident which was come to joyn himself in appearance to Absolons party closely to countrepoise the counsells and authority of Achitophel He saw well that if God had permitted the execution of this first advice that David had been lost without any recovery this was the reason that after he had insinuated himself into the heart and friendship of Absolon testifying that from henceforth he would serve him with the same fidelity that he had done to his predecessour he declared unto him That they should do nothing hastily for that his father was an old Captain which knew all pollicy in warre and that he had still in his Army men full of counsell and valour that he should not rouse up the Bear in her wood after he had robbed her of her young ones and that despair is a valiant piece in warre that it stood not with his honour to give battell unlesse he were assured of the victory for that If at his first encountre he should have the worst yet disadvantage would be of dangerous consequence able to abate the courages and put the whole Army to a rout But if he would stay awhile the people would gather together about him in a great number as the sand on the Sea-shore and that he being in the midst of so mighty an Army might overthrow the Cedars and pull up Towns by the roots without any body being able to resist him This Counsell was rellished and preferred before the first whereat Achitophel entâ—ed into such a rage that he suddenly went forth of the chamber and retired himself to his house where after he had disposed of the estate of his family-affairs he took unto himself an unlucky cord and strangled himself by the most manifest justice of God After which Absolon seeing himself sufficiently well accompanied passes over Jordan takes Amasa for his chief Captain and intends to give battel to his father David which had had a little leasure to recollect and fortifie himself takes courage again divides his Army into three parts names Lieutenants and Captains and appoints three for Chief Joab Abishai and Ittai He would also have been himself in the encountre but his Counsell beseeched him to retire which he did after he had encouraged his people to do their duty well but above all that in case they should gain the Victory that they should guard his son Absolon without doing him any hurt This being done the Trumpets sound and the Absolon gives battel to his father where he is overthrown and killed Armies approch Davids people enter into the field of the Battel as Lyons their Masters good cause gave them such confidence It seemed that the victory that day had taken a pledge to follow
his ambition did here bound it self and promised to speak to the King thereof very willingly which she did going expresly to visit him Solomon went forth to meet her made her very great reverence received her with most courteous entertainment and having ascended his Throne he caused another to be set at his right hand for his mother which said to him That she came to make a very little request unto him upon which it would be a displeasure to her to receive any deniall The son assured her and said That she might boldly demand and that he was no wayes intended to give her any discontent As soon as she had opened the businesse and named Abishag's name Solomon entred Solomons rigour into great anger and said she might have added thereto the Kingdome seeing that he was his eldest brother and that he had Joab and Abiathar on his side and without giving any other answer he swore that he would make Adonijah die before it was night whereupon presently he gave order to Benaiah who supplied the office of Captain of the Guard which failed not to slay this young Prince Those that think that Solomon might do this in conscience He cannot well be justified for the murder of his brother and that one may conjecture that God had revealed it unto him take very small reasons to excuse great crimes and see not that whosoever would have recourse to imaginary Revelations might justifie all the most wicked actions of Princes There is not one word alone in the Scripture that witnesses that after the establishment of Solomon this poor Prince did make the least trouble in the State he acknowledged Solomon for King he lived peaceable he was contented with the order that God permitted for the comfort of the losse of a Kingdome which according to the Law of Nations did belong to him he desired but a maid servant in marriage and he is put to death for it Who could excuse this I am of opinion of the The just punishment of God upon Solomon Dr Cajetan who saith that this command was not onely severe but unjust and I believe that hence came the misfortune of Solomon for that having shewed himself so little courteous towards his mother and so cruel towards his brother for the love of a woman God to punish him hath suffered that he should be lost by all that which he loved most After this murder he sent for Abiathar the chief Priest and gave Abiathar the high Priest deprived of his dignity by a very violent action him to understand that he was worthy to die but forasmuch as he had carried the Ark of the living God and had done infinite services for the King his father even from his youth he gave him his life upon such condition that he should be deprived of the dignity of the high Priest and should retire himself to his house The Scripture saith that this was to fulfill the word of the Lord which had been pronounced against the house of Eli but yet it follows not for all that that this depriving was very just on Solomon's side being done without mature consideration And although God ordains sometimes temporall afflictions upon children for the punishment of the fathers yet one cannot neverthelesse inferre from this that those which torment and persecute them without any other reason then their own satisfaction should not any wayes be faulty for otherwise one might avouch that the death of our Lord having come to passe by the ordinance of God Pilate and Caiaphas that did co-operate unto this order without any knowledge thereof should be without offence As for those that think that the Levites were accusers in those proceedings it is a conjecture of their own invention and if indeed it were so one might yet further reason by what Law could the Levites bring accusation against their chief Priest This jealousie of Government is a marvellous beast and those that would excuse it find for the most part that there is no stronger reasons then swords and prisons and banishments In the mean time the news comes to Joab that he was in great danger for having followed the party of Adonijah and as he saw himself on the sudden forsaken and faln from the great credit that he had in the Militia he had recourse to the Tabernacle which was the common refuge and taking hold of the Altar he asked mercy and his life Banaiah the executour of the murder goes to him by Solomons order and commands him to come forth for which he excuses himself protesting that he would rather die then forsake his refuge which was related to King Solomon who without regard to the holy place caused him to be massacred The death of Joab at the foot of the Altar to mingle his bloud with that of the sacrifices Behold what he got from the Court after fourty years services and one may affirm that if it had been sometimes a good mother to him now it acted a cruel step-mother at the last period of his life There remained no more but Shimei to make up the last Act of the Tragedy and although David had given commandment for his death Solomon seemed yet to make some scruple upon the promise of impunity that was made to him and this was the cause that he appointed him the city of Jerusalem for a prison with threatning that if he should go forth thence and onely go over the brook of Cedron he would put him to death The other that expected nothing but a bloudy death willingly received the condition and kept it three years until the time that on a day having received news of his servants that were fled to the Philistims it came into his mind to follow them without taking heed to that which was commanded him which caused that at his return he was murdered by the commandment of Solomon by the hand of Benaiah Behold the beginning of a reign tempestuous and one must not think to find Saints so easily at the Court especially in those which have liberty to do what they please many things slip from them which may better be justified by repentance then by any other apology That which follows in this history of Solomon is all peaceable and pleasing even unto his fall which may give cause of affrightment The third year of his reign he had an admirable Dream after the manner of those that are called Oracles A wonderfull Dream of Solomon It seemed to him that God appeared to him and spoke to him at the which he was in an extasie and seeing himself so near to him that could do all he desired of him with incredible ardency the gift of Wisdome to govern his people the which pleased so much the Sovereign Majesty that not onely he gave him a very great understanding above all the men of the world but further also added thereto Riches and Glory in so high an eminence that none should equall him There
the whole city in flames The Temples were burned with the most sumptuous structures the pictures the statues and the most beautifull works of the Antient Masters crackled in the fiery coals which none extinguished but by humane blood The most religious of the Clergy being come forth to appease the tumult in shewing them the books of the Gospels the images of the Saints and the Shrines of their reliques although they marched at that time in a Procession were trod under foot and in part murdered by the Herules This redoubled the fury of the people who had yet some good sense of their Religion and could not endure the contempt of sacred things The Massacres began afresh on both sides and the images of death fly up and down on all parts The Emperour was for that time shut up within his Palace with his wife the Empresse accompanied with Bellisarius who was newly returned from Africa with Narses and with Mundus and the Regiments of his Guards His heart bled within him to see those horrours and he was so courageous as to be willing to go forth and present himself to make an Oration to his people and to pacific the sedition But the Empresse throwing her self at his feet laid hold on him and conjured him by all that he had most dear not to commit himself to an evident Butchery which caused him to be contented to sound the Ford and to send Messengers to the people to promise them all satisfaction if they would assemble themselves peaceably in the Theatre to hear their Prince The factious began to cry that it was a snare to intrap them and that they had no reason to hearken to a Tyrant that had sold their skins to the Barbarians that there was no more safety now remaining for them but in desperatenesse Thereupon they take Hypatius and having lifted him upon a great Buckler carry him a crosse the multitude place him upon a Throne in the midst of the great Market-place and proclaim him Emperour He was as it were altogether astonish'd between hope and fear when he spake these words with a feeble voyce Friends I am your work I come to live and dye with you I know well what ye have made me be but I know not what I shall be if ye bring not as much force to preserve me as ye have testified affection to elect me In a word the life of Justinian is incompatible with mine and your arms must decide this day which of the two you will keep either the Prince that ye have chosen or the Tyrant that ye have sworn to destroy The Assembly answered confusedly with great clamours Let Hypatius live Let Justinian dye and the stoutest men amongst them take a resolution to assail him in his Palace But this Prince after he had call'd upon the name of God the Protectour of Kings took this perillous businesse into deliberation Narses was of opinion that it was best to fortifie the Royall Palace to damme up the entrances to prepare themselves for assaults within and not to trust themselves without That all rebellions were strong and invincible in their first heat and that time ought to be given to some to think upon their fault and to others to declare their good affection Belizarius lik'd not this opinion and desired nothing but to march and to fall upon the Rebels The Empresse Theodora who held the upper end in all the counsells of Justinian intermeddled very far in this businesse as Historians observe and spake with a loud voyce What seek security in dishonour Endure a siege of our subjects and of the dreggs of the people without taking other arms then those of walls It is a counsell that will give boldnesse to Hypatius and fear to all those that are yet for us I assure my self that the Tyrant wholly trembling in this novelty and that there is not a more sovereign remedy then to prevent him Let us rather dye then leave a blot upon our reputation The name of Emperor and of Empresse sound well in an Epitaph and ought never to be quitted but with life She animated the whole company by her discourses The Emperour himself had a mind to go out amongst them but it was concluded that he should suffer Belizarius to advance with the most resolute Regiments which he did very courageously and removed himself into the place where was the hottest of the combate The Herules that had puissantly susteined the first furies of the enemies took new forces and joyned themselves to the Emperours Court of Guard They began altogether to charge the Rebels with such an Impetuousnesse that they seemed Lyons and not Men. The Faction was no longer equall the heart of the Revolted failed them and they let themselves be killed as Sheep whilst the fury of the Souldiers fleshed in blood slackened nothing of its vehemence Justinian touched with pity commanded that they should spare the rest and to perswade them more efficaciously to their good and safety endeavoured to gain the faction of the Blew-coats and to divide it from the Green by force of Courtesie and of Money This being done Hypatius found himself much astonished and wished then that he had rather put his hand on Thorns then on the Pearls of a Diademe He fights now no more for honour but for his life he seeks out holes to hide himself but those that knew that their security consisted in nothing but in producing him seize upon his person and deliver him into the hands of the Emperour who caused suddenly the law to proceed against him together with Pompey and other great Lords that were their Complices who were all put to death After which the Emperour endeavoured with all his might to Rally his people and to declare to them the pernicious effects of sedition which were but too visible The City being all wasted by the fire and fourty thousand men as Zanoras tells us dead upon the place Behold one of the most hidious Histories that I find in all Antiquity and which ought to teach people to adhere firmly to their Sovereign and never to lend an ear to wicked counsels that cause so lamentable Tragedies It admonishes also great men to enterprise no thing against their lawfull Princes and to place alwayes their Principall Honour in Obedience This Monarch seeing himself settled in his Kingdome by so sensible a protection gave all the thanks of it to God and bent the vigour of his cares to the advancement of his glory An hundred years had already passed since the Vandals a barbarous people and Heretick Arrians had possessed themselves of Africa after they had torn it from the Roman Empire Three Kings were already dead and the fourth that then reigned was a Tyrant named Gilimer revolted from the true King Hilderic his Lord and Kinsman whom he left in a close prison after he had put himself into possession of his Sceptre Justinian that was a friend and Protectour of him that had been Deposed
the evil spirits have their reign and their time which good men are not able to hinder no more then the winter and the night and that the sovereign Creatour and Governour of all things hath limited their powers and their endurings by certain celestiall periods which being not yet come to an end do make all the endeavours which can be used to destroy them unprofitable This is the cause why there is not taken in hand with such eagrenesse as might be wars in the East and Africa nor that we should undertake great designs against the powers of darknesse if we cannot see by very evident conjectures that God directs us as by the hand Neverthelesse as he reveals not alwayes to his Saints the times and seasons of Empires it happens that those that with great zeal and very rationall prudence do embark themselves in generous designs to advance the glory of God should not justly alwayes be commended even in the default of good successe And I may very well say that the most glorious action of S. Lewis was his prison and his death For to kill the Sarazens to make mountains of dead bodies rivers of bloud to overthrow Cities all in a smoke this is that which Chamgy and Tamerlan have done But to do that which S. Lewis hath done it is it which hath no compare it is that which the Angels would do willingly if they could merit it by a mortall body God which had drawn him from his Kingdome with the faith of Abraham which had lead him through so many dangers with the guiding of Moses gave him in the end to seal up his great actions the patience of Job And to countreballance that which the world esteems mishap he would have him to govern a great Kingdome a long time with an high wisdome and profound peace an exact justice for the good and repose of his people and an uncredible sweetnesse of spirit which hath made him the most amiable of all Kings on the earth and a great Saint in Paradise by the consent of all mortals and the Universall approbation of the Church Queens and Ladies JUDITH HESTER IVDITH HESTER ROYNE EXpect nothing Feminine in this Woman all in her is Male all in her is Generous all in her is full of Prodigies Nature hath put nothing in her but the Sex she hath left to Virtue to make up the rest who after she had laboured a long time in this her Master-piece incorporated her self in her work Never was beauty better placed then upon this face which bears a mixture of Terrour and of Love Lovely in its Graces Terrible in its Valour What a Court-Lady is this that came thither for nothing but to draw the sword Her hand did much by destroying an 100000 men in one onely head but her eye did much more then her hand it was that that first triumphed over Holophernes and with a little ray of its flames burnt up a whole army O what a magnificent employment had Love in this act of hers and to say truth he consecrated his arrows never was he so innocent in his Combats never was he so glorious in his Triumphs Represent to your selves a Nabuchodonozor in the flower of his age in the vigour of his Conquests holding a secret Councel wherein he makes a resolution to subdue the World After a short conclusion of an affair so great he calls Holophernes and commands him to march towards the West with an Army of 100000 Foot and 12000 Horse All the Captains assemble themselves together and in all places souldiers swarm It seems that that brave Generall did nothing but give a stamp with his foot to procreate armed men Behold him already invironed with Legions all glittering with fire and flames his Army is on foot with an horrible Artillery of military Engines and a great preparation of Victuall and Ammunition It seemed that heaven looked upon this Host with affrightment and that the earth ecchoed at every step under the clattering of its Arms. The motions of it give terrour to the stoutest sort and confusion to the weaker before it marches Noyses Affrights and Threats after it Weepings Ruins and Desolations Holophernes is in the middle as a Gyant with an hundred arms which promises to himself to demolish smoaking Cities to-overthrow Mountains and to beat all Arms to powder with the lightning of his eyes Ambassadours of all Nations are seen waiting at his gate who present unto him Crowns who offer him Tapers and Incense desire peace and mercy of him and beseech him to grant them servitude But this supercilious Generall would march upon the heads of men and make himself a river of Bloud to water therewith his Palms Fame that publishing with an hundred mouthes the wasts that that Army made on all sides failed not to fly unto Jerusalem and to carry that sad newes unto the people of God Nothing was then heard but the sighs and groans of a scared people who beholding that furious Tempest coming afar off had neither heart nor arms to oppose themselves against it Their courages were dismaied their hands weak their tongues mute they had no other defence but their tears which they powred out in abundance to begin the funeralls of their dear Countrey Manasseh reigned at that time in Jerusalem seven hundred years before the Nativity of our Lord who seeing no expedient to divert this misery abandoned himself to silence and to darknesse But Joachim the High Priest executing a Captains office together with a Priests encouraged his poore people and wiped off their tears to make them see the first ray of hope which they conceived of their dear Liberty He dispatches Posts to all parts and commands the cities that were menaced with the marches of that army to contribute all that they were able of Money Iron Men and Victuals to beat back the common Enemy and above all to prepossesse themselves of the streights of the mountains to stop up the passages where a few men would be able to do much rather then to expect them in the champain where so great forces would swallow up all that could be opposed against them After this he commands publick prayers to be made where the Altar of God was covered with sackcloth and the Priests with hair-cloth all the people were at their supplications tears and fastings even the children prostrated themselves on the earth and cryed to implore the mercy of God This excellent High-Priest not being ignorant that with Piety we ought to move the hand contented not himself onely to weep before the Altar but visited in person the Cities and the Burghs comforting the afflicted stirring up the slack strengthening the weak and doing that which the infusion of the soul doth in the Body in giving life and vigour to all the members of the State The newes comes to Holophernes that the Jews prepared themselves to make resistance to his Army whereat he entred into great fits of choler and called the Princes of the
end to the miseries of his life Eternal Wisdome said Tertullian you cut your children's throats and use them as sacrifices as if you could not crown them but by their torments as if you could not honour them but by their punishments But why do we complain said a learned Father of the Church Joseph is free in this captivity if his body groans under the irons his spirit walks with God philosophizes with God and thinks that the recompence of a good action is to have done it Behold the exact method that Providence keeps in the conduct of her chosen ones One deep must call upon another deep the deep of afflictions calls for that of glories and the heighths of honour are prepared according to the measure of tribulations It is the gold that according to Job's speech comes from the Ab quilone aurum venit flante Deo concrescit gâ—iâ— Job 37. North it is that divine crystall that is congealed under the breath of God it is those burning arrows of the Lord of hosts that cause those combatants to let fly their colours and that make wounds by communicating lights Joseph's prison was a school of wisdome where God spake and his servant hearkned to him having his ear in heaven and his heart in that of his Master A certain Grace that proceeding from the interiour of his soul spread it self upon his visage and made it self be heard in every one of his words gained him the heart of his goaler that used him kindly having already an high esteem of his innocence and of his virtue There are some men so happy that they find Empires every where which was the cause that this holy Patriarch obtained by merit the charge of all the prisoners that were companions of his misery and made himself by love the governour even of him that held him in captivity It happens in this accident that two of the King's officers his Butler and his Baker were brought into the same prison and given in ward to Joseph to administer to them things necessary for life He comforted them in their adversity and entertained them with good discourses and as he saw them one day very melancholy he inquired after the cause of their sadnesse and perceived that they disquieted themselves about their Dreams The Butler had dream'd that he saw a Vine with three branches which at one time was adorned with leaves with buds with blossomes and with ripe grapes and that after he had gathered of its fruit he squeezed it into Pharaoh's cup which he held in his hand and presented it unto him Whereupon Joseph foretold him that within three dayes he should be re-established in his office The other had seen himself in his Dream carrying three paniers of meal upon his head and it seemed to him that in that which was the highest of all there was abundance of the delicacies of his trade which the birds of prey came and snatched away which made his Prophet denounce to him an ignominious death The effect was answerable to the predictions in the limited time and the one died upon the gallows and the other was re-invested in his place But that being very true which S. Thomas hath observed that there be four sorts of people that easily forget a courtesie Proud men to whom one does some small displeasure though they have been at other times greatly obliged in divers accidents Base and mean persons that are unexpectedly raised to some degree of honour Children that are become men and Prisoners that are set at liberty The Butler was so ravished with his change of fortune that he was no longer mindfull of his friend the enjoyment of a present good making him lose the remembrance of the Prophecy concerning the time to come Yet Providence that would exalt Joseph to the highest top of honour at the time at which she had destined it sent Dreams to Pharaoh about the state of his Kingdome which caused great troubles in his mind there being no body that he could find able to resolve his doubts It was then that the Butler spake not being ignorant that this news would be most pleasing to the King and told him the Dreams that had happened both to him and to his companion when they were in prison adding the interpretation given upon them by a young slave an Hebrew by Nation kept in the same goal and the effect that had followed the Oracles of his mouth Whereat the King being much joyed commanded that he should be instantly fetched out of prison and be brought to be seen and heard by his Majesty which was readily performed for after they had trimmed his hair and cloathed him with a befitting habit he was presented to the Kings eyes who received him with much courtesie and having related to him his Dreams which were of seven kine fat and wonderfull fair that had been followed and devoured by other lean ones and as much as could be out of flesh as also of seven ears of corn extremely well filled that had been eaten up by other empty and barren ones he desired him to give him the Resolution of them Whereupon Joseph shewed a singular modesty telling the King that the true explications of Dreams and all certain and infallible Prophecies came from God which is the father of lights and at length opening his opinion said That Egypt should have seven years such as never were for abundance and fruitfulnesse that should be followed with seven others over which should reign such a barrennesse and famine through all the land that it should deface the memory of all that great fertility that had gone before And therefore he would counsel his Majesty to find out a prudent and active man to give him the superintendency of all the land of Egypt which should have Commissaries under him through all the Provinces that should cause diligently the fifth part of the fruits and the revenues of corn that should proceed every year out of that fecundity to be laid up and kept in the Kings granaries and magazines that should be distributed in divers Provinces for that purpose and that this would be a most secure means to remedy the great famine that should follow that long prosperity The interpretation of Pharaoh's Dream was admired and the advice judged exceeding good which caused the King thinking that there was no man in all his Realm more capable of that design then he that had given the invention of it to establish from that time Joseph in that Charge so important to the whole Nation It is a marvellous thing to consider the honours that this Prince did him and the high titles wherewith he qualified him God being pleased to shew in this that he multiplies the consolations of his faithfull servants above all the measure of the displeasures that they can have received for he did not content himself to give him the silk robe the collar of the order the ring of his finger to procure him a rich marriage
resolve to dye Yet for all this Elijah orders her to make him a little Loaf baked under the Ashes and to think afterward upon her self and sonne and assure her self that neither her Meal nor Oyl should diminish any thing till such time as the Famine should be past It was a strong proof of the faith of this Sidonian that commanded her to take away the Bread from her self and her sonne to give it to a stranger and quitting that which she had in her hands to rest upon uncertainties Yet she obeyed in that great necessity yielding more to a man that she knew not for the esteem that she had of his virtue and the opinion which she had that he was the servant of the great God then to her own Life So true it is That the Considerations of Religion and of Religious persons touch even the souls of Pagans and of Infidels So was she worthily requited having a little inexhaustible treasure in her house which was sufficient for her Prophet for her self and for her child and this was a particular mercy of the Sovereign power to her that called her to his knowledge by this miracle and would not that Elijah should eat alone the bread which he multiplyed by the words of his mouth but that he should give part of it to the poor as our Saviour did afterward God ordaining that good miracles should be never vain but profitable to the soul and body of men created after the image of God While he stayed in this house the sonne of the Dame of it dyed of a burning Feaver whereof this poor afflicted woman laid the fault upon Elijah saying that he had renewed the memory of her sinnes before God and Elijah complained of God for that he had afflicted his Hostesse But that great Master did all for his own glory for Elijah having three times contracted himself upon the dead body of the child breathed into him the spirit of life and restored him to his mother Three years being now passed in the great anguishes of hunger God commanded Elijah to present himself again to Ahab and was resolved to sent some Rain When the extremity of the evil was very great and no inventions could be found to appease the scourge Ahab a carnall man instead of having recourse to Prayers and Supplications to ease his subjects thought on nothing but preserving his Horses and his Mules He had at his service and at his Court in quality of a superintendent of his House and of his Levies a great and good man named Abdias who moderated the furies of that wicked Court saved the Prophets of God when they were persecuted and greatly comforted the People Ahab resolved to go one way and send him the other to seeek some herbage to feed his Cattle As Abdias was going along his way he met with Elijah the Prophet whom the King had caused to be searched after in his own territories and through all the neighbouring Kingdoms without being ever able to learn any news of him And therefore he was very much amazed at that accost and asked him if he were Elijah whereto he answered that he was the very same and that he should go and give Ahab information of his comming The other making him a low Reverence with his face to the Earth replyed wherein have I ever offended you that you should deliver me into the hands of Ahab with an intention to cause me to be put to death For it is true that there is no Kingdome nor Nation whither my Master hath not sent to inquire news of you without ever getting any light of you and now if I should go tell the King of your arrivall and the spirit of God should carry you away as it doth ordinarily to transport you into some other part I should be found a Lyar and the King would take away my Life What good would it do you to be the cause of my death seeing that I have feared God even from mine infancy and have alwayes honoured his servants so farre as to preserve an hundred Prophets from the horrours of the Persecution and nourish them secretly at mine own charge in Caves wherein they were hidden Do not deprive your self now of a servant that is most gained unto you The Prophet assured him and sware to him that he would appear before Ahab By which I find that this Abdias was very prudent in that he would not rashly carry a news to his Master that should be without effect because that great ones are easily incensed when men are so light as to promise them what they ask and answer not their expectation besides that if they are frustrated of their desire they think themselves to be slighted and are angry even at the times and elements that do not apply themselves to their humours When therefore he was assured by the inviolable oath of a Prophet he went to the King and told him that he had met with Elijah who was ready to present himself to his Majesty This Prince that burned with a passion to see him stayed not till he could come to see him fearing lest he should steal away again but went to meet him in person and having found him asked him with disdain whether he was not the man that embroiled all his Kingdome The Prophet as bold as a Lyon answered him that he had never embroiled any thing but that the trouble came from his Fathers house and from him for that they had forsaken God and followed Baal and that if he would know by experience the errour wherein he was that he should make an Assembly on Mount Carmel of all the People of Israel and summon thither the four hundred and fifty false Prophets that are every day fed at Queen Jezabels Table and that there should be decided the businesse of Religion It was an high attempt on which Elijah had never so much as dreamed had he not had an expresse Revelation from God for one ought not lightly to commit the verity of the faith before the Court and the common people to uncertain disputes and doubtfull accidents from whence the Pagans and Hereticks may by chance draw some advantage But the Prophet being well assured on his side King Ahab exposed himself on His to cause a great revolt among his subjects and a manifest divorce with his wife Yet God would have it so to disabuse him and to bring him back to the true Religion As soon as he had then accepted the condition and commanded the assembly there were gathered together an infinite number of people there being nothing that so much tempts curiosity as the affairs of Religion It was then that one might see the assurance and vigour of a true servant of God for he observing that the King and people who had not yet choaked all the seeds of Truth floated in divers opinions spake solemnly to them That it was no longer time to halt sometimes on one side and sometimes on the other and
Commission with their own Names On which she demanded by what Law they would proceed against her the Canon Law or the civil Law and because she knew very well that they were no great Lawyers she conceived it would be requisite that some should be sent for from the Universities in Europe They replied That she should be tried by the civil Law of England in which they were sufficiently experienced But she who well observed that they would intangle her with a new Law on purpose against her made answer you are gallant Gentlemen and can make what Laws you please but I am not bound to submit unto them since you your selves in another case refuse to be subjected to the Salick Law of France Your Law hath no more of Example than your proceeding hath of Justice On this Hatton Vice-Chamberlain to the Queen of England advanced himself and said unto her you are accused for conspiring the ruin of our Mistress who is an anointed Queen Your degree is not exempted to answer for such a Crime neither by the Law of Nations nor of nature If you are innocent you are unjust to your Reputation to indeavour to evade the judgement The Queen will be very glad that you can justifie your self for she hath assured me that she never in the world received more discontent than to find you charged with this accusation Forbear this vain consideration of Royalty which at this present serves for nothing Cause the suspitions to cease and wipe away the stain which otherwise will cleave for ever to your reputation She replied I refuse not to answer before the States of the Realm being lawfully called because I have been acknowledged to be a presumed Heir of the Kingdom Then will I speak not as a subject but in another nature without submitting my self to the new Ordinance of your Commission which is known to be nothing else but a Malicious net made to inwrap my innocence The Treasurer on this did interrupt her and said we will then proceed to the contempt to which she made answer Examine your own consciences and provide for your Honours and so God render to you and your children as you shall do in the judgement The next morning she called one of the Commissioners and demanded if her Protestation were committed to writing And if it were she would justify her self without any prejudice to the Royal dignity Whereupon the Commissioners did presently assemble themselves in the Chamber of presence where they prepared a Scaffold on the upper end whereof was the seat Royal under a Cloath of State to represent the Majesty of Queen Elizabeth and on the one side of it a Chair of Crimson Velvet prepared for her The courageous Queen did enter with a modest and an assured countenance amongst the stern Lords thirsting after her bloud and took her place Bromley the Chancellour turning towards her did speak in these words The most Illustrius Queen of England being assured not without an extream Anguish of spirit that you have conspired the destruction of her of the Realm of England and of Religion to quit herself of her duty and not to be found wanting to God herself and her people hath without any malice of heart established those Commissioners to hear the things of which you are accused how you will resolve them and shew your innocency This Man who had spoken ill enough had the discretion to speak but little And immediately as he had given the signal the perverse Officers who were more than fourty in number did throw themselves upon her like so many mastives on a prey propounding a thousand captious questions to surprize her but the generous AMAZA did shake them off with an incredible vivacity In the end all things were reduced to the letter of Babington in which he gave her notice of the conspiracy and to the answer which she made to it exhorting him to pursue his design but most of all to the depositions of her own Secretaries who gave assurances that she did dictate the said letter as also other letters to forreign Princes to invade England with arms They did press her on these falsities which seemed to carrie some probability with them but she did answer invincibly to them as most clearly may appear by those terms which I have drawn from her several answers and tied them together to give more light to her Apology wherein the clearnes of her understanding and her judgement is most remarkable IF the Queen my Sister hath given you a Commission The invincible Apology of the Queen to see Justice done it is reasonable that you should begin it rather by the easing of my sufferings than by the oppressing of my innocence I came into England to implore succour against the Rebellion of my Subjects My bloud alliance Sex Neighbourhood and the Title which I bear of a Queen did promise me all satisfaction and here I have met with my greatest affliction This is the twentieth year that I have been detained Prisoner without cause without reason without mercy and which is more without hope I am no Subject of your Mistresses but a free and an absolute Queen and ought not to make answer but to God alone the Sovereign Judge of my Actions or bring any prejudice to the Character of Royal Majesty either in my Son the King of Scotland or his Successours nor other Sovereign Princes of the earth This is the Protestation which I have made and which I repeat again in your presence before I make any answer to the Crimes which are imposed on me The blackest of all the Calumnies do charge me for having conspired the Death of my most dear Cousin and after many circumventions all the proofs are reduced to the Letter of Babington the Deposition of my Secretaries and my sollicitations made to forreign Princes to invade England with Arms. I will answer effectually to all these Articles and make the justice of my Cause most clearly appear to those who shall without passion look upon it And in the first place I swear and protest that I never saw this Babington who is made the principal in this Charge I never received any letter from him neither had he any letter from me I have always abhorred these violent and black counsels which tended to the ruin of Queen Elizabeth and I am ready to produce letters from those who having had some evil enterprize have excused themselves that they have discovered nothing to me because they were assured that my spirit was opposite to such Designs I could not know what Babington or his accomplices have done being a Prisoner he might write what he pleased but I am certain that I never saw nor heard of any letter to me And if there be found any Answer written by me to those things which never so much as came into my imagination it is an abominable forgery We live not in an Age nor a Realm that is to learn the trade to deceive I am
not sending their terrour unto the labouring world have attained unto solid and unshaken honour What forbiddeth you to follow what retardeth your emulation There is one rock which is often to be feared unto which the cares and cogitations of some Politick men who differ much from your Piety do cleave They think if the administrations of the Publick should be regulated by the law of God and the judgement of pious men they would become base low and unesteemed they would be exposed to prey and direption and is he penitent I insult not doth he crave audience I grant accesse doth he submit his neck my mercy shall meet his submission At the destruction of Cannae Hannibal was heard to say Miles parce ferro Marcellus wished he could quench the flames of burning Syracusa with his tears Titus with erected hands and eyes to heaven wept over the prostrate carcasses of the Jews What should be then the most decent and laudable behaviour of a Christian King towards a subdued and almost suppliant Enemy Should he strut with pride Should he inebriate himself with passion Or should he strengthen his fury to an utter desolation The more generous beasts abhorre this practice Vast and inexorable wraths should not cohabit with royall mind many things are to be pardoned to humane frailty many things to ignorance something truly to affection but all things to repentance It behoves him to preserve many even to the prejudice of their obstinate or erroneous wit neither are all those to be heard that are resolved to perish Errour illaqueates some men and Opinion sets the complection upon the procedures of most men others are ensnared by the counsels of a treacherous vigilancy and some there are who have no fault but their fortune His pardon he will extend and communicate to many whosoever can really desire to obtain from God his own pardon Further I adde that those reasons which are produced as subservient to the attainment of a just end ought themselves also to be legitimate otherwise the foundations may be firm yet the superstructures may totter That is not good which is not well done the means we use must be as innocent and unreproveable as our meaning That which knoweth no mediocrity I know not how to term a virtue A depraved intention by a kind of contageous force ever infected the most austere and sacred conduct of affairs subdolous inventions also and crafty artificers shade and eclipse the beauty of sincere intentions Grosse and scandalous is their errour who having proposed to themselves some laudable mark are little sollicitous of the arrows they shoot They who have trusted to this footing have many of them slipt and dasht themselves against such a rock of absurdities as hath endangered their brains I shall instance in those who have thought that health might be innocently purchased from the Devils themselves by the virtue of Magicall forms and that this is the safety which the Divine Oracles pronounce we may acquire from our enemies But Paul is peremptory in the confutation hereof saying That evil must not be done that good may come thereof No man is mercifull by thefts nor charitable by surreptitious gains no innocent person seeketh convalescence by wicked accommodations To go to War is lawfull to kill is lawfull when you are backt with the Authority of your Prince and seconded with a just Cause but on the contrary to do injustice is never not unlawfull We may incline and bow the ears of the Deity to a condescendence but we may not sollicit hell for Auxiliaries we may not contemerate things sacred nor violate the Divine Charters of the Church we may not subvert Religion nor contaminate Chastity we must not attempt facinorous art nor invade the lives of Princes with poniards or venomous potions we ought not to destroy Military Discipline by transgressing the Rights of Warfare nor adventure upon certain villains to promote a desperate ambition That Warre ceaseth to be just however pretended to have a just beginning when the future events are intermixed with palpable injustice and being well begun if they degenerate into evil progressions they ought speedily to have an end We are faln by degrees greatest Princes upon the matter intended of which it is your part to judge and from sound deliberations to provide for the felicity of Christians both Temporall and Eternall Your Authority is or ought to be unquestioned and your disposednesse of mind and intentions what can they be in good Princes but unsuspected but the Cause is perplexed and involved yet the Reasons that seem to conspire the end are violent A fierce and cruel Warre is carried on among you exercised in the besieging of Cities acquainted with destructions terrible for its monstrous spreadings under which the Church laboureth the wishes of the oppressed evaporate into sighs and the convulsed world mourneth it hath not proceeded in an ordinary way nor is it continued after a humane manner Sift out if you please the causes and weigh diligently with your selves the occasions of such an amazing tumult If at any time we behold things natural acting within the limits of their prescriptions this doth not elevate our considerations to a wonder but when we see them irritated by some vehement impetuosity or the determined confinements of Natures Law to be perverted we suspect some hidden force within which suddenly bursteth forth and is circumfused from whence such various motions do arise As often as we see the winds to be ordinarily stirred we either judge it to be some breath or exhalation or we conjecture that the air hath a naturall faculty to move it self lest it should become dull and torpid in an inagitable Globe but as often as we behold boisterous tempests to arise by the sharp and violent conflicts of the winds which compell vast trees from their roots and level strong built houses with the ground which devour whole navies and shake the foundations of the world we ascribe these to the aiery Principalities dissipated through the regions of the Earth In like mnaner when Warres are managed among men in their accustomed forms we attribute these to the ambitious designs of men to cholerick temperaments and to the easie impatience of an objected contumely but if they exceed proportion and example also we suspect that there is some undiscovered origin of evils transcending our understandings and astonishing our senses He that will duly and sadly weigh the matter will confesse this of such a cruel Warre for it is not actuated with a civil mind neither hath it those decencies and Military ornaments which are wont to accompany great minds but it is tainted with a virulent malignity which devoureth both parts and creeping as it were with a slow contabescence it eats up all things the Countreys are in a mourning estate the Cities are dejected the Bloud of gallant men is prodigally wasted the choicest flowers of the Nobility are destinated to butchery and the shambles of prevailing Rebels private