the Roman People contrary to the command of Laws and honesty I declare him from this time forward unworthy both of the Common-wealth and my house The unfortunate son was so overwhelmed with melancholy upon this judgement given by his father that the next night he killed himself and the father esteeming him degenerate would not so much as honour his funerals with his presence Good God what severity what thunders what lightnings against the disobedience of sons among Pagans And you wicked sons in Christianity where the Law of love should oblige you to the duty which I prove unto you with an adamantine knot do you think all is permitted you And you fathers are not you most worthy of your unhappiness when you cherish by a negligent and soft indulgence the disobediences of your children which you should root up from their infancy and not suffer them to grow to the prejudice of your houses with so many bloudy tragedies as are daily seen in the mournful theater of the worlds Fili suscipe senium tam patris tui non contristes eum in vitâ illius si defecerint sensus veniam da non spernas eum in tuâ virtute Eccles 3. Qui timeâ— Deum honorat pareâ—tes quasi Dominis serviet iis qui segenuerunt miseries Let us conclude upon the fourth duty of children which is succour Son receive the old age of thy father and mother in thy bosom Take heed thou do not contristate them in any kind Beware thou scornest them not if they chance to fall into any debility of spirit Assist them with all thy might It followeth The child which feareth God never fails either in the honour or ayd he should yield to his parents nay more be shall serve them as a servant his Master We need not here seek out examples in holy Scripture or where the Law of nature is handled the more our proofs are taken from Infidels who had nothing at all but the light of reason so much the more clour and weight they have I will not make mention here of a Roman daughter (a) (a) (a) Fulgos l. 5. c. 3. who fed her father from her own breasts condemned to dye of hunger between four wals you may sufficiently see that often recorded in writing Yea under Peter of Castle there lived a man that never ceased weeping until he were put to death instead of his father who was to be executed I speak nothing now at all of that but cannot omit an example recounted in Bibliotheck of the great with Photius who telleth on a time there happened in Sicily as it hath often been seen an eruption of Aetna now called mount Gibel It is a hydeous thing and the very image of hell to behold a mountain which murmurs burns belches up flames and throws out its fiery entrails making all the world fly from it It happened then that in this horrible and violent breach of flames every one flying and carrying away all they had most precious with them two sons the one called Anapias the other Amphinomus carefull of the wealth and goods in their houses reflected on their father and mother both very old who could not save themselves from the fire by flight and where shall we said they find a more precious treasure than those who begat us The one took his father on his shoulder the other his mother and so made passage through the flames It is an admirable thing that God in consideration of this piety though Pagan did a miracle for the monuments of all antiquity witness the devouring flames stayd at this spectacle and the fire roasting and broyling all round about them the way onely through which these two good sons passed was tapistred with fresh verdure and called afterward by posterity the holy field in memory of this accident What may we answer to this what can we say when the virtues eâ—en of Pagans dart lightening-flashes of honesty and duty into our eyes What brasen or adamantine brow can covetous and caytive sons have who being rich and abounding in means deny necessary things to those who brought them into the world yea have the heart to see them struggle with extream misery whilst they offer a sacrifice of abomination to their burning avarice Wicked son wreched daughter know you what you do when you commit such a crime You hold the soul bloud and life of your progenitours in your coffers you burn them with a soft fire you consume them with a lingring and shameful death you are accountable before God for what they suffer And for whom is remorse of conscience For whom infamy For whom necessity For whom punishments in the other life but for such as in this manner abuse a treasure so recommended by God Take heed O children take heed of breaking this triple cord of the Law divine natural and civil which indissolubly tie you to the exercise of that piety which you have abjured Take heed of irreverence disobedience and ingratitude towards your parents expect not onely in the other life the unavoydable punishments of Gods Justice against such contumacy but in this present life know you shall be measured with the same measure you afforded others You know the history of the miserable father dragged by the hair with the hand of his son unto the threshold of his door where seeing himself unworthily used Hold son saith he it is enough the justice of God hath given me my due I committed the like outrage heretofore against my father thy Grand-father which thou at this instant actest upon me I dragged him hither and behold me hither haled Go no further O Justice O terrour O dreadful spectacle Great eye of God which never sleepest over the crimes of mortals O divine hand which ever bearest arms of vengeance hanging over the heads of rebellious children How terrible thou art who can but fear thee who will not heareafter tremble at the apprehension of thy judgements Children be pious live in the duty you have vowed and resigned to your progenitours and to all your superiours Live full of honour and glory in this world live in expectation of palms and crowns which you shall enjoy in the other world And you likewise fathers and mothers embrace charity towards your good children with all affection and if any forget their duty and afterward stretch out hands humbly to your obedience receive them into favour exercise mercy towards them as you desire should be done to you by God our common father But if you still groan under the ingratitude of wicked children and the fear of future evils wipe away your tears sweeten your acerbities season your bitterness with the comfort of a good conscience When you have done all you can and all you ought to do leave the success to God and say unto him My God who hast seen the cause of my afflictions to proceed from my self accept my good desires for the works of this evil child
France had not in former time seven thousand O insatiable avarice the Cerberus and gulf of mankind whither hast thou transported our manners and understanding No no there is not any man truly poor who is furnished for necessities without which life is into lerable to nature and that which affrighteth say you is the gnawing care of house-keeping which shorteneth your days and drencheth your life in gall and tears Weak and faithless that you are towards the Divine Against the pusillanimous Providence do you not yet behold your distrust your humane respects your impatience is the source of all the evils which engulf you Little birds that flie in the air and clouds silly butter-flies which flutter through the meadows painted with the ennamel of flowers and flowers themselves which are but hay repose with all sweet satisfaction under the royal mantle of the great Providence that covers all Birds by his help find grain fit for them Butter-flies suck out the dew and juice of flowers and flowers which live but one day unfold themselves with beauties that nothing yield to Solomon's magnificencies There is not any creature so little in the world which lifteth not up its eyes to the paternal hand of God distilling dew and Manna and is never frustrated of its hopes There is none but you O wretched creature who having a reasonable soul stamped with the image of God suffer your discretion to contribute to the excess of your miseries do you not well deserve to be poor since God is not rich enough for you Whose are the children which give you occasion of so much care Is it you O mothers who have stretched their sinews spun out their veins numbered and knit their bones in your entrails God hath made them God will direct them God will bear them on the wings of his providence God will dispose them where you imagine not But you would not have them suffer any thing why then did you produce them into the number of men if you be unwilling they should participate in the burdens of men If you and they falâ—ing from a flourishing estate Resolution of great courages in poverty should be reduced to beggery could you imagine you might be forsaken by the providence of God yea although you under-went the strokes of warfare which his beloved Son did here on earth What shame would it be for you if even those who have been in the world as great as Monarchs are come to this estate Belisarius who thunder-struck three parts of the world by the lightening of his arms who had possessed all which a great virtue might deserve all which a great fortune might give having seen himself engraven on gold silver almost equal to the Emperour Justinian his Master came to that pass through extream disfavour as to stretch out his hand for alms yea did it couragiously braving his unhappiness by an abundance of virtues And you who are much short of his quality deject your spirit in a slight humiliation befallen you Rusticiana wife of Boetius one of the most glittering beauties of Rome in publick miseries saw her self reduced to such poverty that she was clothed as a countrey woman no whit therewith dismayed yea appeared before the face of Kings in defence of her husband massacred you cannot endure to be seen at the Church in a modest habit or a plain neck-kercheff Alas your opinion and your curiosity is the greatest part of your evils Were it not better to undergo all the miseries of the world in the fidelity we offer to God than through disordinate love of proper interests to become a devil For what fitter title deserves he who doing all for himself looks on himself as a Divinity accounts other men who are under him as flies and catterpillers tyrannizeth over inferiours tormenteth equals striketh at superiours breaketh laws both divine and humane to hasten unto gain or honour and to anticipate his punishments makes to himself an hell in his own conscience If these truths perswade you not sufficiently the way of duty consider a man of interest in the following example and see by his success that there is no greater unhappiness in the world than to be fortunate contrary to the rules of a good conscience The tenth EXAMPLE upon the tenth MAXIM Of liberalitie and unhappiness of those who seek their own ends by unlawfull ways ANTIOCHUS the GOD. I Resolved to present unto you in this History Antiochus Drawn from the Prophet Daniel 11. S. Hierom upon Daniel Polyenus Appian the God who made a God of himself a man as much perplexed as unhappy in his aims to oppose him against Ptolomeus Philadelphus who was free and generous to the end these Princes as contrary in qualities as different in their successes may make you the more sensibly see the truth of this excellent Maxim When a great fortune and a prompt will meet together they produce excellent effects of liberality This Ptolomey of whom we speak had one by nature the other from love For he was naturally disposed to magnificence and the greatness of his condition seconded his purposes The revenue he received Magnificence of Ptolemey from Aegypt might then amount to fourteen thousand eight hundred talents which were the matter of his bounty but the form rested in his heart He thought nothing to be his but what he could give and was willing gold should be drawn from his treasures to relieve mens necessities as water out of the streams of his Nilus To know how to give well is a great science It belongs not to all said Socrates to mannage Socrat. apud Stobaeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Graces well There are some who give so ill and to such as merit so little that the Graces being Virgins by condition are made prostitutes through the sottishness of their usage But this Prince was as wise in choice of persons as liberal to distribute favours He willingly did good to those who made profession It is very dangerous to disoblige pious and learned men of true piety and loved learning well knowing it was to sow seeds in a land not ungratefull It is observed in all times that Princes and men of quality who have disobliged the Religious and learned have had ill success in their affairs and given their reputation as a prey to posterity That is it which lost the miserable Antiochus surnamed the Illustrious for though his father had shewed him an example to oblige the Hebrews who then stood most eminent in religion and divine knowledges he unhappily engaged himself to torment them and by this means heaped after his life a thousand disturbances and darkened his name in an eternal History Much otherwise Ptolomey favoured the people of God with al sorts of courtesie For not satisfied to have graÌ„ted liberty to more than a hundred thousand Iews who were in his Territories even to the redeeming slaves at his own charge from Masters who possessed them he
Ungratefull Base and exorbitant in the excesse of bodily vices especially when those exorbitancies are waited on by shamefull punishments and publick infamy All this is able to confound one who hath any feeling of honour but if shame happen for sinne it must be driven away by virtue nay it is much better to take shame then to be taken by it for the one flyeth the sinne before it be committed and the other blusheth to have committed it There are others to be found who make a little account of grievous sinnes with which they defile their consciences and dishonour their reputation But if there be any blemish or some suspicion concerning the honour of their wife that thrusts them into despair as it happened to Valerius a man of eminent quality who was wounded with the most sensible arrow that ever he received when the Emperour Caligula Seneca de constantia sapientis reproached him at his table and in the presence of many with some very secret defects which he said were on his wives body which was indeed to publish an Adultery and the contempt of a Lord one of his dearest friends and of a man of his own nature fierce enough to take revenge as it happened a while after when the insolencies of this miserable Prince bare him to a violent and a direfull death Let us conclude with a third sort of Shamefac'tnesse which is absolutely bad and blame-worthy when one blusheth for Devotion for Chastity for Temperance and other Virtues which are not accounted of in the souls of Libertines and dissolute people How many are there who to comply with ill company attribute sins to themselves which they never committed and vaunt imaginary vices as if there were no Hell for them but in picture Others had rather be found in an ill place then to be often seen at the feet of a Priest or at the Communion-Table in a time when great spirits accustome not to observe Christian duties They fear lest the reputation of being devout may draw along with it some suspicion of weaknesse they are troubled that nature hath not made them impudent enough to shake off the stings of a good Conscience It is a monstrous shame to betray so good a Mistresse as Virtue and to esteem the services ignominious which are done her They who adulterate metals and potion the sources of lively fountains do lesse ill then such as corrupt the pure lights of the apprehensions we ought to have out of virtue But although it be many times ill to be shamefac'd yet there is not any thing more intolerable then to be impudent for that is it which putteth all vice into authority and all the noblest actions into a base and bad esteem § 3. The excellency of shamefac'dnesse and the uglinesse of Impudency I have alwayes made great account of a Curious note of Clemens Alexandrinus who observeth that at A notable observation of Clemens Alexandr S. Stromat Diospolis a City of Egypt on the gate of a Temple named Pylon were seen five figures To wit of a child of an old man a Hawk a Fish and of a Crocodile A child to signifie Birth an old man to denote death a Hawk to represent the eye of God A fish to be the Hieroglyphick of Hatred and the Crocodile of impudency And this excellent Authour addeth that these five statues onely meant this sentence O you who are born and shall dy Know God hateth impudency Shamefac'dnesse hath been so recommended by all The esteem antiquity had of shamfac'dnesse Vit pudens Antiquity that when one would praise a man of honour by a most speciall title he was called a man of shamefac'dnesse as we see in antient stiles and contrariwise to name a man impudent were to qualifie him with the titles of all vices The Scripture which is admirable in representing to the life the propriety of all things hath not forgotten this For willing in two draughts to give the picture of a bad man in the person of Antiochus it saith An impudent and a crafty king shall rise who shall Consurget Rex impudens facie intelligens propositiones Dan. 8. 23. seek to understand all manner of subtleties And it is a strange thing that going about to set forth a man who was a masse of ordures and bloud it is content to give him for the chief of his titles the term of Impudent in his countenance leaving us from that to conjecture that he had lost shamefac'dnesse the nurce of virtues and the Melissa disc 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guardian of the Temple of Sanctity To this purpose the learned Melissa in the sixteenth discourse speaks two excellent words The first of all virtues is Innocency and the second Shamefac'dnesse He who hath once lost it hath nothing entire since he hath likewise broken the sacred instrument of all virtues Theophrastus de impudentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Conscience Thence we may easily understand that impudency which is no other then a neglect of reputation as Theophrastus a Disciple of Aristotle defineth it is a great evil Should I depaint it I would give it a brow of Brasse What is more impregnable The picture of impudency against blushing I would make it with the eyes of a Frog black and bloudy What is more inflexible to modesty And could I give a voice to my Table I would make the voice of Stentor to resound from its mouth who was the most open-throated of men For what is more filled with outcries or is more tumultuously clamorous I would give it hands of violence and rapine for what is more injurious Wandering feet for what is more straying I would set by its side liberty and hope of impunity which are two disorders that support and foment it Finally it should have all vices waiting on it since he who is not ashamed of doing ill is capeable to produce all manner of monsters I would figure at its seet a Crocodile for it is a creature which from the least of all proportionably becometh the greatest and impudencie which in its beginnings seems in children but a little spark doth in conclusion kindle a huge fire Besides I behold in the region Divers spirits subject to impudency of this unhappy passion divers subjects according to the diversity of age sex and conditions I there see little children to whom Nature hath given a veil of shamefac'dnesse which made their scarlet innocency appear upon the first object of malice And I perceive that Impudency by little and little breaks in upon them some have more of it some lesse but all instantly begin to prattle too freely and indifferently to take liberty by slight mis-becoming actions I see others of them at the age of eighteen and twenty who have shaken off the yoke of parents masters and kindred tearing away even in a moment the scarf of shamefac'dnesse and sucking in the breath of liberty as if they were
enriched you enameled you with so many perfections that justly we may call you the children of admiration Be you then to mankind that which the Rainbowe is to plants leave it to the odour of a good conversation which may become natural you shall reap here below true and solid glory contentments so tasteful that a man may more easily feel them than express them and in Heaven your recompence shall be equalled to the profit which your example shall have made on earth I know not what may be produced more pressing to a generous heart to oblige him to perfection The twelfth REASON Drawn from punishment CLemens Alexandrinus observeth that the belief Clemens Alex. Stromat 5. of one God and the faith of one judgement are in the soul of man by like consequence necessary and that the Heathens in the dead obscurity of infidelity were not able to shut their eyes against this veritie There is no soul in the world so barren which by force of the light of nature conceiveth not that if there be certain rays or reflections of virtue diffused through the actions of men the same ought to be in God as in their source with a radiant lustre of supereminence Wherefore Because as Dionysius Areopagita God a great Thesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Dionis de divin nomini c. 2. August de Trinit l. 8. c. 3. saith in the book of divine attributes God is a great Thesis which hath but one word for expression but this draweth along with it all essences verities and perfections And for the same cause S. Augustine calleth this Sovereign Majesty Bonum omnis boni Now so it is that we behold shining in men though otherwise very imperfect certain traces or draughts of Justice and we observe they are naturally addicted to the love of this virtue were it not that passion maketh them belie their hearts and betray their own nature We must then necessarily conclude that Justice is in God as water in the fountain lines in the center and beams in the Sun Justice and Mercy are the two arms of God Justice and mercy which embrace bear and govern the whole world they are the two engins of the great Archimedes which make Heaven descend upon earth and earth mount to Heaven It is the base and treble-string of this great lute of Heaven which make all the harmonies and tuneable symphonies of this Universe Now as Mercy is infinite so is Justice The divine Essence holdeth these two perfections as the two scales of the ballance always equally poized Judge hereupon O Noblemen if the favours and mercies of God are so eminent with you what part shall Justice have amongst you David who had felt the scourges cried out as in Psal 89. Quis novit potestatem irae tuae aut prae timore tuo iram tuam dinumerare Sap. 6. Horrendè citò apparebit vobis quoniam judicium durissonum his qui praesunt fiet Exiguo enim conceditur misericordia potentes autem potenter tormenta patientur Non enim subtrabet personam cujusquam Deus nec verebitur magnitudinem cujusquam a deep extasie Oh my God who can be able to know the force of thy anger Who can be able amongst so many perplexities and affrightments to recount the effects of thy indignation True it is thy Justice doth most extraordinarily appear on the rebellious heads of sinners but especially upon the Great-ones of the earth These words of the Wise-man are terrible to any that will maturely consider them You who hold the highest place amongst men and live without fear or aw of that Majestie which hath constituted you where you are know God will visit you and appear to you with speed and horrour A most rigorous judgement shall be executed on those who command over others Mercy is for the little ones and humble but if you persevere in your wicked life as being potent you shall powerfully be tormented God is not a man to sooth you to distinguish your persons and treat with you with observance of your qualities Beware The reasons why the chastisement of great men shall be most severe are clear and evident the principal whereof I will briefly here produce First by how much the more a sin is committed Knowledge of good and evil makes the sin the more foul with exact knowledge of good and ill so much the more punishable it is because it participateth the more of the venom of malice Ignorance unto many is part of their sanctitie others with open eyes run headlong to ruin Now can it be denied but that great men ordinarily being endowed with good spirits capable judgements and most happie memories and they instructed by so many Doctours both speaking and dumb should have much more light and knowledge than the ordinary sort of men Behold why degenerating it cannot be but they must needs break a thousand bonds that held them in their dutie blunt a thousand sharp points a thousand inspirations from Heaven that feelingly touch their conscience the which cannot be done without great and determinate malice which rendreth their sin the more enormous and their heads the more punishable This is the reason Divines give touching Why bad angels were punished without mercy the punishment of the Angel apostate A strange thing that God coming from Heaven upon earth to take human flesh to distend his imperial robe upon man who lay on a dung-hill drawing him out washing him guilding him over with grace the true seed of glory in the mean time left the bad Angel without mercy for a prey of punishment which shall not end no more than God himself Wherefore is this but that the Angel offended with an Ob perfectam cognitionem solutum animi impetum peccatum Angelorum incomparabiliter gravius Vide Gregor l. 4. Moral c. 9 Marvellous Justice absolute and deliberate malice as one much more illuminated and Adam suffered himself to slide into sin rather by surprizal by infirmitie by complacence to the humours of his wife as S. Augustine observeth than purposely or contemptuously Alas me thinks this horrid punishment of the contumacious Angel should make the bloud congeal in the veins of all the Great-ones of the earth who offend their Creatour with as much malice as they have knowledge Ask O Noblemen of the Divine Justice from whence it proceedeth that these evil spirits have been so roughly handled If beauty could mollifie the rigour of a Judge they were adorned with an incomparable beauty above all creatures If the excellency of nature be esteemed they were the most lively Images of the Divinity amongst all things created If the spirit contribute thereunto they penetrated by their active vivacity even from Heaven to the deepest abyss If the glory of God were in this act considerable they were creatures who could love bless and glorifie God eternally If evil had been to be prevented this great Judge saw there would arise
to give beginning to your Sacrifice IX This action should serve as a preparative to another more long and serious devotion which you are to make in your closet when first you come out of your bed If you have so gorgeous garments to put on that necessarily you must bestow some notable time to dress you it is a miserable servitude Observe you not it should be done to render your tribute to God Then cloath your self indifferently Exercise of the morning as much as shall be necessary for comlyness and health Afterward with bowed knees use five things Adoration Thanksgiving Oblation Contrition Five things to be practised and Petition Adoration in adoring God prostrated on the earth resounding like a little string of the worlds great harp and offering to the Creatour this whole universe as a votive-table hanged upon his Altar wholly resigning your self to his will For this act it is very expedient to use the Hymn of the three children in the fornace who called all creatures as by a check-roul to the praises of God Thanksgiving for all benefits in general and particularly for that you have happily passed over this night The Church furnisheth us with an excellent form of thanksgiving in the Hymn Te Deum laudamus Oblation of your faculties sences functions thoughts words works and of all that you are remembering the sentence of S. John Chrysostom That the worst avarice is to defraud God of the oblation of your self Offer to God the Father your memorie to replenish it with profitable and good things as a vessel of election to the Son your understanding to enlighten it with eternal verities to the Holy Ghost your will to heat it with his holy ardours Consign your bodie to the Blessed virgin to preserve it under the seal of puritie Contrition in general for all sins and particularly for some vices and imperfections which most surcharge you with a firm purpose to make war against them and extirpate them with Gods assistance Petition not to offend God mortally nor to fail with grace light and courage to resist those sins to which you are most inclined To practice those virtues which are most necessarie for you To be guided and governed this very day by the providence of God in all that may concern the weal of your soul bodie and things external To participate in all the good works which shall be done in the Christian world To obtain new graces and succours for the necessities of your neighbours whom you then may represent and this by the intercession of Saints wherewith your prayer should be seasoned Spiritual lesson It is then to very good purpose to spend some quarter of an hour at the least in reading some spiritual book imagining it as a letter sent from God to you for direction of your actions X. When you put on your apparel to acknowledge Cloathing your great servitude so to serve with much industry the most abject and brutish part of man To think you garnish a body which even this very day may be a putrified rottenness What time and diligence had Jesabel used in the last day of her life to adorn and deck a body that was trampled under the feet of horses and gnawn by dogs some few hours after Masse must be heard at a due hour in the manner Masse before related and that is a most especial act of devotion XI The second employment of the day is in Affairs the affairs which one mannageth whether it be for the publick or for your own particular in the government of your familie or discharge of some office A good business is a good devotion and nothing is so much to be feared as idleness which is a very antheap of sins He who taketh pains said the ancient Fathers of the desert is tempted but by one devil he that is idle by them all There is no person so noble or eminent that ought not to find out some employment If iron had the reason of understanding it would tell you it better loved to be used by much exercise than to rust and consume in the corner of a house XII In the practise of charges offices affairs to use knowledge conscience dexteritie diligence Knowledge in learning that which is profitable to be known for the discharge of dutie in informing ones self of that which cannot be guessed at in hearing counsel examining and weighing it with mature deliberation Conscience in administering all things with integritie according to laws both divine and humane Dexteritie in doing all things discreetly peaceably with more fruit than noyce In such manner that one shew not anxietie in affairs but like that Prince of whom in ancient time one said That in the most busie occupation he seemed ever to have the greatest vacation Diligence observing occasions well and performing every thing in time and place He that hath never so little spirit and good disposition shall always find wherein to employ himself principally in the works of mercy both spiritual and temporal amongst so many objects of our neighbours miseries XIII Time of repast recreations sports and visits Recreation should be very regular for fear nature be not dissolved in a lazy and bestial life greatly unworthy of a noble heart Away with gluttony play detraction curiosity scoffing babling Let the conversation be as a file to smooth and cleanse the spirit and ever to adapt it to its proper functions XIIII One should not in affairs recreations retirements omit at some times to elevate his heart to God by jaculatory prayers Happy are they who Elevation of heart to God in every hour of the day do make unperceivably some litle retrait in their hearts casting their eye like a lightning-flash upon the hour past and foreseeing the direction of the next Above all after dinner it is fit to reenter into ones self and to see the good order which hath been given for the execution of the mornings good purposes XV. In the evening before you go to bed you Evening are to use examen of conscience Lytanies and other vocal prayers with the preparation of the meditation of the next day happily to shut up the day with acts of contrition faith hope charity prayers for the living and dead Thereupon settle your self to sleep with some good thought to the end according to the Prophet your night may be lightned with the beauties of God If any interruption of sleep happen mark it out with jaculatory prayers and elevations of heart as anciently the Just did who for this cause were called the crickets of the night This doing you shall lead a life replenished with honour repose satisfaction towards your self and shall each day advance one step forward to eternity The marks which amongst others may give you a good hope of your predestination are principally twelve First A lively simple and firm faith 2. Purity of heart which ordinarily is free from grievous sins 3. Tribulation
poverty that he with much straitness enjoyed the necessities of life Crispus having manured his spirit with learning very couragiously addicted himself to the exercise of arms wherein he very well expressed the Genius and dexterity of his father but with much more grace and sweetness For Histories assure us he was of visage most amiable full of attractives and admiration which made upon the minds of men so much the more impression as they were ingrafted in a singular modesty and a goodness so natural that no man could near hand behold it without affection O God what fury is there in dishonest love and how much did it disturb the house of Constantine If Lords and Ladies who give admittance to affections and thoughts unlawful did well consider the acerbities which attend this passion they would rather tear their hearts out with their nails than pollute them with such ordures It is not without cause what the wise Aristophanes hath said that love was banished So Simon the MagiciaÌ„ said that the soul of Helena had put fire trouble and jealousie among the Angelâ— but that taking from thâ— this object of concupiscence he had accorded them Phâ—â—astrius de haeres from Heaven as a trouble-feast and disturber of the repose of Divinities The truth is where this passion setteth foot it exileth from thence innocency and tranquility two the most precious pearls of life and and were there wicked loves in Heaven there would no longer be felicities Happy is that life which hath no eyes for those carnal beauties and is all eyes to preserve it self especially in the beginning from such surprizals The miserable Fausta wife of Constantine daughter of Maximian who had received good education in the house of her father and was of a very sensual humour even so far as to controle the devotions of her husband and pick quarrels against Religion which she would never embrace had in this disorder vehement dispositions sinisterly to admit the love which the beauty of Crispus might easily afford her This divine feature standing always as an object for the wanton eyes of the Empress enkindled so much fire in her veins that another flame must be found to quench it The children which she had by her husband were nothing to her in comparison of Crispus Crispus was in her heart Crispus in her thought Crispus in her discourse wherein she yet had some temper fearing to discover her passion Yet could she not forbear but say Crispus was the idaea of perfect men and the incomparable son whose worth and virtue would survive with the world It was much wondered how a step-mother should entertain so much good opinion of the son of her husband yet she having hitherto lived within the limits of honour it was interpreted all these affections were sincere and innocent Crispus who then thought not upon his own defence in a combat that was nothing but courtesie took all these favours as witnesses of a most unspotted amity reciprocally rendering to her much respect wherewith she shewed her self not a little troubled desiring he would treat with her in a more free fashion for love had already despoiled her of majesty Saint Augustine hath very well said that he who will punish an exorbitant spirit must leave it in its own hands to serve both as a scaffold and executioner to it self The unfortunate Fausta who had already given over-free passage to sin felt accesses of ice and fire of desires of affrightments of confidence and remorse Her conscience accused her in the bottom of her heart and ceased not to shew her the enormity of this fault when by the help of impudency she thought to have quenched these little sparkles of goodness which God soweth in the most forsaken hearts She knew not how or where to begin this pernicious design Crispus seemed to be too chaste his Christian religion made him in her opinion too austere his spirit was as yet too tender and not capable of a most powerful wickednes and although he should consent where may faithfull complices be found fit occasions and liberty to content an infamous desire The pain which ordinarily attendeth crimes the rigour of a Constantine jealous of his bed the infamy and apprehensions of punishments coming to fall upon her thoughts made her well to see both the abyss and horrour but passion transported her hood-wincked beyond all considerations so that one day taking her opportunitie she accosted the young Prince with words which sufficiently testified her a lost woman But he who would not at the first put her into confusion with modestie declined what she had said and interpreted it far from her thought She who would no longer appear a Lucrece being much troubled he should understand in a chast sense what she had spoken to an ill purpose unfolds her self so freely that the wise Crispus no further able to suffer this blushless spirit spake a word to her rough and hopeless That if she persisted in this infamous desire he would give the Emperour notice and thereupon flew from her like a lightening and withdrew leaving her in a despair and rage not sufficiently to be expressed All her love then turned into a diabolical hatred which suggested Love turned into rage furies and black thoughts resolving with her self to use him as as the wife of Potiâ—â—ar did Joseph She served her self with all the arms of grief which were at that time very natural to her ceasing not to weep and sigh before her husband as if she had afflicted her self for anothers sin yet had she so much cunning that she feigned to hide her tears and smother her sighs to render the disguise more dangerous by a pretext of modesty The Emperour seeing her in this plight asked the A wicked calumny cause of her sadness She answered it was fit for his Majesty not to know it He the more persisted to understand what she feigned to conceal pressing and interrogating her to draw her calumny from her with as much earnestness as one would a truth In the end she declared with many counterfeit horrours and words cruelly modest That his son Crispus would have enterprized upon the honour of his bed but God be thanked her faith inviolable put her under safety free from such dangers And that she demanded no other satisfaction from this miserable man who was fled but the remorse of his wicked conscience Constantine recommending silence unto her entered into a black and deep anger proposing unto himself that the retreat of his son was a note of his crime he determined therefore to put him speedily to death and for this purpose calling one of his servants the most trusty and best resolved for executions having under great oaths and execrations obliged him to secresie gives him express commandment to meet with his son Crispus as soon as he could to treat warily with him not affrighting nor giving him the least suspition and withal to fail not to serve him at his
Fear and Anger 3. That there are two ways to overcome all passions the first is a precaution of mind against the occasions and vain appearances of all worldly things The second a serious diversion to better things as prayer study labour and business But above all you must pray to God for the light and strength of his holy grace which infinitely transcends all humane remedies Against Gluttony 1. REpresent unto your self the miserable state of a soul polluted and plunged in the flesh 2. The hardness of heart 3. The dulness of understanding 4. The infirmities of body 5. The loss of goods 6. The disparagement of Reputation 7. The horrour of the members of Jesus Christ to make members of an unclean creature 8. The indignity to worship and serve the belly as a bruitish and vile God 9. The great inundation of sins flowing from this spring 10. The punishments of God upon the voluptuous Against sloth 1. The ceaseless travell of all creatures in the world naturall and civil 2. The easiness of good works after grace given by Jesus Christ 3. The anxiety of a wavering and uncertain mind 4. The shame and contempt 5. The confusion at the day of judgement 6. The irreparable loss of time Against Covetousness 1. The disquiet of a greedy mind 2. The insatiability of desire 3. The many wars and battels which we must run through to satisfie one single desire 4. The dishonour of denial insupportable to a generous soul 5. The dependance and servitude we must undergo to comply with those from whom we expect the accomplishment of our wishes 6. The easiness of offending God through excessive greediness of temporall things 7. The transitory and fleeting pleasure of those things which we most ardently desire 8. That God many times allows us the fulfilling of our desires as a punishment for our faults Against carnall love 1. To consider the barrenness of worldly loves which are true gardens of Adonis where 〈◊〉 can gather nothing but triviall flowers surrounded with many bryars 2. To set a value on things and not to be deceived with shows 3. To guard your senses to shun accidents and occasions of sinning and above all to have a particular recourse to God upon the first impression of thoughts 4. To pull your self away by main force from presented objects and to direct your self by serious designs and good employments 5. To set often before you the imperfection the ingratitude the levity the inconstancy the perfidiousness of those creatures we most servilely affect Against Sadness THere is a holy sadness as when we are moved at our Saviours Passion or for our own sins which is the gift of God not a punishment There is one furious which hath no ears and is rather cured by miracle than precept There is another natural arising from our disposition and another vicious which is nourished by ill habits and neglect of our own salvation 1. Against this last we must consider That our desires and love cause for the most part our sadness and that the true way to diminish the cares that consume us is to sweeten the sharp and ardent Affection we bear to worldly things 2. The little esteem we have of God is the cause that we are often troubled at frivolous things whether they threaten or happen He that would truly love this great God which deserveth to possess all love of heaven and earth should not entertain fear or sadness for any thing but for the loss of God no man can loose him but he that purposely forsakes him 3. There is nothing beyond remedy but the tears of the damned A man who may persist in the way to paradise should not place himself in the condition of a little hell and he who can hope for that great All ought not to be sad for any thing Against Envy 1. THe way not to envy any thing is to account nothing in this life great 2. To covet onely the inheritance of the land of the living which is never lessened by the multitude or shares of the possessours 3. To consider seriously the motives which induce us to love our neighbour as participation of the same nature THE THIRD PART OF THE CHRISTIAN DIARY The first SECTION BUSINESSE Of what importance THe third employment of the day is business whether Publick or Private the government of your Family or discharge of some Office Good devotion is a good employment and nothing is more to be avoided than idleness which is the very source of sin He that labours said the old Hermite is tempted but by one devil he that is idle is assaulted by all No man is too Noble to have an occupation If iron had reason it would choose rather to be used in labour than to grow rusty in a corner The second SECTION Two Heads to which all Business is reduced IN Business we must consider the Substance and the Form The Substance for it is great wisdom to make good choice herein to take in hand good employments and to leave the bad the dangerous and burthensom which do nothing but stop up the mind and choke all feeling of devotion especially when there is no obligation to undertake them They are truly sick even in health who interpose out of curiosity to know to do and solicite the business of others It is sufficient said the Emperour Antonius that every one in this life do that well which belongs to his calling The Sun doth not the office of the rain nor the rain that of the Sun Is it not absolute madness of some in the world whose onely employment is to attempt all things but perform none As for the Form in the exercise of charge offices and business there is required knowledge conscience industry and diligence Knowledge 1. In learning that which is requisite to be known for the discharge of your duty 2. In informing your self of that which of your self you cannot apprehend 3. In hearkening very willingly to advise examining and weighing it with prudence and governing your self altogether by counsel Conscience in performing every thing with good intention and great integrity according to the Divine and Humane laws Industry in doing all discreetly and peaceably with more fruit than noise so that we express no anxiety in business like that Prince of whom it was said That he seemed always vacant in his most serious employments Diligence in spying out occasions and doing every thing in due time and place without disorder confusion passion haste irresolution precipitation For these are the faults which commonly destroy good government He that hath never so little wit good inclination shall ever find wherein to busie himself especially in works of mercy amongst so many objects of the miseries of his neighbour The third SECTION Of the government of a Family THat man hath no little business who hath a Family to govern a good Father who breedeth his Children well that they may one day serve the Common-wealth is employed