be therein sufficiently informed The Jews were heretofore the chosen people and are become the reprobate God for them drave back the waves of the read sea and suffered them to walk drie-foot between two waters as between two chrystal vaults and afterward why did he drown them so many times in rivers of their bloud with so horrible slaughters that in the whole siege of Jerusalem under Titus and Vespasian were reckoned according to Josephus his calculation eleven hundred thousand Vide Iosephum Hegesippum Thraenos dead God opened to them the sides of rocks to quench their thirst and afterward why dried he up the dugs of women who saw their little ones die between their arms they unable to give them one drop of milk God for them made Manna and clouds of Quails to showt and why afterward did he so afflict them with such cruel and enraged a famine that the hands of mercifull mothers slew and roasted on coals their own proper children and eat them to satisfie their hunger God carried them through deserts as upon eagles wings and wherefore afterward did he abandon them to eagles and vultures which so many times made carrion of the bodies of his children God had given them a land so fat and fruitful that it streamed altogether milk and honey and wherefore afterward had it entrails of iron denying food to the living yea burial to the dead God gave them strength as a devouring fire before which all Nations were but as straw and why afterwards became it the shuttle-cock of the arms of Infidels God gave them liberty for an inheritance and why afterward obtained they not so much as an honourable servitude Why at the siege of Jerusalem among so many thousand prisoners did they so much disdain to make use of a Jew that there being never a a Cross to crucifie them they were reserved for beasts to devour them rather than derive any service from them God gave them knowledge and wherefore afterwards became they blockish idle and stupid in all learning God ordained for them the assistance and protection of Angels and why afterward forsook they their Temple crying out aloud Let us depart let us depart from hence God destined to them Royalty and Empire over neighbouring Nations and why afterward had they not one inch of land at their own dispose and especially of land where formerly Jerusalem was built unless they purchased it with money onely to enjoy it one hour or two in the year and weep over it and bedew it with the water of their eyes after they had so often moistened it with their bloud God established priest-hood to them and afterwards what became of Jerusalem the Holy What became of Solomon's Temple the miracle of the world Where is the Propitiatory the Table of Proposition-bread the Rational which was before the peoples oracle Where is the majesty of High-priests the comeliness of Prelates the perpetuity of Sacrifices From whence comes it that it is above fifteen hundred years ago since this miserable Nation goes wandering through the Regions of the earth as abandoned into an eternal exile without Priests without Temple without Sacrifice without Prince King or government O eternal God how hast thou thrown down thy foot-stool O God of justice how hast thou made desolate thy royal Priesthood O God of vengeance how hast thou suffered thy Sanctuary to be profaned Who hath ever heard speech of such a punishment There have been adulteries rapines concussions gluttonies yea and idolatries which God hath not revenged in this manner A captivity of three-score and ten years expiated all these sins but this after fifteen hundred years to what sin may we attribute it but to the neglect of the essence of the Word Incarnate After the time that the Son of God shut his eyes steeped in tears and bloud over the miserable Jerusalem he never hath opened them to afford them mercy A Lord so sweet so mild so clement as that he raised thieves almost from bloud and robbery in an instant to thrones of glory for having acknowledged and confessed his name so roughly to chastise the neglect of his authority for the space of so many Ages what meaneth this but to prove the opposing of the divine Essence of God is a crime of all the most hydeous and unspeakable Run over the Histories of antiquity as long as you Tragical events of the wicked please revolve in your memory all the experiences which your Age may afford and if you see the impious come to a good end say There is no cause of fear Cain their Patriarch banished from the sight of God lived long like a melancholy spirit among forrests with a perpetual affrightment until Lamech took away his life The Cainists were all drenched in the waters of the deluge Pharaoh drowned in the Red-sea Nebuchadnezzar turned into a beast Holofernes slain in his bed by the hand of a woman Senacherib lost one hundred four-score and five thousand men for a blasphemy Antiochus strucken with a horrible maladie Birds did eat the tongue of Nicanor and his hand was hanged up over against the Temple Heliodorus was visibly chastised by Angels Herodes Agrippa born from the Theater to the bed of death The President Saturninus strucken blind Hermianus eaten by worms in his Pretourship Leo the fourth all covered over with botches and carbuncles Bamba crowned with a diadem of pitch after his eyes were pulled out Julian the Apostate strucken with a dart from Heaven Michael the Emperour who had in his train a heap of young scoffers that in scorn counterfeited the ceremonies of the Church was torn in pieces as a victim by his own servants Olympius strucken with thunder in a bath And if we observe times more near Rogero dragged to a laystall Vanin burnt at Tholouse Alsan Calefat divided between fire and water and slain by his own hand Great eye of God which art ever open upon the sins of the earth who can steal himself from the lightning-flashes Great hand of God who thunderest and lightenest perpetually over rebellious heads who is able to resist thy justice Advice to Youth and such as too easily give way to impietie O Unfortunate youth who having received the first tincture of good instruction after thou wert bred with so much care and honour by those to whom thou owedst thy birth betrayest the tears of thy parents the travels of thy teachers and the whole hopes of the publick How canst thou embark thy self among these treacherous and ignominious associates How canst thou walk among so many shelves and precipices not so much as once opening thy eyes to behold the abyss thou hast under thy feet So many heads crushed in pieces under the Divine vengeance are as broken masts and shivers of a shipwrack advanced on the promontory of rocks to give notice of the deplorable events they have found whose examples thou still pursuest yet thou lookest on them with arms across and dallyest in
vice which would have no force nor vigour at all if you did not give arms and weapons into its hand to sack and subjugate all the world First you commit a great sacriledge abusing authority Great sin through bad example which is a ray of the omnipotencie of God impressed on your foreheads to enlighten and sweetly incline your inferiours to duty and you make boast as if it came from your selves Thieves that you are of the treasure of God you have rifled the chief of his coffers which is that absolute power by which he is God you have taken from thence a pearl which himself afterwards ensigned into your hands which himself fixed upon your head to give you as it were a participation of his own essence and you unworthily retain it without making it tributary to its Creatour My God it is true that he who seeketh his own glory from thine ornaments is a Aug. Sol. 5. Qui de bono tuo gloriam sibi quaerit non tibi quaerit hic sur est latro very thief and a robber who endeavouring to filch Gods honour from him stealeth Paradise from himself What sacriledge I pray can you think comparable to this Secondly what an indignity it is to do that which the ill example of Great-ones operateth so to put vice into grace and virtue into neglect Think you Ill example the work of Antichrist not if proof be made unto you it is the work of Antichrist but that will suffice to make you detest it And what will Antichrist do To what will he bend and dispose all the sinews and arteries of his power but to set vice on the Altar and you will before-hand prepare a way for him All that which Jesus Christ hath said and done all that which he hath sweat for all that he endeavoured all that he hath wept all that he hath bled he hath done to blot out and extinguish with works with words with sweat with tears with bloud the work of sin And you forsooth will again erect the statues If sin coming from you were esteemed as sin it would always be unreasonable but less dangerous But now it happeneth not to be so reputed The sins Desinunt esse probri loco purpura flagitia which in a mean fortune would be thought sins when they are dressed up with a diadem or covered with a scarlet cloak become the virtues of the times which is a thing most abominable And by your ill example you are the cause of this illusion of mankind which holdeth vice for virtue and crime for trophie Observe what punishment a false coyner deserveth Advise with your self if idolatrie be the first and chief of all sins what would he merit who were not onely an Idolater but the authour and inventour of a new idolatrie And bad example doth it When you O Noblemen degenerate you impress sin with the stamp of virtue you place it upon the Altar you are the cause that a thousand and a thousand present oblations to it you make a stable for horses of the Temple of honour and you being by the world esteemed as little gods employ all this reputation to destroy the honour of the true God through the example of your wicked life You make a dung-hill of Heaven you Caenum de Caelo facitis errantes animos per abrupta praecipitia crudeli calamitate ducitis cum hominibus peccare volentibus facinorum viam de Deorum monstratis exemplis Julius Firm. Photius in bibliotheca cruelly and miserably dragging wandring souls through headlong precipices when to cause them to sin the more freely you shew them the examples of the pettie gods of the earth These are the words of Julius Firmicus What ingratitude will make Heaven blush and the earth to shake if not this If you well weigh this consideration it will never escape you to do an act of ill example or if passion should happen to be exorbitant at least you should imitate that bird which by antiquity was called Just because she hid her excrements which she knew to be very pernicious for fear it should infect men so you rather should bury your ill deportments in night and obscurity than expose them to publick view For the third reason consider what wickedness it is to thrust the knife into the throat not onely of a multitude that adores your fortune and glorieth in the imitation of your vices but also to pollute all posteritie with the authoritie of your crimes Every Age teacheth us we may do what hath been done and Admonetur omnis atos fieri posse quod aliquando factum est exempla fiunt que jam esse facinora destiterunt Cyprian ad Donat. Eccl. 1. Sicut aeramentum aerugina nèquitia Figure of ill example Exod. 21. crimes become examples saith the eloquent S. Cyprian Your sin is like much rust which cleaveth close to all your successours and how much the greater you are so much the more precipitation and malice it hath Say not you are personally culpable and no more that you are not to answer to God either for the sins of those who live with you or those that come after you Which is so much otherwise that the Scripture ordaineth who shall open a common cistern without shutting it again if it happen that cattel fall therein he was bound to repair this loss Your brother doth he not more nearly approach to God than a bullock or a horse You have opened to him the gulf of scandal and corruption he is fallen into your snares you shall give an account to God for a soul redeemed with the price of his bloud Although you have caused but one small spark of Exod. 22. fire to flie out if it happen to blast and burn the fruitful fields and destroy the corn of your neighbour you are bound by the law to make the possessour satisfaction A flashing sparkle of concupiscence which proceedeth from your eyes and afterwards enkindleth a great fire of vices and calamities shall be imputed unto you in the day of judgement And what satisfaction for such damage But on the contrary O Noblemen when you seriously embrace virtue you ravish and appease the most savage spirits by your authoritie Nothing resisteth this sweet violence Goodness born in the chariot of greatness hath darts so sharp and flaming that they make the flint-stones to melt The present times invite you the most distant admire you all posteritie blesseth you and God most gloriously crowneth you It is said when the Rainbowe in Heaven boweth Plin. lib. 12. cap. 24. Rainbowe upon flowers his crooked horns directly upon the flowers he imparteth to them a most celestial odour which infinitely reviveth their kind God hath fixed you in the sphear of greatness as heavenly arches you know from whence he hath extracted you and that no otherwise than the Rainbowe in Heaven you are but a petty vapour but this Sun hath guided you
from their damnation an infinitie of blasphemies and invincible obstinacie a long web of contrarieties opposite to the advancement of his honour amongst men a subversion of the world All this might have been avoided in giving them one small hour of repentance which with what fervour detestation and dolour would they have embraced Yet notwithstanding without regard to this beauty this grace this excellency of nature these praises this good or ill behold them taken in the boiling ardour of their crime strucken with the thunder of the Divine Justice thrown down broken in shivers captivated in prisons of fire left to the sword of vengeance to eternal tortures never seeing amidst their darkness and sulpherous flames one sole beam of the eyes of Mercy O terrible sentence inexorable sentence Oh unhappy spirits O judgements of God! What a terrour what a bottomless depth you are Judge now O ye Great men if the crimes of knowledge and malice are so rigorously punished what will become of you if you live neglective of the Divine Majestie you being among the people as were the Angels among other creatures Secondly no punishment is more sharply nor Punishment of the ungrateful sacrifice of jealousie lawfully inflicted than upon the ungrateful who deserve that all the elements with their best forces should conspire in the avengement of their offences since they violate a law engraven on this universe by the hand of nature Their punishment is the sacrifice Non fundet oleum nec imponet thus Num. 5. of jealousie spoken of in Scripture whereon neither oyl nor incense is powred there is no more oyl of mercy to sweeten their torments no more incense of prayers to appease Gods anger nothing is theâe but thunder lightnings and vengeance Now it appeareth that Noblemen and Great-ones cannot depart from the service of God without a deep mark of ingratitude for the benefits which I have touched before and you thereon will necessarily infer they transcending others in condition should not in case of failing or neglect expect an equalitie of punishments God will call Heaven and earth Horrible execrations of God upon great men vitious to their Judgement and then speak to them in the presence of all creatures with a voice of thunder Hearken ye O you Princes of the earth I made you as Eagles I gave you strong wings to lift you up to mount Libanus and to extract pith from the Cedars I advanced you in spirit in judgement in courage in riches in reputation in honour above other men I imprinted the rays of my power upon your fronts to infuse the regard of your persons into the hearts of the people I held Heaven and earth men and beasts in breath to contribute to your authoritie and services And you have taken arms employing all my treasures to make war against me you have lived not as reasonable men but as bruit beasts without God without law without ever casting your eyes to Heaven but to vomit out blasphemies in the face of it If I haue put power into your hand you have employed it in oppressing the weak If justice you have perverted the use of it and made the ballance incline to the tyrannie of your passions What can such an ingratitude expect I leave the conclusion to your selves In the third place seeing the bad example of great Exemplar crimes deserve exemplar punishment men is most pernicious to the inferiours by the strength of their authoritie which draweth their weak souls to a servile imitation God expresly counterpoizeth the insolence of their vices by singular and remarkeable punishments to the end that those who are attracted by the lustre of their fortune may be affrighted with their falls It is true we are in this world as owls in the night our eyes benummed and surcharged with terrestrial humours which hinder us throughly to penetrate this cloud of the Divine Providence Notwithstanding God darteth forth as it were out of these clouds certain flashing sparks of fire and light to make you read in the punishment of so many ill-living great men the unrelenting rigour of his justice High steeples are not so often rent and defaced by Strange punishments the violence of thunder as are Crowns and Diadems on the heads of wicked Princes with Heavens chastisements Read sacred and profane Stories what strange punishments are there of great men One sheweth a desire to leap into Heaven to plant his throne among the stars yet God maketh him eat hay with the beasts enforcing him to die alive not onely to honours and the nature of man but to lead a life in bruitishness This was Nebuchadnezzar Another in the middest of the fervour of a feast heareth the great clock strike his hour and seeth the hand of a man on the wall drawing a dreadful sentence against him This was Belshazzar Another dieth eaten up with lice as Herod Another loathsom with infections as Antiochus Another hanged on a tree as Absalom Another on the gibbet which he had prepared for him whom he accounted for his slave as Haman Another dying by his own hand not being able to find any other in the world more cruel than himself as Nero. Another maketh himself a sepulchre with drunkenness as Alexander Another is massacred in the midst of the Senate as Caesar Another from the throne of the Roman Empire goeth to prostrate his foe the Persian to become thereby a foot-step for him to mount on horse back as Valerian Another is carried about in a Cage as Bajazet Another is strucken with lightening as Anastasius Another is slain in his camp by a hand invisible as Julian the Apostate Great volumns might be made if one would compile all these mortalities they make Theatres to resound and Tragedians deplore Consider O Noblemen if in this world good and ill are given to us as it were in picture since the figure of the world passeth away saith the Apostle Praeterit figuâa hujus mundi 2 Cor. 7. Sagitta tua transeunt vex tonitrui tui in rota Psal 76. 19. and since God useth such rough rods to chastise the vices of great men what will that be in the other world The arrows of chastisement do presently pass away but the voice of thunder the sentence of judgement shall go like a wheel and the execution shall have no end If there happen unto you a loss of goods it is an arrow that passeth loss of children an arrow that passeth sickness an arrow that passeth disgrace an arrow that passeth temporal death even a feathered-arrow which doth nought else but pass away But eternal death is the thunder in the wheel which never passeth To be drenched in a lake of sulphur as a victime of vengeance in a fire enkindled with the breath of Gods anger to see nothing but devils to abide in nothing but torments to suffer pains in every sense to find hell in his own conscience to have no other life but an eternity
accompanied with ceremonious enforcements insupportable to your condition No But undertake a devotion sweet facile and conform to common use which hath less of outward semblance and more of inward worth So shall you the better preserve it and it shall be the more profitable for you The twentieth SECTION Love of creatures AFter shame cometh likewise a snare much Adhering to creatures marreth all more dangerous to wit the love of creatures Many souls seem already to poyze themselves and soar into the skie but there is some little thread wretched and weak which fettereth their feet One cannot forsake such a lodging another such an exercise a third such a custom a fourth such a company which in the mean space dissolveth the course of his good purposes maketh his heart become childish and sometimes dull and stupid to the relishes of God Amongst all encounters this is the most powerful Passion of love which proceedeth from the passion of love and sometimes among persons who have their souls most pure and such as are in their own opinions far removed from this mischievous passion yet are not without peril If this should come like some other gross and carnal love with an arrow and torch in hand one might more easily defend himself but it Love is like to infects approcheth with a little sting subtile slender and as it were wholly spiritual that one cannot well perceive it in the beginning It resembleth those little flying worms which Phaedon speaketh of that unperceivably Phaedon apud Sencec ep 49. Adeo tenuis illis fallcus in periculis vis est tumor indicat morsum sting When they have fixed their sting we do not know they have stung us until we see some swelling rise upon the skin So in such petty lovedaliances we see not the wound nor sting we know not what we suffer what we do what we undertake what we desire One doth hardly know that he loves notwithstanding the soul is puffed up and goeth out of its limits and is dissolved into an Ocean of disturbances which are very prejudicial to puritie It were better to have as it were some kind of The danger thereof leaprousie than such a passion For that would infect but the body but this diveth in the end even into the bottom of the soul weaveth its web in the marrow forrageth all over that which hath vigour in our inward parts leaveth meagerness and sterility and maketh our heart like to those abortions of pearls which have been blasted with lightening having instead of a bright substance nothing else but an exteriour film What shall one do in this case It is a very easie Preservative matter to give a preservative that may keep us from the blow but it is very difficult to draw the soreness from the wound You need sometime but the very wind of your hat to turn away a thunder-clap that it may not strike where it seems to be aimed the thunder maketh his claps as remediless as sudden and violent even so this passion in the beginning may be dispelled with a very little heed and dextetity but when passage is made for it into the heart it raiseth a tempest But in conclusion what means is there to stay it It will be told you you must have recourse Ordinary remedies to prayer to meditation of the Cross the day of Judgement the invocation of the Blessed Virgin and Saints the frequentation of Sacraments fasting the austerities of penance and these are good remedies Yet you notwithstanding will say what prayer can one make when he is engulfed in a passion which perpetually buzzeth in his brain Do like Jonas crie out of the Whales belly call from the bottom of the abyss with many jaculatory prayers But to what use will austerities serve the bodie is subdued it is true but yet passion remaineth still in the bottom of the soul It nought importeth the weakness of flesh by little and little cutteth the sinews of passions which are inherent in the flesh All this you will say is likewise feasible provided I be not thereby separated from the company of such a one And behold the inconveniency you will perpetually put oyl into the flame and not have it burn I. The most sovereign remedy is what you least Sovereign remedies desire though you make shew of desiring health All that which cherisheth the maladie is the presence of the object Our passions resemble ecchoes Do you not see that ecchoes the further you go Passions are ecchoes from them the less repercussion there is they lessening and loosing themselves in the air This affection that speaketh so loud by reflection of the countenance which you daily behold with so much contentment will quickly vanish by a little absence But one day alone of separation is an Age to you Suffer this Age and the time will come it shall not last an hour with you II. Verily all well considered the play is not Folly of this passion worth the candle Must you inflict so many pains upon your bodies so many torments on your mind loose so much time make so many ill tongues talk to please I know not what petty wicked and foundered desire which you know not what it is not to what it tendeth III. If you knew what you desired you would be ashamed of your self you would have cause to be amazed that so noble a spirit should suffer it self to be transported with such follies The notable Raymond Cure of Raymond Lullius Lullius who passionately was enamoured of a Ladie wise and honest when purposely to cure his frenzie she shewed him one of her breasts eaten and gnawn through with a canker and extreamly hydeous to behold Stay simple man said she behold what you loved he at that instant coming to himself spake Alas was it for this I lost so many good hours that I burned became entranced that I passed through fire and water All lovers would say the like were the scarff taken from their eyes IV. It well appeareth you want some great affront Want of employment some real pains some serious employment It is the superfluous excess of idleness which dissolveth your heart into these effeminacies You were better have some mischievous process against you than all these trifling entertainments Frame some good employment to free your self from a bad Remember Hier. ad Rustic Viocre non licet fornicari licebit that which was said When one hath no leisure to live he hath no leisure to love V. Represent to your self that a thousand undaunted courages for that they have twice or thrice resisted passion constantly have found themselves free at liberty in peace and tranquality of spirit wholly admirable and you for want of a little resolution daily tumble and involve your self in your fetters Make a little resistance cast away I pray all Strength of reason these little urchins which afflict you Is an
such as these ought to be handled with much sweetness and clemency or they are covert vices of some wicked consciences which you neither ought nor may as yet manifest and here much industry and wisdom must be used to dislodge sin and draw the winding serpent out of his den as by the hand of the wise woman spoken of in Scripture or they are publick sins of men resolved who sin without hope of amendment to the infection of a Common-wealth and here is it you are to strengthen your self with all your power to take away the evil and evil men These are the precepts which S. Bonaventure giveth in his Treatise of the Wings of the Seraphin This discretion whereof I speak will shew you the manner of proceeding in affairs for it much importeth to lay hold of them by a certain handle which rendereth them much more easie We see by experience that those who make them spectacles of chrystal cut into diamond points for one pistolet on a table think they see a huge treasure in such sort their eyes are filled with illusions and yet their hand if they know not the secret will be much troubled to find out the piece of gold they seek for This daily happeneth in the course of the world affairs have an infinity of faces which present themselves to our thoughts even then when they are most subtile but they are hollow imaginations and he is really an able man who knoweth how to lay his finger upon the point of a business and grasp it as it is said at the right end You expect not here I should speak to you of the mannage of revenues artillerie arms sea-affairs fortifications petitions and decrees they being matters much alienated from my profession from whence I can derive no glory but by the confession of mine own ignorance Every one must look into the substance extent and the quality of affairs he treateth must learn what is profitable to be known for the discharge of his place inform himself of that which he cannot of himself fore-know willingly hearken to advices examine and weigh them with maturity Avoid above all six obstacles of good affairs which are Disorder Confusion Passion Sollicitude Irresolution Precipitation to do all things warily and peaceably so that no anxiety be shewed like unto Sejanus a man who had more spirit Actu otiosiâ similliâus Velleius than conscience and of whom it is said that in the middest of his greatest employments he seemed ever idle There are some who give out many precepts upon every office and do as if one should make a large discourse to a man by teaching him to go Experience which is a wise Mistress so soon as she encountereth with a man endowed with some capacity sheweth him much more than books Finally your last liverie is Courage which is exceedingly necessary for men of your profession Calistenes a disciple of Aristotle observeth that the earthquake of the Isle of Delos was an unlucky presage to the Cities of Buris and Helice which were swallowed up in a gulf So when the bodies of States-men which are as this Island of the Sun tremble and bow to favour what may we expect but an absolute desolation of Provinces It is necessary to have a great courage to strengthen the arm against so great authority of iniquities and violences of men of quality who will confound elements and mix stars with the dust of the earth to come to the end of their exorbitant pretensions A great courage say I to resist the secret allurements which occur on the part of allies and friends especially of powerfull women to whom nature hath afforded such dangerous attractives that it is many times much easier to defend ones self from the horns of bulls the tusks of bores and the throat of Lions than from the cunning practises of such creatures A great courage in the manage of affairs and words that are to be used with certain persons who are quickly angry and heated in their harness what a brave virtue is it to endure and temper them with a mildness of spirit peaceable and charitable as it is said that with a honey-comb fountains of troubled water are cleansed and purified An Ancient said that Avicen de diluviis he who can well suffer an injury is worthy of an Empire his onely silence will disarm a passionate man and throw prostrate at his feet the same who seemed See La journée to roar over his head A great courage also to tolerate the ingratefull who often cast stones against those who gave them honey like unto those Atlantes who shot arrows against the Sun A great courage likewise in the bad success of affairs which cannot always prosper according to the measure of our travel and good desires And to tell you it in a word a very able courage when a man is ready to suffer the loss of office disgrace banishment poverty imprisonment and permit rather to have the heart turned out of your belly than any good resolution to be pulled from you which may be conceived for the Weal publick If you desire to arrive at these precious endowments let the Scripture be ever represented before your eyes as the pillar of clouds and flames which conducted the army of the living God There it is where you shall learn maxims of State scored out with most vigorous reflections of the wisdom of God and where you shall trample under foot with a generous contempt so many illusions which wretched souls seek for in the mouth of Pythonisses and Sorcerers Read the books of Wisdom the Prophets the book of holy Job and the divine Psalms of the King chosen out according to Gods own heart Consider the stream of so many Histories written in this theater of wonders which are characters of fire wherewith the Divine Providence is pleased to be figured to mortal eyes that we may learn the punishment of crimes and the crowns of virtues Represent unto your selves often in your idaeaes those great States-men who have flourished in the course of all Ages and derive light and fire from their examples to illuminate and inflame you in the self same list Behold him who had been refined above all others in the school of God I mean Moses Who Moses Dei de proximo arbiter Tertul. de Monogamiâ August l. 22. contr Faust cap. 69. hath there been more humble in refusing charges more obedient in accepting them more faithfull in exercising them more industrious in executing the commandements of God more vigilant in government of the people more severe in the correction of vices more patient in sufferance of the infirmities of subjects and more zealous in the cordial love he bare to the whole world With these gifts he became the God of Monarchs he ruined the state of his enemies he unloosed the chains of an infinite number of slaves he opened seas he manured wildernesses he marched in the front of six hundred thousand
and danger of passions may profit us whether they edifie us by their repentance or divert us by their disasters I conclude the HOLY COURT in this Volume which I esteem above the rest by reason of its utillty and writing of passions to cure them I wish in my self an incurable one which is to desire the progression of my Readers and to beseech God they may submit Sense to Reason Time to Eternity and the Creature to the Creatour THE FIRST TREATISE OF LOVE Sect. 1. Of the Necessity of Love Against those Philosophers who teach Indifferency saying We must not Love any thing THe Divine Providence which hath concluded our salvation All Happinesse included in love in Love very plainly shews us That the means to be quickly happy is to love Felicity and that the way we walk in to become singularly happy is to esteem as we ought the chief of Felicities We lose all our good hap for want of loving and our Love through the defect of well placing it which is the cause that we daily learning so many Arts forget what we should eternally practise if it be true we desire to be everlastingly happy I find the great Apostle of France S. Denis said well when he called God The Father of Vnions who S. Dion l. de Hierarch coelest ãâã ãâã ãâã ãâã ãâã God the Father of unions draweth all to unity by the means of love ceaseth not to gather and rally together all the creatures into his heart which issued out of his heart He is That in the life of Intelligencies which the Sun is in the celestiall world but one immoveable Sun about which so many changes and agitations of all creatures circumvolve who groan and aim at this First beauty the true Center of Repose It concerneth us since we are made for it and that God hath given us Love which is to the soul That which wings are to Birds to carry us to it's fruition It is a riches which is onely ours and which would be infinitely profitable if we could tell how to employ it well but for want of well loving we apply the most precious thing which is Love to gain wretched Creatures as if one used a golden hook to fish for Frogs and a Sceptre to shake Hey This is it which causeth me to undertake in this discourse to speak of the well ordering of Love as the most assured way we can choose to arrive at Tranquility and to shew that we first of all most necessarily love to be happy in the world and that the most loving and tendrest hearts are ordinarily the best This age scant enough in goodnesse and fruitfull The Sect of Philosophers of Indifferency in malice hath of late brought forth a Sect of wits who term themselves the Philosophers of Indifferency and who make boast to be very insensible as well in the fear of the Divinity as in tendernesse towards the miseries of men To what purpose is it say they to addict ones self to the worship of a God whom we cannot sufficiently know And wherefore should we be solicitous for the afflictions of another which nothing concern us This is to make our selves eternally miserable and to be tormented with all manner of objects He who would live contented in the world must love nothing but himself entertein himself within himself and concerning himself and derive pleasure as a tribute out of all the creatures of the world but to take heed not to enter into the participation of their troubles and should we see all to be turned topsie turvey so it inconvenienceth not us in any thing to let time slide to catch good by the wings whilest we may and to let evil fall on the miserable These kind of people are so unnaturall that they laugh at all and mock at the miseries which others suffer If you tell them of a house burnt they say it is nothing and that it is but a fire of great wood If of an inundation of water that Fishes have a good time of it If of a warre or contagion that it is a good harvest for death and that there are too many bread-eaters If one say such a friend hath lost an eye they answer he is very happy because he shall see but half the bad times I do not think there is a vice in the whole world more btutish or contrary to nature then this obduratenesse which is the cause I would cast it under the feet of love and shew you that tendernesse towards God as a Father towards men as the lively Images of his Goodnesse is the principall foundation of all virtues Consider first that all the good order of life comes 1. Reason against the Indifferents from the knowledge of the First cause whereon all Creatures have their dependence as on the contrary the Disorder of all actions springeth from the ignorance of the submission we ow to the Increated Essence Now he who loveth none but himself and cares not but for his own Interests maketh himself as the chief end and the God of himself which sufficiently proveth it to be the most palpable folly and the greatest evil may be imagined in Nature It is a remarkable thing that among all Essences There is none but God which is for it self there is none but God alone who as he can know nothing out of himself nor love any thing but in himself so he doth nothing but for himself For in doing all for himself he doth all for us since we have no good which tendeth not to him as to its scope Monas geâuit monadem in se suum reflexit amorem S. Thom. 1. part q 32. a. t. 1. which subsisteth not in him as on its Basis which resteth not in him as in its Centre Thus did S. Thomas understand that notable saying of Mercury Trismegistus Vnity hath produced unity and hath reflected its love on it self It is not but for an Infinite Essence to do so but had the highest Angel in heaven the thought onely to behold himself and hence-forward to work for himself he would instantly be pulled out of heaven and would of a bright Sun become a sooty Coal What may one think then of a man who sayes in his heart I am born for my self and I have no other aim in the world but to satisfie my mind with all contentments nor shall the evils of another ever enter into my heart till Fire commix with Water and Heaven with Earth If I obtein my ends all shall go well Hearken how God speaketh in the Prophet Ezechiel to these wicked ones Behold I come to fall upon thee Ecce ego ad te draco magne qui tuba iâ medio fluminum tuorum c. Ezec. 29. 3. oh thou great Dragon who lyest stretched out at length in the midst of thy Rivers and darest saey this stream is mine and I made my self Assure thee I will put a bridle upon thee and when I
your self by the practise of retirement of penance of hair-cloth and fasting A holy maid of Alexandria was twelve years in a sepulchre Raderus to free her self from the importunities of concupiscence cannot you be there one hour so much as in thought Another had this stratagem to elude love for she seeing Speculum Anonymi a young man to be very much touched with her love who ceased not to importune her with all the violent pursuits which passion could suggest told him she had made a vow to fast forty dayes with bread and water of which she would discharge her self before she would think of any thing else and asked whether he pleased not to be a Party for the triall of his love which he accepted but in few dayes he was so weakned that he then more thought upon death then love Have not you courage to resist your enemy by the like arms your heart faileth you in all that is generous and you can better tell how to commit a sin then to do penance Then chuse out that which is most necessary and reasonable separation from that body so beloved which by Separation the first remedy its presence is the nourishment of your flames Consider you not that comets which as it is said are fed by vapours of the earth are maintained whilst their mother furnisheth them with food so love which shineth and burns like a false star in the bottome of your heart continually taketh its substance and sustenance from the face which you behold with so much admiration from the conversation which entertains you in an enchanted palace full of chains and charms Believe me unlose this charm stoutly take your felfe off dispute not any longer with your concupiscence fly away cut the cable weigh anchor spread sails set forward go fly Oh how a little care will quickly be passed over Oh how a thousand times will you blesse the hour of this resosolution Look for no more letters regard not pictures no longer preserve favours let all be to preserve your reason Ah! why argue you still with your own thoughts Take me then some Angel some Directour The counsel and assiduity of a good directour is an excellent antidote who is an able intelligent industrious couragious man resign your self wholly up to his advice he will draw you out from these fires of Gomorrha to place you in repose and safety on the mountain of the living God I adde also one advice which I think very essentiall which is infinitely to fear relapses after health and to avoid all that may re-enkindle the flame For Love oft-times resembleth a snake enchanted cast asleep and smothered which upon the first occasions awakeneth and becomes more stronger and more outragious then ever You must not onely fortifie your body against it but your heart for to what purpose is it to be chast in your members and be in thought an adulterer Many stick not to entertain love in their imagination with frequent desires without putting them in execution but they should consider that Love though imaginary makes not an imaginary hell and that for a transitory smoke they purchase an eternall fire § 10. Of Celestiall Amities BUt it is time we leave the giddy fancies of love to behold the beauties and lights of divine Charity which causeth peace in battails conquest in victories life in death admiration on earth and paradise in heaven it self It is a strange thing that this subject the most amiable of all proves somewhat dreadfull to me by the confluence of so many excellent Writers antient and modern who have handled it so worthily since thier riches hath impoverished their successions and their plenty maketh me in some sort to fear sterility They had much furtherance in their design they took as much stuffe as they thought good referring all that to the love of God which is in nature and above nature in grace and beyond grace They have enlarged themselves in great volumes the sight whereof alone seems to have much majesty and to please their own appetites they have said all they might possible But here forasmuch as concemeth my purpose I have reduced my self into contractions of great figures which will not prove troublesome if measures and proportions be therein observed and nothing forgotten of all that which is most essentiall to the matter we treat I find my self very often enforced to confine giants to Myrmecidia opera apud Aelianum the compasse of a ring and to cover ships under the wing of a fly drawing propositions out of a huge masse of thoughts and discourses to conclude them in a little Treatise not suffering sublimity to take ought away of their facility nativenesse of their majesty shadows of their lustre nor superficies of their dimensions Besides that which renders this my discourse the lesse pleasing is that speaking to men of the world I cannot disguise the matter in unknown habits splendid and pompous words conceptions extatick I cannot perswade them that a Seraphin hath penetrated rhe heart of one with a dart of fire and that another hath had his sides broken by the strength of the love of God I must pursue ordinary wayes and teach practises more nearly approching to our humanity I am then resolved to shew there are celestiall Amities which great souls contract with God that their condition is very excellent and most happy and that the practice of them must begin in this world to have a full fruition of them in the other Carnall spirits which onely follow animall wayes have much a-doe to conceive how a man can become passionate in the love of God and think there is no affection but for temporall and visible things It is a Love too high say they to transferre their affections into heaven It is a countrey wherein we have no commerce There comes neither letter nor message thence No ships arrive on that coast It is a world separated from ours by a great Chaos wholly impenetrable That there may be a celestiall amity by the commerce of man with God How would you I love God since he is all spirit and I a body He is Infinite I finite He so High and I so low It is a kind of insolency to go about to think of it Behold how spirits ignorant of heavens mysteries do talk But I maintain upon good grounds that we are made to place our love in the heart of God and that if we do not seasonably take this way well we may go on but never shall we arrive at repose First the Philosopher Plato hath worthily observed An exellent conceit of Plato Plato in Sympos Marlil Ficinus Amor memoria primi ac summi purissuni pulchri Appetitor artis desertor artificis amplectitur speciem eujus non miratur authorem S. Eucherius ep Paraenât that the love we have here below is a remembrance of the first fair sovereign and most pure of all beauties which is
Forrests with bloud and massacres perpetually under their paws by naturall instinct quake at the thundering voyce of God Fishes in the bottome of seas and abysses with horrour hear it enraged tempests which seem ready to tear the world in pieces become silent at the command of the Highest and draw in their O maxime O summe invisibilium procreator opifex invise nullis unquam comprehense naturis dâgnus eâ verè si modò te dignum mortali dicendum est cre cui spirans omnis intelligénsque natura habere agere nunquam gratias desinat cui totâ conveniat vitâ genu nixo procumbere continuatis precibus suppiicà te Arnob. contra gentes wings under his throne waves and floods which make a shew not to regard this great All no more then a single Element dissolve their fury upon the sight of one silly grain of sand which imposeth a law on them by virtue of Gods ordinance The very divels all on Fire in the flames of their punishment which infinite misery seems to have exempted from fear can not free themselves from this sting O most mighty O most sovereign Lord of things visible and invisible O great Eye who seest all and art not seen by any here below Thou art truly worthy If we with mortall lips may call thee worthy yea worthy to whom all intelligent and reasonable Nature should give continuall thanks for thy inexplicable benefits worthy before whom we on our bended knees should all our life-time remain prostrate worthy that for thee we should have praises and prayers everlastingly on our lips And where is that brazen brow which dares to offend thee in the midst of thy Temple of this universe from whence thou on all sides beholdest us O what a monster is impudency if it persist insensible to such considerations § 5. Of the reverence which the holy Humanity of our Lord bare to his Eternall Father LEt us look on the other Modell and consider how The reverence Jesus bare to that divine Majesty Jesus Christ uncapable properly either of fear or Shamefac'dnesse caused by any defect observed all the dayes of his mortall conversation so lowly a reverence towards the divine Majesty that it serves for matter of admiration to all Angels and of example for all ages To understand this well I beseech you to take into your consideration two reasons that I will set before you which me thinks are well worthy of your ponderation First that the greatnesse of actions ought ever to be measured by the end for which God hath instituted them as if one prove that the actions of understanding are given us to raise us to the knowledge of God we by the same means infer that those actions are very noble since they are directed to an end so eminent Now wherefore think you was the eternall Word Incarnate in the womb of a holy Virgin I say that besides consideration of humane Redemption and the instruction of all mortals God covered himself with the flesh of man that there might by that means be a person in the world able to praise and honour God asmuch as he is praise-worthy and honourable by a nature create hypostatically joyned to the divine nature Philo in Philo de plantatione Noemi the Book of Noahs plantation saith that search was made through the world for a voyce suteable to the divine Majesty to speak and recount his praises and there was none found For although the sovereign Creatour hath been praised from the beginning of Ages by the morning starrs which are the Angels as saith Job Cum me laudarent astra matutina jubiâ larent omnes filii Dei Job 38. 5. yet we must say that all the praises which the highest Seraphims may give to the Divinity if we compare them to the merits of its incomparable greatnesse are like a Candle in comparison of the Sun a small drop of water parallell'd with the sea and an infant-like stutterer who should undertake to declare the prowesses of the most illustrious Cesars There needeth a lauding God a reverencing God and an adoring God to praise reverence and adore God worthily otherwise there were nothing sutable to his Divine Majesty there being no proportion between the finite and the Infinite And that which seemed to be impossible is accomplished in the person of Jesus Christ All reverences of Angels and men are dissolved into him as if one should melt many small Bells to make a great one And verily all creatures being dumb in his presence he made himself as a huge Bell of the great clock of the word which striketh the hours and resoundeth thanks to his heavenly Father All our reverences our homages our adorations have neither force dignity nor value if they be not united and incorporated with the homage submission and adoration which this glorious Humanity rendereth to his Celestiall Father even above the vaults of the Empereall Heaven This is the great Angel of Counsel of whom we may pronounce these words of the Apocalypse That he came to present himself Apoc. 8. 3. before the Altar having in his hand a golden Incensorie and much incense was given him that he might offer the prayers of holy Saints on this golden Altar The second reason is that the reverence and honour we do to one is justly augmented according as we more clearly know his great and worthy parts whereupon we may inferr that as our Saviour had knowledges and incomparable lights of the Majestie of his heavenly Father not onely in respect of science increate but of science beatifick and infused so had he proportionably resentments of honour so profoundly reverent that he perpetually lived absorpt in this reverence as a drop of water in the sea or a hot Iron in the fornace There was neither vein nor artery which was not every moment penetrated and overflowed with the veneration he yeilded to God his Father Men who naturally are dull and sensuall stand in need of exteriour signs to raise them to the reverence of God For which cause the sages of the world in the falshood of pretended religions have always affected some tokens of terrour to affright perjured and Philostr l. 1. c. 16 de vit Apollonii A notable custome of the Babylonians in doing Justice wicked men So the Babylonians when they sat on matters of Justice went into a Hall of the Palace made in the form of the heavens where were hanged the figures of their Gods all resplentent in gold and where were to be seen on the roof certain forms of birds which they thought to be sent from on high as messengers of The custom of Bochyris a Judge of Egypt the Sun So Bochyris a most famous Judge of Egypt ordinarily named as the Father and protectour of Equitie that he might powerfully imprint an apprehension of God avenger of Injustices when he fate on his throne of Judicature always had the image of a serpent in embossed
are employed to figure chymeras and monsters in their own sensual wills What oyl burneth and incense smoketh before the devils altar when Abuse of an idolatrous spirit Si quis Christianus âleâm âulerit ad Sacra gentilium vel Synagogam Judâârum festiâ ipsorum diâbus aut lucerââ accenderit de societate pellatur Canon Apost 70. Hel of science so many talents so many perfections are unprofitably wasted in vice and vanity In the mean time the 70. Canon of the Apostles excommunicateth those who onely bear oyl to the Jews Synagogue or the Paynims Temples And in what account shall we hold the Christians who make a perpetual sacrifice of all the faculties of their souls to the corrupt vices and follies of the world Wise men affirm that beside the fire which shall devour the bodies and souls of the damned for ever there is a hell of science and conscience which shall particularly torment those who have been endowed with a generous spirit and have ill employed it When Adam opened his eyes to see his nakedness his spirit and knowledge served him for a keen knife to transfix his soul his ignorance in that kind was a great part of his felicitie What disastrous misery shall then befal those unhappy spirits of the damned when they shall know their abilities all the good things they might have done and all the ill they have done Although all the flames and tortures should surcease they would find their hell in the eye of their own knowledge and in their own understanding No eye to a man is more troublesom than Bern. l. 3. de consider Nullus ââlestior oculus enique suo non est aspectus quem tenebresa conscientia suffâgere magis volit minus possit his own It is that which the cloudie conscience desireth most to avoid and can least do it saith S. Bernard speaking of the eye Ponder hereon O Noblemen whether this motive meriteth not to be seriously considered Hell vomiteth up brave spirits who after they have served for instruments of vice are now become the food of flames Augment not the number The knowledge of God of ones self and the studie of virtue is a fair employment of a Noble spirit wherein man cannot be too seriously busied nor more fruitfully The seventh REASON Proceeding from Courage OF all these reasons before alledged which serve as a spur to the Nobilitie seriously to imbrace perfection I see not any comparable to Courage which is a force of spirit consisting in two principal points as Aristotle and S. Thomas Aristot 3. Eth. 22. q. 125 observe to wit to undertake and suffer great things with judgement and by the excitement of honesty This courage among all the excellencies of the spirit Courage compared to the river Tygris by S. Ambrose Ambros in haec verba Gen. 2. Nomen fluminis tertii Tygris Quodam cursis rapido resistentia quaequâ transverberat noque aliquibus cursus ejus impedimentorum harââ obstaculis Greatness of Courage is powerful elate stirring and astonishing and very well S. Ambrose compareth it to the river Tygris which among all streams hath its current most swift and violent so as with an unresistable impetuositie it combatteth and surmounteth all obstacles opposed against it Thus saith he Courage flieth through perils breaketh throngs and works it self a passage through a world of contrarieties This courage is an Eagle which confronteth storms a Lion which opposeth all violences a Diamond which never is broken a Rock which scorneth waves an Anvile which resisteth all the strokes of the hammer It is a thing which with admiration ravisheth heaven and earth to behold in the flesh of a frail and feeble man a spirit to make trial of all accidents which is amazed at nothing which surmounteth all difficulties and which would rather cast it self into the gates of hell with undoubted loss of bodie than into the least suspition of remisness This striketh the spirit with admiration and be it either in military actions or civil Courage is highly valued though success always answer not good enterprises and enemies most cruel are enforced to admire a valour and vigour of spirit that never bowed under an evil which it was not able to vanquish The Historie of Herodotus relateth that one called Herodot Suid. in voci Death of Callimachus Calimachus in the battel of Marathon being found by the Persians stuck all over with arrows like a hedge-hog standing boult upright amongst a heap of dead bodies as if he had been under-propped by the counterpoize of the same arrows they were so astonished with the dauntless valour of this dead man that they held himas immortal Never did Seneca Senec. de constantia sapiânt so demonstratively shew the strength of his eloquence as in praising the courage of Cato This man saith he hath not opposed nor fought with savage beasts it is for hunters He hath not pursued monsters with fire and sword he lived not in an Age in which it was believed that a man supported Heaven with his shoulders Behold why he was not esteemed A notable praise of strength of Courage as a Hercules nor as an Atlas who notwithstanding fought with greater monsters than Hercules He carried another manner of burden than did the fabulous Atlas He alone combated against ambition a monster of many heads against the vices of a degenerate Citie and which daily like an old house was sinking with the excess of weight This incomparable Stââiâ sâlus ââdentem Rââpublicam quaÌtum modo una retrahi manu poterat retinuit donec vel abreptus vel abstractus comitem se ruinâ diâ sustentatâ dedit A singular commendation of Cato man supported the Roman Common-wealth as long as he could yea even when it fell into the abyss of a thousand lamentable confusions he yet held it up with a hand prompt always upon the brink of the precipice and not being able longer to under-prop it over-born as he was by the violence of mischiefs he chose his tomb in the sepulchre of his Countrey What greatness what Majesty Undoubtedly courage hath so much lustre and glitter that obstinacy it self which is a vice in all things else very hard and rude being clothed with the mantle of courage findeth much reputation amongst men Now this generositie of which we speak is a faithful and an inseparable companion of true Nobilitie All great men ordinarily have a courage A lance graven on the skin Dion Chrys Orat. 4. very high and even as certain brave Lacedemonians were born from their mothers womb with a lance pourtrayed and characterized upon their skin so all Noblemen seem to bring magnanimitie into the world from the day of their birth This might be a marvellous motive to lead them in a straight and direct line to great and valiant actions were it not that the evil spirit instantly spreadeth a film over their eyes and makes them feel impressions of meer sluggishness
ãâã Sixtus in Biblioth PP De Deo etiam vera loqui periculum est Hesychius in levitic it is an ulcer that ever itcheth and which without ceasing is iterated by continual scratching it is as a hors-leech which draweth out all the bad bloud and filleth till it burst It is a magpy a byting worm which taketh men by the ears as well as dogs But above all it is most pernicious in matter of Religion Sixtus an ancient Authour cited in the Bibliotheke of the Fathers hath spoken a thing very remarkable When a man speaketh of God yea with all veritie we must always therein proceed reservedly as if we trod upon thorns It were better saith S. John Chrysostom not to know him than to know him ill Hesychius teacheth us one must approach to him as to fire too great a distance maketh us quake with cold and over near approches burn us Secondly judge whether any bodie would not Perverse proceeding of the wicked say it were a great weakness of understanding to be desirous to proceed in matter of Religion by such knowledges as are common with bruit beasts and forsake those of men And yet this is it which you do when leaving the eye of understanding and the light of a rectified judgement which God hath given man by priviledge of excellency you will hear see and touch begging a truth from bruitish sense which is absolutely to raise them above their reach See you not how the Moon by her interposition eclipseth the Sun and when you in matter of faith interpose sense you obscure the light of judgement the true sun of your soul which dictateth to you that it is a thing most reasonable the creature should submit himself to the Creatour that it carefully keep it self from daring to comprehend him in the universality of his nature and shut up this vast Ocean in a little cockle-shel It is a pitiful thing to hear that these curious spirits should suffer themselves to be surprized by a quack-salving impostour who casteth mists afore their eyes by force of delusions and to contend with God who giveth them as many obligations and assurances of his promises as there are letters in the Scripture This Deus tot tantis voluminibus cavet debitor non tenetur Chrys serm 25. is not onely to crack the eye-string of a reasonable judgement but also to pull out the eye of faith all pure and celestial as it is You demand proofs of your Religion frantick man look back upon the birth the progress and state of the Church This is the great sign the Ladie clothed with the Sun Apocal. 12. which one cannot be ignorant of without a prodigious blindness Admit it were nothing to have for proof so great Invincible proofs of pietie so universal so constant consent of all the Prophets to presage many Ages before the effect the birth life death of the Messias the establishment of the Church the conversion of the Gentiles so determinately and punctually that even the most diabolical spirits who had from all times these Scriptures in their hands seeing this consequently to happen which succeeded in the oeconomie of Christianity were enforced to yield to truth That it were nothing to have seen through all Ages a thousand and a thousand miracles in Heaven in earth on the sea done in confirmation of Christianity in the sight of the most wittie and malicious who bent all their endeavour to censure reject and contradict them Notwithstanding the evidence was so palpable so strong so invincible that Tyrants yea the most enraged bloudy executioners convinced with the proofs thereof let fall the sword which they had taken in their hand for the slaughter of Martyrs and stretched out their necks to the persecutours to be beheaded That it were nothing to tell what a good Authour upon account taken hath observed that there hath been eleven millions of Martyrs of all sexes ages and conditions who have sealed the Religion which we profess by effusion of their bloud and in this list an infinite number of persons of eminent quality who considerately proceeded in the least occasions that have abandoned the easeful accommodations of their fortunes their estates dignities yea their scepters and diadems to deliver as a prey to most enormous and exquisite torments a most precious life which they might have led in honour in reputation according to the world in pleasures in delights in wonders That it were nothing to say that after persecutions there sprung up an infinitie of brave spirits intelligent clear-sighted furnished with all sorts of human knowledges as the Justins Tertullians Cyprians Augustines and so many other of the same profession who after they had seriously and judiciously examined the state of Christianity have embraced it professed it defended it some with their pen some with sweat and some with their bloud The Heavers are not enameled with so many stars as the Church hath had great men the prodigies and lights of the world who by their learned writings have illustrated the verities of our Religion I leave you to think if among so many great Suns which have garnished Heaven and earth with brightness one should behold a ridiculous reeremouse to creep out of a hole and say it is not day and that all these suns are but darkness whether he deserve not to be burnt and stampt to power That all this which I have said being very strong and specious enter not into the list of account what may one answer to two things which are Great force in two points very eminent in Christianitie the consideration whereof is of power to settle the most wavering spirit to wit the marvellous proceeding which hath been held in the establishment of our Religion and the most pure sanctitie of the doctrine thereof What is there humane in this law which is established against all humane ways by a success so strange and admirable that it engulfeth all spirits in wonder Where were in these beginnings eloquence favour of Princes their revenues their estate their arms their souldiers Where were the promises of honour reputation Establishment of the Church dignitie Where were the moving allurements of sense and all that which useth to feed and foment sects From whence cometh it that the Church Sola Ecclesia persecutionibut stetit marlyriis coronata est Crudelitas illecebra est sectae plures efficimur quoties metimur à vebis semen est sanguis Christianorum Hier. in vita Mala Tert. in Apol. c. 50. alone hath encreased under tempestuous storms in persecutions in the slaughters of three hundred years during which time there was no engine which hell used not no torment which the devil invented not no inventions which the Great-ones of the earth with powerful hand conspiring executed not All the plaistered pretended sects which have seemed desirous to take this away are quite vanished From whence it cometh to pass that the Church alone hath maintained
glory Do you refuse me A truth doth not gall your ears when you have understood and diligently considered it if it please you not you may reject it But I beseech God the Father of light and mercy may open your heart and eyes to resolve you herein accordingly Importance of the choise of religion matters very considerable to his holy will It is a matter of no small importance to handle the affairs of salvation We well know we have an immortal soul which shall survive to all eternity either in the bosom of the glory of Heaven or in the flames of the damned we well know by what gate it entered into this life and where it at this present sojourneth but we understand not by what passage when or how it shall issue out We have nothing here more certain than death nothing more uncertain than the hour and manner nothing so assured in the other world as to find there a judgement of God a Heaven for virtues a hell for sin nothing so doubtful as the determinate sentence of your process nothing so absolutely confirmed as that one cannot be saved without true Religion and Truth worthy to be embraced De fide ad petrum Diacon c. 48. Qui extra Ecclesiam Catholicam praesentem finiunt vitam in ignem aeternum ituros Quantascumquae elemosynas fecerint si pro Christi nomine etiam sanguinem fuderint nullatenus posse salvari nothing so controverted by the malice of Satan as the verity of religion Notwithstanding if you erre in the choice you make ship-wrack before you weigh anchour and so long as you remain in errour nothing can save nor deliver you from eternal damnation For it is a belief of all Christianitie witnessed by Saint Fulgentius in the book which he composed of faith that all those who shut up the course of their life out of the true Church although they have filled the world with hospitals and shed their bloud for the name of Jesus Christ cannot free themselves from the eternal torments of hel See wretched soul if at this dreadful hour of death and Gods judgement you find your self miserably deceived by your Ministers under the pretext of Scripture whither will you have recourse Verily whatsoever is said to you you well know in your conscience that dying in the faith of S. Lewis S Bernard S. Francis who have directly opposed yours you have all the possible assurance of a good religion nor do I thinke you have so laid downe all shame that you condemn so great and illustrious personages You are not ignorant that all innovation is dangerous Assurance of the Catholick but principally in matter of faith They that follow the main current and generality of a religion ancient and well-grounded cannot perish but by falling from heaven cannot stumble in their belief but by intombing themselves in the ruins of Christianitie which God neither can nor will suffer to be lost according to his promises They which adhere to novelties sail in a sea of monsters and tempests without pole-star without rudder without Pilot without any other guid than their own judgement which cannot choose but very easily deceive them If there be flames in hell employed in the punishment Danger of noveltie in religion of sinfull souls there is no doubt but they shall chiefly be inflicted on them who have laboured to rend the garment of Jesus Christ to break the connexions and seames of the Church to strike at the lawfull powers ordained by God to throw disorder fire and bloud into the state of their Prince What horrour will it be in this great and general day when you shall see your innocencie by association of religion engaged to the enormitie of so many disastrous crimes which you must expiate with paines which shall have no other limits but eternity Enter again into your self a little and afford so much patience as to know your self For if you desire to proceed with all security I advise you three things First to have a spirit throughly discharged of Three things necessary to dispose ones self in religion First to avoid prejudice Mirrour of Smyrna Pausanias anticipations bold animofities and apprehensions which raise mistes even among the most resplendent lights of truth It is said that heretofore at Smyrna a citie of Greece there was a false mirrour kept in the Temple which did represent the most beautiful and amiable faces with notable deformitie and on the contrary gave to creatures ugly and misshapen a lustre of borrowed and wholly imaginarie beautie Your Ministers in the false glasse of their Doctrine represent the Romane Church to you this lovely and chaste spouse of Heaven as a monster composed of all sorts of abominations you have your ears perpetually beaten with the seven hills of Rome with Antichrist with the horned beast with Idolatries and superstitions which they maliciously obtrude to us If you remaine fixed in these perswasions how can you doe other but hate that which you know not On the contrary you are made to behold a sect which you well know to have been begun by a general revolt from superiour powers by scandalous sonsualities and an infinite number of cruelties as a celestiall Doctrine beautifull radiant under the pretext of Scripture which is a meer subject to fancie and considering it under this veyle you love it and as Nero who through an emerald beheld the flames and bloud of his countrie and found it a pleasant mirrour so whilest you view the pretended Religion under a veyle all seemeth beautiful and goodly to you Take away for one hour at least this partiall prejudicate spirit drunke with passion and take another calme reposed settled which hath an indifferent care for each part The second thing is you must not too much Second disposition to avoid the sprâit of quarrels and eager contentions Indeflexo motis adversandi studium persistit ubi non rationi voluntas subijcitur sed his quae studemus dectrinam coaptamus Hilarius 10. de Tri. Truth in the calm Non in commotione Dominuâ In sibilo aurae tenuis Reg. 3. 19. Omnes disputare malunt quam vivere Sence A singular axiom of Chrysol and Tertullian Qui sidem quaerit rationem non quaerit Quid A thenis Hierosolymis Quid Academiae Ecclesiae Nostra institutio de porticu Salomonis est quae monet Deum in simplicitate cordis querendum Chrys serm 58. Tertul. de prescrip stick upon petty curiosities of a thousand controversies and unprofitable disputations Truth ordinarily is therein ill handled under the shadow of cherishing it it is haled this way and that way with such boldnesse that it seemeth every one would dis-member it and each man take his share away with him After so many stabs and stocâadoes on this side and that side no other fruit is derived but yea and no and the soul oft-times findeth it selfe as much void of peace and reason as
God the An excellent conceit of Tertullian Homo pellitus orbi quasi metallo datur Tertul. de pallio Creatour clothing man with skins after his fall which is the attire of slaves and servitours whom we send to delve in mynes thereby would signifie to him he should enter into the world as into a myne to labour and dig until he had found a tomb This pain then being necessarily resolved upon one of the most important points for direction of life is to take a good employment and well to bestow your time since through want of this good endeavour life is filled with a busie slugginess with unprofitable labours with remorse with shame which oftentimes draggeth after it an eternity of pain It is one of Two great obstacles of salvation the greatest confusions which at this day predominateth in the lives and actions of men of quality Some are overwhelmed with affairs even from morning till night and think upon every thing but themselves Others roul in a laziness full of most vain occupations and never understand the principal business which is the point of their salvation We greatly fail either in knowledge or courage to handle one of the chief passages of our life which is the expence of time we do as one in elder time said We labour in the main point as if it were but an Athen. l. 4. ãâã ãâã ãâã ãâã ãâã accessory and we afterward take the accessory as if it were the principal All the petty trifles which concern the ease and accommodation of our bodies have their regular time and seldom are forgotten drinking eating sleeping sporting exercise that pleaseth be it never so painful have their season the affair of salvation hath none at all if it take not some small time even by stealth Behold how corruption is engendred that may be remedied by the consideration of two or three reasons which I will propose unto you First know it is true what the Wise-man said You Reasons and remedies Senec. ep 1. Quem mihi dabis qui aliquod pretium tempori ponat qui diem aestimet qui intelligat se quotidie mori Nature the price of time oftentimes complain of divers necessities of life one saith he hath need of health another of liberty another of credit another of favour another of apparel another of money no man deploreth that he hath need of time which indeed is the most precious merchandize And yet notwithstanding Zeno assured us the thing which man most wanted in this life was time One cannot better approve the value which is to be set upon any thing than by shewing the rarity and necessity of it Time is not onely precious but absolutely necessary Then think whether you ought to hold it dear or not Time is very hard to be known how difficult think you will it then be to possess it All the brave spirits of the world have voluntarily put themselves upon the torture onely to discover what time was yet could they not so much as touch the wings thereof Pythagoras said it was the soul ãâã ãâã ãâã ãâã ãâã of the world others that it was Heaven others that it was motion others the measure of motion S. Augustine a most admirable wit struggleth with August Confes l. 11. c. 41. himself upon this question as a bird in a string He saith he knoweth and he knoweth not what time is He Quid est tempus si nemo ex me quaerat scio si quaerenti explicare velim nescio Psal 71. v. 10. ubi Vulgata dies pleni Heb. aquae plenae knows enought to hold his peâce and knoweth not enough to speak I leave for you to think if this spirit all composed of fire and lightening could not know time how can you have it in your power The Scripture compareth it to a most swift river which cometh not but to pass along and creepeth not but to glide away All mortals little and great stand on the brink of this river to fish for time But do you know with what instrument With a five which is the River of time cause that they hold nothing One fisheth ten years another twenty another thirty another fourty another four-score Out alas All hath passed through a five there remaineth nothing for them yea even the little infant hanging on the teat of his nurse which he had sucked but one day as yet hath no more There remains but a poor moment which we hold as an eel in our hands at every turn it escapeth from us one moment driveth another as the wave of the sea thrusteth forward the wave You see this merchandize is very hard to be kept and to recover such a loss is a thing humanely impossible To measure Esdras 4. 3. 39 the wind to weigh the flame to call back a day passed are three effects of like impossibility God hath reserved to himself the government of this great dyal of the world he himself figureth out the hours and will give this commission to no man If the Sun Jam tum famulata videbant Sydera venturum praemisso nomine Jesum Sedulius Isaiah 38. 8. Stephanus was stayed in the time of Josuah it was done saith Saint Chrysostom in reverence of the name of Jesus of whom this great Captain was the figure If it recoyled back ten degrees in the time of Ezechias it was to signifie the mysterie of the incarnation when the eternal Word abased himself under the nine Quires of Angels even to the uniting himself to human nature the tenth and last of reasonable creatures This large dyal of Heaven is not touched but for the great and various motions of the world and the principal mysteries of our faith to think such a change should be made for you were a great folly Take time while the Sun striketh on your line if you will put the hand of the dyal upon the hour of the present day you shall not depend upon the expected approach of to morrow See you Time irrecoverable not if one rend a garment it is made up again if a jewel be lost it may be found again if a house be burnt it is re-edified again many times much fairer than ever it was There is nothing save time but returneth you shall sooner find the Philosophers stone than time lost All riches are but as chaff in comparison of time There is no worse thief than he that stealeth from himself so unvaluable a merchandize either in doing ill or in doing nothing The second reason which maketh this estimation Necessitie of time of time so recommendable is the necessity we have of it King Antigonus spake wisely when he said his war was the warfare of time as well as of arms And very properly may we say the same All our Christian warfare all our martial discipline all our exploits consist in laying hold of opportunity and well husbanding of time A little time well employed
and all delights in the peace of my heart An Infidel to say and do all that yet we after so many precepts of the eternal Wisdom so many sermons so many exhortations so many supports so many helps so many examples so many promises so many recompences so many obligations and so many necessities which force us thereunto still to be curious and not to be able to tolerate one silly disgrace May we not well say we have great need of afflictions which might a little instruct us to imitate the lives of Saints For it is undoubted we putrifie with long prosperities as in a dead sea which produceth nothing It is necessary that God strike and then as Jonathan we shall open our eyes and suck in honey from the end of the rod which scourgeth us when in the chastisement of a father we shall find the consolation of true children The ninth OBSTACLE Carnal love IF at any time the powerful and health-giving hand of the Angel Raphael were necessary in the world not to cure the eyes with the gall of a fish but to tie and bind up in the deserts this loose and wanton spirit of carnality which the Scripture calleth Asmodeus it is principally in this Age that we have great need thereof wherein dishonest and intemperate vice reigneth so prodigiously that it seemeth not willing to make of the rest of this whole Universe but one element of fire Asmodeus at this time triumpheth and Triumph of Asmodeus boasteth his Chariots covered with laurel to the weeping eyes of chastity his horses curvett and bound without bridle and with unspeakable insolence he daily transporteth an infinite number of souls to hell If you desire to know the equipage of his detestable Chariot Saint Bernard will Bern. ser 29. Cantica de cuâribus Pharaonis tell it you and you in his discourse may observe the causes which produce and cherish luxury that you may hereafter apply profitable and convenient remedies The Chariot of Asmodeus is a chariot of fire from His chariot whence on all sides the sparkles of concupiscence flie to enflame unchaste hearts This is not a common fire but a fire enkindled with the flames of hell the very image of that which devoureth damned souls ceaselesly burning without diminution and giving nourishment to its ardours with its proper damages The first wheel of the Chariot saith this great Saint His wheels is called gourmandize the second titillation of the flesh the third excess in apparel the fourth idleness which undoubtedly are the four vices that serve as principal instruments to this loathsom devil and very well are termed the wheels of his Chariot It is said the Chariot of War is moved with two arms one of iron and the other of silver but this of Asmodeus rouleth about the arms of Ceres and Bacchus Gourmandize is attended by the wanton pleasures of the body these pleasures then which should be stifled with hayr-shirts and sack-cloth are involved in linnen and scarlet in stead of ready shaking off these sparkles they are fomented and wasted in a lazie and idle life Behold how sin passeth along To His horses this chariot horses and Coach-man are necessary S. Bernard appointeth onely two whereof one is called prosperity the other abundance From this time forward Asmodeus becomes a much greater Lord he augmenteth his train harnessing also two other horses wherof the one is called liberty and the other impudence Prosperity always smiling doth nothing but daily breath out and evaporate new delights Abundance supplieth him with all which is needful for the entertainment of this ravenous beast although she cannot discharge all the expences thereof so insatiable she is The liberty of entertainments and conversations ceaseth not perpetually to blow the fire If there be any shread of the veil of shame-fac'dness His Coachman Sap. 4. Dei immemoratio animarum inquinatio as yet hanging about the brows impudence teareth it away All this equipage is lead along by a wicked Coach-man which is called the forgetfulness of God Then good leisure is had to run with full speed into the bottomless abyss Certain brave spirits of the world pursuing as it Of inconstancy l. 2. were this way of Saint Bernard to figure out a spiritual thing by corporal representations have built the Palace of false love the plague and frenzie of the soul with admirable art This Palace is all built on hopes the stairs are of ice made in such manner that he who most ascendeth most descendeth the halls chambers and wardrobes are all furnished and hanged with idleness dreams desires and inconstancies the seats and chayrs are made of false contentments It hath affliction torment and fraud for enginers uncertainty fear false opinion and distrust for Guard All this Court is composed of Court of Asmodeus heartless soft and effeminate men which are and are not His Chancellour surmize his Councellours lying and deceit the Steward of his houshold suspition his viands apparences his drink forgetfulness his Chamber-waiters laughter and babble his musick sighs despairs and revenges Do you not behold a brave Prince But without amuzing our selves with all these inventions of the brain I say the greatest obstacle which may be imagined to seclude us from the happy access to life eternal is to resign our heart as a prey into the power of this bruitish passion The reason is most evident because it is a true mark of Sin of the flesh a mark of reprobation reprobation and we see by experience the souls which addict themselves to the sin of the flesh not so much by frailtie as by profession become wholly carnal stupid beastly and ordinarily pass out of this life through the gate of some notable disaster I will here produce two or three causes of the undoubted condemnation of this sin which seem to me very powerful to imprint in the heart of man a perpetual aversion as it were with a branding-iron of fire The Iujurious to the incarnation of the Word first is that it is injurious to the incarnation of the Son of God Consider well what I say This mysterie of the incarnation wherewith God put on our weakness took servile flesh made himself our brother transplanted our nature from a barren and cursed soil into the delicious habitation of the Divinitie is so great so majestical so marvellous that it enforceth silence and admiration in the four quarters of the world adoration in Thrones trembling in the Seraphins bowing in the Heavens darkness terrour and amazement in all nature Now this mystery being as it is in all its height greatness latitude inexplicable profundity is personably betrayed and dishonoured by the sin of the flesh Wherefore Because as S. Paul saith other sins make their sallies out of the body but this reposeth and subsisteth Quo altiùs carnem attolleret non habuit August de praedestinat Sanct. c. 15. in the body in the same specifical nature
always ready to form new at his pleasure The ears will Pleasure hold their part in this consort and therefore they must be tickled with the most exquisite musick both of voice and all sorts of instrumenes which serve as wings and chariots to immodestie Then come the dances of the Corybants the frisks capers ballets courtings liberties impudencies and all sorts of voluptuous pleasures which make the body dissolve into all corruption With what conscience can a Christian expect Paradise living in this manner Doth he think hell hath no flames but for the rich glutton mentioned in the Gospel and that he pursuing the same ways shall be freed from the like punishments Hell casteth up such people who here waste their life in delicacies that they may no otherwise Ducunt in benis dies suos ân puncto ad inferna descenâunt Job 21. 13. live than in the immortality of fire of the worm of conscience and darkness As concerning excess of apparel one cannot say too much so great is this superfluity and ever shall the discourse be unprofitable the mischief being so confirmed and uncapable of remedy Therein it is that women display all the vanity of their sex all the industry of their spirit being curious and inventive enough in their own interests and all the presumption of their nature which is but too ambitious and as saith Tertullian there it is where they Totam circumferunt in istis mulieritatem bear all the glory of their sex I speak not of those who attire themselves modestly dutifully and as it were necessarily for comely ornament I speak of those miserable sacrifices of vanity who studie nothing else but to deck themselves up beyond their condition estate and means oftentimes with an ill intention many times with the spoils of the poor Masks of hypocrifie who find no other employment Indignity of excess in apparel in this life but to counterfeit no other desire but to seem what they are not For verily if you should see all their jewels and trinkets in one heap you would say it were the pillage of a citie It is an admirable thing that one little carkase should drag so great a train along with it They go adorned saith the Scripture as Temples and certainly they are very like those Temples of Aegypt which hid a Cat or Rat under golden Pavilions Is not this a sin inexcusable before God to make all the elements take pains to cover a miserable nakedness which is nothing else but a meer scarre of sin Is not this a great illusion to bolster out a dung-hill which perhaps we must carry to morrow to a grave as if it were to be erected upon Altars Oh miserable creatures what have the worms to do which shall gnaw your bodies if your hair be of three of four parishes your eye-brows pulled with little pincers your eyes disguised your cheeks put in a vermillion tincture your stench drowned in muskie odours your garments plaited bumbasted loose hanged surcharged with pearls precious stones and chains to serve as snares to Sottish jealousie of excess catch some foundered lovers It is not the solid beauty of objects which allureth you but a meer opinion because such an one hath it you therefore must needs have the like If you were perswaded that the fat or dung of a Crocodile were fit to whiten the skin you then would go even to Nilus for it And if one should tell you that two flint stones of the Moluccaes would become your ears and that already such and such did wear them you would rather hazard the killing of your own body than deprive your self of them You see the unreasonable proceeding of this superfluity But I say much more It is cruel and injurious to God and his Church What rocky heart would not be cleft and icy eye dissolved into tears Riot cruel and injurious to God and his Church if it did bend it self to behold the exorbitancy of these wicked delights To say that three parts of Christendom lived perpetually on gall and tears were drenched in a forsaken miserable and necessitous life were covered with bloud and oppressions whilst others glutted themselves in superfluity of palate-pleasing curiosities even almost to bursting never deigning so much as to set a foot on the ground making their excrementitious spittings to swim in gold beholding themselves in the vain-glorious ostent of their bravery always wantonizing still sportively dallying Woe to the rich men of Sion who put their Amos 6. Vae qui opulânti estis in Sion confiditis in mente Samariae Optimates capita populorum ingredientes pompaticè domum Israel Bibentes vinum in phialis optimo unguento delibuti nihil patiebantur super contritione Joseph trust and confidence in the mountain of Samaria Woe to the Great-ones who make boast in the house of Israel who drink delicate wine in their cellars and live involved in the most exquisite perfumes without ever caring for the affliction of the poor I know the belly hath no ears but I know not what mouth it may have to defend it self at the judgement of Almighty God when the hunger of so many needy penurious wretches consumed with want before your gate shall accuse you at the Tribunal of this formidable Judge I know these Courtiers want not prattle enough but I cannot imagine what they can answer before the Judgement of God if the Angels should come to drain these inordinate habits to make bloud distil to speak those affrighting words of the Prophet Jeremie Behold the bloud Words of Jeremie formidable Jer. 2. 34. In alis tuis inventus est sanguis pauperum and life of poor men which I have found in the folds of thy garment Judge what Christianity this is and what hope you may have of future life living in these delicacies strucken with the thunders of so many maledictions Ah if you adored a God crowned with roses or pearls it would be a matter nothing strange but to prostrate ones self daily before the * * * Haec hujusmedi per transennam inspicere sat erit Crucifix charged with nails and thorns you living in such excess and superfluity in flesh dissolved in softness how can that but be cruel The Christians of the Primitive Church were scrupulous to bear coronets of flowers on their heads according to the custom of feasts remembring their Master had carried thorns and Clemens Alexandrinus judgeth that to seek Clemens Alex. pedag 1. c. 10. ãâã ãâã ãâã ãâã ãâã out such effeminacy is a meer mommery and a manifest mockery of the venerable passion of the Son of God With what eyes can you behold the Crucifix covered with bloud and wounds holding it honourable to bear flowers rubies and diamonds not for once but to drench all your life if it were possible in the nice delicacies of the flesh How can one excuse such a manner of proceeding By what mark
blown up and cracked in a moment but the hell of envy is an admirable hell for it is a voluntary hell where nothing pleaseth and each thing tormenteth a hell which conteineth fire in it and affordeth no light a hell which always hath the worm present and never the remedy a hell which surprizeth by the eies and diveth even into the heart a hell which incessantly devoureth and never consumeth which hath mischiefs without hopes toyls void of repose and torments without mercy which is as the common fever of all the gall of this universe which exerciseth rage and fury which hath the wanness of death without dying and the cares of a disastrous life without life To divert the hearts of men from it I can propose but two reasons the first shall discover the malignity and the other the calamity thereof It is true that all vices are steeped in the venom of malice which should be a powerful motive for those to fly them who naturally love goodness but Greg. Thaum ãâã ãâã ãâã ãâã ãâã Basil Seleuc. ãâã ãâã ãâã ãâã ãâã Cyprian deâ zelo livore Greg. Niss in vita Mosis envy hath I know not what kind of particular influence which maketh it infinitely odious and execrable S. Gregory Thaumaturgus saith it is a wasp of Satan which stingeth men as the gad-flie doth oxen S. Basil of Seleucia calleth it the mother of murders S. Cyprian the moth of souls and S. Gregory Nyssen a disease of nature a poysoned gall the root of vices the mother of death and a voluntary Phthisical consumption All the ancient Fathers breath out fire flames when they discourse of it and indeed never can they speak enough of it Besides their authority which is of great value reason herein is very potent For we must needs affirm that by how much the more a vice participateth of the nature of Divels who are as it were the patrons of si by so much the more it is a vice and envy is of the same condition for it is the sin by singularity of denomination called the sin of the Divel As in heaven the first was the sin of pride so the first on earth was that of envy committed by the spirit of impurity and S. Augustine excellently saith envy is a vice Sap. 2. invidiâ diaholi mors introivit in orbem terrarum Aug. l. 2. de doct Christianâ meerly diabolical a sin which defileth the Divels and irrecoverably damneth them It shall not be said to Satan in the sentence of his damnation that he hath polluted the beds of men by his adulteries that he hath taken the goods of other men by his rapines that he hath seized on demains and possessions driving away the lawful owners but that he hath envied the felicity of man The same Authour saith on the Epistle to the Galatians that this vice Homini stanti invidisti Aug. in Epist ad Galat citatur in glossa In zelo invidiae tota sua viscera serpens concutit in haec imprimenda quasi pestem vomit hath the property to pour into the heart of men the poyson of the enemie Yea so it is that particularly the infernal serpent when he imprinteth the sin of envy in the heart of man doth turmoyl his very bowels and extreamly striveth as it were to vomit the blackest pestilence which hell conteineth Dicourse even with your self whether the envious be not tainted with a special malignity since that beyond all other sinners they transcendently suck in the breath of the serpent This black malice more easily discovereth it-self in this than in all the other mortal sins which are verily great exorbitancies of nature but they seem to have some pretext which mollifieth the evill The thief robbeth for his profit the carnal man seeketh out his unlawfull lusts to extinguish the fire of his passion the covetous man saith he is upon good husbandry the ambitious flattereth himself with the thirst of honour which hath heretofore born sway upon Altars and so of other sins their malice hath allways some heat of passion of apparence of good to excuse them But the envious what can he propose but a cold malignity a black cruelty a will determinately ill without sembleance of good Yea you shall find many that are in infinit abundanceas dogs couched on hay who will not eat thereof for it is not their custome nor are they willing other creatures for whom God hath ordained it should come neer it Many there are as Tantalus ever in the middest of fountains yet drink not and perpetually beholding him with a jealous eye that would tast therof The fable of the two envious men so celebrated is not feigned we too much approve it in our manners For it being permitted them to choose what each would aske on this condition that his request being allowed him his companions share be doubled the first who was extreamly covetous had all his desires fixed in the earnest demand of gold and silver but discoursing with himself that by asking he should doe a pleasure to another this onely consideration stayed him and never would he afterward open his mouth to make such a request the other made choise to loose one of his own eyes that his companion might have it doubled and be deprived of both How many are there at this day in the world who embarked with their enemies in the same vessel care not to perish so that they dying may glut their eyes with the death of those whom they hate A most strange malignity to forget the preservation of ones own person to which we are by nature streightly obliged to ruin another The eyes of Gorgons the hissing of serpents the aspect of basilisks are nothing in comparison of an enraged Courtier when he beholdeth him to be carried on the wings of favour whom he would gladly see utterly confounded without recovery Doe we not behold the eyes of a dog when the fortune of another is envied and the heart of a stag when question is made of the works of courage Where are not men to be seen who devour one another alive with mischievous aspects and carry even on their foreheads the gall of their envenomed hearts Where are not such malign spirits to be found who play at fast and loose thrusting him in an instant down to the lowest part of the wheel who was at the top At the Court all things most commonly fall short but malice and envy It is verily the extremity of misery when great ones doe with an open ear too much grace the designs of the envious making themselves as it were instruments of a furious pancher for the ruin of the innocent If we ought to stop our ears with wax among the songs of Syrens here we have need to have them all of diamond What can the envious man expect from this diabolical malice but the reward of Cain in the separation from the sight of God and perpetual affrightments O Cain
To repress all the desires and concupiscences of flesh and if one have any feeling thereof not to give consent thereunto IV. Never to stay at all upon thoughts and imaginations of things dishonest but so soon as they present themselves to chase them away and extinguish them in your heart no otherwise than you should quench a burning hot iron in a fountain V. To mortifie your senses which are most commonly Eyes Oculi patellae luxuriae Isidor apud S. Bern. tom 1 serm de luxuria Salvian l. 3. de gubernat Oculi tui videbunt extranea cor tuum loquetur perversa Prov. 23. 3. the fore-runners of sin and above all to restrain your eyes which according to the opinion of S Isidore are as dishes wherein luxurie serveth up the viands of voluptuousness They are the windows the alurements the snares the conduits of love It buddeth in the eyes that it may at leasure blossome in the heart And therefore it is fit to stand upon your guard with so subtile and vigorous a sence which often filleth the soul with appetites and flames I do not say that one should look upon nothing and always live as if the soul were buried alive in the flesh but I affirm you must divert your sight from objects which dart a sting into a mind sensible of such penetrations As for the ears there is no doubt they may serve as handles for love and that it hath taken many that way An evil word hath fingers to incite the flesh He who heareth it and he that willingly speaketh it is not innocent before God Smelling blasteth chastitie and tast roughly assaulteth but kisses and unchast toucheâ cut her throat VI. To flie idleness reading of love-books comedies stage-plays immodest pictures feasts private familiarities loose companie and all occasions of sin VII To have in detestation even the shadows of impuritie To speak to proclaim in every place the praises of chastitie and for this purpose to love penance mortification of the bodie labour rough and harsh apparel modestie even to the seeming somewhat wayward the Sacrament of the Eucharist the meditation of the four last things devotion towards the most blessed Virgin and all that may conduce to the maintenance of honestie VIII To remain firm in great and forcible temptations is verily the trophey of chastitie Since as Plato hath said the triumph of virtue is to have the power not the will to sin It was a notable act of Chastitie of Charls the 8. continencie in Charls the eigth ardently to love a maiden endowed with an exquisite beautie to have her at his dispose and yet to abstain for one sole word Lyps in monitis politic lib. 2. cap. 17. Exemplo 12. addit datos puellae 500. aureos which this poor creature spake to him brought even into his chamber For she by chance perceiving the picture of our Ladie cast her self at the Kings feet shewed him this image crying out with a face all bathed in tears Sir I beseech you for this Virgins sake preserve the honour of a silly maid At this word spoken for a young King enkindled with love and absolute in power to conquer the motions of lust is it not a matter that meriteth much applause IX To contemn great rewards and high advancements of fortune for the preservation of chastitie Johannes Moschus in prato A couragious Ladie As did that noble Lady of whom John Moschus speaketh who seeing her husband consume in perpetual prison for debt not able any way to relieve him was reduced to terms of extream and miserable want and besides pursued by a man of prime note with all sorts of allurements offers and accommodations which might shake and stagger an afflicted heart and enforce her to condescend to a sin which seemed to have necessity for a patroness she notwithstanding stood firm like a rock preferring chastitie poor and patient before a rich and delicate dishonour I could also nominate creatures as pure as strong adorned with most excellent natural parts more chaste more wise more fortunate than Lucrece who with as much industry as courage have refused powerful and passionate men that sought them with such excessive benefits as would have overwhelmed any inferiour chastitie But they not to commit one onely sin covered under the curtain of the night have despised treasures to guard another jewel in an earthen vessel who for this act deserve to be raised above the stars X. To withdraw the chastity of others from this sink with liberal alms great labour infinite incommodities As that worthy Hermit Abraham Abraham the Hermite did of whom Surius speaketh who loaden with years and merits went into a brothel-house in disguised habit to reduce a Niece of his that went astray as at this day many honest matrons worthy of eternal memory spare nothing to gain poor abused doves out of the faulcons tallons and dedicate them to Altars where soon after they work wonders in matter of virtue XI To suffer in your body great torments yea Hieron in vita Pauli Sabel l. 5. c. 6. death it self for the defence of chastity as many holy virgins have done As that youth reputed the son of a King of Nicomedia who fast tyed on a bed of flowers and wooed by a Courtizane with intention to corrupt him spit out his tongue like a dart of fire and bloud in the face of this she-wolf A tongue Lingua silet clamatque silens loquiturque pudorem sanguine quae pinxit sola pudicitiam A bold attempt of Didymus which in dumb eloquence speaketh to all posteritie and proclaimeth the honour of chastitie XII To expose your self to great sufferings for the preservation of others chastitie As that brave Didymus a young beardless Gentleman who beholding a poor Christian maid named Theodora thrown into a brothel caused her to escape by giving her the habit of a man and himself remained for pledge in the attires of a woman expecting the fury of executioners Ambr. lib. 2. de virgin Quasi adulter ingressus si vis Martyr âgrediar Vestimenta mutemus conveniunt mihi tua mea tibi sed utraque Christo Tua vestis me verum militem faciet mea te virginem Bené tu vestieris ego melius exuar who gave him the crown of Martyrdom Saint Ambrose makes him speak to the maid to this effect Sister I am come hither as an adulterer and if it please you I will go out a Martyr Let us change habits I pray you we are as I perceive both of one stature My apparrel very well fitteth you but yours will set much better upon me and both will agree in the service of Christ Jesus My attire shall make you a virgin and yours me a Martyr You shall be most fortunately clothed and I more happily despoiled It was so done Didymus was apprehended and Theodora understanding it run back like a lyoness amidst the swords to die with him The twenty
est mulieris sicut Christus caput est ecclesia Ephes That wives should be obedient to their husbands as to Jesus Christ himself because the husband is head of the wife as Christ of this Church But if she withdraw and disunite herself from this tye of obedience and incessantly vex her husband with her obstinacy this will be to him a martyrdom almost insupportable The rocks of Caucasus are much gentler than a wicked woman which verily you may see in the history of Job to whom the evil spirit granted a wife to be the accomplishment of his afflictions For this holy man after the loss of his large possessions so strange so sudden so dreadful after his poor children were murdered and undone had for tomb the ruins of their own house after he saw himself changed into a scurf covered over with ulcers and placed on a dung-hill before the eyes of a citie whereof he had been Lord he then thought the rage of Satan was satisfied but he made use for the last piece of battery of a spitefull and malicious woman who seeing her husband in this plight said unto him Do you still remain in your simplicity curse Adhuc permanes in simplicitate tuâ benedic Deo morere God and die But amongst all these disorders no influence is more malign than jealousie which cruelly tortures marriages when it hath once bewitched the weak brain of man or woman interpreting all the actions of each part in evil sense Why went she to such a place Did she not smile upon such an one Did she not cast a pleasing glance upon such an one Why spake she of such an one And why shewed she compassion in such a mans mishap Questionless she loves him her affection grows cold towards me Behold the idol of false zeal whereof the Prophet Ezechiel speaketh at the entrance into the temple of Ierusalem Behold how before the temple of marriage which is holy and sacred man placeth the statue of jealousie and daily offers a thousand sacrifices of sinister suspitions ill digested fantasies purposes wicked and injurious to the prejudice of one who is in heart both chaste and modest A woman oftentimes is made loyal by thinking her loyal and he who doubts faith well observed puts himself in danger to ruin it by his suspition There are some care not to forsake innocency when they have lost reputation and when they entertain the opinion their actions are ill interpreted they are in danger to do all sorts of mischief It is far better to think well of an hundred faulty than ill of one innocent It is a notable mystery to judge of hearts nor is it any wonder that God reserved it to himself Besides as jealousies are very prejudicial to wedlock so they cause many tales and matter of mirth to arise in a Citie repleat with curious people who many times fatten themselves with the mishaps of another and it often happens that from jesting they draw men and swords in revenge to act horrible tragedies Happy they who know how to prevent by wisdom all those miseries which may grow from malice and misfortune or discreetly correct by patience what prudence cannot avoid The thirty sixth SECTION Very profitable instructions for the Married drawn from the choice of holy Fathers and abbreviated in a short discourse NOw will I descend to instructions suitable to this subject and let you know O husbands and wives you should greatly take heed in all your deportments as well in the beginning middle as the end It very much importeth to begin with a good choice and to enter with prudent consideration and strong resolution unto the Sacrament of marriage For that ought a long time to be deliberated which is to be done but once for the whole life What sense is there to thrust some forward upon marriage with a forck when they have no disposition thereunto and divert others who are more notably called to this kind of life What rigour of parents to tie young people by command to matches from which they have infinite eversion Is it not enough to have the contentment of sage direction over a free-will without usurping a petty tyranny upon the functions of nature I do not tell you you must readily obey all those who marry by the eye without calling reason to counsel or having any other guid in a matter of so great importance than the exorbitancy of their sensuality But for my part I hold it unfit to be violent by striking at the reasonable inclinations of children for the accommodation of interest otherwise marriages are made without love to create love afterward without marriage It is a ridiculous thing to put wedded couples into the nuptial bed without any fore-knowledge as if they had been brought thither in a sack So likewise should you not draw these treaties at length lest they drag with them some disorder and waste love before the beginning thereof Love which commenceth by fervours of a fire of tow very often endeth in ice Happy they who have the blessing of success and are favoured from above to make an equal alliance between good hap and virtue It was a great simplicity amongst those Ancients who offered sacrifices to Fortune to make their beards grow handsomely and not to crave the benediction of God in their marriages Fathers and Mothers give riches said the Wise-man but a wise wife is properly the Demus divitiae dantur à parentibus à Domino autem propriè uxor prudens Prov. 19. 14. gift of God If one have matched ill he must correct by prudence what wants of felicity Beware O husbands for in this kind of life which so straitly ties you you are accountable to God to your selves to your wives To God you owe a sincere conscience that you may serve him worthily in the vocation wherein he hath established you to become a member of humane society Beware you hasten not to marriage as to a duty of nature and not a Sacrament if so you wed like a Sarazin not a Christian Those saith the Angel to Tobit are in the power of the fiend Asmodeus who banish God from Tob. 6. 17. their hearts and have no other intention in marriage but to satisfie their brutishness Observe marriage as an invention of Almighty God to produce man on earth and to make elect for heaven Entertain it as a golden myne from which vessels of election are to be taken for the other world Love your condition and think you have a great priviledge since you are to afford Heirs to your houses Citizens to cities Religious to Monasteries and Angels to Paradise Look upon God in the midst between you both since he perpetually beholdeth you The nearer lines draw to the center the more they approach one to another The nearer you are to God the better shall you be united If you build not the foundation of your house upon the fear of his Divine Majesty and sincere
of water God made his birth and education singularly to Extraction of Theodosius contribute to the sanctity of his life He was descended from Trajan called the good Emperour by supereminence of worth his Grand-father was the great Theodosius a man who in wariness had no superiour that preceded him and in piety no better second than his Grand-child The Emperour Arcadius was his father a most generous Prince who in the very beginning of the fifth Age to wit the year after the Nativity of our Saviour four hundred and one saw this infant rise as a bright star at that time when he ended the course of his life as the Poets feigned the Sun reareth himself from the bed of aged Tython to illustrate the world His nativity was foretold His birth foretold by the mouth of Saints his most tender infancy consecrated by the destruction of idols God at one and the same time putting him in the number of the living and in the rank of Protectours of the Church by a most remarkeable act of which behold the narration Saint Procopius an Hermit endowed with admirable Prophesie of S. Procopius sanctity illumined with the spirit of prophefie living in the Isle of Rhodes praying daily for the destruction of some remnants of idolatry which reigned in the Roman Empire when by good chance two holy Prelates Porphyrius and John the one Bishop of Gaza the other of Caesarea in Palestine sayling for that purpose to Constantinople went to lodge in the Hermitage of this holy man He having received them with all respect answerable to their qualities and entertained them according to the poverty of the Cell understanding they travelled to the capital Citie of the Eastern Empire of purpose to obtain an Edict from the Emperour absolutely to destroy the Temples of idols and bridle the insolencies of Pagans who stirred with so much the more boldness as the drouping faintness of the government of those times promised them impunity he was infinitly comforted to see so great personages undertake so worthy a work and God then prompting him these words he saith Courage Fathers the glory of this conquest is due to your pietie Go stoutly to Constantinople and acquaint the holy Bishop John Chrysostom with this design resolving to execute what he shall think fit For the rest know the Empress is nine moneths gone with child and that which is more she beareth an Emperour in her womb upon the mother and the son who is to be born depends the expedition of this affair They very glad of this prediction left the good Hermit Procopius and in ten days arrived at Constantinople where presently they visited S. John Chrysostom who received them with much respect and very great contentment The affair being put into deliberation the Bishop of Constantinople saw well that the Empress might therein much assist and that God ordinarily useth the pietie of women to advance the affairs of Religion Notwithstanding he durst not present these two Prelates to her fearing his recommendation might be prejudicial for he very lately had a sharp difference with the Empress It was Eudoxia a woman Eudoxia mother of Theodosius of a great spirit and who naturally loved virtue as milk in her infancy but she had a heart extreamly haughty and quickly would be offended if any thing of great consequence were undertaken against her authority Behold wherefore S. Chrysostom who was of no pleasing disposition as one who had a spirit alienated from ordinary complements sometimes towards those of his own coat reprehending her openly at many meetings in the point of glory wherein she most desired to be soothed raised her indignation to the clouds She was as yet in the height Her humour of her passion against him and therefore he judging it to no purpose for him to sollicite her caused the two Bishops to be presented by the means of one called Amantius an attendant of Eudoxia's chamber a very wise man and of great credit with his Lady She who knew her child-bed time at hand gave very free access to religious men as hoping all good success by help of their devotions and seeing these two Bishops Bishops treat with the Empress were very particularly recommended to her by Amantius in quality of persons endowed with a very eminent sanctity she was unsatisfied till she had seen them and having most courteously saluted them excusing her bigness with child to have hindered her passage to the door of their reception according to the usual practice towards persons of their worth she forbear not most affectionately to conjure them to employ their most fervent prayers to obtain of God a happy delivery for her The holy Bishops after they had wished her the child-birth of Sarah of Rebecca and Saint Elizabeth began to declare the cause of their voyage unfolding in very express terms the indignity of this Idolatrie the insolency of Pagans the contempt of things sacred the oppression of people the lamentable mischief it would be to behold the worshipping of idols still to flourish which to abolish the Saviour of the world had so much sweat so much wept and shed so much bloud and to see it predominate as it were in the eyes of a most magnificent Emperour and a most religious Empress who had all the means to extirpate it That in such a field the palms of eternal glory should be gathered and that better they could secure their estate than by destroying the work of Satan to erect the tropheys of Jesus Eudoxia taketh fire being thereto otherwise well Zeal of Eudoxia enough disposed and promiseth to recommend the business to the Emperour to obtain the dispatches they required for their better contentment The Bishops retired expecting the effect of this promise The Ladie faileth not to offer her requests and strike the stroke with her best dexteritie But Court affairs proceed not always on the same feet which the desires of the zealous move upon she findeth the Councel engaged in these retardations who think it to no purpose to roul such a stone That idolatrie should Judgement of Arcadius his Councel be left to bury it self and at leisure dress its own funerals That the means to ruin it is to remove the heads of the sect from all kind of honours and publick dignities to forbid the exercise of superstition and Conventicles which they make in private houses to subdue Idolaters and burn them as it is said with a soft fire That the demolishment which should be made of those great Temples of Idols which yet remained would make much noise and yield little fruit that this might thrust rebellious spirits into manifest despair and in a word it was feared it might be a means to turn the coyn of the Emperours coffers another way who drew a good round revenue from the Citie of Gaza which even at that time was in hand The consideration of interest which ever holdeth as Porphyrius unfoldeth the
out but what hand hath ever drawn a false opinion out of the brain of one presumptuous but that of God All seemeth green saith A istotle to those who look on the water and all is just and specious to such as behold themselves in proper love Better it were according to the counsels of the ancient fathers of the desert to have one foot in hell with docibilitie of spirit than an arm in Paradise with your own judgement Augustine not to acknowledge his fault would August I. deduabus animabus contra Manachaeos ever maintain it and thought it was to make a truth of an errour opinionatively to defend it He had that which Tertullian saith is familiar among hereticks swellings and ostentation of knowledge and his design was then to dispute not to live Himself confesseth two things long time made him to tumble in the snare the first whereof was a certain complacence of humour which easily adhered to vicious companies and the other an opinion he should ever have the upper hand in disputation He was as a little Marlin without hood or leashes catching all sorts of men with his sophisms and when he had overcome some simple Catholick who knew not the subtilities of Philosophie he thought he had raised a great trophey over our Religion In all things this Genius sought for supereminence for even in game where hazards stood not fair for him he freely made use of shifts and were he surprized he would be augry making them still believe he had gained as a certain wrestler who being overthrown undertook by force of eloquence to prove he was not fallen This appeared more in dispute than game For having now flattered himself upon the advantages of his wit he was apprehensive in this point of the least interest of his reputation and had rather violate the law of God than commit a barbarism in speaking thereby to break the law of Grammer to the prejudice of the opinion was had of him It was a crime to speak of virtue with a solecism and a virtue to reckon up vices in fair language When he was publickly to enterprize some action of importance the apprehension of success put him into a fever so that walking one day through the Citie of Milan with a long Oration in his head and meeting a rogue in the street who confidently flouted him he fetched a great sigh and said Behold this varlet hath gone beyond me in matter of happiness See he is satisfied and content whilest I drag an uneasie burden through the bryers and all to please a silly estimation The ardent desire he had to excel in all encounters alienated him very far from truth which wils that we sacrifice to its Altars all the interests of honour we may pretend unto and besides it was the cause that the wisest Catholicks feared to be engaged in battel with so polished a tongue and such unguided youth Witness this good Bishop whom holy S. Monica so earnestly solicited to enter into the list with her son to convert him for he prudently excused himself saying the better to content her That a son of such tears could never perish Besides the curiositie and presumption of Augustine 3. Impediment The passion of love the passion of love surprized him also to make up his miserie and to frame great oppositions in matter of his salvation But because this noble spirit hath been set by God as the mast of a ship broken on the edge of a rock to shew others his ship-wrack I think it a matter very behovefull to consider here the tyranny of an unfortunate passion which long time enthraled so great a soul to derive profit from his experience The fault of Augustine proceeded not simply from love but from ill managing it affoarding that to creatures which was made for the Creatour Love in it self is not a vice but the soul of all virtues when it is tied to its object which is the sovereign good and never shall a soul act any thing great if it contain not some fire in the veins The Philosopher Hegesippus said that all the great and goodliest natures are known by three things light heat and love The more light precious stones have the more lusture they reflect Heat raiseth eagles above serpents yea among Palms those are the noblest which have the most love and inclination to their fellows These three qualities were eminent in our Augustine His understanding was lightning his will fire and heart affection If all this had happily taken the right way to God it had been a miracle infinitely accomplished but the clock which is out of frame in the first wheel doth easily miscarry in all its motions and he who was already much unjoynted in the prime piece which makes up a man viz. judgement and knowledge suffered all his actions to slide into exorbitancy As there are two sorts of love whereof the one is most felt in the spirit the other predominateth in the flesh Augustine tried them both in several encounters First he was excessively passionate even in chast amities witness a school-fellow of his whom he so passionately affected He was a second Pylades that had always been bred and trained up with him in a mervellous correspondence of age humour spirit will life and condition which had so enkindled friendship in either part that it was transcendent and though it were in the lists of perfect honesty yet being as it was too sensual God who chastiseth those that are estranged from his love as fugitive slaves weaned his Augustine first touching this friend with a sharp fever in which he received baptism after which he was somewhat lightened Whereupon Augustine grew very glad as if he were now out of danger He visited him and forbare not to scoff at his baptism still pursuing the motions of his profane spirit but the other beholding him with an angry eye cut off his speech with an admirable and present liberty wishing him he would abstain from such discourse unless he meant to renounce all correspondence He seemed already in this change to feel the approaches of the other world for verily his malady augmenting quickly separated the soul from the body Augustine was much troubled at this loss insomuch that all he beheld from heaven to earth seemed to him filled with images of death The country was to him a place of darkness and gyddy fancies the house of his father a sepulcher the memory of his passed pleasures a hell All was distast being deprived of him for whom heloved all things It seemed to him all men he beheld were unworthy of life and that death would quickly carry away all the world since it took him away whom he prized above all the world These words escaped him which he afterwards retracted to wit That the soul of his companion and his were expreslie but one and the same surviving in two bodies and therefore he abhorred life because he was no more than halfe a man yet
prosperitie and so much glorie I ow this acknowledgement both to the publick and your particular amitie for you have granted me the repose of my Church you have stopped the mouthes of the perfidious and by my good will I wish you had as well shut up their hearts and this have you done with marvellous authoritie fortitude and faith The holy Emperour ceased not afterward to oblige the Church in all occasions by the favour of his Edicts and shewed himself so openly zealous that even he first of all the Emperours merited the title of Most Christian given afterward to our Kings His Predecessours who professed Christianity ever suffered their reputation to be dishonoured with many blemishes which much weakened the worth of their actions but Gratian was the most royal and sincere of them all for he so little complied with the Zeal and virtue of Gratian by the direction of holy S. Ambrose Gentiles that their Priests coming together to offer him the title and habit of Great Pontife which all the Christian Emperours had yet for ceremony and reason of State retained this good Prince confidently refused it by the counsel of Saint Ambrose and although the Gentiles were so much moved they could not abstain from words of menace he contemned all humane respects where the glory of God was interessed As for the rest to consider further the energy of the discretion of this holy Bishop it is to be noted that the faith of Gratian his tender plant was not a languishing and idle faith but much employed in the exercise of good works which Ausonius a worldly man could not sufficiently admire in his schollar well seeing he knew much more than his Master He who observed the most particular actions of Singular qualities of a young Prince the life of this Emperour hath left in writing that from the time of his childhood never did he let any day pass without praying to God most devoutly daily rendering some vow to Altars and that those who knew his most secret thoughts gave assurance he lived in unspeakable purity of heart and moreover he was very sober and abstinent in his ordinary course of life and for as much as toucheth and concerneth chastity it might well be said that the Altar of Vestal Virgins where perpetually burned a sacred fire which purged all was not more holy than the chamber of Gratian nor the couches prepared in the Temple for ceremonies more chaste than his Imperial bed He had the heart of a mother towards his poor subjects and the beginning of his Empire was consecrated by the comfort of the people for whom he much sweetened the taxes and subsidies freely cutting off what was due to his own coffers and to take away all cause of enquiry in time to come upon that which he liberally had granted he commanded through all Cities papers and obligations of publick debts to be burnt Never bon-fire more clearly blazed than the same not a creature complained the smoak hurt his eyes Every one praised the Emperour beholding that as his benefits were not frail and transitory so the evils he took away were never to return How could he but do well for the publick seeing Admirable charity in an Emperour he was most liberal towards particulars He was not contented to visite the sick but himself led Physitians along with him thither causing them to minister at his charge and in his own presence that which was necessary for their recovery He was seen after the defeat of the Barbarians which I spake of to run into the Tents of his souldiers to enquire the number of the hurt and himself with his own victorious hands to touch the wounds and cause them instantly to be drest hastening and encouraging the surgeons And if any poor souldier through distast refused to take broath he would sit down by him and charm him with such sweetness of words till he obtained of him that which conduced to his health He ceased not to comfort the most afflicted to congratulate with the most happy to enquire into the necessities of all the world even to the making the packs of a poor subject to be carried by his own mules and all this did he indefatigably with singular promptness and alacrity void of oftentation giving all and reproching no man Behold the fruits of the good education of S. Ambrose which well sheweth that in making a good man of a great Prince the whole world is obliged The twelfth SECTION The death of the Emperour Gratian and the afflictions of S. Ambrose OUt alas Eternal God who art elder than the beginning of time and more durable than the end of Ages must great gifts be so freely given to the world to become so short My pen abhorreth to pass beyond the bloud of this poor Prince in whom the earth had nothing to wish but immortality Behold what a wound it is for the Empire what sorrow in the Church and a touchstone to the virtue of S. Ambrose Gratian after the death of his father had reigned about seven years when behold a monster started up in England to dispossess its natural Prince and cast fire and confusion into the Empire It was Maximus who according to the relation of Zosimus was a Spaniard by Nation companion of the great Theodosius and Captain of the Roman troups which were then in great Britain This wicked man vexed to the quick that the Emperour Maximus rebelleth against his Prince and his wicked disposition Gratian had associated Theodosius in the Empire without ever mentioning himself at all resolved to enter into the Throne by tyranny since he could not arrive thither by any merit Never Tyrant used more industrie to cover his ambition than did this man Never hath any sought more support from the dissimulation of sanctity and justice yet I beseech those who make account by the like ways to bring their purposes to pass to learn by the success of Maximus that if the arm of God sustain not an affair the more exaltation it receiveth the deeper ruins it findeth Maximus then a son of the earth who had nothing great in him but the desire of reign made himself sometime an English man other-while a Spaniard ever leaning to that side where he saw most support for his affairs As an English man he laboured to have it thought he had some correspondence of affinity with Saint Helena mother of great Constantine and he was so impudent as to take the very name of that family causing himself to be proudly called Flavius Clemens Maximus As a Spaniard he would be reputed the allye of Theodosius whom he saw to be powerfull in the affairs and whose force he more feared than loved his advancement As for Religion he well discovered by the effect that he had no other God but honour Notwithstanding like those who provide oyl to burn in the lamps of Idols as well as in that of the living God he embraced all sorts of
goods of the Church they were sacred pledges which the Emperour had no right to require nor he to give Then for the Church demanded It was the house of God which his Predecessours Dionysius Eustorgius Myrocles and others had couragiously defended conserved not to be profaned by Arians but reverenced by Catholicks Moreover for that which concerned his banishment it was a thing now incompatible with his life for he more feared God who had given him this charge thaÌ the Emperor who would take it away and that if Valentinian were ready to do that which an exorbitant power permitted Ambrose was bent on his part to suffer whatsoever a good Pastour ought to endure for his flock yea should his body be torn piece-meal under the rack of persecution yet his spirit should remain fast fixed to the Altar The history of the vine of Naboth was then read in the Church and one part of it where there passed in figure was here expressed in verity The denial of Saint Ambrose being reported in the Palace the souldiers had commandement to invade the Church on every side like a Town besieged Never was a Strange spectacle spectacle beheld more intermingled with terrour and piety The Church of Milan was then as a Tabernacle of the Lord of hosts which marched between the battalions under the conduct of the burning Pillar There was nothing without but souldiers lances pikes and swords within but prayers sermons hymns and canzonets One while this admirable Prelate offered Sacrifice at the Altar with great effusion of tears then he mounted into the Chair to encourage and consolate the people presently he introduced the symphony of Psalms anon he gave answers to the Emperours Deputies He travelled indefatigably and appeared as another Judas Machabaeus sometimes in the head sometimes in the rere and sometimes in the midst of the Army He was in his Church like the Patriarch Noe in his Ark confident in perils peaceable in tempests immoveable in all violences conspired to his ruin The people by his example in the tumult of the whole Citie and deluge of roaring waters were in this Tabernacle of peace as if they had enjoyed the antipasts of Heaven All were divided by companies to pray and watch as in Heaven the Quires of Angels The good mother of S. Augustine was then by chance in Milan very far engaged in the business for she was a Mary sister of Moses who served as an example to all other women At that time it was when God more and more to comfort his faithfull creatures discovered to S. Ambrose the sacred bodies of S. Gervasius and Protasius who heretofore had been martyred for the faith When the holy Reliques were seen to be drawn out of vaults still bloudy every one was enflamed with an incredible zeal for defence of Religion much like the Elephants in the book of Machabees who were stirred up at the sight of the juice of grapes There was nothing but lights musical consorts exultations and triumphs The miserable Empress who caused all things that passed to be hourly related unto her was now come to the condition of rage Nothing was heard in the Citie but prohibitions menaces penalties chains and imprisonments In the end the Provost was sent to Saint Ambrose to perswade him that he at the least would allow a Church in the suburbs to satisfie Justina and appease the sedition The people prevented his answer and cried out aloud that could not be done S. Ambrosâ stretched out his hands and shewed his neck signifying he was ready to receive fetters and swords yea to be sacrificed on the Altar rather than deliver up the Altar They went to take the Church in the suburbs by force the people ran thither to stand upon the defence thereof The Emperial Ensigns thereon already fixed in sign of possession were abused even by little children It is a strange thing that Heaven earth and all the elements men and women great and small noble and ignoble ranged themselves on Saint Ambrose side Yea the souldiers themselves who were sent to take possession of the Church where the holy man was entered therein which at the beginning gave occasion of much terrour to the most timorous but they lifting up their peaceable hands cried out aloud They were come to pray with the Catholicks and not exercise violence on any man letting also the Emperour know that the Church belonged to him as to a Catholick Emperour there he should pray there receive favours from above there be in the Communion of true Christians If it appertained to Hereticks it would no longer be a place where the Emperour should feed on the Lamb which is never eaten but in the true Church His wicked mother ceased not to bewitch his mind and breath in his ears that Ambrose aimed at his State for which cause a Commissary was dispatched to the Bishop who roundly told him he onely desired to know one thing of him Whether he would usurp the Empire to the end he might hereafter be treated withal as with a Tyrant S. Ambrose made answer That his tyranny was infirmity and his arms prayers and tears which made him powerfull before God That heretofore Priests had given Kingdoms but not usurped them That there were some Emperours who had desired Priesthood but that Bishops never had aspired to Crowns That Priests had often felt the sword of Tyrants but Tyrants themselves had not at any time seen the sword of Priests un-sheathed against them Let Maximus be asked whether he were a Tyrant for he was very well able to make relation of strange things His tyranny was to serve the Emperour at the Altar and to be sacrificed if God suffer in serving him It well appeared this was to run his head against a rock to think of such an affair The Emperour fearing to engage his authority any further by the advise of some good Councellers gently struck sayl leaving all matters whole and entire S. Ambrose who then in the Church explicated the history of Jonas much wondered how the tempest being ceased he in an instant came out of the whales belly The fifteenth SECTION Maximus passeth into Italie YOu need but to cast a little earth abroad to scatter an army of Ants to break their Oeconomy and sport making them rather to think upon flight than the pleasure of their pillage so whilest Justina with the Arians was still employed in riots and practises how to be revenged on S. Ambrose making use of the innocent spirit of her son and authority of the Empire to satisfie her revenge God raised an accident which made her think of other matters Domnin her goodly Embassadour who departed from Maximus loaden with presents and fair words little thinking thereof was presently waited on by an army of the Tyrant who had in him as much fervour as fire and more infidelity than ice So suddenly fell he upon Italie that it was a great chance he had not taken the mother and her
side seeing his Army grown very thin and the courage of his souldiers wavering more stedfastly made his address to God He was seen upon the top of a rock prostrate on the earth and crying aloud My God you know that I in the name of your Remarkable pietie of Theodosius Son enterprized this war and have opposed the arms of the Cross against Infidelitie If in me their rest any blame I beseech you to revenge my sins on my culpable head and not abandon the cause of Religion lest we become a reproch to Infidels The same night God for his assurance shewed him a vision of two Apostles S. John and S. Philip who should be as indeed they were the Conductours of his Legions The next morning about break of day he ranged his forces in battel array and charged Eugenius not as yet througly freed from his drunken prosperitie And when he saw that those who had the vanguard proceeded therein somewhat fearfully remembering themselves of the usage of their companions he did an act of admirable confidence for he alighted from his horse and marching on foot in the head of his Army cried out Where is the God of Theodosius At this word the ayd of Heaven Victorie of Theodosius over Eugenius Ambros in oratione funebri Theodosii was so propitious that a furious whirl-wind was raised which persecuted the enemies of Theodosius casting a huge cloud of dust into their eyes and returning all their own darts back to their proper faces in such sort that as it is confessed by Claudian a very obstinate Pagan it seemed the good Emperour that day had the winds and tempests at command and that he had nothing to do but to give the word to make them obedient to his Standards Heaven fought for its beloved Theodosius and all the powers of the ayr were in arms to favour his victories The souldiers at this instant were all changed so much hope had they in their hearts fire in their courages Bacurius one of the Emperours greatest Captains with his enflamed Legions brake through the ranks penetrated the strongest resistances and gained the Alps. Eugenius his people dejected as men fallen from the clouds could not sufficiently admire this alteration The discreetest among them disposed themselves to treat of peace crying aloud that never would they bear arms against a man who had the ayr and winds in his pay Theodosius sortified them with his clemencie all dispositions by a most remarkable miracle of God who exerciseth his power as well over hearts as winds were changed in an instant and that which is admirable the most faithfull to Eugenius promised the Emperour to put him into his hands which they performed for they went to take this miserable man who sat on his Throne entertaining his goodly imaginations and crying Bring him alive speaking of Theodosius when they laying hold of his collar and most shamefully binding his hands It is you said they we must bring alive to Theodosius and that instantly They trussed him up like a beast astonished and presented him to the Emperour who having reproched him in presence of all the world for his impietie and treacherie caused him presently to be put to death to make an end of his imaginarie Empire The wicked Arbogastus who had at other times been so happy when he followed the counsels of S. Ambrose seeing the ill success of his designs became so enraged that himself thrust two swords through his own bodie being not able to endure life nor light which seemed to upbraid him with his crimes Some hold that Flavianus died in the throng that he might not survive his own shame others think he escaped and that Theodosius extended his ordinarie clemencie to him Briefly behold the course of the tyrannie of Eugenius still more and more to verifie the Oracles of S. Ambrose The Emperour came to Milan where he cast himself at the feet of the holy Bishop attributing these victories to his wisdom counsels and virtue of his prayers The eighteenth SECTION The differences of S. Ambrose with the Emperour Theodosius and his death PHilosophers say there are four things which divert thunder to wit wind rain noise and the light of the Sun And behold a thunder-clap arrested by Saint Ambrose with the wind of his mouth the holy rain of his eloquence the noise of his voice and resplendent light of his most unsported life Theodosius verily was a great Prince but as it is so difficult to be on earth and not participate of earth as that the Moon being distant by so many thousand leagues yet seemeth to bear the marks thereof on the forehead so is it very hard to be in Court and not resent the manners of the Court and souls esteemed the most temperate not to have some blemishes appear on the face This brave Emperour was naturally enclined to choller which was enkindled by the breath of those who conversed with him nourishing himself with the food of over-much credulity For this cause he had two great contestations with S. Ambrose which eminently manifested the authority of the holy Bishop The one was for a Synagogue of Jews the other Synagogue burned for the murder committed at Thessalonica The matter for the Jews was for that one of their Synagogues was burnt in the East at the solicitation of a Bishop with which Theodosius offended as if it had imported much prejudice to his Edicts caused a carefull Inquisition to be made and adjudged the good Bishop who was said to be the Authour of this fire to re-build the Synagogue now turned to cinders Saint Ambrose although he had a peaceable spirit and that he in his Diocess had never undertaken the like avoiding popular commotions as much as he might which ever transport affairs into some excess yet could he not tolerate the rigours used against Christians on this pretended injury but he very sharply wrote thereof to Theodosius as it appeareth by the letter which is yet found among his Works some words whereof behold My life passeth away in many cares wherein I am Ambros epist 17. lib. 2. engaged by obligation of my charge but I must avow that I never resented any thing more lively than to see my self as it were accused of sacriledge before your Majestie I beseech you patiently to hearken to me for if I Grave words of S. Ambrose be unworthie to be heard by you I cannot be heard of God for you You do wrong to commit your praiers and vows to me to be carried to Altars if you denie me the audience of your ears you declare me by the same sentence unworthie to bear your complaints to the ears of the living God It is not a thing to be done by a good Emperour to take away the libertie of speech nor for a good Bishop to conceal a veritie contrarie to his conscience All that which Monarchs have in them most amiable is to love libertie even in the tongues of the
all other consideration This good husband who had so much affection for his dear spouse suffers himself to be won by the ambition and easiness of his nature which bowed much to the wills of those who seemed to wish him well and by the lustre of the purple presented to him Maximianus would needs play the Tyrant aswell over loves as men and plotting marriages placeth his daughter in the conjugal bed of Constantius to plant him in the Throne of Caesars S. Helena of more worth than an Empire understanding Virtue of S. Helena the news bare this alteration with great constancy not complayning either of the chance force or disloyalty of Constantius but accounted it an honour that to refuse her no other cause was found but the good fortune of her husband She more feared than envied Scepters and was hidden in her little solitude as the mother of pearl under the waves breeding up her young Constantine in such sort as God should direct her Constantius touched with this admirable virtue lived in body with Theodora and in heart with his Helena He gave contentment in the East to a man Imperious and served the times to have his will another day But he was in the West in the better part of himself Besides when he was absolute and that he must needs divide the Empire with Galerius his Colleague he voluntarily resigned the rest of the world unto him to have France Spain and his I le of England where the moity of his heart remained It is a very hard matter long to restrain an honest Love of Constantius and S. Helena and lawful love It is said when Sicily was torn from Italy by an arm of the Sea which interposed it-self a-thwart palm-trees were found by the violence of waters rent asunder which in sign of love still bowed the one to the other as protesting against the element which had separated their loves The like happened to Constantius and Helena the torrent of ambitions and affairs of the world having parted their bodies could not hinder the inclinations of their hearts Constantius returned into Great Britain there to live and make his tomb for he in the end died in the Citie of York And as he being on his death-bed was asked which of his children he would have succeed him since besides Constantine he had three sons by Theodora at that time forgetting his second wife and her off-spring he answered aloud CONSTANTINUM PIUM I will have no other successour but the PIOUS CONSTANTINE which was approved by all the Army Thus God the Master of Scepters and Empires willing to reward the modestie of the virtuous Helena laid hold of her bloud to give it the Empire of the world in the end leaving the sons of Theodora to whom Maximian promised all the greatness of the world The third SECTION His Education and Qualitie A Great Oratour hath heretofore said speaking Gregor epist 6. l. 5. ad Childebertum Quantò caeteros homines regia dignitas antecellit tantò caeterarum gentium regna regni profectò vestri culmen excellit of Constantine that he appeared as much above Kings as Kings above all other men It is the Elogie which afterward S. Gregorie gave to our Kings Verily he was accomplished with a spirit and bodie in so high a degree of perfection that there needed no more but to see him to judge him worthy of an Empire Nature sometimes encloseth great souls in little bodies ill composed as fortune hath likewise placed Kings in Shepherds Cottages It is an unhappiness deserving some compassion when a great Captain is of so ill a presence as to be taken for one of his servants and be made to cleave wood and set the pot over the fire to prepare his own dinner as it heretofore happened to Philopaemen Constantine took no care for falling into such accidents Beautie of Constantine It seemed as Eumenius saith that nature from above had been dispatched as a brave harbinger to score out a lodging for this great soul and to give him a bodie suteable to the vigour of his spirit so well was it composed He was of a stature streight as a palm of an aspect such that the Oratours of that time called it divine of a port full of Majestie his eyes sparkled like two little stars and his speech was naturally pithie sweet and eloquent his bodie so able for militarie exercises that he amazed the strongest and so sound that he had no disease In these members so well proportioned reigned a vigorous spirit very capable of learning if the glorie of Arms had not wholly transported him into actions of his profession His father well enformed of his fair qualities caused him to come into the East where he took a tincture of good letters at the least so much as was needfull for a warlick Emperour and applied himself seriously to the exercise of Arms wherein he appeared with so much admiration that he was alreadie beheld with the same eye one would an Achilles or an Alexander were they alive again Diocletian who had not as yet forsaken the Empire would have him at his Court to work him from apprehension of Christianitie to which he might be alreadie much disposed and draw him to the hatred of our Religion It was a most dangerous school He was bred in the Court of Diocletian for this young Prince for education ordinarily createth manners and we are all as it were that which we have learned to be in our younger dayes Constantine notwithstanding gathered flowers in this garden-bed not taking the breath of the serpent which was hidden there-under He soon learned from Diocletian militarie virtue prudence to govern souldiers good husbandrie in revenews authoritie to become awfull but he took nothing either of his impietie or malice This Barbarous man in the beginning passionately loved him and would perpetually have him by his sides but when he saw that passing through Palestine and other parts of his Kingdom the young Constantine was more respected than himself so much his carriage especially compared to the harsh countenance of the Emperour had eminence in it he began to grow into suspicion and as it is said desired secretly to be rid of him But Constantine prevented the blow retiring under an honourable pretext to the Court of Galerius the associate of his father Constantius who most willingly left this son with him in pledge thereby to hold some good correspondence with him This Galerius was a creature of Diocletians who Constantine at Court of Galerius had heretofore declared him Caesar yet still retained such power over him that when he had displeased him he made him run on foot after his coach not deigning so much as to look upon him He in the beginning very courteously entertained the son of his faithfull friend affording him all manner of favours but in process of time he conceived a strong jealousie beholding in this young Mars more excellent parts than
to build a Citie else-where which he would equal to the majesty of Rome and fashion to his best liking as he afterward did changing the Citie of Bizantium into the royal Constantinople an eternal monument of his greatness The tenth SECTION The endeavour of good works with the virtues and laws of Constantine THis Monarch changed into another man lived not but by the fire of charity cleaving to the earth by very slender roots of the necessities of nature he began seriously to manure the practise His devotion of prayer discoursing familiarly with God with a tast so sensible that it surpassed all delights imaginable in nature and wit a diligence so great that being in Arms and under Pavilions he ever had his little oratory of retirement where like another Moses he consulted with the Divinity He hearkened to discourses of God with incomparable pleasure and when he spake of the mysteries of our faith which he as it were perpetually did it was with so great exercise that his heart seemed to melt with his words His zeal so transported him that of the prime Captain of the world he became a Doctour and Preacher to procure the conversion of his subjects He who so many times had carried in his hand the sword of the Empire to cut off rebellious powers bare then in his mouth the sword of the word to fill the world with wonders What he spake with his lips he taught by examples carrying under the purple a body worn out with abstinence and mortification He so trampled vanity under-foot to which he Humility formerly had some inclination that among a great number of Churches and edifices of piety which he caused to be built he would not have his name thereon engraven reputing himself unworthy that God should accept such offerings at his hands And as one day a Bishop a flatterer and an Arian put himself forward to tell him that after he had governed the world upon earth he should do the like in Heaven with the Son of God he felt himself so confounded with this word that he who ever treated with Ecclesiasticks with very much reverence could not contain himself but say Bishop let it not fall out you any more use such words concerning me for they are unto me most hatefull you shall do much better and more suitable to your profession to pray the living God I may be both in earth and heaven the least of his servants than to propose to your self Scepters and Empires for me His patience was equal to his humility whereof His patience S. Chrysostom hath observed an excellent passage in the oration of Bishop Flavianus to the Emperour Theodosius where he saith that as one day in a popular commotion they stoned the statues of Constantine there wanted not many about him who endeavoured to enflame him to the revenge of those outrages to which he smiling answered they had strucken a man of stone but the model remained entire Now being not ignorant that the vigour of Christianity consisted in works of charity he applied himself thereunto with so much fervour that it seemed his hands were that which the Hebrew text speaketh of in the Canticles Hands of the spouse vessels of gold replenished with a sea of bounty Before his Baptism great calamities had reduced miserable fathers to such necessity that being not able to maintain their children they sought to be discharged of them by ways most lamentable of which the good Prince being advertised he wrote to Ablavius his Lieutenant of the whole Politick government of the Empire to publish a Law through all the Cities of Italie in which was intimated to all necessitous fathers who were unable for the education of their children that they should present them at a place appointed there to receive apparrel and convenient sustentation adding he intended that not onely publick moneys should be employed to supply such wants but that he would despoil himself willingly of that which was proper and peculiar to himself for their comfort If he found any beggars in the streets he delighted to clothe them and to behold them in this new plight making of his Palace a mount Thabor where men were transfigured changing their miseries into felicities He most particularly enquired after the shamefac'd poor who had hertofore been wealthy learned from them their fortunes birth and want and as he found their qualities and merits he gave sometimes lands and entire possessions to those who were in very pressing necessities A poor widow who sighed in a corner of her house forsaken of all the world was much amazed that this Monarch of the world came as an Angel from Heaven to wipe away her tears and provide for her poor orphans A forlorn maid and even upon the brink of the precipice by the unhappiness of poverty found the Emperour had given order for her marriage and had himself taken the pain to know her future husband and recommend good husbandrie unto him on his part This man was as the Intelligence tyed to the government of the Primum Mobile which is never weary among so many concussions and motions afforded to total nature He was a sun who drew up and digested all the vapours of the lower world not intermitting any thing of its course or lights He was an Ocean who received drops of water as well as huge rivers and as there was nothing so high in the world as to be above his greatness so was there nothing so low which could withdraw it self from his charitable knowledge He ever had his eye open upon the necessities of mankind and not contenting himself to provide for them by the ordinary wayes of charitie he thereunto added the hand of justice making most wholesome laws for the tranquilitie of the whole world This good Father of the Universe sought out poor banished men who had been unjustly despoiled by the rigours of injustice and restored them to their professions He proposed to himself in his own repose the affliction of those who had wrongfully been transported into desert Islands where they still lived made slaves under the tyranny of men and in a worse condition than beasts He thought upon the miseries they endured who were condemned by unrighteous sentences to labour in mynes He reflected on the long services of military men who were absolute in arms yet oftentimes gained nothing but poverty and ignominy But above all these considerations as occasions required His Edicts he made most worthy Edicts for the comfort of so many persons as lived in the acerbities of the world And for as much as concerned justice which consisteth in the punishment of crimes and abuses he was a Hercules who had perpetually his club lifted up to quell monsters There was a custome in those times of Duels and Duels gladiatours which were much more tollerable than now-adays for then none were employed therein but slaves criminals and men of the sack and halter who were already condemned
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
love not to please any thing so much as their own sensuality and in these loose companies take fire and wind on all sides to the great prejudice of their reputation I leave it my Daughters to the repose of your recollected cogitations to think what Epitaph may be bestowed upon gentlewomen that lead such a life but that they have employed themselves in the customary actions of a beast nay which a beast daily performs better than they with this disparitie that they have been more inventive to season their sin Behold what honest women commonly most condemn in the carriage of the vitious and imperfect which I have abbreviated in few words being unwilling to enlarge any further upon the other imperfections whereof I have no experience having ordinarily so much entertainment with my books and employments that I have no leisure to study on the manners of this sex The fourth SECTION The tenth Order of Women full of Wisdom and Virtue THe young Emperour took great pleasure to hear the Empress his mother speak so freely concerning the nature of women and he prayed her to perform her promise touching the characters which might serve him in the choice he meant to make whereupon she replied The last and most excellent Order of women is that which heretofore was called the order of Bees women truly divine who seem to have been made upon Celestial globes by the hands of Angels so sweet is their nature their virtue so rare and price so unvaluable They are in houses as the sun in his Orb (a) (a) (a) Sicut sol oriens in mundo in altissimis Dei Eccles 26. and he that would equal their worth should he draw out all mettals and precious stones which the earth hideth in its veins would rather find insufficiency in his purpose than want of merit in his object Bees as said an (b) (b) (b) Nihil habet mortale nisi quod moritur apis nullus nisi artifex nascitur Quintil. Ancient having nothing mortal in them but death they perform actions worthy of immortality Bees are labourers from the day of their birth and it seemeth these are framed for the practice of virtues from their cradle Bees have their little wings these meditation and action Those have a sting these a point of vigour which is the instrument of all perfections Those live under a King and these consecrate themselves to the obedience of Laws both divine and humane Those are great enemies of ordure and these live in the delights of chastity Those travel incessantly and lose not a day unless heaven enforce it (c) (c) (c) Nullus cum per coelum licuit âlio periit dies Plin. l. 1. these are perpetually in the exercise of good works and loose no time but to give it unto God Those never stay upon withered flowers and these set not their hearts upon any fading things which are under the Moon Those have their hives rubbed with bitter herbs to defend them from venemous creatures and these use mortification of flesh against the poison of pleasures Those make themselves counterpoises with certain little stones to flie the better and these make a counter-ballance with humility to soar the higher Those make honey which serves for nourishment and medicine these have ever charity in their hands to cure the wounds and acerbities of the life of the poor succouring their want by their liberalities Those make the Altars to shine by the help of wax which they produce these adorn and enrich all the Church with the travel of their hands or wealth of their Cabinets What would you to be more noble or divine Why then are you amazed if the Scripture (d) (d) (d) Prov. 19. Domus divitiae dantur à parentibus à Domino autem propriè uxor prudens hath said That houses and riches came from parents but a wise and a virtuous wife from the hand of God The fifth SECTION A brief Table of the excellent qualities of a Ladie and first of true Devotion THe Gentle-women that stood round about the Empress expressed much earnestness to know in few words the excellent qualities of a woman truly virtuous and Euphrosina not to frustrate their desire proceeded in these terms A Ladie well accomplished is like a star with five rays which are the five virtues of Devotion Modestie Chastitie Discretion and Charitie (a) (a) (a) These are the qualities which the Scripture giveth her in divers places Devotion formeth the interiour Modestie makes it appear in the exteriour with a requisite comeliness Chastitie perfecteth both the one and the other Discretion applieth it to the direction of others and Charitie crowneth all her actions (b) (b) (b) The first title of a woman which S. Paul observeth in the Epistle to Titus c. 2. when he calleth her by a Greek word ãâã ãâã ãâã ãâã ãâã as one would say suitable to holy things A woman without Devotion were she composed as a Pandora and had she all the beauties which the heart can desire and the imaginations feign is a Bee without a sting which will make neither honey nor wax is a savage beast that nature hath lodged in a painted house is a case covered with precious stones to preserve a dung-hill is a Michol who appeared outwardly with a Crown and lived inwardly a slave to her passions is a piece of flesh already half rotten having not so much as one grain of salt in it Corruption will creep into her life disorder into her manners infamie into her reputation and despair into her salvation Devotion is a virtue hereditary to our sex it is the first portion which God hath granted us it is the title which the Church hath given us it is the most eminent mark of our Nobility If we loose this ornament I cannot see why we should pretend to live having renounced the honour of Christianity But to tell you my opinion Devotion being no other thing but a prompt and vigorous affection which disposeth us to all that which concerneth the service of God it seemeth to me that many among us have great illusions in this point and oftentimes court a fantasie thinking to entertain a truth There are of those who by over-much embracing Altars have overthrown them (c) (c) (c) Altaris dum venerantur evertunt S. Zeno hom de patientia and broken the Idol of Dagon to set their own judgement up in the place thereof I have seen very many who have a slight devotion of apish tricks which onely consisteth in a certain light and childish imitation of countenances and gestures having not any solidity in the interiour For my part I imagine when I think upon such apparences of piety without effect that if apes had a little studied our countenances they would much exceed us in Strabo lib. 1. Aelian de animal l. 7. this point For they are great and mischievous imitatours of all they see witness those who washed their
which hath sufficiently understood the vanity to Idols expecteth nought else but your example to embrace Christianity Nay if need were to penetrate rocks and cut through mountains to gain success for such an enterprize your travells would therein be very well employed nor is it fit you fear to loose earth to purchase Heaven But all the faciâity is in your own hands the grape which you said was not yet ripe almost five years since is now mature and it is necessary you gather it These words oftentimes presented upon occasions had quickly a marvellous power over the mind of Clodovaeus and the iron began in good earnest to wax soft in the fire For he honoured Churches and used Ecclesiasticks with a quite other respect than he accustomed whereof he gave a most evident testimony in the business which passed with S. Remigius The History saith the souldiers of Clodovaeus for raging the Countrey in their liberty of arms had pillaged in the Church of Rhemes a goody and large vessel of silver to pour water into at which the good Bishop being somewhat troubled for the reverence he bare to all that which appertained to his Ministery he sent his Commissaries to the King to make Complaint thereof which was not lost For Clodovaeus commanded them to come to Soisson where division should be made of the booty had been taken from all parts which was done and they coming to unfardle all these pilferies the King being there present in person found the vessels which he presently commanded to be restored to the Commissaries of the Church but a souldier becoming obstinate thereupon and much displeased that so goodly a piece should escape his hand gave a blow with a halbard upon it to cleave it asunder which Clodovaeus for that time dissembled fearing to proceed to a reasonable chastisement with any passion but afterward seeing this fellow much out of order How saith he is there none but you that grow mutinous and yet are the worst armed of all the troups And saying so he took the halbard out of his hand and threw it to the ground the other stooping to take it up again felt a furious blow from the hand of the King which bereaved him of life in punishment of his temerity The Queen understanding this news held it a good presage of his conversion and that which much more confirmed her in this hope was that being delivered of a goodly son she obtained leave of the King it might be Christened which she specdily did but the infant stayed not long after his baptism to forsake an earthly Crown to take in Heaven a diadem of eternall glory Yet Clodovaeus found some slackness in his good purposes and child the Queen as being too vehement to dispose all the world to her own Religion saying this Baptism might very well have procured hurt to the health of the child but she replyed that life and death were in the hands of God that this child was not so much to be lamented for having so suddenly changed from the life of a fly to that of Angels but that the Saviour of the world who holdeth in his hand the keys of fruitfulness could bless their royal bed with a fair issue when he thought good and that we should not be amazed at the death of so frail a creature nor attribute the cause thereof to Baptism which operateth nothing but good She knew so well how to excuse her act that being the second time delivered of a male child Baptism was as well conferred on this as the former after which it deceased whereat the King offended more than ever blamed her very sharply saying that he from this time forward well saw these waters of Baptism were fatall to the death of his children and that she should take heed how at any time to open her mouth to obtain of him such like liberty She endowed with a constant heart and having taken very deep roots in faith made an answer worthy of her piety saying to her husband Ab how Sir What if God hath thought me unworthy ever again to have any issue by my child-beds were it not reason I adore his holy Providence and kiss the rods of his justice I humbly beseech your Majestie not to cast upon the baptism of Christians that which you should rather attribute to my sins The King all enraged with choller was so edified with this word that from this time forward he retained it in memory with much admiration not being able to wonder enough at the great courage and modesty of his wife The sixth SECTION The Conversion of Clodovaeus IT is to sail without stars and to labour without the Sun saith Origen to think of coming to God without a particular grace of God After so many humane speeches redoubled one upon another the Holy Ghost worker of all Conversions spake with a voice of thunder to the heart of Clodovaeus in the middest of battels and caused him to settle upon this resolution which he had pondered the space of many years The occasion was that the Suevi a people of Germanie passed the Rhein with great forces commanded by many Kings who were personally in the army and came to rush on the Gauls with intention to destroy the beginnings of the French Monarchy Clodovaeus having received news of this preparation speedily opposeth them with good troups for he likewise had drawn together to his aid the Ribarols people near bordering on the Rhein who were allied to the French and had first of all given notice of the enterprize of the Suevi who in a near degree threatened them The encounter of the two armies was at Tolbial near Cullen which verily was one of the most desperate that is found in Histories The King undertook the conduct of the Cavalry and had given to Prince Sigebert his kinsman the Infantery All of them were extreamly inflamed to shew themselves valiant in this conflict Clodovaeus who proceeded to lay the foundations of a great Monarchy wherein he would have no companion thought he must either triumph or be lost His allies who were interessed very far in this war failed him not in any kind The Almans on the other side had an extream desire to extend their conquests and thought their fortune depended on the success of this battel There was nothing but fire tempests deaths slaughters so great was the resistance on either side In the end Sigebert valiantly fighting was wounded with an arrow and born all bloudy out of the battel by his son The Infantery through the absence of their Colonel was defeated and put to rout All the burden of the battel fell upon the Cavalrie which did marvellous exploits fighting before the eyes of their King but in the end the shock of enemies was so impetuous that it brake through and scattered them Clodovaeus bare himself like a Lion covered with bloud and dust among the ranks of those affrighted men cried out with a loud and shrill voice to
sundry remonstrances and afterwards complaints he neglecting both the one and the other and answering the Embassadours sent to treat with him very perversely he resolved to make war upon him Adde hereunto that having already put two of his brothers to death he tyrannized over the third who to get shelter from the tempest had recourse to the King of France who was no whit displeased to take this occasion to possess himself of the Kingdom of Burgundie which he saw to be very fit for him Gombaut having learned that Clodovaeus armed in good earnest against him would needs flatter his brother whom he had before much exasperated to win him to his party but he playing the fox against a fox having given him fair promises turned his back towards him and yielded to the French with all his troups The Burgundian affrighted fled and cast himself upon the Rhosne until such time that he was shut up in Avignon where Clodovaeus desperately pursued him pressed him and thrust him upon extremities so that the least word of Queen Clotilda had been sufficient to take away his life But the King contained himself both for the respect he bare to his wife whom he well knew not to be delighted with the bloud of her allies and for the discretion which Arredius a Counsellour of Gombaut used toward him The vanquished King yielded to all the conditions proposed by the Conquerour so far as to become tributary to France Afterwards the troups of Clodovaeus being retired this man full of gall and bitterness against Godegisilus his brother who had levied arms against him besieged him in Vienna contrary to all promises made to Clodovaeus and having surprized him slew him in the Church with his own hand which was an act so barbarous and onely worthy of a man abandoned of all sense of Religion This cruelty was the cause that Clodovaeus returning back again entered into Burgundie and possessed himself thereof to punish the exorbitances of a man who was as outragious to offend those who might hurt him as unable to resist the justice of arms raised against him There remained nothing for him in this shipwrack but an ignominious and miserable life which God oftentimes inflicteth for punishment of brother-slayers as he did to Cain which he finally ended in Arianism The holy Clotilda as I said before taking pitie of the issue of this wicked father employed all her endeavours to preserve for Sigismund the title of King and some competent remainders of a fortune horribly dis-membered by the evil mannage of this Prince blinded with errour and impiety From thence Clodovaeus transferred his arms into Aquitaine where he had business enough to deal with Alaricus King of the Visigoths But as I undertook not in this Treatise to enlarge upon the wars of Clodovaeus nor on his singular valour but as it may be considered to correspond with the piety he received from Clotilda I remit the Reader to the See Monsieur du Pleix History of France contenting my self to observe two or three passages of the Divine Providence over King Clodovaeus in this war The first was that having resolved to turn his arms against this Goth who drew into his Territories all the enemies of France and who was an Arian heretick most inhumanely used the Catholicks which were in his power he endeavouring to decline this blow used many wiles to surprize his adversary and murther him if he could under colour of emparlance and amity Clodovaeus notwithstanding shielded by the powerfull hand of God was delivered from his practises and although the other was supported by King Theodorick who was his father-in-law his countrey-man and leagued with other Kings our brave Monarch replenished with the confidence he had in the cause of God as one who intended to cut off the root of the Arian heresie which budded forth in France couragiously marched in the face of the enemy and with so much speed prevented him that he rather seemed to have the conduct of an army of eagles than souldiers A second testimony of the faithful love of Heaven appeared in wonders which served for a presage of the near approching victory The one was that the King according to his customary piety having appointed some men of purpose to offer up his vows at the feet of Saint Martin they entering into the Church to perform their devotions heard by good chance the Quire of Choristers who sung out aloud this versicle of the seventeenth Psalm Praecinxisti me Domine virtute ad bellum supplautasti insurgentes in me subtus me Lord thou hast engirted me with force and valour for the war Thou hast cast under me all those who were raised against me which being related to the King he thereupon conceived good success and setting forward on his way as he entered into Poictiou there was seen to issue out of the Church of S. Hilarie of Poictiers a great brand of fire like unto that flaming pillar which heretofore led the chosen people through so many dreadfull wildernesses in such sort that it seemed this great S. Hilarie who had heretofore been a light both for the East and West against hereticks enlightened still on the top of the place where he had been reverenced a burning Pharos to illuminate the conquests of a Prince who hastened to do that with the keen sword which he had formerly acted with the sharp dint of the tongue In the end coming upon the brink of a river swoln up where he knew not how to find a foord which much stopped the course of his enterprize behold a Hinde rouzed with the noise of the Army took the river in sight of the French in a place where it was passable and shewed them the way who prosperously followed The King encouraged by so many prodigies encountereth with Alaricus and gave him battel very roughly fortune holding the victory in ballance about six or seven hours until the French animated by the good example of their King renewed their forces with loud out-cries and brake with all violence through the files of the Goths Clodovaeus who had the flame of a generous vigour burning perpetually in his heart much desired to meet with King Alaricus when perceiving him in the middest of the conflict he set forward to encounter him The other already contemned by his own Goths for having heretofore refused the combat and seeing his Army in disorder became valiant in his despair and put on a resolution either to vanquish his enemy or to wash away the stains of his dishonour with his bloud He withdrew himself from the main of his Cavalrie and marcheth on towards Clodovaeus The souldiers stood still on both parts at this great duel of two Kings They came to handy strokes in the head of two Armies and charged one another bravely being a very long time bloudily bent to battel but in the end Alaricus felt the thunder which proceeding from the victorious hand of his adversary threw him down half dead
with a constancy which amazed this bloudy soul that so tortured her In the end she again took her garments going out of the water as from an Amphitheater of her glorious battel The twelfth SECTION The retreat of Hermingildus and his Conversion HErmingildus who knew nothing of what had passed beholding her somewhat pase and weakened with such harsh usage asked her if she felt any pain of body or affliction of mind to discolour her so much more than ordinary but the wise Princess replied It was nothing and that there was not any thing so important as to be worthy of his knowledge He who well perceived that she by her discretion dissembled some great affront enquired very curiously of those who might inform him and somewhat too soon discovered the cruel disgrace which his mother-in-law Goizintha had put upon his wife This transfixed him with a dolour so sensible and so enkindled him with fire and choller in his heart that if the fear of God and the sweetness of his wife had not served for a counterpoize to his passion he had torn this wicked Queen in pieces But the good Indegondis prostrating her self at his feet besought him by all that which was most noble in him not to precipitaâe the matter into such extremities and prevailed so well with her natural eloquence that he was contented to remove presently from the Court and retire to Sevil which his father had given him for his lively-hood Then was the time when those chast loves which had been crossed by the disturbances of Goizintha all obstacles being overcome enlarged themselves as a river which having broken his banks poureth it self with a victorious current in the wideness of his channel Hermingildus could not sufficiently satisfie himself to behold so many virtues in so great a beauty the modesty which she had witnessed in this last disgrace gave him apprehensions of her piety above all may be said Those who seek nothing in marriage but sensual pleasure which is more thin than smoke and much lighter than the wind cannot imagine how much these fair amities which are the daughters of virtues nourish holy delights These are celestial fires which are ever in the bosom of God as in their sphere It is he who begetteth them and breedeth them they being not constrained to descend upon earth to beg a caytiff nourishment from perishable creatures which promise so many wonders and produce nought but wind These two great souls beheld one another with the eyes of the dove and were mutually enflamed with affections so honest and innocent that Angels would not be ashamed to entertain the like fires since they are those of charity which is the eternal furnace of all souls the most purified Indegondis perceiving she had already great power in the affection of her husband and that there was no longer any step-mother to dissolve her designs sollicited him seriously for his Conversion and said Sir I must confess unto you the honour I have received from your alliance seemeth not accomplished whilest I behold between us a wall of division which separateth us in belief and Sacraments Since our amities are come to that point as to enjoy all in common and that they unite things most different why should we divide God who is most simple of nature Why should we make two Religions and two Altars since we now live in such manner that we have but one table one heart and one bed Verily Sir if I saw the least ray of truth in the Sect you profess and some hope of salvation I would submit thereunto the more to oblige me to your person which I love above all the things in the world But it is most undoubted that you are ill rectified that you pursue a fantasie in stead of a verity and that dying in this state you loose a soul so noble which I would purchase with expence of my bloud I boast not to be learned as you Arians who have so many goodly allegations of Scripture that you make the ignorant believe God is all that which to your selves you imagine Sir I for my part think the chief wisdom in matter of religion is not to be so wise as you are and to have a little more submission of spirit for faith is the inheritance of the humble and never doth the day of God shine in a soul which hath too much light of man You well see this heresie of the Arians is a revolted Band which hath forsaken the high way to wander cross the fields you are not ignorant that this Arius was a wicked Priest who raised an heresie for despight that he was not made Bishop and was rejected and solemnly condemned in a Councel of three hundred and eighteen Bishops These men were wise enough for you and me I fix my self upon their resolutions I follow the generality of the Church I adhere to the body of the tree and you tie your selves to a rotten branch I have no argument more strong than the succession of lawfull Pastours than the conformity of the Universal Church than the succession of all Ages than the wisdom sanctity and piety which I see resplendent on our side Besides I come from a Countrey where we have seen all the Arian Kings our neighbours round about to have had most unhappy ends when in the mean time my great grand-father King Clodovaeus for having sincerely embraced Catholick Religion received so many blessings from Heaven that he seemed to have good hap and victories under his pay I am not the daughter of a Prophet nor do I vaunt to have the spirit of prophesie but I dare well foretel the Kingdom of Spain shall not be of long continuance unless it vomit out this pestilence of Arianism which lies about the heart of it I would to God with expence of my life I might establish my Religion then should I account my self the most contented Queen of the world Hermingildus knew not what to answer to the strength of truth and love two the most powerfull things in the world onely he said it was a business which well deserved to be pondered and that these changes in persons of his quality are subject to much censure if they have not great reason for caution The good Princess to give him full leisure to advise thereupon handled the matter so by her industrie that he conferred with S. Leander who was a strong pillar of the Catholick faith in Spain The sage Prelate so well mannaged the spirit of this Prince that with assistance of God and the good offices of Indegondis who moved Heaven and earth for this conversion he drew him from errour This brave courage so soon as he saw the ray of truth needs would acknowledge and freely confess it taking the Chrism of Catholicks with pomp and solemnity even to the giving a largess of golden coyns which he purposely caused to be stamped a little too suddenly making his own image to be engraven thereon with a
birth under your favour It is the third Part of a Court absolutely holy which not unlike the Citie S. John saw in his profound comtemplations cannot ascend from our manners to Heaven unless it descend from Heaven into our manners I likewise endeavour to fashion it in Books by the model of things celestial to imprint it on lives and I now undertake the defence of truth which constituting your salvation and composing your happiness well deserve to be the most serious employments of your mind It is true Sir all Maxims of State that depend not on the Maxims of God are effects of carnal prudence which end in flesh and all fortunes that rest not on him who with three fingers supporteth the globe of the earth rather pursue the way of precipices than the path of exaltation The wisdom of the world loves nothing so much as that whereof it is most ignorant it runs after honour not knowing what honour is ever hungry and still needy nor having any other aim but to make it self a Mistress over giddie spirits to become the slave of all passions Which maketh me say there are none but the blind who seek after it the miserable who find it the sottish who serve it and the forlorn who tie themselves to its principles But the wisdom of Heaven which I in these Maxims present you is so transcendently sublime above all humane inventions as the light of stars surpasseth the petty sparklings and slitting fires of the earth It is that which leisurely marcheth by holy paths to the sources of day-light and as being present before the throne of God beholdeth glory and felicitie unfolded in his hands It is the element of great souls such as yours and when they once are throughly settled therein they find tastfulness which turneth into nutriment and nutriment which passeth to immortalitie Your prudence may read in your own experience what I express in my Treatises nor need you go any further than your own life to meet with the proofs of these excellent verities You know Sir how the Divine Providence in the first flower of your age drew you from ill ways and snatched you out of the hands of infidelity as a Constantine from the palace of Diocletian to serve as a Buckler for the Church whereof impietie would have made you a persecutour This Providence knew so well how to separate bloud from manners that it caused you to demolish what your Ancestours had raised and preserving their dignity without touching their errours to make of the unhappiness of their judgement the beginning of your felicity From thence you see with what success the hand of God hath conducted you to the height of this most eminent glory wherein France at this present beholds you as a Prince accomplished in the experience of affairs and times the Father of good counsels the undertaker of great actions endowed with a spirit which seems an eternal fire and to be parallel'd by nothing but the goodness of your own heart You live peaceable as in the right sphere of true greatness where you perpetually reflect on two Poles God and the King You seek for the one in the other and you walk to the God of life by the most lively of his Images His Arms are beheld to prosper in your hands as well as his Edicts in your mouth You have born thunder and Olives throughout France under your protection awfull at one time and amiable at another but ever prosperous in both Yea fully to crown your happiness the Divine goodness hath afforded you a house flourishing in riches and honours which comprehendeth in its latitude two Princes of the bloud to serve as pillars for the State It gave you a wife who hath made of her fruitfulness the trophey of her virtues and entered by love into an eclipse to become the Mother of lights and bring forth children to bear the hope of Flower-de-luces The eldest Son whom your Excellency hath committed as a sacred pledge to our Colledge at Bourges would trouble us to tell you from whence he hath taken such and so many splendours and sparkling flames of wit which dazle the eyes of those who have the honour to be near him were not you his Father He is a Pearl who maketh it appear by the equality of his Orient that if Nature have equalled his birth to the greatest on earth he will equal his virtues to his extraction SIR I speak this ingeniously that you may both behold in your own Person what I treat in my books as also understand that true piety soweth the seeds of the most solid greatness But besides the relation this Design seems to have to the pleasure of God over you I find much obligation to offer it you as a slender testimony of a singular gratitude in our Superiours and our whole Societie which would willingly suffer their affections to pass through my pen if it had as much eloquence as the main body tenders respect and zeal to your service You have been pleased to make it known by your good purposes to love it by election defend it by justice honour it with your opinion encrease it with your liberalities and if your benefits be ornaments unto it your judgement serve for Apologies I received a notable portion in your favours whilest you resided in Bourges where your Excellency called me to deliver the Word of God and to confess your virtues in my discourses as I must acknowledge my discourses to proceed from your virtues It was by your conversation I perceived that as there is nothing too high for your understanding so there is not any thing too low for your bounty God hath bestowed on you the gift which the Scripture attributeth to the Patriarch Joseph to oblige hearts with sweetness not unlike the Engines of Archimedes which made water mount in descending so yours causeth not your humility to descend but to make it re-ascend to the source of the prime sublimity Which done not presuming any thing in regard of your Excellency but daring all through your courtesie I present these MAXIMS of the Holy Court of which many will make their reading others their precepts but you will I hope frame your virtues of them on earth to make them your Crowns in Heaven So wisheth SIR Your most humble and most obsequious servant in our Lord N. CAUSSIN S. J. The Design and Order of the BOOK I Find Courteous Reader my Works do insensibly encrease under the savour of thy good opinion as plants sprout under the aspect of the most benign stars I had confined my self to that which concerneth the Historie of Courts and still rest in the same resolution But saw a piece verie necessarie in these times wanting in my Work which was the Treatise of MAXIMS and majestie of our Religion I almost durst not undertake it so much the subject seemed to require judgement preparation and abilitie But God having inspired me with a strong conceit I might be
demonum prurientibus auribus nâtâ are doctrines of devils grown up to please the itch of incredulous ears We must believe one Article and leave another believe the Trinity and doubt of the Sacrament Invocation of Saints Purgatory Images and Ceremonies of the Church as if it were not evident that whosoever divideth faith hath none at all It is not much to the purpose to dispute of Religion after the sweat of Confessours bloud of Martyrs and so many millions of miracles Never would belief be so sick were it not preceded by the death of virtue all will be unhappy for them who loose piety the root of happiness But what repose hath a Catholick who may dying say I trust to God for a gift which The notable assurance of a Catholick cannot proceed but from God I die in the faith of Constantine Theodosius Clodovaeus S. Lewis and so many millions of Saints I go where all the wisest and most entire part of mankind doth go I follow the authoritie of eighteen General Councels wherein all Ages assembled together the wisest men of the world I die in the belief of the Church which is professed throughout all the habitable world The living and the dead The stones and marbles of the Tombs of mine Ancestours speak for me The stars will fall from the Heavens before my faith can be shaken And therefore O Catholicks strike at Heaven That zeal ought to be had towards Religion gate by continual prayer ask of the Father of lights a lively Faith a most sincere zeal towards your Religion suffer not your judgement to change in the massie composition of body plunge it not in sensuality polish it for the great fruition of God entertain it with consideration of his beauty nourish it with antipasts of his glory It onely appertaineth to sensual souls black and distrustfull to suffer themselves to fall into pusillanimities and faintness which lessen the esteem we should have of our vocation towards Christianity It onely appertaineth to carnal spirits and who want faith in the house of faith to set the riches and affairs of the world above Religion But Hoc est sidem in domo fidei non habere Cyprian de mortalitate you O Great-men learn hereafter to value your selves not by these frail and perishable blessings which environ you by that skin which covers you by those false ornaments of life which disguise you by all those beauties which never are nearer ruin than when they most sparkle with lustre Learn to behold all humane things from the top of the Palace of Eternity and you shall see them like rotten pieces which possess a nothing of times infinitie Why do we here entertain our selves with earthly considerations as fire which absented from its sphere is fed with fat and coals Let us open our bosoms to these fair hopes wherewith the Religion we profess sweerly replenisheth our hearts We no longer are pilgrims Ephes 2. and vagabonds nor strangers of the Testaments but Citizens of Saints and the domesticks of God built on the foundation of Apostles and Prophets on the fundamental stone which is Jesus Christ Let us enter into this goodly train of Ages into this admirable fellowship of Patriarchs Martyrs and Virgins Let us hasten to the sources of light and never end but in infinitie The first EXAMPLE upon the first MAXIM Of the esteem one ought to make of his Faith and Religion The PERSIAN CONSTANCY IF the estimation of things eternal do not as yet Drawn out of Theodoret Cassiodorus Epiphanes Theod. l. 5. c. 38. Epiph. Scolasticus Cassiod histor tripart l. 10. c. 32. Baro. tom 5. anno 4201. alii sufficiently penetrate your heart reflect on that which so many valiant Champions have done to preserve a blessing which you presently possess by grace and which you often dis-esteem through ingratitude I will produce one example amongst a thousand able to invite the imitation of the most virtuous and admiration of all the world In the time when Theodosius the younger swayed the Eastern Empire the Persians who had been much gained by the industry of the Emperour Arcadius his father and afterward entertained by his infinite sweetness and courtesie lived in good correspondence of amity with the Christians so that many of our Religion adventured themselves in their Territory some to make a fortune in the Court others for pleasure many for commerce and the rest there to establish true piety Matters of Religion proceeded then very prosperously and the most eminent men of the Kingdom shut up their eyes against the Sun which this Nation adored to open them to the bright Aurora of Christianity But as there are some who never enjoy any thing so there are others who never have enough Some Indiscreet zeal Christians not contented with their progressions which were well worthy of praise thought they lost all out of the desire they had to leave nothing undone Which is the cause I much approve those Ancients Helinandus apud Vincent who placed the images of wisdom over the gates of great houses with this inscription Experience is my Vsns me genuit mother So the wisest and most experienced thought nothing was to be precipated that mean advancements accompanied with safety were more to be valued than great splendours which drew precipices and ruins after them On the contrary young and fiery spirits thrust all upon extremitie supposing their power extended to the measure of their passion Nothing is more dangerous in any affair than when indiscreet fervour takes the mask of zeal or that a feaver of Reason passeth for a virtue All his thoughts are deified his foot-steps sanctified and although nothing be done for God it is said all is for him Bishop Audas a man endowed with great and singular virtues but extreamly ardent and unable to adapt his zeal to the occasion of times needs would countenance the humour of the blind multitude and went Audes destroyeth a Pyraeum Commotions for matters of Religion Others Baranaves or Goronaves Judgement of Theodoret upon this action out in the midst of the day to destroy a Pyraeum which was a Temple wherein the Persians kept fire to adore it Men quickly enflamed in matters of Religion fail not to raise a great sedition which came to the notice of King Ildegerdes Audas is sent for to give an account of this act He defendeth himself with much courage and little success for the Christians benefit for the King turning his proper justification into crime condemns him upon pain of death to re-edifie the Temple he had demolished which he refusing to do was presently sacrificed to the fury of Pagans Theodoret blames him that he unseasonably ruined the Temple and convinceth him by the example of S. Paul who seeing in Athens many Altars dedicated to false God contented himself with refuting the error without making use of the hammer to destroy it as well fore-seeing the time was
saith he the universe should interest it self in the loss of particulars yea were it of Monarchs We all bud forth like the leaf of a tree and die as the leaf neither our life nor death any thing importeth this great All. Behold that which much abaseth the pride of the most vain-glorious is to think upon a beer and tomb and reflect on that ample grave whereinto all mankind insensibly sinketh That is it which Job called Lapidem calipinis Job 28. 3. Secretarium horroris the stone of darkness That which the Ancients named the secret of horrour The greatest Princes of the earth resemble Alexanders stone the most excellent of the world in the brightness of lustre but so soon as it was covered with dust it had neither force nor beauty beyond other stones How great rich active soever they be the dust of a sepulcher makes it appear they are nothing But God alone hath immortality without dependence because he is what he is All that which may be and not be hath ever some time assigned when it was not or wherein it shall no more be One may Tu autem idem ipse es ann tui non deficient Saecula cuncta tenens anie omnia saecula solus Novatiani l. de Trin. c. 31. at the least find an imaginary time when the most eminent Powers were nothing and for so much as concernethmen it is no difficult matter to give them limits to which and in which they no longer shall be men But of God alone we may truly say his years not onely decrease not but know not what it is to increase For the Eternity of God to speak properly is very long and very short very long in extent for it spreadeth over all Ages very short because in an instant it possesseth all it can have in the infinity of times being ever like the center of a circle which looketh towards all the lines without stirring out of one place 4. Our third Annihilation is that we have much Man hath more non-essence than Essence more non-essence than essence according to Plato's argument because if we have the essence of a man we have not therefore the essence of Heaven of earth creatures nor plants although some similitude thereof We are confined and limited within a particular essence which comprehendeth a soul ignorant and unsatiable a body feeble and frail a strange connexion of a nature mortal and immortal an alliance of a ray of the sun with a dung-hill of a spirit prompt and subtile with most infirm flesh But God who is Excellency of the simplicity and universality of God in comparison of the world what he is containeth in himself all possible essences and which is more containeth them under the sole form of the Divinitie The world is bright in the light of stars resplendent in flames subtile in air streaming in eternal veins of rivers stable on the foundation of the earth rich in mynes fruitfull in plants displayed in flowers and all because it is a world and it a creature But God in one sole indivisible and under one sole form concludeth the fervour of Seraphins the science of Cherubins the majesty of Dominations the height of Thrones the excellency of Principalities the strength of Virtues the superintendence of Arch-angels the charitable offices of Angels the greatness of Heaven the beauty of stars the splendour of lights the activity of fire the subtilitie of air the fruitfulness of earth the eternal freshness of fountains and all we may call great beautifull or pleasing God I say comprehendeth them under this great title I am that I am That is it which Ego sum qui sum Bonum hoc bonum illud ââlle hoc illud vide ipswn bonum si potenita Deuâ videbis non alio bono bonum âed bonum omnis boni Aug. l. 8. de Trinit c. 3. Maximus Tyrius Orat. de Deo In Deâ non est nisi Deuâ S. Bernard de consider l. 5. made S. Augustine say This and that is good Take away this and that when you speak of God and behold the Sovereign Good so shall you see God who is not good by a borrowed goodness but the Good of all good This first essence is lovely said Maximus of Tyre And verily it is the chief of beauties But how think you is it lovely like a meadow all strewed over with flowers or as Heaven all enamelled with stars Take away this meadow these flowers this Heaven these stars God is nothing of all created things but it is he from whom all creatures derive being beauty goodness force unity and lasting I well know what he is not but cannot say what he is I am satisfied in speaking with S. Bernard In the great God all is God and there is not any thing in him which is not himself Finally our fourth misery is that our essence being Mutability of men so short and slender faileth not to be afflicted with so many mutations so many vicissitudes that we may say there is almost nothing less in us than our selves All change saith the Philosopher beareth with it some image of non-essence and therefore we who change every moment are as it were nothing in nature to be trusted to It is not known with what knot with what chains men should be tied or fettered so variable and inconstant there Proteuses are Ages alter us and in changing us change themselues Infancy becometh adolescency adolescency is taken off by youth youth by manhood manhood by declining years and those years by decrepit age If you reckon well you shall find everyone of these mutations is a species of death As time alters our bodies a thousand other things make impression on our minds Humours passions conversations customs accidents vices and virtues so often transform us into other men that one may say we are the most natural pourtraicts of inconstancy in universal Nature There is none but God can say I Ego Dominus nonmutor Malach. 3. 6. In se âaneââ innevat omnis nihil accipit quod ipse non dedit esse illi quod est sempiternum semper est proprium S. Leo. ep 93. c. 5. am the God who changeth not There is not any the least shadow of vicissitude in the great abyss of light as he is one without number infinite without limits eternal free from floud and ebbe of time so he is immoveable without augmentation or diminution He stands immoveabâe within himself and reneweth all various nature out of himself He takes nothing of men which he gave them not Essence is proper to him as eternal to him It is a maxim in Theologie that simple forms which of themselves constitute a Person make no difference between the subject and nature that is to say God is his Deity his life his eternity and all he is without diversity It is for things composed of divers pieces to be susceptible of many forms and consequently
it ordinarily is cherished lessened and lost it self Aglae began at first to be weary of the frequency of this infamous familiarity then recalled again into her heart the sense of honour next of virtue and lastly God more fully touching her soul set her in open view to her self and made her entertain a great distast of this inordinate life Boniface on the other side felt his conscience much galled and thought on nothing but to break his chain which he often begged of God giving many alms in the height of his uncleanness Aglae called him to her in this disposition and said She was was resolved Admirable conversion to make an end of the exorbitancies of her life that it was in conclusion to wearie heaven and earth too much by her sins and that if love had wounded her repentance would cure her God having left her no other remedie upon evils past than sorrow to have committed them As for the rest as he had followed her with so much facilitie in wickedness it was no reason he should forsake her in the way of repentance That she was a woman he a man that his sex obliged him to take at the least so much courage as her self in a matter which concerned eternal salvation and that desiring to equal him in this resolution she should have the happiness above him to have prevented him Boniface replied She might confidently do what she thought good he would ever account it his glorie to wait on her in so good a purpose and that God could not do him a greater favour than to change the commandments of his Mistress into precepts of salvation The Ladie answered She found nothing more necessary Devotion of Aglae in enquiry after Martyrs than to implore the mercy of God by the bloud of his Martyrs and therefore he should take a voyage into the Province of Cilicia where daily many such were made and bring her thence some relicks The Steward who could not forget his sweet nature said unto her Madame you would much wonder if from the Countrey of Martyrs I return a Martyr and that my body be brought back to serve you for relicks Aglae replied Mock not but do speedily what I tell you and think your self most happy to be at the feet of so many glorious Confessours He failed not to put himself quickly on the way with men and money handkerchiefs and perfumes for performance of his purpose and handled the matter so that he was speedily in the Citie of Tharsus at that time the Theater of Martyrs Scarcely was he arrived but he heard twenty Christians were led forth into a publick place to be martyred and being already changed into another man who breathed nothing at all but the glory of God he stole from his company and went presently into the open place where perceiving the Martyrs he brake through the throng Boniface martyred hastened to kiss their chains and wounds moistening his eyes with their bloud and earnestly beseeching them to pray unto God for him The President Simplicianus seeing this young stranger meddle so far in a matter whereunto he was not called commanded him to withdraw but he speaking with a generous confidence and publickly professing what he was he caused him to be apprehended and to be put to the torture where he was roughly handled for the executioners not content to have pulled off his skin with iron pincers thrust silvers of pointed reeds between the flesh and nails which caused most exquisite torments Notwithstanding the valorous Champion had no other words in his mouth in the extremity of his torments but My Saviour Jesus I give thee thanks for the favour thou hast done me to day by letting me suffer for thy sake It is good reason the bodie which hath so much offended thee bear somewhat for thee If executioners encrease my torments augment the assistance of thy grace and crown my combat with a faithfull perseverance He spake with so much fervour grace and devotion that those present were much moved thereat which the Judge perceiving commanded molten lead to be poured into his mouth to enforce him to a cruel silence but that not succeeding as he imagined the people mutined and brake down an Altar set up there for sacrifice to Idols whereat the Provost was somewhat astonished and thinking it not fit at that time any further to incense them he sent all the Martyrs back into prison The next day he went to the place with more violence and terrour and thinking to terrifie Boniface he shewed him a cauldron of hot scalding pitch threatening withal to burn him if he obeyed not the Emperours Edicts To which the Martyr answered There was neither fire sword nor any horrid torture able to separate him from Jesus Christ he then shewing himself very resolute without leisure given to say any more was plunged into the cauldron from whence he by miracle came forth entire to the admiration of all the world which began to work great conversions among the people Simplicianus fearing a second sedition caused his head speedily to be cut off with an ax and to consummate a glorious Martyrdom In the mean space they who were of his company sought round about for him at which time they heard there was a young Christian stranger to be executed who had shewed very much constancy in his punishment They thinking nothing less than of him said it was not their Boniface who ever would more readily be found among Courtisans than the executioners of Tharsus Yet coming to the place for curiositie they found his head upon one side his body on the other extreamly amazed at what was passed They bought his body for five hundred liures and having it in their hands they asked him mercy with weeping tears for the rash judgement they had given to the prejudice of his virtue Upon this they had nothing so much in their desires as to carry back the body to their Mistress Aglae supposing they could not give her any relicks either more undoubted or acceptable The holy woman had already had a revelation from the mouth of an Angel of the glory of Boniface and being on the way to encounter him so soon as she met him she prostrated her self before his body and said My dear Boniface I shed not tears over thee they Speech of Aglae to Boniface would fall too low to bewail such a death as thine Thou wentest out a penitent from me and returnest a Martyr thou art become a Master from the first day of thy apprentiship thou hast vanquished ere scarce seen the enemie yea the Crown wherewith thou soughtest to glorifie other Martyrs is fallen on thy own head Ah how many bloudie gates were to be opened to thy generous soul to afford a large passage to its triumphs Iron hooks which have dissevered thy holy members have united thy heart to Jesus Reeds thrust under thy nails have confirmed thy constancie Boyling cauldrons found in thy heart
see many women of quality who engross this second order and who being little interiour open themselves with profusion to all whatsoever hath in it exteriour ostent Some fall into it for satisfaction of their own wills others by servile imitation and complacence to the humour of powerfull persons who like the great Orbs of heaven draw along the lower planets some through interest of fortune others for colour of piety and the rest by amusement I know some who therein proceed sincerely and did the wicked and Libertines understand the purity excellency and sanctity of so many good souls who handle devotion as it should be of which the Church is at this present furnished with a good number they would be ravished with sight of the interiour and take their lives to be a perpetual miracle But we must confess there are many devotes who wander from these purer paths to run after a fantasm of piety and although I here note defects I would have virtuous souls know my censure no more toucheth them than thunder the stars in heaven The first endeavour of this sophisticate devotion All exteriourly consisteth in making an Oratory or little houshold Chappel in building a little magazin of relicks begged on all sides with more curiosity than Religion setting candlesticks and pictures in order in providing rich ornaments in inventing new fashions of crewets in weaving girdles and dressing up a little mercery of trinkets And though these actions which concern the care of Altars are very laudable yet are they often very much perverted both by the intention which is vain and execution most indiscreet We many times find in these cabinets so religious and curious a Venus with our Lady a Cupid near S. Michael and a pair of beads hanging on the toes of some little giddy marmouzet This is to renew the practise of that Lady named Marcellina of whom Saint Augustine speaketh in the book of heresies who mingled Aug. lib. de haeres c. 7. the pictures of our Saviour with those of Pythagoras Furthermore these places which seem dedicated to piety so follow the humour of their Mistress as they are accommodated to all and if they in the morning have seen a Priest celebrate Mass they will make no difficulty to entertain a Ball that very evening All this devotion is pompous and proud in The pomp and practises of it its furnitures there is not so much as hair-cloths and disciplines but are made of silver rather to see the bright lustre of it than feel the smartings It hath mysteries and marvellous intrications which many times look on the earth under a veil of skie-colour It seems to many the aim of piety is nothing else but to seek out all its petty accommodations and contentments in the world to have liberty to do all game-courtship costliness of apparrel a caroach to ones self to flutter through the streets whilst the essential parts of marriage are contemned affairs of the house neglected and a husband enforced to murmur who doth express more impatience in an hour than the other gaineth devotion in ten years If question be made of choosing a ghostly Father there are of them who much delight in change and if Seneca said that Roman Ladies in the time when Senec. lib. 3. de benefi cap. 16. divorces were permitted reckoned their husbands by the number of Consuls who altered every year one may more justly say that some devotes measure their Confessours by the course of moons by taking almost every moneth a new Other stick so close to one and set him in so high account above all humane things that according to their opinion he alone hath the grace Sacraments and bloud of Jesus Christ in his hands But if they must be deprived of him there is no more piety nor religion for them in the world the paths of Sion mourn Churches and Altars are but wildernesses and the hope of salvation hath lost its lustre Such services and diligence must be used to a slight conscience as if it were a huge Common-wealth After the tediousness of a confession which maketh those to loose patience who were most resolute to attend it you must give and receive frequent visits spin out discourses and eternal prattle one cannot suppose they are all of God who is more honoured by silence one would hardly believe a soul should need such polishing which appeareth not to be so much refined in the knowledge of things divine One thinks this devout creature through superabundance of charity beareth all the sins of the house another that she tells all the tales in the Citie and those who easily suspect what themselves do without difficulty imagine there are other ties which I had rather conceal This devotion is not foolish according to the world but having learnt to make an arrow of any wood to hit the mark of its interests she maketh use of a Confessour pliant and mercenary for this purpose If any be found in the world who stretch their conscience who teach to withhold goods ill gotten to sooth humours entertain libertines and lodge sin almost in the bosom of Theologie these are sanctified spirits and Prophets in fashion There is enough done if there be outward shew enough If some small alms be drawn out of those great treasuries of gold and silver and that she communicate often For since some Priests are satisfied with saying Mass but once a year it is come to pass that certain devotes as if they meant to supply their defects take almost so many Communions as there be days in the year God forbid I should blame an exercise so holy which cannot be too much recommended but it troubles me they go to it without any feeling of that awfull Majesty and seek access to God as unto fire to make it tractable Frequent Communions which ought not to be permitted but with great discretion as a reward for the most solid virtues are turned into pillage according to the greedy humour of a spirit giddy and inconstant There needeth but the want of some small circumstance to stay a Priest and hinder him from saying Mass but these devotists pass all over and some of them have found the way to accord the Communion and a Comedy upon one and the same day What will ensue of this but that such women may draw water from the fountains of our Saviour like the Danaides in the hell of Poets with a five They often bear profanation to Altars to bring back vengeance and know not the many evils which assail them proceed from the contempt of holy things After so many Communions these souls profit in Callipedes spiritual life as the little Cavalier shewed at Rome who laboured much in running in a wheel and at the end of his travel had gone no further than when he began When was it that a dozen of Communions have taken from them one hair of vanity Are they less pompous less powdered less frizled more reserved
but never a fair chamber they have some sweetness of spirit some readiness and prattle which is never wanting but no depth nor capacity yet will seem able among company which is the cause that not daring to examine or solidly debate a point of doctrine or a business they presently flie to the conclusion and find handsom evasions Others have admirable tricks to seem wise by making use of another mans labour and like droans eating the honey which the Bees gathered Other in handling affairs and seeking to get dispatches amuze and dazzle with variety of discourse such as they negotiate with to the end to entrap them Other to cross a business cause it to be proposed in the beginning by a man who understands nothing thereof of purpose to give some ill impression of it Other break off a discourse they began upon some matter to draw on the more appetite Others make a shew to have nothing less in their thoughts than what they most desire and let their main texts creep in the manner of a gloss Other have tales and histories in store wherein they can enfold in covert terms what they will not openly affirm Other in things important cause the foord to be sounded by men of less note and many as it is said pull the chest-nuts out of the fire with the cats foot These are sleight merchandizes taken from the shop of worldly policie which proceed not so far as to great injustice But there are black and hydeous subtilities which tend to the subversion of humane society and deserve to be abhorred by all living men Such were those of Tryphon of whom it is spoken in the Book of Macchabees which were most 1 Macch. 12. fatal to the people of God This wicked man being the Tutour of young Antiochus shewed himself in the beginning very zealous in al which concerned the good of his service and having a design to subdue Syria he would first have surprized the Macchabees who were then very eminent in arms But when he saw Jonathas come towards him with an Armie of fourty thousand men the fox played his ordinary pranks he received him with a pleasing countenance and overwhelmed him with heaps of courtesies He told him he desired to live with him as a faithfull brother and that he accounted it too heavie a charge to keep so great an Army on foot in full peace which could not but be prejudicial to the repose of the people That he might walk confidently every where how he pleased without any other armour than the amitie of King Antiochus which was an assured buckler for all those who would make trial of his protection This crafty companion not content with meer complements carried Jonathas into all the places of his charge with such honour and respect that he caused him to be attended as himself making shew that wheresoever he set foot there roses and lillies sprang Never doth any man take with a snare until he have some bayt suitable to the appetite of him who catcheth at it Jonathas a little loved honour and his senses were dazeled with the lustre of pomps and charmed with the sweetnesses of conversation in this subtile fellow He believed he trusted his whole Army was cashiered by the perswasion of a man who wished him not well He onely kept a thousand men with him to be as a Guard and entered with Tryphon into the Citie of Ptolemais where he presently saw himself arrested and his souldiers cut in pieces The Impostour desirous to extend his plot further wrote to Symon brother of Jonathas that he should not be troubled at what was past and that his brother was onely detained for some money due to the King which being satisfied he should have liberty onely let him send him a hundred talents of silver with the two sons of Jonathas in hostage to bring the business to the period he desired The poor Symon who doubted the plot had more wisdom to know him than force to avoid him For fearing lest the people might murmur if he accepted not the ways of accommodation proposed he sent the money and children whereof the one was despoiled the other massacred with their father by the command of the treacherous Tryphon This factious and cruel man pursued his plot to the usurpation of the Diadem and dispatch of his pupil But in the end after a reign of two years Heaven elements and men conspiring against him he was knocked down like a ravenous beast and buried in ruins and publick desolations I would willingly know to whom hath treachery ever been fortunate Was it to Saul who after he had so many times promised David the safety of his person yet not ceasing to persecute him was reduced to such necessity of affairs that he slew himself with his own hands leaving finally his spoils to him whom he meant to beguile Was it to the unhappie 2 Reg. 12. Ammon who using treachery to draw his sister Thamar into his chamber and dishonour her was afterward murdered at the table by his brother Absolom Was it to Joab who moistened with his bloud the Altar whereunto he fled after he had slain Amasa in saluting him Was it to Amasis King of Aegypt Herod l. 2. who lost both Kingdom and life for having foisted in another daughter than his own whom he feigned to give in marriage to Cambyses King of Persia So many Impostours there have been who in all Impostours surprized times sought to usurp Scepters and Crowns by admirable inventions were they not all shamefully ruined in the rashness of their enterprizes Smerdes the Magician who had possessed the Kingdom of Persia by tricks and incomparable sleights was he not torn in pieces as a victim by Darius and other Princes The false Alexander who rebelled under Demetrius Soter after some success was he not vanquished under Nicanor and slain in Arabia Archelaus who called himself the son of great Mithridates overcome by Gabinius Anduscus a man of no worth who falsely boasting himself to be descended from Perseus King of Macedonia and durft confront the Romans arms was he not subdued by Metellus Ariarathres who affected the Kingdom of Cappadocia Vol. l. 9. c. 16. by the same ways sent to punishment by Caesar The false Alexius who durst aspire to the Empire of Nicet l. 3. Constantinople slain by a Priest with his own sword under the reign of Isaacus Angelus Josephus relateth that pursuing the same ways False Alexander discovered there was a young Jew who had been bred at Sydon with the freed-man of a Roman Citizen who having some resemblance of Alexander the son of Herod whom the father had cruelly put to death feigned he was the same Alexander saying Those to whom Herod had recommended this so barbarous an execution conceived such horrour at it that they resolved to save him yet to secure their own lives upon the command imposed they promised to conceal him till after the death of his
of his children who casteth an eye on these bad lessons though blotted out fails not to read them and to learn thence the science of his own ruin This unhappy Prince scorns to reflect on the mild temper the pennance and zeal of his father to look on his exorbitancies He cannot see this Sun but in eclipse and not seeking to make choice among so many eminent virtues which had made him happie he will not follow his steps but in a path where needs he must meet with ill adventures Although the holy Scripture speaketh not of the wicked deportments of this Prince until his incest yet there is a great probability he began not at the end nor mounted this tower of confusion by the top but rather arrived thither by the degrees of a life irregular effeminate and freed from the care of the soul wholly to resign himself to the service of the bodie and itâs concupiscence But in so much as loathing which always waits very near upon the most exquisite pleasures is wont every moment to put the levity of sinners upon new objects and in that besides the pride of those who hate thee O God supremely amiable perpetually mounteth until their giddiness precipitate them into the abyss Behold here our wicked one our Ammon plotteth incest with his sister Epicure before there was an Epicure in the world who rejecteth mean crimes distasteth common pleasures and projecteth an incest with his own sister not considering how unreasonable it is to sacrifice the honour of the royal house the tranquility of his father his soul and salvation to the distemper of his fancy He turneth his eyes from heaven and from the God of heaven whose wonders his father had so often sung unto him he is wholly for passion which predominateth over him nor entertains any other cogitations but to satisfie it Already this feaver which takes away his sense hath enflamed his bloud leaving him nought in his veins but the fire of hel which more and more encreaseth The contagion of this unsound soul spreads over the bodie Behold saith the historie he fals sick for the love of his sister who hath nothing at all in her which can displease him but her chastitie because that sets before him the great difficulties of his enterprize He hath a friend and this proves his main unhappiness a worldly wise one a flattering friend a companion of his riots but such amities which deserve not the name resemble false fires which seeming all enflamed are nothing elss but smoke very easily dissipated and whose bright splendour onely serves to lead into precipices This was Joadab one of David's Nephews who having Jodab counselleth Ammon to incest with his sister Thamar searched into the change both of his countenance and humour quickly understood the reason of it from his lips so that too easily complying with his passion he lastly gave him this counsel Lie saith he on your bed counterfeit sickness the King doubtless will visit you you shall beg of him that your sister Thamar may come to you to prepare your diet and he without doubt will assent to it Cruel friend nay rather soothing enemy what doest thou Thou well knowest that thus flexibly to serve the passion of this violent spirit thou subjectest him to the extremitie of all unhappiness Thou stranglest this Prince whilst thou flatterest him and in lieu of good offices givest him a hand to lead him down into ruin Were it not better to use fire and steel for the cure of this mad man than to comply with his malady to render it incurable Were it not better with a bitter but charitable correction to purge his bad humours than to powr into him a pleasing poison There is nothing more faithfully or more readily executed than an ill advise quickly our amourist is in his bed he entreateth Thamar of the King who came to visit him where behold the father too good for so bad a son grants what he demandeth The poor virgin likewise obeyeth the commands of her father and the suggestions of her own heart which had but too much tenderness towards so execrable a brother She runs like an innocent victim to the knife which must cut her throat she follows the bait not doubting the hook and goeth fearless into a place where she must loose all This dissembling sick man at first refuseth Ammon dissembleth sickness the broths she had prepared to procure him an appetite but having given command all should depart out of the chamber desires his sister to bring them in she who nothing doubted the practise readily goes in offers them to him but the enraged creature seizeth on her and requires to lie with her The poor Princess surprized in this attempt seeks Thamars advise to temper him with sweet words Alas dear brother saith she commit not such a violence upon me remember with your self this abomination is without example in Israel Banish such thoughts from you and take heed you enterprize not an act which will among the wisest be esteemed an unspeakable folly Whither shall I go after such a shame or what will you do when you have purchased so ill reputation By all means speak to the King he is a good father he perhaps will freely afford you that which you by violence would take The enraged monster will not so much as understand her he forceth her he finds himself to be the stronger and makes use of this advantage for the satisfaction of a passion nay rather of a fury which even the most part of bruit beasts abhor It is a strange thing how those who seek their contentment in the contempt of God and his ordinances make an ill reckoning They meet with worm-wood even in honey their fingers are pricked whilst they gather roses the odour of which so soon paineth them and in a word they see that loathing concludeth what was begun by disturbances and impatience This inconstant spirit promised himself pleasures without anxiety or period but behold him foiled in the first fruition This infinite love finds it's end in the beginning or rather it's change into aversion hatred Behold he presently despiseth his sister yea excessively Ammon despiseth his dishonoured sister mark the Scripture The hatred was much greater than was ever the affection He commands her to be gone and she exaggerating the second offence committed by him his so unworthy usage of her after such an outrage he willeth one of his servants to drive her out and shut the door after her Who can describe the griefs and agonies of this afflicted creature defamed by her brother and thrust by a groom out of a house wherinto she came not but to do him service She cast ashes on her head rent her garments lifts her hands over her head goes away weeping and lamenting like one distract to seek out her brother Absolon to give him an account of her dolours and to ask revenge This Prince one of
answer to that there is very much difference between the condition of things eternal and temporal Angels entered almost as soon into felicitie as into being because they were placed in the upper region of the world where miseries cannot approch and who having besides a singular knowledge of God's favour stood not in need to be aided by the counterpoize of adversities But as for us we are not onely born in a soil which is as fertile in calamities as forrests in brids and rivers in fish but besides we are extream ignorant of God's grace when we long enjoy prosperity which is the cause that adversity though necessarily tied to our condition maketh us notably open our eyes to know the felicities which follow it and to understand from what source they proceed As for that which concerneth the Divinity it cannot to speak properly endure any thing contrary by reason of the condition of it's essence which is fully replenished with all sorts of beatitude God said Philon is incommunicable to tribulations he is alwayes vigorous ever free from dolour or pain perpetually in action without weariness still plunged in a sea of most pure delights as being the height end and aim of felicitie Thereupon unable to suffer as he is God and and yet willing to undergo some special part in the great sacrifice of patience which began with the world he took a body and in that body drank the cup of the passion shewing evidently to all mortals that tribulations by their darkness avail to the brightest rayes of glorie which S. Augustine spake in very express terms The onely Son born of the substance of the Father and Vnicus ille de Patris substantiâ Natus aequalit Patri in formâ Dei Verbum quo facta sunt omnia non habebat ubi flagellaretur ad hoc autem earne indutus est ut sine flagello non esset August Quia eras acceptus Deo necesse fuit ut tentatio probaret te Tob. 12. 13. Reg. 4. 2. 9. S. Aug. l. 2. de mirab Scrip. Obsecro ut siat in me duplex spiritus tuus equal to the Father in Divine essence the Word by which all things were created had nothing to suffer as God and is clothed with our flesh to participate in our punishments 2. The second reason which visibly sheweth the secret of Divine providence in the tribulation of the Just is that God being the Sovereign Sanctitie was necessarily to procure and plant it in the souls of his elect by all the most effectual wayes which his wisdom had ordained Now there is not any shorter way to virtue than a well mannaged affliction and therefore it was necessarie to maintain adversity in the world as the nource of great and generous actions of Christianity It was necessarie saith the Scripture to trie thee by tribulation because thou wast acceptable to God It is a matter almost impossible to preserve a great virtue in perpetual prosperity one must be more than a man and to have a double spirit which is excellently well observed by S. Augustine upon the words of Elizeus I intreat your spirit may be doubled in me Elizeus saith he begged the spirit of Elias might be double in him because he was to live in the favour of Court and worldly prosperities where the way is more slippery and dangers most frequent His Master Elias had passed his life in many persecutions wherefore a single spirit was sufficient for his direction adversity being not so difficultly borne as prosperity But insomuch as eminent fortunes are subject to deep drunkenesses and supine forgetfulness of God the Prophet saith by an instinct of the Divinity Let your Fiat in me duplex spiritus Boet. de conso l. 2. pros 8. spirit be doubled in me Prosperity under the shew of felicitie deceiveth us tribulation is ever true the one flatters us the other instructeth us the one tied up our senses and reason the other unbinds them the one is windy empty giddy ignorant the other sober reserved and prudent the one withdraweth us from real good by the allurements of vanity the other reduceth us by a wholesome way into the duty from whence we wandered S. Bernard saith excellently Prosperity is in Quando hoc incautis non fuit ad disciplinam quod ignis ad ceram quod solis radius ad nivem velglaciem Sapiens David sapiens Solomon sed blandientibus nimis secundis rebus alter de parte alter ex toto desipuit Magnus qui incidens in adversa non excidit vel parum a sapientia ne minor cui praesens faelicitas si arrisit non irrisit weak and inconsiderate souls as fire to wax and the sun's rayes to snow David was very wise and Solomon much more yet both charmed by the great success of affairs lost understanding the one at least in in part the other wholly We must affirm there is need of a strong spirit to subsist in adversity without change of reason or constancie but it is much more hard to tast very pleasing prosperities and not be deceived This is the cause why wise providence ever to keep virtue in breath ceaseth not to excercise it in this honourable list of great souls and we behold that following these proceedings it thence deriveth great advantages and many beauties The Scripture noteth that Job (a) (a) (a) Job 42. Merserus in Job returning into the lustre of his former state gave titles to his three daughters much observed for he called one by the name of Day the other Cassia or as some Interpreters say Amber and the third Amaltaeas Horn so the Septuagint translate it We must not think so holy a man would herein do any slight thing or not to some purpose But if we believe Holy Fathers upon it he meant by these three names to signifie the three conditions of fortune The first which was before his great adversities is compared to the day rejoycing us with the natural sweetness of it's serenity The second which was that of his calamity to amber because it is properly in tribulation where virtue diffuseth her good odours It resembleth aromatick spices which more shew their virtue when they are pounded and brought into powder in a morter or incense which never lets it so much appear what it is as when it is cast on coals so that this motto of the Wiseman may be attributed to it (b) (b) (b) Quasi ignis refulgens thus ardens in igne Eccles 50. 10. A resplendent fire and incense burning in the fire In the end issuing forth of tedious tribulations and having been hardened and fortified under storms it openeth it's bosom and unfoldeth admirable fruits which fitly make it to be called the Horn of abundance Whereof we say with S. Ambrose (c) (c) (c) Est ergo beatitudo in doloribus quos plena suavitatis virtus comprimit coercet ipsa sibi domesticis opibus abundans vel ad
period of thy life having bid adieu to the world and drawn the curtain between thee and creatures endeavour to be united as perfectly as is possible to thy Creatour First by good and perfect confession of the principal actions of all thy life Secondly by a most religious participation of thy viaticum in presence of thy friends in a manner the most sober well ordered edificative thou maist In the third place seasonably receiving extream unction thy self answering if it be possible to the prayers of the Church and causing to be read in the approaches of this last combate some part of the passion Lastly by the acts of faith hope charity and contrition I approve not the manner of some who make studied remonstrances to dying men as if they were in a pulpit nor of those who blow incessantly in their ears unseasonable words and make as much noise with the tongue as heretofore Pagans with their kettles in the eclipse of the Moon We must let those good souls depart without any disturbance in the shades of death S. Augustine would die in great silence desiring not to be troubled with lamentations nor visits for ten days together where having hanged some versicles of Psalms about his bed he fixed his dying eyes upon them with a sweetness most peacefull and so gave up the ghost It is good to say My God I believe assist my incredulitie I know my Crâdo Domine adjuva incredulitatem meam Marc. 9. Scio quod Redemptor meus vivit c. Job 9. Si ambulavero in medio umbrae mortis non timebo mala quoniam tu mecum es Psal 22. Quid mihi est in coelo c. Psal 72. Quare tristis es anima mea c. Psal 83. Redeemer is living and that I shall see him in the same flesh which I at this present disarray Though I must walk into the shades of death I will fear nothing because Oh my God thou art with me What have I to desire in heaven and what would I of thee on earth My flesh and my heart are entranced in thee O the God of my heart and my portion for all eternitie Wherefore art thou so sad O my soul and why dost thou trouble me Turn now to thy rest because God hath afforded thee mercie Behold how the Virgin our Ladie died behold how Saint Lewis died behold how Saint Paula departed of whom Saint Hierom (a) (a) (a) Hier. ep 27. ad Eustoc Digitum ad â tenens crucis signum pingebat in labiis Anima erumpere gestiens ipsum stridorem quo mortalis vita finitur in laudes convertebat said The holy Lady rendering up her life put her finger on her mouth as desirous to imprint the sign of the Cross upon it turning the gasps of death and last breath of the soul into the praises of God whom she so faithfully had served XVI MAXIM Of the Immortalitie of the SOUL THE PROPHANE COURT THE HOLY COURT Little care is to be had of the Soul after death so all be well with it in this life That we have an immortal Soul capable of happiness or unhappiness eternal 1. A Man who doubteth and questions the immortalitie of the Soul sheweth in the very beginning that he almost hath no soul that retaining nought but the substance of it to suffer he hath lost the lights and goodness which might crown it Never enter these thoughts into any man without making a tomb of flesh for his reason whilest he so flattering his body forgets all the excellencies of his soul We must here follow the counsel of ancient Sages when a Libertine will impugn a verity known by the onely light of nature it is not needfull to answer his absurdities but to lead him directly into the stall and to shut him up with beasts speaking unto him the sentence which the Prophet Daniel pronounced against Nebuchadnezzar Thou shalt hereafter be banished Sentence against the wicked Ejicient te ab hominibus cum bestiis ferisque erit habitatio tua Daniel 4. from the companie of men and thy abode shall be with beasts and savage creatures All speak and all dispute for the Maxim of the Holy Court and although we ought to have full obligation to faith which manifestly hath set this truth before us thereunto affixing all the order of our life and the principal felicity we hope for yet are we not a little enlightened with so many excellent conceits which learning furnisheth us withal upon it and which I will endeavour to abbreviate comprehending much in few words 2. I will then say for your comfort that it hath happened that an Heretick lost both of understanding and conscience having opposed the belief of Purgatory heresie being a beaten path to infidelity came to this point of folly as throughly to perswade himself that death ended all things and that these endeavours of prayers and ceremonies which we afford to the memory of the deceased were given to shadows He did all a wicked man might to tear himself from The belief of the immortalitie of the soul invincible Condemnation of impiety in the tribunal of nature himself and belie that which God made him but it was impossible for him as you shall see in considering the three chambers of justice wherein he was condemned First he entered into the Court before the tribunal of Nature and thought he saw a huge troup of all the learned men of the earth and all Nations of the universe who came to fall upon as a mighty cloud armed with fire and lightening My God said he what is this The great Tertullian Quod apud multos commune invenitur non est erratum sed traditum Tertul. said and it is true that verities which fall into the general understandings of all men as acknowledged avowed and confessed by all sorts of nations ought to be believed as by a decree of Nature The example thereof is evident For all men in the world believe that the whole is greater than a part that the superiour number exceedeth the inferiour That the father and mother should be honoured as the Authours of life That one must not do to another what he would not be done to himself And because every one understands and averreth this by the light of nature he would be thought a beast or a mad man who should contradict it Now from whence proceedeth it that the belief of the souls immortality holds the same place with these general Maxims although it be otherwise much transcendent above our sense If I regard the course of time and revolution Tertul. de testimonio animae of Ages from the beginning of the world one cannot assign any one wherein this faith hath not been published by words or actions correspondent to the life of the other world And if some depraved spirits have doubted it they were gain-said by publick voice by laws ceremonies customs protestations of Common-wealths of
a harder matter for him to preserve souls he created than to derive them from nothing He will because he engageth his Eternal word to give us this assurance yea he will because it is manifested to us by the light of nature One cannot believe a God unless he believe him just and it is impossible to think him just without the belief of an immortal soul as S. Clement reasoneth after Clemens 3. Recogn his Master the great S. Peter For what a stupdity is it to imagine this father of spirits who accommodated the most silly creatures with all the conveniencies of nature hath neglected man so far as to afford him a most lively knowledge and a most ardent thirst of immortality which principally appeareth in the most holy and worthy souls to hold a heart in torment never affording it any means to be satisfied since in all nature he never grants any inclination to any creature whatsoever but that he provideth for its accomplishment But which is more into what mind of a Tartarian can this imagination fall that a sovereign Cause most intelligent very good and Omnipotent should be pleased to burn virtue here with a slow fire to tear it among thorns to tie it on wheels afterward to equal the soul of the most virtuous man of the earth with that of murderers Sardanapaluses and Cyclopes Never should these base thoughts take possession of the heart of man if he had not villified his reason with great sins and drowned his soul in the confusion of bodie Put these prophane spirits a little upon the proof of their opinion and let them consider the reasons of Plinie of Lucretius of Panecus and Soranus they are not men who speak but hogs that grunt They tell you the soul is not seen at its passage out of the body as if the corporal eye were made to see a soul spiritual Doth one see the air the winds odours and the sphere of fire which our soul incomparably surpasseth in subtilitie They ask what doth this soul separated Plin. l. 7. c. 55. Vbi cogitatiâ illi Quomodo visus auditus aut qued sine his bonum Quae deinde sedes Quae malum ista dementia iterari vitam worte where is its sight its hearing pleasure tast touching and what good can it have without the help of sense Spirits dulled with matter which never gave themselves leisure to find out the curious operations of the soul in the understanding and love whereupon it lives of its own wealth They curiously enquire where so many souls may abide as if hell were not big enough to contain all the Atheists Lastly they adde it is to tyrannize over a soul to make it survive after death Who sees not it is the fear they have of God's judgement causeth them to speak in this manner And are not they well worthy of all unhappiness since they so readily become the enemies of an eternal happiness Let us cut off the stream of so many other reasons and say at this present This should teach us to treat with the dead by way of much respect and most tender charity as with the living It should teach us to use our soul as an eternal substance What would it avail us to gain all the world and The care to be had of the soul loose that which God deigned to redeem by his death Let us forsake all these inferiour and frivolous thoughts which nail us to the earth and so basely fasten us to the inordinate care for our bodies Let us manure our soul let us trim it up as a plot fit to receive impressions of the divinity Let us prepare it for the great day of God which must make the separation of a part so divine from these mortal members Let all that die which may yield to death Let the contexture of humours and elements dissolve as weak works of nature But let us regard this victorious spirit which hath escaped the chains of time and laws of death Let us contemn the remainders of an age already so much tainted by corruption Let us enter into this universality of times and into the possession of Diet iste quem tanquam extremum reformidas aeterni natalis est Sen. ep 102. of eternity This day which we apprehend as the last of our life is the first of our felicities It is the birth of another eternal day which must draw aside the curtain and discover to us the secrets of nature It is the day that must produce us to these great and divine lights which we behold with the eye of faith in this vale of tears and miseries It is the day which must put us between the arms of the father after the course of a profuse life turmoyled with such storms and so many disturbances Let us daily dispose us to this passage as to the entrance into our happiness Let us not betray its honour Let us not wither up its glory Let us not deface the character which God hath given it We are at this present in the world as in the belly of nature little infants destitute of air and light which look towards and contemplate the blessed souls What a pleasure is it to go out of a dungeon so dark a prison so streight from such ordures and miseries to enter into those spacious Temples of eternal splendours where our being never shall have end our knowledge admit ignorance nor love suffer change The sixteenth EXAMPLE upon the sixteenth MAXIM Of the return of Souls GOd who boundeth Heaven and limiteth earth ordaineth also its place to each creature suitable to the nature and qualities thereof The body after death is committed to the earth from whence it came and the soul goes to the place appointed it according to its merit or demerit And as it is not lawful for the dead body to forsake the tomb to converse with the living so the soul is not permitted to go out of the lists Gods justice ordained for it to entermeddle in worldly affairs Notwithstanding as the divine power often causeth the resurrection of the dead for the confirmation of our faith so it appointeth sometimes the return of souls for proof of their immortality I would not any wise in this point favour all the shallow imaginations which entitle sottish apprehensions of the mind with the name of visions but it is undoubted there is no Country in the world nor time throughout Ages which hath not afforded some great example of apparition of spirits by known witnesses and the judgements of most eminent Mitte quoque advivus aliquââ ex mortuit Scriptura lestatur De cura pro mortuis c. 15. c. c. 10. Luc 14. personages S. Augustine holds it is a doctrine grounded on Scripture experience and reason which cannot be gain-said without some note of impudence although he much deny that all the dreams we have of the dead are ever their souls which return again Such was the belief of
the first book of the sermon made on the mountain interpreteth all that of punishments in the other life When in the fourth Chapter of Tobie it is written of bread to be put upon the graves of the dead S. Chrysostom Homily thirty two upon S. Matthew referreth this passage to the custom of the ancient Church which called both the Priests and the poor purposely to pray for the dead When mention is made in the fourth of Kings of a solemn fast made for Saul Bede makes no question but it was for the quiet of his soul For S. Paul sheweth in the first to the Corinthians fifteenth Chapter that it was the custom to mortifie and macerate ones self for the dead and the second of Machabees saith it is a holy and a wholesome thing to pray for them Who knew more and who saw more in all this than the great S. Augustine who on the thirty seventh Psalm hath these words My God make me such in my life that I may not Aug. in Psal 37. Talem me reddas cui emendatorio igne non sit opus need the fire of Purgatorie after my death Hath the Roman Church hired all these so ancient Fathers to write such texts in its behalf Is it not a shame that a brainless Libertine with the eyes of a bat should mock at all these lights 4. Doubtless will some say these reasons are forcible The manner of Purgatory but I understand not where this purgatorie is and how souls are there tormented To that I answer the Church which walketh reservedly in its ordinances ever grounded on the word of God onely obligeth us to hold as an article of faith a third place for the purgation of souls which is neither Paradise nor hel As for circumstances of the place and manner Nyss de anima resurrectione Chrysost homil de Beatorum premiis Beda l. 3. hist Angl. â9 of sensible torments it hath decryed nothing thereof as an article of our belief School Divines ordinarily set purgatorie in a subterranean place which is very probable It may also be that souls may be purged in the air in the sphear of fire and in divers parts of the elementary world according to the opinion of S. Gregory Nyssen S. Chrysostom and S. Gregory the great It dependeth on the prerogative of Gods power and the ministery of Angels As for punishments it is most certain the first consisteth Miris sed veris modis August in suspension from the sight of God a matter very dolorous to a soul which being out of the body far absented from its source is as would the globe of the earth be were it out of its place or like unto fire shut up in the bowels of mount Aetna It naturally desireth to rejoyn it self to God and the least retardation it feels from such felicitie is most sensible unto it It mourneth to be deprived from an infinite comfort when the thirst is most ardent and to see it self bereaved by its own fault yea such an one as might easily have been avoided The second is the pain of sense which is exercised by fire the great executioner of Gods justice and sometimes also by other wayes known to his providence as S. Bonaventure and holy Bede teach us If you say you cannot comprehend how a material thing worketh on a spiritual I ask of you again this soul which is in your bodie is it of any other kind than those in purgatorie And yet see you not how it daily suffereth in the bodie See you not how all the dolours of mortal flesh rebound back again by an amorous simpathy and a counter-buff wholly necessarie to the bottom of our soul And yet you ask how it can suffer Is it not true our soul containeth in it the root of understanding all sensible knowledge framed and accomplished by the help of the bodies organs Is it not true that being in the bodie it understandeth and feeleth with dependance on the bodie But separated doth it loose this root of understanding and knowledge Verily no For it then understandeth with independence on the body To speak also according to the opinion of some it may feel out of the body not onely by a knowledge naked and intellectual but experimental in some sort not unlike the understanding exercised in the bodie But there is no more corporal organ which is as the chariot of feeling What importeth it God by his power cannot he supply the organ of bodie and necessitate the soul immediately to feel the sharpness of fire as if it were still in the bodie And which is more some Divines think there would be no inconvenience to say the soul were revested by God with a bodie of air as in a sheath wherewith it should have Corink de purgatorio p. 529. the same sympathy it had before with the bodie it informed and this bodie being incorruptibly burnt as that of the damned should cause a painful quality to arise to torment it which I notwithstanding think not so probable But I rather believe the fire not being contrarie of its nature to the spirit might for all that be chosen and appointed by the singular disposition of providence to be unto the soul an afflicting sign in that it representeth to it in its flames the anger of an offended God as it shall be said in the subsequent Maxim Alas O Christians God grant we may be ignorant of this eternal and temporal fire and may rather be purged in this life than expect it in the other 5. When I come to the second point of this discourse Against the dulness of those who understand it not I cannot wonder enough at our stupidity lethargy we believe purgatorie and bely our belief by our works What may we hope in the other life living so negligently and remislely God is mercifull Behold our ordinarie saying But see we not in Scriptures the hand of God armed with fiery tempests over the infamous Cities of Sodom and Gomorrha and the bodies which sacrificed themselves in the flames of prodigious luxurie roasted and broyled under the breath of the anger of the Omnipotent See we not a whole world buried in the waters of a deluge waves of the Ocean rushing as in a citie sacked on the heads of offenders the sea becoming altogether the executioner and tomb of sinners See we not those beautifull Angels so beloved of God and so worthy of favour which also came most resplendent out of his hands lost by one thought of pride scorched and precipitated into dungeons of eternal flames Think we to be more to God than those cities replenished with an infinite number of souls than a whole world than legions of Angels Let us not flatter our selves by a presumptuous confidence of a mercy not due to a negligence so faint and dissolute The truth is no uncleanness enetreth into Paradise The truth is the eyes of the supream Judge cannot endure pollution
alive as one of yours forget me not after death I ask no part of your great riches but onely your prayers and some alms for my sake which will much assist to mitigate my pains My Mistress oweth me about eight franks upon a reckoning between her and me let her bestow it not for my body which hath no need of it but the comfort of my soul which expecteth it from your charities I know not how I found my self emboldened by these speeches but I had more desire to enterain it than fear of the apparition I demanded whether it could tell me news of one of my countrey-men named Peter Dejaca who died a while since To which he made answer I need not trouble my self with it for he was already in the number of the blessed since the great alms he gave in the last famine had purchased heaven for him From thence I fell upon another question and was curious to know what had happened to a certain Judge whom I very well knew and who lately passed into the other life To which he replied Sir speak not of that miserable man for hell possesseth him through the corruption of justice which he by damnable practice exercised having an honour and soul saleable to the prejudice of his conscience My curiosity carried me higher to enquire what became of King Alphonsus the Great at which time I heard another voice that came from a window behind me saying very distinctly It is not of Sancius you must demand that because he as yet can say nothing to the state of that Prince but I may have more experience thereof than he I deceasing five years ago and being present in an accident which gave me some light of it I was much surprized unexpectedly hearing this other voice and turning saw by the help of the Moons brightness which reflected into my chamber a man leaning on my window whom I intreated to tell me where then King Alphonsus was Whereto he replied he well knew that passing out of this life he had been much tormented and that the prayers of good religious men much helped him but he could not at this present say in what state he was Having spoken thus much he turned towards Sancius sitting neer the fire and said Let us go it is time we depart At which Sancius making no other answer speedily rose up and redoubled his complaints with a lamentable voice saying Sir I intreat you once again remember me and that my Mistress perform the request I made you The next day Engelbert understood from his wife what the spirit told him and with all observation disposed himself speedily and charitably to satisfie all was required What may we infer upon this but S. Augustine's conclusion which he left in a book of care for the dead fifteenth Chapter Holy Scriptures witness that the dead are sometimes sent to living men as on the contrarie S. Paul amongst the living was lifted up to heaven As we ordinarily know not what becomes of the persons of the dead so we must confess the dead know not all is done in the world at the time it is done but they afterwards learn it from those who pass out of this life into the other and converse with them Yet they understand not all sorts of affairs but those which may be told them and such as are permitted to remain in their memories that recount them to souls who must know them Angels who are present to actions here beneath may also discover to the dead what the Sovereign Arbiter to whom all things are subjected shall appoint to come to the knowledge of the one or other XVIII MAXIM Of Eternal unhappiness THE PROPHANE COURT THE HOLY COURT That we cannot be miserable when we are no more That the wicked being no more for this present life are everlasting for the pains of the damned THat there is an inevitable judgement of Belief of a judgement most general God for the damned fire darkness eternal prisons O Libertine and prophane soul is not a proposition needs to be proved by many reasons and arguments It is the subject of all books the discourse of all tongues the confession of all people the great voice of nature which forgetfulness cannot obliterate Naturâ pleraque suggeruntur quasi de publico sensu Tertul. de animâ impiety extinguish nor an evil conscience take away The Hebrews Grecians Latins Chaldeans Persians Arabians Abissines Affricans Indians and not speaking of others all Nations most remote from our region most savage in manners most strange in customs have believed proclaimed protested do believe proclaim and protest this through all Ages and although different in condition all notwithstanding agree in the faith of a living God who knoweth seeth judgeth of the good and bad deeds of this life ordaineth rewards for virtue and punishments for vice It is the order of God who governeth the world The order of God with two hands which are justice and mercie If you take away one of them you maim him It is the condition of humane and Divine things where contraries are ever counter-ballanced by contraries say Notable speech of S. Thomas S. Thom. opus 63. Non est infernus peior coelo Sicut coelum syderibus sic infernus damnatis ornabitur The opinion of Philosophers ãâã ãâã ãâã ãâã ãâã Trismegist in Pimandro Cle. Alex. strom 5. Philosophers If there be a Paradise for virtues there must be a hell for crimes No less doth hell contribute to publish Gods omnipotencie than Paradise As heaven is furnished with stars hell shall be with the damned and the justice of the Sovereign will no less appear in the condemnation of the culpable than in the defence of innocents I knew not what made Doctour Tostatus say that Plato placed hell in the sphere of Mars since he very well mentions it in the concave of abysses in his Phedon Trismegistus in Pymander omitted not to speak of avenging flames due to impiety The Stoicks treat among their secrets of the general fiering of the world as witnesseth Clemens Alexandrinus in his stromata And other Philosophers according to Tertullian speak of secret fire which must serve as an instrument of Gods vengeance The most stupid have seen it the most insolent have frownd at it and the most forlorn are astonished with it And verily it is a hydeous thing to behold onely on paper what the Authour of the cardinal works of Jesus Christ writeth To burn in flames which wast not Inconsumptibilibus flammis corpus allambentibus ardere in proprio adipe frixâs libidines bullire c. How the fire of hell burneth nor shall ever be consumed to be scorched through the whole body with remediless fires to be broiled alive in his own grease and broiled with stains of his impurities not to be taken off To see nothing but pits of fire and flaming furnaces without ease relaxation remedy change or diminution of sentence Notwithstanding O
Libertine thou dost ask how this material fire burneth spiritual souls It is one of the most unfortunate sciences not to understand hell but by proper experience to dispute the activity of a fire as true as the mouth of God and unfaithfully deny on earth what must everlastingly be learned under earth Algazel the Arabian Avicen said a damned soul suffers no other pain but the object of its eternal perdition Algazel and Avicen behold two goodly Authours to oppose the wisdom of the eternal word I am of opinion we learn from devils how to believe in God and derive our Theology from the lips of the wicked and our belief from infidelity as if one should prostitute a Vestal to a lost man Alas wretched spirit how worthy art thou of compassion when not satisfied to play the Epicure in thy manners thou wilt divide thy Libertinism with Philosophy If this discourse which ought to be dedicated to holy horrour of Gods judgements Gulielm Paris de universo did permit farther question one might shew with the great Bishop of Paris that a damned soul kept in a prison of fire retains all the same senses as if it were with the bodie in the middest of flames since we feel in this life such vivacity onely from the imagination that it in us produceth the same effects which the presence of objects doth And this Doctour witnesseth he hath seen and known men who needed no other purgation but the sight of a medecine But if the sole idea do thus what will the real impression of fire work upon a soul which raised by the Divine power above its ordinarie force leaves a form and a character as if a hot-iron were stamped on the flesh We might deduce with S. Thomas Turrecremata Cajetan Isolam and Ocham all the exquisite dolours of a soul that feeleth it self imprisoned as in a cage of fire and stormeth seeing it self not onely deprived of sweet liberty but tormented by an imperious element destined by God for its punishment by extraordinary ways by a suppliment of the antipathy of senses and which shamefully wrack it as if a person of eminent quality were insolently abused by some slave come from the Moors or Arabia We should likewise set before you with other Divines See S. August 21. Citie of God S. Gregory in the 4. of his dialogues S. Thomas contra Gentes l. 4. c. 90. Suar. part 3. and the R. P. Theophilus Raynaud in his natural Theology where this question is excellently handled the quality of a prodigious deformity caused by fire raised above its condition which extreamly afflicteth an immortal spirit then especially when it understands the excellent gifts wherewith God had endowed it the favours and glories it might pretend unto this most blessed eternity One might say with many other modern Doctours that the soul being the root of sensitive qualities is no less tormented by objects dissenting from sense than as if sense were present and hath a spiritual sense by the help of which it trieth and feeleth the fire with an experimental knowledge wholly like the action of sense All these opinions might be argued with many instancies and reasons but it being not according to the scope of this design I say in one word with S. Gregory the Great There is made in the soul from a visible fire a heat and an invisible pain It is true the soul separated from the body hath not a natural antipathy and disagreement from fire but what this imperious element cannot have remaining within the limits of nature it obtaineth by a particular ordinance and disposition of God who chooseth and expresly deputeth it to serve him as an instrument and a sign in this action and to be as an eternal messenger of his anger against a damned soul Now as the Sovereign Judge of the world gave life to Cain for a punishment so according to S. Ambrose he engraved by the same means a disastrous mark on his person which continually set before the eyes of this fratricide the image of his crime and the Divine justice In such manner that oftentimes turmoyled during life in the miseries and confusions of his bruitish spirit so soon as he represented to himself this sign he acknowledged the decree of God who prolonged his life to lengthen his calamities So this Divine hand Omnipotent in its effects imprinteth fire on a damned soul as the true token of his justice the character of his anger the centinel and executioner of his eternal will who beareth the face of an incensed God with all his decrees in his own flames who presseth and lieth heavy on this miserable thing separated from the sight of God and resigned through an eternal malediction to the life of divels 2. Thou must here understand O Reader this Foundation of the eternity of the pains of the damned truth touching the eternity of the pains of the damned confirmed by express texts of holy Scripture and the decision of the universal Church and by all Ages is grounded upon the justice of God ever to be adored by our wills although impenetrable to the weakness of our understanding and for confirmation hereof I think we should not omit the reasons of S. Gregory S. Bernard and S. Thomas before we produce that which to me seems the most formal for although they are not all necessarie in their conclusions yet they fail not to furnish us with much light and to give matter of true piety which is the butt whereat we aim in this discourse You O sinner demand why is a deadly sin strucken and punished with an eternal pain I answer you first with S. Gregory 1. Reason of S. Gregory the Great that if an eternal malice be proved in sin justice by all reasonable ways requireth the chastizement of it to be eternal for an eternity of crimes Non transeunt opera nostra ut videantur sed temporalia quaeque velut aeternitatis semina jaciuntur must be counterballanced with an eternity of miseries Now sin in some sort is eternal and in some manner extends beyond our life which alone is capable of merit or demerit For tell me those stones and kernels of pomegranades and apple-trees and all other trees created in the first week of the world were they temporary or eternal Temporary you will say for they fell before the tree And yet behold they propagate to our time and live in as many trees as there are of their kind on earth for these five thousand years or thereabouts The like is it with the actions you do at this present For they seem to pass in a moment yet are they so many seeds of eternity Reader understand well what I say behold here a secret wherewith daily to acquire a rich treasure of merits make me all your virtues as eternal by the sincerity of your intentions as they in effect are such in their consequence When you do a good work be it prayer alms
few know the meaning yet it is a granted truth that we must bid a long farewel to all such things of life as can extend no further than life it self a granted truth that we must inherit serpents and worms in a house of darkness How excellent a lesson might be learned from hence to know it once well we must study it every day Every where we see watches and clocks some of gold some of silver others beset with precious stones they give us notice of all hours except that which must be our last and since they cannot strike that hour we must make it sound in our conscience The very instant that you are reading this a thousand and perhaps a thousand souls loos'd from their bodies are presented before Gods tribunal what would you do if you were now to bear them company Omnia ista contemnito quibus solutus corpore non indigebis said Diodore In a word despise timely whilest you are in the body those things whereof you shall have no need when you are out of the body The twelfth your soul shall go forth and of all her followers in life shall onely be attended by good and evil If she be surprized in sin hell shall be her share hell the great lake of Gods wrath hell the common shore of all the filth of the world hell the store-house of eternal fire hell a bottomless depth where there is no evil but must be expected nor good that can be hoped These twelve considerations are very fit to be meditated upon monethly at leisure The second SECTION Seven paths of Eternitie which lead the soul to great Virtues THese twelve Considerations well weighed make us take a serious resolution to proceed directly to good whereof if you desire further demonstration Bonaventure points us out seven fair paths and seven great gates which lead us in a strait line to this blessed eternity and I wish we had as much courage to follow them as he grace to unfold them First seeing the beginning of your virtue and felicity consisteth in the knowledge of God and in the state of the next life of which we cannot without some crime be ignorant and which we can never know but with profit you must understand that the first gate of eternity is To have good and sincere intentions in the performance of eternal things To take a strong resolution to work out your salvatioÌ at what rate soever To account all temporal things as wandering birds which look upon us from a bough of some tree make us a little chirping musick and then flie away To think that to bear a vicious mind in a fair ornament of fortune is to keep a leaden blade in an ivory sheath To banish evil hypocritical impure and mercenary intentions throughout all the course of your life and exercise of your charge to go towards God To do for God To aim at the honour and glory of God above all things You are no little way on your journey when you have gone this path Thence you come to the second which is the Meditation of eternal things wherein the Kingly Prophet exercised himself like a stout Champion when he said I have considered the days of old the years of ancient times Psal 77. 5. This good intention which you take to advance to Eternity will imprint daily in your thoughts an eternal God an eternal Paradise an everlasting hell an everlasting life and as Iacobs flocks by looking upoÌ the streaked rods brought forth ring-streaked and spotted cattel so all you do in contemplating this eternity will be coloured with eternity And if any temporal pleasure or opportunity to commit a sin were offered you would say as Demosthenes the Oratour did of the beautiful Lais when he was asked an excessive sum of money to behold her I will not buy repentance so dear I am not so ill a Merchant as to sell the eternal for the temporal Having passed through this gate you will come to the third which is the gate of Light called Contemplation of Eternal things Here is it that we see the divine things not onely by form of argument and discourse as if we cast up some account but with the light of our illuminated understanding as if we should behold with a glance of the eye an excellent piece of some eminent Master almost with an extasie of admiration So Tiburtius saw Paradise when he walked upon burning coals so all the Saints beheld Beatitude when amidst so many afflictions they remained immoveable drowning the pain of their bodies in the overflowing content of the minds From this step we necessarily light upon the fourth gate which is most servent love of Eternal things for as saith Thomas Aquinas very well the sight of temporal beauty begetteth temporal love oftentimes filling the soul with fire and flame so the contemplation of eternity begetteth eternal love which is an ardent affection towards God and all that appertaineth to his glory as was that of S. Mary Magdalen who saith in Origen That Heaven and the Angels are a burthen to her and that she could live no longer except âhe beheld him who made both Heaven and the Angels she had crossed seas armed with monsters and tempests without any sails but those of her desires to reach her Beloved She had past through flames and grapled a thousand times with lances and swords to cast her self at his feet The perfect love of God is a wonderfull Alchimie when we have attained it it changeth iron to Gold ignominies to Crowns and all sufferings to delights At the fifth gate which is called the Revelation of Eternal things God speaketh in the ear of the heart and replenisheth the soul with extraordinary light and knowledge darting even here upon it as saith Gerson some lightening flashes of Paradise as when a torch casteth some beams through the chinks of a door or window And as the knowledge of the understanding is nothing without the fervour of the will from this gate we go on to the sixth called the Tast of Experience by which we begin to relish the joys of Paradise in this life and contentments which cannot be expressed A hundred thousand tongues may discourse to you the sweetness of honey but you can never have such knowledge of it as by tast so a world full of books may tell you wonders of the science of God but you can never understand it exactly but by the tast of experience True science as Thomas Aquinas saith upon the Canticles consisteth more in relish than in knowledge In sapore non in sapere I had rather have the feeling which a simple soul hath with God than all the definition of Philosophers Lastly the seventh gate of Eternity is called The deifying or divinized operation which S. Dionysius termeth ãâã ãâã ãâã ãâã ãâã is when a soul worketh all its actions by eternal principles in imitation of the Incarnate Word and a perfect union with God Clemens Alexandrinus called him that
fall no lower but may contemplate all above him and meditate how to raise himself by the hand of God which pulls down the proud and exalts the humble Is a man tempted with pride The consideration of Ashes will humble him Is he burned with wanton love which is a direct fire But fire cannot consume Ashes Is he persecuted with covetousness Ashes do make the greatest Leeches and Bloud-Suckers cast their Gorges Every thing gives way to this unvalued thing because God is pleased to draw the instruments of his power out of the objects of our infirmities 3. If we knew how to use rightly the meditation of death we should there find the streams of life All the world together is of no estimation to him that rightly knows the true value of a just mans death It would be necessary that they who are taken with the curiosity of Tulips should set in their Gardens a Plant called Napel which carries a flower that most perfectly resembles a Deaths head And if the other Tulips do please their senses that will instruct their reason Before our last death we should die many other deaths by forsaking all those creatures and affections which lead us to sin We should resemble those creatures sacred to the Aegyptians called Cynocephales which died piece-meal and were buried long before their death So should we burie all our concupiscences before we go to the grave and strive to live so that when death comes he should find very little business with us Aspiration O Father of all Essences who givest beginning to all things and art without end This day I take Ashes upon my head thereby professing before thee my being nothing and to do thee homage for that which I am and for that I ought to be by thy great bounties Alas O Lord my poor soul is confounded to see so many sparkles of pride and covetousness arise from this caitiffe dust which I am so little do I yet learn how to live and so late do I know how to die O God of my life and death I most humbly beseech thee so to govern the first in me and so to sweeten the last for me that if I live I may live onely for thee and if I must die that I may enter into everlasting bliss by dying in thy blessed love and favour The Gospel for Ashwednesday S. Matthew 6. Of Hypocritical Fasting WHen you fast be not as the hypocrites sad for they disfigure their faces that they may appear unto men to fast Amen I say to you that they have received their reward But thou when thou doest fast anoint thy head and wash thy face that thou appear not to men to fast but to thy Father which is in secret and thy Father which seeth in secret will repay thee Heap not up to your selves treasures on the earth where the rust and moth do corrupt and where thieves dig through and steal But heap up to your selves treasures in heaven where neither the rust nor moth doth corrupt and where thieves do not dig through nor steal For where thy treasure is there is thy heart also Moralities 1. THat man goes to Hell by the way of Paradise who fasts and afflicts his body to draw the praise of Men. Sorrow and vanity together are not able to make one Christian Act. He deserves everlasting hunger who starves himself that he may swell and burst with vain glory He stands for a spectacle to others being the murderer of himself and by sowing vanity reaps nothing but wind Our intentions must be wholly directed to God and our examples for our neighbour The Father of all virtues is not to be served with counterfeit devotions such lies are abominations in his sight and Tertullian saith they are as many adulteries 2. It imports us much to begin Lent well entering into those lists in which so many holy souls have run their course with so great strictness have been glorious before God and honourable before men The difficulty of it is apprehended onely by those who have their understandings obstructed by a violent affection to kitchen-stuffe It is no more burdensom to a couragious spirit than feathers are to a bird The chearfulness which a man brings to a good action in the beginning does half the work Let us wash our faces by confession Let us perfume our Head who is Jesus Christ by alms-deeds Fasting is a most delicious feast to the conscience when it is accompanied with pureness and charity but it breeds great thirst when it is not nourished with devotion and watered with mercy 3. What great pain is taken to get treasure what care to preserve it what fear to loose it and what sorrow when it is lost Alas is there need of so great covetousness in life to encounter with such extream nakedness in death We have not the souls of Giants nor the body of a Whale If God will have me poor must I endeavour to reverse the decrees of heaven and earth that I may become rich To whom do we trust the safety of our treasures To rust to moths and thieves were it not better we should in our infirmities depend onely on God Almighty and comfort our poverty in him who is onely rich and so carrie our souls to heaven where Jesus on the day of his Ascension did place our Sovereign good Onely Serpents and covetous men desire to sleep among treasures as Saint Clement saith But the greatest riches of the world is poverty free from Covetousness Aspiration I Seek thee O invisible God within the Abyss of thy brightness and I see thee through the vail of thy creatures Wilt thou always be hidden from me Shall I never see thy face which with a glimpse of thy splendour canst make Paradise I work in secret but I know thou art able to reward me in the light A man can lose nothing by serving thee and yet nothing is valuable to thy service for the pain it self is a sufficient recompence Thou art the food of my fastings and the cure of my infirmities What have I to do with Moles to dig the earth like them and there to hide treasures Is it not time to close the earth when thou doest open heaven and to carrie my heart where thou art since all my riches is in thee Doth not he deserve to be everlastingly poor who cannot be content with a God so rich as thou art The Gospel for the first Thursday in Lent S. Matthew 18. of the Centurions words O Lord I am not worthy ANd when he was entered into Capharnaum there came to him a Centurion beseeching him and saying Lord my boy lieth at home sick of the palsie and is sore tormented And Jesus saith to him I will come and cure him And the Centurion making answer said Lord I am not worthy that thou shouldest enter under my roof but onely say the word and my boy shall be healed For I also am a man subject to Authority having under me
veins and fill the most innocent pleasures of our life with bitter sorrows what have I more to do with you My children shall be what God will They shall be but too rich when they have virtue for their portion and but too high when they shall see a true contempt of the world under their feeet God forbid that I should go about any worldly throne upon the holy Lambs bloud or that I should talk of honours when there is mention made of the holy Cross O Jesus thou father of all true glories thou shalt from henceforth be my onely crown All greatness where thou art not shall to me be onely baseness I will mount up to thee by the stairs of humility since by those thou camest down to me I will kiss the paths of Mount Calvary which thou hast sprinkled with thy precious bloud esteem the Cross above all worldly things since thou hast consecrated it by thy cruel pains and brought us forth upon that dolorous bed to the day of thy eternity The Gospel upon Thursday the second week in Lent out of S. Luke 16. Of the rich Glutton and poor Lazarus Tâe was a certain rich man and he was clothed wâth purple and silk and he fared every day magnifically And there was a certain begger called Lazarus that lay at his gate full of sores desiring to be filled of the crums that fell from the rich mans table but the dogs also came and licked his sores And it came to pass that the begger died and was carried of the Angel into Abraham's bosom And the rich man also died and he was buried in hell and lifting up his eyes when he was in torments he saw Abraham afar off and Lazarus in his bosom And he crying said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger into water for to cool my tongue because I am tormented in this flame And Abraham said to him Son remember that thou didst receive good things in thy life time and Lazarus likewise evil but now he is comforted and thou tormented And besides all these things between us and you there is fixed a great Chaos that they which will pass from hence to you may not neither go from thence hither And he said Then father I beseech thee that thou wouldest send him unto my fathers house for I have five brethren for to testifie unto them lest they also come into this place of torments And Abraham said to him They have Moses and the Prophets let them hear them But he said No father Abraham but if some man shall go from the dead to them they will do penance And be said to him If they hear not Moses and the Prophets neither if one shall rise again from the dead will they believe Moralities 1. A Rich man and a poor meet in this world the one loaden with treasures the other with ulcers They both meet in the other world the one in a gulf of fire the other in Abyss of delights Their ends are as different as their lives were contrary to teach us that he which shall consider rightly the end of all worldly sins and vanities will have in horrour the desire of them And as there is nothing for which goodly poor men may not hope so is there nothing which wicked rich men should not fear He that is proud of riches is proud of his burdens and chains but if he unload them upon the poor he will be eased of his pain and secured in his way 2. The life of man is a marvellous Comedie wherein the greatest part of our actions are plaid under a curtain which the Divine Providence draws over them to cover us It concealed poor Lazarus and kept him in obscurity like the fish which we never see till it be dead But Jesus draws the curtain and makes himself the historian of this good poor man shewing us the state of his soul of his body of his life and death He makes him appear in Abrahams bosom as within the temple of rest and happiness and makes him known to the rich man as to the treasurer of hells riches Are we not unworthy the name which we carry when we despise the poor and hate poverty as the greatest misery since the Son of God having once consecrated it upon the throne of his manger made it serve for his spouse during life and his bride-maid at the time of his death 3. This rich glutton dreamed and at the end of his dream found himself buried in hell All those pomps of his life were scattered in an instant as so many nocturnal illusions and his heart filled with eternal grief and torment His first misery is a sudden unexpected and hydeous change from a huge sea of delicacies into an insufferable gulf of fire where he doth acknowledge that one of the greatest vexations in misery is to have been happy Another disaster which afflicts him is to see Lazarus in Abrahams bosom to teach us that the damned are tormented by Paradise even to the very lowest part of hell and and that the most grievous of their torments is they can never forget their loss of God So saith Theophylact that Adam was placed over against the terrestrial Paradise from whence he was banished that in his very punishment he might see the happiness he had lost by his soul fault Now you must adde to the rest of his sufferings the great Chaos which like a diamond wall is between hell and Paradise together with the privation of all comfort those losses without remedy that wheel of eternity where death lasteth for ever and the end begins again without ceasing and the torments can never fail or diminish 4. Do good with those goods which God hath given you and suffer them not to make you wicked but employ your riches by the hands of virtue If gold be a child of the Sun why do you hide him from his father God chose the bosom of rich Abraham to be the Paradise of poor Lazarus So may you make the needy feel happiness by your bounty your riches shall raise you up when they are trodden under feet The Prophet saith you must sow in the field of Alms if you desire to reap in the mouth of Mercy Aspirations O God of Justice I tremble at the terrour of thy judgements Great fortunes of the world full of honour and riches are fair trees oft-times the more ready for the ax Their weight makes them apt to fall and prove the more unhappy fuel for eternal flames O Jesus father of the poor and King of the rich I most humbly beseech thee never give my heart in prey to covetousness which by loading me with land may make me forget Heaven I know that death must consume me to the very bones and I shall then possess nothing but what I have given for thee Must I then live in this world like a Griffin to hoard up much gold and
whole world as he did proportioning his torments according to the fruits which were to proceed from his Cross Perhaps O faithfull soul thou lookest for a mans body in thy Jesus but thou findest nothing but the appearance of one crusted over with gore bloud Thou seekest for limbs and findest nothing but wounds Thou lookest for a Jesus which appeared glorious upon Mount Tabor as upon a Throne of Majestie with all the Ensigns of his Glory and thou findest onely a skin all bloudy fastened to a Cross between two thieves And if the consideration of this cannot bring drops of bloud from thy heart it must be more insensible than a diamond 3. To conclude observe the third quality of a good death which will declare it self by the exercise of great and heroick virtues Consider that incomparable mildness which hath astonished all Ages hath encouraged all virtues hath condemned all revenges hath instructed all Schools and crowned all good actions He was raised upon the Cross when his dolours were most sharp and piercing when his wounds did open on all sides when his precious bloud shed upon the earth and moistened it in great abundance when he saw his poor clothes torn in pieces and yet bloudy in the hands of those who crucified him He considered the extream malice of that cruel people how those which could not wound him with iron pierced him with the points of their accursed tongues He could quickly have made fire come down from Heaven upon those rebellious heads And yet forgetting all his pains to remember his mercies he opened his mouth and the first word he spake was in favour of his enemies to negotiate their reconciliation before his soul departed The learned Cardinal Hugues admiring this excessive charity of our Saviour toward his enemies applies excellent well that which is spoken of the Sun in Ecclesiasticus He brings news to all the world at his rising and at noon day he burns the earth and heats those furnaces of Nature which make it produce all her feats So Jesus the Sun of the intelligible world did manifest himself at his Nativity as in the morning But the Cross was his bed at noon from whence came those burning streams of Love which enflame the hearts of all blessed persons who are like furnaces of that eternal fire which burns in holy Sion On the other part admire that great magnanimity which held him so long upon the Cross as upon a throne of honour and power when he bestowed Paradise upon a man that was his companion in suffering I cannot tell whether in this action we should more admire the good fortune of the good thief or the greatness of Jesus The happiness of the good thief who is drawn for a cut-throat to prison from prison to the Judgement-hall from thence to the Cross and thence goes to Paradise without needing any other gate but the heart of Jesus On the other side what can be more admirable than to see a man crucified to do that act which must be performed by the living God when the world shall end To save some to make others reprobate and to judge from the heighth of his Cross as if he sate upon the chiefest throne of all Monarchs But we must needs affirm that the virtue of patience in this holds a chief place and teaches very admirable lessons He endures the torments of body and the pains of spirit in all the faculties of his soul in all the parts of his virgin flesh and by the cruelty and multiplicity of his wounds they all become one onely wound from the sole of his foot to the top of his head His delicate body suffers most innocently and all by most ingrate and hypocritical persons who would colour their vengeance with an apparance of holiness He suffers without any comfort at all and which is more without bemoaning himself he suffers whatsoever they would or could lay upon him to the very last gasp of his life Heaven wears mourning upon the Cross all the Citizens of Heaven weep over his torments the earth quakes stones rend themselves Sepulchers open the dead arise Onely Jesus dies unmoveable upon this throne of patience To conclude who would not be astonished at the tranquility of his spirit and amongst those great convulsions of the world which moved round about the Cross amongst such bloudy dolours insolent cries and insupportable blasphemies how he remained upon the Cross as in a Sanctuary at the foot of an Altar bleeding weeping and praying to mingle his prayers with his bloud and tears I do now understand why the Wiseman said He planted Isles within the Abyss since that in so great a Gulf of afflictions he shewed such a serenity of spirit thereby making a Paradise for his Father amongst so great pains by the sweet perfume of his virtues After he had prayed for his enemies given a promise of Paradise to the good thief and recommended his Mother to his Disciple he shut up his eyes from all humane things entertaining himself onely with prayers and sighs to his Heavenly Father O that at the time of our deaths we could imitate the death of Jesus and then we should be sure to find the streams of life Aspirations O Spectacles of horrour but Abyss of goodness and mercy I feel my heart divided by horrour pitie hate love execration and adoration But my admiration being ravished carries me beyond my self Is this then that bloudy sacrifice which hath been expected from all Ages This hidden mystery this profound knowledge of the Cross this dolorous Jesus which makes the honourable amends between Heaven and earth to the eternal Father for expiation of the sins of humane kind Alas poor Lord thou hadst but one life and I see a thousand instruments of death which have taken it away Was there need of opening so many bloudy doors to let out thine innocent soul Could it not part from thy body without making on all sides so many wounds which after they have served for the objects of mens cruelty serve now for those of thy mercy O my Jesus I know not to whom I speak for I do no more know thee in the state thou now art or if I do it is onely by thy miseries because they are so excessive that there was need of a God to suffer what thou hast endured I look upon thy disfigured countenance to find some part of thy resemblance and yet can find none but that of thy love Alas O beautifull head which dost carry all the glory of the highest Heaven divide with me this dolorous Crown of Thorns they were my sins which sowed them and it is thy pleasure that thine innocency should mow them Give me O Sacred mouth give me that Gall which I see upon thy lips suffer me to sprinkle all my pleasures with it since after a long continuance it did shut up and conclude all thy dolours Give me O Sacred hands and adored feet the Nails which have pierced
He pacifieth Heaven by sweetening the sharpness of his Heavenly Father quenching by his wounds the fire which was kindled of his just anger Every thing smileth upon this great Peace-maker Nature leaveth her mourning and putteth on robes of chearfulness to congratulate with him his great and admirable conquests It is in him that the Heavenly Father by a singular delight hath poured out the fullness of all Graces to make us an eternal dwelling and to reconcile all in him and by him pacifying by his bloud from the Cross all that is upon earth and in Heaven This is our Joshua of whom the Scripture speaketh that he clears all differences and appeaseth all battels No stroke of any hammer or other iron was heard at the building of Solomon's Temple and behold the Church which is the Temple of the living God doth edifie souls with a marvellous tranquilitie 2. The Sun is not so well set forth by his beams as our Saviour is magnificently adorned with his wounds Those are the characters which he hath engraved upon his flesh alter a hundred ingenious fashions The Ladies count their pearls and diamonds but our Saviour keeps his wounds in the highest attire of his Magnificences It is from thence that the beauty of his body taketh a new state of glory and our faith in the resurrection is confirmed that the good fill themselves with hope miscreants with terrour and Martyrs find wherewith to enflame their courage These divine wounds open themselves as so many mouthes to plead our cause before the Celestial Father Our Saviour Jesus never spake better for us than by the voice of his precious Bloud Great inquiry hath been made for those mountains of myrrh and frankincense which Solomon promiseth in the Canticles but now we have found them in the wounds of Jesus It is from thence that there cometh forth a million of sanctified exhalations of sweetness of peace and propitiation as from an eternal Sanctuary A man may say they are like the Carbuncle which melteth the wax upon which it is imprinted for they melt our hearts by a most profitable impression At this sight the Eternal Father calms his countenance and the sword of his Justice returneth into the sheath Shall not we be worthy of all miseries if we do not arm these wounds against us which are so effectual in our behalf And if this bloud of our Abel after it hath reconciled his cruel executioners should find just matter to condemn us for our ingratitudes John the Second King of Portugal had made a sacred vow never to refuse any thing which should be asked of him in the virtue of our Saviour's wounds which made him give all his silver vessel to a poor gentleman that had found out the word And why should not we give our selves to God who both buyeth and requireth us by the wounds of Jesus 3. Jesus inspireth the sacred breath of his mouth upon the Apostles as upon the first fruits of Christianity to repair the first breath and respiration of lives which the Authour of our race did so miserably lose If we can obtain a part of this we shall be like the wheels of Ezechiels mysterious chariot which are filled with the spirit of life That great Divine called Matthias Vienna said That light was the substance of colours and the spirit of Jesus is the same of all our virtues If we live of his flesh there is great reason we should be animated by his Spirit Happy a thousand times are they who are possessed with the the Spirit of Jesus which is to their spirit as the apple of the eye S. Thomas was deprived of this amorous communication by reason of his incredulitie He would see with his eyes and feel with his hands that which should rather be comprehended by faith which is an eye blessedly blind which knoweth all within its own blindness and is also a hand which remaining on earth goeth to find God in Heaven Aspirations GReat Peace-maker of the world who by the effusion of thy precious bloud hast pacified the wars of fourty ages which went before thy death This word of peace hath cost thee many battels many sweats and labours to cement this agreement of Heaven and earth of sence and reason of God and man Behold thou art at this present like the Dove of Noah's Ark thou hast escaped a great deluge of passions and many torrents of dolours thrown head-long one upon another Thou bringest us the green Olive branch to be the mark of thy eternal alliances What Shall my soul be so audacious and disordered as to talk to thee of war when thou speakest to her of peace To offer thee a weapon when thou offerest her the Articles of her reconciliation signed with thy precious bloud Oh what earth could open wide enough her bosom to swallow me if I should live like a little Abiram with a hand armed against Heaven which pours out for me nothing but flowers and roses Reign O my sweet Saviour within all the conquered powers of my soul and within my heart as a conquest which thou hast gotten by so many titles I will swear upon thy wounds which after they have been the monuments of thy fidelity shall be the adored Altars of my vows and sacrifices I will promise thereupon an inviolable fidelity to thy service I will live no more but for thee since thou hast killed my death in thy life and makest my life flourish within thy triumphant Resurrection FINIS AN ALPHABETICAL TABLE Setting down the most observable Matters contained in the first three TOMES of the HOLY COURT A Aâdârites Fol 38 Abdâlââin 7 Abraham the Hermit 86 Abstinence defined 468 The Aâârons of men must be directed to one assured Butt 67 Apprehension of Affronts 47 Retreat into the Conscience in Affronts is a good remedy against them 58 Aglae a noble Dame 379 She is a worldly Widow ibid. She is in love ibid. Her admirable Conversion 380 Her devotion in enquiry after Martyrs ibid. Her speech to Boniface her Steward ibid. Agrippa Grand-child of Herod 3â2 His flatterie ibid. Alexander son of Mariamne imprisoned 130 Alms the works of God 9 Ambition an itch 56 It is a forreign vice ibid. It is the life of a slave 57 The Ambitious are miserable ibid. Extream disaster of an Ambitions man ib. Ambitious men travel for Rachel and find ãâã 58 Ambition was the God of Antiochus 347 Sr. Ambrose 175 His Calling ib. His Election 176 His rare endowments 179 His government ib. He cherisheth the Religious 181 He took away superstitions and excesses ib. His puritie of invention ib. His Oration against Symmachus 184 He refuteth Symmachus his strongest arguments ib. His answer concerning the dearth 186 His greatness in the Conversion of Sr. Augustine 188 He speaketh unto the two souls of his Pupils 211 His brave speech to Theodorick 214 The majestie of Sr. Ambrose 205 His prudence and charitie 209 He is persecuted by Justice 206 Resolution of Sr.
have fastned to thy scale all the fishes of the waters wherein thou bearest sway I will drag thee from the midst of the Kingdome of waves and I will throw thee into a wildernesse thou shalt lie upon the dry land nor shall any one care to sae thy obsequies performed For I have abandoned thee to the beasts of the field ard to the birds of the air to be devoured This sentence of God was executed on the person of the Emperour Tyberius under whom our Saviour suffered that death which gave life to the world Verily he was a man who through the whole course of his Empire made himself the God of himself the slave of his passions and the hatred of mankind He lay close as an Owl in the retirement of his filthy lusts he was greedy as a Griphon in such sort that dying he had above three-score and six millions of gold in his coffers which he with the Empire left to an infamous nephew who as it is thought hastned his death tearing that sensuall soul out of the body which in the world breathed nothing but the love of it self How can a man so wretched so caitive behold himself as a Divinity seeing God in the heighth of glory riches and beauties which so happily entertains him within himself hath so affectionate bowels of mercy for man that he thinks of him from all eternity he presenteth himself unto him on all sides with hands replenished with benefits in so great a diversitie of Creatures and hath in generall so much care of all men and of every one in particular S. Tho opus de Beatit Quasi homo sât Dei Deuâ that he who were not well instructed by faith might have matter to imagine that Man were the God of God himself Let us besides produce another proof which more 2. Reason drawn from the communication of creatures evidently convinceth this obduratenesse of heart and this cruel rechlessnesse of the Philosophers who teach Indifferency which is that all creatures yea the most insensible are made by God to impart and to compassionate If the Sun hath light it is not for himself he clotheth the Air the Land and Sea with a golded net he imparteth it also as well to the little eyes of the Ant as to those of the mightiest Monarch in the world he soweth seeds of flames and vigour to warm and quicken totall nature If the Air hath Rain it keeps it not eternally within the treasurie of clouds but distilleth it as in a Limbeck to moysten the earth If the Sea have waters it so diveth them among all the Rivers as to bear men and victuall in Vessels and to make it self a knot of commerce from Land to Land from Countrey to Countrey from World Unaquaeque res cogitur dare âeip â adeo exclusit Deus avaritiam à rebus humanis Guil. Paris l. de univers to World If the earth hath fruits it preserves them not for it self no more then the trees which bear them but plentifully opens its bosome profusely to communicate it self to all nature Every thing saith a great Bishop of Paris is bound by the Divine Providence to communicate it self so true it is that God hath banished avarice from humane things As each creature giveth it self by love so it suffers with others by conformity All the world is united and collected within it self as the parts of an Egg are tyed one within another All the members of the Universe mutually love and embrace and if they make warre it is but to establish their peace If there be want of an element as of Air the Water would mount to heaven or heaven descend to the water rather then not supply the defect of a neighbour It is a law which God hath engraven as with a toole of Adamont in the bosome of Nature It âath been observed that Palmes divided one from another by an arm of the Sea which had overflowed the countrey bowed their tops one towards another by a naturall inclination as witnessing their Amity and protesting against the fury of that element which had disunited them and if this sense be in plants what may we say of living creatures where we see cares troubles anxieties goings and comings combats yells neglect and losse of body repose and life with the sense they have of the detriment and dammage of their like And shall we not say then that a man who loveth nothing in the world and onely studieth the preservation of himself is a prodigie in Nature fit to be denyed the Air he breatheth the light which reflecteth on him the fire which warms him the viands which feed him and the earth which bears him I add for a third reason that pity and tendernesse 3. Reason of the tendernesse of great hearts of heart is not onely authorized by God and nature but it is established as by a common decree of nations Photius the learned Patriarch of Constantinople observeth in his Bibliotheque a wonderfull judgement A notable sentence of the Areopagites given in the City of Athens where he saith the Senate of Areopagites being assembled together upon a mountain without any roof but heaven the Senatours perceived a bird of prey which pursued a little Sparrow that came to save it self in the bosome of one of their company This man who naturally was harsh threw it from him so roughly that he killed it whereat the Court was offended and a Decree was made by which he was condemned and banished from the Senate Where the most judiciall observe That this company which was at that time one of the gravest in the world did it not for the care they had to make a law concerning Sparrows but it was to shew that clemency and mercifull inclination was a virtue so necessary in a State that a man destitute of it was not worthy to hold any Place in government he having as it were renounced Humanity We likewise see that the wisest and most courageous men in the world have been infinitely tender full of love zeal affection care anxiety and travel for the good of another David and Jonathan who were the bravest Princes over the people of God loved each other so much that the Scripture speaking of this Amity saith Their souls were tied together with an inseparable band S. Paul was so affectionate and jealous for the salvation of his Corinthians that he seemed to carry them all in his bowels and daily to bring them forth with convulsions and pains attended by joyes and delights not to be expressed Saint Ambrose bitterly bewailed the death of his brother Satyrus that to hear him speak one would think he meant to distill out his eyes and breathe out his soul on his Tombe So did S. Bernard at the decease of his brother Gerard. S. Augustine was a man all of fire before and after his conversion with onely this difference that this fire before the morn-tide of his salvation was nourished with
any further discourse So S. Bonaventure in S. Bon. l. de Purit Conf. the Treatise he composed of the Purity of Confession saith The Amity of virtuous women is more to be feared and the testimonies of mutuall affections which one sex rendereth to another are infinitely able to enkindle love One who is not extremely exorbitant beginneth not the practice of vice on the top iniquity hath its apprentiships none comes in an instant to the utmost of impudency Above all heed must be had of the beginnings before vice take much predominance to our prejudice Have you observed what a stone doth thrown into a S. Basil de Virginitate pond it maketh at first a small circle which causeth another and the other a third the third out of that produceth a fourth and they are still infinitely upon A notable comparison of S. Basil Subtilties of the passion of love encrease so much that the water onely curled with a little pebble makes a long chain of circles which fill up the totall superficies This happeneth in love it falls into our heart not perceived nor foreseen and in the beginning causeth some slight touch which according as it is entertained distends it self and is in such sort multiplied that it replenisheth the whole capacity of our soul with arrows and chain-links which we cannot but with much labour dissolve and unloose A spirit which before rested in a generous liberty becomes captive This imperious visage perpetually knocks at the gate of his heart It enters into game study repose repast sleep and action It insinuateth it self into prayer with distractions pleasingly troublesome it busieth the thoughts it exerciseth the discourse it enflameth the desire to go to visit to speak it replenisheth the memory with what is past the imagination with the future and the present with disturbance A soul finds it is not well that it dissolves that it consumes by the senses and hath already dried up all its smiling beauties and weakned that vigour which is in devotion It notwithstanding flattereth it self with the colour of innocency it feigneth to it self that this is an act of charity that it is a duty of civility that it is an act of the soul that burns not but for virtue but the mischief is this soul is not an intelligence separated from matter and that in the guest thereof we passe by the veil of body which becometh a snare to chastity How many Bulls have we seen feeding in a pasture ãâã ãâã ãâã ãâã ãâã strong and sound who having heedlesly swallowed a little worm called by the Grecians The fire of Aelian de animal l. 6. cap. 35. Love compared to the fire of Oxen. Oxen become meagre and faint retaining nothing at all of their bodies but bones and figure And how many great spirits have we beheld which were in excellent state and in full vigour of the functions of intellectuall life who by approching over-near to this sex have entred into affections of fire and flames which like little creeping serpents have stoln into their hearts and destâoyed virtue I will not soil the purity of my Pen with the exorbitancies which both ancient and modern histories have observed upon this subject I passe over it as bees over hemlock without any stay it seeming unto me that many Authours had done better to have covered the stains of their mother then to have divulged them to maligne spirits who make use of poison and readily impute the disorders of particular to the generall body The opinion of Fathers concerning the Amity of women All I have said hereupon hath been to suit my self to the sense of Scripture and holy Fathers who so notably have condemned the over-much familiar conversation with women and if they seem sometimes to speak of it with too much rigour it is for that in great crimes the evil might be diverted by exaggeration of the peril to the end that since the fire is to be feared the very smoke might be avoided It is not to be wondered at what the Wise-man said Prov. 6. 27. That the too free familiarity with women was a firebrand in the bosome That S. Ephraim thought it was as easie to live among burning-coals as to converse with this sex and not to wound the soul That S. Bernard Bern. ser 64 in Cant. wrote that to be alwayes among women without hurt was to do more then to raise the dead That S. Cyp. de singular Cler. S. Hâron ad Nepotian Cyprian imagined it was to erect a precipice to be addicted to such society That S. Jerome advised that we should either equally love them all or equally not know them We see many shipwracked fools standing on promontory Shipwracks happened by âhe love of women tops who tell us of the ruines which these passions haue caused Simon Magus was undone by a Hellen being more bewitched by her love then he enchanted others by his sorcery Appelles was corrupted Ex monoeis by Philumene Montanus by Prisca and Maximilla Donatus by Lucilia Elpidius by Agape Women have ended among all these what Magick and Heresie had but begun O good God! what man would not be astonished at the Roman Macarius who having overcome love in the world was surprised in the wildernesse by finding a womans shoe To conclude Heaven is most happy said Tertullian very wittily In coelo non Angelus Angela Tertul. adversus Val. because though it hath Angels it hath not Angelicals though it hath a God it hath no Goddesses and it might be feared if there were diversity of Sex there it would alter something of its tranquility So many great men who were much accomplished in sanctity have thought of women upon the brink of the grave and have found we must ever fear that we may never fall Besides I leave you to think with what conscience a spruce youth who hath a body full of bloud and a spirit replenished with flames can say He will love God in his works and that he findeth not any one better then a handsome woman He knoweth how to manage his love he will take in no more fire then he list and this fire shall not burn but at his discretion This beauty shall serve to raie him towards God he will passe from the creature to the Creatour without any difficulty It is a ladder of gold which God hath set for him to climb up into heaven by But it is to be doubted lest it prove Archimedes his engine whereon the higher they mounted the lower they descended Such an one by this way thinks to touch heaven with a finger who already hath a foot in hell But since I write this Treatise for Courtiers and for the well-ordering of divine and humane love I neither That there may be spirituall Amities between persons of different Sexes endowed with great virtue and rare prudence Nec inferorum reguum in terra Sap. 1. must nor will by
your good hap for it rather then to your merit presume not at all of your strength or integâity but resolve with your self that the presumption of ones own power maketh up the moity of Impudency Learn how seasonably you may know your self by confidering your own temperature your humours Knowledge of ones self the inclinations of your mind your judgement your courage Behold the part wherein you are the most sensible and where you give most accesse to your enemy to tempt you Endeavour to fortifie your self that way and the more inability you therein find use the more precaution if you be weak fear nothing but your infirmity and if you be strong fear all yea even your own safety Disposition of ages Sometimes the seasons of age which might seem more to propend to lust are peacefull and calm enough In our bodies there is a spring-tide in winter to become afterward a winter in the spring-tide Youth transported by other purposes or withheld by a serious education is quiet enough and riper years fall into the most stormy part of the tempest It hath happened to divers to converse many years with a contrary sex and never to have felt any touch from which they have entered into a strong confidence that served for a bait in the perill which had spared them in a thousand occasions the more notable to ruine them in one sole accident Flight from occasions is the most assured bulwark Fly second occasions for chastity and who can carry himself well in this affair shall be much stronger by flying then were Conquerours in the bravest battels a retreat in this being Time videre unde possis cadere noli sitri perversâ simplicitate securus Aug. in Psa 50. The attractives of the world were never so urgent Tertul. in exhortatione ad castitatem Majus est vivere cum castitato quà m pro eaâmpri Complacence stronger then fire and sword as honourable as victory The world was never so beautifull so gentile nor so squarely disposed Bodies apparell garb civill behaviour complement wit merriment entertainments books songs airs voices playes bals races walkings Banquets Feasts liberty which at first seem innocent enough Conversation and great confidence lastly all we heard all we see all we smell all we taste all we touch in so great effeminacy of life seems to be made to persecute purity I am almost of Tertullians opinion who saith it is more easie to dy for chastity then to live with it Women were found in the world who suffered themselves to be martyred under Tyrants for the defence of chastity who had they long continued among pleasures Court-ships Curiosities and the importunities of men I should fear might have yielded that to a lover which they would have denyed to an Executioner There are a thousand and a thousand creatures infinitely much alienated from voluptuous pleasures They love the dispositions to love but hate the effects thereof and it seems to them they may do as it is read in Romances they will spend their time in the pleasing conversation of a friend and talk of nothing else but they perceive not that men seek them not but for what they should fly that they at length undermine them as a city besieged and desire not to afford them any peace but by the conquest of their honour which they ought more bravely to maintain then life We find an ancient Embleme of a Duke of Burgundy where was to be seen a pillar which two hands Joannes Dux Burgundiae in Simbolis Imperatorum Great cunning of men who go about to surprise chastitie sought to overthrow the one had wings and the other was figured with a Tortoise the word Vtcunque as much as to say which way soever I will have it There are Amourists who take the like course Some strike down the pillars of chastity by the sudden and impetuous violence of great promises offers unexpected presents pressing necessities Others proceed therein with a Tortoises pace with long patience daily assiduity faithfull services and profound submissions They are not all so sottish as to talke at first to an honest woman of her dishonour they onely entreat she will accept of a man who will live or die for her begging nought else but a remembrance They play not the rapt lovers by every moment declaring their fervours their torments and martyrdome They serve they soothe they continually frequent they spie out all occasions they silently practise all the wayes they can to come to the end of their designs and often it happeneth that as drops of water incessantly falling do hollow Rocks so ceaslesse complements soften the most inaccessible rigours What would not a man do who is so base as to waste ten years of service to kisse a womanr hand and suffer for a shamefull servitude that which others could not endure for an Empire It is evident that the persecutions of chastity being so manifest in all objects as I said before if you desire to be faithfull to God and charitably to preserve a precious treasure you must necessarily either live with singular modesty in the world or die out of it if you cannot be saved in it You Ladies who read this it is not required of you Advice to Ladies and Gentlewomen that for the love of chastity you should be reduced to an affected negligence to some ugly habits to fashions rough and barbarous as Roman women were when their husbands fed upon acorns as yet unaccustomed to the use of bread Some neatnesse some quaint trims must of necessity be admitted in a woman which seems to be bound with her body and is the cause why the wisest and most modest among them do not notwithstanding renounce civil decorum you must walk and converse modestly within your self remembring what the Apostle saith That your apparel alone 1 Tim. 8. Quod decet mulieres promittentes pietatem should make you be known for Ladies who make profession of piety Whom would you be thought to be in the day of judgement Would you be there accounted Christians when you have all the signs about you of women the most worldly that ever lived among Infidels To what purpose are those garments so pompous those stuffes so costly those guizes so sought after those colours so fantastick those jewels so sumptuous that painting so shamelesse those curls so extravagant those braveries those flies those patches and those robbers unlesse it be to cut the throat of chastity Is it not a reproach to Christianity to say that an infinite quantity of Hospitals might be founded out of the superfluities which so many Ladies unprofitably waste about their bodies Is is not a point of cruelty that there are so many lazars who breathe out the remnant of their dayes laid upon straw where they are onely covered with the putrefaction of their ulcers whiles there are bodies who drag at their heels the spoil of Elements and riches of the Universe to prank
robes of cloth of gold this ugly Hat into a Diadem this Spade into a Sceptre This Cottage into a Palace this servitude into an Empire For whom shall treasures officers services arms greatnesse pleasures joyes and feasts be but for you who art the heir of the Assyrian throne Do not we think that upon the recitall of these words this young man felt a flame which spread it self over his heart that he was touched to the quick with his extraction and ravished with love towards a Father by whom he was born so great And have we not the like apprehensions when faith dictateth unto us Thou art not created to live perpetually among mire and dirt and to be tyed to a wretched frail and perishable body to walk upon thorns and to embroil thy self in the tolls and cares of a mortall life there are above palaces of stars of Intelligencies of incomprehensible lights of ineffable beauties which expect thee of crowns prepared for thee of sceptres made to fill thy hands All times are for thee and all which Nature endeavoureth here below is but to contribute to thy contentment Thou art the son of a noble Father who makes men happy at his pleasure He loves thee as his heart and would have thee near him to accomplish thee with all his dearest delights and the highth of his glories And what can a soul do which learns all this from faith but raise it self above all concupiscences of flesh but love but dilate it self but readily mix with this most pure spirit which inviteth it in all creatures Have we yet the heart to say we have not familiarity enough with God and that he is of too high a The conversation of God with man by the mystery of the incarnation in the consummation of love Leo serm 3. de Passione Venit in hunc mundum dives atque misericors negotiator coeli commutatione mirabili inivit commercium salutare nostra accipiens sua tribuens strain to love him when we think upon Jesus who for us descended from the highest part of heaven to the slime of Adam who made himself our brother who sucked the dugs of our Mother who spake our tongue who took upon him our semblance who charged himself with our burdens who on himself laid our miseries to turn them into felicities He is that Merchant who is come out of a happy and rich countrey full of treasures glory and greatnesse which were to him more naturall then rayes to the Sun and yet being lodged as it were with us in a silly Cottage hath dispoiled himself for us wholly inebriated with the extasies of love hath made himself poor to make us rich weak to strengthen us contemptible to render us glorious full of sufferings to beautifie us and a man that we might be Gods This is the man who hath been able to contract all Gods extent under a little clay who went not a step which was not worthy to produce a star who carried the Divinity upon the ends of his fingers whose life was a flash of lightning his word a thunder his virtues lessons and actions prodigies Hath he not loved the ungratefull when he heaped on his own body the paines and sufferings of all ages making himself of a King of glory a man of dolours to purchase pleasures for us with as many wounds as he had members as many crosses as we have sins After all this he gives himself to us in the Sacrament The Eucharict the last degree of love which he hath instituted as an abridgement of his miracles wherein he is incorporated within our heart inour soul as one piece of wax melted within another I readily here remember what an antient lover said that love made a Butt of his heart where so soon as it had shot all its arrows it threw it self as an enflamed dart into the bottome of his breast to set him all on Anacre on ãâã ãâã ãâã ãâã ãâã Ita applicat Johannes Eusebius l. 4. arte voluntatis fire What arrows and what shafts flying on every side in Nature in Grace what benefits what favours what Amities what forward affections for which man still continued obdurate till Jesus wholly gaining him did descend into his entrails fully replenished with love and flames and heavenly ardours Is it not time to pronounce Anathema with S. Paul against him who loveth him not after his coming in this manner to captivate us by his bounty To speak sincerely he must needs be amiable since according to the Canticles he is wholly composed of Love of Saints towards Jesus desires and satisfactions and that all the just sigh after him We have heard talk through so many Ages of the most accomplished beauties of certain ereatures who have drawn many Amorists after them but never have we seen one sole woman to gain the affection of an entire City Province or Kingdome From whence cometh it that there is not any beauty but that of Jesus Christ which enchaineth Cities Empires and Monarchies From whence cometh it that so many Kings and Queens have followed him through Forrests Thorns and among Rocks even to the abandoning of themselves From whence cometh it that so many millions of souls the wisest most purified and most courageous on the earth have loved him even to the suffering of flames and wheels in the dislocation of bones and the dismembring of their whole bodies From whence cometh it that all which is most pure and most eminent in the world daily dissolveth for him and that so many hearts melt for his service in honourable flames which purifie them without consuming them Verily we may say there is nothing which equalleth the excellency of celestiall Amities and that well to place your love you must fix it in the heart of God § 11. Of the Nature of Divine Love Of its Essence Qualities Effects and Degrees THe great Anachoret Raymond went very high Blanquerna in l. de amico amato when he said The love of God was an influence of Eternity For it is true that we coming from an eternall God have an infinite desire to make our Being perpetuall And for this purpose we tie our selves by love to so many things to live again in them and by them but they being transitory and frail we there find no support untill God hath poured his holy love into our heart which is the true influence of Eternity that alone can purifie our life and eternize our souls We then must not feign to our selves that the love of God proceeds meerly from our own strength but we must hearken to the decision of the Councell of Concilium Arausicanum Donum Dâ est diliââre Denm ipse ut diligeretur dededit qui non diligentes diligit displicentes amati sumus ut esset in nobis unde placeremus The growth of love like unto pearls Orange which saith that to love God is a gift from God It is he who inspireth
the love with which he will be loved and who hath loved us even in disfavour to transport us to favour Whereby it appeareth that this fair love is nought else but a celestiall quality infused into the soul by which we love God above all and all for God Now I imagine with my self that he is born in our hearts in such a manner as pearls grow in their shells The mother of pearl is first pierced by a celestiall influence as with an arrow fiery and sharp which sollicits and importuneth it to dispose it self to this excellent production Which is the cause that it spreads openeth and dilates it self to receive the dew distilled into it from the air and having moistned it it digesteth concocteth and transfigureth it into this little miracle of nature which is with so much curiosity sought after Behold what passeth in a soul when it bringeth forth this precious love it is prevented by a speciall grace from the Divine Goodnesse which at first gives it a distaste of all things in the world and fixeth a generous spur in the heart to excite awaken and enflame it to the quest of so great a good Then it extendeth dilates and opens all its gates to the Holy Ghost who descendeth into it as the dew of Hermon by qualities and Donec Christus formetur in vobis Gal 4. 10. effects admirable which through free-will it embraceth and ties and habituateth it self therein conceiving and forming Jesus Christ as saith S. Paul Then is the time when this divine love is conceived which is no sooner born but it causeth a rejoycing in the heart of man like unto that which happened in the house of Abraham at Isaacs nativity It is a celestiall laughter The Empire and eminencies of Divine love an extraordinary jubilation an expansion of all the faculties and functions of the spirit and will This little Monarch is no sooner born but it begins to command and sits on the heart as in its Throne All powers do it Instructi in charitate in omnes divitias plenitudinis intellectûs Col. 2. 2. Ailredus tom 13. Bibliorum in speculo charitatis Excellent conceit of charity homage all passions render it service All the virtues applaud at its coronation and confesse they hold of it and are all in it He who is once well instructed in charity aboundeth with all riches and hath the full plenitude of the spirit according to the Apostles and is a Tree grafted with siens of all perfection and which fail not to bring forth their fruits Sciences and virtues are that to us which oars to vessels what the viaticum to travellers what light to blear-eyes what arms to souldiers but charity alone is the repose of the wearied the Countrey of Pilgrims the light of the blind the Crown of the victorious Faith and the knowledge of God carry us to our countrey Hope maintaineth us the other virtues defend us but where charity is perfect as it is in glory one no longer believes any thing because it seeth all one hopes for nought because he possesseth all Temperance combateth against Concupiscence Prudence against errour Fortitude against adversity Justice against inequality But in perfect charity there is a perfect chastity which standeth not in need of the arms of temperance having no blemish of impurity A perfect knowledge which expecteth not any help from ordinary Prudence since it hath no errours a perfect Beatitude which needeth not Fortitude to conquer adversities since to it nothing is uneasie a Sovereign peace which imploreth not the aid of Justice against inequality since all therein is equall For in a word what is charity but a temperate love without lust A prudent love without errour a strong love without impatience a just love without inequality Faith is the first day of our Creation which driveth away darknesse Hope is the second which makes a firmament for us and which divideth waters from waters things transitory from eternall Temperance is the third which arraungeth the waters and storms of passions in their proper element and causeth the land of our heart to appear which sendeth up vapours to God that are its sighs Prudence is the fourth which lighteth up in us the sun of understanding and the lights of knowledge Fortitude is the fifth which sustains us in the Ocean of adversities not suffering us to corrupt as fishes in salt-waters and as birds above the Tempest Justice the sixth for it gives us to command over our passions as Adam who on the same day he was created obtained it over all living creatures But charity is the seventh day The Symbole of Glory which contracteth all delights in the circle of its Septenary And how can it but abbridge all Theology since it abbridgeth God himself S. Zeno ser de fide spe charit Tu Deum in hominem demutatum voluisti tu Deum abbreviatum paulisper à majestatis suae immensitate peregrinari fecisti tu virginali carcere nove nâmensibus religasti tu mortem Deum mori docendo evacusti and that we have cause to speak to him in such terms as Saint Zeno did O love what hast thou done Thou hast changed God into Man Thou hast contracted him drawing him out of the lustre of his Majesty to make him a pilgrime on earth Thou hast shut him in the prison of a virginall womb the space of nine moneths Thou hast annihilated the empire of death when thou taughtest God to dy Love thus acknowledged by all the virtues mounteth as on a chariot of Glory maketh it self conspicuous with heroick and noble qualities It is pious since it employeth all its thoughts on God It is generous and magnanimous since it is ever disposed to great designs It is liberall as that which spareth nothing It is strong not yielding to any of all those obstacles which present themselves to divert the course of its intentions Qualities of divine love by which we may know whether it inhabit a soul It is just equally distributing rewards to merit It is temperate admitting no excesses but of love It is prudent having eyes alwayes upon its deportments It is witty to find out a thousand inventions It is violent without eagernesse active without participation sage without coldnesse good without remissnesse and calm without idlenesse But I must tell you though its perfections be without number you shall chiefly know it by three qualities Three principall marks of love which will make it appear unto you plyant obliging and patient I say plyant for there is nothing but fires desires sweetnesse affections joyes admirations extasies Plyantness pleasures transportments for its well-beloved This is the State which the great Origen figureth unto us Orig. Hom. de Magdal of S. Mary Magdalen when he saith that by the strength of love she was dead to all the objects of the world She had her thoughts so employed upon her Jesus that she was almost insensible she had
nothing but God and It God who was in it with eternall contentments It which was in God with reciprocall and wholly ineffable affections This heart of Jesus resembled the Halcions nest which cannot hold one silly fly more then the bird it self So he knew not how to lodge one creature in himself to the prejudice of the Creatour but could tell how to lodge them altogether to uâite them to their Head O it was properly his businesse to give us this lesson which he afterward dictated by one of his Oracles He loveth thee not August âolil Minà s tâ amat qui tâcum aliquid amat quod propter te non amat Apoc. 8. enough whosoever loveth any thing with thee which he loveth not for thee From solitude he entred into the silence which Synesius calleth Beatifick Silence and which S. John placeth in heaven in the peacefull condition of the Blessed It was properly the calm and repose which the holy soul of Jesus took with his heavenly Father in his divine Orisons which he many times continued the space of whole nights watching and weeping for us and dwelling as it were in the fire of love It is that silence which the Canticle calleth the Cantic 3. Bed of Solomon encompassed with threescore valiant ones but of that great Host of Angels From silence he passed to the suspension whereof Job speaketh Job 7. 15. Elegit suspendium anima ãâã where his soul felt it self totally pulled up by the root from earth but not as yet placed in heaven because he was corporally in this transitory life We verily find three admirable suspensions in Nature That of water in the clouds of Heaven above the clouds and of earth under the clouds and two ineffable suspensions in the Humanity of Jesus The first is that of his blessed soul which was alwaies hanging at the heart of God and the second of his body on the Crosse to purifie by his death all the regions of the world both above and beneath above by the exhalation of his spirit beneath by the effusion of his bloud After suspension he mounted to insatiability which Daâiââ Cardi. ââ Hymno dâ Paradiso Avidi semper plâni quod habent de âââârant caused him that drinking those eternall sources by long draughts in the delighrs of Contemplation which streams upon him from heaven he slaked his thirst in his own bosome not quite quenching it therein retaining the condition of those who see God of whom it is said That they are still replenished yet still greedy incessantly desiring what they possesse From insatiability he came to the degree of Indefatigability which caused him perpetually to spend himself in most glorious labours for the redemption of the world measuring and running over the earth as the sun doth Heaven and fowing virtues and benefits every where to reap nought but Ingratitude From thence he proceeded to that Inseparability which tied him for the love of his heavenly Father not onely to the punishment of the Crosse but to so many scorns and miseries as he embraced for us and he made so much account of this mortall flesh which he took of us that he associated it unto himself with an eternall band and hath transmitted it into the bosome of Immortality placing his wounds which were the characters of his love and of our inhumanity even in the sanctuary of the most blessed Trinity From this Inseparability he suffered himself to slide into languours extasies and transanimations which make up a Deified love such as was that of Jesus Languour dried him up with the zeal he had for our salvation exhausting all the strength of his body and to speak with Philo he seemed as if he would have transformed his flesh into the nature of Mark 3. 21. his spirit causing it to melt and dissolve under the ardours of ineffable affection as we see a Myrrhe-Tree which distilleth the first fruits of its liquour under the lustre of the sun-beams Extasie which bare this great soul with a vigorous violence to the heart of God made a truce in all the actions of sensitive nature and as it happeneth that the Ocean extraordinarily swelling up upon one shore forsaketh the other So the spirit of our Saviour already divinized amassing together the whole multitude of his forces to serve his love and satisfie the passion he had towards his celestiall Father overflowed in the heart of the Divinity with so immeasurable a profusion that all his inferiour Nature seemed to be forsaken and despoiled of the presence and government of his soul In the end he entred into that transanimation which Orig. 2. ãâã ãâã ãâã ãâã ãâã Anima ilia quasi scrâum in igne semper in verbo semper in sapientia semper in Deo in convertibilitatem ex verbi Dei unitate indesinenter ignita possidebat so powerfully united him to God that onely retaining the property of two natures Divine and Humane he made an incomparable commixtion of heart of love of affections and conformities which made Origen say This soul like unto Iron which is on burning Coles was alwayes in the word alwayes in wisdome ever in God and took an immutable constancy from the ardour wherewith it is enkindled in the union of God If you find this love too sublime for you behold it as it were tempered and reflected in so many saints as were S. Paul S. Augustine S. Bernard and so many other §. 13. A notable Example of worldly love changed into divine Charity I Will give you a very familiar one in a man of the world a man of the Court and one who is at this present a treasure hidden from many who was hated by the envious persecuted by the proud condemned by the Ignorant and yet a great servant of God It is the learned and pious Raymundus Lullus as it Vitae Patrum Occid l. â Ex Carolo Bovillo appeareth by his life faithfully written in the Tome of the lives of the Western Fathers This man flourished above three hundred years ago and was born in the Island of Majorica of a notable extraction which gave him passage into worldly honours and caused him to be bread in the Court of his King by whom he afterward was made one of his prime Officers Never was there a man more inclining to love for he loved transportedly and spent all his youth in this vanity having no employment more acceptable then to write amourous verses to expresse his passion In the end he fell into the snare of a violent affection that long turmoiled him which was the love of an honourable Lady endowed with an invincible chastity Here ordinarily love which delights to pursue what it cannot arrive unto finds most admiration for the eyes and food for its flame He was so on fire in this quest that he thought he should lose his wits suffering himself to fall into unbeseeming and extraordinary actions so farre as being one day on horse-back
give a sergeant leave to bring him a summons in the midst of the pleasures of his Table The two most triumphant daies of his mortall life seem to be that of his Transfiguration and that whereon he made his magnificent entrance into Jerusalem And yet on this he wept as moistning his triumph with tears from his eyes and on rhe other Moses and Elias who appeared by his sides to serve as Oratours in his praises spake of that he was to fulfill in Jerusalem to wit of his excessive sufferings as if one had proclaimed to Cesar the sentence of his death at the instant when he entred into his Ivory chariot to be drawn by four white horses Jesus Christ was at that time in a body all resplendent with lights which was as a chariot to his soul and he would to be enterteined with his passion mingle the Cypresse with the lawrell I do not wonder the Fathers have applyed to him the passage of Genesis I will put my Bowe in the clouds This verily was the Rainbowe of the Celestiall Father Arcum meum ponaââ in nubibes Gen. 9. which shone and showred both at one time For we see this goodly Meteor all composed of clouds of glory which serve as a Mirrour for the sun ceaseth not to pour down it self in rain upon our heads so the Saviour of the world in the pavillion of the Beatitude of his soul all covered over with fires and lights had eyes weeping over the sins and miseries of men Where think you were his joyes S. Augustine will tell you the soul of Jesus Christ was perpetually content because Aug. l. de Incarnatio ne Verbi it was drenched in God his father as a drop of dew in the Ocean It was ever in the place of pleasures which were born with it All it thought all it did all it aimed at was nothing but God and from this so perfect union waited on by immortall ardours of his love it derived its Immutability The soul besides these delicious Torrents of beatifick vision which overflowed it drew its consolations from the very sufferings it endured for the glory of the Divine Majesty It drew them from the destruction of Idols and from the confusion of devils which yelled being now despoiled under its feet from the exaltation of the Church in sufferings and persecutions from the glory of so many souls who sailed from the red sea of their bloud to eternall rewards from so many holy Virgins who were to follow the standard of the purity which his Mother did first of all place on his Altars from so many Doctours who should be born to beat down heresie in so many battels which were to be waged throughout the revolution of Ages from so many Confessours who should bedew themselves with tears of penance and burn themselves in a Holocaust of sweetnesse All was presented unto it as in a burning-glasse the rayes whereof reflected in diametre upon its heart to set it all on fire in such sort that it was then like to the great Angell of whom the Prophet Zachary Zach. 1. 8. speaketh who sat upon a red horse among gardens of Myrrhe which are the Hieroglyphes of love his red horse was the ardour of his celestiall affection and the branches of Myrrhe so many elect souls which were even then in the Book of Prescience wherein he took unspeakable delight § 5. Against the Stupidity and Cruelty of worldly pleasures ANd now O disloyall soul to be called to the society of the joyes of the celestiall Father and of the sonne of God and to despise them for a miserable fansie of pleasure Ah illusion Ah witchcraft What sense is there to feast perpetually and to live in the profuse excesse of Taste and gourmandize which you shall one day have more cause to curse then cherish whilst so many poor Widows so many little Orphans and people heretofore fortunate now necessitous even to the extremity of penury have not dry bread to moisten it with their tears before they eat it When have you enquired after their Calamities When have you opened an eye to behold them When have you so much as made a ray of mercy to reflect on so pressing and deplorable miseries Go O thou ungratefull to God traitour to thy own salvation enemy Ingrate Deo tibi ne quam hostis panperum divitum nota carcer naturae Chrysol serm 104. of the poore scorn of the rich and prison of humane Nature who keepest it shut up in thy bowels of brasse not suffering it so much as to behold its like What wilt thou answer to the voice of the bloud of so many poor who will plead against thee at the day of judgement if thou from this time resolvest not to cut off thy superfluities to comfort their afflictions where wilt thou find any to receive thee into those celestiall mansions if thou dost not visit the poor in their Hospitals and Cabbins abandoned by all the world Where wilt thou find rewards from heaven if thou sowest not liberalities on earth O thou nice wanton who wiltst perpetually be observed according to the giddy fancies of the exorbitant spirit and the many sufferings which have covered and swallowed up the third part of man-kind never to enter into thy thoughts Of what flesh of what bloud of what bones dost thou think thou art made to desire here to be served like a demy-God and to walk on the heads of men Ignorant of thy self nay Hangman of thy self who canst not live without so much prodigality superfluities and services not knowing that the first imitation of God is to depend little in the world on ought which concerneth the service of the body O thou old raven of the Deluge who still art tied with a long chain of servitude to a wretched piece of Carrion which hath exhausted the wealth of thy purse and brain Is it then infamous pleasure for which thou hast renounced the delights of heaven for which thou hast betrayed thy salvation and trampled under foot the bloud of the Testament and thou not yet so vouchsafe to open thy eyes to see the headlong ruine which threatneth thee Unhappy Bacchanalians who make Temples to be consecrated among Christians to Idolatrize you where will you find any place to lodge you in unlesse you mean to leap and skip upon the bloud of the lamb Hence with riot curiosity sports feasts and dissolute delights I pronounce it I publish it aloud They are the Apostacies of Christianity if you daily go about to countenance their libertismes Traiterous pleasures pleasures enemies of the Crosse Num. 11. 34 see see at the door of the house of these Syrens the sepulchres of Concupiscence which stink and smoke still with the disastrous carrions of those unsatiable bellies which made warre against heaven to have dainties which they no sooner received into their throats but the anger of God fell on their criminall heads and do you think that following
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
exercised with outrages and violence upon the renown estate body and soul of a neighbour who crieth out for vengeance before God and above all it is much to be feared when great passion is linked to great power where fortune permits all which vengeance desireth For fire water and greatnesse never overflow without bearing down the common shore Secondly it so bewitcheth some infatuated spirits of these times that they make tropheys of the greatest reproches which are in nature ãâã Oosius lib. 2. adversus Pagan c. 16. Expers confilli suror dolorem virtutem putat quantum meditatur ira tantum promittit audacia and to make their torments everlasting they deifie their Crimes That is it which the excellent Authour Paulus Orosius said Fury as it ordinarily walketh without reason will make its dolour to passe for virtue and boldnesse promiseth to accomplish all whatsoever anger suggesteth it §. 3. The Contemplation of the serenity of the divine spirit is the Mistresse of meeknesse LEt us to this disorder oppose the serenity of God which we may contemplate when we are far removed The picture of the Tranquillity of God from the surprisalls of this passion If this place would permit me to delineate the picture of the Tranquillity of God as the sublime Tertullian hath done that of patience I would give it a visage wholly angelicall What is more divine and celesticall then this virtue I would set it in a fortunate Iland all tapistred with verdure and enamelled with flowers where the sun should smile out of all its mansions For what is more delicious I would place it on a Rock such as was that of Egypt which was never touched by profane feet What is more stable and more religious Thereon I would raise a Temple to it such as was that of Adonis in Greece wherein lions were tractable what is more lovely I would give it a sceptre of diamond what is more solid or powerfull over the passions of mans heart I would set upon the head thereof a Crown of starres What is more sublime what more majesticall At its feet I would hang harps and lutes for it is the Mistresse of holy Harmonies About it should be little nightingales Halcyons and holy Fishes which cause a calm every where what is more peacefull A good distance from it should be sea-dogs storms and waves which should roar without troubling its repose since it is immoveable It should have eyes lifted up to heaven and should live by influences flowing to it from the union it hath with God as it is said the bird of Paradise liveth on the thinnest vapours of the air But let us in a word tell you that Tranquillity is the Essence of God himself and that all which is peacefull draweth near towards God I am not ignorant of what the Scripture speaketh in many places of Gods anger and among others David in his Psalms with a certain admiration Who is it knoweth the force of thy anger Quis novit potestatem itae tuae aut prae timore tuo iram tuam dinumeraâe Psal 89. God to speak properly hath no anger and can weigh thy indignation in the terrour of thy countenance But this must be understood by an Anthropopathia as Theologians do explicate it which is done when God is represented by sensible figures like unto men For to speak truely God hath no anger nor can any wise have it being incapeable either of the form or matter of it The form is an appetite of revenge and the matter a boyling of bloud as appeareth by that we have said before Now we understand that in God there is neither bloud nor appetite If he in all times hath produced Examples of Justice as he did in the deluge in the burning of Sodome and Gomorrha in the plagues of Egypt in the defeat of Sennacherib It was with the same tranquillity which he had when he made Paradise and the blessed by his aspects God punisheth not the wicked out of anger but the wicked punish themselves by the remorse of their own consciences and if the divine Justice put a hand thereto the world marcheth in battel-array against them and is all on fire under the feet of its judge the Judge being thereby nothing at all enflamed The punishments which fall from heaven come not from a headlong precipitation since they are resolved on from all Eternity It was a judicious invention of the ancient sages to tell us there were three sorts of thunderbolts in Heaven and that the first was onely to advertise without Senec. natur l. 2. c. 41. Three sorts of thunderbolts which figure unto us how God proceedeth in the chastisements of men doing hurt the second did good but not without causing hurt the third ruined and defaced all it met And thereupon to shew us the mildnesse of God they said the Monarch of heaven and earth of his own motion sent the innocent Thunderbolts but if there were cause to throw that which doth but little hurt although it were to derive profit from it he called twelve Gods to counsell but when those great artilleries of heaven were to be shot off which aimed at the ruine of the most guilty it was never done without a generall councel of all the Gods we say more then all this for we affirm that God stayeth not a certain time to resolve on the punishment of men but hath decided it from all eternity and hath ordained Hell for crimes with the same Countenance he decreed Heaven for the blessed All is peacefull and alwayes peacefull in God from whence it cometh that men most like unto him as are good Kings have borrowed the Title of Serenity Can it then well become a Christian who makes profession to render himself like unto his heavenly Father to suffer himself to be transported with the furies of anger which in man extinguish all that is divine and leave nothing humane §. 4. That the example of our Saviour teacheth us the moderation of Anger ONe might perhaps object for excuse that our To know whether our Lord was subject to anger The answer Lord who ought to be the example of all our actions was angry when he with a whip drave buyers and sellers out of the Temple I to this answer with a doctrine of S. Augustine very remarkable which teacheth us that as our Lord took a true body when he was born of the most blessed virgin so he hath shewed himself to have reall passions descending for us into the shadow of our infirmities to make us ascend into the Aug. l. 14. de civitate Deiâ cap. 9. Neque enim in quo erat verum hominis corpus verus hominis animus falsus erat humanus affectus An amoâ affectus est hominis sed ipse audiens adolescentem seipsum de observatione mandatorum commendantem intuitus dilexit cum An timor sed ipse in janua passionis constitutus coepit pavere taedere An
figureth it unto us a woman for it is a feminine vice to skirmish with the Tongue in the want of courage and virtue It hath by its sides two waiting-women one whereof is called Surprizal and the other Deceit because these Lucian The picture of Slander are the two vices which make Calumny prevail the one surprizing credulous spirits the other sophisticacating and disguizing Truth It is very curiously decked and pranked up for who would not abhorre it if it had not some exteriour attractive to surprize the unwary It neverthelesse shews in its countenance passion and rage for it is as hard to hide Love and Hatred as a Cough or Fire It holds in one hand a Torch like that of the Furies and who hath not heard that a great personage called it the Phaeton of the world because it sets all a fire and in combustion With the other hand Lipsius de Calumnia she catcheth a poor man by the hair as if she were ready to strangle him and albeit he implore heaven and earth to his aid there is not any one to deliver him out of the hands of this murtheresse These are the effects of the tyranny of this Passion Before it marcheth a vast fellow dry frightfull and lean whose eyes are sharp He is Envy's Agent and the inseparable companion of Slander On the right hand is seen a man with great ears such as were Midas'es who makes a shew to receive this impostresse with open arms Ignorance and Suspicion seeing the disposition and inclinations he hath do put a yoke about his neck and lead him by the nose Behold just so they are composed who readily hear Detractions They for the most part are open-eared to receive all poured in but otherwise suspicious and ignorant Lastly Repentance cometh behind all mourning and ill clad saying What have we done This creature was innocent and then with a finger sheweth Truth which in the Evening presenteth her self to enlighten darknesse It is the misery of humane things that one never almost repenteth a wickednesse but when it is remedilesse Nothing may be added to the conceit of this excellent Painter so happily he hath hit it I will onely say that if you desire to know the officers and inferiour ministeâs of this tyrannicall Passion they are not all equall in qualities or vices I find three principall Orders of them The first is of those who slander of purpose to vilifie the actions of others and to weaken their reputation Divers degrees of Calumniatours whether they be disposed thereto by some motive of pride which cannot endure any thing eminent but it self or through some jealousie as it happeneth in concurrencies of professions and conditions or out of some pretension of interest These are not gone so far yet as to black Slander for they do not report any criminall matters but content themselves to fall upon some defects sometimes slight and sometimes sufficiently apparent yea they seem to be reserved in matter of Slander for they do as the spies of the Land of Promise who first told its beauties and singularities before they mentioned its monsiers They lick the person before they bite they know the number of his virtues and perfections as if they had undertaken to make a Panegyrick of them saying This man is witty is sober is temperate is just and other such like neverthelesse there is alwayes a Conclusion which in the end marrs all You see likewise of this sort who cover the praises of another under a sad silence others who ascribe to chance that which was out of virtue others who by comparison of excellent men extenuate the acts of him whom they would blame others who punctually decipher all the defects of a good action others who say they have great compassion of his imperfections of whom they speak and would have supplied them at their own charge if it were in their power To conclude all such have some honest cloake for their Passion The second order is much more dangerous for it comprehendeth those who publickly and confidently speak of defects not common and incident but important and notable So you find an infinite number of them in the world who seem to have studied the lives the estates the families and genealogies of a whole City and as nothing can exempt it self from the curiosity of their eyes so none escapeth the poison of their tongues The third order is that of the Devill the father of Calumniatours and conteineth such as invent mischiefs and crimes with defamatory libels to brand the reputation of persons most innocent and many times very virtuous And as it is said that the ink of the Cuttle-fish poured into lamps maketh the bravest pieces of Painting to be seen with horrour so these wicked tongues when they have cast their poison upon the lights of a life the most innocent make it appear with hideous deformities One cannot say how damnable this vice is for it proceedeth from a source of Hell to ruine and extirpate all the members of humane society and if there be a disorder which deserveth that all men detest it and by common consent make warre against it This stands in the first place Such as forge Calumnies are extreamly detestable but those who lend their ears to receive them and do easily believe all which is suggested to their credulity against the same persons whom they have loved without hearing their justification grievously offend the divine Majesty and shew they have little judgement but much wilfulnesse An ear very hard to evil reports is needfull in a time when the tongue is so soft and streaming in an overflow of words § 4. Humane remedies of Envy IF you at this present seek for humane remedies which Humane remedies against Envy may be applied against the poisonous passion of Envy and Jealousie I can then tell you that this evil laies hold very often by the eyes and that it is expedient to guard them with a carefull heed and to divert them what one may from objects which are of power to excite many inordinate motives in the soul in this kind To what purpose is it to be so curious in the affairs of one towards whom you have no affection since by understanding his prosperities you very often learn your own disastres you look on his lands his houses his bravery his pomp his family his alliance his friends and all that entring into your heart through the curiosity of your eyes causeth therein fits of a lingering feavour which wasts and consumeth you The amourous eye sucketh in a sweet poison and the envious eye feeds it self with a venome which is full of bitternesse It perad venture expecteth that beholding the parts of the person it hateth it shall see the mischief it wisheth but God permits it there to find what least it would and that those envenomed aspects serve for a torment to the soul S. Gregory Nyssen in the life of Moses saith it
A Detestation of Envie VVIll we not then enter into the joy of God by participation of the joyes and prosperities of men whence we shall take a holy and magnificent possession Multis abundat virturibus quialienas amat Plin. Jun. in epist ad Cornel. in the quiet we shall find in our hearts perswading our selves that that saying is most true That he who loveth virtues in another hath them abundantly in himself There is not any way more short or honourable to felicity then to arrive thither by a contentment taken in the happinesse of our likes In wishing their hurt we resemble the Thunderbolt which to strike a rock breaks the cloud that bred it we ruine our selves by our proper labours and profit not but by the Justice of our punishment But by loving in another that which others envie we shall become absolutely rich and totally powerfull in the kingdome of perfect love Let us not satisfie our selves with not envying any and to take pleasure in the good successe of good men but let us have an eye of affections a liberall hand and a heart wide open to the exercise of charity alwayes remembring two rare documents given by two great Apostles S. Peter and S. Bartholomew The first teacheth us that the virginity of the soul consisteth in brotherly love Rendring saith he your souls chaste in the obedience of charity in the brotherly 1 Pet. 1. love which you ought mutually to preserve The other hath in S. Denis left us in writing this royall sentence Dion c. 1. de Myst Theo. ãâã ãâã ãâã ãâã ãâã which saith Love is the greatest and least Theology because all is abbreviated in this great word Who is it then would enter into the Hell of Jealousie to rob himself of all the joyes of chaste marriage and to live like Ixion on the wheel of an eternall torment Were it not much better to tear away this frantick love this troublesome curiosity this easinesse to believe tales this rashnesse of judgement and all that which fomenteth passion then to raise matter of Laughter of Comedies and Tragedies to defile your conscience betray your bed dishonour your children and ruine your house Thou envious and jealous creature what dost thou answer to this eye of our celestiall Father which causeth by seeing Essence and Grace and by being seen produceth heaven What dost thou answer to this eye of Jesus waking sparkling and weeping for thee Wilt thou yet have an eye of the Basilisk to scorch plants break stones and kill men Ah thou pusillanimous thing to be envious against thy neighbour for a good which thou hast not and which thou with excessive passion desirest Thou dost envie profit thou enviest credit honour riches and the talent of nature and all which thy jealous heart beholdeth Thou wilt not saist thou bereave others but dost onely complain of the want thou findest in thy self And how knowest thou whether these blessings thou seekest for with desires as ardent as fire would not be great evils unto thee How knowest thou whether in prosperity and abundance thou mightest not lose thy self with ingratitude forgetfulnesse of God arrogance and sinne How knowest thou whether the Saviour of the world hath not expresly deprived thee of these temporall favours to assure thy predestination Cease to envie that which God will not give thee Ah! Thou on the other side to be perpetually arguing with God about the prosperity of sinners and out of petty infidelities to waver in the belief of his holy Providence Ignorant of celestiall blessings and stupid admirer of the bread of dags who seest not that all these favours are rough obligations and rich punishments which will rather increase the misery of the wicked then lessen their pain God promiseth thee a Kingdome if thou be faithfull and thou longest for the dishes which sinners feed on at the table of the world even tearing one another with a thousand torments and as many disturbancies And thou on the other side wicked as thou art not onely to envie the good of thy neighbour but to desire and work his hurt with impatient madnesse one while biting his reputation another while hindering his good one while deliberately wishing his death another while having direfull enterprises upon his life what canst thou expect from this infernall passion but an eternall damnation Wouldest thou know whom thou art like Behold I pray in histories the mount Etna which rends and throweth forth its all-inflamed entrails as if it would scorch and consume the flowers which in the mean time flourish upon its top Thou ceasest not to cry out to storm to thunder against this man Thou castest forth fire and flames from thy throat with which it seems thou art resolved to vomit up thy heart infected with poyson What gettest thou with this brutish fury This man whom thou wouldest swallow alive by the permission of God shall flourish over thy head Let us go let us go to seek in Judea for the cruell Joseph triumphant mangers the enraged envie or his brothers brothers of Joseph and let us shew them the innocent not any longer groaning under the weight of fetters but born on the wings of glory and mounted upon the chariot of Pharaoh in a habit full of Majesty and in a pomp which dazleth the eyes of those who have now no other word in their mouthes but Abrech Abrech which was an acclamation of joy by which the people acknowledged him as the Father and Protectour of all Egypt Abrech Abrech O wretches know you this man This is he of whom you said Behold our Lord come let us kill Gen. 37. 9. him Look well upon him this is he whom you inhumanely did despoil of his garments to embrew them in the bloud of beasts and represent them to your deplorable Father to give him the stroke of death Acknowledge your own bloud this is he whom you threw into the bottome of an old Cistern and banqueted over his head Detest your fury This is he whom you did sell to the Amalekites Behold what your envie hath brought him to Bend your knee with all the people who adore him and say O caitif Envie the Hang-man of the envious mayst thou never find any habitation but in hell whence thou first camest to trouble the peace of men Heavenly Father I beseech thee by that Eye which createth heaven and thou world Incarnate by that Eie which hath wept so many tears of compassion and love over us banish this fury from our hearts and make thy holy charities there to flourish which shall by us for ever be as much adored as they have been to mankind profitable who hath no subsistence but in thy mercies The fourteenth Treatise of MILDNESSE and COMPASSION § 1. The great Miseries of Manmake Compassion necessary in the world HEaven is replenished with Sanctities and Felicities with sanctities without blemishes with Felicities without disasters and hell is filled with ordures and miseries
But howsoever it were he by an unexpected miracle became victour over these two passions when after he had embroiled his whole life he was sensibly touched with a divine inspiration and forsook the crown of an Empire to take that of a Cloister changing his pride into humility his impiety into devotion and his ambition into penance It is an Act which onely appertaineth to a Hand wholly divine to draw light out of a Chaos and pull this serpent out of his cavern but it was likewise a most incomparable happinesse to see him to die a good Religious man at the years-end and to receive the Crown in the beginning of the Carreer although it be not likely that those grievous sinnes were so soon expiated but that a good part of them were reserved for purifying flames 3. Forasmuch as concerneth the diversity of ambitions Shallow and Fantastick ambitions there are some shallow and fantastick which resemble that of a silly Trades-man in Constantinople who gave all the wealth he had gathered in his whole life that he might but so much as one hour wear the crown on his head and play a King of the Cards on a Codinus in Eclog. stage where he was used with all manner of scorn Even so many Courtiers suffer themselves desperately to runne into certain barren vanities busying themselves about Genealogies marriages extractions right and left lines to find in the Ashes of Troy the great an ally of their bloud and to make themselves diadems in picture Others are a little Hypocondriack and have humours Lucianus in Peregrino not unlike those of Peregrinus who presented a letter of challenge in a great assembly of Grecians inviting all the world to come and see him burn alive wherein he failed not throwing himself into the fire to gain the glory of a generous man All our Gladiatours are in this state who desire to make themselves famous by infamous Duels and have a greater appetite to live in the fantasie of men such as themselves then in their own bodies 4. There are other covert desires of honour which The ambitions of Ecclesiasticks and Religious much more subtil sleep in the bosome of men consecrated to God and enkindle their flames with the fire of the Incensory which are much more subtile and which devour as fire from heaven 5. This was verified under the reign of Clotharius Crodielde daughter of King Caribert a Religious woman raiseth great troubles by her ambition in the person of Crodielde a religious woman of the Monastery of Saint Crosse of Poictiers She was daughter of Caribert and following the example of the Queen saint Radegonde she had generously despised the world to take a husband in the house of God But as these kind of persons are commonly treated with much honour and fair entertainment their passions sleep like the silk-worm solded up in its threads which in the end breaks its prison becomes a butterfly and flies aloft in the air She had a violent desire to hold the highest place and to yield to none as far as her power would extend She patiently enough endured S. Radegunde because she had been a Queen but so soon as death had closed up her eyes and that she saw without any regard had of Royall bloud Leuboece was chosen and confirmed for Abbesse of the Monastery she brake her bands of silk which so tenderly tied her to the Crosse awakened all her sleeping passions took the wings of such an exorbitant ambition that having opened the locks and broken open the doors she went out accompanied with Basines her Cousin and fourty others Religious Libertines to provide for her self at Court and to procure to be chosen Abbesse The good S. Gregory of Tours relateth that she coming unto his City throughly wet and much tired with her journey besought him to take her and her virgins into his protection against the violences of the Abbesse of Poictiers who had treated her with all manner of indignity She added that for this purpose she was going to the Court and prayed him that expecting her return he would be pleased according to usuall charity to provide for the entertainment of all her religious women The good Bishop who was very busie about his studies and the function of his charge would not undertake the trouble of maintaining so many virgins which he feared as much as a vast army but entertained her very canonically saying he could not approve her going forth and that if she were offended with her Abbesse she ought not therefore to forsake her Monastery without leave but peaceably to inform Moroveus the Bishop who by the obligation of his place was to order all their differences She who would not hear speech of this man answered He marred all and that order cannot be expected from the authour of disorder so that seeing S. Gregory nothing disposed to feed so many mouths she provided elswhere and went directly to her uncle King Gontran leaving all her religious under the charge of Basines Gontran received her very courteously as his niece and gave her many gifts but having well considered her businesse he would not meddle with it saying It was an Ecclesiasticall affair and that he would recommend it to the Bishops of the Province which he most exactly did without prescribing them any thing to the prejudice of right or the dishonour of their dignity Crodielde thereupon returning to Tours found her sisters much impaired and knew by experience that religious women dissolve in secular life as salt in water although thence it took its originall They were so chargeable to all but especially to saint Gregory that he prayed and made vows for their departure which caused them to hasten their retreat to Poictiers where instead of entering into the Abbey they withdrew into the Church of saint Hilary In the end Godegesillus Archbishop of Bourdeaux arrived with his Suffragans to decide the matter but these Mistresses who had good noses smelling that this assembly was not to favour their faction levied a regiment of souldiers to defend them of which they make Childeric to be the Captain a wicked and a most resolute fellow who failed not to be well followed such store there was of Frizlers and effeminate youngsters who put themselves into this army of women The Bishops failed not to march directly towards them accompanied with the Clergy and a great multitude of people to summon them to reenter into the Monastery but this Amazon instantly commanded her souldiers to strike which they did vvith so much violence that the Crosâers and banners seeing themselves so unexpectedly charged began to totter the Bishops the Priests and Deacons fled There vvas a generall dissipation of the people and many vvere vvounded in the place the Church it self being stained vvith humane bloud Crodielde running on to the highest degree of insolency as if she had been puffed up vvith her victory entreth into the Monastery with her Hacksters and
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 aâger 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 timâs 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
glittering stones and of all the most magnificent rich materials that were then to be found in all the world It is he that had a most tender care of all the Churches of his Empire He that every where enriched the house of God The Purveyour for the Hospitals the refuge of all necessitous persons and the Sanctuary of the afflicted It is he that governed the whole world by most holy Laws who hath revenged persecuted and punished those crimes that tended to the infection of the Publick It is he that warred all his life time against Hereticks and that upheld the Glory of the Roman Empire which since Constantine was faln into an horrible decay It is he that displayed his Ensigns in Asia Europe and Africa under the Name of Jesus Christ with a force incomparable and successes that could not but come from heaven It is he that banished from Christian society Sorcerers Immodest and Infamous persons and that planted every where good manners It is he that made Learning flourish that rewarded men of Merit that eternized Laws that bore Arms to the heighth of Reputation It is he that alwayes shewed himself a most ardent administratour of the Justice of God giving audience very often in person to parties with an indesatigable toil It is he that pardon'd injuries and received even into Grace those that had attempted upon his life He that God preserved from a thousand dangers and a thousand ambushes He whom God crowned with great age and an infinite number of blessings CHARLEMAGNE OR CHARES the GREAT IT is not flattery that hath given to our Charles the name of Great since that truth it self may attribute to him the title of three-times-thrice Great for his Piety for his Arms and for his Laws All that Persia respected in Cyrus all that Greece vaunted in Alexander all that Rome honoured in Augustus and in Trajan all that Christians have commended in the persons of Constantine and Theodosius is found included in our Charlemagne Ptolomie said that great Personages are never born into the world without a conspiration of the Heavens which collect their best Constellations and most favourable Influences to salute them as soon as they salute the day We cannot know the quality of the stars that ruled over this happy birth but we know that Providence which infinitely out-passes the effects of all the celestiall Globes hath taken the care of forming this incomparable Prince and of making him a Master-piece of her hands to shew him to all Ages Nature was employed to build him a Body capable to sustain the Impressions of that divine Spirit that God would lodge therein She made him a stature so advantageous limbs so well composed so handsome and so strong she engraved so much Majesty upon his countenance she sowed so much lightning and attraction in his eyes that they triumphed over hearts before his valour had laid hand upon the Empire It is not alwayes that Felicity is so prodigall of her benefits she contents her self in some to adorn the house with troubling her self for the inhabitant and if there be a fair appearance on the out-side there is little Sense within But in our Charles every thing was Great and his Soul never belyed the beautifull spectacle of his Body His understanding was quick and piercing his memory most happy his judgement clean and solid that discerned exactly good from evill and truth from falshood He that saw him in Letters thought that they were made for none but him and he that contemplated him in Arms perceived that he would be one day the chief of Conquerours He studied Grammar Rhetorick Poetry Philosophy Law Astrology and the rest of the Mathematicks He learned the Latine the Greek the Hebrew the Syriack He had some taste even of Divinity it self and succeeded in all Sciences so advantageously that he might have held the Empire of Letters if God had not destined to him that of the World He respected his Tutours all his life time as the Fathers of his soul he made his Master of Peter the Deacon when the Law of Arms might have made him his Slave He drew Alcuin out of England to learn of him the secret of the Arts honoured him with great benefits and at last founded by his Counsel the University of Paris His meals were seasoned with the reading of some good book or with the conference of the ablest men of his whole kingdome loving to refresh himself from businesse in their discourses without taking any other directions in his pains then the change of one labour into another That which spoils many great ones is that they cannot endure any serious thing for a long time and yet this King made his Recreations even of that whereof others might have made an hard study and the grace of it was that he did all this without pain and that his spirit was no more disquietted with Sciences then the eye with the most delightfull colours This occupation that he took in Letters by the orders of the King his father served extremely to the fashioning of his manners because he saw in Books and especially in History as in a true mirrour all the stains that flattery dissembles unto Princes that heed not to be in a resolution to wash them off since they are not in a condition to know them It is a marveilous thing to see how nature seemed to sport her self in reproducing Martel and Pepin in the person of Charles she moderated the fierce valour of the Grandsire by the sweetnesse of the father and made in him an heavenly temper by the happiest of mixtures His Devotion was not soft nor feminine neither was it large or lukewarm but it gently spread its divine Lights in the soul of this Monarch without deading the fire of his courage He had most sublime knowledges of God and apprehensions very Religious he offered to him his duties both in publick and in private with a very sincere Piety He burnt with a great zeal to carry his name into all places whither he could extend his Arms. He was ardently affectionate to the holy See to which he gave respects and incomparable protections he honoured the Prelates and filled the Church with Benefits He held that Justice was the Rampart of Kingdomes the Peace of the people the policy of manners the joy of hearts and that neither the gentle temperature of the air nor the serenity of the sea nor the fruitfulnesse of the earth were any way equall to its sweetnesse He made a manifest profession of it in the inviolable verity of his words in the sincerity of his proceedings in the duties which he gendered to God to the authours of his birth to his kindred to his countrey and universally to all the world He gave audience often in person to the differences of his people and even at his rising out of his bed he caused the Provost of his house to enter into his chamber with the parties that pleaded to
to the miserablest and although he was higher then all the Cedars yet he humbled his eyes even unto the smallest worms of the earth If he appeared in publick with a splendour agreeable to his Dignity in his retiring he made his life a continuall Repentance which equalled the strictnesse of the severest Religious ones The zeal of justice was so perfect in him that he would not usurp a fingers breadth of land upon his neighbours to the prejudice of his conscience and his generousnesse caused him also to refuse the Empire which the Pope and all the Princes of Christendome offered him with a generall consent after the deposing of the Emperour Frederick The exercises of War did never stop up in his heart the pitifull bounties that were there towards the poor not contenting himself to give them most liberally all that they could expect from his condition but very often being ready at their hand to provide them with necessities for their life Amidst the great tumults of war he was alwayes peaceable never making any war but for necessity or for zeal of the glory of God but carrying throughout all places peace with an exceeding meeknesse His chastity amidst all the delights of so great a Realm was alwayes impenetrable by the darts of love and his heart was like the bed of the Phenix which takes no fire but from the Beams of the Sun He was persecuted by the tongues of slanderers by the arms of his kindred by the chains and prisons of Infidels by the ingratitude of those upon whom he had heaped good turnes without having one least motion to revenge rendring alwayes good for evil and if justice did require of him reasonable punishment of the wicked he paid the Tribute that Kings owe to the Sovereign Power without ever altering the quietnesse of his mind in such manner as if you will judge rightly of that which I have said you will find that S. Lewis hath brought the eight Beatitudes to the Court and hath happily joyned the highest Maximes of the Gospel to the Policy of a great Kingdome Neverthelesse some one may make himself believe that he was not sufficiently refined in the tenets of a great States-man but that the excessivenesse of his devotion must needs mollifie somewhat the vigour of his understanding and that the tendernesse of his conscience was incompatible with the Principles of those Politicians that are compleat in the managing of affairs I entreat my reader to consider here the great errour of the Politick ones of the world that will be wise without God and believe that the Empires and Kingdomes of Christendome being founded in Piety and Justice can maintein themselves happily and encrease by the subtleties and Maximes that are common amongst the Pagans and Mahometans Let any one compare the Fredericks Emperours that flourished in the same age with Saint Lewis the King let one weigh the Principles of the one and of the other let him examine their proceedings and look upon the successe and they shall find that the honest wisdome of our King hath surpassed all the subtleties of those great brains and that these lights have as far excelled those their false glances as the eyes of the Eagles are far above those of the Owls The Fredericks aim was to look at themselves to bring all to their own ends to complain against the Pope to contest with the Princes to regard nothing but their own greatnesse to have nothing in esteem but their own interest to measure the true and the false by their own profit to keep Religion under the State to think that a good conscience was an hindrance to great designs and that there was nothing unjust of all that was profitable and glorious in appearance for so high a Monarchy to employ all the subtilties and all rigour that might obtein their purposes to beat down all that they might raise themselves and to ruine all to make themselves great Saint Lewis on the contrary caused the glory and interest of God to march at the head of his actions esteemed himself little prised the benefit of the publick above all things honoured the Pope with a singular reverence enterteined as much as he could Peace with the Princes of Christendome never undertook any thing to the prejudice of his conscience would not buy a Kingdome with the smallest lye made every thing serve for Religion valued nothing great that was not just nothing glorious that agreed not with equity and measured all by the law of God and the benefit of his subjects If it be true which our Saviour saith That we should judge of men by their deeds and by the fruits of their actions who sees not that those men with their refined politick Maximes did very ill govern themselves seeing that after so generall a dissipation of bloud of men and of wealth they buried their fortunes in the ruines of the publick And this man with his honesty which others do take for simplicity did free himself happily from civill warrs frustrated the subtleties of the craftiest brought to the ground the strength of the mightiest securing his Crown and Sceptre in the hands of a woman against the enterprises of men subtle and interressed He made forreign warres for the pure glory of God without oppressing his people He governed his Kingdome in Peace in Piety in Justice and in the abundance of all things leaving a large posterity which sits even yet upon the chief thrones of Christendome May we not well affirm that this Prince was indued with marvellous wisedome seeing that he knew God the fountain of all Essences and judged of all things according to the rules of the eternall Truth From this fountain there ran down in his soul two Rivulets which were the great contempt that he had of the world and the perfect union which he had with God which poured forth a vigorous influence upon all his undertakings From hence came that good choise that he took for the ordering of his life mingling contemplation with action which were as two sisters mutually helping each other It happens sometimes to men that some are carryed away with the world and others flying from it carrie it along with them The one let themselves runne with the torrent of corruptions the other retiring themselves to solitarinesse carry with them all their worldly affections which do but sleep and cast forth still sparkles under the ashes But Saint Lewis being within the world was nothing lesse then of the world seeing that amidst the meeting with so many people which encompassed him every day he built himself a desart in his heart and in the midst of a great sea of affairs he lived as the fishes that are silent in the roarings of the waves and keep themselves fresh amidst the briny waters The sweet familiarity that he had with his Redeemer did not steal from him the care of his employments and government of his Kingdome seeing that alwayes like the beams of the Sun
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
all rhe Nations that are from India to Ethiopia To the Princes and Governours of the seven and twenty Provinces of our Empire Greeting Many abusing through their Pride the Goodnesse of Princes and the Honours that have been given them do not onely endeavour to oppresse People but also by a detestable Felony to attempt upon the Life of their Benefactours not being able to bear the Weight of the Glory to which they are Exalted They are not contented to be Ingratefull for Benefits and to Violate the Laws of Humanity but perswade themselves that though they runne out into so great Crimes they shall escape the Judgments of that Great God from whom nothing is Concealed Their Fury is so irregulated that though they be defiled with all sorts of Vices they Accuse those that are Innocent and observe punctually all the Justnesse of their Duty endeavouring to ruine them by the Artifices and Juglings of their Lyes And for this they surprise the Ear of Kings who have an Heart full of Goodnesse and Sincerity measuring those that are near their Persons by their own Dispositions The Proof of this may befound in Antient Stories and even in those of our Dayes too which shew sufficiently how the Good Intentions of Kings are Corrupted by the wicked Counsels of their Ministers and Servants For this Reason we ought to give order for the Peace of our Provinces and if we are Constrained to make you a Countermand know that it proceeds rather from the necessity of the Times then from the inconstancy of our Resolutions It is necessary that you should understand that Haman the son of Amadatha a Macedonian by Nation and Affection after he had been promoted by our Goodnesse to the second Place of our Kingdome hath defiled by his Cruelty the effects of our Piety and hath puffed himself up with so great an Arrogance as to have dared to attempt to deprive us of our Sceptre and of our Life For he resolved to cause Mordecai to Dye to whose Fidelity I own my preservation and to destroy with him Hester the Companion of our Bed and of our Sceptre with her whole Nation by Inventions pernicious and till this time unheard of He hoped by this means that having taken away ouâ Conservatours he might surprise us in a Dereliction and translate the Kingdome of the Persians to the Macedonians But we have discovered that the Jews destined to death by this wicked Villain are without fault That they use good Laws and that they are the true Children of the most High most Great and Everliving God by whom the Empire is given and preserved to us And for this Reason we make void and disannul the Letters that he hath directed to you in our Name to cause them to be Murthered making you to know that the Authour of the Lye hath been hanged upon the Gallowes at the Gate of Shushan God rendering to him that which he hath deserved Furthermore we Will and Ordain that the Jews live in all our Provinces according to their Law and Ceremonies and that you assist them in bringing their Enemies to Punishment the same day that they had determined to destroy them seeing that the God Almighty hath turned to them into Joy that day of Tears and Grief And since that that is Important even for our Life and Preservation We Command that that Day be put in the number of the Feasts that Posterity may know the Recompenses of our Faithfull Servants and the Punishment of those that oppose our Will and make attempt upon our State And if there be any Province or City that refuses to solemnize that very Day with Joyes and Chearfulnesse befitting it we Will that it be destroyed with Fire and Sword and that it be made inaccessible to Men and Beasts to perpetuity to give an Example to others by the punishment of their contempt and Disobedience The Commands of the King were diligently executed and the Jews Dreaded and Honoured in all places by reason of the great Credit that Mordecai had with the King his Master It seemed that the Sunne was risen a new for these people heretofore afflicted and that Heaven powred down upon them blessings in abundance There was nothing every where but Joyes but Dances but Feasts in Testimony of so publick an alacrity But it is clear that Hester held yet somewhat of the Old Testament in the searching out of the enemies of her Nation and in the Revenge that she caused to be ex-excised every where upon them that had sworne her Ruine Haman's House was given her and ten of his Sons hanged to accompany the punishment of their Father Five hundred men were slain in Shushan for having adhered to that miserable man and through all the rest of the Cities of the Kingdome much blood was shed on the same day that had been assigned for the Massacres of the Hebrews We must avow that this History is wonderfully Tragicall and one of the most wonderfull Revolutions of Fortune that ever arrived to Great ones to make Posterity feare the Judgements of a God whose Hand is as weighty in the Chastisement of Crimes as his Eye quick-sighted in the discerning of Hearts The SOULDIERS JOSHUA JUDAS MACCABEUS IOSVE IVDAS MACHABEE HE must be ignorant of the chief and most visible of beauties that knowes not Joshua One cannot see the Sun without remembring the great commerce that this Valourous Captain had with the King of Stars All the World lift their eyes up to it but none hath ever lifted his voyce as far as it to make himself be heard and to make himself to be obeyed The Stars knew Joshua because he bore the Name of him that formed them It is he that first gave us the fore-tasts of the name of Jesus at which the Heaven the Earth and Hell do bend the knee What lovely thing had not this generous Joshua seeing one cannot name him without mentioning Salvation which is the wish and content of all men Who would think that such a spirit had been born and bred in servitude And yet he was Pharaohs slave he was as the rest in the chain that was at that time common to all his people Those were very patient that could endure it but he was far more valiant that found a means to break it When in his little infancy he played upon the banks of the River of Nile with the other prisoners he then strook terrour into all its flotes and the Angels of Egypt knew that he should tread under his feet the pride Pharaoh and carry away the spoils of that proud kingdome so many times cemented with the blood of his brethren He did every thing by Moses's orders and Moses did nothing without him If one was the eye of his people the other was the arm if one was the Conductour of them the other was the Protectour If one had the Providence the other reserved to himself the execution which is ordinarily the most difficult piece of Prudence
that it was not to break the Sabboth but rather to sanctifie it Following these pathes he was the first of all the Jews that made a League with the Romans which hath seemed a little harsh to Rupertus and some other Divines But we must consider what Saint Paul saith That if all commerce with the Gentiles had been forbidden to the Jews and to the first Christians they should have been constrained rather to go out of the world then converse in it Never did this great Captain in his most pressing necessities cause the Roman souldiers to come into Palestine fearing lest their approach might bring some damage and profanation to an Holy Land But forasmuch as he saw himself environed all round with Kings that bowed under the puissance of the Roman Empire he thought that it would be convenient to endeavour to gain their friendship to obtain more easily Justice against the oppressions of his neighbours He employed the power of the Infidels not to torment the faithfull but to ruine infidelity He sought to those into whose hands God had put the Power to have the exercise of it to the glory of him that had communicated it to them this was not a crime but a most exquisite piece of prudence The false high Priest Alcimus Judas's adversary did not use the matter so who caused the Armies of Antiochus to come to the destruction of the Altars and to the massacre of his brethren which caused him to be smitten with a stroak from heaven and rendred him execrable to the memory of men But we must acknowledge that of all the great qualities that hath shined in this so famous man Valour hath alwayes held one of the upper ranks He was made for Military virtue and furnished with all the necessary conditions that make Generalls of Armies and Conquerours An elevated birth an happy beginning that he had made under his father science of Warre Authority Happinesse Vigilancy Activenesse Boldnesse Government and whatsoever is best in the profession of Arms had contributed to make of him the wonder of his age He was a Lion's heart that found security in dangers and would not have even Crowns themselves if he did not pluck them out of the midst of thorns One cannot read without admiration the two books of the Maccabees in considering the great progresses that he made in so little time and so many various encounters In the space of six years he sustained the great and prodigious forces of three Kings of Asia opposing himself with a little flying Camp against Armies of fourty sixty an hundred thousand men which he put into disorder and confusion He defeated in ranged battels and in divers combats nine Generalls of the Infidels killing some with his own hand and carrying away their spoils The first amongst them was Apollonius who was of an high repute in Antiochus his Reign because that he had been employed in the principall businesses of the Realm treating with the Romans and the Egyptians for his Master It is the very same that entred into Jerusalem with an army of two and twenty thousand men and under pretence of Peace made there an horrible spoil Assoon as he had heard that Judas Maccabeus had put himself into the field with a strength very little considerable he thought that being Governour of Syria and of Phenicia and at that time upon the place the businesse concerned him above all others and therefore he collects together great troops to stop the progresse of the Jews and to succeed with all security But the valorous Maccabeus prevented him so vigorously that he had not the leasure well to bethink himself he gave him battle wherein his men seeing the assaults of the faithfull people that seemed the assaults of giants began to stagger Whatsoever pains he took to rally them fear had so farre gained upon them that they destroyed themselves for fear of being destroyed Judas by Joseph Gorians report made that day the heads of his enemies to fall under his cuttle-ax as fast as the ears of corn-fall under the hook of the reaper He chose Apollonius out of the middle of his best souldiers and ran to him challenging him to a duel in which the other was overcom in the sight of a trembling army and Judas took away his sword which he used the rest of his dayes in so many glorious combats Seron that was Lieutenant under Apollonius pushed on with vengeance and with glory that made him long since seek out an occasion to make himself renowned thinking that Apollonius his defeat was but a stroke of Fortune and that he should quickly bring Judas into good order rallyed all his forces increasing his army as much as possibly he could which gave at first a great terrour to the Hebrews seeing that the heads of that Hydra which they thought had been cut off pushed forth so suddenly They had journied and fasted the very day of the combat and seemed all discouraged but Judas exhorted them with an ardent speech that put fire and spirit into all his Army It fell so opportunely upon the enemy that Seron thought he had to do rather with hungry wolves then men and although he came with a great deal of bravery to the encountre he quickly perceived that he had sung the Triumph before the Victory and had very much ado to retire with a whole skin contenting himself to run away after he had had the hope of conquering Lysias that was the Almighty under King Antiochus grew mad to see himself out-braved by so small an army of men contemptible and knew not what account to give the King his Master to whom he had promised to root out the remainders of the Jewish people so that there should not be any memory of them left behind He chose on divers occasions three of the best Generalls of all the Armies which were Ptolomy Gorgias and Nicanor Ptolomy made not any great brags Gorgias was vain enough to promise himself the victory and perswaded himself that he was very dreadfull But Judas though he had then but three thousand men badly armed defeated him and took his camp which was filled with great riches which gave a great temptation to the Jewish Army that desired nothing but readily to throw themselves upon the booty Yet their Conductour that knew the art of Warre and that many busying themselves about the spoils had lost their honour and their life gave a strict command that they should not touch that prey of the Infidels before the defeat was perfected and thereupon set himself to pursue his enemies that were in a disorder and after he had killed a good number of them put the rest to flight Nicanor that was the third of those Generalls after he had experimented the valour of Judas with the losse of his men resolved not to commit his reputation to the incertainty of combats but put off the Lions skin to take the Foxes endeavouring to surprise Judas by treachery seeing that he
was impregnable by force He made as though he sued to him for Peace and under colour of friendship to draw him to a parley wherein he had a design to seize upon him thinking that it was the shortest way to end the Warre But Judas took good order for the security of his person and diverted that wicked design that the other had upon him The Agreement that was esteemed a meer dissembling failed not to succeed the two Generalls saw each other and having promised faithfulnesse to one another Nicanor entred into Jerusalem and expressed much cordialnesse to the Maccabean whether he was taken with the admiration of his vircues and the charms of his conversation or that he employed all those caresses to deceive him Yet they were so visible that they gave a jealousie to the King by the reports of some ill tongues that rendred the familiarity of Judas and Nicanor suspected to the State He was constrained to take a journey to the Court to justifie himself thereon and was dismissed with an expresse command to send the Maccabean bound in chains unto the city of Antioch if he would that his justifications should be believed He returned then into Judea continuing alwayes his impostures but Judas having been advertised of it distrusted him and left Jerusalem to retire himself unto Samaria Nicanor caused the Priests to be summoned to deliver him up alive or dead and in case they did refuse he threatned to profane the Temple and to make a dedication of it to the false Deities The Priests having protested to him that it was not in their power since Judas had forsooke their city he retired with an intention to make an exact inquest after him and to carry him prisoner to the King But he seeing that the danger was very great stifned his courage and resolved himself rather to die like a gallant man then to let himself be taken like a sit-still He disposed his whole army by extraordinary devotions and exhortations that were all of fire as being to enterprize one of the most important combats Nicanor caused his troops to march who were of a great number and concluded to give battle on a Saturday believing that the day of Rest would make him a better market of the enemies bloud He had in his Army some Jews that followed him either by a voluntary Apostacy or by necessity that at that time advertised him that he would do well to deferre the day of so dangerous a battle by reason that it was dedicated to Rest But he demanded thereupon who he was that had ordained that day of Sabbath to countenance their sloth They answered him that it was the God of heaven that had destined it for his glory whereto he replyed That that God of heaven should content himself to make Laws in his own Dominion but that he that was the Almighty here on earth commanded them to march for the businesse of the King He was carried away with choler and precipitation which are two very dangerous rocks in the beginning of a battle besides the vengeance of God pursued him as the chief of all blasphemers He fought so ill that having been defeated by Judas he left thirty and five thousand dead upon the place whose number he augmented finding himself involved in the common misery The Conquerour caused his body to be sought out and commanded that his head should be cut off and the hand that he had stretched out against the Altars ordering them to be hanged up in very remarkable places to be beheld by all the world the Tongue that had blasphemed against God was plucked out of his palate and given for a prey to the birds of rapine Such was the end of that blasphemer who hath made us see that a man never despises God in his life but he experiments the arrows of his vengeance at his death He should make a long discourse that would follow in the trace all the valorous acts of Judas I content my self my Reader to set before your eyes all that is most illustrious and to make you see how God fought for Judas and his brethren under the Reign of six Kings with whom they had great businesse to scuffle for The first and the most capitall of their enemies was that Antiochus surnamed the Illustrious who was a factious spirit turbulent and enraged that had undertaken to destroy the whole Nation of the Jews because they had rejoyced at the presages of his death One onely expedition that he made unto Jerusalem to revenge himself cost the liberty or the life of fourscore thousand souls the entire desolation of the Temple pillaged ransacked and profaned even so farre as that there was seen in it a Statue of Jupiter Olympian upon the Altar After all these disastres he left Lysias his Lieutenant to extirpate the remainders of the Jewish people and drew away to the coasts of Persia to make some new pillages It was a King that Daniel calls the Impudent because he had neither God nor Conscience nor Faith nor Government alwayes carried away by an impetuous flux of his own passions that transfigured him into the savagest of all beasts After a Reign of twelve years he finished his life by a most horrible end which made it visible enough that God combated for his Macchabe and for all the faithfull people The Scripture saith That that wicked man that often passed from profusion to necessity without ever separating himself from an insatiable avarice having heard that there was a Temple very rich in the city of Persepolis and that was filled with gold and silver and all the most exquisite rarities that Alexander the Great had left there resolved to take the City and pillage the Temple as he had done that of Jerusalem But the inhabitants having had intelligence of his design beat him back with much confusion and great losse of his men in the ruine of which he saw himself almost overwhelmed As he returned from that voyage in a very shamefull disorder he heard of the great successes of our Macchabee and of the routing of the Lieutenants and of the forces that he had left behind him in Judea This news arriving at a crosse time struck him upon his wounds and pierced him to the heart with a lively and pricking grief He fumed against heaven he detested his fortune and his life and swore that he would make no more of Jerusalem but a common tomb of all the inhabitants of the City He hastned with great marches for that effect and was smitten with a stroke from heaven as invisible as it was afterward uncureable He that had plucked out the bowels of so many innocents felt himself tormented with a furious collick and with a multitude of infernall pains that in a moment deprived him of his appetite of his rest and of all the joyes of life and as evils ordinarily enough come upon the neck of one another it happened that whiles he caused himself to be drawn
Life those of Rigour He desires Peace and it is denyed him and sues for an agreement and is slighted His arrogance being sorely pricked vomits out nothing but whirlwinds of fire and comes to fall before Croye the Capitall City of the Valiant Castriot with an Army of two hundred thousand men The other defends himself with six thousand One onely place bayes that great Deluge the Storm is scattered the Siege raised the shame of it remains on the face of the Sultan with so lively a Tincture that the Shadow of death must passe over it to blot it out He that had lived with Glory dyes with the sadnesse of his Ignominy and carries with him into the other World the unability to revenge himself and an eternall desire of vengeance Mahomet his sonne the Scourge and Terrour of the Universe that overthrew two Empires took two hundred Cities killed twenty Millions of Men comes to split against the same Rock Was there need of so much blood to write upon Castriot's Trophies the Title of Invincible Who would Imagine that a mortall man should have gone so farre who should believe that those exploits were the Actions of a slave Truly we must avow that he lent his Name to God in all this businesse and that God lent his Arm to him It is said of him that he never refused Battell never turned his back never was wounded but once very Lightly He slew two thousand Barbarians with his own hand which he cleft ordinarily with his Coutelax from the head down to the Girdle Mahomet desired to see that Thunder-bolt that he bore in his hands and had it in veneration although so many times bedewed with his Subjects blood He saw the Steel but he never saw the Arm that gave it Life O brave Castriot If the State of Christians could have been delivered from the Tyranny of the Sultans it should have been by thy hands We must now acknowledge that our wounds are irrecoverable seeing that our divisions hinder us from enjoying the succour of so Divine an hand The Feaver that took thee hence in the City of Lissa in the Climactericall of seven and nine the most to be feared by old men extinguished all our hopes by the same burnings that consumed thy Body After thou hadst lived the most Admirable of Captains thou dyedst like a truly Religious melting the hearts of all those that beheld thee by a most sensible Devotion Thy victorious spirit soared up to the Palace of the Beautifull Sion after it had performed in the Body all that was possible for a most eminent Virtue and an Happinesse to which nothing was wanting but imitatours The most barbarous thy Enemies have kissed thy Sepulchre have Reverenced thy Ashes and shared thy Bones as the dearest Reliques of Valour And now thou hast no more to do with a Tomb seeing that thy Memory hath found as many Monuments as there are Hearts in all ages BOUCICAUT BAYARD BOVCICAVD BAYARD WE need not search the Catalogue of Saints and Martyrs for a Souldier Furnished before God and men with great and Divine virtues Behold one among a thousand I mean the brave Marshal Boucicaut who flourished in France under Charles the Sixth Those petty Rodomonts who boast of their Duels but indeed meer cowardise varnished with a glossy colour of valour durst not behold this most excellent Cavalier without doing that which was antiently done to the Statues of the Sunne that is to put finger on the mouth and admire For not to mention his other acts of prowesse it is he who was present at that daring Battell which the Turkish Emperour Bajazet waged against the King of Hungary the Duke of Burgundy then called the Count of Nevers with many other of the French Gentry being there in person The History relateth that the Turkish Emperour coming to fight with dreadfull forces began so furious a charge the air being darkned with a black cloud of Arrows that the Hungarians who were alwayes reputed good Souldiers being much amazed with this fierce assault fled away The French who in all Battels had ever learned to conquer or dye not willing to hear so much as the least speech of the name of flight pierced into the Turkish army notwithstanding a field of Pikes and stakes fastned in the earth did hinder their approch and attended by some other Troops brake the Vangard of the Turks by the counsell and example of this brave Marshall whereat Bajazet much amazed was about to retire but that at the same time it was told him that it was but a very little handfull of Frenchmen that made the greatest resistance and that it was best for him to assault them The Turk who kept his Battalions very fresh returneth and fell like lightning upon these poor Souldiers now extreamly wearied Never did an angry Lyon exercise more violent force against the Hunters Javelins then this generous Cavalier shewed prowesse which shined in the midst of the adventurous Pagans For seeing himself at last negligently betraied he having no other purpose but to sell his own life and those of his companions at as dear a rate as he could he with the French Cavalry and some other people that stuck to him did such feats of Arms that it was thought twenty thousand Turks were slain in the place At last this prodigious multitude able to tire out the most hardy although it had been but to cut them in pieces did so nearly encompasse our French that the Count of Nevers with Marshall Boucicaut and other the most worthy Personages were taken Prisoners The next day after this dismall Battell the proud Bajazet sitting under a Pavillion spread for him in the field caused the prisoners to be brought before him to drench himself in blood and revenge which he alwayes most passionately loved Never was seen a spectacle more worthy of Compassion A sad spectacle The poor Lords who had wrought wonders in Arms able to move Tygers were led to the slaughter half naked straight bound with cords and fetters no regard being had either to their bloud which was noble or youth which was pitifull or their behaviour which was most ravishing These Saracens ugly and horrible as Devils set them before the face of the Tyrant who in the twinkling of an eye caused their throats to be cut at his feet as if he meant to carouse their bloud The Count of Nevers with the Count of Ewe and the Count of Marche had now their heads under the Symiter and their lives hung as it were by a thread when Bajazet who had heard by his interpreters that they were near Kinsmen to the King of France caused them to be reserved commanding them to sit at his feet on the ground where they were enforced to behold the lamentable butchery of their Nobility The valiant Boucicaut covered with a little linnen cloth in his turn was brought forth to be massacred over the bodies of so many valiant men He being wise and in this
lodged in the heart of spirituall men she sleeps in their bosome as in her nest and because that she is alwayes a companion of ambition and that such kind of persons are ordinarily extreme desirous of the glory that proceeds from the reputation of virtue and of learning it comes to passe that she hath in them more exercise and nourishment This ill-boding Comet discovers in them without ceasing new vapours to be digested and by how much the more aged the envious are by so much the more strong are their habits to this sinne The rayes of virtue and of all perfection are darted continually into the eyes of those of the same house which makes this iniquity increase by the frequentation of its objects Little things prick as well as great and those Spiders find every where matter for poyson Good must be hid from them that their evil may not be discovered and virtue be put out of sight that she may be put out of the danger of being envyed Oleaster saith that God covered Moses with a cloud in those familiar Colloquies which he had with him for fear that that being perceived by the Jews who were at the bottome of the Mountain in its highest lustre might move envy by an object that merited nothing but veneration But how just is God to turn that fury of the Serpents against her self to cause her to promote whiles she abases and to honour while she insults and to sanctifie whiles she persecutes those on whom she imprints the strongest venome of her rage O what a brave spectacle it is to see so many storms poured down continually at the foot of the mountain Athos with an eternall despair to cover it And what an excellent Theatre of Providence is it to behold envious men that envy without ceasing and that are never envied because they have nothing that merits envy they cast out their foam and their froth against a man whom Gods raises upon the wings of glory and by making themselves an hell in their entrails they prepare for him a paradise Joseph sold to the Ishmaelites is bought by Potiphar a great Prince of Egypt who had the confidence of King Pharaoh and his Arms in his hands He enters into the Court a thing which he never had so much as thought on he comes thither with a chain to carry away one day the collar of gold he is received there as a Slave to become a Master and submits his neck under the yoke of Servitude to Govern He enters powerfully into the favour of his Lord who finding him discreet industrious and faithfull gives him the charge of all his house of his goods and of his revenues which he causes greatly to encrease so much were his pains accompanied with an abundance of the benedictions of heaven But the immodest love of his Mistresse raised him great combats that served for an exercise to his virtue to put it in the highest lustre of its glory Behold a point where God shews plainly that one never loses any thing by being faithfull to him and that the greatest triumph of virtues is to have sin in ones power and innocence in ones will Those that would raise fortunes of glasse upon the foundations of iniquity would have thought that Joseph had had a fair opportunity in his hands to promote himself at Court seeing himself beloved of one of the chief Ladies of the Kingdome who was as much disposed to wish him well as powerfull to make his happinesse There was no need to woo her and to gain her heart by many artifices she loves she desires she presses love hath robbed her of the quality of a Mistresse to make her take that of a Servant who offered to him her passion That pleasing beauty of Joseph which virtue placed upon the highest of the thrones of love darted arrows at her that made her forget her self to run after her slave What shall this faithfull servant do that sees that his beauty hath passed him Master in one day of his Lords house and bed He is young it is a vice some one will say pardonable to his age He is a stranger he hath need of an upholder he is a man of fortune he ought not to shut the door against her when she offers her self to him It is a deed that will passe in an eternall secret if he grants his Mistresse's request wealth content authority credit are for none but him if he denies it he must fear chains prisons fire and sword and all that a woman will and all that a provoked love can do It was a great combate wherein Reason had the upper-hand of Passion Grace of Nature and God of Man Joseph would not be fair to the prejudice of another thinking that that was not the true beauty that was adorned to the disadvantage of Chastity but that which is preserved to the honour of Modesty He settled his eyes fast upon the Naturall Law of God whom he adored and although he seemed then to use him harshly in that captivity yet he forgot nothing of his duty He represented to himself the faithfulnesse that he had promised to his Master the short pleasures that accompany sin and the remorse that follows he extinguished the flames of love he brake all his darts and in his slavery made himself master of him that hath captivated so many Kings He came out of the chamber where the snare was laid as a ruby out of burning flames without losing any thing of his integrity and making his fair lustre glitter in the eyes of heaven his onely witnesse He quitted his coat and thought it no more his own after it had touched the hands of that immodest woman he feared lest that contageous venome of love might communicate it self to his heart by the simple touch of a garment he stayes not near her he busies not himself so much as to make her a discourse of continence he answers her by running away and conquers the strongest of the passions by turning to it his back O why were not all the roses and all the lillies that flourished in the gardens of Egypt for that time employed to make immortall crowns for that Chastity that consecrated it self so highly even in the Kingdome of loves O how well did he then merit to be mounted upon a chariot drawn with horses whiter then the snow and to be shown to all Egypt as a tamer of monsters and a triumpher over vices Neverthelesse the love of his Mistresse turning it self into rage he is accused of having attempted to ravish the honour which he preserved His innocence is born down by the artifices of a wife and the credulity of an husband he suffers for virtue all that the most faulty could expect in punishment of their crimes He is put immediately into the dungeon loaden with irons used with all possible rigours without being defended or succoured of any one he expects nothing every moment but an ignominious death to put an
Sea for drowning those little Innocents in the Nile The life of one onely man oftentimes costs him dear that will have it by Revenge what then do we think that it is to root out a great family or a whole Nation to satisfie one of our appetites All the veins of those that are persecuted bend themselves to resistance and God in fine taking their cause in hand overwhelms all humane Policy in a crudity of undigested designs and a shame to have try'd every thing and to have done nothing to have exhausted the sweat and the bloud of the people the gold and the steel of great Kingdomes all malices and all hell and to obtain no other thing but a remarkable Confusion through the weaknesse of ones power Seneca said to Nero that inflicted so many deaths by a jealousie of State that he killed men to good purpose indeed and that whatsoever endeavour he used he should never put to death his successour When Tyrants torment themselves without and sack smoaking cities and mow off so many innocent heads they have within that which will destroy them Pharaoh ceased not to storm and to make every day new massacres to cause him to perish that would make an attempt upon his State and in the mean while his own daughter nourishes the most capitall of his enemies that was to make his Sceptre fly in shivers and bury him in his race under the ruines of his Empire Naturall History hath observed a strange thing of the nature of the Helmet-flower that it is a plant as venomous as possible and that kills all those that eat of it and yet for all this there are little flies about that plant which are nourished with it and what is admirable serve for an Antidote against its poyson The Court is a residence very prejudiciall to Innocence and that of Pharaoh's was without doubt a School of Murders and of Massacres rather then an Academy of Honour and yet God permitted that Moses should be bred up there and that without being touched with a venome so contageous to virtues he should give a remedy to those that were offended with it He learned all the Arts and all the Wisdome of the Egyptians he considered all their Policy all their Artifices their Arms their Levies their Victuall their Souldiers the Principles of their Government the Effects the Successes the Disposition of King Pharaoh the Esteem the Credit the Capacity and the Designs of the great Ones of the Court the Means that had upheld that Monarchy and the Things that might ruine it He was respected and esteemed of all as the true son of the Princesse which gave him the liberty to know every thing and to learn the secret mysteries of the Empire not as a stranger but as an originary He shewed from his infancy some glimpse of the greatnesse and of the power to which God destined him when according to the report of the Hebrews being at play one day with the Crown of Pharaoh he threw it on the ground and trod upon it with his feet which was esteemed a very bad presage and gave much trouble to the King but when they would discern whether that action proceeded from judgement and from malice or from chance they presented to him on one side an apple and on the other a coal of fire to see to which of the two he would reach his hand now the child quitting the fruit took the fire as if he would put it to his mouth to eat it Whereupon the sages of the Nation informed the King that there was no reason to put to death an infant adopted by his daughter for an action of simplicity He was then trained up in the exercise of arms and Josephus relates that being come to maturity of age he was a great warriour and that the Ethiopians having made an inundation upon the Realm of Egypt with great forces when the State was very much troubled with them the King was counselled by his Oracles to make use of an Hebrew Captain to stop the course of those hostilities The charge of the Army was given to Moses who led it with great prudence through places that others judged inaccessible and by means of certain Birds which he caused to be carried out of Egypt purged the Countrey of the serpents that were wont extremely to annoy the souldiers In fine he chased the Ethiopians and shut them up within the walls of their city Saba which he puissantly besieged The beauty of his countenance furnished him with darts and engines to take it that were stronger then fire and sword The Kings daughter having seen him from an high tower as he gave orders for the siege was so ravished with his valour that she became passionately in love with him and causes him to be sued unto for marriage on which condition she would deliver the city into his hands which was executed and the Nuptialls followed which changed the thunders of Warre into the songs of Love The glories that this Conquerour gathered from these combats were the seeds of an enraged envy which the Egyptians had against him ceasing not to persecute his virtue so that he was constrained to get him out of Egypt Yet it is held that he was at Court till the age of fourty years without advancing any thing in that great affair of the Deliverance of his People so leasurely do mighty negotiations proceed and are like the Planet of Saturn which being the highest is the slowest too He resented his bloud and his originall and had very much ado to digest the rigours that he saw continually exercised upon his brethren yet as long as he was at Court his spirit seemed to be in an eclipse without producing the vivacity of those fair Lights that God communicated to him in the wildernesse The Wise-men lost their Starre at the Court of Herod and Moses was deprived of his high revelations in that of Pharaoh He was in a condition not to be able any longer to dissemble the evil of his Nation and in an impotence to advance the good as he would have done he made a resolution to leave that place that was so familiar to Crimes and inaccessible to Virtues The clamours that he heard and the miseries that he saw rent his heart He could not hold from making an insolent Egyptian that tormented one of his brethren feel how much his hand weighed for having already a secret magistracy from God he killed him and buried him in the sand A few dayes after as he plaid the moderatour between those of his Nation an impudent fellow rose up against him and demanded of him the virtue of his commission reproaching him with the murder of the Egyptian which he thought had been very secret yet when he perceived that it was known at Court and that Pharaoh that was a suspicious Prince took jealousies of his courage and of his sufficiency he quitted all the greatnesses and all the delights of the palace of that
controversie and urged them to appear the morrow after to offer Incense and to see how God would like their offering The Anti-Priests failed not to be at the door of the Tabernacle with their Censers in their hands to make a combination apart and to oppose the Pontificate of Aaron But the living God that authorises the true High Priests appeared upon the Tabernacle after a terrible and threatning manner The people that invironed the Mutiners suddenly separated themselves at the voyce of Moses the earth opens it self under the feet of Corah Dathan and Abiram to swallow them up alive with their Pavilions and all their riches The others were devoured by fire from heaven visibly with an extream affright of the whole Army and forasmuch as there remained some rebels that mourned for the dead and enflamed the division the hand of God yet smoaking over their heads was ready utterly to destroy them had not Moses prostrated himself before the Tabernacle praying for them and had not Aaron holding the Censer and beseeching the divine Majesty between the living and the dead appeased the wrath of Heaven But the punishment of these miserable men left much terrour in the souls of the people and an example of perpetuall memory to all those that resist the Powers that are lawfully established by God There were Combats at home and abroad for the Amalekites a salvage nation descended from Esau's children endeavoured to beat back the people of God and gave them battell which Moses accepted and making Joshua Generall of the Army contented himself to go to the top of the mountain to pray to the God of the living and to obtein the Victory His prayers were darts of fire shot upon the enemies for as long as he kept his arms lifted up to God in prayer the Israelites had the better but if he slacked them never so little they had the worst which made Hur and Aaron hold up his Arms to prevent a wearinesse in them and by this means he desisted not till such time as the Adversaries covered with their dead bodies all the field of battell Now because this great People would have been but a confused masse had they remained without law and without policy which is the soul of Assemblies Moses was powerfully inspired by God to make laws as well those that concerned Religion as others that regarded the Civil The Philosophers assure us that every thing that lives in Nature lives by the Light and that all life is nothing else but Light which spreads it self into the whole Universe and not content to guild it with its brightnesse communicates to it quickning spirits and secret influences which make all the productions in the bosome of Matter That which the Light doth in the naturall World the Law imitates in the Civill It is a participation of the first Reason of the ordination and Providence Divine which insinuates it self into the masse of Mankind embellishes it with its splendours and unites it in the point of Felicity by invisible chains of love and obedience Gods reason is the sovereign Law which resides in the Divine understanding in the treasures of his Wisdome and is as the Primum Mobile of all the regulated motions of the intellectuall nature Plato sayes That the World following that rule keeps an equall path with all the fitnesse and all the measures requisite to its preservation But as soon as it departs from it it falls of necessity into great disorders which cannot be surmounted but by the Divine ordination that re-calls Nature to the point of its Felicity And because the Eternall Law is so high and so sublime that it surpasses all our thoughts God hath caused a Rivulet to flow from that source which is the Law of Nature a true light of right Reason imprinted in the understanding of all men But it being so often darkened by the black vapours of the animall Passions there was a necessitie of humane Laws and Magistrates to put them in execution by the punishment of the wicked and the recompensing of the good God gave then a strong inspiration to Moses to prescribe Precepts and Rules to his People that have been admired by all Nations The Manichees by the relation of S. Augustine rejected the law of Moses as wicked and tyrannicall but in this they have been condemned by the Church for there is no doubt but that having been given by God that is the Father of all Goodnesse it was good and profitable to keep the Jews as under a Pedigogie till the grace of the Gospel And S. Paul himself in the Epistle to the Romans where he seems to go about to destroy it calls it for all that Holy Just and Good But if ye compare it to the Law of grace ye shall find it harsh and imperfect The Mosaicall Law saith that great Doctour conteins commands but that Jesus gives assistance the one bestows light to know the other strength to execute In the antient Law God sayes Do what I command thee In the new Law we say to God Give what thou commandest Moses divided that antient Law into three parts the first of which conteined the Morall and was included in the Decalogue the Second comprehended what ever belonged to Ceremonies and was called Ceremoniall the third regarded Justice between party and party and was Judiciall The first teaches how a man ought to carry himself with God and his neighbour to obtein salvation The second treats of the Temple of the Synagogue of the High-Priest of the Priests of the Levites of the Prophets of the Votaries Nazarites and Rechabites It deciphers the instruments of Gods worship as are the Tabernacle the Ark of Covenant the Propiciatory the Table of Shew-bread the Altar of the Perfumes and of the Burnt-offerings It prescribes the order of the Sacrifices and of the Sacraments of the divers observations of Vows of Fasts of Feasts of Jubilees of Shavings of Habits The third part speaks of Kings of Warre of Peace of Marriages of Polygamy of Divorce of Crimes of Theft of Usury of Adultery of Policy of Men-servants of Maid-servants of Hirelings of Strangers and of the Poor All this is read yet to this day in the Penteteuc and is sufficiently expounded by so many Interpreters of Scripture It would be an infinite tedious and unprofitable businesse to go about to decipher it here peece-meal Let us content our selves that as the Morning dyes by bringing forth the Day so the Law is expired by producing the light of the Gospel Moses undertook not so great a work by humane strength and trusted not to himself in so high an enterprise God would conduct it with his Authority and caused the People to be commanded to purifie themselves and to stand ready on the third day to hear his will That day being come from the morning were heard great Thunders and abundance of Lightnings seen that issued out of thick Clouds at the sound of an affrightfull Trumpet that seized all
the People with astonishment They removed themselves according to the Orders of their Legislatour to the foot of the Mountain Sinai with a prohibition to passe further All the Mountain smoaked as a great Fornace by reason that God was descended thither all in fire which made it extream terrible But Moses his dear favourite ascended to the highest top amidst the fires the darknesses and the flames in that Luminous obscurity where God presided that spake to him face to face as to his most intimate confident After all that thundering voyce of the Living God was heard that pronounced his Decrees and his Laws in that Chamber of Justice hung with fire and lights that trembled under the footsteps of his Majesty All this Law was set down in writing with a most exact care and is yet read every day in the five Books of the Law Now Religion being the Basis of all Policy without which great Kingdomes are but great Robbings This wise Law-giver applyed his whole care and travell to the rooting out of Idolatry and to the causing of the Adorable Majesty of God to be acknowledged in the condition of a worship truly Monarchicall and incommunicable to any other as appears in the punishment which he inflicted on those that had worshiped the golden Calf For the Scripture saith That when the Israelites perceived that Moses tarried a long time on the Mountain of Sinai in those amiable Colloquies that he had with God they grew weary of it and said to the high Priest Aaron That since that man that had brought them out of Egypt was lost they ought to dream no more of him but make in his place Gods that should march in the head of their Army Aaron that perperhaps had a mind to make them lose the relish of that design by the price to which it would amount demanded of them the Pendents of the ears of their Wives and of their Children to go to work about it but their madnesse was so great that they devested themselves freely of all that they had most precious to make a God to their own phansie Aaron accommodating himself to their humour through a great weaknesse made them a Statue that had some resemblance of the Ox Apis that was adored in Egypt As soon as they had perceived it they began to cry Courage Israel behold the God that hath drawn thee out of the slavery of Egypt Aaron accompanied him with an Altar and caused a solemn Feast to be bidden for the morrow after at which the people failed not to be present offering many sacrifices making good cheer and dancing about that Idol God advertised Moses of that disorder and commanded him to descend suddenly from the Mountain to remedy it although he intended to destroy them and had done it had he not been appeased by the most humble Remonstrances and Supplications of his servant He failed not to betake himself speedily to the Camp where he saw that Abomination and the Dances that were made about it which inflamed him so much with Choler that he brake the Tables of the Law written by the hand of God thinking that such a present was not seasonable for Idolaters and Drunkards He rebuked Aaron sharply who excused himself coldly enough and not intending that so abominable a crime should passe without an exemplary punishment He took the Golden Calf and beat it into dust which he steep'd in water to make all those drink of it that had defiled themselves with that sacrilege and to make them understand that sinne that seems at first to have some sweetnesse is extreamly bitter in its effects After which he commanded That all those that would be on Gods side should follow him and the Tribe of Levi as being the most interressed failed not to joyn with him whereupon seeing them all well animated he gave them order to passe through all the Camp from one door to the other with their swords in their hands and to slay all that they met without sparing their nearest kindred This was executed and all the Army was immediately filled with Massacres Rivers of blood ran on all sides accompanied with the sad howlings of a scared multitude that expected every minute the stroke of death God would have that this so severe a punishment be executed upon those miserable men to cause an eternall horrour of Idolatry which is the most capitall of all sins And to retein the worship of God a thousand pretty Ceremonies were practised after the structure of the Tabernacle of the Ark of Covenant of the Table of the Shew-bread of the Altars and after the institution of the Pontificall habits of the Offerings and of the Sacrifices that were celebrated with much order and a singular Majesty Moses also was indefatigable in rendring Justice sitting from the morning till the night on his Tribunall to hear the requests of all the particular men that came to him which Jethro his father in law that was come to visit him having perceived said to him that it was impossible for him to be long able to undergo so troublesome a labour and that he ought to choose amongst all the people some Puissant men fearing God true and enemies of covetousnesse to administer Justice and that it would be sufficient to reserve to himself the controversies that should be of greatest importance Moses believed his counsell and established an handsome order for the decision of the differences that should arise amongst the People He passed fourty years in the wildernesse in divers habitations partly in war against the enemies partly in preserving peace amongst his People and confirming all the laws which he established by the command of God In this exercise he lived to the age of an hundred and twenty years sepaparated himself from all things of the world and was so united to God that it seemed that even his Body it self passed into the nature and condition of an immortall Spirit In fine God having shewed him upon the mountain Nebo all the Land of Promise which he had got to by so many good counsells and so much pains he dyed in that view without entring into it was mourned for thirty dayes by the Israelites and interred of set purpose in a sepulchre unknown to the eyes of men for fear lest he should give an occasion of some Idolatry to that people that would have held him for a Deity Never had man a Birth more forlorn a Life more various or a Death more glorious of an exposed Infant he became a Kings son of a Kings son an Exile of an Exile a Shepheard of a Shepheard a Captain of a Captain a Prophet of a Prophet a Law-giver of a Law-giver a Sovereign the God of Kings and the King of all the Prophets Active at Court Devout in Solitude Victorious in War Happy in Peace Wise in his Laws Terrible in his Arms a man of Prodigies that opened Seas Manur'd Wildernesses Commanded things Sensible and Insensible and exercised an Empire on
businesse fill'd them with such an amazement that their ranks being in disorder they killed one another without knowing their own party The people of Israel having received intelligence of that rout take heart again and get them out of the caves into which they had retired themselves to range themselves about Saul's person who was thereby transported with such an ardour that he conjur'd all his Army to follow the Philistims without drinking or eating till they were all destroyed This was a precipitation of his unequall spirit and a true Chimaera yet desiring to make that passe for Zeal which was a pure Passion he would needs cause his son Jonathan to be put to death for having sucked a little honey at the end of his rod but the people rescued him out of his hands and desisted to pursue the Philistims being not in a condition to fight with them Some time after Samuel exhorted him to enterprise a puissant Warre against the Amalekites sworn enemies of the people of God and conjur'd him to make every thing passe through the edge of the sword without sparing any body and above all to reserve nothing of the booty that should be made upon them that should not be consumed with fire To this Saul seem'd to be inclin'd with vigour and raised an Army of more then two hundred thousand men so great was the weight of the Authority when Samuel put himself into party He fell suddenly upon the Amalekites and defeated them with a generall rout so farre as to take their King prisoner but he contented himself with destroying and burning all that was caytiffe and unprofitable reserving Agag the King with the best flocks and herds and choicest moveables In the mean while he was so much puft up with this victory that he caused an Arch of Triumph to be erected to himself and spread himself in the vanities of his spirit while God was thinking of rejecting him and giving orders to Samuel to tell him his unhappinesse Yet Saul blind in his sin received the man of God into his Camp with an extraordinary joy vaunting himself for having efficaciously fulfilled the commandment of God and while he was speaking it the voyce of the Flocks that he had put aside was heard whereupon Samuel said What means this Cattle that strikes my ears with its bleatings To which he answered That he had reserved them expresly for an offering to the living God But Samuel replyed That there was no Sacrifice so pleasing to God as Obedience and that Sin which was contrary to him was a kind of Idolatry and that since he had despised the Word of God he should be cast off and deprived of the Kingdome whereat he being astonished confessed that he had offended hearkning more to the voyce of the People then to that of God and beseeched Samuel to excuse his sinne to bear with his infirmities and to go with him to the sacrifice to adore God in sign of reconciliation Whereto Samuel replyed that he would have no more any thing common with a man whom God had abandon'd and saying this steps forward and turns his back to him the other layes hold on the fringe of his robe which remained in his hands which when the Prophet saw Behold said he how your Kingdome shall be divided and given to a better then your self The Triumpher of Israel the true God of hosts is not as a man to change his purposes and repent him of his counsels The King humbled himself again acknowledging his fault and beseeching Samuel earnestly not to leave him but to render him the ordinary respect before the Princes of the people and to come and worship God with him Samuel fearing the disorder of the Army consented for that time but afterward never saw Saul any more to the day of his death He ceased not to weep bitterly for him considering that he that had been chosen by his hand had come to so little good and had carried himself with so much contempt of the commandments of God This wounded his heart and would not let him put an end to his mournings till his great Master comforted him and suggested David to him who should fill up worthily the place that Samuel was about to lose by his iniquity And indeed he performed then a bold enterprise going to Bethleem under colour of a Sacrifice and Anointing David King in Saul's life time although that design was secret that it might be managed with more successe After that time Saul was left visibly by God possessed with an evil spirit and gnawed perpetually with jealousies of State which the person of David caused in him by reason of his valour and great virtues as I shall declare in the following Elogy In the mean while Samuel lived retired from Court without meddling with Sate-affairs and Saul by his departure changed the sins of Vanity and of Fearfulnesse into Sacrilegies and Massacres letting loose the bridle to his fury to retain the phantasme of an Empire that flew out of his hands Good Samuel ceased not in his solitude to bewail two King that he had made looking upon one as an homicide and the other as a sacrifice of death He was afflicted inconsolably to hear of the deportments of that furious Saul that made of one wickednesse a degree to passe unto another inventing every day new butcheries to cement his Throne with the bloud of his brethren He melted himself with compassion for his poor David seeing Saul's sword hang but by a little thread alwayes ready to fall upon his innocent head He deplored the miseries of the poor people which he could not any longer remedy and passing over again in his remembrance all the vicissitudes of mans life and the treacheries of the Court he had an ardent thirst to depart out of this world to go to find Innocence in the bosome of his Fathers God heard him and drew him to himself by a peaceable death the seventy and seventh year of his age the eight and thirtieth of his Government and the seventh after his retreat from Court He was mourned and lamented for by all the people as the Father of his Countrey and magnificent Funeralls were made for him to render him a testimony at his death of the commendable actions of his holy and generous life Saul remained yet two years upon the Throne after him and the Even before his great overthrow the Soul of Samuel returned from Limbus not by the work of the Pythonesse but by the will of God and spake to him and told him of his disastre as I have said in the Maxim of the Immortality of Souls DANIEL DAniel entred into the Court by Captivity stayed there by Mortification made himself known by Prophecy and there also rendred himself renowned by great Virtues To comprehend this it is necessary to know that the little Kingdome of Judea was ordinarily very much exposed to the Armies of the Assyrians which God had chosen to be scourges and the
that if Baal were God they ought to follow him but if there were no other God but that of Israel called upon from all times by their Fathers it was he to whom they ought to adhere with an inviolable fidelity To this the assembly made no answer there being none that was willing to set himself forward upon an uncertainty Then Elijah taking the word again said Behold four hundred and fifty Prophets of Baal on one side and I a Prophet of the true God all alone on the other part in this place here To make a tryall of our Religion let there be two Oxen given us for each of the two parties let them be cut in pieces and the pieces put upon a pile of wood without puting any fire to them either on one side or on the other we will expect it from heaven and the Sacrifice upon which God shall make a flame appear from on high to kindle it shall carry away the testimony of the true Religion To this all the people answered with a confused voyce that it was a good Proposition The Victims were brought sacrificed and put upon the wood to be consumed The Priests of Baal began first to invoke the heavenly fire and to torment themselves with great cryes and a long time without any effect It was already mid-day and nothing had appeared to their advantage whereat being very much astonished they drew out their Razors and make voluntary incisions upon themselves according to their custome thinking that a prayer was never well heard if it were not accompanied with their blood which the evil Spirit made them shed in abundance to satiate his Rage This nothing advanced the effect of their Supplications which gave occasion to Elijah to mock at the vanity of their Gods saying that Baal that gave no answer was asleep or busie or on a journey or perhaps drinking at the Tavern He remained either with security amidst so many enraged Wolves covered with the protection of the God of Hosts and began to prepare his Sacrifice taking twelve stones in memory of the twelve Tribes of Israel to erect an Altar to the name of God after which he divided the Offering into divers parts put them all upon the pile and that none might have any suspition that there was fire hidden in some part of them he caused abundance of buckets of water to be thrown upon the Sacrifice and all about it and then began to say Great God God of Abraham of Isaac and of Israel shew now that thou art the God of this people and that I am thy servant I have obeyed thee in all this resting my self upon thy word Hear me my God my God hear me and let this assembly learn this day of thee that thou art the true God and the absolute Master of all the universe and that it is thou that art able to reduce their hearts to the true belief Scarce had he ended his prayer when the Sacred fire fell down from heaven upon his Sacrifice and devoured the Offering and the Altar to the admiration of all the People who prostrating themselves on the ground began to cry That the God of Israel was the true God Take then sayes he the false Prophets of Baal let not one sole man of them escape us The People convinced by the Miracle and the voyce of Elijah without expecting any other thing fall upon those false Prophets takes them and cuts them all in pieces Ahab amidst all this stood so astonished that he durst not speak one onely word nor any way resist the Divine Command The Prophet bad him take his refection and go into his Coach for the so much desired rain was near and having said so retired himself to the top of the Mount Carmel and sent his servant seven times to the sea to see whether he could discover any clouds but he saw nothing till the seaventh time and then he perceived a little cloud that exceeded not the measure of a hand and yet he sends him to tell Ahab that it was time to Harnesse if he would not be overtaken with the rain He mounted instantly into his Coach to get to the City of Jezrael and Elijah ran before as if he had wings In the mean time the Heavens grew black with darknesse the clouds collect themselves the wind blowes and the Rain falls in abundance Ahab failed not to relate to Jezabel all that had been done desiring to make the death of those Prophets passe for a decree of heaven for fear lest that imperious woman should upbraid him with the softnesse of his courage But she not moved with those great miracles of fire and water that were reported to her began to foam with wrath and to swear by all her Gods that she would cause Elijahs head to be laid at her feet by the morrow that time The Prophet is constrained to fly suddenly to save himself not knowing to whom to trust so that having brought with him but one young man to accompany him in the way he quitted him and went alone into the wildernesse wherein having travelled a day he entred into a great sadnesse and laid him down under a Juniper-tree to repose himself and there felt himself very weary of living any longer and said to God with an amorous heart My God it is enough take mee out of this life I am not better then my fathers It is a passion ordinary enough to good men to wish for death that they may be no more obliged to see so many sinnes and miseries as are in the World and to go to the place of rest to contemplate there the face of the living God But this desire ought to be moderated according to the will of God As he was in that thought sleep that easily surprises a melancholy spirit and wearied with raving on its pains slipt into his benummed members and gave some truce to his torments But that great God that had his eyes open to the protection of so dear a person dispatched to him his guardian Angell who awaked him and shewed him near his head a cruse of water and a loaf of bread baked under the ashes for such are the banquets that the nursing Father of all Nature makes his Prophets not loving them for the delights of the body but contenting himself to give them that which is necessary to life he saw well that it was a Providence that would yet prolong his life He drank and ate and at length being very heavy fell asleep again But the Angel that had undertaken the direction of his way waked him and told him that it behooved him to rise quickly by reason that he had yet a long way to go Elijah obeyed and being risen found that he had gained a merveilous strength so that he journied fourty dayes and fourty nights being fortified with that Angelicall bread till such time as he came to the Mountain Horeb. There he retired himself into the hollow of a Rock unknown
to men but well known to God that appeared to him and comforted him asking of him what he made there Whereto he answered That he was zealous with an ardent zeal for the God of Hosts but the children of Israel had forsaken him demolished his Altars killed his Prophets and that he alone remained yet for all that they ceased not to seek his life to extinguish the whole service of God Upon this God commanded him to come forth and to stand upon the mountain to see great sights caused by the presence of God And suddenly there came an impetuous whirlwind that overturned the Mountains and brake the Rocks but God was not therein after that impetuous Wind came an Earthquake but God was not therein after the Earthquake devouring-Fire but God was not in those flames after the Fire behold there came a small gracious gale and God was in it And therefore Elijah ravished with a profound respect covered his face with his Mantle and kept himself at the entry of his Cave where he heard a voyce that demanded of him again what he did there whereto he answered as before that he fled from the perfecution of those that would give him the stroke of death for the zeal which he had to the service of the Living God But the voyce commanded him to return and to take again his way through the desert into Damascus and gave him order to Anoint and declare two Kings the one over Syria which was Hazael and the other over Israel which was Jehu that should succeed his Persecutour Furthermore God informed him that all was not lost but that he had yet reserved to himself seven thousand servants that had not bowed the knee to Baal nor lifted up their hands to adore his Idol He added yet farther that he should take Elisha for his Companion and Successour of whom he had reason to expect good effects Such was Elijahs Vision and his discourse with God and it seemed that this Sovereign Teacher of the Prophets shewing him the representation of an impetuous wind of an Earthquake and of Fire in which God was not although he was in a little gentle blast and would signifie to him that His Spirit is not in those great commotions that would seem to overturn all nature but in a certain Calm that produces little noise but much fruit filling the earth with blessings So also would he make him hope that after these violent persecutions and those fatall Convulsions of Kingdoms there should come a sweet and peacefull Messias and that forasmuch as concerned him Jezabels persecution should cease and his soul after the toyles of that banishment should taste the sweetnesse of an anticipated Paradise He took then his way again according to the command of God without passing by Samaria and finding Elisha plowing the ground with twelve yoak of Oxen cast his Mantle on him to signifie to him that he was called of God to that sacred ministery of Prophecy which the other understood and quitting instantly his Oxen ran to Elijah whom he beseeched that he would permit him to go and give the kisse of peace to his Father and Mother after that he would adhere to nothing but render himself up to him which Elijah having granted he when he had acquitted himself of his duty returned and sacrificed two Oxen which he boiled with the wood of his Plough and made a Feast with them for the people after which he ranged himself under the conduct of the Prophet and was a perfect imitatour of his virtues An ill occasion embarked him again in a Combat against Ahab and Jezabel which was fatall to them both The King had a mind to enlarge his Gardens and Naboths Vineyard was near his Palace and for his advantage he calls for him and asks him very courteously for it promising to pay him the price that it was worth or to buy him a better inheritance in whatsoever place he would The desire was very civill and not like that of so many other Princes and Lords that disposed at that time of the goods of their subjects as of their own usurping by violence that which they could not have by right Yet this good man that measured all by the affection he bare his Vineyard and not by the submission he owed his Master was obstinate and told him That it was the wealth of his Fathers which he would no way part with Ahab was much troubled at this denyall and returning to his Palace threw himself upon his bed and would not eat at the ordinary hour of his repast The Queen his wife being surprised at that accident goes to see him and inquires after the cause of his indisposition which he declared to her out of a desire he had to receive some ease This Princesse which was a daughter of the King of Sidon and who knew how her Father reigned absolutely over his subjects falls a laughing and meaning to blame the weaknesse of her husband said to him It appears plainly Sir that you are a Prince of great authority very worthy to govern a Kingdome since you receive affronts from your subjects and revenge them upon your self by the losse of your dinner But if that be all that hinders you I pray arise be merry and eat for I know the way to make you possessour of that Vineyard that you desire At the same instant that Imperious Queen takes her seal writes a Letter to the Principall men of Jezreel and commands them to call an Assembly under colour of a Fast and Publick Prayers to call Naboth to it to make him sit amongst the chief and not to fail to suborn two witnesses against him that should depose that he had blasphemed against God and his King and thereupon indite him and stone him Behold how so many Ministers of Iniquity use the Innocent not seeing that at the same time as they lay snares against the honour the goods and the life of their neighbour an invisible Hand draws up in Heaven the decree of their ruine This Letter being come to Jezreel the principall men assemble themselves and not seeking any delay or incident to sweeten a bad businesse betray their conscience to avoid the fury of the King executing that which was commanded them and before they are Judges render themselves Criminall Thus go violent Reigns where virtue is abandoned by some through wvaknesse and persecuted by others through fury Miserable Naboth astonished at that wicked calumny protests his innocence in the face of Heaven and Earth justifies and defends himself by good reason but the false Witnesses which are the instruments of Satan and the chief furies against the peace of mankind urge and torment him His Judges sold to iniquity condemned him He is led out of the City delivered to the fury of the people overwhelmed as a Blasphemer of God and the King with a bloody tempest of stones and flints every hand making it self injurious against him some through a false zeal and
the true God yet he left not to suffer him as long as Providence would have it so to serve him like a good subject and to give him advice very necessary for the preservation of his State He declared to him the counsels and the enterprises of the King of Syria his enemy which he knew by the spirit of Prophecy so that the other was amazed to hear that the most secret businesses which he had treated in his cabinet with his most intimate confidents were discovered He thought that his Counsellours of State sold him to the King of Israel but one assured him that that came from the Prophet Elisha who knew things to come by the Spirit of God which was in him in a wonderfull manner This Prince inflamed with choler dispatches immediately Souldiers in a great number to apprehend Elisha who failed not to beset the little city of Dothan whither the Prophet was retired The Prophets servant being risen at break of day to go abroad perceived those companies of men of arms and ran to his master much affrighted crying out That all was lost and that the city was environned with chariots and with horses that came to take him But Elisha filled with the confidence that he had in God his great Master made him answer That there was nothing to be feared and that his party was much the stronger which seemed very hard to be believed by a man whom fear had so much shaken till such time as his Master taking away the fillet of ignorance that was upon his eyes discovered to him a mountain full of chariots and of horses that entowred Elisha and watched for his protection Thus it pleases God sometimes to draw his servants out of the hands of persecutours by extraordinary wonders At other times he permitts darknesse to exercise its power upon the light and the impious to take and persecute the just to render them glorious by their sufferings He would not admit on the day of his Passion the twelve legions that he might have obtained of his heavenly Father for his defense that he might not deprive our Christianity of the example of his dolours and yet he raises up armies of fire to defend Elisha with intention to make us see that he is able to hinder us from receiving any harm but that it is the greater glory to conquer it by Patience The Prophet seeing the heavenly legions that stood to aid him would not for all that thunder strike those that came to take him but contented himself to blind them for a time that he might have given them light for ever if they would have preferred it before darknesse Those poor men seeing themselves struck with such a sudden blindnesse were extremely astonished yet as malice quits not so soon her venome they sought for the servant of God blind-folded darkned as well in mind as body when he presented himself to them and told them that he would shew them the man they sought for if they would follow him which being agreed to he led them straight into Samaria the capitall city of their enemies and at the instant restored to them their eyes to give them the knowledge of the danger wherein they weâe They thought that there was nothing now remaining to them but to be cut in pieces and indeed Joram the King of Israel would have caused them to be massacred had not Elisha forbid him to touch them because that he had not got them by the point of the sword but were come by miracle into his hands Furthermore he ordered that something should be given them to eat which was done and after they had taken their refection they were sent back the straight way into their Countrey Behold a courtesie worthy of the New Testament and of the Evangelicall Law Elisha would not that his miracles should be mischievous he contented himself to overcome those by Benefits that he might hurt by Justice to shew that there is nothing so victorious as a great heart that can make visible that it is the highest point of power and goodnesse to pardon that by grace and mercy that might be revenged by reason Some time after Benhaded King of Syria came to lay siege to the city of Samaria where the King was shut in and pressed so vigorously the besieged by famine that an asse's head was sold for fourscore livers and a little barrel of pigeons dung for five franks It was an extreme rage and a furious despair that expected nothing but the heighth of evils for its remedy It happen'd that King Joram passed through the street that he put on sackcloth under his clothes when a poor woman all beblubber'd with tears came to him and requested of him life and safety but the poor King not knowing what to do for her said onely to her That he was not God to give her bread she then desired Justice of him in a controversie which she had with a wicked woman The King was content to hear her and thereupon she told him that she had made an agreement with that woman to eat together two little sons whereof they were mothers on such conditions that hers should be eaten first and that the morrow following her neighbours should be serv'd up to the table also and that in the pursuance of this her little son had been massacred and devoured by his own mother and the complice of her crime but that now there was a question of proceeding to eat the son of her camrade she had hid him and refused to give him and that thereupon she beseeched his Majesty to do her Justice Joram was so affrighted at the proposition of that woman that he rent his clothes and put himself in mourning But instead of humbling himself he sware that the head of Elisha should not stay a day longer upon his shoulders vexing against him that he being so powerfull suffered such a famine of his people without helping it He was like those Mexicans that make their King swear that the Sunne shall give the Day and the Clouds their Rain and the Earth its Fruits and in case that this fails lay the blame on him and murder him He imagined that the Prophet had barrennesse and fruitfulnesse in his hands as his master Elijah and that he ought to sacrifice him for the Publick This speech cost Joram dear who was afterward dispossessed of his kingdome and the Prophet doubting of his attempt said to those that were about him That the son of the murderer Ahab had given command to cut off his head that he that was to give the stroke was upon the way and that they should keep the door fast shut where we see that the same Prophet that had before fiery legions at his command is on terms to defend himself after a fashion weak enough to resist the forces of a King But it is to teach us that God gives not alwayes to the Saints the power of Miracles no more then the spirit of
was at first a Prince good enough and very obedient to the voyce of the Prophets for when he had enterprised a mighty warre with the Idumeans he raised two armies one of his own people and the other of the unbelieving Israelites which he had invited to his aid but when the Prophet told him that he did not well to make use of the Arms of Israel that was impious and separated from the true God he discharged them freely although he had already paid an hundred thousand men and contenting himself with his own troops gave them battel which he gained with great advantages But it is a strange thing that by taking the Idumeans he took also their Gods to worship them in Jerusalem and made himself an arm of hay with the prop of these imaginary Deities that had in nothing profited their adorers A man of God that prophesied in those times rebuked him sharply for it but he demanded who made him the Kings Counsellour and threatned to slay him if he did not learn to hold his peace The other without being afraid denounced against him that he should come to some ill end and left him by flying from the Court. After which this miserable Prince fell into a reprobate sense was taken in war by his enemy the King of Israel his capitall city was laid waste the Temple and his palace pillaged there was no more that remained to him but a shamefull and miserable life which his own subjects tare from him by a wicked conspiracy Vzziah his son and Isaiah's cousin-german was set on his fathers Throne at sixteen years of age and reigned a very long time with a reign peaceable enough He built some cities and fortified others set in order an Arcenall stored with good arms enterprised wars against the Philistims which he ended happily enough He defeated also the Ammonites and the Arabians which made incursions upon his territories and renowned himself by famous victories He embraced also willingly his rest in season and addicted himself in the time of peace to husbandry The conversation of his dear cousin that began to prophesie the seventeenth year of his Reign contributed many good effects to his government But as he saw himself enjoy a long Reign with abundance of favours from heaven he became very absolute in his will and would joyn the high-Priest-hood to the Royalty For he took the censer entred into the Temple presented himself at the Altar of Perfumes to burn Incense after the manner of the Priests and although the high Priest Azarias opposed him stoutly he desisted not from that attempt till such time as by a manifest punishment from heaven he found himself on a sudden touched with a leprosie which appeared on his face and rendred him hideous and out of knowledge which made the Priests animated by the judgement of God that had intervened thereon chase him from the Temple and he was constrained to retire himself unto an house out of Jerusalem having left the administration of his Kingdome to his son This change was very sensible to the Prophet that had loved him tenderly and supported the interests of his house but on the other side it was a comfort to him to see that he had a sense of his fault and had reduced himself voluntarily unto the obscurity of that life for the chastisement of his sin His example ought to serve for a terrour to the Secular Powers that will encroach upon the Ministery of the Priests and break the barriers that Providence hath established for the differencing of the Spirituall and Temporal Authority There is need sometimes but of a little tongue of Earth to separate two seas and to keep them in good intelligence but if one should go and cut it off they would mix themselves and make a great deluge So may we say that the wisdome of God hath put certain bounds between the Priests and the Kings which keep the affairs of the Church and of the State in a good temper but when certain young Abiram's interpose themselves to confound these Powers they overflow the banks and make wastes prejudiciall to mankind After the death of Vzziah Jotham who was already fitted for businesse took the government with title of a King and making a strong reflexion upon the deportments of his grandfather and of his father extracted from thence a most excellent lesson ruling his subjects with great moderation so that the Prophet Isaiah had nothing to do with him But he left an abominable son named Ahaz that quitted the God of his fathers renewed the Idolatries of the most corrupted of his Predecessours took the false Religion of the Kings of Israel caused statues to be planted on the mountains and on the hills offered Incense to them made his children passe through the fire and consecrated them to Idols which drew the wrath of heaven upon him and upon his people which was beaten with a thousand scourges and most great calamities The Prophet Isaiah saw all these storms falling down upon the miserable Judea and ceased not to forewarn them and to arm himself with a mouth of fire against the disorders of that wicked Prince but it was without much effect he being so much corrupted Who would ever have thought that of so bad a father should have been born so excellent a son as Hezekiah who was instructed by Isaiah and followed totally the course of his will and counsels so Divine so wholesome and wiped out the blot that his father had imprinted upon the Altars of the living God and made the true Religion flourish again which seemed altogether extinguished in the confusions of an abandoned age He brake down all the Idols that that unhappy Ahaz had erected He dissipated the profane Groves planted on the mountains for the exercise of his abominations He did not pardon so much as the brazen Serpent that Moses had caused to be set up to a good end although the Idolaters had afterwards abused it He commanded that the Temple should be purified and cleansed by the Levits together with the Tabernacle and sacred Vessels polluted by his predecessour He renewed the order of the Sacrifices and the Quoires of Singers dedicated to the praises of God he rallied all the faithfull people to celebrate the Passeover and the other solemne Feasts amongst the Jews This Reign was a golden Age and a true school of Wisdome when the Prophet and the King conspired with a wonderfull accord in the service of their great Master Isaiah ceased not to produce sound thoughts and that which was wholesomely thought on by that holy man was stoutly executed by the courageous piety of this good King He laboured in all things for the honour of him on whom do depend all Crowns and God also laboured powerfully for him doing more businesse in one night then the arms of iron and steel could have done in ten years Every one knows how Sennacherib the King of the Assyrians came to lay siege before Jerusalem
saith S. Dennis What a roaring of the Lion saith S. Hierome What a Flow of Learning what a Torrent of Eloquence who makes us to understand the Mysteries unknown in all Ages and that as much by his Admiration as his Words He wrote his Epistles with his Ear in Heaven and with a Style in the School of Paradise The feeblenesse of humane Words could not sustain the force of his Spirit In the Affective part he was filled with a Seraphick His Love Love with a fire drawn from the most pure flames of Heaven which was shut up within his heart and within his bones and did uncessantly burn him without consuming him On his mortified flesh he did bear the Characters of a suffering God which were his dearest Delights He was no more himself he was all and altogether transfigured into that amiable Word by a Deifick transanimation He lived on his Bloud he breathed not but by his Spirit he spake not but by his Words he thought not but by his Meditations yet neverthelesse in some manner he did leave God and the delicious School of Paradise to run unto his Neighbour to save his Soul and in this exercise of Charity he defied Tribulation Anguish Hunger Nakednesse Dangers Persecutions and bloudy Swords and burning Fagots and boiling Caldrons If Hell it self were portable he would adventure to have carried it on his back for the love of his Neighbour He looked upon the world as if every mothers son were of his begetting he carried in his heart Europe and Asia and Afâick and all the Provinces of the Earth to communicate the Light of the Gospel either by himself or by his children whom already he had begotten in Jesus Christ Nothing rebated him nothing hindred nothing stopped him He gave no bounds to his Love since God had given no limits to his Spirit With these fair and extraordinary qualities God gave him Successe in the preaching of the Gospel which did draw upon him the admiration of all the Apostles He marched in triumph through all Provinces and God was on his heart He was like unto that Ark of the Testament which is spoken of in the Revelations Apoc. 21. which at the same time that it was perceived did cause a Lightning to be seen a Voice to be heard the Hail to rattle and the Earthquakes to roar so wheresoever S. Paul did passe there were the Light of Learning the Oracles of Wisdome the impetuous Tempest of words of fire which made the Philosopers and Kings to tremble and even removed Nature it self Behold here the difference which was between S. Paul and Seneca which being well considered we shall forbear to admire wherefore one was so fruitlesse in the Court of Nero and the other had so great successe in Rome and amongst so many Nations After that Paul was for a season retired from Rome Saint Paul leaves Rome Nero grows worse and worse leaving unto Seneca a strong tincture of the Christian Faith Nero did every day grow worse and worse insomuch that having killed his brother his wife his mother this scourge of mankind in the wicked jollity of his heart had a plot in his head to set the City of Anno Neron 10. Chron. 66. Rome on fire which was almost wholly consumed with it whiles he from a high tower did behold it and laughing at the calamity did sing the burning of Troy the great which did so exasperate the spirits of his Subjects that on the year following the chief of the Empire did enter into a conspiracy against him in which were comprised Senatours Captains Colonels The Conspiracy against him detected Citizens Ladies and all the choicest personages in Rome but misfortune so would have it that the secret being dispersed amongst so many people it did not answer the event to which it was designed but being discovered it occasioned a bloudy butchery in Rome Nero like an enraged Tygre desiring nothing more then to bathe himself in bloud Seneca's name was entred at the last in the list of the The constant and the famous death of Seneca Conspiratours whether his Scholar had conceived a jealousie against him mistrusting his high Virtue and fearing lest he should tear the Diadem from his head or whether the insolence of his deportments had put him into that condition as not to indure the very shadow of a Tutor It was now a long time since this great personage overcome with grief at so many tragicall accidents did leade a retired life in his Countrey-house not farr from Rome There was not against him any manifest conviction to rank him amongst the Conspiratours as Tacitus hath observed It is onely said that one of that number named Natalis did depose before Nero that he was sent to Seneca by Piso who was the chief of the Conspiratours to complain that he would not suffer him to give him a visit and to meditate an enterview to which Seneca made answer that such a meeting in so dangerous and so fatal a time could be profitable neither to the one nor to the other and as for the rest that his life subsisted not but in the safety of the life of Piso On this the Tribune of the Emperours Guard was dispatched to Seneca to understand what answer he could make to the Deposition of Natalis On the evening he arrived at Seneca's house which he suddenly invironed with a troop of Souldiers He was no sooner entred but he found him at supper with his wife and two friends he presently acquainted him what he had in Commission from the Emperour on which Seneca confessed that Natalis indeed was sent unto him by Piso to intreat him to receive a visit from him but he excused himself by reason of indisposition and retirednesse without speaking one word more unto him adding that he had never so high an esteem of Piso as to judge that the safety of his life did depend upon him thar such flattery was not suitable to his disposition and that Nero knew it very well who by experience had alwayes found in Seneca more of Liberty then of Servitude The Tribune made a faithfull report of Seneca's answer in the presence of Poppea that impudent woman and Tigillinus that execrable villain who in those cruel designs were the onely two that were now of his Majesties sacred Counsel This barbarous Prince who had promised his Tutor that he would rather die then permit that any offence should be done unto him did bear that respect unto him as not to question him on that Conspiracy amongst so many other Senators peradventure he had not a brow of brasse enough to outface the reproaches of so eloquent a mouth He demanded of the Tribune if he did not prepare himself to a voluntary death who made answer That he observed not the least sign of it either in his countenance or discourse whereupon he was commanded to return to Seneca and to signifie unto him that he must die The Tribune
fifteenth year of her age being himself not much more indebted unto yeares than she was All things laughed at the beams of this bright Morning and it seemed that Felicity her self had with full hands poured down her favours upon a Marriage which had been made in Heaven to carry along with it the approbation of all the earth But who can dive into the secrets which Providence The inconstancy of humane affairs hath in her own breast concealed from us Or who is he that hath tears enough to deplore the condition of great Fortunes when they are abandoned to the pillage and plunder of destruction This young French King having in his way but saluted Royalty after his reign but of six moneths was taken out of the world by an Impostume in his ear All France did groan under this loss by reason of the excellent inclination of that Prince but she was more touched with the impressions which in her heart her most dear Spouse received who desired to sacrifice the rest of her dayes unto the ashes of her husband Nevertheless as the tenderness of the Kings age who was troubled besides with divers indispositions of body and the short time they were married together did not permit that any issue should be left behind him there did arise upon it a report that the young Her return into Scotland Queen should return into her own Countrey where two Crowns did attend her the one in England the other in Scotland she being the true Inheritress of them both of one of which she took possession and was deprived of her rights in the other by the injustice of Usurpation 3. Elizabeth of England now began to torment The first fire of the jealousie of Estate her self with a furious jealousie against her and had already laid the Design to stop her in her return to Scotland but God was pleased that she was gallantly accompanied with a great part of the most generous of the Nobility of France and did pass the seas very fortunately and arrived so suddenly in Scotland as if she did flie in the Air there she was received of all the good Catholicks with wonderfull entertainments of applause and joy Elizabeth who did swell with despite that she failed in her design covering her artifice with the vail of friendship did send a solemn Embassage with Presents to congratulate her arrival and to give her the assurances of an eternal Alliance The good Princess who had a heart as credulous as generous was passionately taken with this friendship and disputed with her self how she should overcome her in honour and in courtesie She took from her Treasurie a Diamond of which she made a Present to her It was cut in the manner of a heart and enriched with a verse of Buchanans who had not as yet his spirit infected with Treason In the mean time Elizabeth not unlike those Sorcerers which from the fairest mornings do produce the foulest weather did not cease under-hand to sow troubles and divisions in the Realm of Scotland endeavouring to destroy her Cousin by the fines of policy whom she durst not attach by the force of Arms. On the first arrival of Queen Mary into Scotland she found the Kingdom overspread with the factions of the Calvinists which at that time troubled all the Estates in Christendom And seeing that the youth and inexperience of her widow-hood was not compatible with the great underminings which her Enemies did daily form against her State she began after the space of five years to think of a second Marriage The small success in her first marriage made Her second marriage her suspect an alliance with strangers and those who were most near unto her did disswade her from it She did cast her eyes on her Cousin Henry Stuart the young Earl of Lenox who for the comeliness of his person was one of the most remarkable in the Kingdom of Scotland and having procured a Dispensation from the Pope she married him This affection The seed of the jealousie of love although most innocent in it self being not mannaged with all the considerations of State did bring upon her the jealousie of other Princes and was in the end attended with great disasters But to speak the truth the Earl of Murray natural brother to the Queen a pernicious and luxurious man who under-hand was the Instrument of Elizabeth of England did sow the first seeds of all these Tragedies In the beginning of these troubles he was called The Prior of S. Andrew as being ordained by James the Fifth to Ecclesiastical dignity but having drunk the air of a turbulent and furious Ambition which Knox the Patriarch of the Hereticks in Scotland had inspired in him he did not cease to affect the Quality of Regent and of King nor sparing any wickednesses to arrive to the butt of his desires As he observed that the Queen his sister being yet Ambition the beginning of all evils very young and very beautifull was sought for in marriage by the King of Spain to be married to his Son and by the Emperour to be maraied to his Brother he used the utmost of his power to divert that Design politickly fore-seeing that such alliances would tend to the diminution of his power and he failed not with most violent perswasions to represent unto her that she should enjoy neither peace nor honour in her Kingdom if she were espoused to a forreign Prince and the better to divert her from it he ceased not to advance the perfections of young Lenox which he did rather to amuse her and to possess her with thoughts of love than in earnest to bring the marriage to accomplishment The generous Princess who understood not yet what Dissimulation meant gave car unto him and overcome by his counsel she proceeded to the effects of the marriage with the Earl of Lenox who was indeed accomplished with all excellent endowments both of body and of mind but being very young had not the qualities requisite to serve him to secure himself This Murray who thought he should reign in him and by him and that having advanced him to the Royal Dignity the King should be but as the instrument of his will did find himself much deceived when he observed the King to grow cold in his behalf and to reign with an Authority more absolute than he intended His fury did proceed to that height that he drew into the field to make war against the King but having bad success therein he was constrained to retire himself into England where he began his designs to destroy his Sister He had in the Scotch Court the Earl of Morton who was unto him as his other-self to whom he gave Commission to throw the apple of Discord on this marriage of the King and Queen This he performed with incredible The effects of Envy and Ambition cunning and finding some disposition by the cooling of his affection he perswaded Lenox That he was
a King in Name onely and that the Queen signed The pernicious language of an Incendiary first in all the Declarations and did not permit that any Effigies should be stamped on the moneys but her own That of necessity he must discharge himself from the tutelage of that Imperious woman and teach her to submit to the law of Nature which allows not that Sex to command their husbands On the other side this Forger of iniquity heating two furnaces with one fagot ceased not by his complaints to set on fire the heart of the Queen telling her That she must chastise the rash young Man and retain the Sovereignty entire on her own side otherwise his unruly passions attempting to part the Crown betwixt them would take it away from them both and put all things into a confusion This was the occasion that Mary arming her heart with a manly courage would enjoy the Rights and Prerogatives of her birth and did afterwards reign in full authority 4. This young Husband who of a Subject was become The jealousie of King Henry Stuart Darley a Master could not with moderation endure his change of fortune but daily endeavoured to hold more of command than of compliance The Queen also who desired to be known the sole efficient Cause of his preferment being unwilling to lose the name of Mistress in taking that of wife did distast his importunity deferred his Coronation and did allow him but a little part in the affairs of the Kingdom She ordinarily did confer much with David Riccius her Secretary an old and a discreet man who with great honour possessed her ear and her good opinion for she cherished him rather for the necessity of her affairs than for any attractive qualities that were in him for he was but of a deformed body as they who have seen him do affirm But the calumny of the The Book of the death of the Queen of Scots printed in the year 1587. Puritans who know of every wood how to make an arrow did not forbear in their bold discourses to reflect upon the honour of Queen Mary concerning that subject although it was the most incredible and the most ridiculous thing in the world Cambden also the most sincere of all Historians of the pretended Religion and Monsieur de Castelnau have disdained to speak of it as being an out-rage which had no foundation at all of truth although the Earls of Morton and Lindsey two execrable Incendiaries who had undertaken the divorce of the Royal House following the spirit of Heresie most impudently to breathe forth the greatest lies did work a great alteration on the King in the cooling of his affections to his wife The spirit of Henrie now became furious and A spirit tormented with two great devils did perceive it self to be possessed on by two fiends The one the Jealousie of Love the other of Estate which both at one time did commit a prodigious Ravishment on his heart They made him believe that he passed for a King in fansie onely and that his Throne was no more than a meer picture whilest another was made a Partner in his bed In effect the excellent Beauties of the Queen which had given him such heats of love did now raise his jealousie to the height of those flames He was all on fire perpetually night and day and being tormented with shadows suspitions and rages with choller frenzies and with terrours he lived as on the wheel not knowing which way to turn himself His passion did suggest unto him a bloudy remedy A tragick remedy by the death of the Secretary of the Queen which was to draw the Secretary from the Cabinet of the Queen at the hour of supper and under colour of communicating some affair unto him to stab him with a ponyard in the Presence-Chamber The body being all bloudy by threescore wounds which it received fell down just at the door of his Mistress imploring Heaven and earth against those who by so black a treason had ravished his life from him in the flower of his hopes The Queen being frighted at the noise did run to the door and with his bloud received the last breathings of his soul some drops of the bloud falling on her outward garment She startled at the horrour of the sight and believed that some sprinklings of the bloud had painted on her face the opprobriousness of the act But as she made her complaint the Murderers The passion of divelish fury presented a pistol to her without any regard to the brightness of her Majesty or the bigness of her womb desiring nothing more than at one blow to destroy both the Tree and the fruit They locked her up in a chamber of the Palace taking from her all her ordinary servants and putting a Guard on her of four-score souldiers On this the Estates met and the pestilent Councel were assembled where with mouthes full of fire the Hereticks ceased not to breathe forth Rebellion Bloud and Butcheries They gave it out aloud That they ought not by halfs to do a work of so great importance and since the Queen who was a Pillar of the Papists Religion in Scotland was already shaken they ought to lay her low as the earth and utterly destroy her in giving allowance to the Libels and the Calumnies which were published against her They had attempted to have seduced the The horrible attempt of Heresie spirit of the young King promising him to put the Crown in peace upon his Head if he would maintain and support their Design to which as he shewed an inclination they began to weave an horrible conspiracy to take from him all the most eminent persons of the State and imbarque the innocence of the Queen in the common shipwrack The Earl of Murray who fled into England for having raised Arms against their Majesties returned back and came into Scotland rathers as a Triumpher than a guilty person They made him an overture of their pernicious counsels which he entertained with horrour for as yet he was unwilling that the Affairs should be carried on with such an extremity of violence wherefore in private he repaired to the Queen demanding pardon for his offences past and promising all obedience for the time to come He counselled her to recollect and rouze up her spirits and pardon the injuries passed and to take away from the Conspiratours all the apprehensions of Despair The Queen bending her spirit to the necessity of the time and her present affairs did receive him with all courtesie and told him that she was ready to perform all as he pleased She assured him that he was not ignorant that her heart was without gall having always pardoned offences even to her own destruction by her too much clemency And though she had been used by him with too much rigour for a Brother that she would not cease to cherish him and to gratifie him above all other to give him the
one Babington who was descended of an Honourable family of a great spirit and of a knowledge above his age and very zealous on the Catholick Religion His example made many others to imbark themselves in that same dangerous design Some propounded to themselves the hopes of a great reward others were carried on by glory and some were transported to it by a hate to evil doers It is no way to be believed as I shall make it appear that the Queen of Scotland had any hand in the design For besides the tendernes of her conscience she had a wisdom exercised by long experience which made her easily to apprehend the weakness of that party who were young men heady and inconsiderable who had not learned to conceal a secret which is the first knot that confirmeth great affairs They carried their hearts on their lips and being not content to make a noise of their design in Taverns they caused it to be painted in a Table with devises to it as the Authours of liberty and in foolish vanity did show it to one another Babington could not contain himself from writing to the Queen in prison And the letter being brought to the hands of her Secretaries Nau and Curles they did not communicate it to their Mistress well knowing that the witness of her unblemished spirit would never sympathize with such violent Counsels But when they perceived that Babington in the said letter had given information of the conference he had with Ballard and that six Gentlemen were chosen to put the Tragical design in Execution and that one hundred more were to release the Queen from her imprisonment they thought they would not neglect the occasion and therefore they wrote an answer to the letter making use of the Queens name she having no knowledge of it In this letter they praised Babington for his zeal to the Catholick religion and to the sacred person of their Lady who was the supportress of it They did advertise him to take consideration with him in this enterprise and to make a strong association amongst them who were to be the Actours and the Authours and to attempt nothing before they had assurance of aid from forreign parts and withall to stir up some new troubles in Ireland before they gave this blow in England They advised him to draw unto his party the Earl of Arundel and his Brothers and others named in the letter they did also prescribe a means for the deliverance of the Queen either by overturning one of her Caroaches at the gate or by setting on fire some Rooms belonging to her Querries in the Castle or to take her away when she took horse to refresh her self in the conclusion they did exhort him to promise great rewards to the six Gentlemen and to all the rest Babington presuming it was the Queen who by this letter treated with him became most vainly glorious he incouraged his Companions shewing the letter to the most apparent of them and was inflamed with a desire to execute the design They were so transported with the vanity of it that though they did shut their eyes against the danger yet they did open their mouths to discover the secret which was communicated to so many of their accomplices that the multitude of the conspiratours did make abortive the conspiracy They declared it to one Gifford a pernicious and a luxurious man who being charged with a Commission to keep safe their letters did carry them all to Walsingham the Secretary to the Queen of England who opened them and founding the whole progress of their designs did with much dexterity make them fast again The last written by Babington with the answer of the Secretaries in the name of Queen Mary was carried to Elizabeth and to her Counsel who shewed an exceeding joy for the discovery She caused the conspiratours to be apprehended and Babington amongst the foremost who being demanded the Question did immediatly confess that he had treated with the Queen of Scotland on that subject in which he spoke truly as he thought though he did not speak the truth After they were all examined and condemned they were executed with most cruel punishments the extremity whereof did strike a horrour into those who did condemn them 13. It was so decreed that a passage must be made The Process against the Queen of Scotland through the entrails of many bodies to come unto Queen Maries bloud She that knew of nothing what was done did continue very quiet in the languishment of her captivity when behold she suddenly found her self confined to a close imprisonment her Guards doubled her Secretaries apprehended her papers taken away and her Coyn confiscated with a labouring expectation she did attend to know the reason of it when behold a letter from the Queen of England which imparted that she had given a Commission to her Counsellers of Estate to hear her in judgement upon Fact with which she was accused Having read it with a Majestick countenance and a spirit full of the height of understanding she spake to those that gave it her I Am much afflicted that my most dear Sister the Queen hath been so ill informed of me and that having been so many years most strictly guarded and withall nummed in my limbs the many fair conditions which I have offered for my liberty have been always neglected and my self abandoned I have sufficiently advertised her of diverse dangers and yet she never would believe me but hath always undervalued me although I am most near unto her in bloud I have too truly foreseen that any accident that did arrive either within or without this Kingdom would be interpreted to proceed from me and that I should be made guilty enough because I am so miserable As for his letter I do look upon it as a strange thing that any Queen should command me as her Subject to appear in judgement I am of my self an absolute Queen and will do nothing to the prejudice of Royal Majesty my courage is not yet abated nor will I ever stoop unworthily under my calamity Her answer was drawn up in writing which in these terms she had pronounced and the same day the Chancellour and the Treasurer came to her and declared what power they had given them in their Commission and desired her gently to hear the Facts with which she was charged otherwise they both could and would proceed against her for contempt To which she made answer That she was no Subject and that she had rather die a thousand times than by such an acknowledgement to bring a prejudice to Royal Majesty She admonished them if after having condemned her before hand they came now unto her to make a semblance of observing some formality in Justice to consult with their own consciences and to remember that the Theater of the world is of a larger extent than England The Commissioners did not cease to insist and represent unto her the Tenour of their
he particularly recommended to all holy minds who breathed after the restoring of the ancient Religion In the second place he entered into the heart and possessed himself with the inclinations of Queen Marie whom he found throughly disposed and animated by a generous spur for the glory of God and the felicity of her Kingdom which kept her alwayes exercised on that high thought and comprehended in it the safety of all that Nation In the last he more and more encouraged all the Catholicks by the desires of their repose of conscience and by the liberty of their functions in the exercise of spiritual things In the third place he treated with those who were in an errour with the Spirit of Compassion of Sweetness and of Bounty complying with them in what he could in civil affairs and endeavouring to take from them the apprehension which they had conceived to themselves that the Change of Religion would ruin their fortunes and the establishment of their houses He caused a report to be spread by many remarkeable and grave Personages that he came not to take away their temporal goods but to give them spiritual blessings And as concerning the Goods of the Church which many Great men had usurped in that general Confusion of Affairs he said he would compose it in the best way that Love and Candor could prescribe him Fourthly He did wisely fore-see that with sweetness he should also bring in Authority which might ruin the resistences of those men if any should appear to oppose so saving a work On which he had recourse to the greatest Potentates in Europe whom he secretly affected to this Enterprize He had been before employed on the Peace between Francis the First and Charls the Fifth He did apprehend and attract the spirits of them both with wonderfull dexterity for having dived into the heart of the Emperour and finding the seeds of the Design which afterwards did discover themselves having been dismissed of the Empire and embraced a solitary life he wrought upon him with the recital of his great actions and the Conquests he had obtained and told him That all those strong agitations of his spirit were but as so many lines which ought to tend to the center of Rest that he ought not to weary and torment his good fortune That it was a great gift of God to confine his thoughts on true glory without attending the tide of the Affairs of the world That it was the duty of an Emperour to endeavour the Peace of Christendom and an incomparable honour to accomplish it He touched his heart so directly with these Demonstrations that he opened it and the Emperour declared to him That he had a great desire to that divine Peace and would embrace all reasonable Conditions that should conduce unto it After that he had effected this he made no delay to address himself to the Most Christian King and knowing that he was puissantly generous he wrought upon him by the glory of the great Wars he had sustained and the immortal actions of valour which he produced that by his invincible courage he had at the last wearied the most puissant Potentate in Europe who had him in admiration and desired nothing more than to hold a fair correspondence with him That a fair Peace should be an inestimable benefit to them both which should give rest unto their Consciences and pull down a blessing from on high upon their persons and be a great comfort to their Subjects who were overcharged with the continuation of the war In the end he did demonstrate to him how extraordânarily he was beloved of his people who did attend this Effect of his goodness by which he should crown his Valour with all happiness and abundance in his Kingdom The King took fire at this Discourse and the Cardinal most vigorously did blow it up and did remonstrate That two so great Monarchs who were made for Heaven ought not so greedily to hold unto their interests on earth and that they had nothing now to wish but to part their affairs and to save their honour And this indeed they afterwards performed restoring willingly on both sides all that they had conquered since the ordinance of Reconciliation made by Paul the third who some years before did transport himself to Marseilles although he was of a very great age to pacifie the Affairs of Christendom This Accord being so happily atchieved by Cardinal Pool he gained by it the approbation and applause of all Princes who favoured the Catholick cause He observed that the Emperour had his son Philip to marry and that there was nothing more expedient for the advancement of Religion than to allie him to Queen Marie He carried this affair with such secresie and dexterity that the King of Spain was in England and the Marriage published before the plot was discovered By the counsel of Charls Cardinal Pool did deferre his entery into the Realm until the Marriage was concluded and then he entered with all assurances The King himself came to meet him and Queen Marie with all her people received him with extasies of joy He incontinently did draw unto him the affection of all the principal Lords and not long after he counselled the King and Queen to call an Assembly of the most remarkable persons in the Kingdom to whom he spake thus in presence of their Majesties MADAM SInce it hath pleased God after the Confusions of the His speech to the States late times to shine upon us with his eyes of Mercie and at last to place upon the Throne the true and faithfull Inheritress of the Crown who is so worthily espoused to one of the greatest Princes in all Christendom we have a great subject to satisfie our Discontents and advance our hopes This Realm at this day doth imitate the Creation of the world coming forth from its Chaos and dark Abyss to receive the favourable influences of the light The day which by all good men hath been so passionately desired so suspected by the wicked so unlookt for by the incredulous and so attended by the afflicted is at length arrived to destroy our death and to make us new born in the life of the children of God Behold the true Religion which entereth with triumph into all the Cities of this Kingdom from which Impietie and Furie had dispossessed her she holds out her arms unto you adorned with the Palms and the Crowns with which your Ancestours have honoured her she demands again the place which from the first conversion until the furie of these later times she hold with so much honour and satisfaction Will you yet banish her Will you yet continue to persecute her Can you endure that she should present before God her torn and her bloudie Robe and complain again of the outrages of her children My Brethren There is neither life nor salvation but in this Faith which shineth and speaketh in S. Peters Chair It is that which God hath given us
certain fears uncertain counsels deaths full of calamity long punishments fleeting pleasures posterity either none or of no continuance But on the other side if you please to contemplate the Records of Christian Princes who have governed their Kingdomes with sincerity of mind with gentlenesse of hand with a prudent moderation and an invincible integrity thorow so many crosse accidents temptations and discouragements of humane affairs you may behold Hero's beloved of their own feared by their enemies to have lived safe in felicity and accumulated glories and to have left behind them acceptable pledges of their own virtues for many generations Therefore casting away the counsels of such an impious and execrable Warre overcoming the charges of ambition with the comforts of a valiant modesty and repressing irregular desires by charity let us make our adresses to God the founder of Safety and the reconciler of Divisions for when we despair he can repair our extremity is the crisis of his opportunity But what is it that hath disobliged the desires frustrated the expectations of all men and almost tired out the oppressive sighs of the mourning Church with such tedious disappointments Is it Honour Is it Wealth Truly if Honour it is that which hath ministred not the weakest influence unto the vehement inducements of this Warre an opinion of contempt should now be cashiered when the fierce oppositions of two potent Kingdomes are engaged What affluence can out-age the plenty which either of them may justly boast What is more admirable then their Power What more undaunted then their Valour Fortitude in a cause so miserable is inded rather to be lamented then desired worthy the compelled praises of an Enemy or the dolefull experience of a Sarazen but being exercised in a mutuall discord among Christians most undervalued when best extolled a Spaniard hath no reason to contemne a French-man nor a French-man to despise a Spaniard yet either of them hath his advantages whereon to build a wish that their united strength might be exhibited in a more just contestation and a better fate If the question be concerning your Propriety it is a businesse so perplexed that Archesilaus hath long agone determined that it can never be determined so that if we contend about the Rights of Kingdomes Cities and Families we shall prove his words to be full of truth who called it the confusion of things and fortunes necessarily teeming with eternall jarres and endlesse disagreements about the assertions And if all things should be transacted according to the rigour of Justice we should neither have a King nor a rich man remaining If any man therefore were possessed of whatsoever the sagacity of his wit could suggest unto his wishes whatsoever opinion could fancy or appetite imagine let him plead that immense and perplexed Charter of Kingdomes from Nembrotus who first imposed the yoke upon free necks let him derive it downwards thorow the labyrinthed Successions of so many Ages or let him calculate upwards digging up his grandfather and great-grandfathers great-grandfather till by the search of so many Sepulchres he hath wearied the tenacious memory of the desirous and confounded the prudence of the skilfull what will he meet with at length but a suppeditation of fresh discord and fuell for new fires of tumult Who can be the arbitratour who the judge to compose such great differences as will result from such involved causes The Lord would not divide the inheritance between the Brethren he that appointed measure to the Heavens set bounds to the sea and prescribed a proportion to all the Elements even he refused to divide the Lamb between the kinsmen being confirmed that the avarice of men was contentious and implacable Therefore if Christ himself should now descend from heaven neither would he judge and determine your wealth your interest your propriety and fortunes neither if he would should he by the umpirage of his impartiall equity define all things according to your sense and will What remaineth therefore but that all Ages be worn out and wasted by infamous and degenerate Warre the parts and factions being not unequally matched and both sides most desirous of their ends and interests But is it so glorious and worthy an enterprise for such great Princes so pious so majesticall and such potent Lords of sea and land to contend about one city nay perhaps one castle and that too almost battered down by the thunder-bolts of warre nay about the very dust and rubbage and all this with deadly enmity which can be profitable to none but hurtfull to many I understand O ye wise and intelligent Counsellours to Princes what answer you will return to this that your Interest is herein concerned and your Honour engaged lest the propriety of your Masters should be diminished by that League which the whole world expecteth But I now leave that to be discussed by your prudence and equity whether the whole Christian world should be endangered in their fortunes lives bloud salvation and destruction of all things to give a minister of State a Kings servant an assurance of some fethery and airy fame and perhaps deepest routed in his own opinion What should such elevated souls as yours have for the object of their wishes but that all things should have a sweet and peaceable composure to the advantage both of Kings and Kingdomes But if you please ponder this choice whether it be not farre better for the Princes Honour and the utility of his State to remit somewhat of that tenacity of spirit and indeclinable rigour of mind then to subject and expose all things to the violence of fire and to the advantage of plunderers and murthering thieves But perhaps you imagine that it is better for Kingdomes to suffer direptions and devastations then ruine but what else is devastation then a direfull perdition 'T is a miserable comfort to destroy that you may not be destroyed and to take the burning of Cities to be felicities compared with rapine as if you should suppose it to be some goodly thing to die to avoid death That body is not lost that may be preserved by the sparing of a single nail In a great and flourishing Kingdome nothing doth perish if a small town or a castle be surrendred thereby to purchase a generall peace and lasting tranquillity Ministers of State lose nothing of their fame if they be reputed the fortunate Peace-makers of the world rather then the Fire-brands of a Kingdome and State-barrettours How many of this tenacious obstinacy and destructive circumspection have the unfortunate people blasted with execrations and defamed with reproaches because by litigious juglings they had deluded the world into an universall equipage of sorrow and complaint rather conniving at the destruction of all things then that they in the most speechlesse calamity would part with a toy of Honour to revive a perishing State But if any among you shall lend an ear of favourable regard to the complaints of the whole Christian world and
strange boldnesse 73 The example of our Saviour ought to encourage us against Fear 74 Resolutions against Fear 75 We must Fear nothing in the world to the prejudice of our souls 81 Fidelity and its excellency 14 The mervellous effects of fire 86 Rebellion of the Flesh 16 What true Fortitude is and the parts thereof 74 Qualities of a good Friend 8 Great men are not ordinarily the best Friends ib. The choise of a Friend ib. A man must not adhere too much to himselfe to be a good friend ib. Friends ought to advise and correct 14 Who loves himself too much hath no Friend 37 G THe affectionate Letter of the Lord Bishop of Geneva 11 The disaster of Gilimer and his captivity 162 A great industry to Give well 13 There is none but God which is for it self 1 When we distrust our selves we must have recourse to God 18 An excellent reason of S. Augustine to shew the inclination we have to God 23 An objection about the invisibility of God ib. God rendreth himself infinitely amiable in totall nature ib. The Sun the Image of God ib. The commerce of man with God 24 The means to acquire the love of God 27 The practise of the Love of God ib. How we may learn to love God above the love of the world ib. We must learn to love God himself and by the character of his substance which is Jesus ib. Onely sinne hated by God 34 God in his Essence accordeth the diversitie of all Essences 46 The sympathies and antipathies which God hath wisely impressed on Essences and in union ibid. God for the punishment of nicenesse will suffer that which man most âears to fall upon him ibid. Three considerable qualities in the blessing of God 50 God is busied about this world as his stoue of burthen 59 God is not capable of hope since he possesseth all 63 God is independent of all creatures and the source of his felicities proceedeth from the infinitie of his perfection ibid. God hath no need of our conversion to increase his glory 64 God supporteth all good hopes by reason of the infinite capacity of his Essence ibid. We must place our hopes in God by the example of the holy humanity of Jesus Christ ibid. God when he pleaseth taketh away all the obstacles which oppose despair 68 The wonders which God maketh to appear in the old Testament by the help of his creatures ib. God indifferently treateth elect souls as reprobate during life without shewing that he despaireth of their salvation ib. God never faileth with necessary succours and sufficient grace to lave us ibid. It is the providence of God which doth preserve us and instruct us to drive away all fear 73 The picture of the tranquility of God 88 God to speak properly hath no anger ib. Three sorts of thunderbolts which figure unto us how God doth proceed with the chastisements of men ib. God doth all by seeing and by being seen 95 The differences of our knowledges from those of God 96 A great example of the weaknesse of mans spirit when God leaves it 148 Godfrey Duke of Bovillon a most resolute and fortunate Generall 207 The excellency of Goodnesse 136 Grace by the contemplation of divine things is a remedy for our temptations 50 The great and magnanimous goodnesse of Lewis the twelfth 120 Great things were made for the lesser 131 An excellent observation of S. Gregory 80 H THe direfull example of Haman against the inraged who are at a little offended 91 Hamans malice against Mordecai 193 Haman is condemned to be hanged and the Jews preserved 195 Hatred a hideous Comet 32 Its nature properties and degrees ibid. It is called Antipathy ibid. Hatred cometh out of Love 33 Melancholy hatred by Grecians is called Man-hatred ibid. Simplicity of divine Essence exempt from Antinathy or hatred ibid. Hatred of humour and how it is to be handled ib. Reasonable hatred and its illusion 35 Hatred of Interests which begets suits and Duels 36 A notable example of appeasing Hatred 37 The utility of Hatred ibid. How Hatred is to be diverted 38 Means to eschew and prevent the Hatred of powerfull men 39 A comparison of a ship and the heart of man 42 The sons of Heli behave themselves very disorderly to the great dishonour of his gray hairs 235 His connivence or at the most gentle reproof no whit doth better them ib. God punisheth Heli for the sins of his sons ib. He dieth ibid. Henry Eight grown more hardened against Cardinall Pool 314 The death of Henry the Eighth 315 Herodias slept not one good sleep with Herod so long as S. John Baptist was alive 269 Her daughter beggeth the head of S. John Baptist which is granted unto her ibid. The history of Hester 187 Hester the neece of Mordecai ibid. She is married to Ahasuerus King of Persia and declared Queen 188 Her excellent virtues and endowments 189 She is acquainted with the plot of Haman for the utter destruction of the Jews 191 Her prayer to God ib. She presenteth her self to Ahasuerus 192 She inviteth Ahasuerus and Haman to a Banquet ib. She relates to the King the plot of Haman against her self and her people 194 Hierom his great affâction to S. Paul 11 Hierusalem is besieged by Lysias and brought to great extremity 203 Holophernes angry at the great preparation made by the Jews for their defence 182 Holophernes ravished at the speech of Judith 184 Holophernes his army defeated 186 The Image and Nature of Hope 61 The good husbanding of Hope 62 We must adapt our selves to our Hopes ibid. We must ground our Hopes well ibid. Powerfull friends may serve for a suport for Hope ibid. We must not too soon reject nor too late put forward in pursuit of our Hopes 63 The Hopes of the world are very deceitfull and have no solitude 64 Three sorts of Hope ib. One may reasonably fly that which is in any wise hurtfull 46 Hypatius his speech 161 I I Conoclasts or Image-breakers an heresie sprung up even in Rome it self 174 Jealousie is a degree of the envious 91 The seed of Jealousie 92 Jealousie for honours and dignities ibid. Learned men subject to jealousie ibid. Jealousie in marriages holdeth the first place in the Envious ibid. Jealousie defined according to S. Thomas ibid. Out of what Jealousie is framed ibid. Description of Jealousie 93 Jealousie compared to the Abysse ibid. Jealousie maketh havock in the heart ibid. Advice to women concerning jealousie ib. The bloudy effects of the Jealousie of Saul 141 Joab his Jealousie over Abner 145 Jeremiah a man of sorrow 263 His sanctity ibid. Jeasabel threatneth to take away Elijahs life 250 Jesabel thrown out of a window dieth miserably 253 The love of Jesus towards his heavenly Father 28 For what reasons Jesus prayed on earth 64 The excesse of the contrition and dolours of our Lord Jesus 69 Jesus Christ acquired âs boldnesse by his fear 79 Three powerfull succours of our
imitate your Graces profitable and well-seasoned retirements I wish excellent Lady there were any thing wherein I might better expresse the devoted service I ow to your eminent self and illustrious Family but since weak endeauours can produce but slender effects and noble dispositions do readily pardon incident imperfections I will rest in the cheerefull hope of Excuse and in the ardent Vow of a studious willingnesse to become worthy the Title of Your Graces humblest and most obsequious servant THOMAS HAWKINS To my Lord MY LORD THE DUKE OF ANGVIEN ELDEST SONNE OF MY LORD THE PRINCE MY LORD I Finish the Holy-Court in my Books when your age inviteth you to begin it in your manners and for your first exercise of arms I offer you the Combats and Empire over Passions which is greater then that of the world There it is where you shall know the industry of a warre which nature wageth and reason teacheth us which is never too soon learned and which is ordinarily but too late understood Princes in other battels speak with mouths of fire and make use of a million of hands but in this which I represent they are alone and therein employ but the moitie of themselves one part of Man being revolted against the other Besides all the honour of the uictory rests in themselves arms fortresses and Regiments not at all participating therein and if they prove fortunate in these encountres they stand in the esteem of wise men for Demy-Gods Their quality obligeth them to this duty more then other men since Passions are winds which in popular life raise but little waves but in them stir up mountains of water For which I am perswaded that as you so dearly have loved the labours of my Pen and sought for your instruction out of my Books I could not do a better service or more suitable to your age then by arming you against these plagues which have so often tarnished Diadems on the brow of Cesars and turned Conquerours into Slaves Sir I promise my self much from your Greatnesse in this Conquest seeing it already hath given testimonies to the world worthy of your eminent Birth which oblige you to virtue out of a necessity as strong as your disposition is sweet VVit which is as the principall Genius of your house hath in you cast forth glimmers that have flown throughout Europe when you publickly answered throughout all Philosophy in an age wherein other Princes begin to learn the first elements You have placed wisedome on the highest Throne of Glory and it by your mouth hath rendred Oracles to instruct the learned and astonish Doctours In the first season of life which so many other spend in delights you have heightned the lights of your understanding by the labour and industry of study living as certain Plants which bear the figure of Starres all invironed with Thorns It is time that all your Brightnesse change into Fire and since Sciences are but Colours which appeare not in the night-time if Virtue do not illuminate them they must be gilded with the rayes of your good life and enkindled with the ardours of your courage as you very happily have already begun Sir I do assure my self that of all those things you know you will onely approve the good and that of all such as you can you will do none but the just This is it you owe to the King to whom you have the honour to be so near This is it which the education of the most prudent of Fathers and the tender care of the best of mothers exact This is it that France which looketh on you as a Sien of its Lillies wisheth This is it which bloud the mostnoble on Earth breeding the most happy in the world and that face where Grace and Majesty make so sweet a commixion cease not to promise us As there is nothing little in you so we must not endure any thing imperfect and if that which we take to be spots in the Sun be Stars it plainly sheweth us that all must be splendour in your condition and that we must not expect years since the wit of Princes in much swifter then time Your great Vncle who gained the battel of Cerisoles said to those who upbraided him with his youth that he did not cut with his beard but with his sword and I am perswaded that you will imitate his valour to take part in his glory yea even in this your minority wherein the Kings colours being already to fly under your name My Lord remember the throne of the Sun among the Egyptians was supported by Lyons and that you must be all heart to support that of our most Christian King in imitation of the great Prince to whom you ow your Birth For whose sake I wish you as many blessings as Heaven promiseth you esteeming my self most happy to be able to contribute my labours and services to the glory of your education since I have the honour to call my self by just title SIR Your most humble and most affectionate servant in our Lord N. CAUSSIN A TASTE OF THE SEVERALL DISPOSITIONS OF MEN VVhich serves for a Foundation to the Discourse of PASSIONS THE HOLY COURT was not as yet sufficiently beautified with the eminent lustre of Glory wherein I represented it but it was necessary that taking possession of the Empire over passions it should wear a crown which it hath gained by its travell and wrought by its proper virtues In this last Tome dear Reader I present thee the absolute reformation of the soul by eternall principles and the victory over powers which oppose Reason Thou art not ignorant that Angels and bruit beasts are but of one piece the one being wholly Spirit and the other Flesh But Man a middle creature between Angels and bruit beasts participateth both of flesh and Spirit by an admirable tye which in him occasioneth continuall war of Passions which are properly commotions of animall and sensitive nature caused by the imagination of good and evil with some alteration of body They take their origen from two Appetites of which the Concupiscible causeth Love Hatred Desire Aversion Joy and Sadnesse The Irascible causeth Hope Despair Boldnesse Fear and Anger To this ordinary number I add Shamefastnesse Envy Jealousie and Compassion to accomplish our work in all its parts All Passions are generally in all men but all appear not in all There is a certain mixture in nature which is the cause that the worst have something of good and the best something of bad Now note that as the Platonists distinguish five sorts of divels to wit Fiery Airy Aquatick Terrestriall and Subterranean so humane spirits are divided into as many forms which produce merveilous diversities in every nature The Fiery are Spirits of fire whereof some seem to be enkindled with the purest flames of stars which are magnanimous pure vigorous bold intelligent active amiable and munâficent And of this sort are the most illustrious of Kings and of Queens
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 qualitâes 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 ââ 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
discourses of Philosophers There is question how to help the soul by the body hundred shillings are of more worth then a hundred reasons to a poor wretch who hath need of sustenance and refreshment to solace his pains A little good usage meat apparel a Crosse upon gold or silver remedieth many Crosses of needy people If they to whom God hath given worldly wealth took the pain to imitate so many honourable personages and to accustome themselves to visit the shamefaced poor they would dayly do miracles they would drive away the devils of Melancholy bad humors spectres despairs and maladies they would pull millions of souls out of the hands of their evil fortunes and would be more to men then were the demy-Gods of Antiquity How many herbs simples compositions of physick how many lenitives what powerfull effects of Chyrurgery being well ordered do cure strange infirmities and do pluck one from out of the gates of death But as the cure and easing of the senses is neither present nor efficacious with all the world what should a man do who hath never so little heart but try to cure himself by reason It is it which God hath given unto The comfort derived from reason man instead of so many offensive and defensive armes born with other creatures why should we not use its help It is it which teacheth us that grief is nothing else but an apprehension of division and that Aug. l. 3. de liber at bitr cap 23. Quid est enim aliud dolor nisi quidam sensus divisionis vel corruptionis impatiens as we are out of excesse tyed to all pleasing things in the world so the want of them becomes very sensible in such sort that our Sadnesses ordinarily proceed from our love Experience sufficiently shewing that all such spirits as most are in love with themselves are the most tormented but if we come to lessen thoser geat affections which straightly tie us to conceits and account as lost all which may be lost there is no doubt but we shall begin to find a wholesome medicine for all the afflictions of life A mother greeved for the death of her Amabam misera periturum We most ardently love the things we most lose sonne said in Quintilian That all her evil came from loving too much what she might lose and that our passions are insensibly most ardent for things which must quickly be taken from us as if our grief were to take revenge upon the exorbitancy of our love It is reason that weakneth the opinion of evils which many times torment us more then their effect It which giveth light to things obscure order to confused vigour to languishing and resolution to despair there is nothing for which it finds not a lenitive if poverty make How it remedieth all humane accidents you sad why complain you Ignorant of thy self saith it unto us it is not poverty it is thy fancy which tormenteth thee No man is ever so poor as he is born Hast thou brought gold in thy veins and pearls Poverty in thy entrails that thou complainest of the change of thy condition why dost thou set thy self upon the rack for a thing whereof Jesus made boast and so many wise-men make vows Expect a little Death will make thee as rich as Croesus If thou thinkest thou art poor for that thou hast not what thy covetousnesse desireth it is an Illusion If thou wantest necessaries for life after thou hast lived commodiously and happily it is somewhat pitifull but make thy self a good poor man since God will have thee such suffer a while without murmuring and the divine Providence will not fail to raise for thee the mercy of some rich man to become thy steward Pray be patient endeavour take paines live meanly thou shalt become A suit rich by learning to live contented If a suit be lost what cares what apprehensions what pains what toils are in the same instant lost If it be according to Justice endure it if angainst Justice those who have lost their conscience in making thee lose thy cauie have more cause to be sorry then thou If thou hast lost much in game it is a lesson of wisdome to cure a folly If thou Losse of money hast lost all give thanks to God that thou shalt never lose any more so basely and that thou hast meanes to purchase a little in this occasion If fire and water winds and tempests harpies and theeves take away thy goods what wilt thou do against chance violence and iniquity but preserve submission and innocency The whole masse of worldly wealth is a torrent which swellerh now upon one side and then upon another let that go with patience which thou canst not hold by force If slander assail thy renown and condemne thee perhaps it doth that thou oughtest to do hadst Slander thou more virtues Many by despising themselves have prevented all contempts Tongues cannot hurt thy conscience we stand before God such as we are and all the teeth of calumny take not from us one sole atome of perfection Others have but one tongue to say and thou hast two hands to do Perfect thy life since it hath censures verity will force light through those vapours of maligne spirits derive glory out of thy proper confusion If thou beest discountenanced by great ones put thy self into the good favour of Disgrace God who is above all greatnesse and after thou hast made thy self a slave to men live a while a master over thy self Thou shalt find envy will have consecrated thee and that thy punishments will make a part of thy felicities If thou enterest into sadnesse for being frustrated of some expected good wherefore art thou so earnest in thy desires and so credulous in thy hopes and wherefore makest thou crosses to thy self out of thy own thoughts If it be for the absence Absence of friends of a beloved friend thinkest thou he must continually be tied to thee as if he were a second body It is in absence where our imaginations oftentimes render all that we affect most present we enter into the bottome of our soul and there find the images of our friends despoiled of matter and body we practise the best amities in mind where the envious watch us not the jealous observe us not and the troublesome interrupt not our discourses If this good friend be gone into the other world we every moment run after him and each hour draw near to him Let us be satisfied that his death is the cause that death hath nothing Death terrible for us and that for him we begin to desire what we most fear If we in body must suffer chains imprisonment Bodily pains maladies sharp pains hunger thirst the sword fire and all the hostility of nature we must needs say all which toucheth the skin toucheth us very near and that there are few charming words that can well cast
these serpents asleep which devour us but we must likewise confesse that if our griefs be short they deserve not so great complaints and if they be long their lasting fashioneth us to patience All is formidable to a body full of long health but the accustoming to things unpleasing causeth the contempt of them Nature hath destinated the most nice and tender to great dolours as women to that of child-bearing to teach us that what we fear most is not alwayes to be most feared When our courage faileth all torments insult over us but if it makes some resistance we much the lesse feel our pain There are who fight even to bloud out of bravery others receive wounds for a very little money others run to the burning chaps of cannons for a small salary there are others to be found who have jested at the gash and others who have played on a lute whilst their members have been flashed with keen rasors to shew that if there be an evil in nature there is much more in our opinion The Philosopher Zeno sought out torments to caste pleasures and said they were nohing if they were not thus seasoned Pain and pleasure interchangeably sway in us as do day and night in our Hemisphere If we must die it is but a moment of adversity to enter into a perpetuall repose Evill taketh up all the parts of our life but death hath onely one instant of time It is so conformed to the most part of the world oppressed with so many afflictions that as Zaleucus the Notable speech of Zaleucus Law-maker said an Edict should fitly have been made to die if God had not imposed a necessity upon it To be born maketh us tributaries to all miseries but death alone freeth us from all imposts Socrates saw his death coming whilst he was philosophising Anaxagoras in pleading Calanus braved it out of temerity and Canius jeasted at it out of merriment If your evil be in the mind is it chiefly sin or folly The evils of the mind which tormenteth you Why forbear you to chastise the one by penance and the other by the credit you will give to the judgement of the wise By this meanes you shall find that Reason will remedy almost all evils without much violence Where Reason is surprised and darkned by the violence Comforts which proceed from time of torments Time quits the medicine There is no evil immortall for the mortall let us make our selves tractable by not thinking on our evils and they cease to be evils according as time stealeth them away from us Think not to dry up the eyes of a mother who hath lost her son or of a wife from whom death Insensible comforts hath taken her husband on the day of the buriall suffer them to weep let the wound bleed and think how to cure it rather by prayers then by discourses The most pertinacious dolours disband with time and we are all amazed that we find our selves above our afflictions as if we had climbed up thither from out of the bottome of abysses He who should see the mount Aetna big with flames and thunders would not think there were any meanes to approach It but its furies passe away with time and we pursue little tracks which insensibly lead us to the top where we find verdant grasse and blooming flowers The like happeneth to us when we in the beginning consider our evil fortune it seemes our mind can never associate with its disasters but in the end the divine Providence discovereth wayes unto us which ere we think on 't bring us to the top of patience where we gather the fruit of our travels Who would not admire the goodnesse of God to say That time doth our businesse without our trouble and if we must be sad we find I know not what in our sadnesse that pleaseth us so that we preferre solitude and silence before the most eloquent consolations The friends of Job seeing these his deep miseries were seven dayes without speaking to him they let him discourse with his own thoughts and gather some case from his own dolour as we draw remedies Julianus Imperator in consolaâ Ametil ep 37. out of scorpions I to this purpose observe an excellent invention in the Emperour Julian of the Philosopher Democritus where it is said That Darius King of Persia had lost An excellent observation of Julian the Queen his wife and that excessive melancholy made him disconsolate The wisest men of Greece were called to him to mitigate his torments but it was to play on a lute to the ears of Tygres and Panthers to go about to cure by words fitly applied a grief which had had more of futy then mediocrity in it The Philosopher let all these great comforters to passe on and put himself upon time to expect some disposition in the heart of this Monarch and seeing his mind tired out with his teares began to resent he promised to raise the Queen again if he he would furnish him with things necessary for his purpose the other extremely rapt with this proposition said he therein would employ all the riches of the world which were at his dispose but ãâã ãâã ãâã ãâã ãâã the Philosopher onely demanded of him three names of such as had never felt any grief or sadnesse to engrave them on the Queens Monument which could not in any sort be found after a long search throughout the whole kingdome of Persia Then Democritus taking his opportunity Alas Sir we may well say the rubies and diamonds of this diadem resplendent on your head dazle your eyes and hinder you from seeing the miseries of your poor subjects not to be able in so great and vast an Empire to meet with three happy men and yet you wonder though born under the condition of mortals that death is entred into your palace He added many grave sayings which the Emperour for his consolation liked very well Whereby we are taught that we must sometimes make use of time to remedy sadnesse If time doth nothing and that it be an evil necessary which we cannot remedy as it happeneth in death and in other accidents which those Ancients called the blows of Destiny why do we resist against heaven and censure the divine Decrees It is a goodly thing indeed to see a man to afflict himself with a fatall necessity Necessity forceth patience which indifferently involveth Monarches and peasants Must God revoke his laws and must he create a world apart to content a simple creature and serve it to its liking But is it not much better to go along with the stream of this water and follow the great current of the divine Providence which maketh all the harmony in the world § 4. That the Contemplation of the divine Patience and Tranquillity serves for Remedies for our temptations LAstly let us behold the assistances of Grace which is incomparably above Nature and let us from Remedies and