the light of my Countenance did not fall upon the Ground He has an Argument of Levity who is prone to laugh who is jesting in his Words dissolute in his Manners a frequenter of dissolute Places and Company and willingly dwells with such who shuns grave and mature Persons the sight of them is offensive to him and he believes the Infirmity of his Body proceeds from Sobriety Such an one is described in Ecclesiastes ch 11. Rejoyce O Young man in thy tender Age and let thy Heart be joyful in the days of thy Youth and walk in the ways of thy Heart and in the sight of thy Eyes and know that for all these things God will bring thee into Judgment CHAP. XXX Of Simplicity TRUE and perfect Simplicity is to hurt no Body and to do Good to every one as says the Gloss upon the Parables This is the first Vertue for which Job is commended chap. 1. There was a man in the Land of Hus whose name was Job and he was a simple and an upright Man as excelling in that above other Vertues This our Lord commanded when he sent his Apostles into the whole World to gather Unbelievers to the Unity of the Catholick Faith saying Math. 10. Be ye prudent as Serpents and simple as Doves Where Prudence is joyned to Simplicity for Prudence without Simplicity is Craft and Simplicity without Prudence is Folly The Dove neither hurts with her Beak nor with her Talons so the truly simple hurts neither with word nor Deed. He truly loves Simplicity who is not busied about many things as Martha was Luke 10. For where there are many things there are Doubles or Folds But only seeks one thing of which our Lord but one thing is necessary for which Mary Magdalen is commended Who chose the best part which shall not be taken away from her This is that one Good in which are all Goods eternal and immense The Profit coming from Simplicity ought to induce us therunto For it is written Pro. 3. And with the Simple is his Converse that is the Lords For the Lord is familiar with the simple to whom he does not disdain to reveal his Secrets Whence our Lord Math. 10. said to his Apostles prohibiting little Children to come into his presence Permit little Children and do not hinder them from coming to me for of such is the Kingdom of Heaven This is a Virtue without which there is no Salvation For our Lord Jesus says Math. 18. Vnless ye be made like little Childeren ye shall not enter into the Kingdom of Heaven He does not say unless ye be made little Children but like little Children that is Simple and Innocent Another Profit of Simplcity is that which is mentioned Pro. 10. He who walks simply walks confidently For the way of Simplicity is the most secure way to the Kingdom of Heaven For it is written He will protect those who walk simply Pro. 2. He has an Argument of true Simplicity who perverts no bodies doings but presumes well of all who neither depraves nor diminishes any ones Good who desires the Salvation of all and wishes ill to none who does good things and does them well And who has good thoughts of the Lord and seeks him in the simplicity of his heart Wisdom 1. Who submits himself to his will and keeps his Commandments He has an Argument of Duplicity who has one thing in his Mouth and another in his Heart and works As Joab holding Amaza by the Chin said Brother God save you and in the mean time secretly drawing out a Sword slew him 2 Sam 20. Against this our Lord Jesus says Let your Speech be Yea yea Nay Nay Math. 5. That is what you have in your Heart speak with your Mouth and exhibit with your Deeds And S. James Chap. 1. The double minded man is inconstant in all his ways And God curses double Dealers to wit who will together serve him and the Devil that is exercise themselves in Sins and in good Works For these our Lord says Math. 6. No body can serve two Masters to wit that are contrary to one another For Vertue and Vice Good and Evil are wholly opposite Against those who seek to please God and the World S. James sayes Chap. 4. Whosoever will be a friend of this World is made an enemy of God He has an Argument of false Simplicity who makes a shew of Simplicity in his outward Conversation and yet carries Deceit in his Heart Of such an one the Prophet Jeremy says Chap. 9. Let every one keep himself from his Neighbour and let him not have confidence in every Brother because every Brother supplanting will supplant and every Friend will walk deceitfully CHAP. XXXI Of Silence TRUE and perfect Silence is not only to restrain the Tongue from unlawfull Words as are Detractions Lyes Perjuries Unchaste light angry hurtful reproachful Words and such like but also from profitable and lawfull according to that Psal 38. I held my Peace and was humbled I was silent from good things that is from declaiming them The Gloss says He does no fall into unlawfull things who warily rastrains himself from those that are lawfull Spiritual Grace is poured out not only by unprofitable and hurtfull Words but by profitable Words when a mean is not observed in speaking This moderation of the Tongue is a rare Virtue Witness S. James Chap. 3. All Beasts and Fowls and Serpents and other living Creatures are tamed and have been tamed by man but the Tongue no man can tame it is a restless Evil full of deadly Poyson The Gloss the Tongue of wicked men surpasses the Beasts in Cruelty the Birds in Levity the Serpents in Virulency For they are Beasts who have sharpened their Tongues like a sword Psal 63. They are Birds who have put their mouth in Heaven and whose Mouth has spoken Vanity Psal 143. They are Serpents of whom it is said The Poyson of Asps is under their Lips Psal 13. The most holy example of our Lord Jesus Christ ought to induce us to the love of Silence who so recommended Silence when he was asked concerning Crimes falsly laid to his Charge would not excuse himself nor by any Answer defer his death The example also of a certain Eremite ought to move us hereunto concerning whom we read that he carried a Stone in his Mouth three years that he might learn to keep Silence for one may sooner learn to speak than to be Silent according to that of a Wise man He who knows how to speak let him learn also to hold his peace The Profit coming from it ought to induce us to it For Silence composes the distracted Heart induces quiet of Conscience and makes the mind apt to receive the Divine Grace But where there is not Silence there a man is easily overcome by the Adversary according to that Pro. 25. As an open City and without Walls so is the man who cannot restrain his Spirit in speaking For where
Lion and a Bear and slew Goliah but restrain'd not his Eyes from beholding unlawful Objects 1 Sam. 17. 2 Sam. 11. O what Strength and Courage have some to fast to watch to chastize their Bodies with hair shirts and disciplines yet are not able to restrain their Feet from ways of wickedness their hands from unlawfull Works and Touches their Ears from noxious hearing nor especialy their Tongue from hurtful Words S. James saying All Beasts and Birds and Serpents and other living Creatures are tamed and have been tamed by men but no man can tame the Tongue it is a restless Evil full of deadly poyson James 3. And yet he also tells us that without this restraining of the tongue there is no true Religion if any one think himself to be Religious and bridles not his tongue deceiving his own heart this mans Religion is vain James 1. The Inductive of true Fortitude is a taste of Spiritual sweetness For this strengthens the mind to do good things to endure Adversities and to overcome Vices and all things that are hurtful This was prefigured in Jonathan who having tasted a little Hony was enlightened and animated to pursue his Enemies 1 Sam. 14. So Moses having tasted a Spiritual Sweetness from the Light and Conversation of God was so strengthened that for forty days he needed no Corporeal Sustenance Exod. 24. The Office of Fortitude is to confirm the Understanding in the Knowledge of God and the Will in the love of him and our Neighbour to strengthen the Mind in Adversity that it be not terrified and in Prosperity that it be not effeminated Also to animate the Mind that it may be continually exercised in good to strengthen it that it may never be overcome by Afflictions The first Fortitude St. Paul and St. Stephen had 2 Cor. 11. and Act. 7. The second Mattathias and Eleazarus 2 Mac. 6. Job and Daniel Job 1. Dan. I. The third Tobias Tob. 1.2 Whosoever experiments this in himself let him be secure that he has true Fortitude An Argument of false yea of the worst Fortitude is to dare to do many and great things against God Of this St. Anselm Power to sin is not liberty nor any part of liberty To have power to sin is rather not to have power than to have power For whosoever has power to that which is not expedient for him by how much he has power to this by so much Infirmity and Perversity has power over him Whence Esaias ch 5. Wo to them that are potent to drink wine and strong to drunkenness This Fortitude had the Kings and Princes of old the Persecuters of the Church and at this time have and hereafter shall have Antichrist and his Associates CHAP. X. Of Justice TRUE and perfect Justice to God is a rendring of due praise to the Divine Nature in all things a rendring of due thanks for all goods and gifts bestowed and for all Evils suffered for us a rendring of due Satisfaction for all Commissions and Omissions and of due hearty Grief for all Graces neglected He has true Justice to God who is faithful to him always and every where in keeping all Precepts and Vows who uses so great Diligence in every of his Works and at all times as if his Salvation wholly depended on each of them and who does all his good Works purely for God nor for any Favour or Profit of this Life or of the other and who receives every Gift with due Gratitude and enjoys it always and every where according to the Order that God has appointed True Justice to our Neighbour lyes in two things Tob. 4. Never to do to our Neighbour what we would not justly have to be done to our selves that is never to hurt or offend him by Word or Deed or Sign or Counsel in his Goods in his Body or in his Honour never to suspect ill of him never to detract from him never to misinterpret or diminish his Good never to hinder his Good for these things no Body according to Justice would have to be done to himself Also to do good to his Neighbour as he justly would have to be done to himself that is to honour his Neighbour to think well of him to interpret well all his Actions even his bad ones always to rejoyce with him in his Good and to condole with him for his Misfortunes always to excuse his Innocency and to defend him being absent for every one according to Justice would have these things done to himself And it is said according to Justice because a Judge would not be hanged by a Thief and yet he ought to hang a Thief because not to Will that is according to Justice And a Robber would willingly be robbed so he might be permitted to rob which notwithstanding he ought not to do because to will that is not according to Justice Also he observes Justice to the Dead who does not delay to perform their Will according to their Appointment and who according to his Obligation alleviates and shortens their Pains by Fasting Prayers and Alms. The Pains of those which are in Purgatory are shortned by Fasting Prayers and Alms as testifies St. Bernard He also observes Justice to the Angels who acquiescing in their good Admonitions does not retard their Glory which is due to them upon this Account which they deserve for their good Offices done to us A Motive to true Justice is that which David says Psal 10. God is just and loves Justice Also Hope and Joy is promised the Just in this present Life Psal 63. The just Man shall rejoyce in the Lord and shall hope in him Also Exaltation and Praise is commanded the Just according to that Psal 32. Exult O ye Just in the Lord Praise becomes the Vpright Also Security in the day of Judgment is fore-told the Just Wisd 5. The Just shall stand in great Constancy In fine eternal Life is promised the Just according to that Wisd 5. The Just shall live for ever And whatsoever Good is promised in the Scripture it is chiefly acquired by Justice The Office of true Justice is to rectifie our Thoughts and Affections that they be always set upon God our Will that it be conformed to the Divine Will our Intentions that they always eye God and that we refer all things to his Praise In like manner to direct all our Words and Deeds that they be always done for some special and right end And these things are an Argument of true Justice But an Argument of Injustice is to usurp those things to ones self which properly belong to God to wit Love Praise Honour Revenge or which are our Neighbours and are due to our Neighbour O my God direct my Steps that no Injustice may rule over me Psal 118. CHAP. XI Of Temperance TRue and perfect Temperance is a just Moderation of our interiour Motions and exterior Works He has true Temperance who does not only restrain his Heart from bad and
without good Works Such Hope is Vain as it is said in the Book of Wisdom Chap. 5. The Hope of the Wicked is as Down which is carried away by the wind and as a thin Froth which is scatter'd by Storms and as Smoke which the Wind disperses and as the memory of a Guest for a day in passing CHAP. XXII Of Fear JUST Fear is a diligent keeping of the Divine Precepts in Faith and Manners Also Just Fear is an Anxiety of Heart withdrawing a man from the unlawful use of the Members of his Body and of his outward Senses and inward Affections lest the Soul should be wholly separated from God or somewhat estranged from familiarity with him Taking heed also lest the Mind take delight in Meat Drink Sleep or in any other the least Creature and so decay in its fervour This Anxiety the Spouse had to her beloved lest she should offend him in any Motion Gesture Word or Deed and thereby incur his disfavor Also lest she should be less gratefull through any the very least fault Just fear makes to abstain not only from grievous Sins but also from Venial For by a custom even of Venials Security of mind and familiarity with God is lost and many Graces neglected The manifold profit of just Fear ought to induce us thereunto For it is the beginning of Wisdom as the Psalmist testifies Psal 110. And the beginning of Justice according to that He who is without fear cannot be justified Eccles 1. It is also the Seal and Conclusion of all Virtues and Graces according to that Eccles 25. The fear of God puts it self above all things Where the fear of the Lord is not all Grace is soon lost and the Conscience is perverted according to that Eccles. 27. If thou dost not diligently keep thy self in the fear of the Lord thy House shall soon be overturned S. Bernard brings another Benefit of the Fear of God I have truly learnt that nothing is so efficacious to obtain to keep and to recover Grace as alwaies to be found before God not to be high-minded but to fear Blessed is the man who alwaies fears Prov. 28. Fear therefore when Grace smiles upon thee fear when it leaves thee fear when it returns again and this is to fear alwayes And a little after When it is present fear lest thou shouldest not work worthily with it And a little after Fear when Grace shall be taken away from thee as one who art instantly about to fall And again Now if Grace is propitiously returned thou oughtest much more to fear lest perchance thou suffer a relapse according to that in the Gospel John 5. Behold thou art cured Go thy ways now and sin no more lest some worse thing befall thee To the same the miserable Fall of the Angels ought to induce us concerning which Job says ch 4. Behold those who serve him are not stable and he has found wickedness in his Angels How much more they who inhabit Houses of Dirt who have an Earthly Foundation shall be consumed as it were with a Moth. Also the Falls of Holy men from the beginning of the World as of Adam Sampson Solomon and of all the Apostles And alas at this very day very Holy men are thrown down according to that Psal 90. Thousands shall fall on thy side that is who ought to have sat by the side of the Judge in Judgment and ten thousands on thy right hand that is who ought to have been placed on the right hand of Christ Whence the Gloss says There are many who think they shall judge others and there are many more who think they shall be placed on the right hand amongst those that are saved but they are deceived For they who presume of themselves and have not their Root fixed on high fail in their imaginations We ought to be moved to the same by the Example of the Saints fearing God as Job says of himself ch 31. I have alwaies feared God as Waves swelling over me Upon that of Job Chap. 17. All that I have shall go down into the deepest Hell and do you think at least there I shall be at rest The Gloss says Consider who of us can be secure of Rest when he is afraid whom the Judge himself commends S. Hierom speaking of himself says as often as I think upon the day of Judgment my whole body trembles What then shall such poor wretches as we do when so great men tremble He has an Argument of Just Fear who is so sollicitous in all things which belong to God that at no time nor place he neglects any thing that is possible unto him Yea according to his power he does all things fervently whence it is said in Ecclesiastes chap. 7. He who fears God neglects nothing And in Ecclesiasticus Chap. 15. He who feares God will do good things He has an Argument of unjust Fear who for the loss of Body or Goods and not for God does do good and omit ill or do ill and omit Good This Fear our Lord prohibits saying Math. 10. Do not fear those who kill the Body And Esaias Chap. 51. Who art thou that thou shouldest be afraid of a mortal man To such the Lord saies Deut. 32. Where are their Gods in which they put their Confidence CHAP. XXIII Of Joy TRUE Joy or Gladness is to be comforted in those things which belong to God For the matter of all Joy is in God to wit Power Wisdom Goodness Liberality Beauty Beatitude Mercy Justice Truth Nobility Sanctity Meekness Faithfulness Charity Humility and all such like Excellencies And all these things are immensly and eternally in God He has true Joy who has a sincere Conscience in all his Doings Nor does ever wittingly transgress the Divine Precepts and Vows but alwaies endeavours to grow better and to conform himself to the Example and Divine Manners of Jesus Christ Of this Conscience the Apostle rejoyced and gloryed saying 2 Cor. 1. This is our Glory the Testimony of our Conscience that in simplicity of Heart and sincerity of God and not in Carnal Wisdom but in the Grace of God we have had our Conversation in this World but more abundantly to you wards It ought to move us to true Joy that the All-good God amongst all Creatures has so far united Humane Nature alone to himself that it may with Truth he said God is Man and Man is God And whatsoever God has by nature Man has by Grace For he did not take the Nature of Angels but the Seed of Abraham as the Apostle says Heb. 2. S. Chrysostom Is it not a great and wonderful thing that our Flesh should sit above and be adored by Angels and Arch-angels Another motive is that God has assured us of Eternal Beatitude by the Promises of the Law and the Prophets and also by Oath according to that Luk. 1. The Oath which he swore to Abraham our Father that he would give us By the four Evangelists by
there is not a moderation of the Tongue there will never be Perfection according to that James 3. If any one offend not in his Words he is a perfect man And no other saies the Gloss Where there is a custody of the Tongue there is Happiness according to that Eccles 14. Blessed is the man who has not faln by a word out of his Mouth And Pro. 21. He who keeps his mouth and his Tongue keeps his Soul from straits He has an argument of true Silence who when he may freely and lawfully and without offence speak and whose words would be received with great desire and yet can by no means or very rarely be induced to speak remembring that of S. Gregory If the holy Prophet Ezekiel was sent to speak and yet sat silent and weeping seven days we ought to consider how great a fault it is for him not to be silent whom no necessity compels to speak And that Evangelical word Mat. 12. But I say unto you that every idle word that men shall speak they shall give an account thereof in the day of Judgment An Argument of false Silence or Loquacity is to speak malapertly and clamorously that he may seem to be some body amongst others Or in an importune time whereas seasonable Speech is the best Against this is that Eccles 20. A wise man will hold his peace until a fit time but the wanton and imprudent will not observe time Or to speak when no body attends or cares to hear Against that is Eccles 32. Where there is no hearing do not poure forth Speech Or when one answers before he hears or be asked Against this Pro. 18. He who answers before he hears shows himself to be a Fool and worthy of confusion Or when he answers for another not being asked Against that is Eccles 32. Young man scarce speak in thy own Cause if thou shalt be asked twice let thy answer have a head An Argument of false Silence is not to be silent out of Virtue but lest he should be confounded before the hearers Or that he may be praised for his Silence Or when he is ashamed to speak knowing not how to speak understandingly or profitably Or that his folly may be covered by his Silence according to that A Fool if he hold his peace shall be acounted a wise man CHAP. XXXII Of Solitude TRUE Solitude is to abstract the Mind from the Solicitude and inordinate employ of exteriour Actions from all delight of Creatures and unanimuosly to direct as much as we can all our Affections Wills and Intentions unto God that we might be made one Spirit with him to this the Prophet Esaias exhorts us Chap. 2. saying Enter into the Rock and hide thy self in the digged earth Enter into the Rock that is into the Divinity of Christ hide thy self in the digged Earth that is in the Wounds of Christ he who is in this Rock is alone he who is out of this Rock is in a Crowd of People In this Solitude of Mind so great Grace and illumination of Mind is received that the Receiver is offensive to others to behold As Moses remaining alone with God in the Mountain forty days and forty Nights was so illuminated that the Light broke forth into his Face and from the shining of his Countenance proceeded as it were Rayes of the Sun which the Children of Israel were not able to behold until he covered his Face with a Veil Exod. 34. The most holy Example of our Lord Jesus Christ ought to move us to the love of Solitude who though he could not by the Conversation of any be hindred from his Spiritual Employ yet notwithstanding he often retired from Company for the love of Solitude and sometimes when he could not go farther off he withdrew himself a Stones cast from his dearest Apostles that he might attend to Prayer as St. Luke writes ch 22. Hereby insinuating unto us that even holy men amidst the Multitude cannot familiarly converse with God or do get little or no efficacious Grace amongst Men. Hence it is that Zacheus could not see our Lord Jesus in the Crowd but afterwards he saw him and heard his Voice when alone he climbed up into a Tree Luke 19. The profit also of Solitude ought to induce us unto it concerning which our Lord says of his Spouse Hosea 2. I will lead her into the Wilderness and speak to her Heart O how happy is he who even once once hears our Lord speaking within him The speaking of the Lord in the Heart is to give Assurance of Mind concerning heard Graces It ought to move us to the same that holy Eremites of old ran into Desarts Mountains Dens and Caves of the Earth that they might continually attend to God and sometimes saw not a Man for forty Years He has an Argument of true Solitude who with pain is in the Company of Men and takes all occasions to withdraw himself from them Behold I have fled a great way off and have remained in Solitude Psal 54. As it was a Pain to S. Mary Magdalen to see Men after she could no longer see her Lord Jesus yea it was painful to her even to see Angels whence when the Angels went about to comfort her concerning the Departure of our Lord out of his Sepulcher she says I seek the Creator and therefore it is grievous to me to see the Creature And therefore she fled into the Desart for the love of our Lord Jesus thirty years wanting all corporal Meat and Drink whom the Angels elevated into the Air at her set hours of Prayer in which Prayer she received the Nutriment of Soul and Body He has an Argument of false Solitude who though he be alone with God corporally yet his Soul is occupied in variety of Businesses in diverse parts of the World These two things Silence and Solitude do efficaciously elevate to Contemplation Whence that of the Lamentations chap. 3. He shall sit alone and be silent because he has elevated himself above himself CHAP. XXXIII Of Contemplation TRUE and perfect Contemplation is a Collection of all the Affections and Forces of the Soul to know with delight and admiration of Mind something of the Divine Nature to wit of the Divine Power Wisdom Goodness Charity Excellency Liberality c. or to know the secret Judgments of God or his most holy Will or some Perfection which tends unto him This Contemplation had the Holy Patriarchs Prophets and Apostles for God revealed his Secrets by his holy Spirit to the Patriarchs and Prophets To Noah he revealed the Flood Gen. 7. To Abraham the Destruction of the Sodomites Gen. 18. To Jeremy the Transmigration and Captivity of the Jews To Joseph the Famine in Aegypt Gen. 47. To Daniel the Tree of Nebuchodonozor Dan. 4. The like of other Patriarchs and Prophets to whom God revealed his Secrets as diverse Visions to Ezekiel chap. 1. whence Amos ch 3. The Lord God will not do a Word unless
if thou doest true Penance whilst thou art in Health and thy last Day shall come run to be reconciled if thou doest so thou art secure Why art thou secure Because thou hast done Penance at that time when thou couldest also have sinned But if thou wilt then do Penance when thou canst no longer sin thy Sins have left thee not thou them But thou sayest how do I know if perhaps God may not pardon thee Thou sayest very true How do I know I know not That I know this I know not For therefore I give thee Penance because I know not For if I knew that it would profit thee nothing I would not give it thee Also if I knew that it would profit thee I would not admonish thee I would not fright thee There are two things either thou shalt be pardoned or thou shalt not he pardoned which of these two shall be thy Lot I know not therefore lay hold on the certain and let go the uncertain They who desire to obtain true Confidence it behoves them to convert their Strength to spiritual Works according to that of Esaias chap. 40. They who hope in the Lord shall change their Strength they shall take Wings as an Eagle they shall run and not labour they shall walk and not faint That they who were before strong to corporeal Labours may afterwards be strong to spiritual Labours He has an Argument of Diffidence who not esteeming the grace of Redemption knowingly goes on in his Sins whence in the Gospel Jo. 9. We know that God does not hear Sinners but if any one be a Worshipper of God and do his Will him he hears And Psal 65. If I have regarded Iniquity in my Heart the Lord will not hear me And Esaias 59. Your Iniquities have divided betwixt you and your God and your Sins have hid his Face from you that he should not hear you He has an Argument of false Confidence who thinks the most just God will be so far overcome by Mercy and Pity that in the day of Judgment he will save all both good and bad because he has died for all against this our Lord says Matth. 25. These shall go into eternal Punishment but the Just into eternal Life He also has an Argument of false Confidence who thinks a Sinner can deserve the first Grace when he pleases Also if any one believe that he who abounds here in temporal Goods shall abound hereafter in everlasting Joy against this it is said The Just shall see to wit the wicked Man in Hell and shall fear and shall laugh over him and shall say Behold the Man who made not God his Helper but hoped in the Multitude of his Riches and prevailed in his Vanity CHAP. XXXVII Of the Contempt of the World A True Contempt of the World is to renounce the temporal things of this Life the Pomps of the World all Dignities and Superiorities Spiritual and Secular and to withdraw ones self from all his carnal Friends and secular Manners for the hope of eternal Happiness To this S. John exhorts us 1. Epistle 2. Do not love the World nor those things that are in the World This Contempt S. Augustin had when whatsoever was done in the World displeased him And when he discoursed with his Mother very sweetly and amidst that Discourse the World with all its Delights was vile and disgustful unto him In like manner St. Agnes St. Catharine St. Cecily and other Virgins contemned the World and all its Glory for the love of our Lord Jesus Christ The Worlds great unfaithfulness to it's Lovers at last ought to induce us to the Contempt and hatred of it For this was done even to the Creator himself by the wicked Worldlings whom upon Palm-sunday they gloriously received going out to meet him and singing Math. 21. Hosanna to the Son of David blessed is he who cometh in the name of the Lord Hosanna in the highest But afterwards on Good-Friday they went forth crying to Pilate Crucifie him Crucifie him if he had not been a Malefactor we had not delivered him unto thee Jo. 18. And when he hung upon the Cross they mocked him saying save thy self if thou art the Son of God Math. 27. And him whom they received with Palmes Flowers and green leaves they crowned with pricking thorns and beat with Rods and Whips and for him whom they strowed their own garments in the way him they stript and spoiled of all his garments before the Cross and changed the Glory they gave him into Reproach The danger which comes from the love of the World ought to induce us to the Contempt and Hatred of it For St. James testifies Chap. 4. Know ye not that the friendship of this World is Enmity with God Whosoever therefore will be a friend of this World becomes an Enemy of God And because the World hated our Lord Jesus and all his Friends as he told his Apostles for their Comfort Jo. 15. If the World hate you know that it hated me before it hated you He has an Argument of Contempt of the World who cares not for Nobility of Parentage nor seeks the Pleasures of the Flesh nor desires Riches nor Honours Such was Moses concerning whom the Apostle Heb. 11. By Faith Moses denied himself to be the Son of Pharaoh's Daughter against Nobility chusing rather to be afflicted with the People of God than to enjoy the delight of Sin for a time against Pleasure esteeming the Reproach of Christ greater Riches than all the Treasures of Egypt against Riches for he had an Eye to the Recompence of Reward He has another Argument of true Contempt of the World who is neither effeminared with the flatteries of the World nor terrified with its Threats nor is moved either with the Praise or Dispraise of men In this Contempt of the World was the Apostle when he said Phil. 3. I havè made all things as loss and I estèem them as Dung that I may gain Christ He has an Argument of false Contempt of the World who then first abstains from the love of it and its Allurements when by reason of old Age and Poverty he cannot enjoy it For then he does not leave the World but is left by the World As alas how many are there who then begin to leave off to sin when they can sin no longer CHAP. XXXVIII Of Mortification TRUE Mortification of the Flesh is when one voluntarily chastizes his Body with Fastings Watchings Prayers Hair-shirts Disciplines and Abstinence from delightful Meat and Drink that in all things the Flesh may be subject to the Spirit This the Apostle did when he said 1 Cor. 9. I chastize my Body and bring it into servitude lest perhaps when I shall have preached to others I my self may be a Reprobate And Judith who was fair and young a Widow and rich after she had dwelt with her husband three years and six Months from her Virginity she had a Hair-shirt upon her loyns and