a myne wherein poor slaves are made to labour that they may hit upon the veins of gold and silver And Tertullian had the like conceit when he said The first man was clothed with skins by the hand of God to teach him he entered into the world as a slave into a myne Now as these hirelings who cease not to turn up the earth with sweat on their brows tears in their eyes and sighs in their hearts no sooner have they met with the hoped vein but they rejoyce and embrace one another for the contentment they take to see their travels crowned with some good event So after such combates such rough temptations so many calumnies so many litigious wranglings such persecutions such vexations and toils which chosen souls have undergone in the thraldom of this body when the day comes wherein they by a Isaiah 38. In laetitia egrediemini in pace deducemini montes colles cantabunâ— coram vobis laudem Apoc. 21. Absterget Deus omnem laehrymam ab oculis eorum mors ultra non erit neque luctus neque clamor neque dolor erit ultra quia prima abierunt ecce nova faciâ— omnia most happy death meet the veins of the inexhaustible treasure whereof they are to take possession they conceive most inexplicable comfort Then is the time they hear these words of honey Go confidently faithfull souls go out of those bodies go out with alacritie go out in full peace and safetie the Eternal Mountains to wit the Heavens and all the goodly companie of Angels and most blessed spirits which inhabit them will receive you with hymns of triumph Go confidently on behold God who is readie to wipe away your tears with his own fingers There shall be no more death no more tears no more clamours no more sorrows behold a state wholly new what repose what cessation of arms what peace Do you not sometimes represent unto your self these poor Christians of whom it is spoken in the acts of S. Clement men of good place banished for Acta Clement the faith who laboured in the quarreys of Chersonesus with a most extream want of water and great inconveniencies when God willing to comfort their travels caused on the top of a mountain a lamb marvellously white to appear who struck with his foot and instantly made fountains of lively water to distil What comfort what refreshment for the drowthie Psal 35. Quoniam apud tefons vitae in lumine tuo videbimus lucem multitude But what is it in comparison when a brave and faithful Christian who hath passed this life in noble and glorious actions great toyls and patience beholds the Lamb of God Omnipotent which calleth him to the eternal sources of life What a spectacle to see S. Lewis die after he had twice with a huge army passed so many seas tempests monsters arms battels for the glory of his Master What a spectacle to see S. Paul the Hermit die after he had laboured an hundred years under the habit of Religion The second condition of this death is great tranquility for there is nothing at that time in all the world able to afflict or by acts unresigned to shake a soul firmly united to its God But what say you Just men if they be rich do they not bear in this last agonie some affection to their riches and possessions Nay so far is it otherwise that they with alacrity go out of all worldly wealth as a little bird from a silver cage to soar in the fields at the first breath of the spring-tide I pray tell me that I may pronounce before you an excellent conceit of S. Clement the Roman Clemens Rom. Recognit in the third of his Recognitions If a little chicken were shut up in an egg the shell whereof were guilded and set out with curious and delicate paintings and had reason and choice given it either to remain in this precious prison or enjoy day-light with all other living creatures under Heavens vault think you it would abide in a golden shell to the prejudice of its liberty And imagine with your self what are all the brave fortunes which have so much lustre in the world they are guilded shells no way comparable to the liberty of Gods children A good rich man dieth as Abraham who says in Origen My Dives fui sed pauperi extorris patria domus nescius ipse omnium fui domus patria sciens me non incubatorem sed dispensatorem divinae largitatis God if I have been wealthy it was for the poor I went out of my house to become a house for those who stood in need of it and am perswaded that thou hast made me a Steward of thy goods to distribute them and not to brood them as the hen her eggs But if the Just man die poor he is by so much the better pleased to forsake wretched lodgings of straw and morter to go into an eternal Palace But doth it not trouble him to leave a wife children and allies He leaves all that under the royal mantle of the eternal Providence and firmly believes that he who hath care of the flowers in the field birds bees and ants will not forsake reasonable creatures so they rest in their duty But if they must suffer in this world he will make of their tribulations ladders and footstools of their glory What shall we say of the body Doth not the soul ill to leave it The body is to the soul as the shadow of the earth in the eclipse of the Moon See you not how this bright star which illuminateth our nights seemeth to be unwillingly captived in the dark but sparkleth to get aloft and free it self from earthly impressions So the faithfull soul readily untwineth it 2 Cor. 5. Scimus quoniam si terrestris domus nostra hujus habitstionis dissolvatur quod aedificationem ex Deo habemus domum non manufactam sed aeternam in caelis Job 29. 18. In nidulo meo moriar sicut Phoenix multiplicabo dies self from the body well knowing it hath a much better house in the inheritance of God which is not a manufacture of men but a monument of the hands of the great Workman Represent unto your self Job on the dung-hill a great anatomy of bones covered with a bloudy skin a body which falleth in pieces and a soul on the lips ready to issue forth as a lessee from a ruinous dwelling Think you he is troubled to leave his body Nay rather he dieth as a Phenix on the mountain of the Sun in the odours of his heroick virtues But that which maketh this death more sweet and honourable than any thing is the hope of beatitude whereof I will speak in the nineteenth Maxim Note that worldlings die here some like unto swallows others as spiders the evil rich pass away as swallows who leave no memory of them but a nest of morter and straw for such are
in the Law of Moses and the Prophets and the Psalms of me Then he opened their understanding that they might understand the Scriptures And he said to them That so it is written and so it behoved Christ to suffer and to rise again from the dead the third day and penance to be preached in his Name and remission of sins unto all Nations Moralities 1. WE think sometimes that Jesus is far from us when he is in the midst of our heart he watches over us and stretches out his divine hands for our protection Let us live always as if we were actually in his presence before his eyes and in his bosom An ancient Tradition doth observe that after our Lords Ascension the Apostles did never eat together but they left the first napkin for their good Master conceiving that according to his promise he was always with them Let us accustom our selves to this exercise of Gods presence It is a happy necessity to make us do well to believe and apprehend that our Judge is always present If respect make him formidable love will teach us that he is the Father of all sweetness There can be no greater comfort in this world than to be present in heart and body with that which we love beast 2. Jesus is taken by his Apostles for a Spirit because after the Resurrection he pierced the walls and appeared suddenly as Spirits do S. Paul also saith in the second to the Corinthians that now we do no more know Christ according to the flesh that is to say by the passions of a mortal body as S. Epiphanius doth expound it We must make little use of our bodies to converse with our Jesus who hath taken upon him the rare qualities of a Spirit We must raise our selves above our senses when we go to the Father of light and the Creatour of sense He teaches us the life of Spirits and the commerce of Angels and makes assayes of our immortality by a body now immortal Why are we so tied to our sense and glued to the earth Must we suffer our selves to enter into a kingdom of death when we are told of the resurrection of him who is the Authour of all lives 3. Admire the condescending and bounties of our Lord to his dear Disciples He that was entered into the kingdom of spirits and immortal conversation suffers his feet and hands to be touched to prove in him the reality of a true body He eats in presence of his Apostles though he was not in more estate to digest meat than the Sun is to digest vapours He did no more nourish himself with our corruptible meats than the Stars do by the vapours of the earth And yet he took them to confirm our belief and to make us familiar with him It is the act of great and generous spirits to abase themselves and condescend to their inferiours So David being anointed King and inspired as a Prophet doth not shew his person terrible in the height of his great glory but still retained the mildness of a shepheard So Jesus the true Son of David by his condescending to us hath consecrated a certain degree whereby we may ascend to Heaven Are not we ashamed that we have so little humility or respect to our inferiours but are always so full of our selves since our Lord sitting in his Throne of glory and majesty doth yet abase himself to the actions of our mortal life Let it be seen by our hands whether we be resuscitated by doing good works and giving liberal alms Let it appear by our feet that they follow the paths of the most holy persons Let it be seen by our nourishment which should be most of honey that is of that celestial sweetness which is extracted from prayer And if we seem to refuse fish let us at least remain in the element of piety as fish is in water Aspirations THy love is most tender and thy cares most generous O mild Saviour Amongst all the torrents of thy Passion thou hast not tasted the waters of forgetfulness Thou returnest to thy children as a Nightingale to her little nest Thou dost comfort them with thy visits and makest them familiar with thy glorious life Thou eatest of a honey-comb by just right having first tasted the bitter gall of that unmercifull Cross It is thus that our sorrows should be turned into sweets Thou must always be most welcome to me in my troubles for I know well that thou onely canst pacifie and give them remedy I will govern my self toward thee as to the fire too much near familiarity will burn us and the want of it will let us freeze I will eat honey with thee in the blessed Sacrament I know that many there do chew but few receive thee worthily Make me O Lord I beseech thee capable of those which here on earth shall be the true Antepasts to our future glory The Gospel upon Low-Sunday S. John the 20. THerefore when it was late that day the first of the Sabbaths and the doors were shut where the Disciples were gathered together for fear of the Jews Jesus came and stood in the midst and saith to them Peace be to you And when he had said this he shewed them his hands and side The Disciples therefore were glad when they saw our Lord. He said therefore to them again Peace be to you As my Father hath sent me I also do send you When he had said this he breathed upon them and he said to them Receive ye the Holy Ghost Whose sins you shall forgive they are forgiven them and whose you shall retain they are retained But Thomas one of the twelve who is called Didymus was not with them when Jesus came the other Disciples therefore said to him We have seen our Lord. But he said to them Unless I see in his hands the print of the nails and put my finger into the place of the nails and put my hand into his side I will not believe And after eight days again his Disciples were within and Thomas with them Jesus cometh the doors being shut and stood in the midst and said Peace be to you Then he saith to Thomas Put in thy finger hither and see my hands and bring hither thy hand and put it into my side and be not incredulous but faithfull Thomas answered and said to him My Lord and my God Jesus saith to him Because thou hast seen me Thomas thou hast believed Blessed are they that have not seen and have believed Moralities 1. JEsus the Father of all blessed harmonies after so many combats makes a general peace in all nature He pacifieth Limbo taking the holy Fathers out of darkness to enjoy an eternal light and sending the damned to the bottom of hell He pacifieth the earth making it from thenceforth to breathe the air of his mercies He pacifieth his Apostles by delivering them from that profound sadness which they conceived by the imaginary loss of their dear Master
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
who devoured them immediately and published an Edict in favour of the true Religion This King reigned seventeen years till such time as Cyrus by a most particular design of God seized upon the Monarchy and dealt favourably with the faithfull people Daniel remained alwayes very considerable having seen five Kings passe away and was at last honoured even by his enemies themselves for his rare virtues and for the wonders that God had placed in his person One may observe in his life abundance of Lineaments that adorn highly the conversation of a true Courtier as are his constancy in Religion his Devotion the tendernesse of his love to God his Charity towards his neighbour his modesty his sparingness to speak of himself his Moderation in Prosperity his Strength of spirit in Adversity his inviolable Firmnesse never to yield to sin his exact Faithfulnesse towards his Master his Conscience Science and Ability in the Administration of his Charges his Love to his Friends his Compassion to the Miserable his affability towards all the World his patient enduring of the humours of Strangers his Prudence in his Conduct and the blessing of God that made all his enterprises prosper THE RELIGIOUS MEN. ELIJAH ELISHA ELIIAH THE PROPHETTT ELISHA THE PROPHETT BEhold here an admirable Courtier that was never of the number of those flatterers of the Court that keep Truth in Iron-Chains and give to vices the colour of virtue Elijah was a Prophet that included the name of God and of the Sun in his Name and who all his life-time bare the perfections of them both as being a true child of Light of Fire and a visible image of the invisible beauties As he was yet hanging at his mothers breast his father had a vision by which it seemed to him that his son sucked fire in stead of Milk and nourished himself with a most pure flame which without offending him furnished him with an Aliment as delicious as possible So was he all his life a Man of Fire and as it seemed that that King of Elements followed the course of his words and will so he burnt also in the Interiour with that fire that kindles the heart of Angels He was the first of men that set up the Standart of Virginity that consecrated it upon his body when it was unknown and despised in the World who made an Angelicall order of the Mount Carmel to which he hath transmitted his spirit through a long and sweet posterity that hath found sources of contemplation which he derived to the world to water the barrennesse of the Earth that hath traced the Originals of all his virtues upon that fair Carmel upon that sacred solitude that was his first Terrestriall Paradise His Speech was Thunder and his Life Lightning his Example a School of great Actions his Zeal a Devouring fire his Negotiations the affairs of Eternity His Conversation an Idea of the Contemplative and Civil Life his Translation a Miracle without peer I leave to those that have undertaken to write his Life the retail of his Virtues and of his Miracles staying onely upon his Actions that he did at Court treating with the Kings Ahab Jehu Ahazias and the wicked Queen Jezabel He flourished nine hundred years before the Nativity of our Lord in the Kingdome of Israel which was then divided both by Religion and by Policy from that of Judah and Jerusalem Ahab the son of Amri an ill Crow of an ill Egge held then the Empire and being married to a Sidonian the daughter of the King of Sidon which was called Jezabel an haughty and malicious woman he was totally governed by her and to render himself complacent to her humours caused a Temple to be erected to the God Baal and near that Temple a Grove to be Planted where were committed all the Abominations ordinary to Idolaters Elijah that burned with the Zeal of the honour of God was touched with a most sensible grief by so scandalous an action and was stireed up by his great Master to destroy that Mystery of Iniquity Now he knowing that it was hard to Preach efficaciously the Truth to Spirits froliking it in the middest of the smiling prosperities of the world thought by the order of the God of the Universe that it was best to afflict that wicked people by a long famine and great adversities to make them reflect upon themselves and return to the worship of the true Religion He sware then aloud and publickly before Ahab for the punishment of his Idolatry that there should not be during three years either rain or dew upon the earth and that the Heavens should become Brasse to chastise that Age of Iron and that he should not expect that it should be opened during that time unlesse it were by the words of his mouth As soon as he had said this in the presence of witnesses he went away to the Eastern Coast and hid himself at the Brook of Carith over against Jordan where God nourished him by Ravens that brought him orderly every day his portion In the mean while the drought failed not to raise a great famine on the earth and chiefly in the Kingdome of Israel where one could see nothing but people crying with hunger But the Heavens took in hand to revenge the God of Heaven and the Clouds that are as the Breasts of the Earth had no water for a people that abused the Elements and all the Creatures to the prejudice of the Creatour In the mean while God that spares not alwayes the Lands and Goods of his Servants in a common havock that they may not amuse themselves on the vain prosperities of the World permitted that that Brook that furnished the Prophet with water should grow dry as well as the rest But as the Ocean which retires it self out of one River swells it self in another so this great Nursing-father of Elias that seemed to fail in matter of that little Rivulet recompensed it by the miraculous liberality of a poor widdow He forsook not that station that Providence had assigned him although barren before he had orders for it from God his Master who sent him to the Countrey of Sidon to Sarepta assuring him that he had already provided for his nourishment The Prophet arriving at the destined place found at the City-gate a poor Widow-woman the mother of a little sonne and forasmuch as he knew that the Famine was great every where that he might not astonish her at first he desired of her onely a glasse of water which she gave him with a good will after which he prayes her to add to it a morsell of bread but the good woman sware to him that she had but one handfull of Meal left in the great rigour of Famine and that she was going to gather two or three small sticks to make a little fire and to bake a Cake which would be the last that she and her sonne should eat in all their lives for after that repast they must
thou dost well Thou art a Christian if thou wilt Against such as betray their Nobilitie not renounce thy baptism and the bloud of thy Saviour Christianitie teacheth thee that the highest and most solid honour thou canst ever pretend unto is to put vice under foot and virtue over thy head why stayest thou to make resolution Unworthy that thou art if thou goest about to tie Nobilitie to flesh and bloud or to some old rotten ruins to some monuments which cover a nothing under the golden traces of an Epitaph Ridiculous that thou art if with full mouth thou vantest a paper-Nobilitie yea which is not thine as if a blind man should boast his Grand-Father had had good eyes and a stammerer that his great Grand-Father had been en excellent Oratour Miserable that thou art if after thy Ancestours have planted the French Lilies amongst the Palms of Palestine sincerely led thereto with the zeal they bare to their saith thou betrayest religion virtue and conscience by a brutish life drenched in wild passions and framest to thy self under a head of gold a foot of clay God who breatheth on the intentions of men reproveth such a Nobilitie and though these mongrels should make themselves as white as Swans God esteemeth them as black as Moors All Amos 9. Nunquid ut filii Aethiopum vos estis mihi Israel Nobilitie before this great Judge is nothing in comparison of justice and perfection Yea so it is that in Holy Writ the Nobilitie of Noe is valued Hae sunt generationes Noe. Noe vir justus erat atque perfectus Behold a marveilous manner saith Saint John Chrysostom to delineate a Genealogie The Nobilitie of Noe wherein Gen. 6. Chryst in Genes Scripture beginneth and saith Behold the Genealogie of Noe. It seemeth to make way through all the Patriarchs from whom Noe was descended It seemeth to make a rehearsal to us of all their titles and signories of their acts and atchievements and presently endeth in saying Will you know the Genealogie of Noe he was a just man and a perfect Behold all his Nobilitie On which subject S. Ambrose S. Ambr. li. de Noe arca Virtues the race of souls Probati viri genus virtutis prosapia est sicut hominum genus homines ita animarum genus virtutes hath an excellent saying Nobilitie hath no better a character than that of sanctitie the race of men are men but the race of souls are virtues Noblemen if you desire to be esteemed worthy your rank do not as the little Sea-crabs who by chance finding the shels of great fishes emptie enter into them without saying by your leave and make boasts of a borrowed habitation Cover not the giddie fantasies and illusions of a spirit drunk with self-love under a vain veil of Nobilitie Rather Notable Act of Boleslaus Cromer lib. 5. do as Boleslaus the fourth King of Poland who bearing the picture of his father hanged about his neck in a plate of gold when he was to speak or do any thing of importance he took this picture and kissing it said Dear father I wish I may not do any thing remissly unworthy of thy name Rather do as that brave Eleazar mentioned in the Nobilitie of Eleazar Book of Machabees who being assaulted with all sort of batteries blandishments menaces and torments to make him counterfeit but one sole sin against his own law he fixed his eyes upon the true point of honour upon the consideration of his Nobilitie Out alas said he to himself alone the whiteness Excellent speech of a noble man 2 Machab. 6. Caepit cogitare ingenitae nobilitatis canitiem atque à puero optimae conversationis actus of that venerable hair with which thy head is covered after it hath grown hoarie in the exercise of thy religion hath it not yet taught thee where the point of honour lies It is not enough for Eleazar not to counterfeit impietie but to profess virtue even at the price of his bloud Now God grant I may not serve as a stumbling-block to the youth of this Citie since God will make this day a Theatre of my constancie I will not belie the law of my Master I will not dishonour the School in which I was bred and brought up My soul shall flie out of this bodie wholly innocent discharged of infidelitie into the bosom of my Ancestours and the honour of my life shall be conveyed into the ashes of my Tomb. These words mixed with his bloud stopped his mouth and life with one and the same seal Behold you not a Nobilitie worthy the sight of Angels the imitation of great spirits and the admiration of the whole world The third REASON Drawn from the greatness and dignitie of Gentlemen SAint Augustine hath spoken very prudenlty discoursing Aug. Sol. 14. Nebis magna indita est necessitas justè rectéque vivendi quia cuncta facimus ante oculos judicis cuncta cernentis upon the presence of God to wit that of necessitie it behoveth us to be virtuous since we are perpetually discovered by the eyes of the great Judge before whom neither the bottomless abyss nor hell it self hath darkness enough to hide us If this exercise of the presence of God were as familiar to us as it is effectual it would be a powerful motive to cleanse all the impurities of our intentions and affections and quickly would give us leave to arrive at the top of perfection A wise Hebrew said very well Wise Counsel Ribbi in Apotheg Hebrae to extirpate sin from the earth it behoveth every one to figure himself a great eye alwayes wakeful upon our actions an ear always open to observe our words a hand indefatigably ever writing and summing up the account of our works But seeing our soul while it is in this mortal habitation folded up in flesh and bloud stirs it self but lazily to the consideration of things purely spiritual expecting the senses by which she operateth should give her the alarm God all-wife all-good serveth himself with an efficacious means to fix us in the contemplation of his presence which is the consideration of men in themselves the most perfect images of God that can be found in this great universe By how much the more we are encompassed and as it were shot through with the eyes of beholders who view serving as witnesses of our actions so much the more doth our obligation of perfection increase The greater part Maxima pars peccatorum tollitur si peccatorum testis assidat Sins committed for want of witnesses Senec. of sins are committed for want of witnesses saith very pertinently a grave ancient Writer If Venus should make a veil of clouds to cover all her favorites as fables imagined the earth would soon be filled with adulterers and quickly become a Gomorrah Nothing dismantleth vice so much as its own nakedness take the mask from it and you bereave it of the means of progression
It is from this point I intend to draw the first reason which bindeth the Nobilitie to great perfection especially those who are of state and dignitie seeing that how much the more they are eminent in honour so much the more they are proposed as an aim to the eyes of all the world If a little planet happen to be eclipsed who can tell the news thereof but some cold-foundred Mathematician who perchance beholdeth it in the shadie obscurities of the night But if the least change happen that may be to the Sun every one lifteth his eye to Heaven he cannot make a false step but the numberless numbers of men which inhabit the four quarters of the earth do observe it The like thing is seen in the life of Great Life of Great men enlightened men and private persons If an Hermit in his Cell suffer himself to be transported upon some motion of choler who knoweth it but his cat or table And if it be a religious man in a Covent his imperfections are manifested but to few which would be of force to cherish their vices if they did not take their aims rightly levelled towards God But as for great ones all the eyes of men are fixed upon them nor can they suffer eclipse but as suns so darkening the whole world with their shadie obscurities that they who in their own errour have eyes of moles are Arguses and Lynxes to see and censure the actions of men of qualitie Great men vitious resemble King Ozias they all carrie their leprosie upon their forehead Then I demand of you this admitted that they cannot hide themselves no more than the Sun and that they all have honour in special recommendation fearing the least blemishes of fame do you not behold them between the desire of honour and fear of contempt as between the hammer and the anvile enforced as it were with a happy necessitie to do well since to do ill is so chargeable You will say unto me this intention were impure to carrie ones self in praise-worthy actions by the paths of humane respects to which I agree But withal adde it may easily be purged and freed if you prefigure in your mind that so many men as watch upon our actions are so many messengers of God if you consider them not as men but as Angels of this Sovereign Majesty who are assigned for the inquisition of your actions This contemplation well imprinted in your spirit shall by little and little proceed rarifying the most gross thoughts as the Sun-beams do the vapours of the earth and you shall change this necessitie you have to do well by the honest enforcement of those who eâ—lighten you into a will so free and dis-interessed that you will ever after put on a resolution to remain in the lists of virtue although all the world should be blind You will resemble the Sun who placed in Heaven by the Creatours hand if happily he one day should chance to have no spectatours of his light would shine as radiant for the eyes of a Pismere or silly Bee as for the greatest King in the world S. Augustine Aug. de Civit Dei l. 6. c. 10. Doâ—â—â— Archimiâ—â—â— senex jam decrepitus quotidie in Capitolio Mimum agebat quasi libenter Dii spectarent quem homines desi erant An observation of S. Augustine upon â— Comedian maketh mention of an old Comedian who in his younger days after he had a long time played in the Comedies which those blind Idolaters had instituted to the honour of their gods with the general applause of the people the glory thereof did so intoxicate him that playing for the gods he acted all as for men when he grew old and not so followed by his ordinary troup of Auditours he went to the Capitol and made much ado to play his Comedies alone before the statues of his false gods doing all said he then for the gods and nothing for men If this poor Pagan had not failed in the principles of true Religion he had hit the mark It is true men many times serve to pollish our actions their presence is to us a sharp spur which makes the spirit to leap and bound beyond it self The like whereof is seen in Oratours and Preachers to whom their Auditorie sometime serves as pipes to Organs Such penetrate the clouds born upon the wings of the wind who otherwise had low flagged in the dust void of the estimation of men It would be a miserable vanitie to have no other aim than always to play for men and never for God It is fit that all these creatures should serve us for ladders to mount up to Heaven And this it is wherein men of state who are in eminent place have much advantage they are in a great Theatre which is to them a powerful spur to do well yea so forcible that it was a wonder admired by the judicious Cassius Longinus to hear it Longin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ajax said that a Grecian Captain seeing himself in a dangerous encounter involved in night and death desired not of God the safeguard of his life but onely so much day as might suffice to see himself die valiantly Behold the force of this motive to give up a life the most pretious thing in the whole world to enjoy one glimmer of a day-light which could serve to no other purpose but to enlighten his death Then Noble men who are seated in dignitie I leave it to you to conclude if you perpetually being in the mid-day and in the rays of so many as behold you who illustrate your life and make your death lightsom have cause or not to slacken or grow remiss in the course of perfection For the second reason I say the foyl setteth off the sparkling of the diamond and greatens the lustre of virtue How doth a man know what he is if he see not himself in the occasions of good and ill The triumph of virtue as Plato said very well is to have Erit illi gloria aeterna qui potuit transgredi non est transgressus Eccl. 31. Epitaph of Vacia Qui res homines fugit quem cupiditatum suarum infaelicitas relegavit alios faeliciores videre non potuit qui velut timidum atque iners animal metu oblituit ille sibi nen vivit sed quod turpissimum ventri somne libidini Senâ—c ep 55. Theophylact. in Collectan Graec. Epi. An excellent passage of Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin in power and virtue in will To be able to sin to be thereunto sollicited by attractive pleasure and yet not to commit it this is all which a good man can do A solitary life is not alwaies laudable if it be not guided by divine and super-natural helps as that of Saints For what honour is it for a retired man to have this Epitaph of Vacia inscribed upon him Here lyeth be who fled from the world and the affairs thereof confined
water though it be boyled on burning coles returneth to its natural coldness honey assumeth not the nature of wormwood the Lion playeth not the Ape nor doth the Eagle become an Ostrich to trail her wings on the ground Now the nature of the spirit how much the more noble and elate it is so much the more it ought to transfer it self to the consideration of things divine to wit from whence it cometh whither it goeth what within it self it acteth This is saith the Oracle of Roman Philosophie an infallible Senec. praef l. 1. natur quaest Hoc habet argumentum Divinitatis suae quòd illum divina delectant nec ut alieniâ— interest sed us suis mark of a divine spirit when it pleaseth it self to discourse of things divine and is entertained in these contemplations as with her familiar and peculiar affairs Judge then what indignitie it is to bury this vigour and light of the spirit which God so freely hath communicated to you in frivolous employments and petty fopperies which discolour the lustre and honour of your name What a shame it is to say this Sovereign hand hath moulded man to be the King of creatures and he betraying his nature maketh himself the Comedian the mimike stage-player Man a Stage-player of the world of all creatures acting all sorts of personages but the good and that which his own excellency is obliged unto Which verily is the same the great Tertullian Tertul. de spect c. 2. Homo omnium flagitiorum actor non tantian opus Dei verumetiam imago est tamon corpore spiritu à suo discivit institutore deplored Man is the work and image of God who having apostatized from his Creatour as well in mind as bodie maketh himself an Actour of all the evil personages in the great Comedie of the world Yet that seemeth more tolerable in persons who are not eminent either in judgement learning or spirit but Great-ones whom God hath created advantageously to transcend all others and who should live and converse among men like Angels to play the Hogs and Monkeys abasing themselves to I know not what kind of childishness of spirit and to a life corrupted with the curious delights and voluptuousness of the bodie consider I pray whether this be not a thing as unreasonable in its own nature as prodigious in the effects Secondly It is to do a great wrong to ones self to live in such fashion yea it is a meer frenzy which is not made probable to any man but by the multitude of mad men See you not very well that to employ some rich and precious instrument to a base and sordid use is an act of a man who hath lost his wits If you see a great Monarch employ his purple A great indignitie in the abuse of the spirit robe to stop an oven with and his scepter to shake hay you would crie Out upon it and yet the soul which God hath given you incomparably more precious than the purple and scepter of Kings you suffer to wallow in the filths of flesh you apply it to perpetual idle discourses to vanities quarrels and revenges Is not this wholly to abuse the gifts of Almightie God It is said Nero took delight to dig Folly of Nero. the earth with a golden spade and when there was question about cutting the Isthmus of Corinth a design which long time troubled his brain he went thither led on with musical violins holding in his Mausonii dialog de Neronâ— hand the golden spade with which he began in the sight of the whole world to break the ground a matter which seemed ridiculous to the wisest living in that Age. For my own part I find it more strange that a noble spirit should amuse it self in things frivolous and impertinent For to dig the earth with gold was to bring back gold to its course since it first sprang from the entrails of the earth but for a heavenly spirit to delve in ordures stenches and dung-hils this is it which is wholly inexcusable especially in the Nobilitie In the third place I say that such manner of proceeding Sacriledge of fair souls is manifest sacriledge for two reasons the first is it retaineth wickedly and traiterously a thing sacred for a profane use S. Augustine in an Epistle Aug. Ep. ad Lucentium that he wrote to Licentius a young man of a noble spirit which a liltle too loosely he abused in the vanities of the world presseth this argument in these terms If by chance you had found a golden Chalice in Si calicâ—â— aurâ—m invenisses in terra denares illum Ecclesiae Dei. Accepisti à Deo ingenium spiritaliter cureâ—â— ministrâ—â— inde libidinibus in illo Satanâ— propinâ—â—â—eipsum the streets you would take it from the ground and give it to the Church otherwise it would be a sacriledge God hath given you a soul all of gold so excellent it is so delicately purified and you use it as an instrument of sensuality and make of it a vessel of abomination wherein you present your soul to Satan as a sacrifice Fear you not the anger of God The other reason is You not onely with-hold a vessel consecrated to the service of the Omnipotent but you attempt upon the image of God himself This fair spirit which he hath given you as the flower and quintessence of your soul is a true character of the Divinitie and you hasten to prostitute it to publick affections Remember I pray it hath Images of Emperours how much reverenced Senec. de benof l. 3. c. 26. heretofore been held a capital crime to carrie the Emperours picture into a place undecent or uncleanly and expresly Paulus a man of eminent qualitie as one who had been Pretour was accused and prosecuted as criminal under Tiberius for that he took a chamber-pot into his hand having a ring upon his finger graved with the Emperours form And can you think it will be lawful for you to carrie not a dead figure but the living Image of your Heavenly Father into the impurities and pollutions which your exorbitant passions extrude as the scummie froth of folly Is not the blame most formidable which God by the mouth of the Prophet Ezechiel pronounceth against an ungrateful Ezech. 16. 17. Et â—ulisti â—asa decoris tui de â—uro meo atque argento meo fecisti tibi imagines masculinâ—s fornicata es in eis olcum maâ—â—â— thymiama meum posuisti eoram eiâ— soul in such manner abandoning it self Ingrateful and wicked as thou art thou then hast dared to take away the most precious vessels framed of my gold and silver to make masculine idols and so to satisfie thy fornications Thou hast caused my oyl to burn and incense to smoke before their altars What ingratitude is like to this Alas what idols are daily made of the gold and silver of God when so many brave spirits
enriched you enameled you with so many perfections that justly we may call you the children of admiration Be you then to mankind that which the Rainbowe is to plants leave it to the odour of a good conversation which may become natural you shall reap here below true and solid glory contentments so tasteful that a man may more easily feel them than express them and in Heaven your recompence shall be equalled to the profit which your example shall have made on earth I know not what may be produced more pressing to a generous heart to oblige him to perfection The twelfth REASON Drawn from punishment CLemens Alexandrinus observeth that the belief Clemens Alex. Stromat 5. of one God and the faith of one judgement are in the soul of man by like consequence necessary and that the Heathens in the dead obscurity of infidelity were not able to shut their eyes against this veritie There is no soul in the world so barren which by force of the light of nature conceiveth not that if there be certain rays or reflections of virtue diffused through the actions of men the same ought to be in God as in their source with a radiant lustre of supereminence Wherefore Because as Dionysius Areopagita God a great Thesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Dionis de divin nomini c. 2. August de Trinit l. 8. c. 3. saith in the book of divine attributes God is a great Thesis which hath but one word for expression but this draweth along with it all essences verities and perfections And for the same cause S. Augustine calleth this Sovereign Majesty Bonum omnis boni Now so it is that we behold shining in men though otherwise very imperfect certain traces or draughts of Justice and we observe they are naturally addicted to the love of this virtue were it not that passion maketh them belie their hearts and betray their own nature We must then necessarily conclude that Justice is in God as water in the fountain lines in the center and beams in the Sun Justice and Mercy are the two arms of God Justice and mercy which embrace bear and govern the whole world they are the two engins of the great Archimedes which make Heaven descend upon earth and earth mount to Heaven It is the base and treble-string of this great lute of Heaven which make all the harmonies and tuneable symphonies of this Universe Now as Mercy is infinite so is Justice The divine Essence holdeth these two perfections as the two scales of the ballance always equally poized Judge hereupon O Noblemen if the favours and mercies of God are so eminent with you what part shall Justice have amongst you David who had felt the scourges cried out as in Psal 89. Quis novit potestatem irae tuae aut prae timore tuo iram tuam dinumerare Sap. 6. Horrendè citò apparebit vobis quoniam judicium durissonum his qui praesunt fiet Exiguo enim conceditur misericordia potentes autem potenter tormenta patientur Non enim subtrabet personam cujusquam Deus nec verebitur magnitudinem cujusquam a deep extasie Oh my God who can be able to know the force of thy anger Who can be able amongst so many perplexities and affrightments to recount the effects of thy indignation True it is thy Justice doth most extraordinarily appear on the rebellious heads of sinners but especially upon the Great-ones of the earth These words of the Wise-man are terrible to any that will maturely consider them You who hold the highest place amongst men and live without fear or aw of that Majestie which hath constituted you where you are know God will visit you and appear to you with speed and horrour A most rigorous judgement shall be executed on those who command over others Mercy is for the little ones and humble but if you persevere in your wicked life as being potent you shall powerfully be tormented God is not a man to sooth you to distinguish your persons and treat with you with observance of your qualities Beware The reasons why the chastisement of great men shall be most severe are clear and evident the principal whereof I will briefly here produce First by how much the more a sin is committed Knowledge of good and evil makes the sin the more foul with exact knowledge of good and ill so much the more punishable it is because it participateth the more of the venom of malice Ignorance unto many is part of their sanctitie others with open eyes run headlong to ruin Now can it be denied but that great men ordinarily being endowed with good spirits capable judgements and most happie memories and they instructed by so many Doctours both speaking and dumb should have much more light and knowledge than the ordinary sort of men Behold why degenerating it cannot be but they must needs break a thousand bonds that held them in their dutie blunt a thousand sharp points a thousand inspirations from Heaven that feelingly touch their conscience the which cannot be done without great and determinate malice which rendreth their sin the more enormous and their heads the more punishable This is the reason Divines give touching Why bad angels were punished without mercy the punishment of the Angel apostate A strange thing that God coming from Heaven upon earth to take human flesh to distend his imperial robe upon man who lay on a dung-hill drawing him out washing him guilding him over with grace the true seed of glory in the mean time left the bad Angel without mercy for a prey of punishment which shall not end no more than God himself Wherefore is this but that the Angel offended with an Ob perfectam cognitionem solutum animi impetum peccatum Angelorum incomparabiliter gravius Vide Gregor l. 4. Moral c. 9 Marvellous Justice absolute and deliberate malice as one much more illuminated and Adam suffered himself to slide into sin rather by surprizal by infirmitie by complacence to the humours of his wife as S. Augustine observeth than purposely or contemptuously Alas me thinks this horrid punishment of the contumacious Angel should make the bloud congeal in the veins of all the Great-ones of the earth who offend their Creatour with as much malice as they have knowledge Ask O Noblemen of the Divine Justice from whence it proceedeth that these evil spirits have been so roughly handled If beauty could mollifie the rigour of a Judge they were adorned with an incomparable beauty above all creatures If the excellency of nature be esteemed they were the most lively Images of the Divinity amongst all things created If the spirit contribute thereunto they penetrated by their active vivacity even from Heaven to the deepest abyss If the glory of God were in this act considerable they were creatures who could love bless and glorifie God eternally If evil had been to be prevented this great Judge saw there would arise
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 cuâ—ribus 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
light and Article 3 assistance of the holy Ghost that he would be pleased to direct this act to his glory and that you have framed to your self a lively thought of the presence of God and that actually you may meditate to select the points and articles proposed sweetly attentively affectionately and not to want matter for every point it is good to weigh the causes the effects the tenents and utmost limits of the mystery we meditate on As in the first point of the knowledge of your self Seven ways to dilate ones self in meditating in abundance upon sundry thoughts contained in this third article What man is according to nature A reasonable creature intelligent capable of the knowledge of God Who made it God himself He would that his Divine hands saith S. Basil should serve him as a womb What are the essential parts thereof A soul a body an understanding a memory a will What are the accidentals A general mass of so many little parcels as have their names and entertainments O the powerful hand which hath composed such a master-piece Where was it made In the earth and not in Heaven to teach him humility And to what end made To praise God and serve him and to save himself in praising and serving him Who hath concurred to its creation God Hath he made use of Angels No He would attribute the honour of such a work to himself And how did he make it He was not content with one single word as in the creation of the world but he put his hand thereto to shew it was a more supream effect of his power And when did he make him After other creatures to prepare the world for him as a cradle as a Temple as a Hall to banquet in and such like things You see these circumstances who what where what help wherefore when and how in every subject of what kind soever will lead you along The second manner to dilate your self when you meditate history is to represent the divers persons with their words actions and passions As in the mysterie of the Resurrection The souldiers shivering for fear the Person of our Saviour all enlightened with splendour saying Courage I have overcome all power is given to me in Heaven and earth I come to wipe away your tears to make your faces bright-shining to put you into possession of an eternal felicity and such like things On the other side Magdalene who seeketh her Master and not content to behold the Angels speaketh these words which Origen prompteth her All these goodly comforters Onerosi sunt mihi omnes consolatores quaero Creatorem ideò mihi gravis est ad videndum omnis creatura Ego non quaero Angelos sed etam qui secit me Angelos are burdensome to me I seek the Creatour and therefore I cannot see any creature without anxietie I seek not Angels but him who hath made both me and Angels The third to represent things to your self by certain images figures and similitudes as Hermas cited in the Bibliothec of the Fathers who meditating on the joy of worldlings imagined to himself a delicious meadow enameled all over with flowers where certain fat and plump sheep cropped the grasse and skipped to and fro with many jumps in the delights thereof And in an instant this meadow became vast plain drie lean parched and barren and the same sheep appeared starven scabbie and full of botches a rude surly shepherd driving them to feed among thorns and brambles Afterward he applied all that to the voluptuous and made to himself a perfect representation of their life to avoid their unhappiness The fourth to extend your self by comparing of one thing to another as did Saint Gregorie Nazianzen S. Gregory in his Hymns meditating upon the love of God Tell me confidently O my soul what thou desirest for I will please thee Thou wouldst perhaps have Gyges his enchanted ring to gain a kingdom Thou wouldst have all that which is in thy hand changed into gold the desire of the fabulous Mydas Thou wouldst covet palaces stuffed with gold and silver rich possessions curiosities boundless honours Poor distracted man dost thou not see thy God is all that and above all that and incomparably more than that Thy God is the true riches the true glory the true repose without him all thy blessings would be curses and with him all thy afflictions may be turned into felicities The fifth to make sometimes a dialogue God and the intellectual creatures sensible insensible enterchangeably speaking as did S. Aug. meditating upon Aug. Solil 31 Circuibam omnia quaerens te propter omnia derelinquens me Interrogavi terram si esset Deus dixit mihi quòd non Tu quis es unde hoc tale animal Domine Deus meus unde nisi â—â—u the perfections of God He went wheeling round about the world and asked in heaven in earth sea and depths addressing himself to every one in particular Are you God And these creatures answered No those have lyed who deified us And after he had run all over the world he entereth into himself and saith to himself Who art thou From whence cometh this creature my Lord and my God from whence but from thee By these ladder-steps he mounteth to the knowledge of his Creatour and plungeth himself in the abysses The sixth to make sometimes a gradation ascending from degree to degree as in meditating on these words of S. John God so loved the world that he Joann 3. Sic Deus dilexit mundum ut filium suum unigenitum daret gave his onely-begotten Son If God should onely appoint a bird to bring the news of thy salvation would it not seem to thee to deserve many thanks But what if a reasonable creature What if a man endowed with all manner of excellencies What if an Angel What if an Archangel a cherubin a Seraphin What if all the angels and all the blessed spirits But all these in comparison of his Son are but as a little drop of water to the vast Ocean And he hath given thee his Son O prodigie O superabundance of love The seventh easie and fruitfull is to ponder that which you meditate on with application to your self attentively considering the actions and words of our Saviour to form ours To examin carefully your deportments and see how oftentimes they wander from this rule of perfection to repeal them to square them to level them as much as you can according to the model which is set before your eyes After the discussion of every point the lights follow 4 Article of the manner of meditation in the fourth place which are maxims and conclusions drawn from the discourse we have made As if we have meditated upon the knowledge of our selves to derive this fruit from thence That we have nothing of our selves but ignorance weakness Lights vanity misery That we are wholly Gods That it is a
sacriledge to live for our selves That we cannot have a worse Master than our own liberty and scope and such like things In the fifth place come the affections which are Article 5 flaming transportations of the will bent to pursue Affections and embrace the good it acknowledgeth as when S. Augustine having meditated upon the knowledge Aug. Solil 11. Serò te amavi pulchritudo tam antiqua tam nova Serò te amavi tu intus eras ego foris ibi te quaerebam in istâ forniosa quae fecisti ego deformis irruebam of God brake forth into these words Alas I have begun very late to love thee a beauty ever ancient a a beauty ever new Too late have I begun Thou wert within and I sought for thee without and have cast my self with such violence upon these created beauties without knowledge of the Creatour to defile and deform my self daily more and more To this it much availeth to have by heart many versicles of the most pathetical Psalms which serve as jaculatory prayers and as it were enflamed arrows to aim directly at the proposed mark For conclusion you have colloquies which are reverent Article 6 and amorous discourses with God by which Colloquies we ask of him to flie the evil or follow the good discovered in the meditation And of all that which I say discussion light affection a colloquie may be made upon every point but more particularly at the end of the prayer And note in every prayer especially in colloquies you must make acts of the praise of God in adoring him with all the Heavenly host and highly advancing his greatness and excellencies Of thanksgiving in thanking him for all benefits in general but particularly for these most eminent in the subject we meditate Of petition in asking some grace or favour Of obsecration in begging it by the force of holy things and agreeable to the Divine Majesty Of oblation in offering your soul body works words affections and intentions afterward shutting all up with the Pater Noster Behold briefly the practice of meditation If you Another manner of meditation more plain profitable yet desire one more plain more facile and greatly profitable often practice this same As the true meditation of a good man is according to the Prophet the law of God and the knowledge of ones self meditate the summary of your belief as sometimes the Creed of the Apostles sometimes the Pater noster sometimes the Commandments of God sometimes the deadly sins sometimes upon the powers of your soul and sometimes your five natural senses The manner shall be thus After you have chosen a place and time proper and a little sounded the retreat in your heart from temporal affairs First invoke the grace of God to obtain light and knowledge upon the subject you are to meditate Secondly if it be the Creed run over every Article briefly one after another considering three things what you ought to believe of this Article what you ought to hope what you ought to love How you hitherto have believed it hoped it loved it How you ought more firmly to believe it hereafter to hope for it more confidently to love it more ardently It if be the Pater Noster meditate upon every petition what you ask of God the manner how you ask it and the disposition you afford to obtain it If the Commandments of God what every Commandment meaneth how you have kept them and the course you will presently hold the better to observe them If the powers of your soul and five senses the great gift of God which is to have a good understanding a good will a happy memory to have the organs of eyes ears and all the senses well disposed for their several functions How you have hitherto employed all these endowments and how you will use them in time to come Thirdly you shall make oblation of all that you are to God and shall conclude with the Pater Noster and Ave Maria. Another manner very sweet for Another way those who are much affected to holy Scripture is mixed prayer consisting in three things The first to make prayer to obtain of God grace and direction in this action as it hath been said above The second to take the words of holy Scripture as a Psalm a text of S. John S. Paul and such like things to pronounce it affectionately pondering and ruminating the signification of each word and resting thereon with sweetness while our spirit furnisheth us with variety of considerations The third to make some resolution upon all these good considerations to practice them in such and such actions of virtue Lastly to end the meditation with some vocal prayer The fifteenth SECTION Practice of vocal prayer spiritual lection and the word of God THe practice of vocal prayer consisteth in Practice of vocal prayer three ways three things to observe whom we should pray unto what we ought to pray for and how to pray For the first we know what the Church teacheth us how next unto the Majesty of the most Blessed Trinitie incomparably raised above all creatures * * * Praemonitus praemunitus To whom to pray we pray to the Angels and Saints who are as it were the rays of this great and incomprehensible Sun from whom all glory reflecteth Above all creatures we reverence the most holy Mother of Praise of the Blessed Virgin God who hath been as a burning mirrour in the which all the beams of the Divinity are united Origen calleth her the treasure of the Trinitie Methodius the living Altar Saint Ignatius a Celestial prodigie Saint Cyril the Founderess of the Church Saint Fulgentius the Repairer of mankind Proclus of Cyzike the Paradise of the second Adam the shop of the great Union of two natures Saint Bernard the Firmament above all firmaments Andrew of Crete the image of the first Architype and the Epitome of the incomprehensible excellencies of God All that may be said redoundeth to the glory of the workman who made her and advanced her with so many preeminences yea that alone affordeth us a singular confidence in her protection The devotion towards this common Advocate of mankind is so sweet so sensible so full of consolation that a man must have no soul not to relish it Next we Angels honour those Angelical spirits who enamel Heaven with their beauty and shine as burning lamps before the Altar of this great God of hosts We have a particular obligation to our holy Angel Guardian whom God hath deputed to our conservation as a Celestial Centinel that perpetually watcheth for us We behold in Heaven with the eyes of faith an infinite number of chosen souls who read our necessities in the bosom of God written with the pen of his will and enlightened with the rays of their proper glory who apply this knowledge to their beatified understanding Behold the objects of our
profession he spake these words unto them My holy daughters It is not yet three years since I undertook Excellent speeches to virgins this charge and you know from whence I was drawn and the small time given to dispose me to so weighty a burden notwihstanding I afford you the fruits of my tongue since I have learned more in your manners than in books The flowers which grow in my discourses come from your garden It is not precepts for Virgins but examples drawn from the life of Virgins Your manners have breathed a certain grace into my soul I may say that all that which my endeavour hath of good odour in it is derived from your prayers For who am I but a barren thorn But God who heretofore spake to Moses among thorns will now to day speak by my mouth His Sermons and books had so much effect that Virgins came from the utmost limits of Christendom to be veiled at Milan which S. Ambrose seeing he could not wonder enough that he perswaded virginity where he was not it not being in his power sufficiently to multiply it according to his desire in places where he resided (f) (f) (f) Hic tracie alibi persuadeo si ita est alibi tractemus ut vobis persuadeamus L. 1 de virginibus He caused the Bishop of Bologna to come unto him led on by the same spirit as himself to assist in this design of whom he one day said in full assembly (g) (g) (g) Adest piscator Bononiensis aptus ad hoc piscandi genus Da Domine pisces qui dedisti adjutores Behold the fisher of the Church of Bologna fit for this sort of fish Lord afford fish since you have given us coadiutours And considering that some murmuted at these his proceedings as if the world should instantly fail by this means he shewed in a most eloquent Sermon that no one had cause of complaint either married or unmarried the married because they had wives not virgins the unmarried because they should find sufficient and that the carnal who opposed virginity under pretext of multiplication resisted by this means the chastity of marriages where continency is oftentimes exercised even by necessity as for the rest we are not to believe the world will be ruined through virginity For admit it should fail it would ever be a matter more honourable for it to decay by virtue than concupiscence But it is so much otherwise said he that we should lay hold of that which we see by experience in the Churches of Africa and Alexandria where there are most virgins they have the greatest number of men This employment nothing lessened the assistances which he afforded for the instruction of those who lived in an ordinary course (h) (h) (h) Su perstitions and excesses taken away Above all he endeavoured to root heresies out of their hearts and certain customs of Gentilism which easily stole in by contagion into the houses of the faithfull Among other things there was a Pagan-guise much practised at Milan and other places of Christendom which was to celebrate the first day of the year with riots and disorders a matter much resenting the Bacchanals He so cut off this abuse by his great authority that of a day prophaned with so much sensuality he in few years made it among Christians a day of penance and fasting which for some space afterward was observed in the Church until such time as the memory of the superstitions of Gentilism was wholly extinct Others entertained this foolish belief that when the moon was eclipsed she suffered much through the persecution of ill Angels who then endeavoured to exile her and therefore they went out of their houses with many pans and cauldrons making a loud noise to dissolve as they said the design which evil spirits had against the Moon The sage Pastour made an express homily against this superstition wherein he much confounded those who were infected herewithal Moreover it being a custom very ancient and introduced by the Apostles to make in Churches which then were the houses of the faithfull Agapes that is to say bankets of charity in favour of the poor this by little and little was changed into liberties unworthy of Christianity For sensuality had got such ground that stifling charity in this action it rather seemed a sacrifice to the belly than an act of piety S. Ambrose abolished all these rites and cut off such abuses even in the least root that it was never seen again to sprout in the Church S. Augustine in cited by his example practised the like in Africa and afterward caused the decree to be inserted in the third Councel of Carthage In the proportion that he extirpated vice he planted solid virtues in the hearts of the faithfull whom he ordinarily entertained with these ensuing instructions counselling other Bishops to do the like (i) (i) (i) Puritie of intention First he sought in all places to form in minds a strong imagination of the presence of God unwilling that Christian virtues should be petty hypocrisies guided by the natural extent of humane respect but rather intentions wholly celestial and for that cause he said (k) (k) (k) Si quis solus est seipsion prae caeteris erubescat If any man be alone let him regard himself more than any other in the world (l) (l) (l) Covetousnes opposed Secondly seeing the inordinate desire of riches was a petty apostacy of faith and root of all disorders he very often did beat on this anvile labouring by all sort of good endeavours to withdraw hearts from the love of earth that he might raise them to Heaven Among other things you have these excellent words in the epistle to Constantius (m) (m) (m) Multaoneri moderata usui Viatores sumus vitae hujus multi anbulant sedopus est ut quis benè transeat Saj ienti nihil alienum nisi quod virtuti incongruwn Quocunque accesserint sua omnia Totus mundus possessio ejus est quoniam eo toto quasi suo utitur Ep. ad Constantium To enjoy much is to have a great burden Great riches are a vain ostentation the indifferent for use We are all Pilgrims in this life all the business is not in going perfection consisteth in a ready passage To what purpose do you so torment your self with the desire of boarding Be wise and you shall have sufficient A virtuous man thinks nothing is without him but sin Wheresoever he sets his foot he finds a kingdom All the world belongeth to him because he useth all the world as his own In the third instance he made sharp war against the ambitions and vanities of the time disposing minds as much as he could to Christian humility by this Maxim (n) (n) (n) Ambition Nihil interesse in quo statu quis se probabilem praestaret sed illum esse sinem bonorum ut quocumque quis statu probaretur
the deluge which after it had born the whole world in the bowels thereof amongst so many storms and fatal convulsions of universal nature reposed on the mountains of Armenia So S. Monica when she so long time had carried in her entrails and heart a spirit as great as this universe among so many tears and dolours so soon as she was delivered of this painful burden went to take her rest on the mountains of Sion A little before her death beholding Heaven from a high window which opened on a garden she seemed there already to mark out her lodging so much she witnessed resentment and extasie towards her son Augustine who at that time made this admirable colloquie with her couched by him afterward in his Confessions The conclusion was that she said unto him My son I have now no more obligations to the world you have discharged all the promises of Heaven to me and I have consummated all the hopes I might have on earth seeing you a Catholick and which is more resolved to perfection of the life you have embraced When it shall please God to call me I am like fruit ripe and falling that holdeth on nothing Soon after she betook her to her bed being surprized with a feaver which she presently felt to be the messenger of her last hour Behold the cause why she being fortified with arms and assistances necessary for this combat took leave of Augustine and his brother there present affectionately entreating them to remember her soul at the Altar onely meditating on Heaven and neglecting the thought of the land of Africa which she had seemed at other times to desire for the sepulcher of her body And as her other son said unto her Madame my mother we as yet are not there we hope to close your eyes in our own countrey and burie you in the tomb of your husband this holy woman seeing this man would still tie her to the present life and divert her from cogitation of death which to her was most sweet beheld him with a severe eye and then turning her self towards her son Augustine Hearken saith she what he saith as if we absent from Africa must needs be further from God She often cast her dying eyes towards this son who was her precious conquest and who in her sickness served her with most particular assistances affirming that Augustine had ever been a good son towards her and though he had cost her many sorrows he never had forgotten the respect due to a mother Verily there was a great sympathie between the soul of such a mother and such a son which was infinitely augmented after this happy conversion and therefore we must give to nature that which belongs to it The child Adeodatus seeing his Grand-mother in the last agony as possessing the affections of his father threw out pitifull out-cries in which he could not be pacified And S. Augustine who endeavoured to comfort them all upon so happy a death withheld his tears for a time by violence but needs must he in the end give passage to plaints so reasonable The Saint died as a Phenix among Palms and they having rendered the last duties to her pursued the way begun directly for Africk Behold how the conversion of S. Augustine passed and though many cooperated therein yet next unto God S. Ambrose hath ever been reputed the principal Agent and for that cause his great disciple said of him (b) (b) (b) Aug. contra Julianum Pelagianum l. 1. c. 6. Excellens Dei dispensator quâ—m veneror ut patrem in Christo enim Jesu per Evangelium ipse me genuit eo Christi ministerio lavacrum Regenerationis accepi Ambrose is the excellent steward of the great father of the family whom I reverence as my true father for he hath begotten me in Jesus Christ by the virtue of the Gospel and God hath been pleased to make use of his service to regenerate me by Baptism Whilest stars and elements shall continue it will be an immortal glory to the Bishop Ambrose to have given the Church a S. Augustine of whom Volusianus spake one word worth a thousand (c) (c) (c) Volusian Epist 2. Vir est totius gloriae capax Augustinus In aliis sacerdotibus absque detrimento cultus divini toleratur inscitia at cum ad Antistitem Augustinum venitur Legi deest quicquid ab eo contigerit ignorari Augustine is a man capable of all the glorie of the world There is much difference between him and other Bishops The ignorance of one Church-man alone prejudiceth not Religion but when we come to Bishop Augustine if he be ignorant of any thing it is not he but the law which is defective because this man is as knowing as the law it self The eleventh SECTION The affairs of S. Ambrose with the Empeperours Valentinian the father and Gratian the son LEt us leave the particulars of the life of S. Ambrose to pursue our principal design which is to represent it in the great and couragious actions he enterprized with the Monarchs of the world Let us not behold this Eagle beating his wings in the lower region of the ayr but consider him among lightenings tempests and whirl-winds how he plays with thunder-claps and ever hath his eye where the day breaketh The state of Christianitie stood then in need of a The state of Christendom brave Prelate to establish it in the Court of Great-ones The memory of Jâ—lian the Apostata who endeavoured with all his power to restore Idols was yet very fresh it being not above ten years past since he died and yet lived in the minds of many Pagans of eminent quality who had strong desires to pursue his purpose On the other side the Arians who saw themselves so mightily supported by the Emperour Constans made a great party and incessantly embroyled the affairs of Religion Jovinian a most Catholick Emperour who succeeded Julian passed away as a lightening in a reign of seven moneths After him Valentinian swayed the Empire who had in truth good relishes of Religion but withal a warlick spirit and who to entertain himself in so great a diversitie of humours and sects whereon he saw this Empire to be built much propended to petty accommodations which for some time appeased the evil but took not away the root He made associate of the Empire his brother Valens who being a very good Catholick in the beginning of his reign suffered himself to be deceived by an Arian woman and did afterward exercise black cruelties against the faithfull till such time as defeated by the Goths and wounded in an encounter he was burnt alive by his enemies in a shepherds cottage whereunto he was retired so rendering up his soul in the bloud and flames where with he had filled the Church of God The association of this wicked brother caused much disorder in the affairs of Christendom and often slackened the good resolutions of Valentinian by coldness and
Beware how you enter into the list among so many noble spirits there to discover your weaknesse and to adde nothing to the lustre of the honour of so many worthy Ancestours but to render your own crimes the more remarkable Shew your self herein a reasonable man and endeavour that all your actions may be as lines which grow from the centre of wisdome to be produced with all felicitie Remember things past rectifie the present foresee those to come Above all learn to set a true estimation upon every thing in the world and suffer not your self to be surprised by the illusions of so many objects which when they have charmed the eyes and overthrown reason leave nothing behind them but sorrow to have done ill and impotencie of doing well In conversation take the measure of your self and the like of those with whom you deal to husband and accommodate your self reasonably to all the world yielding to every one the respect which his merit seems to require The exercise of devotion will not hinder you from the endeavour how to become an able man in your profession from being honest civil discreet affable liberal obliging stout couragious patient which are the principal qualities of a Courtier It is not desired that to be devout you should have a spirit drowzie sluggish overwhelmed not that through overmuch simplicitie you make profusion of your self in an Age where bountie seemeth to be the prey of insolent spirits Wisdom will teach you neither to intrude nor pour out your self to dissemble through virtue that which ought to be concealed to adapt your self to companies and affairs to believe nothing lightly nor to promise nor decide any thing without consideration to persevere in certain things not ill because you have begun them not to be harsh nor too much complying since the one tasteth of brutishness the other inclines to flatterie To propose to your self good and evil which may arise from an affair to moderate the one and tollerate the other Above all honour the King next after God as the source of all greatness and the fountain of the most noble lights which reflect on Nobilitie Honour him with profound respect as the lively Image of God Love him sincerely serve him with all fidelitie If you be employed in affairs and governments endeavour to persist therein with conscience and honour which are the two mansions of a great soul If you have merit without employment and recompence say not therefore that all is lost It is a good business to be well at rest to manure your spirit to enable your self with reading and peaceable conversion to govern your house Learn nothing but what you ought to know Search that onely which you may profitably find desire nothing but what you may honourably wish for And be not conceited to run after a spectre of imaginarie favour nor to mount to a place where you cannot stay without fear nor fall without ruin So many great Monarchs so many Princes Lords and valorous men who are come from Courts and the profession of arms to enter into the Temple of pietie assure us this life is capable of Saints and that no man ought to despair of virtue but he who renounceth it If the brevitie of this Treatise would permit I would willingly set before you a David a Josias an Ezechias a Charlemaign a S. Lewis a Hermingildes a Henry a Stephen a Casimire a Godfrey of Bovillon a Wenceslaus an Edward an Elzear an Amideus I would make you see flourishing Squadrons of Martyrs drawn from warfare amongst which you would admire a Maurice an Exuperius a Sebastian a Marius a Mennas an Olympiades a Meliton a Leontius a Maximus a Julian an Abdon a Sennen a Valens a Priscus a Marcellus a Marcellinus a Severinus a Philoromus a Philoctemon and so many such like Finally I would shew in the latter Ages men worthy of all honour eminent in arms and enobled with singular pietie but I now content my self to draw from Eusebius Theodoret Nicephorus Zozimus Socrates Sozomenus Cedrenus and above all Cardinal Baronius the life of Great Constantine who hath been the very prime man amongst Christian princes and hath witnessed especially after his Baptism a masculine pietie and a great example of sanctitie IMP. CAES. FLAVIVS CONSTAN AVG. CONSTANTINE The first SECTION The Providence of God over Constantine I Will shew to Christian Nobilitie its source in the life of the prime Gentleman of Christianitie If we respect antiquitie greatness and dignitie we shall not find a Prince either more anciently noble than he who first of all among Emperours deserved the title of Christian or more truly great than he who so happily engraffed the empire of the universe on the tree of the Cross or more justly honourable than he who cemented his honour with the bloud of the Lamb. It is the admirable Constantine Greatness of Constantine who so perfectly allied valour to pietie Monarchy to humilitie the wisdom of the Cross to the government of the world the nails and thorns of the passion to the Diadem of Kings and delights of the Court that he hath left matter of meditation for the wise of profit for Religious of imitation for Monarchs and of wonder for those who admire nothing vulgar Behold a marvellous Theatre of the providence of Theatre of Divine Providence God whereunto I would willingly invite all those spirits repleat with humane policie and devested of heavenly Maxims who are onely great by the greatness of their ruin to see how the breath of God demolisheth the Towers of Babel to raise the walls of Sion how the subtil are surprized in their subtility how the science of men becometh blind in its proper lights how the vigour of the world is slain by its own hands how stabilitie is overturned by the supports it chooseth how the spirit of flesh at unawares contributeth to plant the Gross on the top of Capitols and heads of Monarchs by the same ways wherewith it promised to over-cloud them with darkness and abysses I here produce a Constantine beed up very young in the Court of Diocletian who had an intention to become a scourge to Christianitie but God surprized him therein as Moses in the Court of Pharaoh to stop the stream of persecution to calm the tempests of the time confound Idols and raise the Church on the ruins of Gentilism Reader stay a little on the frontispice of this history and behold how the Eternal Providence led this young Constantine by the hand like another Cyrus to humble the Great-ones of the earth before his face and to give him hidden treasures to take Isaiah 49. from him so many bars and impediments to open for him so many gates of iron and to cause so many Kings to turn their faces and afford him their place There was at that time twelve heads which alreadie either wore the diadem or thought themselves capable of it Diocletian and Maximian held the highest place
Common-wealth of the Athenians and which made Machiavel with his great list of precepts to be disasterous in all his undertakings These kind of subtile men better understand the mysterie of disputation than how to live to discourse than to counsel and to speak than to do They all have as it were three things much opposite to good counsels The first is that they are variable fickle and uncapable of repose which is the cause that as the Sun sometimes draweth up a great quantitie of vapours which he cannot dissipate so they likewise by this vivacitie perpetually active do amass together a great heap of affairs which their judgement can never dissolve The second is that they swim in an infinite confusion of reasons and inventions resembling oftentimes bodies charged with too great abundance of bloud who through a notable excess find death in the treasure of life The third is that seeking to withdraw themselves from common understanding they figure to themselves subtilities and chymaeraes which are as the Towers of the Lamiae as Tertullian speaks on which no man hath thought or ever will which is the cause that their spirit floating in this great tyde of thoughts seldom meeteth with the dispatch of an affair Adde likewise to this that God is pleased to stupifie all these great professours of knowledge and make them drink in the cup of errour in such sort that we coming to discourse concerning their judgement find they have committed many faults in the government of Common-wealths which the simplest peasants would not have done in the direction of their own houses This hath been well observed by the Prophet Isaiah when he said of the Councellours of Pharaoh Isaiah 19. The Princes of Tanais are become fools the Princes of Memphis are withered away they have deceived Aegypt with all the strength and beautie of her people God hath sent amongst them a spirit of giddiness and made them reel up and down in all their actions like drunken men The holy Job hath said the Job 12. same in these terms God suffereth these wise Councellours to fall into the bazards of senseless men God maketh the Judges stupid taketh away the sword and belt from Kings to engirt their reins with a cord God maketh the Priests to appear infamous supplanteth the principal of the people changeth the lips of truth-speakers taketh away the doctrine of old men and poureth out contempt upon Princes Behold the menaces which the Sovereign Master pronounceth against those who wander from the true way and therefore my Politician without perplexing your spirit with an infinity of precepts which have been touched by a great diversitie of pens I affirm that all which you may here expect consisteth in four things which are as four elements of your perfection to wit Conscience Capacitie Discretion and Courage The first and most necessary instruments of all arts and namely of this profession is Conscience which verily is the most ancient Governess of the soul and the most holy Mistress of life It is that which will instantly dispose you to the end whereunto you are to pretend in the exercise of an office It is that which will tell you that having given your self to the publick you are taken away from your self that you must not enter into this Sanctuary of justice with a beggarly base or mercenary intention but to aim sincerely at God and the good of the Common-wealth It is that which will discover unto you those three wicked gulfs of ambition avarice and impuritie which have swollowed all spirits dis-united from God It is that which will teach you that what is done in Heaven is proportionably acted in a Mathematical circle and that which is done in the great Regiment of Angels ought to be done in the government of men It is that which will firmly support you on the basis of the Eternal Providence It is that which will render you next unto God by often thinking on God and will make you speak what you think and do what you speak It is that which will instruct you that the spirit of man is like a Sun-dyal which is of no use but when the Sun reflecteth on it and that you likewise expect not your understanding may have any true light and direction for the government of people if not enlightened with a ray of God Besides it will give you means to enter into a holy list of piety and justice which are the two fundamental pillars of all great estates Piety will assign you two sorts of devotion the one common the other singular The common will cause you piously to honour and serve God you first having most pure and chaste beliefs in that which concerneth true faith without any mixture of curiosities and strange opinions for Insuspicabilis secreti reverendaeque majestatis cognitio est Deum non nosse nisi Deum S. Zeno serm de Nativitat it is a very great secret in matter of religion not to believe of God but what he is and that man ever knows him sufficiently who is holily ignorant of him esteeming him infinitly to transcend his knowledges Secondly it will apply you to divine Worship and publick ceremonies in a manner free cordial and Religious for the satisfaction of your interiour and the example of the publlck Singular devotion will move you to consider how being a publick person and charged with affairs which expect the motion of the Divine Providence you have a great dependance on Heaven and that it therefore wil shew you according to the proportion of your time and leisure some hour of retirement to negotiate particularly with God in imitation of Moses that great States-man who had so familiar a recourse to the Tabernacle For if that be true which S. Gregorie Nazianzen saith that we ought to have God in mind as often as we breath it is so much the more suitable to States-men as they have most need to suck in this life-giving spirit as from the fountain of the Word by the means of prayer Saint John Damascene in a Dialogue he made against the Manichees holdeth this opinion That the greatest Angels are as clocks which come in the end to languish and faint if God do not continually draw them upward by the breath of his spirit so must we say that the goodliest Spirits and strongest Intelligences lessen and wax old every moment if they resume not vigour in the intellectual source by the virtue of devotion When you shall be instructed in these principles this wise Mistress whom I call your conscience will make you find in a right course the perfection of justice which consisteth in four principal things The first is neither to act nor shew to your subjects the least suspition of evil or sin For you must begin your government by your own example and since your spirit is the first wheel whereunto all the other are fastened it is necessary to give it a good motion It is held when the
suitable to the greatness of this Mysterie Another having lived free from the bands of marriage caused to be set on his tomb Vixit sine impedimento Brisson for He lived without hinderance which was a phrase very obscure to express what he would say Notwithstanding it was found this hinderance whereof he spake was a woman This may well happen through the vice and misery wherein the state of this present life hath confined us but to speak generally we must affirm had it been the best way to frame the world without a woman God had done it never expecting the advise of these brave Cato's S. Zeno homil de continent Aut hostis publicus aut insanus and whosoever endeavoureth to condemn marriage as a thing not approved by God sheweth that he is either out of his wits or a publick enemy to mankind The great S. Peter in whose heart God locked up 1 Pet. 3. Vi qui non credunt Verbo per conversationem mulierum sine verbo lucriâ—iâ—nt the Maxims of the best policie of the world was of another opinion when he judged the good and laudable conversation of women rendered it self so necessary for Christianity that it was a singular mean to gain those to God who would not submit themselves to the Gospel Whereupon he affordeth an incomparable honour to the virtue of holy women disposing it in some sort into a much higher degree of force and utility than the preaching of the word of God and in effect it seemeth this glorious Apostle by a spirit of prophesie foresaw an admirable thing which afterward appeared in the revolution of many Ages which is that God hath made such use of the piety of Ladies for the advancement of Christianity that in all the most flourishing Kingdoms of Christendom there are observed still some Queens or Princesses who have the very first of all advanced the Standard of the Cross upon the ruins of Infidelity Helena planted true Religion in the Roman Empire Caesarea in Persia Theodelinda in Italie Clotilda in France Indegundis in Spain Margerite in England Gysellis in Hungarie Dambruca in Poland Olga in Russia Ethelberga in Germanie not speaking of an infinite number of others who have happily maintained and encreased that which was couragiously established Reason also favoureth my proposition for we must necessarily confess there is nothing so powerfull to perswade what ever it be as complacence and flattery since it was the smoothest attractiveâ— which the evil spirit made use of in the terrestrial Paradise to overthrow the first man setting before him the alluring pleasures of an Eve very newly issued out of the hands of God Now every one knows nature hath imparted to woman a very good portion of these innocent charms and it many by these priviled ges are also powerfull in actions so wicked why should not so many virtuous souls generoully employed in the service of the great God bear as much sway since he accustometh to communicate a grace wholly new to the good qualities that are aimed to his honour I conjure all Women and Ladies who shall read this Treatise to take from hence a generous spirit and never permit vice and curiosity may derive tribute from such ornaments as God hath conferred on them it being unfit to stuff Babylon with the gold and marbles of Sion The second SECTION That women are capable of good lights and solid instruments SInce I see my self obliged by my design to make a brief model of principal perfections which may be desired for the complishment of an excellent Ladie and that this discourse cannot be throughly perfected without observing vicious qualities which are blemishes opposite to the virtues we endeavour to establish I will make use of the clew of some notable invention in so great a labyrinth of thoughts the better to facilitate the way I remember to have heretofore read a very rare manuscript of Theodosius of Malta a Greek Authour touching the nuptials of Theophilus Emperour of Constantinople and his wife Theodora which will furnish us with a singular enterance into that which we now seek for so that we adde the embelishment of so many Oracles of wisdom to the foundations which this Historian hath layed He recounteth that this Theophilus being on the Anno 830. Zonoras saith that she was onely step-mother and relateth it somewhat otherwise but let us follow our Authour point to dispose himself for marriage the Empress his mother named Euphrosina who passionately desired the contentment of her son in an affair of so great importance dispatched her Embassadours through all the Provinces of the Empire to draw together the most accomplished maidens which might be found in the whole circuit of his Kingdom And for that purpose she shut up within the walls of Constantinople the rarest beauties of the whole world assembling a great number of Virgins into a chamber of his Palace called for curiositie The Pearl The day being come wherein the Emperour was to make choice of her to whom he would give his heart with the Crown of the Empire the Empress his mother spake to him in these terms MY LORD AND SON Needs must I confess that since the day nature bound me so streightly to your person next after God I neither have love fear care hope nor contentment but for you The day yieldeth up all my thoughts to you and the night which seemeth made to arrest the agitations of our spirit never razeth the rememberance of you from my heart I acknowledge my self doubly obliged to procure with all my endeavours what ere concerneth your good because I am your mother and that I see you charged with an Empire which is no small burden to them who have the discretion to understand what they undertake It seems to me since the death of the Emperour your father my most honoured Lord I have so many times newly been delivered of you as I have seen thorny affairs in the mannage of your State And at this time when I behold you upon terms to take a wife and that I know by experience to meet with one who is accomplished with all perfections necessary for your State is no less rare than the acquisition of a large Empire the care I have ever used in all concerns your glory and contentment is therefore now more sensible with me than at any other time heretofore It is true O most dear Son that the praise-worthy inclinations which I have observed in your Mujestie give me as much hope as may reasonably by conceived in the course of humane things yet notwithstanding the accidents we see to happen so contrary to their proceedings do also entertain my mind in some uncertaintie That you may take some resolution upon this matter behold in the Pearl of Constantinople I have made choice of the most exquisite maidens of your Empire to the end your Majestie may elect her whom you shall judge most worthie of your chaste affections I beseech God
is when men of quality who affect the reputation of being judicious prostitute their wits to these gods of straw and dung and for the tuneable cadence of a rime loose all harmonies of faith and conscience All hereticks who make boast to assail the Church Their ignorance for so many Ages have likewise made a shew to bring with them into this combat some recommendable qualities Some came with points of logick other with knowledge of things natural other with eloquence some vaunted profoundness in Scriptures the rest to be versed in the reading of Councels and holy Fathers They who have had no excellent thing in them have brought an austere countenance and semblance of moral virtues But such kind of men have nothing but ignorance with bruitishness but scoffing sycophancy but language and the wind of infamous words How can it then become them to talk of the Bible and to argue upon holy Scripture and the mysteries of our Religions Shut up your ears against these Questions if you be unable to stop their mouthes Is it handsom think you to see a wretched and infamous Tertul. l. 2. advers Marc. c. 2 Censores divinitatis dicentes sic non debuit Deus sic magis debuit c. Tert. de praescript contra haeres l. 1. fellow to make himself the censurer of Divinity and correctour of Scripture God should have done this and that in such and such a fashion say they as if any one knew what is in God but the spirit of God himself who is never so great as when he appeareth little to humane understanding There is but one word saith Tertullian to determine all disputations with such kind of men do but ask them whether they be Christians whether they renounce their Baptism and Christianitie If so let them wear the turbant or go into the Countrey of God-makers and Gentiles But if they make profession of one same Christ and one same Religion with us why do they bely their profession by the impudence of their unbridled speeches Faith saith S. Zeno is not faith when it is sought S. Zeno serm de fide Non est fides ubi quaritur fides Tertul. Nobis curiositate opus non est post Christum nec inquisitione post Evangelium We stand not in need of curiosity after Jesus Christ nor to search for the Gospel said S. Cyprians great Master Should an Angel from Heaven speak unto us we are to change nothing in our belief We have betaken us to the side of truth we have a law which the Word declared unto us which ten millions of Martyrs have signed with their bloud which the best part of mankind professeth the wisest heads of the world have illustrated by the light of their writings To whom would we abandon it To a caytive spirit which hath nothing great in it but sin nothing specious but illusion nothing undoubted but the loss of salvation Effects of Libertinism and punishment of the Impious 5. THe neglect of God is the root of all wickedness nor can there be any thing entire in a soul despoiled of the fear of God Impiety causeth most pernicious effects in States First for that it maketh havock of all good manners leaving not one spark of virtue Secondly in that it draweth on the inevitable vengeance of God upon Kingdoms and Common-wealths which suffer this monster to strengthen it self to their prejudice Philo in the Book he made that no salary of an unchast The table of Philo of the manners of Libertines woman should be received in the Sanctuary very wisely concluded when he shewed that he who is a Libertine and voluptuous having no other aim in the world but the contentments of nature is unavoidably engaged to all manner of vice He becomes saith he bold deceitfull irregular unsociable troublesom chollerick opiniative disobedient malicious unjust ungratefull ignorant treacherous giddie inconstant scornfull dishonest cruel infamous arrogant insatiable wise in his own judgement lives for himself and is unwilling to please any but himself one while profuse presently covetous a calumniatour an impostour insensible rebellious guilfull pernicious froward unmannerly uncivil a great talker loud vaunter insolent disdainfull proud quarrelsom bitter seditious refractory effeminate and above all a great lover of himself Nay he goes further upon the like epithets very judiciously and sheweth us the seeds of all evils spring from this cursed liberty Now I leave you to judge if according to the saying Tunishments of God upon Libertinism of Machiavel himself the means quickly to ruin an estate be to fill it with evil manners who sees not that Libertinism drawing along with it all this great train of vices of corruptions tendeth directly unto the utter desolation of Empires But beside there have been observed in all Ages hydeous punishments from God caused by impiety over Cities Provinces Kingdoms and Common-wealths which have bred these disorders And that you may be the better satisfied upon this point I have at this time onely two considerations to present unto you drawn from two models In the first you shall see God 's justice exercised before the Incarnation upon the sins of infidelity and irreverence towards sacred things In the second you shall behold the rough chastisements of those who after the Incarnation lifted themselves up against the worlds Saviour When God was pleased to correct the infamous Balaam who was a Patriarch of atheists and wicked ones he commanded not an Angel to speak unto him because he was a Doctour much unsuitable to a carnal spirit but he raised a she-ass to instruct him in so much as he was become worse than a beast It is likewise loss of time to deal with Libertines by proofs derived from Schools or from the invention of sciences Men as bruitish as themselves must be made to speak to them who will put them in mind of the way they have held and the salary they have received of their impieties First I establish this Maxim for such either who are not yet hardened or are too yielding and consenting to evil company that there are not any sins which God hath so suddenly and more exemplary punished than such as were committed against Religion The Prophet Ezechiel a captive in Babylon under King Nebuchadnezzar discovered among tempests and flames that marvellous chariot which hath served for matter of question to all curious digladiation for the learned and admiration for all Ages I say the great S. Justine Martyr touched the sense very near when he said S. Iustin in Epist ad Orthodox q. 44. An observation upon the chariot of Ezechiel that in four figures whereof the one was of an ox the other of a man the third of an Eagle the fourth of a Lion God signified the divers chastisements he would exercise upon King Nebuchadnezzar in that from a reasonable man he should become bruitish eating grass as an ox and that his hair should grow as the shag of a
to obey thy Commandments and also that by thee we being defended from the fear of our enemies may pass our time in rest and quietness through the merits of Jesus Christ our Saviour In the time of Plague LEt thy anger cease O Lod and be appeased for the iniquity of thy people as thou hast sworn by thy self O holy God holy and strong holy and immortal have mercy upon us For the Clergy ALmighty and everlasting God who by thy Spirit dost sanctifie and govern the whole body of the Church graciously hear our prayers for all those whom thou hast ordained and called to the publick service of thy Sanctuary that by the help of thy grace they may faithfully serve thee in their several degrees through Jesus Christ our Lord. For a Citie COmpass this Citie O Lord with thy protection and let thy holy Angels guard the walls thereof O Lord mercifully hear thy people For the sick O God the onely refuge of our infirmities by thy mighty power relieve thy sick servants that they with thy gracious assistance may be able to give thanks unto thee in thy holy Church through Jesus Christ For grace LOrd from whom all good things do come grant unto us thy humble servants that by thy holy inspiration we may think those things that be good and by thy merciful guiding may perform the same through our Lord Jesus Christ For the afflicted O Almighty God the afflicted soul the troubled spirit crieth unto thee Hear O Lord and have mercy for thou art a merciful God For friends I Beseech thee O Lord for all those to whom I am indebted for my birth education instruction promotion their necessities are known unto thee thou art rich in all things reward them for these benefits with blessings both temporal and eternal For enemies O God the lover and preserver of peace and charity give unto all our enemies thy true peace and love and remission of sins and mightily deliver us from their snares through Jesus Christ our Lord. For travellers ASsist us mercifully O Lord in our supplications and prayers and dispose the way of thy servants towards the attainment of everlasting salvation that among all the changes and chances of this mortal life they may ever be defended by thy most gracious and ready help through Christ our Lord. For a Family ALmighty and everlasting God send down thy holy Angel from heaven to visit protect and defend all that dwell in this house through Jesus Christ our Lord. For the dying FAther of spirits and God of all flesh receive the souls which thou hast redeemed with thy bloud returning unto thee For the fruits of the earth O God in whom we live and move and have our being open thy treasure in the due season and give a blessing to the works of thy hands For women in travel O Lord of thy goodness help thy servants who are in pains of child-birth that being delivered out of their present danger they may glorifie thy holy name blessed for ever Against temptation ALmighty God which dost see that we have no power of our selves to help our selves keep thou us both outwardly in our bodies and inwardly in our souls that we may be defended from all adversities which may happen to the body and from all evil thoughts which may assault and hurt the soul through Jesus Christ For misbelievers and sinners ALmighty and everliving God who desirest not the death of a sinner mercifully look upon all that are deceived by the subtility of Satan that all evil prejudice laid aside they may return to the unity of thy truth and love For Prisoners O God who didst deliver S. Peter from his chains and restoredst him to liberty have pitie upon thy servants in captivity release their bonds and grant them freedom and safety for his merits who liveth and reigneth with thee and the holy Ghost ever one God world without end For temporal necessaries REplenish those O Lord we beseech thee with temporal nourishment whom thou hast refreshed with thy blessed Sacraments Against tempests DRive spiritual wickedness from thy house O Lord and preserve it from the malignity of tempestuous weather A Prayer of Thomas Aquinas before study O Unspeakable Creatour who out of the treasure of thy wisdom hast ordained Hierarchies of Angels and hast placed them above the highest heaven in a wonderfull order and disposed them sweetly for all parts of the world Thou the true fountain and incomprehensible principle of light and wisdom vouchsafe to illuminate the darkness of my understanding with a beam of thy light remove the darkness wherein I was born sin and ignorance Thou who makest the tongues of infants eloquent loosen my tongue and pour forth the grace of thy spirit upon my lips give me acuteness to apprehend capacity to retain subtility to interpret aptness to learn readiness to speak direct my beginning further my progression and perfect my conclusion THE PENITENT OR ENTERTAINMENTS for LENT And for the first day upon the Consideration of Ashes THou art Dust and to Dust thou shalt return Genes 3. 1. It is an excellent way to begin Lent with the consideration of Dust whereby Nature gives us beginning and by the same Death shall put an end to all our worldly vanities There is no better way to abate and humble the proudest of all Creatures than to represent his beginning and his end The middle part of our life like a kind of Proteus takes upon it several shapes not understood by others but the first and last part of it deceive no man for they do both begin and end in Dust It is a strange thing that Man knowing well what he hath been and what he must be is not confounded in himself by observing the pride of his own life and the great disorder of his passions The end of all other creatures is less deformed than that of man Plants in their death retain some pleasing smell of their bodies The little rose buries it self in her natural sweetness and carnation colour Many Creatures at their death leave us their teeth horns feathers skins of which we make great use Others after death are served up in silver and golden dishes to feed the greatest persons of the world Onely mans dead carcase is good for nothing but to feed worms and yet he often retains the presumptuous pride of a Giant by the exorbitancie of his heart and the cruel nature of a murderer by the furious rage of his revenge Surely that man must either be stupid by nature or most wicked by his own election who will not correct and amend himself having still before his eyes Ashes for his Glass and Death for his Mistress 2. This consideration of Dust is an excellent remedy to cure vices and an assured Rampire against all temptations S. Paulinus saith excellently well That holy Job was free from all temptations when he was placed upon the smoke and dust of his humility He that lies upon the ground can
that God doth no miracles for his own profit he doth not change stones into bread in the Desart to nourish himself after that long fast which he did there make but for his faithfull servants he alters the course of nature and being austere to himself he becomes indulgent to us to teach us that we should despoil our selves of self-love which ties us to our own flesh and makes us so negligent to our neighbour 2. What precious thing is to be gotten by following the world that we should forsake Jesus in the Desart and run after vain hopes at Court and great mens houses where we pretend to make some fortune How many injuries must a man dissemble How many affronts must he swallow How many deadly sweats must he endure to obtain some reasonable condition How many times must he sacrifice his children engage his own conscience and offer violences to others to advance the affairs of great men And after many years service if any foreaird or ruinous business committed to his charge in the pursuit whereof he must walk upon thorns shall chance to miscarry all the fault must be laid upon a good officer and if he prove unlucky he shall ever be made culpable and in the turning of a hand all his good services forgotten and lost and for a final recompence he must be loaden with infinite disgraces It is quite contrary in the service of God for he encourages our virtues he supplies our defects governs our spiritual and yet neglects not our temporal occasions He that clothes the flowers of the Meadows more gorgeously than Monarchs who lodges so many little Fishes in golden and azure shels he who doth but open his hand and replenishes all nature with blessings if we be faithfull in keeping his Commandments will never forsake us at our need But yet we find all the difficulties of the world to put our trust in him we vilifie our cares of eternity and by seeking after worldly things whereby to live we torment our selves and in the end lose our own lives A man that must die needs very few wordly things a very little Cabbin will suffice nature but whole Kingdoms will not satisfie covetousness 3. Jesus flies from Scepters and runs to the Cross he would have no worldly Kingdoms because their Thrones are made of Ice and their Crowns of Glass He valued the Kingdom of God above all things that he might make us partakers of his precious conquest and infinite rich prize But now it seems that heaven is not a sufficient Kingdom for us men run after land and itch after the ambition of fading greatness and sometimes all their life passeth away in great sins and as great troubles to get a poor title of three letters upon their Tomb. Alas do we know better than God in what honour consists that we must seek after that which he did avoid and not imitate that which he followed Let us follow God and believe that where he is there can be no desart or solitude for us They shall never taste the delights of virtue that feed upon the joys of vanity All worldly pleasures are Comets made fat with the smokes and vapours of the earth and in stead of giving light and brightness they bring forth murders and contagions but the following of God is always sweet and he which suffers thereby changes his very tears into nourishment Aspiration O My God! Shall I always run after that which flies from me and never follow Jesus who follows me by incomparable paths and loves me even while I am ungratefull I will no more run after the shadows of worldly honour I will no more have my own will which both is and hath proved so unfaithfull I will put my self into the happy course of Gods disposition for all which shall happen unto me either in time or eternity his carefull eye watches over me it is for me that his hands have treasures and the very Desarts possess abundance O crucified love the most pure of all beauties it is for thee that so many generous Champions have peopled the Desarts and passed the streams of bitterness and sorrow bearing their crosses after thee and thereupon have felt the sweetness of thy visits amongst their cruel rigours God forbid that I should give the lie to so great and so generous a company I go to thee and will follow thee amongst the desarts I run not after bread I run after thy divine person I will make much of thy wounds I honour thy torments I will conform my self to thee that I may find joy amongst thy dolours and life it self amongst thine infinite sufferings The Gospel upon Munday the fourth week in Lent S. John 2. Of the whipping buyers and sellers out of the Temple ANd the Pasch of the Jews was at hand and Jesus went up to Jerusalem and he found in the Temple them that sold Oxen and Sheep and Doves and the Bankers sitting And when he had made as it were a whip of little cords he cast them all out of the Temple the sheep also and the oxen and the money of the Bankers he poured out and the tables be overthrew And to them that sold Doves he said Take away these things hence and make not the house of my Father a house of merchandise And his Disciples remembered that it is written The zeal of thy house hath eaten me The Jews therefore answered and said to him What sign doest thou shew us that thou doest these things Jesus answered and said to them Dissolve this Temple and in three dayes I will raise it The Jews therefore said in fourty and six years was this Temple built and wilt thou raise it in three dayes But he spake of the Temple of his body Therefore when he was risen again from the dead his Disciples remembered that he said this and they believed the Scripture and the word that Jesus did say And when he was at Jerusalem in the Pasche upon the festival day many believed in his name seeing his signs which he did But Jesus did not commit himself unto them for that he knew all and because it was not needfull for him that any should give testimony of man for be knew what was in man Moralities 1. PIety is a silver chain hanged up aloft which ties heaven and earth spiritual and temporal God and man together Devotion is a virtue derived to us from the Father of all light who gives us thereby means to hold a traffick or commerce with Angels All which is here below sinks by its proper weight and leans downward toward natural corruption Our spirit though it be immortal would follow the weight of our bodies if it were not indued with the knowledge of God which works the same effect in it as the Adamant doth with iron for it pierceth and gives it life together with a secret and powerful spirit from which all great actions take their beginning You shall never do any great act if the
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 munâ—ficent And of this sort are the most illustrious of Kings and of Queens
War they are the Gods of Loves and battels who pronounce Edicts assemble Councels levy Arms raise fortifications correct Kingdomes move the earth and in their own imagination change the face of the Vniverse Others are so diligent that they tire all the world with their unreasonable activities others use afflicting delayes and stir so little in all their designs that they seem to be in a perpetuall Solstice You see some extreamly open breasted who tell all their thoughts and as if their heart were a sieve it keeps nothing which it sends not instantly out by the lips Some proceed to a simplicity next door to sottishnesse which makes them do many extravagancies and when it hath a mixture of vanity men of mean condition imitate the actions of the great and silly Citizens wives say my Lord and Husband as well as Sarah or the greatest Ladies There are among these some subtile Coxcombs and fortunate fools who duily deceive themselves to their own gain They who have a Magistrall aspect are much more odious when with a countenance supercilious and Tone of a voyce affected they make speeches and usurp a personage which neither age quality nor merit alloweth them Dreamers and pensive are heavie in conversation and the squeamish who make their good aspects and fair countenances to be bought are insupportable but the apprehensive who deplore all things multiply what they can the miseries of the times and ceasing not to blame the actions of those who govern raise more mischiefs then remedies Good God! what an alteration do passions make in us but it is a gift from heaven that they may be changed and that by Grace and the practice of good instructions we can despoil our selves as well of an evil habit as of an old garment It is not expedient to be without passion nor is it possible to humane nature but it is much to obtein by discretion the moderation of a thing of which we by necessity have the experience These motions are given us with our bodies they are little spirits which are born and die with us some find them more mild others more wayward but every one hath his part howbeit there are very few who well understand their own portion Young people who shew no desire no affection no feeling are commonly abject spirits unlesse this come to them by grace or some notable constraint which in the end is the cause that of a young Angel an old Devil is often made we must not lose humanity saith Saint Augustine to acquire tranquility of mind nor think that that which is hard and boistrous is alwayes right or that one hath much health when he is come to the highest degree of stupidity All good spirits have delicate apprehensions and resemble the burning bush which had thorns among lights but they are none of the best who to follow nature abandon reason I assirm the Starres contribute much to our inclinations and Birth much more Education maketh another nature Bloud choler melancholy and flegme do in our passions what the elements do in our bodies Yea stature it self conduceth spirit goodnesse grace full garb and courage is very often in little bodies which have their heat moderated and well digested But if great bodies be destitute of it they are very lazy and if they have too much of it they are flaming fornaces full of violence which made S. Cyril say that greatnesse was given to Gyants for a punishment of their wickednesse But this must be understood without any prejudice to well-composed tall statures which have much Majesty There are humours so sticking that what care soever be used there is somewhat still remains behind which according to Job sleeps with us in our graves I have heard that a good Religious man having been bred with the milk of a Goat was very modest in publick by a great reflection he made on his actions But he ever had some hour in secret wherein he had his frisks and his capers Neverthelesse one cannot believe how much one gaineth upon his own nature when he will take the pain to manure it but for want of using industry therein one makes to himself a turbulent life a continuall torment a hasty death and his salvation to be doubtfull There are some who drive away one devil by another curing one passion with another and tyring them all that they may have none which was the cause that Theodosian said that they are as that possessed man who had a legion of devils in his body Some by the counsell of certain Directours would break them all at once as that souldier who thought to pull off a horses tail by strength of arm and not by drawing one hair after another Others expect remedy from time from affairs from change of life and condition and are rather cured by wearinesse then prudence Others continually flatter themselves and think they have got great victories when they have lessened their fits and left the root of the Feaver But they who will therein proceed seriously endeavour first of all to find out the enemy and as we all have one passion which predominateth in our heart above the rest and which most entertaineth our thoughts they principally assail that waging to rough battels by prayer fasting alms consideration reading of good books continuall examen of conscience flight from occasions diversion upon some better thing good company imitation of holy personages counsel of sage directours and by a thousand stratagems which the spirit of God furnisheth them with in the fruitfulnesse of their inventions After they have pulled down their chief adversary they easily prevail against the rest and continuing their progression in the list of generous souls they come in the end to a great tranquility This is it I intend to shew in this last volume wherein I treat of Passions in a new tone my purpose being rather to shew their remedies then their pictures I know Monsiour Coeseteau the eloquent Bishop of Marseilles who hath afforded immortall lights to French eloquence hath set forth the Table of humane passions I lay not my pencil upon the line of this Apelles I begin where he ends and if he be content to paint them I endeavour to cure them For this purpose having briefly explicated the nature proprieties effects and symptomes of every passion I set against it two remedies the first whereof is drawn from some divine perfection contrary to the disorder of the same Passion and because that is yet too sharp and dazling by the quicknesse of its lights I shew it sweetned and tempered in the virtues of Jesus Christ In the end of the Book I bring the examples of those who have overcome their Passions and of such as have sunk under their violence deriving profit out of all for the scope which I aim at There are certain Flies which live on Monks-hood a venemous herb and who make use of an antidote against its poyson So they who have tried the malice
corruptible matter of Earth but after he became a Christian he lived upon the most pure influences of heaven S. Gregory Nazianzen saith he more breathed S. Basile then the aire it self and that all his absences were to him so many deaths S. Chrysostome in banishment was perpetually in spirit with those he most esteemed S. Jerome better loved to entertain his spirituall amities in little Bethelem then to be a Courtier in Rome where he might be chosen Pope And if we reflect on those who have lived in the light of nature Plato was nothing but love Aristotle had never spoken so excellently of friendship had he not been a good friend Seneca spent himself in this virtue being suspected by Nero for the affection he bare to Piso Alexander was so good that he carried between his arms a poor souldier frozen with cold up to his throne to warm him and to give him somewhat to eat from his royall hands Trajan brake his proper Diadem to bind up the wound of one of his servants Titus wept over the ruines of rebellious Jerusalem A man may as soon tell the starres in the heavens as make an enumeration of the brave spirits which have been sacrificed to amity Wherefore great hearts are the most loving If we seek out the causes we shall find it ordinarily proceedeth from a good temperature which hath fire and vigour and that comes from good humours and a perfect harmony of spirit little Courages are cold straightned and wholly tied to proper interests and the preservation of their own person They lock themselves up in their proprieties as certain fishes in their shell and still fear least elements should fail them But magnanimous hearts who more conform themselves to the perfections of God have sources of Bounty which seem not to be made but to stream and overflow such as come near them This likewise many times proceedeth from education for those who fall upon a breeding base wretched and extremely penurious having hands very hard to be ungrasped have likewise a heart shut up against amities still fearing lest acquaintance may oblige them to be more liberall then they would contrariwise such as have the good hap to be nobly bred hold it an honour to oblige and to purchase friends every where Add also that there is ever some gentilenesse of spirit among these loving souls who desiring to produce themselves in a sociable life and who understanding it is not given them to enlighten sands and serpents will have spectatours and subjects of its magnificence Which happens otherwise to low and sordid spirits for they voluntarily banish themselves from the conversation of men that they may not have so many eyes for witnesses of their faults So that we must conclude against the Philosophers of Indifferency that Grace Beauty strength and power of nature are on their side who naturally have love and affection §. 2. Of Love in generall LOve when it is well ordered is the soul of the universe Love the soul of the universe which penetrateth which animateth which tieth and maintaineth all things and so many millions of creatures as aspire and respire this love would be but a burden to Nature were they not quickned by the innocent flame which gives them lustre as to the burning Bush not doing them any hurt Fornacem custodiens in operibus ardoris Eccl. 43. at all I may say that of honest love which the wise man did of the Sunne That it is the superintendent of the great fornaces of the world which make all the most Love the superintendent of the great Fornace of the world Faber ferrarius sedens juxta in eodem considerans opus ferri vapor iguis uret carnes ejus in calore fornacis concertatur c. Eccl. 29 38. Pieces of work in Nature Have you ever beheld the Forge-master described by the same wise-man You see a man in his shirt all covered over with sweat greace and smoke who sporteth among the sparks of fire and seemeth to be grown familiar with the flames He burns gold and silver in the fornace then he battereth it on the Anvil with huge blows of the hammer he fashioneth it he polisheth it he beautifies it and of a rude and indigested substance makes a fair piece of plate to shine on the Cup-boards of the most noble houses So doth love in the world it taketh hearts which are as yet but of earth and morter it enkindleth them with a divine flame It beats them under the hammer of tribulations and sufferings to try them It filleth them by the assiduity of prayer It polisheth them by the exercise of virtues lastly it makes vessels of them worthy to be placed above the Empyreall heaven Thus did it with S. Paul and made him so perfect Act. 9. that the First verity saith of him that he is his vessel of election to carry his name among nations and the Kings of the Earth and that he will shew him how much he must suffer for his sake The whole nature of Pigri mortui oetestandi eritis si nihil ametis Amare sed quid ameris videte August in Psal 31. Hoc amet nec ametur ab ullo Juvenal Seven excellent things the world tendeth to true love every thing loves some of necessity other by inclination and other out of reason He who will love nothing saith S. Augustine is the most miserable and wretched man on earth nor is it without cause that in imprecations pronounced over the wicked it is said Let him not love nor be beloved by any The ancient Sages have observed in the light of Nature that there are seven excellent things to be esteemed as gifts from heaven which are clearnesse of senses vivacity of understanding grace to expresse ones thoughts ability to govern well Courage in great and difficult undertakings fruitfulnesse in the productions of the mind and the strength of love and forasmuch as concerneth the last Orpheus and Hesiodus have thought it so necessary that they make it the first thing that came out of the Chaos before the Creation of the world The Platonists revolving upon this conceit have built us three worlds which are the Angelicall nature Vide Marsilium Ficinum in convivium Platonis An exâ—ellent conceit of the Platonists the soul and the Frame of the universe All three as they say have their Chaos The Angel before the ray of God had his in the privation of lights Man in the darknesse of Ignorance and Sinne The materiall world in the confusion of all its parts But these three Chaoses were dissipated by love which was the cause that God gave to Angelicall spirits the knowledge of the most sublime verities to Man Reason and to the world Order All we see is a perpetuall circle of God to the world and of the world to God This circle beginning in God by inestimable perfections full of charms and attractives is properly called Beauty and
de concent l. 38. I were created to live free from all worldly contrarieties I who commit so many fins on the other part will to day do an act of virtue in honour of my Master and in despite of passion Let us go to heaven by love since we cannot go thither by sufferings This is the true gate by which we enter into the sanctuary eternally to enjoy the sight of the inaccessible beauties of the holy and regall Trinity Hear you not the God of peace who saith to us If thou O unhappy soul wilt still persist in Hatred I pronounce unto thee the six punishments of Cain Banishment from the sight of God fear stupidity of mind the life of a beast the malediction of the earth and as Procopius addeth persecuting Angels armed with swords of fire who shall pursue thee like spectres and spirits in all places and shall make themselves visible and dreadfull to thee at the last day of thy life Behold here deservedly thy inheritance since being mortall thou makest thy enemies immortall and dost still persecute the afflicted widow and her children who are become orphans after the death of a husband and a father whom thou hatest The strongest enmities oft-times are appeased at the sight of a dead body and a tomb which we find exemplified in Josephus for Alexander was extremely hated by the Jews as having reigned over them with a rod of Iron But when death had closed up his eyes and that the Queen his wife most sorrowfully presented Joseph l. 3. c. 23. A notable example to appease hatred her self accompanied by two young children and exposed the body of her husband saying aloud Sirs I am not ignorant that my husband hath most unworthily used you but see to what death hath brought him if you be not satisfied tear his body in pieces and satisfie your own revenge but pardon a deplorable widow and her little innocent orphans who implore your mercy The most salvage spirits were so softned by this act that all their hatred turned into pity yet you Barbarian still persist to hate a man after his death to persecute him in a part of himself to tear him in pieces in his living members O good God if you renounce not this revenge you will be used like Cain as an enemy of mankind and a hang-man of Nature O flame O love O God! As thou art dispersed throughout us by love so banish all these cursed Hatreds of Hell and make us love all in thy goodnesse to possesse all in thy fruition § 6 Of the profit may be drawn from Hatred and the course we must hold to be freed from the Danger of being Hated THere now remains to consider here what profit may be derived from hatred and with what Oeconomy Utility of hatred it may be husbanded to render it in some sort profitable and in case it be hurtfull to prevent its assaults and sweeten its acerbities If the industry of men found out the way to make preservitives out of the most dangerous poysons why should it be impossible for us to make some notable utilities to arise out of a passion which seems not to be created but for the dammage and ruine of all things yet it is certain that Nature which never is idle in its productions hath given it us for a great good For it may serve love well rectified in its pretentions it furnisheth it with centinels and light-horse to hinder that which opposeth its inclination and to ruine all contrarieties banded against its contentments How often would Nature throw it self out of stupidity into uncertain dangers and most certain mischiefs were it not that naturall a version did awaken it did avert it from its misery and insensibly shew it the place of repose Is it not a wholesome Hatred to hate Pride Ryot Ambition and all ill Habits Is it not a reasonable Hatred discreetly to fly from maladies crosses incommodities which hurt the body and nothing advantage the mind This passion which in the beginning seemed so hideous teacheth us all this When it is well managed it conspireth against others by an according Discord to the lovely Harmony of totall Nature One may say there is happinesse and advantage to hate many things but what profit can one find in passive Hatred which makes a man many times to be hated and ill wished without cause or any demerit To that I answer with Saint Ambrose that it is That it is good to be honestly loved good to avoid such a kind of Hatred that it is fit to make ones self to be beloved with all honour by good men and to gain as much as possible the good opinion of all the world thereby to render glory to God as Rivers carry their tribute to the Ocean A publick Bonum est testimonium habere de multorum dilectione hinc nascitur fides ut committere se tuo affectul non vereatut alienus quem charum advertit pluribus Ambr. l. 2. offic c. 7. Means to gain the good will of the publick person who is in the employments and commerce of the great world may have all the treasures of the Indies and all the dignities of old Rome but if he have not the love and good-will of men I account him most indigent and poor Thence it is that confidence taketh beginning without which there is no fortune maketh any notable progression nor affair which can have such successe as might be expected It is infinitely profitable for great men that they may divert the Hatred of the people to have innocency of life greatnesse without contempt of inferiours revenues without injustice riches without avarice pleasures without ryot liberty without tyranny and splendour without rapine All the rich who live in the society of men as Pikes called the tyrants of rivers in the company of other fishes to ruine devour and fatten themselves with the bloud of the commons are ordinarily most odious but as there is a certain fish which Elians History calleth the Adonis of the Sea because Adonis an admirable fish Aelian l. 9. c. 16. de animal it liveth so innocently that it toucheth no living thing strictly preserving peace with all the off-spring of the sea which is the cause it is beloved and courted as the true darling of waters so we find in the world men of honour and estate who came to eminent fortunes by pure and innocent wayes wherein they demeaned themselves with much maturity sweetnesse and affability which put them into the possession of the good opinion of all the world But those who are hated ought diligently and carefully to consider from whence this hatred proceedeth and by what wayes it is fomented that fit remedies may thereunto be applyed There is a hatred which cometh from equals another How hatred is to be diverted from inferiours a third from great ones and sometimes from powerfull and subtile women which is little to be feared That which proceedeth
the eternall and unquenchable fornace of all chaste affections He hath all his desires limited and replenished since as he sees nothing out of himself so he cannot desire any thing out of himself If you imagine the sea saith S. Augustine Mare co gitas non est hoc Deus omnia quae sunt in terra homines animalia non est hoc Deus Augin Psal 85. it is not God If you imagine the earth with so many rivers which moisten it so many herbs and flowers which enamel it so many trees which cover it so many living creatures which furnish it so many men which inhabite and cultivate it it is not God If you in your thoughts figure the air with all its birds so different in shape so various in plumage so diversified in their notes it is not God If you go up to those Chrystaline and Azure vaults where the Sunne and Moon and so many Starres perform their career with such measure it is not God If you behold in heaven innumerable legions of Angels Spirits of fire and light resplendent before the face of God as lamps of balsamum lighted before the propitiatory it is not God but God is he who comprehendeth all that who bounds it and incomparably surpasseth it All things say Divines are in God by way of eminency as in the Exemplar Cause which mouldeth them as in the Efficient Cause which produceth them as in the Finall Cause which determines them but they are in a manner so elate and exalted that those same which in themselves are inanimate in God are spirit and life All the Creatures we have seen produced in the revolution of so many Ages are as Actours which God Quod factum est in ipso vita erat Joh. 1. who is the great Master of the Comedy which is acted in this world kept hidden behinde the hangings in his Idea's more lively and more lustrous then they be on the stage The World strikes the hour of their Entrances and Exits of their life and death but the great Clock of God in his Eternity hath at one instant strucken all their hours Nothing to him is unexpected nothing unknown nothing new All that which tieth the desires of the most curious all that which suspendeth the admiration of the sagest all which enflameth the hearts of the most passionate Lands and Seas Magazines of Nature Thrones Theatres Arms and Empires all are but a silly drop of dew before the face of God Then how can God but live contented within himself Ecce gentes quasi stilla fitulae quasi momentum staterae reputatae sunt ecce insulae quasi pulvis exiguus Libanus non sufficiet ac ad succedendum Isa 4. 16. since the smallest streams of the fountain which springs from his bosome may suffice a million of worlds O ungratefull and faithlesse soul the same Paradise which God hath for himself he hath prepared for thee he will thou beholdest thy self that thou contemplatest thy self that thou reposest thy self in his heart yet thou flutterest up and down like a silly butterfly among so many creatures so many objects so many desires perpetually hungry ever distant from thy good ever a traitour to thy repose and glory Beggarly soul which beggest every where Miserable soul which in every place findest want in abundance Ignominious soul upon whose front all loves have stamped dishonour when wilt thou rally together all thy desires into one period When wilt thou begin to live the life of God to be satisfied with Gods contentment and to be happy with Gods felicity § 5. That we should desire by the imitation of Jesus Christ THe second Reason that I draw from the second 2. Reason of the onely desire which Jesus had in seeking the glory of his heavenly Father Model which is the Word Incarnate the Rule and Example of all our actions is that Jesus Christ had no other desire on earth but to suffer to be dissolved and to annihilate himself for the glory of his heavenly Father by subjecting rebellious powers to his Sceptre and by gaining souls of which he infinitely was desirous even to the last moment of his life The Plato lib. de ordine universi apud Viennam Philosopher Plato in the Book of the order of the Universe writeth that all the Elements naturally desired to evaporate themselves in the Celestiall Region as it were therein to obtain a more noble and more eminent state of consistence Now the deaf and dumb desire which things inanimate have to be transformed into a nature more delicate is most apparent in the sacred Humanity of the Son of God which although it alwayes remained within the limits of its Essence it notwithstanding had an ineffable sympathy with the Divinity being totally plunged therein as iron in burning coals It in all and through all followed its motions will and ordinances as true dials wait on the Sun nor had it any desire more ordinary then to make a profusion of it self in all it had created Theology teacheth us that albeit the will of God were necessitated in certain actions as in the production of the love which sprang from the sight of God notwithstanding in others it was altogether free able to do and not to do such or such a thing according to his good pleasure as at such or such a time to go or not to go into Jury Able of two good things which were presented to chuse the one or leave the other as to do miracles rather in Jury then in Sidon Able also Nonvolebat in Judaeam ambulare Job 7. 1. to do the things ordained him by his heavenly Father out of motives and reasons such as his wisdome thought best to chuse In all those liberties never pretended he ought but the Glory and Service of his Father Good God what sublimate is made in the limbeck of Love what evaporations and what separations of things even indivisible are made in the five great annihilations which Theology contemplateth in the person of Jesus Christ First the inseparable Word of God seemeth to make a divorce but a divorce of obedience and to separate it self but with a separation alwayes adherent by the condition of a forreign nature transplanted into Radius ex sole portio de summa de spiritu spiritus de Deo Deus Tertul Apol 2. Greg. l. 28 mor. cap. 2. the Divinity Secondly he by a new miracle permitteth that this Humane nature tied to the Divine nature be separated from its subsistence its last determination and substantiall accomplishments Thirdly that Glory be separated from the estate and condition of Glory yielding his glorious soul up as a prey to sadnesse Fourthly he separateth himself not onely from the signs and conditions of a Messias but almost from the resemblance of a man being become us a worm Lastly he draws himself into the interiour of his Quasi ignis effulgens thus ardens in igne soul
affrightment in the towns and as many sackings as quarterings Those which sit at the Stern of Empires and Common-wealths are greatly accountable to God for that which hath past in this businesse Kings ought not onely to maintain Justice by their Arms but to teach it by their behaviour and to consecrate it by their examples The Doctour Navarrus hath set down divers sins against Justice by the which Princes Common-wealths and Lords may offend against God mortally as to take unlawfully the goods that belong not to them and to keep them without restitution To govern loosely and negligently their Kingdomes and Principalities To suffer their Countreys to be unprovided of victualls and defence necessary which may bring their Subjects in danger of being spoiled To wast and consume in charges either evil or unnecessary the goods which are for the defence of their estates To burden excessively their subjects with Imposts and Subsidies without propounding any good intent therefore and without having any necessity not pretended but true and reall To suffer the poor to die with famine and not to sustain them with their Revenues in that extremity Not to hearken to reasonable conditions for a just Peace and to give occasion to the enemies of the Christian name to invade their Lands and root out our Religion To dispense either with the Law of God or Nature To give judgement in the suits of their Subjects according to their own affection To deceive their creditours to suppresse the Liberty and Rights of the people to compell them by threatnings or importunate intreaties to give their goods or to make marriages against their wills or to their disadvantage To make unjust Wars to hinder the service of the Church to sell offices and places of Charge so dear that they give occasion to those that buy them to make ill use thereof To present to Benefices with Cure of Souls persons unworthy and scandalous To give Commissions and Offices to corrupt and unfit officers To tolerate and permit vices filthinesse and robberies by their servants and to condemne to death and cause to be slain unjustly without due order of Law and to violate the marriage-beds of their Subjects All these things and others which this Doctour hath noted cause great sins of Injustice in the persons of great ones unto which they ought especially to take heed and to prevent the same it is most necessary that they be instructed in the duties of their charge and in the estate of their affairs bending themselves thereto as the most important point of their safety and seeing that the passion of Hatred or Love which one may bear to some person will trouble the judgement and pervert Justice S. Lewis counselled the King his son strongly to keep his heart in quiet and in the uncertainty of any differences alwayes to restrain his own affection and to keep under all movings of the spirit as the most capitall enemy to Reason Many Princes have often lost both their life and Sceptre for giving themselves to some unjust action and there is no cause more ordinary for which God translates Kingdomes from one hand to another then Injustice as on the contrary those Princes which have been great Justiciaries do shine as the stars of the first magnitude within Gods Eternity and even their ashes do seem as yet to exhale from their Tombs a certain savour which rejoyceth people and keeps their memory for ever blessed But one cannot believe the rare mixture that Justice Goodnesse its Excellency and Goodnesse make joyned together Goodnesse is an essence profitable and helpfull which serves as a Nurse to Love it hath its originall in the Deity and from thence disperseth it self by little veins into all created Beings and mixeth it self with every object as the light with every Colour It drives away and stops up evil on every side and there is no place even to the lowest hell where it causeth not some beam of its brightnesse to shine Beauty which amazeth all mortall eyes is but the flower of its essence but Goodnesse is the fruit thereof and its savour is the savour of God which all creatures do taste and relish God which as Casiodore saith is the cause of all Beings the life of the senses the wisdome of understandings the love and glory of Angels having from all eternity his happinesse complete in his own bosome hath created man that he might have to whom to do good as Gregory Nyssen writes and S. Cyprian saith that this eternall Spirit did move upon the waters from the beginning of the world to unite and appropriate the Creature to its self and to dispose it for the loving inspirations of its Goodnesse The Prince which according to the obligement of his Charge would make himself an imitatour of God ought to be exceedingly good with four sorts of Goodnesse of Behaviour of Affability of Bounty and of Clemency I say first of Behaviour for that there is small hope of any great one which is not good towards God which keeps not his Law and rules not his life thereby if he have any virtues they are all sophisticate and if he do any good it is by ebbing and flowing by fits and for some ends No person can be truly good towards others which doth not begin with himself he must needs have Christian Love without which no man shall ever see God if he possesse this virtue he will first have a love of honour to those which have begot him a conjugall love for his wife a cordiall love to those of his bloud and all his kindred from thence it will spread it self over his whole house and through all his estate and will cause him to love his Subjects with a certain tendernesse as his own goods and as the good shepherd cherisheth his flocks He will imitate our Lord which looked from the top of the mountain upon the poor people of Judea that followed him and his heart melted for them with singular compassion Herein doth truly consist the virtue of Piety which gives so great a lustre to the life of Princes Now according to the Goodnesse that is in his heart he must needs pour it forth upon all his by these three conduit-pipes that I have said of Affability of Liberality and of Clemency Affability which is a well ordered sweetnesse both in words and converse ought to increase together with a Prince from his tender age This is a virtue which costeth nothing and yet brings forth great fruit it procures treasuries of hearts and wills which do assist great ones when need requires A good word that cometh forth of the mouth of a King is like the Manna that came from heaven and fell upon the desert It nourisheth and delighteth his Subjects it hath hands to frame and fashion their hearts as it pleaseth him it carrieth with it chains of gold sweetly to captivate their wills The command that cometh with sweetness is performed with strength invincible and every
He sayes that it was a design of God on which they should think no more unlesse to thank him These bad brethren after their fathers death finding themselves pricked with remorse of conscience and imagining that that pardon was but a dissembling cast themselves at his feet and beseech him to lay aside all the resentments of past wrongs but he raised them weeping and promised them a Charity totally fraternall and for ever inviolable And though he was so puissant and so absolute he never advanced his own children to the prejudice of his brothers observing them and respecting in every thing the right of Eldership which nature had given them over him Certainly a man that hath such a power over himself ought to be looked upon on earth as a Starre that should descend from heaven and as the liveliest image of the divine Goodnesse he merits not onely to triumph on Pharaoh's charrets but on the Heaven of heavens and so be beheld by Angels with admiration of his desert Finally that which was glorious in Joseph for the fulnesse of this perfection was the strength and equality of an incomparable spirit he was alwayes like himself and saw all the changes of his fortune without changing He descends into the deep pit with the same countenance as he mounts upon Pharaoh's charret He complains of nothing He accuses no body He stifles all the displeasures and all the resentment of nature in him He is loved of his Mistresse without condescending to her passion He is hated of her without accusing her cruelty He is accused without defending himself persecuted without resisting So many years roul over his head without writing one onely word to his father to the disadvantage of his inhumane brothers He suffers with silence He hides his evils with industry He does good without affectation He bears upon his shoulders all the cares of a great Government without groaning under his burden He communicates his glories and his pleasures He reserves to himself onely the toils He takes the bitter and the sweet the hard and the soft prosperities and adversities as the sea that receives all the rivers without changing either colour or savour All his life is but a picture that hath alwaies the same visage and as the Deâ—ty does continually one and the same action without altering or wearying it self he continues the exercises of his goodnes without remission even to the last article of his life MOSES WHat spectacle is this here A cradle of bulrushes floating upon the River Nile and in it a little abandoned Infant for whom his own mother is constrained to make a grave of water to avoid the fury of the murderers that came to pluck him from the breast His sister follows him with weeping eyes and sayes to him Go poor child whither fortune shall conduct thee go my dear brother upon the floats of a furious Element which perhaps will be more favourable to thee then those inhumane men that seek thy life when as thou knowest not yet what 't is to live This River will have pity on thee or if it swallows up thy cradle in its waves it will lodge thy bones in its bosome and cover thy death to sweeten the bitterest of our evils which is to have eyes to look upon our misery But while that this poor maid weeps upon the bank of Nilus and mingles her tears with the water of the River Providence takes the care of that cradle she makes her self as the Pilot of that little vessel which is without mast without rudder without cordage she supplies all and does all she shews how one may find life in death and an haven in a shipwrack The daughter of King Pharaoh comes with her female train and in it is her intention to bathe her self but in God's intention that she might be made the mother of that little Infant exposed to the mercy of the waters and that since she could not be so by Nature she might be by Adoption She discovers first of all that cradle which was on the waters side and dispatches one of her damsels to take it up and bring it her that she might see what was in it she finds a very fair child which pleads his case before her by the cloquence of his tears and of his cryes and implores her mercy against the fury of the Infant-slayers Her heart is melted in compassion towards it and she gives command that it should be kept and nourished his sister standing opportunely by sayes unto her that she knew where was a good Nurse that would well acquit her self of that duty if it pleased her Majesty that she might call her whereto she having shewed some inclination she causes the mother to come that nursed with all security her dear Infant which she had exposed through diffidence This little body drawn out of the bundle of rushes is he that God hath chosen to shake all Egypt to overthrow the pride of Pharaoh's and to draw his people out of Captivity The Hebrews were already multiplied exceedingly in the Kingdome of Egypt after the death of Joseph in the space of sixty five years and began to make themselves feared of their Masters The face of the Realm was changed and he that was then upon the Throne was a Prince that remembred not any longer the obligations that the Monarchy had to the Patriarch Joseph but blamed the counsels of his Predecessours for having permitted a stranger-people to have a dwelling in his Kingdome that seeming to him according to humane Policy of pernicious consequence and thinking that that waxing stronger as it did every day might be capable to make an attempt upon the State or be serviceable to those that had a design to make a commotion and to embroil the affairs of the Kingdome He judged not ill according to the rules of Politicians and for that purpose he resoved with himself to abate and to destroy them by what means soever it was done The first was to consume them amongst stones and mortar in the structure of those prodigious Pyramids that are to be seen in Egypt The second was to command the Midwives to kill all the Male-children which they did not execute through the fear which they had of God and the horrour of that command This made him advise upon a third means and ordain that all the Boyes from the day of their birth should be drowned in the River Nile But God that would teach Princes and State-Ministers that although one should have in Idea any just and lawfull design yet one never ought to seek to compasse it by unjust and violent means permitted not this unhappy Prince that gnawed himself with cares and unquietnesse and tormented his life by so many new inventions of malice and of fury ever to bring about what he projected and his successour after a thousand scourges and a thousand disastres of his Kingdome which he saw every day fall by pieces before his eyes was buried in the red