tender of this highest Prerogative which is to impose virtue by their practice of it this Spirituall levy made upon the mindes of the people facilitates the raising upon them all other tributes Therefore Princes should be as religious in their lives as they are politickly just in their coines they must take heed of crying up any base species to an over-value since their stamp and impression makes all their morall coyne so currant in their Court by reason the images of their humor are as it were privy seales for the receit of those images wherewith their followers are most affected and because it is no crime to counterfeit this kinde of the Princes signature but rather a warrant for their pretensions likely the whole Court is a stamp of the Kings humour and affection This influence of Princes upon the dispositions of their Courts needs not the deposition of examples since it hath the Authority of a knowne principle therefore I shall only offer one precedent in the case in which the example and extravagancy is so singular as the very foulnesse of the Testimony must make the proofe the fairer and the more irrefragable There was a Grecian Emperour called Constantinus surnamed Copronimus which Surname he gave himselfe before he could speake when he was first brought into the Church by fouling it as much as his nature could then extend unto and afterward his life was a truer performance of that unclean promise he made himselfe then of those bonds of Christianity and purity he entered into by his sureties for this first was the least uncleannesse wherewith he polluted the Church in the rest of his life This Emperour who seemed to have a soule meerely vegetative by the inclinations of it for it grew thrived only upon dung had such a fancy to the smell of horse-dung as he besmeared himselfe with it and all his Court in complacency to that fancy qualified themselves for his company with the same perâ—umes and so offered him continually this odor which was fiâ—incense for such a deity and this naturall immundicity was but a figure of that spirituall impurity of him and his Court for in this Princes humour this was the least brutish of all his other bestialities so that his Court was rather a parke of the locusts and scorpions of the Revelation then a Congregation of reasonable creatures This is an unhappy trophee of the power of example in Princes erected to evidence that conclusion The sacred History is so pregnant in these examples how the prevarication of the Prince hath alwayes beene the perversion of the people as I shall not need to instance any therefore I may properly apply to Princes this advise which was given by a holy Father of the Church to Priests Since they speak as Oracles let them live as Deities for the lying spirit is often more credited in their mouthes then in those of the Prophets And this same prescript is likewise very requisue for all persons neere in office trust or familiarity with Princes since there is a naturall influence from such conversations even upward upon their superiours according to what some Physitians hold in point of a circulation of the blood to wit that which is in the feet to have a reflux back into the heart This motion may be truly affirmed in the course of the spirituall blood in the civill body of society for the affections and habits of the inferiour parts of the company flow often upward upon the superiour as well as they runne downward by their influence on the lower stations wherefore this morall circulation of virtue and vice in humanity makes the infection of any parts of the company familiar with Princes very dangerous for their contagion we see this in Roboams young Councellors who were not only the mediate instruments of rendring the Kingdome but also in some relation were the erectors of Jeroboams calves §. III. The importance of their Company for the education of Princes and a rule proposed for Counsellors and companious to both ruling and young Princes UPon this information let the Familiars and Counsellors of Princes understand they have a very precise charge of integrity upon them in their morall conversation as well as in their politicke comportments for indeed their vocations in many respects are rather sacred functions then simply civil conditions in regard they are imployed in the ministeries of the most speciall images of God on earth in which respect the scandall of their lives is not only prophanesse but a kinde of sâ—câ—iledge as it endangers the violating of the most sacred part of a Princes Character which is the divinenesse of his life and Government The life of King Joas is an unhappy precedent in this case who while he had Joh 〈…〉 a in his eye was himselfe a singular patern of piety to the people and eminent for the reparation of the Temple but after the change of such a companion when the Princes of Juda came and adored the King he being moved by their insinuations concurr'd with them quickly in leaving the Temple he had so much merit in and followed them into the groves to secke out and set up new Idols This was the sad effect of infectious familiars therefore such as are neer in office or privacy to the persons of young Princes have a most strict obligation to be virtuous and exemplary in their lives and conversations for humane Nature like Jacobs sheepe in the aâ—dor and â—eat of youth is very apt to conceive with some tincture of the colours it sees in those waters whereof it drinks in that season the conversations of our familiars are the waters where with our imaginative faculty is nourished and so Princes had need to have them kept very cleere and serene for according to the colours they looke upon in them their conceptions likely prove whereby the issues of their mindes become sported and staind according to such images as are represented to their imaginations in the pregnancy of their youth In this regard they who have choice of those to whom they will commit such trusts as the company and familiarity of young Princes should noâ— be lesseâ—â—act then when their Pictures are to be taken for which alwayes such who are the best reputed are preferr'd for indeed their familiars doe this intellectuall office to their mindes though this spirituall worke is done by acuite contrary manner to that of the images of their persons for the familiar companions of Princes may be said to worke upon the image of their mindes by sitting to them that is by exposing their owne figure to the young fancy they draw the other to that resemblance such is the active virtue of example upon the tender age of education Surely those then who are trusted with this office of being a familiar object to young Princes which is a nobler place then they can conceive by any name it hath at Court should set their dispositions in a
shall not be so much charged with their defects in them as this Capernaum where these virtues seeme preached every day and wonders done in this Doctrine of ceremoniall purity which is a figure of a reall immaculatenesse of minde But I must speak yet plainer and declare that this humility I propose to Courtiers for their commerce with one another is farre different from that currant species of a verball imagery of this vertue which I have decryed for it is an internall habit or disposition of humblenes impressed upon our spirits by the signature and character of truth made by a lively exhibiting to our minds the intrinsique value of all specious temporalities by which perception we are disposed to dis-value really this world and our selves in the first place as knowing best our interior unworthinesse and this sincere root of Humility beares our severall engagements proportionated respectively First to the greatnesse of God then to the meannesse of our selves and next to our nearnesse and relation to our Brother And as these three divisions contain the totall summe of Christianity so is there no better Accountant to make up a just estimate of these divisions then Humility whereof they who are solidly possessed shall not be confounded in the diverse fractions and partitions of estimates either of things or persons which their condition requires them to make in the true account of this world for they can easily by this Rule of Three wherein Humility is perfect divide all their respects to each of those duties and so give God Themselves and their Brother respectively their just estimations Nor can it be answered that this degree of exactnes seemeth opposed by the offices of this Vocation for this cleare-sighted Humility is so farre from being incompetent with the condition of Courtiers as if many circumstances be fairely weighed their profession may appeare more advantaged then any towards this endowment since likely they are the sharpest and most discerning Spirits which apply themselves to this active course of life and surely this dis-abusing the object is the most fairely and most familiarly exposed in Courts viz. The ficklenesse and infidelity of all temporall advantages since what the world calls Fortune goes in other places more modestly attired and so may easily be mistaken whereas in Courts presuming on her beauty like a professed Curtizan she unveiles her selfe confident of corrupting even those to whom she proclaims her disloyaltie by continual shows triumphs of inconstancy Many private and setled states of Life do take this knowledge of the instability of humane goods but by heare-say living themselves in a calme dead water where they feele little motion of variety but Courtiers who are in this Ocean of Fortune feele continually her tides and very frequently her stormes insomuch as they living in a perpetuall fluctuation of temporalities may be said to walke Per speciem in the sight of the true nature of all mundanities and to see the variety of Fortune face to face while low obscurer lives looke upon her perfidiousnesse but through a glasse and darkely in reports of the various turbulencies and confusions of Courts The heights of Courts may in this regard be said to be the best scituations for prospect and farre sight upon the truth of the worlds constitution and so courtiers to be better placed then lower estates in order to their being undeceived in the specious fallacies of the world by as much as experience is more operative upon our nature then speculation And methinks we may account it a speciall provision of God that where our affections are in most danger to be seduced by the alluring invitation of temporalities that there our reason should be most powerfully disswaded from such adherencies by the clearest evidences of the infidelity of such confidences for here Fortune beares her own name in her forehead which is visible together with her smiles and the continuall objects of rise and ruine the frequent vicissitudes of braving and bleeding conditions show Fortune in Courts even but to indifferent good eyes not as the Sirens of the Poets the beauty and graciousnesse of her only above water but expose her just like to the Locusts of the Revelation for although on her head there seemes to be crownes of gold and her haire like the haire of Women yet her teeth appeare as the teeth of Lyons and her sting like that of Scorpions so that the deterrings and disabuses appeare together with the delectations I may therefore conclude that Courtiers by their living in this demonstration of the truth and nature of all mundanities are advantaged above others towards the acquisition of Humility which is a naturall resultancy from a true apprehending the meannesse and vility of all things so unfaithfull transitory For as all Pride riseth from the beliefe of some propriety which we rely on so the perswasion of the insecurity of our possessions must needs abate our esteem of them and consequently dispose us to a modest and humble account of our selves and our conditions I will therefore confidently commend Humility to Courtiers for their guide through all the snares of their way in the tearmes of Solomon She shall lead you by the paths of equity which when you are in your steps shall not be straitned and when you run you shall not stumble for you shall neither faint in the restines of your Fortune nor fall in the full speed of it Humility doth not decline the course of Honour and Dignity but only casts reines upon our sensitive appetite and holds that from running away with our Reason in the course Nay Magnificence and Humility are consortable in the same heart wherein the habit of this vertue may consist with acts of the other since this disposition dislodgeth no vertue and secureth all For the posture of prostration in which Humility conducts our minds may be said to carry as it were a Trench before them casting up the earth it selfe for their defence against all the fiery engines of the Prince of this World in regard the Penetration and inspection which sincere Humility makes into the bowels of our own earthinesse and mortality casts up our misery and despicablenes before us as a brest-worke of our own earth to defend our hearts against vain-glory or presumption by which any Fortune never so eminent can endanger us For indeed they who have this Parapet as I may say before their minds of Dust thou art and to Dust thou shalt returne may be said to be fortified in the nakednes and discovery of themselves Such is the ingeniousnes of Humility as it can raise defences for us out of our wants and destitutions nay it may be said to draw in them a Line of communication between heaven and earth joyning the knowledge of our own nullity and the apprehension of the immensity of God which view may keep us alwayes little in our own eyes though we have never so many false reflexes from the eyes
of riches and ambition which give more warning of their dangers Nor do the many wrecks that are made in Courts justly discredit the profession of this traffique for temporall commodities I have already in this expresse argument voted the pursuance of all worldly honours respectively to severall conditions very competent with piety and devotion though indeed it must be remembred that such estates in the world require much more vigilancy and attendance then others of a more simple constitution as engines of various motions may be kept in order with proportionate appliance of labours as well as a single wheele for regularity is as sociable with magnitude as with mediocrity if there be proportionate art and labour to concert them and greatnes is as consortable with goodnes as simplicity of life where there is a commensurate applyance of the mind to the obtaining of an answerable measure of grace He who suspends the world upon the weight thereof and measureth the waters in his span keeps the Sea in bounds as easily as the smallest Brooks in their own beds Every condition hath a size of grace suited to it as the Apostle saith Every one hath his proper gift and proportionate duties are annexed to every severall condition God is so just that he chargeth the greatest possessions of temporalities with the greatest taxes of difficulties in spirituall payments but no condition is scanted in a capacity of such performances as Gods precepts charge upon it And so we see how all conditions have presented to us Saints which humane reason weighing all circumstances cannot ranke in order of precedency in the Church How many Kings and Courtiers doth the Church reverence as now placed in those heavenly mansions where she cannot discerne in what degree as severall Starres they differ in brightnesse So equall hath the lustre of their lives been with that of any other vocation as they dazle us in any such distinguishment of their merits we know how the good seed of the Gospell tooke roote as early in the house of Cesar as in any part of Rome and Saint Paul sets an emphaticall note on those Saints in preference before the rest Did not S. Sebastian in the head of the Emperour Dioclisians Guard which was one of the greatest elevations on earth appeare in the same eminence of zeale among the Primitive Christians And did not Saint Maurice in the head of the Emperours Army erect such a trophie for Christianity as all Times triumph in for in desiance of those Spirits which called themselves a Legiou he flourished the Colours of Christ Jesus dyed in the bloud of a whole Legion of Martyrs which blessed legion of Spirits did so possesse the Christians of those times by their examples that many gave supernaturall testimonies of this holy possession And may it not be remarked for the honour of Courts that while Christianity was but shed and sprinkled here and there in the lower parts of the Roman Empire it was carryed but in the hands of Christs Commissioners but when Christ was pleased to appeare at Court he marked his lodging with his own signet the glorious Crosse first in the ayre visible to the Emperour Constantine and to the whole Court and after the same night appeared himselfe to the Emperour advising him how to manifest his glory which untill then he was content should not break out of the clouds of contempt persecution that overcast it And thus Christ made his remove presently from the Grots and Cavernes of the fields up to the imperial palace of Rome where he set up his Crosse triumphant over that Crown which til then went as near burying of it as the keeping it long under ground for the Caverns of the fields were before that time both the Tombes and Pallaces of the Christians And it may be noted that when Christianity descended from this heigth of the Court upon the lower parts of the Empire it spread it selfe faster in a few yeares then it had done in the three hundred before it camp up to the Court for till then the waters of Life were cast upward and forced against the risings of sense humane power and naturall reason by the supreame force of Miracles and so were spread no further then they carried them by continuall renewed supplies of miraculous operations but now after there broke out this Spring of Living water on the tops of the mountaines of the Empire it ranne down more naturally and plentifully upon the subjacent parts and fructifyed the earth faster and more universally In our corrupted nature what is the common effect of materiall holds also in spirituall weight falling on our mindes for the higher reason falls from the elevation of authority and example the more impression and penetration it makes upon them wherefore Christian Religion when it fell from the supreamest point of humane power the Imperiall Court made much more sensible markes upon the world then it had done before And as this operative efficacy may endeare to Courtiers their vocations so must it needs presse so much the more upon them the evidence of their vertues Thus I have showed how the Court may say in honour of her conversion that Christ in diverse manners spoke to the other parts of the world by his Messengers but unto us he spake himselfe when he came first to Court in publicke for before Constantines time was there but as we say in incognito but then he appeared in his own place over the head of Kings and presently dislodged the Prince of darkenes out of these roomes of State whereas before he had but displayed him in his under Offices while he did but deliver and free private possessions but then in one act he seemed to dispossesse the whole Roman Empire when he expelled him from the Court. §. VI. Some notorious errors remarked what facility the breeding of Courtiers may bring towards an excellence in religious duties proved by examples COurtiers who may by these reflexions be apt to value their vocation must be put in mind that as they are more eminently then any made spectacles to the world to Angels and to men they have in that preheminence a proportionate charge upon them of being more to the life the image of the celestiall man in which figure there is commonly at Court one remarkeable incongruity which is that the feet are more laboured and better finished then the head for morall vertues hold but an analogy with these parts in the body of christianity since they are but as it were carriages for theologicall or divine vertue to rest and move upon The errour then which I reproach is that there are many who are very precise in acquiring and preserving their reputation in courage prudence and fidelity and are as remisse and indifferent in their applications to charity piety and humility which is methinks such an incongruity in christianity as that of the Pharisees was in the Law when they said Whosoever
above the Earth whereunto Christians are attracted by their Head and truly they who will not Sacrifice their Nets with the Apostles in this sence do Sacrifice to their own Nets in the sence of the Prophet they Worship the World wherein they are taken and insnared Let such Worldings remember what CHRIST saith to them from his elevation above this world even while he was in it Whither I go you cannot come And the Reason followeth You are from beneath I am from above you are of this world I am not of this world And let them reflect on what was said to the relinquishers of their Nets That they shall sit with the Son of Man in Majesty upon Thrones judging the world which in some imperfect measure is fulfilled even in this Life by the most Sublimated Contemners of this World of which God saith by the PROPHET He will raise them above the altitudes of the Earth and by the APOSTLE That they have not received the Spirit of this World but the Spirit that is of God that they may know the things that are given them of God I have sufficiently delivered my self in this Point throughout all this Work not to be misunderstood now at last in this Sacrificing of our Nets which I have proposed since I have often concluded That all several Vocations have their respective capacities of Contemning this World even while they seem the most affected by it So that this Discourse doth not aim at the frighting any one out of their station in the world since those who have the most of this world using it as if they used it not may do as well in their order as those who choose to use the least they can of it for fear of abusing it For we know the Earth is familiarly and may be properly compared to a Sea in this respect as it is no place of abode but of passage through it and in their course there are no Vessels that have not somewhat more or less of them under water that is some thoughts and attentions upon this world and as they are lighter or heavier laden with the Commodities of this Life they carry the more or less of themselves above water the less their cogitations are immersed in Temporalities the higher their mindes pass through this World But as there are Vessels of several lasts so it is the property of some to draw more water then others therefore such cannot be said to be nearer sinking because they have more of them under water then lighter Barques Every condition hath his respective Fraight of Application to this World which may draw some deeper then others into the solicitudes of this Age but unless we voluntarily overcharge our Vocation every one may pass safely with his proper Weight But we must remember specially this particular in the Comparison That as in Ships the part which saileth them and carrieth them on their course is all above water so that portion of our Minde those Thoughts and Intendments that advance and carry us to Heaven are those which are Spiritual and elevated above this World the ballast of our Mortal part will keep some portions of our Thoughts in all conditions somewhat immersed in the Earth but the sails of our Immortal portion must carry on the whole Man to his Celestial Harbor I may therefore justly exhort and animate all conditions in the Contempt of this World in this voyce of the Apostle You are of God little children and have overcome it because greater is he that is in you then 〈◊〉 that is in the world The one and twentieth Treatise Of the Preheminences of a true contemplative life Divided into five Sections §. I. Contemplation defined and some excellencies thereof discoursed COming now off from this troubled Sea for the finishing touches of this perswasion I will carry your eyes a little upon the pourtraicture of such a Sea as was shewed to Saint John by the Angel for a marvelous Sign For indeed this state of Minde I purpose in this last place to expose unto you is me thinks fitly emblem'd by that Sea of glass mingled with fire on which they stand having harps in their hands that have overcome the image of the Beast And in this order may follow the application The spaciousness of their Souls that are extended in perfect contemplation is aptly figured by that property of the Sea their equanimity and clearness by the smoothness and lucidness of Glass the fervor of their Spirits is fitly symbolized by a mixture of Fire in this Sea of Glass this Spiritual ardor being as requisite to compose this temper as fire is to make Glass And farther we may say That as Glass is formed of many unconsisting parts that are consolidated and clarified by fire so is this even and clear habit of minde composed of divers intellectual Verities compacted and elucidated by the flame of Contemplation and the Harps in their hands represent the harmony and concordancy between the sensitive organs and rational powers in the mindes of devout Contemplators which keeps in tune a Spiritual joy and acquiescence It was an ingenious project of Archimedes the undertaking to remove the whole material World in case there were assigned him a Centre out of it upon which to place his Instrument This work we may say to have been effected in a Spiritual sence by the Man Christ Jesus and by such a maner as the other was contrived namely by having an Engine fixt upon a Centre out of this world which was his Humanity upon his Divinity upon which basis rested all his power wherewith he removed the whole Spiritual frame of the world and upon this Centre he stood when he said I am not of this world and even by a weak Reed fixed upon that Centre he removed and cast forth the Prince of the World for his Humane Nature was as it were the Engine or Instrument standing upon his Divine as on a Centre extrinsecal to this World and so that wrought instrumentally upon the World and was sufficient when it was exalted from the earth to draw all things to it self And why may I not say that some such capacity seemeth communicated to the Members of Christ Jesus that is of fixing their mindes though but Humane upon a Centre extrinsecal to this world viz. The contemplation of Divine Verities and by that means to remove all this World out of that place where it useth to stand in our corrupted Nature And certain it is That many have and do act this power upon the Earth by fixing their Spirits upon Contemplation which is a Centre without this world It were easie for me to point at many of these elevated Spirits which like the Constellations in the Firmament are known by Names more then the other Star 〈…〉 But to decline all shew of any particular preference I shall single none but do my obeysance in general to all ranks of such blessed Contemplators
the solaces of the appetitive part of the Soul that is the seat of the Affections which though they are not always equally feasted with delectation yet are they for the most part entertained with a competent measure of gladness and exhileration and sometimes are recreated with an extraordinary jucundity in such a maner as the Prophet Elisha's trenches were filled with water without any appearance of wind or rain to produce this effect that is to say the inferior part of the Soul feeleth a sensible delight and refreshment without any inordinate emotion or alteration of those sensitive powers wherein this delight is excited insomuch as they finde the sweet effects of these two Affections both Love and Joy the first rising not from the wind of passion and the other not being instilled by the rain of any material fruition and thus the delights of these two Affections from to be in such mindes as they are in Angels and Souls separate from Bodies to wit as they are acts of the Will not alterations of the sensitive appetite How blessed is the state of such Souls when even the sensitive power of their Minde seemeth to operate as if their Spirits were totally abstracted or their Natures were Angelical and therefore may not improperly be said to measure this world with such a golden Reed as the Angel in the Revelation did the heavenly City that Saint John saith was the measure of a Man which is of an Angel for this squaring of their affections by the rule of pure Charity rendreth them in a great measure proportionate to the same Angelical operations And in this admirable maner doth the hand of their Maker square and model such choyce Souls to fit and adjust them for the filling up the vacant rooms of Angels according to the design of him who hath said They shall be like the Angels of God iâ— Heaven Having conjoyned this sensitive portion unto the the rational we have exhibited this Contemplative stare in that accomplished beatitude this life admitteth And surely the Soul of Man in this mortal state doth as naturally cover the adjunction of this delectable part in her affections unto the other illuminated portion of her intellect as a Soul though glorified doth the addition of her Body And as by this last accession the Soul doth not augment her beatitude by way of intersion or exaltation but onely in point of extension and amplitude so doth the addition of this delight of the affections rather inlarge and dilate the blessedness of this state of Contemplation then elevate or heighten the vertue of the Soul in that condition the felicity whereof I may will leave sealed with this Signet of the Holy Spirit This is the gift of God and the possessor thereof shall not much remember the days of his life because God answereth him in the joy of his heart After this edition of the high Prerogatives of the true Contemplative life lest any one should conceive the inferior Vocations any way discredited I will present all the several stations of this world with this Consolation and Instruction of Saint Paul As God hath distributed to every one as the Lord hath called every one so let him walk For although the ear have not an absolute dignity equal with the eye yet in the dignity of proportions there is an equality between them Wherefore I will offer this excellent Conclusion of Saint Austine to all the engaged conditions of this world The love of Truth desireth a holy vacancy the pressure of Charity imposeth just occupations which charge if it be not laid on by some charitable obligation the best is to attend unto the perception and contemplation of Truth but in case of our being entred into a lawful Engagement that is to be born for the necessity of Charity but yet not so as the delectation of Verity be totally deserted lest that Religious Sâ—avity being substracted we â—e the easilier oppressed by thâ— other secular necessity This Advice may serve for a convenient direction to all such as are drawing in the yoke of any secular Engagement or are loose in the state of a tree Election of entring into this sweet yoke of Christ drawing in the Chariot of Contemplation Being now arrived at the farthest point of the Horizon of this state of Grace we cannot pass forward without entring upon the other Haemisphere of the state of Glory which I hope God will enable me to exhibite unto you in the other part of this Map I first designed which I will leave now divided by this Aequator severing the two halfs of that Spiritual Globe whereof I had first intended to give you an intire Edition But finding in the other part many Spiritual Positions according to the old Doctrine of the Suns moving and the Earths being fixed which Maximes would not well agree with the new Mathematical Discovery of the Earths moving and cotation I have thought better to publish at first this uncontroverted part of my Work and reserve the other till a farther decision of this question And since the whole Work was designed as a Sacrifice of a Leper in order to his cleansing the purgation being yet very imperfect I may not unfitly say That this is one of the Sparrows which I humbly offer up upon the running waters of a penitent Soul and promise That the other shall be let flye into the world hereafter when God shall be pleased farther to advance the emundation for the accelerating whereof I humbly request all their Prayers who shall be so benign as to conceive they owe me any thing for this Part or shall make any account of my owing them the other And I may fitly end this Semicircle of my Pen with the best half of Saint Pauls valediction to the Romans Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me that the oblation of my service may become acceptable in Jerusalem to the Saints Now the God of peace be with you all Amen Sicut portavimus imaginem terreni portimus imaginem coelestis 1 Cor. 15. 49. Nam prudentia carnis mors est prudentia spiritus vita pax Rom. 8. 6. FINIS Imprimatur NA BRENT Junii 12. 1647. An Alphabetical TABLE OF The most remarkable Points of Instruction in these TREATISES A AFfections planted in our sensitive nature for good use page 37. section 4. Advantages of conformity to vertue in our sensitive part of the minde p. 38. sect 2. Ambition consistent with Devotion p. 42. s 4. Ambitions ordinary acceptation p. 43. Advantages to be made of love to enemies p. 284. s 3. Advices for the best method of reading p. 355. Advantages which true contemplators have above other sorts of pious lives p. 387. B BEauty may be honored without offence to Piety p. 39. sect 2. Beauty's prerogatives allowed p. 39. s 3. Beauty
perverted to be reproached p. 40. s 2. Beauty abusing us with apparences as fishes are cousened in the water p. 173. s 2. Beauty how innocently it may be honored p. 175. s 2 3. C COnfort to humane frailties p. 10. sect 2 5. Contemplation honored for what reason p. 66. s 3. Courtiers common error in point of felicity p. 73. s 2. Courts considerable as figures of heaven p. 86. s 1. Courts of Heathen Princes not to be urged against the piety of Christian ones p. â—0 s 1 2. Courtiers of all ranks bound to proportionable exemplarity p. 92. s 1. Companions of Princes to b 〈…〉 fully chosen p. 94. s 2. Courtiers advantaged for humility by their vocation p. 102. s 2. p. 104. s 2. Civilities and complements how allowable in Courts p. 109. s 4. Contempt to enemies not allowed for our neglect of revenge p. 280. s 2. Charity to enemies what proportion it must hold with that of Christ p. 281. s 1 2. Counterfeit forgiveness of enemies censured p. 284. s 2. Charities prerogatives in a sincere love to enemies p. 285. s 1. Causes wrongfully judged by events p. 292. s 1 2. Constancy in our undertakings preferred before irresoluteness p. 294. s 2. Curiosity of the causes of advers events disswaded p. 298. s 3. Conformity of our Wills to Gods Order in all events determined in what degree it is required p. 299. s 2. Constancy enjoyned in good causes upon all events p. 310. s 1 2. Courts advantaged by examples of benefits procured to Christianity p. 115. s 2. 3. Contemplation a kinde of Heaven p. 321. s 2. Confort for Prisoners p. 362 s 3. Contemplation described p. 385. s 1. Contemplation defined out of St. Augustine p. 387. s 2. Conversation ought to be kept pure p. 130. s 3. Circumstances aggravating the faultiness of loose speech p. 146. s 1. D DEath readeth to man p. 7. sect 1. Dispair of cure is worse then our infirmity p. 14. s 2. Divinity discernable by grace p. 22. s 1 Devotion described p. 23. s 2. Devotion defined p. 28. s 2. Devotion is onely sincere when it is conformable to the order of Superiors p. 29. s 1. Devotion may be prejudiced by too much austerity p. 46. s 4. Devil disswadeth prayer p. 80. s 1. Dissimulation may be rendred vertuous in some case p. 96. s 2. Dissimulation in humility decryed p. 102. s 1. Duties precisely in all cases belonging to enemies p. 275 276. s 1 2. Death and the love of enemies have like aspects at the first sight p. 276. s 3. Dissimulation in point of love to enemies very absurd p. 278. s 2. Different deceits in humors towards judging of reasons of causes p. 312. s 2. Detraction or Medisance defined p. 126. Detraction commonly connived at p. 127. Delusions in Spiritual vocations p. 335. s 2. Detraction how handsomly disguised p. 129. s 3. Detraction imposed as it were by Princes acting in it oâ— encouraging it p. 134. Description of what 't is to be in love p. 150. s 2. E EXamples of mans frailty p. 9. sect 3. Example is meritorious in Devotion p. 29. s 2. Examples of Saints rejoycing rightly in temporal goods p. 69. s 2. Errors of those who wonder they are not happy p. 73. s 1. Errors of our judgement in discerning Truth illustrated by a Simile of Zeuxes the great Painter p. 76. s 1. Examples of Princes why more dangerous then others p. 92. s 1. Enemies a difficult object for love p. 265. s 1. Example of Christ requisite to enable us for the love of enemies p. 267. s 2 Enemies in some respect more useful then friends p. 269. s 2. Experience of suffering is the onely security of our capacity of discharging the duty of loving enemies p. 286. s 1. Examples of Gods unconceiveable Providence in the defeats of good Princes in good causes p. 307. s 4. p. 308. 1 2. Examples of eminent sanctity in Courtiers p. 115. s 1. Excuses of Courtiers for irreligious complaceneies refuted p. 124 s 1. Errors discovered in the election of solitary vocation p. 322. s 2. Errors of Philosophers in point of single reason being sufficient for consolation p. 343. s 2. F FAith rested on giveth an ease above Reason p. 23 s 2. Felicity determined to consist in a rejoycing in Truth p. 65. s 3. Fortunes falacies more discernable at Court p. 105. s 3. Flattery described and impeached of falshood p. 107. s 1 2. Flattery is the issue of pride p. 108. s 1 2 Forgiveness of enemies an excellent sacrifice p. 279. s 3. Friendship is allowed another kinde of love then that we owe enemies p. 283. s 1. Forgiveness of enemies doth not obstruct the course of Iustice p. 288. s 3. Faith follow de 〈…〉 tures as confidently as victories p. 312. s 2. Foulness of speech a greater crime then many imagine p. 14â— s 1 〈◊〉 Flatteries to women are upon the Devils Commission p. 161. s 2. Flattery raiseth self-love in women p. 162. s 2. Friendship with women how â—ar allowable p. 176. Filial love defined p. 187. Friendship sincere is a safegard against passion p. 177. s 1. Filial love urged upon us p. 193. Fraternal love a mark of our being in the way to filial love to God p. 196. s 3. G GRace was superadded to Reason in all the first perseverers in the belief of one God p. 23. sect 2. Greatness inclineth naturally to be flattered p. 112. s 3. Grace of Christ enabling us to love enemies and the gift greater then the exaction p. 267. God is single yet not solitary p. 317. s 3. Grace proportioned to several callings p. 121. s 3. God worketh upon different tempers by divers applications p. 330. s 2. Grace not single Reason fortifieth our minde in great distresses p. 341. s 2. Gods mercy is universal in commanding that all should despise this world p. 378. s 3. Great persons delighting in it promoteth Medisance with great self-guiltiness p. 132. s 3. H HOly Ghosts impression on our nature p. 18. s 3. Hypocrisie displaid p. 33. s 3. Honor goes under the title of Vertue p. 44. s 1. Humility doth not prohibite the pursuit of honor p. 45. s 4. Happiness temporal defined p. 51. s 1. Happiness wherein it is truly to be found p. 63. s 1. Honors temporal may excite us to the pursuit of eternal p. 89. s 1. Humility truly described p. 104. s 1. Humility a security against all temptations of Courts p. 101. s 2. p. 106. s 2 3. Hatred to enemies imitateth those we hate more then him we pretend to love p. 268. s 2 3. Hatred to one another from whence derived originally p. 270. s 2. Humility like the Marrineâ—s need p. 113. s 2. Hope often abused p. 159. s 1. I INfirmity of Man evidenced by Solomon p. 8. sect 3. p. 9. s 2. Incarnations mercy p. 12. s 2. Infirmities of man may be turned to the torture of the Devil p. 17.