CHAP. I. Of mans last End. The misery of decli­ning from it: and Of the means to arrive unto it.

1. WHosoever thou art that readest this Treatise, know that my in­tention is, to lead thee as it were by the hand in the way to Heaven; & to conduct thee unto that happy State, which once possessed will give full content to all thy desires. This is the scope and aym of all mens wishes: & unto which we all have a naturall propension. All men would be happy: but through Adams fall we are all become blind, & therfore the greatest part of men forsaking the true and Soveraign Good, spend their time very unprofitably in seeking after vain and transitory things. Some employ all their industry in gathe­ring [Page 2] riches; because they vainly persuade themselves, that the cheifest happines of man consists in wanting nothing. Others make it their cheif busines to purchase Honours, & bear great sway in the world; and therfore are very ambitious to be in some Gouernment, or at least to govern those who govern. Some again descend soe low, as to seek and place their cheif happines in sensuall pleasures; esteeming thosse most happy who have liberty and occasion to besot themselves with all manner of brutish delights. Soe little doe they value & esteem true Beatitude. And thus they all labour in vain, like men that wander in a Labyrinth; the more they pursue their happines, the more they stray from it: in this most unhappy, because they doe not understand their own unhappines.

2. This is the thing, Oh miserable man, which brings thee into great disorder & misery: Thou desirest to live happy, and also to make a happy end: but thou art wholly blind in discerning what true hap­pines is, & how to arrive unto it, foolishly straying quite out of the right way that leads unto it. All that thou doest, all that thou sayest, all that thou desirest, proues for the most part to be against thy self. [Page 3] For thou dost not consider that Soveraign & infinite Good, for which thou wert crea­ted, & consequently which ought to be the term and center of all thy desires; but thou wanderest here, and there, without any setled design, like Ants that run up and down the body of an old tree to little or no purpose. God who is the Creatour of all things hath drawn thee out of nothing, & given thee a Being, to the end thou mightest love him with all thy hart, and serve him with all thy forces. As he is a necessary Being in himself, so also he must of neces­sity be our last End. Consider then seriously, how much of thy life thou employest in his service, unto whom thou owest thy self wholly. All thy actions, all thy designs all thy counsells are vain, and to little purpose, if they are not directed to him. Euen as the place where thou arrivest is called the end of thy journey, and the place where thou expectest to rest: soe the end of thy life is terminated in God, to whom thou oughtest to refer all thy thoughts, words and actions; untill at last enjoying his sight thou findest the accom­plishment of all thy desires. Whatsoever withdraws thee from last End, leads thy soul to eternall perdition.

[Page 4]3. As in a Sea-voyage, if the ship should stop in some harbour, or cast anchor nigh the shore to take in fresh water, thou wouldest perhaps busy thyself in the mean time to gather up cockle-shels, or some pretty-shaped pibles; but yet thou wouldest still keep an eye towards the ship, and be still listening that way, least that the Pilot should call and give sign that all things were ready to set Sail: which sign given, thou wouldest presently make hast to the ship: Soe thou art to doe in this life. Fix thy mind alwaies on God, and use the things of this world so, as not to tye thy hart unto them, nor to suffer them to withdraw thee from thy last End, which is God. All the riches and creatures of this world serve thee, that thou maist serve God. The neglect of this necessary care of thy salva­vation, is the cause that thou permittest thy thougts to wander after many unne­cessary Objects; so that tis true to say, thou adorest as many Idols as thou louest Crea­tures with a disordinate love. These are thy Gods, unto whom thou offerest sacrifice, not of an Oxe, or Buck, but thy self, & thy whole salvation. It is not permitted in the law of divine Love to love any thing else besides God, unles it be in him, and [Page 5] for him. There can be no greater misery then to abandon the soveraign Good, & to place our affection on creatures.

4. That which the Prince of Phisitians sayes of sick bodies, the same may be said of vicious souls: to wit, the more they are fed, the worse they are. For those who intend to passe from a bad life to a better, ought first to vomit up all the Poyson of their past sins, before they begin to receive the solid nourishments of vertue. This purgation of thy soul must be done so, as not only to expiate thy past sins, but also to extirpate all affection unto them, to root out all thy vicious habits, to master all thy disor­dered appetites and make them subject unto reason; to subdue thy body & senses, particularly that of the tongue, and to avoid all that may hinder thee from arri­uing to the state of perfection. Why dost thou fear, and imagine the way that leads to eternall Felicity, to be hard and diffi­cile? It lies in thy own power to make thyself happy, assisted with his grace, who is the beginning & end of all things. But thou must first goe out of thyself, before thou canst come unto him: and the more thou leavest thyself, the nigher thou wilt come unto him.

[Page 6]5. Wherefore thou shouldest first consi­der with thyself what thou desirest to en­joy, and whither thou art going: & then examine the means thou art to use for arriving to that happy state. Which done, thou will easily perceive what progresse thou dost make every day. Be very carefull in examining thy Conscience; and taking a serious view of thyself, consider what thou oughtest to be, whilst thou hast time to amend. It will be too late to discover the deceit, when thou canst not avoid it. Learn how to moderate the violence of thy passions and desires; & how to appease the frights and fears of thy mind. Learn to contemn all earthly things, and willingly forsake those things, which cannot re­main long in thy power. Leave all things, before they leave thee; that soe when Death comes, it may find nothing to rob thee of. Let thy cheifest care be to provide for thy soul; for, considering it is first in dignity, it is not fit it should be the last in thy care. What will it avail a man to have gained the whole world, if he looseth his soul in the end? we cannot esteem it any profit, if the soul perisheth.

CHAP. II. That he who desires to live well must choose a good Spirituall Directour. The qualities of such a Directour: and the duties of such as desire to learn Vertue.

1. NOthing is more necessary for one that begins to serve God, then to permit himself to be guided, and instru­cted by a good Maister. And indeed what wise man would undertake to perform a long Journey (where he knows not the way) without a sure Guide? who would goe about to learn any difficile Art without a Teacher? We shall find but very few who have advanced in perfection, & rendered themselves vertuous, without the help of others. It is an easy matter to instruct in generall terms those who are absent, and also to leave in writing for those that shall come after us, what is to be done. But no man at a distance can tell of persuade when and how this to be done. We must be present in time & place to deliberate aright of that. A Physitian [Page 8] can never prescribe by letter the just time of taking some Medicine or dyet: he must be present, and feel the pulse of the sick person. Soe in curing the maladies of the Soul, there are some things, which cannot be so well expressed and declared without being present. S. Paul, whom God had de­signed to be the Apostle of the Gentils, after he had bine converted by Christ him­self, was sent to Ananias, that he might learn of him the way of Salvation. Thou hast a hard task, to overcome the corrupt­nes of thy Nature, to wrestle with the euill Spirits (thy invisible Enemyes) and to arrive to the height of Perfection amidst so many obstacles and Impediments. Wherefore thou hast need to call for help; and that, from one who will lend thee his hand, who will shew thee the dangers, and discover unto thee all the Ambushes of Satan; and in fine, who will teach thee how to come of with victory in all thy spirituall combats. But thou wilt tell me; whom shall I call to help me? I answer: It must be a wise and trusty man, who shal be able and willing to doe all for thy spirituall Good: one that shall strike respect and not fear into thee, when thou meetest him: one that is more ready to teach thee [Page 9] how to rise and amend after thy fall, then to cry out against thee, when thou fallest: one who gives more Edification by his ver­tuous life, then by his eloquent words. He is little fit to govern, who commands others to doe well, but doth no good himself.

2. Choose such a Helper or Director, who flatters no body, who doth not haunt much company, who doth not goe to great banquets, nor intrude himself into the hou­ses of great persons: choose one, if possible, who hath the spirit of discretion, and can discern betwixt vertue and vice, betwixt good and bad, as a skillfull Goldsmith, dis­cerneth betwixt true and false money: who like a shilfull Phisitian can judge of all thy spirituall diseases, & prescribe fit re­medies to every one of them. Choose one that shall be free from all interest, and seeketh nothing but thy spirituall profit: One that shall instruct thee in the spirit of mildnes and charity, one that shall tell thee of thy faults: one that shall be able to discover, and teach thee how to ouer­come all the subtileties & stratagems of thy spirituall enemy the Devill: one in whom thou maist have a particular confi­dence, & unto whom thou maist have no [Page 10] difficulty to reveal thy most hidden thoughts. If thou canst find such an one, thou are happy is this world.

3. Speak frequently unto him of thy spirituall affairs: let him know all thy evill inclinations, all thy vicious qualities: let him know all the good thou dost, and all the evill thou committest. Discover unto him all the particular favours thou receivest from God. Desire him that when he per­ceiveth in thee any irregular and disordi­nate affection, he will not forbear to tell thee of it; & that too very often, least that by being ashamed to reprehend thee, he should dissemble at thy faults. But if it should chance that he telleth thee, he finds nothing to be reprehended in thy life, doe not presently conclude that thou art innocent: because perhaps the reason of his silence is, for that he sees he shall get thy hatred by speaking, or else that he despairs of thy amendment. Wherefore entreat him more and more, that soe he may see thou hast a reall and earnest desire of advancing in perfection. Begin to lay be­fore him the number of thy imperfections, & resolve to reform thy manners accor­ding to his Counsell. Rejoyce as often as he reprehendeth thee for thy faults, and [Page 11] still endeavor to come better from him, or at least in a disposition to grow better. It is a great matter, considering the com­mon frailty of our nature, when a man is willing & desirous to amend.

4. These are the mutuall offices of a spirituall Directour, & one that desires to learn vertue of him; that soe the one may grow better, and the other not loose his labour in instructing him. The greatest obstacle in Beginners is a rebellious refra­ctory Spirit, impatient to learn, & incapa­ble of being cured. For some that confide too much in their own wisedome, refuse to be governed by another. All these things (say they) which you tell me I know already. What profit is there in shewing me things which are clear enough of themselves? and repeating the same things over and over? Very much; because thou knowest many things, which thou dost not perhaps attend unto. Admonitions are not so much for teaching us, as for exciting the memory, and hindring us from forgetting things. We often dissem­ble things that are clear; and therefore tis not amisse to inculcate the knowledge of what we already know. Vertue gathers strength, when it is touched and encou­raged. [Page 12] Some are hindred and disheartned by a foolish apprehension or fear, which is a childish fault, and unworthy of any man. Others like frantick men keep all close to themselves, & will not discover their infirmities to their spiritual Physitian. The Devill persuades them to this silence, hoping thereby to make his advantage of it, as long as they discover nothing. When thou art troubled with any corporall disease, however soe shamefull, thou hast no difficulty to shew it to him that is to cure it; and yet thou hidest with great care the Ʋlcers of thy Soul, as if hiding would cure them; whereas they will at some time or other discover themselves, in spight of all thy care. He that hideth his wounds will never be cured.

5. Does the Phisitian doe thee any wrong if he discovers thy disease: if when thou art in danger, he tells thee that thou art ill, that thou art in a feavor? that thou art to abstain one day from meat, & ordains thee to drink water in another? Sure thou wouldst commend him, and thank him for it. But if any one should tell thee that thy passions or desires are violent, that thy opinions are vain and idle, thy affections im­moderate, or the like; thou wouldest pre­sently [Page 13] cry out, that thou art affronted, in­jured, & abused; and therefore wilt be revenged of him. Unhappy man! what hurt does it doe thee to be admonished of thy Salvation? What injury canst thou call it, unles such a one, as a looking glasse may be said to doe to an ugly face? He shews thee what thou art: Mend there­fore thy faults which he reprehends in thee, correct thy manners, wash of the spots of thy Conscience. Tis in thy power, if thou wilt, to live soe that no man can justly reprehend thee.

CHAP. III. Of the purgative way; and how to ex­tirpate all sins, and vicious Affe­ctions. The best motive to this, is a continuall Remembrance of Death and Eternity.

1. WHensoever any man commit­teth a Sin, he actually strayeth from God; & this is the cause of all the misery in the world. From this proceed all the pains and troubles of this life: this is the Poyson which infecteth the whole [Page 14] world. We doe not perceive the malice of it when we commit the sin; but when tis once committed, then we understand the mischeif it brings with it. We read of Tyrants that were wont heretofore (a strange punishment!) to tye living bodies unto dead carkases, that soe they might be poysoned to death with the horrid infe­ction of an abominable stench. By sin we are brought to suffer the like punishment; we carry about with us our own Executio­ner, & cannot easily deliver ourselves from it. If thou canst not resolve to suffer something for avoiding sin, thou wilt be forced to suffer much, after thou hast committed it. An evill action is no sooner resolved upon; but it presently produceth its own punishment. Tis this which makes us guilty of death, and eternall damnation. We must therefore have a speciall care to expiate our conscience from all Sin, by contrition, confession, and satisfaction. And tis not enough to avoid falling into great sins, but we must also have a care to avoid lesser faults; which, although they doe not cause immediate death to the Soul, yet weaken our spirituall forces, & are a disposition to mortall sin. But the ship wrack is equally the same, whither the [Page 15] ship be swallowed up and lost under one great wave, or sunk by degrees, the water entring in drop by drop. We may be more to blame for yeilding unto these lesser faults, in regard the difficulty to ouercome them was lesse. The weaker our enemy is, the greater is our shame, if we permit ourselves to be overcome by him.

2. Thou wilt never be able to attain unto much Vertue, and to restore thyself to thy former liberty, unles thou canst first quit thyself of all affection even to the least sins: For otherwise, thy body may be in the desert, and thy mind at the same time in Egipt. All does not goe well with thee, if after having pardoned injuries, and forsaken thy dishonest loues, thou dost still give ear to calomnies & detractions against thy neighbors; if thou art still delighted with some dangerous beauty. For to purchase an interior purity, tis not enough to extirpate all sin out of thy soul, but thou must also root out all evill habits or affections, which may often remain behind after the sin is forgiven. If thou dost only cut the boughs & leave the root entire, thou wilt see in a short time new branches of iniquity grow up from the same stock. Thou sayest, that thou art resolved [Page 16] to root out of thy soul all thy old Vices. But I fear thou dost not barr the Door against them, but leavest it seemingly shut, so as it is easily opened again to the same vices, when occasion presents. Thou tellest me, that thy former life displeaseth thee. I beleeve it: for who is not ashamed of himself, when he seriously considers the disorders of his life past? Even wicked men both hate and love their own vices, at the same time; nay even then when they commit them, they detest and abhorr them. But what avayls it to abhorr sin in words, and not to abhor the acting and comitting of it? There is no man so wicked, who doth not some time or other loath his own sins: but such Converts are soon reconciled again to their old sins. But he that is truly converted unto God, puts the Axe to the root, and cuts away all even to the least sprout he can find. And then living in a continuall memory and apprehension of his own frailty, he care­fully avoids all occasions of sin: & trem­bles at the very sight of any evill and dan­gerous object.

3. Why dost thou alledge vain excuses, & insist so much upon the frailty of thy na­ture, when God commands thee to exter­minate [Page 17] thy vices? who can better know the measure and strength of thy forces, then he who gave them? why then art thou backward in obeying, when the thing does not so much redound to any profit in him that commands it, as it concerns thy good? oh blind and wicked rashnes? How darest thou be so bold as to reproch unto thy master with a servile impudence, that his precepts are hard and impossible? as if he had designed to seek not so much thy Salvation as thy punishment. Such is the perversenes of mans nature, not only to offend God, but also to pretend great difficulties in what he commands. But if thou wilt try thy own forces, thou wilt find that thou art able to doe much more, then thou thinkest. Tis not the difficulty of the things in themselves that makes thee not dare to practise them; but because thou dost not practise them, the things seem difficile. Many things which we thought very hard to doe, become very easy and of no burden with a little use. Begin once for all, and have a better opi­nion of thy own force and power. God doth not forsake his souldiers; & he will give thee as much strength as thou desi­rest.

[Page 18]4. Thou wilt easily overcome all vice, if thou representest to thyself every day to be as the last of all thy life. What is it that eyes thee to this world? Beause thou never thinkest that thou art to goe soon out of it. Thou seest every day dead bodyes carried to the grave, which should put thee in mind that thou art also mortall. And yet in the midst of all these dead thou thinkest o nothing lesse then Death: thou seest nothing more often, & yet thou forgettest nothing soe soon. The day will come notwith­standing, that must carry thee also away; to wit when thy Soul shall be delivered out of her dark & loathsom prison of the body. Thou wilt then clearly see that thou hast lived in darknes all thy life in this world. Produce, if thou canst, amongst so many years of a bad life but one day well spent in the exercise of vertue, which hath not bine defiled with some vice. Thy infancy is past away in childish bables, thy youth is spent in foolery and idlenes, thy riper ago in debaucheries & disorders. Of all those years which thou hast spent from thy cradle untill thy old age, nothing remains but greif, and the evill fruits of iniquity. Alas! what a case wilt thou be in, when forced to be ashamed of what is past, and afraid [Page 19] of what is to come? what will thy riches avail thee in that hour, which thou hast alwaies sought with so much care and trouble? what will all thy shamefull pleasures help thee at that time? what canst thou then expect from all thy dignities and honours? Oh! if it were possible that thou mightest begin again from the cradle, how carefull thou wouldst be to lead another life: but (alas!) such wishes will be al­together useles in this hour. If thou inten­dest to make good use of Time, begin from this present moment, & resolve from this instant, to forsake those things, which thou wouldst then wish to have forsaken. Tis no great matter to forsake momentary things, that thou maist purchase eternall felicity.

5. Ask any dying man what he thinks of his life past; and thou will scarce find one perhaps who hath not at that hour a quite different opinion of the riches, honours, & vanities of the world, then he had when he lived in perfect health. Then all things are weighed in a more even balance, & we judge of them as they are. He that is wise only in the end of his life, beginneth to be wise very late; but thou maist be wise in good time, if thou learnest to be so from [Page 20] the follies and examples of others. Since then it is in thy power to sayl in present safety, why dost thou expect a Tempest? Thou maist, if thou wilt, avoid & prevent thy own misery. Why then dost thou ex­pose thyself to future dangers? Tis a late prevention, to think to avoid shipwrack, when thou art just sinking: tis too late to use prudence, when thou art wholly ruined and undone. We read of many great and holy men, who after having renounced unto their own will and all they had in this world, spent all the remainder of their life, to learn how to live and dye well: & yet many at their death have confessed they had not yet learned that lesson: so hard it is to learn this Art. Notwithstanding thou art so backward, as to defer thy Conversion untill thou art old; but tis a great folly to hope to begin then to liue well, when thou canst live no more.

6. Unhappy man, to what danger dost thou expose thyself? is this thy belief, is this thy manner of living? Thy life passeth away like a shadow, & lasteth but a mo­ment. Thou art no sooner born, but thou beginnest to dye. Stop if thou canst but one day of thy life: hinder or prolong one hour one moment of it from flying away. [Page 21] But such a labour would be in vain: Time wil stil hurl thee away, & wil never cease running untill it hath brought thee and all mortall things unto their last generall end, to wit Death. And yet thou darest prefer this moment unto Eternity, which will haue no end. Oh blindnes! oh folly! Thou are alwaies labouring to provide all that is necessary for thy Body, which is mortall; but as for thy Soul, which is im­mortall, thou hast as little care to purchase eternall rest and felicity for it, as if it did not at all belong unto thee. When thy body is sick, thou art willing to undergoe any thing, to have [...] cured: but thy Soul is sick and thou wholly neglectest it, and dost not feel it. Did thy Phisitian ever tell thee, it was necessary for thy health, to goe to see and thou refusest it? didst thou ever refuse to take the most bitter medicine, when he told thee it was necessary? God comman­deth light and easy matters, that thou maist gain eternall life; and wilt thou not obey him? If thou hadst a suit in law, thou wouldest employ all thy thoughts in it, thou wouldst be alwaies speaking of it, & thou wouldst not cease to sollicite many friends, to the end that the Judges might be favorable to thee, and deliver their [Page 22] sentence in thy behalf: and yet whereas thy eternal doom is nigh at hand, thou laughest, thou playest, and puttest thyself in danger of perishing without redemption by perpetuall sinning. Ah! forbear at last, grow wise whilst thou hast time, & quiting thy former dissolutions begin from this instant to live soe as if this day were to be thy last. This is true Philosophy, this is true wisedome, to separate by degrees the Soul from the Body even in this life as much as we can.

7. This must be thy constant employ­ment & dayly care: in labour, in rest, in all occasions, still endeavor to forget this world, and think of nothing but Eternity. All that enters into Eternity, remaineth fixed and immoueable: nothing can ever change it. The rich & covetous Glutton after so many ages is still asking for a drop of water, and will be forced to ask in vain for all Eternity, Eternity is a durance which is alwaies present, and never to be named without horrout and appre­hension: it is a wheel that is alwaies tur­ning: it is a beginning that is alwaies be­ginning, & will never come to an end. One serious thought of it changeth all the pleasures of the world into bitternes, and [Page 23] striketh men into a deadly fear, leaving them quite astonished: it tameth all the rebellion of the Soul, and raiseth it up from the unprofitable cares of the world to the exercise of Vertue: it seasoneth hunger and thirst, renders all labour easy, all sorrow sweet, all pain delightfull, and makes it seem short. Suppose the vast and infinite spaces of the firmament were all filled with numericall figures: who but God would be able to summ up these almost infinite numbers? and yet this innumerable number is not the beginning of Eternity. Suppose so many years, so many ages were passed, as are signifyed by those figures; yet after all this, it could not be said that Eternity was become so much the lesse. The mise­rable souls of the poor damned that are tormented in everlasting flames, are not yet come to the beginning of their despe­rate Eternity. If this consideration doth not breed a horrour in thy soul, and if thou dost not seriously mend thy life by consi­dering it, thou art harder then any stone.

CHAP. IV. Of Gluttony. The disorders caused by it; and Remedies against it. How to know when we have got the victory over it.

1. THe first combat thou hast to under­goe is against Gluttony, which nou­risheth all other vices. This was the sin, which opened the gate unto Death, both spiritual and corporal. For our first parents, by eating the forbiddden apple, killed us all before we were born. The Devill our spirituall enemy still makes use of the same temptation of gluttony, that so he may overcome us with more ease, when he hath weakned our inward forces by means of this vice. Hence (from too much eating) proceeds a stupid, heavy, and languishing disposition: hence pro­ceedeth scurrilous language, too much pratling, dissolution of maners: hence proceedeth uncleanlines, wrangling and contention: by this our spirit becomes dull: and all vertue is extinguished in our soul. This makes us, spend our means, [Page 25] brings us into poverty, occasioneth many diseases: and in fine hastneth our Death. Few are sick, whose sicknes doth not proceed from intemperance in dyet. For if the body could want those evill humors which arise from too much eating and drinking, sicknes could only attack, but never overcome it: soe true it is, that Glut­tony killeth more then the sword.

2. Oh vile and infamous servitude, to be subject unto our insatiable appetites! Na­ture hath given thee a little body; but thou by thy glutony surpassest in greedines the greatest of Beasts. A Bull is content to feed upon the pasture of a few Acres: one wood sufficeth many Elephants: but the whole world is too narrow for thee; all that flyeth in the ayr, all that swimmeth in the water, all that is fed and bred in the woods is not enough to content thy belly. Behold what a stir there is in the kitchins of great men: see how many cooks are still running from one fire to another: see what a troop of servants and maids in perpetuall labour and sweat: See what a slaughter there is of living creatures; see how many are employed to draw wine in the cellars: See how busy they are to cover the Tables with silver plate, how carefull to [Page 26] dispose the dishes in due order and with various art: in fine, see with what promp­titude every one runs about his own office. One can scarce think that all this is for one house, where so many sorts of wine are brought together from severall kingdomes: where so many tables are prepared with so much care and attendance. But in the mean time, I doe not by this intend to dissuade thee from allowing thy body suffi­cient nourishment. We cannot so overcome it, but it will of necessity exact its ordi­nary food. But hete lyes the cunning and deceit of concupiscence, that under pretence of necessity it often draws us to seek our pleasure in eating. Wilt thou know, how little will satisfy hunger? consider that thou art but one, that thou hast but one body & one stomack: & by this means thou wilt easily know, that what is more then enough for one, is too much, and conse­quently not necessary. A little contenteth nature, but concupiscence hath no end in her desires.

3. Hunger is not ambitious, but is con­tent with what is enough, and cares not what it is: The pleasure of Tasting is soon past; and then common meats are as good as those which are esteemed most delicate. [Page 27] We must of necessity eat when we are hungry, and drink when we are thirsty: but nature doth not bid us examine whither the bread be white or brown; whither the water be out of the common river, or cooled and refreshed by art: all that it re­quires is, to satisfy hunger and quench thirst. Fish that is brought from the Sea, Rivers, and Ponds; Venison and Wild Bore; Variety of Fowl; and soe many severall sorts of Wine, are Delicacies more fit for the kitchin of Apicius, then for a sober man. Even Epi­curus himself that sought his pleasure in good cheer, did use to commend a sober dyet: And indeed there is nothing so deli­cate, and sweet, which doth not seem unsa­vory when once we grow out of tast with it; and there is nothing so unsavory which doth not seem sweet & delicat, when hunger presseth us. Dost thou desire to quitt all superfluous care for thy nourishment? Con­sider thy End. Thou wilt dye soon, & that body which thou feedest with so much care and pamperest with so many delicacies will be left to be a food to the worms in thy grave. Ponder then with thyself for what banquet thou feedest thy body; and resolve henceforth to feed it so, that it may not oppresse thy spirit. Use common meats [Page 28] and such as are easily found; which are neither chargeable to buy, nor hurtfull to thy health. A great part of our liberty de­pendeth on a sober dyet, and temperate feeding. We cannot easily see what is super­fluous, untill we begin to be without it. Our body hath need of sufficient nourish­ment, but not of many delicacies.

4. But doe not think thou deservest such great praises for contemning superfluities. When thou canst also contemn necessaries, thou maist challenge praise; that is, when thou art content with common bread for thy food, with weak wine, or such as is well mingled with water for thy drink; when thou shalt be persuaded that hearbs and roots doe not only grow for beasts, but also for men. I shall admire thee, when thou seekest only the necessity of nature, the reparation of thy strength, and the glory of God in thy meat; when thou canst contemn the full tables of great men; when thou comest unwillingly to thy ordinary repast, as a sick man to a bitter potion of Phisick: when thou shalt study at least to moderate and overcome the pleasure of Tasting, since it cannot be wholly hindred: when thou art unwilling to eat any thing that is delicate, even in thy sicknes: when in fine [Page 29] thou hast attained to a true purity of body and mind. For it is certain, that the proof of true Abstinence doth not consist in attenuating the body, but in purifying the soul from all inordinate desires.

CHAP. V. Of Luxury: the shamefulnes of it: how easy it is to fall into it: and how it is to be avoided, by seeking spiritual delights, and the solid pleasures of the mind.

1. NO vice is more filthy or shamefull then Luxury. The Apostle comman­deth we should not so much as name any sin of that kind. Hence it is that honest & pious men are so much ashamed of them­selves, if they suspect that others know them guilty of the least immodesty or un­cleanlynes. Hence it is that many in the tribunall of holy Confession hide the lubricity of their youth from the ministers of Christ; choosing rather to undergoe everlasting torments with eternall shame after death, then here in this life to undergoe she ima­ginary infamy of this vice. Adde, that those [Page 30] who are faln into a habit of this sin, doe not easily get out: and they are in much danger of their salvation that are infected with it. Human forces are too weak to overcome it. For no man can live chast unles it be by a speciall gift of God.

2. Wherefore the first remedy against this sin is fervent prayer offered unto God, to the end that he (who alone can doe it) will be pleased to cure thee of this dange­rous sicknes. Next thou must have a care to resist unchast thoughts in the very begin­ning, & to doe it with as much hast as thou wouldest shake of burning coals from [...]hy garments. Woe be unto thee, if thou once beginnest to deliberate the least in such temptations. That castle is nigh surren­dring, whose Governour once begins to parley with the Enemy. That thou maist avoid all occasions leading unto it, fly idlenes, intemperance, unchast imagina­tions, evill company, & dangerous con­versation: in a word, nothing is to be neglected in this point. Even those that are just are not wholly free from the dan­ger of this sin: they may also have some hidden reliques of it; some secret hissings of the old Serpent; as for example, certain little affections which although they are [Page 31] not bad in themselves, notwithstanding they are as preludes tending to evill; and the mind being bewitched by little and little with such charms, wil soon be caught, unles thou suddenly breakst of with them. Thou wilt never arrive to great perfection, if thou neglectest these small things. Great things have their beginning from lesser ones.

3. Take heed above all things, thou art not deceived by too much confidence in thy­self. He that fears nothing is half fallen. How many great and learned men, after having obtained great victories over them­selves and their spirituall enemyes, after ha­ving done many wonders, have notwith­standing fallen into great sins at last by inconsiderate looks cast upon women? Tis needles here to repeat the sad examples (which thou hast often heared and read) of Sampson, David and Salomon. We have too many examples of the same kind in our own dayes. And without seeking forreign examples, thou hast enough perhaps in thy own brest, whereof to be ashamed, and which should give thee occasion to hum­ble thyself, & be alwaies in fear. Is it not great madnes and folly after so many examples in all ages and countreyes to put [Page 32] thyself in danger by presuming too much on thy own forces. Yet such is the ordi­nary credulity of human obstinacy, that we never believe others to have fallen, untill we also fall ourselves. Woman was created to help man, but by the malice of the devill she is become his greatest enemy. There is nothing in a woman which doth not wound, burn, and kill. No Hyena to be compared to her voice: no Basilisk to be compared to her eyes. Ah! whoever thou art then, if thou desirest to save thy Soul, fly as much as thou canst the sight and conversation of women. They still keep their ancient and first custome, which is, to be the occasion of banishing man out of Paradise.

4. Many excuses are commonly alledged in this busines: Many pretenses of neces­sity, custome, and a good intention. Notwithstanding all this, great mischeifs often lye hid under the colour of good. Hence proceed dangerous familiarities, indiscreet & over-free discourses, light ge­stures, a neglect of modesty, frequent letters and presents from one to another, and a certain mirth which by little and little overcometh all shame, untill at length all modesty is lost. These things are practised [Page 33] by degrees: and he that at first did use to blush at the sight and approach of a woman now is not afraid to behold wanton looks and a naked breast; which striking into his hart a sweet and secret poyson, he is undone before he perceives his own danger. Thus the eye of our reason first becomes dim, & at last is struck quite blind. Thus a ratio­nall Soul which was born for heaven is tyed to the world, forgetting both God & herself; untill at length the flames of con­cupiscence deliver her up to eternall flames. Oh miserable men! whose impure & mo­mentany pleasures must have such a sad end. One would think they had all eaten of the Sardonian hearb: since they laugh at the same time that they are dying.

5 Ah! foolish man! who art void of all wisedome thyself & wilt not hear the coun­sell of others? what dost thou seek? If pleasures: God hath prepared eternall ones for thee in heaven. Art thou content to enjoy the pleasures of this world, & to be excluded from those in the next? where is thy reason, where is thy wit? Look up to heaven, and behold all the blessed Citizens of it. These are they who heretofore have mingled their bread with ashes, and their drink with tears. Hadst thou lived in the [Page 34] same age with them, thou wouldst hav [...] seen them in continuall tribulation, leading an humble obscure life, alwaies weeping, alwaies constant in prayer, in a word wholly, separated from all the joyes and mirth of the world; and aspiring to heaven by suffering wheels, swords, crosses, & all manner of torments. Look down into hell, to behold that desperate multitude of damned souls which are buried in eternall flames. These are they who once enjoyed the false joyes of this world, and abandon­ned themselves to all sort of carnall plea­sures: but now they acknowledge too late the misery and dammage incurred by con­senting unto them. Ruminate well on this point, and if thou beleevest it, tremble with fear and apprehension. The plea­sures and joyes of this world are past in a moment; but the torments which follow, will last for all Eternity.

6. But if thou seekest pleasure in this life, why dost thou not choose true, solid, honest, immutable pleasure, such as is found in a quiet mind, that so thou maist delight in something within thyself? Sensuall plea­sure is alwaies false, effeminate, frayl, en­tertained by wines and parfumes; and still fears to be discovered. Its ordinary ha­bitation [Page 35] is publick stews, taverns, and such like places, which apprehend nothing more then the Officers of Iustice. Though it may have a seeming outward grace, yet in reality it is a miserable satisfaction. It is gone in a moment, no sooner begun but it perisheth. But the pleasure of the mind is a noble, peaceable, invincible, secure and lasting content: never cloyeth, nor brings repentance. It is not accompanied with shame, nor followed with sorrow; and it never forsakes those that enjoy it. If thou desirest to enjoy this, thou must first re­nounce all sensuall pleasures. The greatest and truest pleasure is to contemn all plea­sures.

CHAP. VI. Of Avarice: the evill effects of it. The comparison betwixt a rich man, & a poor man. The inconstancy and va­nity of Riches.

1. AVarice hath one principall inven­tion or deceit, which thou must of necessity understand, if thou desirest not to be cheated in it: It still hideth it [Page] self, so that it is very rare to find one, tha [...] will acknowledge he is covetous. One man gathereth riches, that he may provide for himself and his children: another pre­tends he desireth riches, that he may suc­cour the poor: a third, that he may satisfy for his sins by employing them in good works. But in the mean time, when they have got much riches together; they are so far from distributing it to the poor, that they are still greedy to heap up more and more; and whilst they are thus labouring to get more, they loose their time, and spend their whole life, for preservation of which they had such an insatiable desire to gather riches. Even as running water doth not quench the thirst of a sick man, by seeing it run by and touching it with his hand, unles he can also have it to drink: soe a covetous man is never satiated and hath never enough, because his mony and treasures have no proportion to and can never fil his mind, which is the seat of A­varice. Nothing but God can fill and content the soul, because it was created for God.

2. Suppose, oh covetovs man, that thou couldest possesse all that the richest of men ever possessed: suppose that fortune had soe befriended thee, as to give thee as much [Page 37] wealth as Salomon: suppose that thy houses were paued with marble, thy chambers adorned with gold and pearl: suppose thou couldest so abound in wealth, as to tread on nothing else: suppose thou hadst brought together all sort of Statues and excellent pictures, with all the inventions of art for pomp and magnificence: all this would only encrease thy Avarice, and make thee still desire more and more. Na­ture is bounded, and content with little; but the false opinion of things makes us to have no end in our desires. What art thou the better for what thou hast in thy coffers, and in thy barns, if thou countest not so much what thou hast already, as what thou desirest to have. It may be said, the whole world is wanting unto those, whose avarice the whole world is not able to content. I could wish thou wouldest consider, how much evill cometh with riches, how much good they destroy thou wouldest find without doubt that saying of the Apostle to be true, to wit; that Cove­tousnes is the root of all Evils. Cheating, wrangling, fighting, perjury and trea­cheries are all occasioned by riches Take away Avarice, and there will be no strife or discord; take away Avarice, and ambi­tion [Page 38] will cease. Tis that which filleth the woods with theeves, the seas with pirats, cities with tumults, houses with treachery, Tribunals with injustice. So true it is, that Vices and riches seem to be inseparable.

3. Compare a little the poor man with the rich: consider the countenance of the one, and the countenance of the other. The rich man being alwaies full of care and sol­licitude for his wealth, discovers the in­ward sadnes of his mind by his sullen looks: the poor man on the other side fearing nothing and coveting nothing, discovers a sincere inward joy by the serenity of his looks: The one enjoyes but a seeming happines in the midst of a thousand cares and anxieties of hart: the other being free from all sorrow and trouble, enjoyes a quiet mind. The one being still intent to gather riches, and sollicitous to keep them, is exposed to all the injuries of fortune; & the more he hath, the more he desires. The one esteeming himself rich in his poverty wisheth what is enough; fearing nothing, because he is tyed to nothing, & possesseth nothing which can be taken from him. Thus the poor man enjoyeth happy dayes and quiet nights, whilst the rich man is alwaies troubled & disquieted [Page 39] in mind; carries his distemper alwaies about him, and finds himself still environed with thorns. But his disease is a true le­thargy: he is wholly insensible, & cannot awake to see his own misery,

4. Hear, thou miserable man, who art still tormented with insatiable Avarice. Although thou hast man sumptuous buil­dings, although thou possessest infinite trea­sures and heaps of mony, although the ex­tent of thy Possessions reacheth to forreign Countreyes: yet the day will come decreed from all Eternity, wherein thou must leave all this, and thy life too, with a bitter & unwilling hart. All these things will perish and vanish away: and God send thou dost not perish too, for having loved them too much. Then shalt thou understand, how contemptible those things were which now thou admirest, having rendred thy­self like unto those children, who make great esteem of meer bables. They are much delighted with little pibbles, and painted stones which they find upon the shore; and thou art ready to run mad for a little heap of yellow earth, and a few glit­tering stones: and this thy folly may cost thee very dear in the end. Tis not that I forbid thee to possesse riches, if God hath [Page 40] made thee rich: but I could wish thou hadst no ill gotten wealth, nothing purchased unjustly, by sordid gain, and too much care and sollicitude. Receive thy riches into thy coffers, but take heed of hoarding them up in thy mind: but be alwaies ready to part with them whensoever it shall please God to take them away. No man is truly rich, but he that thinks he doth not want riches. Doe not stay untill Theeves or chance shall rob thee of what thou posses­sest: prevent them in time, and take away from thyself (by bearing a mind indifferent towards all these outward things) all that others can robb thee of. Thou wilt then be master of thyself, when thy riches doe not master thee.

5. Learn to renounce all pompe and va­nity in thy manner of living: and live not so much according to the example of others as according to the law and modell which hath bine left us by Jesus Christ. Poverty with the help of frugality may be changed into riches. Nature desires but little; that is, to have just provision enough against hunger, thirst and cold: and no more. What hin­ders but that thou maist have a house good enough without having it built of marble: and be cloathed well & decently enough [Page 41] without having thy apparell made of the richest silks. Canst thou not quench thy thirst, unles thou drinkest in a crystall cup, that so thou maist drink and fear at the same time? Canst thou not cut thy bread without having the haft of thy knife made of Ivory, and beset with pearls? must thou needs have a bason of silver to wash thy hands in, whereas an earthen one would serve as well? will not a lantorn give suf­ficient light unles the work of it be all gilded? He is a slave to his gold, who thinks his gold can any way adorn him. How mucn better would it be to love true riches; to wit, such as make a man better, such as no fortune nor death itself can take away from us? why art thou afraid of poverty since thou hast a kingdome in thy own breast? The kingdome of God is within thee. Let it not be said then that thou seekest any other riches. Seek the true and soveraign Good, which is nothing else but God himself. In him is thy possession and kingdome. For in him is all good, and all riches. Unto whom God is all things, this world seems as nothing.

6. All that shineth, all that seemeth great in this world, is but pure Vanity, a meer nothing. What dost thou wonder at [Page 42] to see a man richly clad in purple, loaden with gold, and followed by a great train of servants? All this is but pompe. They are things which are shewn, but not posses­sed: and they passe away at the same time that they please. This is a truth which is learnt not soe much in the schools of Phi­losophers, not so much from the crosse of Jesus Christ, or from the eternall wisedome of God; as from the world it self, and those who are enslaved in the vanities of it. Doe but hear how Aman, the most rich, the most powerfull, the most favoured of his Prince amongst all the men of his time: doe but hear how he speakes unto his friends, having assembled them together. I esteem (says he) all that I possesse as nothing as long as I am forced to see Mardocheus sitting before the Kings door Oh folly! oh blindnes! I have often read and heard, that all the things of this world are nothing if com­pared unto those riches, which are purcha­sed by Vertue, and last for all Eternity: but when I consider they were esteemed as nothing by such a wicked man, methinks we should esteem them les then nothing. Wherefore unles thou canst contemn the things of this world, thou dost nothing. Begin then to contemn something in thy­self, [Page 43] and contemn it because it is some­thing It concerns thee to bridle thy co­vetousnes; that so thou maist accustome thyself to the love of poverty, and learn to esteem things in as much as thou hast need of them. Thou wilt easily contemn all things, if thou dost accustome thyself to think alwaies of Death.

CHAP. VII. Of Anger. The character of an angry man. The causes, effects, and remedies of Anger.

1. NO Anger is just and lawfull, unles it be when we are angry against Anger itself. It is a cruell monster, an outra­gious and turbulent passion, which if once it gets the upper hand in a mans hart, it scarce leaves any sign or figure of man in him. Anger is a short madnes, and makes a man out of himself; thirsting after arms, blood, and slaughter: forgetting all ho­nour, civility, and friendship: snatching at any weapon or occasion to doe others mischeif; like unto some great Ruine which breaks itself into many pieces upon that [Page 44] which it overwhelmeth. Nothing is more hideous to behold then an angry man: his eyes seem to burn and sparkle with rage, his veins swell, his hair stands upright, his lips tremble, his teeth chatter, his mouth foams, his voice breaks forth with a harsh and raging Tone. No passion puts a man into such disorder. It renders the face dreadfull, contracteth the forehead, makes the head shake, the feet stumble, the hands tremble, and the whole body is put into strange motions. Adde his threatning gestures, the clapping of his hands, his striking the ground with his feet, knock­ing his brest, pulling his hair, tearing his garments, & his blood rising in every part. Now guesse in what condition his mind is within, since his outward motions are so extravagant. As the Poets describe the in­fernall monsters all in flames, environed with serpents, and howling with a most hideous noise; such is the picture of an angry man, when he is in his bloody fury, and rageth with a brutish cruelty. Other vices may be hidden or disguised: Anger alwaies discovers it self, appears in the face, and like fire catcheth and layes hold of all things: and the more thou strivest to hide it, the more it rageth. He that is [Page 45] transported with anger, seems uncapable of all moderation.

2. Other vices have their certain limits, but Anger is boundles, and reacheth all things: we are angry sometimes against heaven itself. Hence proceed soe many blasphemies, soe many murmurings against God; hence it is that the wicked and liber­tin raise so many questions and disputes con­cerning his divine providence. And we are not only angry with those, whom we think to have already wronged us, but we are also troubled with the thought of future injuries; so that if we apprehend (though perhaps it is but our fancy) that such a party will doe us wrong, we are moved to be angry with him, as much as if he had al­ready done it: soe apt is our nature to in­vent new matter of sin. It happens also very often, that we are angry, and yet we know not with whom: and if we meet with no body else to exercise our rage upon, we are angry with ourselves. But that thou maist know, that this passion is not alwaies occasioned by injuries, we are angry sometimes with things, which can no way offend us, much les doe us any wrong. Soe, many times, we tear our garments, throw down our plate, break [Page 46] our quils, tear our paper, when we doe not find them proper to our use. Soe many times, we fall into passion for a cup thrown down, for our table not well covered, for our servant not making hast enough, for a stool or chair moved with noise; and many such little things, which can neither deserve nor feel our anger. Soe, sometimes a stubborn and headstrong horse, a barking dog, the noise of birds, the importunity of flies, or the biting of fleas rouse up our anger, and make us impatient. Consider thy own folly, in revenging thyself upon irra­tionall creatures and things without life, whereas it were more fit those things should be permitted to punish and correct thy folly.

3. If we look upon the dammage and evill effects of Anger, there is no plague imaginable that hath done more mischeif to human-kind. We shall find that all the murders, slaughter, destruction of Towns and whole Countreyes have bine all occa­sioned by this We shall find that anger hath bine the cause of all those great heaps of dead bodyes, and rivers coloured with blood. Behold the ruines of many noble cityes; Anger pulled them down, and hath laid some of them soe desolate that tis [Page 47] scarce known where they stood. Behold vast deserts not inhabited by men; Anger hath depopulated them. Behold so many houses consumed with fire, so many foun­tains malitiously poysoned, so many fami­lies quite extinguished: Anger hath bine the cause of all these mischeifs. A man might term the world a society of beasts rather then of men, were it not that beasts agree amongst themselves, whilst men are con­tinually tearing in pieces one another. Adde, that the passion of Anger makes a man loose the likenes of God, whose works are alwaies full of peace: it blindeth our mind so as we cannot see the truth, nor follow the advice of friends: it troubles and perverts all the faculties of our Soul, and yet whilst it discomposeth the whole man, we scarce beleeve there is any thing in it unbeseeming a man: such is the common opinion of the world, that they think it a brave thing to be angry. But it is now time to speak of the remedies whereby this inordinate passion, if it cannot be quite extinguished, may at last be made subject unto reason, and brought to a kind of mo­deration.

4. Above all things the best remedy is, presently to contemn the first provocation [Page 48] to anger, and to resist it in the beginning: For if it once begin to carry us out of the right way of vertue, it will be a hard matter to return again into it. It will then doe what it pleaseth, and not what thou hast a mind to permit. When an Enemy is once entred within the gates of a Town, he doth not stand to capitulate with his Captives. For it is much easier not to admit & con­sent unto what is bad, then to moderate it when once admitted. The upper regions of the ayr which are nighest to the stars are neither darkned with clouds, nor troubled with tempests, but free from all tumult: tis the lower regions that are subject to thunders. Even soe a high and generous mind, being alwaies in a quiet station, is above all those things which occasion anger, refraineth all passionate motions, and gives little liberty to his tongue: for he knows that anger doth not take away the evill, but makes it greater. As birds, thinking to shake of the brid-lime, which hath touched them, en­tangle all their feathers in it: so all impa­tience doth but augment our torment. An­ger doth us more hurt then the injury He that is angry, thinks he is contemned by another; but he that hath a right esteem of himself doth not seek revenge, because [Page 49] he is insensible to injuries. To seek revenge is to confesse our grief and sufferance. Tis no sign of a generous mind, to seek to bite one that hath bite us.

5. When thou hearest any one speak ill of thee, presently think not what he sayes, but what thou art to answer according to vertue. Let not the malice of another have so much power over thee, as to disturb thy inward peace. God, who is all powerfull, suffereth so many wicked men: and thou who art worse then all the rest canst not bear with one. Tis a foolish thing not to correct thy own malice, which is in thy power, & yet to think to correct the malice of others, which is not in thy power. If thou art guilty of so many sins, whatsoever thou sufferest is nothing in comparison to hell which thou deservest. Who art thou, that nothing must be said to offend thy ears? he that doth an injury to another of­fends himself, because he sinneth. But what is it that hath hapned unto thee? Even that which God had decreed from all Eter­nity for the good of thy Soul. Hear what God sayes to thee. If you forgive others I will also forgive you. If this word doth not awake thee, thou dost not sleep, but art dead. Thou must forgive others, to obtain [Page 50] pardon for thy own faults.

6. We must endeavor to put all suspitions out of our mind: they are often the cause of much anger. Such a man did not salute me civilly, another broke of his discourse with me abruptly, a third did not look well upon me. Thus we seldome want ar­guments, reasons and conjectures for sus­pition, being alwaies too credulous to evill. Commonly the greatest part of the injury proceeds from our misconstring of things. Wherefore simplicity, and a favo­rable interpretation of all things is very necessary. Plead the cause of the absent party against thyself, and ever suspect that passion, which makes thee still apt to be­lieve, what thou art afraid to hear; and which puts thee into anger, before thou hast time to judge of the matter. We must alwaies take time; for truth is seldome otherwise discovered. If thou wert to judge some small mony-busines, thou wouldst determine nothing in the case without witnesses; and yet thou hast no scruple to condemn thy friend, without hearing him speak. Tis not the part of a wise man pre­sently to give credit to every report. Many tell untruths, with intention to deceive: many again, because they have bine de­ceived [Page 51] themselves by such reports. He that sayes a thing in secret, does in a manner not speak it. But what is more injust, then to believe in secret, and to be angry in publick? In fine, it is good not to see all, and not to hear all things. For he cannot be said to have suffered any wrong, who is ignorant of the injury done him.

7. When thou knowest that others speak ill of thee, ask thy own conscience if thou hast never spoken ill of them. Then think with thyself, of how many severall persons thou dayly speakest. By this means, if thou often consultest thy own conscience, thou wilt be more moderate in regard of thy neighbour. For how canst thou exclaim so much against the debauchery of others, since thou hast spent thy youth in the same disorders. Why art thou so subject to blame others for lying, being thyself guilty of perjury? why dost thou rayl so much against the perfidiousnes of men, since thou thyself hast so often broken thy word and deceived others? why art thou so forward to correct others, and yet canst not endure to be corrected thyself. Think with thyself not only what thou sufferest, but also what thou hast given others to suffer. All that thou reprehendest in others, thou wilt find [Page 52] the same in thy own brest. We are all bad enough, and therefore we must pardon those faults which are common to all. And though thou hast not as yet committed the same fault, yet thou maist doe it hereafter. He that stands, let him take heed he doth not fall.

8. What wonder is it, that an enemy should doe thee hurt, that a friend should give thee offence, that thy children doe amisse, that thy servants commit a fault? These things are alwaies as common in the world, as roses in the spring, as fruits in summer. As it is impossible for a man to walk up and down a great Town, and not to get a fall sometimes, to be stopped, to be spotted with dirt; soe many troubles, many wranglings, many impediments often occurr in the various course of a mans life. Why dost thou wonder then & art troubled to see a wicked man doe thee an injury? It is but what was to be expect­ed from him. But if thou art good thy­self, doe alwaies good unto thy neighbour, and strive to make others also good by thy example. Tis not thy revenge, but thy pa­tience and good deeds that must make them soe: at least by this means, if thou canst not make them good, thou will make them [Page 53] Courteous, and civill: if thou canst effect neither, yet without doubt thou wilt make thyself much better by it. Such a man per­haps speaks ill of thee, and is much incen­sed against thee. Wilt thou know what thou art to doe in this case? Say to thyself: I cannot believe it. If he hath said any hurt of me, he did it by mistake, his zeal was good, and his intention not bad per­haps: either he said it for my good, or I have given him some occasion to speak so of me We cannot properly call it an injury, when we only suffer what we have done unto others. I am truly guilty of such a fault, and tis but just I should be taxed with it. But perhaps I suffer unjustly, and am blamed without reason. What then? I will imitate my Sauiour Jesus Christ, and I will say with the Royall Prophet: I was dumb, and did not open my mouth, because thou didst it. The evill words & evill deeds of others; although they are bad in them­selves, will doe thee no harm, unles thou makest bad use of them They are good or bad in our regard, according to the use we make of them.

9. What is the cause of all offense? opi­nion. Take away the opinion of harm; that is, doe not think thyself hurt, & nothing [Page 54] will hurt thee. There is nothing which can touch, reach, or enter into thy mind: nothing can move it but thy own judgment: it is that which makes things seem insup­portable when they happen. Nothing can hurt thee, unles thou hurtest thyself. But thou wilt say perhaps, he is a wicked man that persecutes me. Stay a little and he will suffer that punishment from others, which he hath deserved from thee; and he hath already begun his own punishment, because he hath sinned. But he hath wit and knowledge enough; why then doth he not mend his faults? True: and thou who dost not want the light of reason, why dost thou not correct thy impatience? The sins of others are still before thy eyes, but thou canst not see thy own imperfections. But hear me a little, whosoever thou art, who delightest in revenge; I will suppose that God had given thee free power to re­venge sin; but with this condition, that thou art to begin with punishing the grea­test offenders. Let the injuries be punished in order. The greatest enemy thou hast is thy own anger, it is that which hath done thee most hurt; begin then thy revenge in punishing that Thou hast no need to seek enemies abroad, having still soe great an [Page 55] Adversary in thy own bosome. Plato being once angry with his servant, and having lifted up his hand to strike him, stopped saying: I would strike thee, if I were not angry. Thus he thought it better to punish his own anger rather then his servant; esteeming it more reasonable to punish the master that was angry, then the Servant that was negligent. The greater is our rank and condition, soe much the more gene­rous we should be in suppressing our An­ger.

10. Judges and such as bear Authority to govern others, may be obliged sometimes to shew themselves angry, and to make others suffer the effects of their anger; yet soe that nothing be done against reason and justice in the case. Offenders against the law must be punished, but without anger. If a vertuous man were alwaies to be angry when he sees others doe ill, he might passe all his whole life in Anger. For he will scarce find a moment, wherein he may not see something which is not good. He shall never have done, if he resolves to be angry as often as he sees occasion to be soe. He that is of a mild & sweet nature will have the same compassion of those who commit offences, as a Physitian hath of [Page 56] frantick persons. As thou art not moved to impatience against the heats and colds, which are caused by the severall seasons of the year; soe also it doth not become thee to be angry against wicked men for the injuries they doe thee, because it is their nature to doe soe. They are like sick persons, who are alwaies intemperate, and cannot be ruled, and therefore we must pardon them. We revenge ourselves sufficiently upon one that speaks ill of us, by seeking no revenge at all. Thy enemies intention is to make thee grieve and suffer; But if thou takest it patiently and grievest not, the greif and suffering will fall upon him, when he sees he hath bine frustrated of his hope to see thee suffer by his contumelies: Soe that the fruit (as we may say) of an injury depends on the feeling and impa­tience of him that suffers it. When thou shewest thyself angry against injurious words, thou seemest to own them; but if thou neglectest & contemnest them, they will vanish away of themselves. But thou wilt say perhaps, it is a great disgrace to be contemned, and not to seek to defend our honour. Say rather, it is a shamefull thing to be afraid of contempt; for he that feareth this, commonly deserves to [Page 57] be contemned A wise man doth not regard what the world esteems a disgrace: nothing in his opinion can bring disgrace, but Sin. If such a person contemns me, let him look to it: as for my part, I shall take care not to doe or say any thing which may deserve contempt. Doth he hate me? let him look to that also. As for my part, I shall endeavor to carry myself peaceably and lovingly towards all. Thus the invincible patience of a vertuous man wearyes and triumphs over the malice of the wicked; and in this he imitates God, who pardoneth all things, endureth all things and still surpasseth our wickednes with his continuall bene­fits. Tis a more generous action, not to take notice of an injury, then to pardon it.

CHAP. VIII. Of Enuy; and Sloth. The description of both Vices: and Remedyes against them.

1. ENvy, which may be termed its own Hangman, first rageth against itself, before it attacketh the prosperity of others. The punishment of other vices commonly follows them, but the punishment of Envy seems to goe before it. For the envious man makes his own torment of the felicity of others, and waxeth lean by seeing his neighbour in a good case. He that is trou­bled with this vice, sinneth and is punish­ed at the same time. Other vices are con­trary to some particular vertue, but this is an enemy to all that is good, and perver­teth the whole order of nature. It is oppo­site unto the divine Goodnes, whose nature it is to communicate all its perfections: it is opposite to the state of the Blessed in heaven, who rejoyce at the felicity of others as much as for their own: it is oppo­site unto Christian charity, which rejoyceth for the prosperity of her enemies: it is op­posite [Page 59] in fine to the law of Nature, which commandeth us to wish the same prosperity unto others as to ourselves. As the Eye which is infected with a certain inflamma­tion, which Phisitians call Ophthalmia, cannot endure the sight of any thing that shines; soe the envious man is tormented with beholding the vertue and credit of others. Envy is called in Latin Invidia, because it seeth too much the happines of others.

2. The devills envy men, but doe not enuy one another: and yet thou who art a man, enviest other men, in which thou art worse then a Devill. Tis a sign of a weak mind, and that thou condemnest thyself in thy own judgment: for thou wouldest never envy others, unles thou didst think them better then thyself, and above thee in some things. Dost thou de­sire not to give way to this passion? Con­temn all the fading and inconstant things of this world, and fixe thy love on eternall riches. The love of Eternity killeth all envy. He that aspires unto eternall hap­pines, cannot envy others for enjoying temporall felicity. What Prince did ever envy the low condition of some mechanick Artist? A mind that is employed in the [Page 60] contemplation of higher things, cannot descend unto these vile offices. Is it not enough to be troubled with our own mi­series, which are very many, but we must also torment ourselves by envying the good of others? Thou wilt never be happy, as long as thou enuyest those that are happier then thyself. Dost thou think, that that felicity which thou enuyest, in others, can be taken away from them and conferred upon thee? I will suppose thy neighbour is rich, learned, and placed in some eminent dignity: Thou maist make all these advan­tages thine, by loving him. He that loveth to see others happy, is happy himself: he that loveth to see others rich, is rich him­self.

3. I joyn Sloth unto Envy, because they are both a kind of Sadnes: the one is Sad for anothers good, the other for his own. Both are found in weak-minded persons: for as the scripture sayes: Envy killeth the little one: and sloth is the vice of a drooping mind, which is weary with the labour of spirituall exercises; and being frightned with the greatnes and difficulty of them cannot resolve to undertake any thing worthy of a man. The sluggard will and will not: he is ever various and incon­stant, [Page 61] a burden to himself, troublesome to others, and by his continuall weari­somenes working his own torment. He is like unto a Top that children play withal, which turneth round, but doth not ad­vance; & though it is in continuall motion by force of the lash wich keeps it up, yet for al this it may be said to stand stil in the same place. The slothfull man seems to have a will to doe good, but still he does nothing for all this. All his actions are faint and like tepid water provoking to vomit they disgust both God and men. Tis in vain therefore for thee to hope Salvation, unles thou first shakest of all sloth, and resolvest with a firm courage to use a force over thyself to practise vertue. As a bird is made to fly, so man is born to labour: and al­though God had imposed upon us no obli­gation to labour, yet methinks the world gives us care and trouble enough. How much pains doe some men take, to pur­chase riches? What doe not others suffer, to obtain some honourable employment? We buy our sins very dear. But if thou takest so much pains for temporall & fading riches, why dost thou not use the same dili­gence to purchase eternal felicity? Ah! thou hast reason to be ashamed of thy negli­gence [Page 62] and sloth in a matter of so much consequence, The labour is but short, the reward will be eternall. There is nothing so hard and difficile, which human in­dustry with the help of Gods grace cannot overcome. Take a good courage to begin, and all those monsters of difficulties will soon disappear. Whatsoever the mind hath resolved to doe, it will at length bring it about. Doe what thou canst, and in time thou wilt be able to doe all things. God helpeth us in all our actions.

CHAP. IX. Of Pride, Ambition, and vain Glory. The Character of a proud man. The vanity and danger of Honours and dignities. The ev [...] effects of Pride, and Remedies against it.

1. PRide, ambition, and vain glory are neighbouring Sins, of the same kin­dred race; out of which as out of an Ocean of evills all mischeif floweth. For when a man hath proposed unto himself his own excellency for his Soveraign good, he directeth all his actions unto that end; [Page 63] contemning all the service which is due unto God, and neglecting all respect which is due unto men. And if he finds there is no other way to become great but by com­mitting great crimes, he makes no scruple to make use of that means to purchase glory: employing all manner of craft, ru­ining his neighbour, and plotting the death of others to arrive unto that place and dignity which his ambition ayms at. The proud man hated of God, and intolle­rable amongst men, employeth all his wit and industry to purchase the applause of the world. He still thinks himself worthy of some greater honour, and takes much complacence in this thought. He rashly undertaketh more then he can doe, intrudes himself into much busines, boasteth of himself with much impudence, and con­temneth all other men. He cunningly feigns himself humble, that soe he may be les suspected of ambition. When he misseth of his aym or fals from his hopes, he com­plaineth without end, raiseth quarrels & hatred amongst his neighbours. He is fierce and churlish to his Inferiours, but no man is a greater flatterer of his Superiours, or more slavishly obsequious to those who are above him. If he is endued with any [Page 64] good qualities, he doth not refer the cheif glory of them to the true Author which is God, but to himself. He much affecteth to be seen, and taken notice of in all things; and giveth his jugdment of high matters which are above his capacity, with as much boldnes, as if he knew them by his own experience He inquireth with much Curiosity into other mens actions, judgeth of them with much rashnes, con­demns them with much Severity; exagge­rates their faults, diminisheth their praise. In his speech and gate he alwaies disco­vers a certain Pride, and contempt of others. He hates to be corrected, refuseth all Counsell, and never hearkneth to ad­vice He thinks he hath those Vertues which he hath not; and those which he hath, he imagines them to be much greater then they are. He is very angry, and cares not to commit any sin, if he sees that he is not preferred before others, or is any way ne­glected. His hart is in a continuall per­plexity: because he sees that those honours which he aspires unto, depend on other mens disposing. Pride is the source of all sin.

2. If thou art wise, weigh in the balance of consideration all that this world can [Page 65] afford thee, against the least part of eter­nall felicity; and compare unto it whole Kingdomes, Empires, and the whole world: the least share of this eternall blisse will weigh down all the whole world with all its pompe, and riches; and all will seem but as a leaf, that is carried away with a blast of wind. Raise up thy mind then to think of Eternity, & render thyself worthy of heaven, for which thou art created. Shake of all those proud thoughts of thy own excellency, and labour for vertue which is the only thing that can make thee truly great. If a King or an Emperour had adopted thee for his son, how proud wouldest thou be of the honour? But now considering thou art the adopted son of God and redeemed with the blood of Christ, why dost thou forget thy own Origine? why dost thou meddle with earthly and abject things, which are altogether unworrhy of thy noble birth? God calleth thee to the kingdome of Heaven, to an eternal posses­sion, an everlasting inheritance. Take good courage then in considering this pro­mise of thy heavenly masters: boast as much as thou wilt of being descended from so noble a Father, compose thy life and man­ners according to the pattern of his divine [Page 66] perfections. This is the way that leads to true glory.

3. What are Scepters, what are Crowns? Painted fetters, a glittering misery, which if men understood aright they would not fight & make war for their Thrones: there would be more kingdomes, then Kings to govern them. A great fortune is a great slavery. Those men, whom the common people esteems happy, doe not think soe of themselves For their felicity is a trouble­some felicity, in regard it renders them burdensome to the people. Then they begin to praise a quiet solitude, and a low fortune; which who enjoyes, enjoyes his liberty. Then they begin to hate those dignities, which before they had soe much admired, Then they begin with fear and astonish­ment to exclaim like Philosophers against the vanity of the world. Then they begin to fear death, and the dreadfull Judgment of God, before which when they are brought to appear, all their diginities, all their ho­nours purchased with so much labour sweat and blood will avail them just nothing. Live therefore after such a manner that thou maist appear securely before this Tribunall. He that now humbles himself in this life, shall be exalted in the next.

[Page 67]4. Thou art very unwise, if thou thinkest to live in quiet and security, when thou hast obtained some great dignity. That which thou canst not find in a low state, will not be found in a higher condition. The higher thou art, the more will thy crimes appear. He cannot be hid, that stands in a high place. If thou hast enjoyed any tranquillity in thy former life, all is now lost. Henceforth thou wilt be able to doe nothing without being noted, and thou canst not dispose of one day accor­ding to thy own private will. The fall is alwaies great from high places. Tis in vain for thee to seek rest in a state, wherein all men find danger and labour, and some find a miserable end. The tables of Princes and great men are not secure, Poison is often drunk in pretious cups. How many Kings have tainted their Thrones with their own blood? Tis slippery standing in a high station; where all things are in continuall danger of a precipice. Tis more secure walking upon plain ground. He that is ad­mited and applauded by many, is also enuyed by as many others. How many snares, how many treacheries wait upon great men? how all things are unsafe, all things to be suspected about them? They [Page 68] cannot trust their own servants, their own friends, their our children, their own Rela­tions. But he that lives in a low condition is secure from all attempts: no conspiracies enter into his house. He that lives in ob­scurity, lives securely. He feareth no man, because no man fears him.

5. If thou didst see a horse or a dog pretend a Superiority or preeminence amongst other horses or dogs of the same kind, could­est thou forbear laughing at it? And yet thou better deservest to be laughed at, if thou thinkest thyself greater then others, because thou hast more wealth and power then they have. Why art thou proud, dust and ashes? No man should boast or be proud of things which are not his own. What good or perfection hast thou of thy own, if thou hast received all things from the hand of God? nothing is thine but thy sins. If then thou hast received all things, ren­der thanks and glory unto him, who hath bestowed them on thee. Shall we prefer one horse before another, because he hath more hay and oats before him, because he hath a gilt bridle, a rich saddle, embroide­red trappings? No sure: but he that runs best, is the best horse. Soe a man, unles he be a fool, will not seek to derive his glory [Page 69] from things, that are without him & not properly his own. But thou wilt say per­haps: I am a better man, I am more noble them some others, If thou sayest this thou art unworthy of all honour, because no man justly deserves to be honoured, but he that is vertuous, and comtemns all honour and glory. True nobility is never proud, and he that is above others in dignity, is also above them in modesty. the chief glory of great men is, when they humble themselves most.

6. Consider the weaknes of thy condi­tion; measure thy body, and thou wilt find many things whereof thou oughtest to be ashamed, but nothing whereof to be proud. Doe not contemn the opinion of Philoso­phers, and Mathematicians: it is true what they teach, that the whole earth is but a point compared to the vast extent of the heavenly sphears. What madnes, what folly then, to divide this point into soe many kingdomes, so many Governments. No man can be great in a little space. This earth, which thou treadest on now with so much pride, will cover thee ere long; and all that thou wilt possesse of it will be but just soe much as will cover thy cold body. Goe now, and build great and immortall pal­laces [Page 70] upon this nothing. Goe, and exercise thy fury, and insolency upon it. Goe and increase here thy avarice; extend thy ambi­tion, gather armies, and make war against thy neighbors. When thou hast bine mad and frantick long enough, thou wilt see & acknowledge at last the vanity and deceit of all these Titles and honours. All that shineth in this world is but glasse: it breaks at the same time that it casteth a lustre. Great trees are many years in growing, but are cut down in one hour.

7. If thou canst be content to live pri­vate, thou hast cut of a great inticement to pride. No man lives in state and pompe to please his own eyes, or the eyes of a few of his familiar friends; but the reason of his living with great spendor is, to be noted by the world. Who would put on purple, if he thought he should be seen by no man? who cares, when he eats in private, to have his meat served in gold and silver? who would expose his gallant Tapestries, and other rich moveables under the shadow of an old tree, where none but himself should look upon them? Ambition desires to be seen as on a Theater, and never strives to make a greater shew, then when com­mended and applauded. If the Bee hath [Page 71] made her honey, if the horse hath run well, if the Tree hath born good fruit, they seek nothing else: but man still desires praise, to be taken notice of, and to hear men cry, There he is: that is He. But if thou conside­rest well, who they are, by whom thou desirest to be praised, thou wilt not find it such a hard matter to contemn the ap­plause of the Vulgar and common sort. The multitude is a vain and changeable rabble, whom thou thyself often callest mad; and who every moment accuse themselves of their own folly, by disapproving and recal­ling so often what they had done & said not long before. The life as well of him that praiseth, as of him that if praised, is short: and these praises too are only given a man in a small corner of the world, which is all but a point: and there too all doe not agree to it, nor perhaps doth he that is praised beleeve all that is said of him. But it is a brave thing to be spoken of in future ages, and to be praised by those whom thou never sawest, nor never shalt see. Why dost thou not grieve also, for not having bine praised and commended by those who lived before thou wert born? But suppose that those who shall praise thee after thy death were immortall, and [Page 72] also that thy memory should last for ever; what will this avail thee being dead? and what does it avail thee being yet alive to hear thou art praised? Thou art often praised where thou art not present, and at the same time thou art troubled or tor­mented where thou art. The price of every thing is in the thing itself; and it is not made better, by being commended; nor worse, if not praised. Can we say that the Sun looseth any thing of his light, if no man looks upon it, or admires it? Can a fig loose its sweetnes, a flowr its beauty, a Iewell its lustre, because they are not com­mended? It is a great argument of a noble Soul and one that knows it hath its origine from above, to contemn the praises of men and to find content in itself. Thou loosest all praise, if thou desirest it: for what is there in thee, which deserveth [...]? how great is thy frailty, how great [...] misery, how great is the incertitude [...] Salvation? Thou art an unprofitable serv [...] to God, although thou didst doe all, which thou art obliged to doe. But with what face wilt thou dare to say that thou hast done all thou wert obliged to doe. Take heed therefore thou art not said to be that without, which thou art not [Page 73] within: and take heed thou art not praised by others for what thy own conscience tells thee thou art to blame in. Render unto God what thou hast received from him; to wit thy Being, life, and understanding; & then what will be left thee but thy sins. Since therefore thou art nothing, thou canst not boast of this nothing. Thou will then begin to be something, when thou shalt acknowledge thyself to be nothing.

CHAP. X. Of moderating our outward Senses. How we must treat our Body: and how to govern our Eyes. Of the va­nity of Apparell.

1. OBserve well this commendable form of life; that is, to allow unto thy Body those things only which are ne­cessary to preserve it in health. Thou must use it hardly, that it may not rebell against the Soul: for the body is to obey the spirit, and not the Spirit to obey the body. Eat to satisfy hunger, and drink to satisfy thirst; let thy garments be such as to keep out the cold, thy house such as to defend thee [Page 74] against the injuries of the Weather. As for other things, which have bine invented for vain ornament and pompe, be afraid to use them; for they are like so many snares to catch thee in. He easily contemneth all that is honest, who is too sollicitous for his body and loueth it too much. Thou art born to greater things, and not to make thy Soul a slave unto thy body: upon which thou must look as the prison of thy mind, & the fetters of thy liberty. The just and wise man hath a care of his body, not for the love he bears unto it, but because he cannot live without it. The body is the instrument of the Soul: and we should esteem that Artist but a bad work-man, who insteed of working his Art should spend all his time in looking after the Tools of his Trade. Tis the sign of a dull spirit, to be busyed and employed in nothing but what concerns the Body.

2. In regard that Death commonly en­ters into the Soul through the windows of our Senses, let it by thy care to change their sensuall into a spirituall life; and to withdraw them by degrees from too much application to externall Objects, least they should be engaged too far in them, and consent to unlawfull pleasures. The Senses [Page 75] are to obey, and not to command. And in the first place thou oughtest to be carefull to contain thy eyes: for the eyes being of a quick nature, and suddenly catching the severall species of things, are apt to convey all these images first to the fancy or imagi­native part, and next to the understanding; where by moving the Appetite they often prove the cause of many sins, if we have not a great care to prevent it. And if unto this guard and custody of thy Eyes thou canst also joyn a purity of intention in thy Interiour, thou wilt find God in all things: and when thou hast once learnt to adore God in his creatures, thou wilt easily be able to raise up thy mind from contem­plating the Creatures to contemplate the majesty of God himself. Beware of casting thy eyes on a woman that paints and dresses herself to please men: she is the true picture of Incontinency: and thou art in danger to perish, in looking on her. Be not curious in going to Comedies, Balls, dances, and such like Recreations: For such things distract the mind, fill it with vain Imagi­nations, and hinder it from raising itself to heavenly Meditations Where the eyes wan­der, the affections and heart also wander.

3. Hearing is the Sense of Learning, [Page 76] through which the knowledge of Truth and Wisedome enters into the understan­ding. Thou must therefore be very prudent in governing thy hearing, least thy ears should admit falsehood in lieu of Truth, folly insteed of wisedome. Shut thy ears against all detraction, calumnies, back­bitings, idle rumors, and unprofitable discourses: in a word, against all that doth not conduce in some manner to the good of thy Soul. For as one that hath heard good Musick, still retains the sweet­nes of it in his ears, even after he is retired from the place where he heard it; so euill speech, although it doth not alwaies hurt just when we hear it, yet often-time, it sticks for a long while in our memory, and our mind often ruminates upon it. By how much the more seldome thou heark­nest unto men, so much the oftner shalt thou perceive God speaking interiorly unto thy Soul. The use of sweet perfumes is the mark of effeminate persons, and such as have a bad name. Wherefore I counsell thee to reject this sort of vanity, and to render thy life exemplar by the sweet odour and perfume of thy Vertues. As for thy Tast, thou maist if thou wilt mortify it by abstinence and sobriety: but as for the [Page 77] sense of Touching, it is to be overcome by using hair-cloaths, disciplines, and such other like austerities. It is better to afflict thy body in this world and by that means to save it; then to damn it and thy Soul too by consenting to all sort of unlawfull pleasures.

4. Whereas we may sometimes judge of the inward state of So [...]l by the outward habit and dresse of the body, have thou a speciall care to banish all outward marks in thy apparell of a corrupt mind. Those who were esteemed the wise men amongst the antient Heathens, would have an honest man to live so, as not to move a finger without some reason for it. I doe not exact from thee such a strict behaviour: but I could wish thou didst observe it, & I mention this, because I would have thee abstain from all dissolute laughter, scurrilous discourse, too much freedome, uncivill gestures, and all other rude beha­viour: that so thou maist have nothing in thy carriage, which may give offence unto others: either by the undecency of thy cloaths, stern looks, unbeseeming gestu­res, contempt of others, shewing a dislike of their company, or any thing else which may give them a horrour and aversion from [Page 78] thy person. Remember also, that many things may be done with honesty, which are not honest to be seen.

5. Man was created naked, and was not ashamed of his nakednes, because he had no knowledge of it. But after he had sin­ned, and cast of the robes of Innocency, which untill then was a sufficient mantle, outward garments became afterwards ne­cessary to hide his shame. And yet such is the pride and vanity of men, that what was at first enjoyned as a kind of pu­nishment, is now esteemed a prerogative of dignity. We now seek cloaths, not so much to cover as to adorn our bodies, and to please the sight of others. The quality of cloaths often discovers the inclinations of the mind: and to be over curious in dres­sing and composing ourselves before a looking-glasse shews an effeminate nature. Thou wilt soon be ashamed of these outward ornaments, if thou considerest what they cover. He that is rich with the ornaments of vertue doth not need these outward ornaments of the body. Vertue makes the best shew, when it appears without disguise; whatsoever we adde to it to make it seem greater, is still lesse then vertue itself. Tis a meer vanity and mi­stake, [Page 79] to make a fair shew without by being richly clad, and within to cover nothing but Vice. Men wilfully load themselves with chains, but because they are of gold, they doe not apprehend the infamy of Servitude. Some again are not content to be fettererd with gold, but they will also pierce their very flesh with it; to wit, when they bore their ears to hang gold rings and pendants in them, which are worth sometimes the revenue of their whole Estate; making that which was once a name of punishment, now to be­come a term of ambition, Many again spend much time with their comb and a looking-glasse, and are more sollicitous for the neatnes of their hair, then for the salvation of their Soul. Such is the force of foolish opinion amongst wordly peo­ple, that they think themselves much adorned with those things, which they ought rather to throw away & tread under feet. Let thy cloaths therefore be without Vanity, and made not for pompe, but necessity: keep a decent medium, not too uncomely, but fitted to thy state and con­dition. Although thou wert all drest with gold and pretious stones, yet without Christ and the ornaments of his grace thou [Page 80] art still deformed and ugly in the sight of God. These are the ornaments which are lasting, which cover and adorn not a dying body, but the soul which is immor­tall. It is a meer folly to cover a dunghill with gold.

CHAP. XI. Of the Tongue: the importance and difficulty of governing it. What is to be observed, and what to be avoi­ded in speech: and lastly how to en­dure the evill tongues of others.

1. THe government of our Tongue is a thing of as great importance, as the preservation of the apple of our eye; because life and death are both in the power of the Tongue. He that is not able to rule his Tongue is compared to an open Town without Walls: notwithstanding it cannot be tamed without a speciall grace of God. Men have found a way to tame Bears, Lyons and Bulls; and yet no man can tame his own Tongue Our nature is so subject to pratling, that we presently desire to utter whatsoever comes into our mind. The [Page 81] tongue is so neer unto the brain, and the mouth so neer unto the phancy, that what the fancy representeth, is presently formed into words. Nature hath taught thee, how necessary it is to guard thy Tongue well, since it hath walled it in with a double fortification of Teeth and lips. But as the sweet smell of a pretious oyntment is soon dissipated if the box that keeps it be left unshut, so the vigour of the Soul is easily weakned through an open mouth; that is, by too much talking. He cannot be truly said to attend unto himself, who doth not attend to rule his Tongue.

2. Be ever wary in thy discourse, and moderate that unbridled custome (which most men are subject to) of speaking without any consideration all that comes into their fancy. Fly all dissimulation, & still declare thy mind openly without all reserved meanings. God hath given thee the faculty of speaking, that thou shouldest use it to expresse things truly and sincerely as they are in themselves. Before thou speakest consult thy reason, and see if thou art not possessed with some disordered affection; and doe not speak till that passion is over: Otherwise thou maist speak many things, which hereafter thou wilt repent [Page 82] to have spoken. Thou wilt have no diffi­culty to be silent, provided thou art not disturbed with some irregular clamors within, and that thou enjoyest a peace and tranquillity of mind. Our speech and mind cannot easily disagree. If the mind be temperate, quiet, and in good order; our speech will also be sober and good: If the mind be any way discomposed with passions, the Tongue will also discover the same: for we all discover what we are within by our outward speech.

3. Doe not use thyself to idle words. As thou choosest what to eat, soe choose what to speak. Thou examinest the meat that goes into thy mouth, and why dost thou not examine the words that are to come out of thy mouth, which many times are occasion of greater trouble and disorder in thy house, then thy meat is in thy stomack. Accustome thyself to speak little unto others, and much with thyself. Wise men often repent themselves to have spoken, but never to have held their peace. Even amongst irrationall creatures, those which seem to have most wit are observed to make the least noyse. Too much pratling is the defect of children and women, who have naturally lesse reason then men. He [Page 83] hath little vertue, who is alwaies speaking vain and frivolous things. If thou didst love God and wert carefull of thy Salua­tion, all thy discourse would be of God, of vertue, and perfection. Love cannot feign, cannot be hidden. Every one commonly speaks of those things which he loveth; & his Tongue is ever subject to discover that which his hart feeleth. The reason why thou speakest soe little of heavenly things is, because thou art still plunged in the deep abisse of thy old vices. To which may be added another reason; to wit, the little reading; and lesse meditation which thou practisest: so that if thou hadst a mind to speak of good things, thou knowest not what to say. The mouth speaketh out of the abundance of the hart.

4. When we are in company we com­monly talk of nothing else, but of the life, manners, and affairs of our neighbour. Thus every man hath as many Judges of his actions, as there are heads in the city. Every one hath his eyes abroad to see the faults of others, and scarce any one keeps them at home to see his own imperfections: we are blind in our own concernments, and quick sighted in what belongs to others. We are still ready to hearken unto detra­ctions [Page 84] against our neighbours fame, but sel­dome or never willing to hear any thing said in his praise. Wherefore by how much this sin is more common, we ought to avoid it with soe much more care. Thou hast enough to doe with thy own vices; mark and correct those. Take heed of revealing to any man thy own or others secrets, in things which ought to be con­cealed. Many have put themselves into great disquiet and trouble, by their own indiscretion in committing their secrets unto such as could not or would not keep them private. There is little difference, whither thou revealest such things to one, or more. It is an easy matter for a secret to be told from one to another, and soe to be diuulged to all the world. This facility of discovering our mind too freely, com­monly ariseth from talkiing too much and too long; soe that we take a pleasure in talking, which hath the same effect on our mind as drunkenes would have: for by this it happens, that there is no secret however soe private and holy, which doth not come forth in discourse. He with whom thou talkest, first tells thee his secrets, and thou upon this as being assured of his faithfulnes presently discoverest thine also [Page 85] unto him. But thou perhaps art true unto him in keeping his secrets, whilst he is unfaithfull unto thee and revealeth thine unto every one he meets: soe that by this means although they are all ignorant of thy busines in publick, yet thy all know it in private. A man would think that a hundred Tongues did secretly fly to all ears, untill at last that which was a secret is now diuulged, and become a common report. All the mischief committed under the heavens hath bine either caused imme­diatly, or promoted by the Tongue. Where­fore make a balance for thy words, and bridle thy Tongue: and never speak any thing which had bine better unspoken. It is more commendable to be sparing in thy words, then in thy mony. He that prodi­gally spends his mony, does good to others, although he is bad to himself: but he that is prodigall of words, hurteth others, and himself too. He imitateth the perfections of the Almighty, who can be content to hear much, and say little.

5. Nothing is secure from an evill Ton­gue. The Princes of the world are not free from calumnies, though their power and authority hath placed them above the reach of their enemies swords: those who [Page 86] are eminent for Sanctity, are not yet free from slanders, though the innocency of their lives is above all censure. Christ him­self, whilst he was upon earth, was not exempt from the calumny and censures of evill Tongues. Considering these examples, learn to be patient in the midst of all ca­lomnies. Look upon detraction as an incite­ment to vertue, and a bridle to keep thee from running out of the right way to it. Nothing is a greater enemy to vice, then the censure of others. When any one speaks ill of thee, thou art taught what to avoid. If thou desirest to be secure from the poysonous stings of an evill Tongue, contemn all its darts. Thou wilt feel no wound if thou canst hold thy peace, and esteem more the judgment of the vertuous, then fear the in­solence of those whoe calumniate thee. Tis no great matter what others think of thee. Thou hast within thee a more just witnes of all thy actions. Ask thy own conscience, and beleeve what it tells thee. What is more base, then to regard the speeches of fools, and to seek our esteem from the judg­ment of others? Whatsoever others say, thou art obliged to be good: just as if gold or an Emerald should say; whatsoever the world sayes; I must be gold, I must bee an [Page 87] Emerald, and still keep my colour. If any one should rail against a cleer fountain, will it cease for this to yield a pure water? and if any one should throw dirt into it, will it not presently wash it out? Soe thou maist still keep a quiet mind, although evill Tongues speak ill of thee, and calumniate thy fame. He that is troubled with every little report, shews that he hath no great esteem of himself. Children strike their pa­rents in the face, an infant will tear his mothers hair, bite her breasts, scratch her cheeks, and spit against her; and yet we dare not say these actions are contumelies, because the party that does them is not capable of contempt, which alwaies sup­poseth a knowledge of what is done. Wherefore as parents in this case are not angry with their children, doe thou bear the like mind towards those who injure and calumniate thee. If thou once shewest thyself to be moved with their injuries, thou wilt honour the authors of them. For thou shewest by this that thou wouldest be glad to be honoured and well spoken of by him, from whom thou art unwilling to bear any injuries; which is a mark of a low spirit and little courage. Thou wilt alwaies be unhappy, if thou thinkest thou canst be contemned.

CHAP. XII. Of the inward Senses. The use of opi­nions. How we must cultivate our mind with good Thoughts. Diverse instructions how to govern the sen­sitive faculty of the Soul.

1. THe chief point of wisedome consist­eth in relying upon no opinion which is contrary to nature or incon­sistent with reason. Wherefore thou must endeavor to arm thyself against all the motions of fancy; as Logicians use to provide against all the fallacies of Sophysticall Ar­guments. A son dyeth. It was not in our power to hinder it, and therefore it cannot properly be counted an Evill. A Father desinherits his son: and this also, since it was not in our power, is no evill. But the son did not bear this patiently. This being in our power, is bad of itself. He bore it patiently, and with much constancy. This also being in our power, is good. If thou considerest well these things, thou wilt find much profit by it. A friend is carried away to prison. What then, what hath [Page 89] hapned? nothing, but that he is put in prison. But every man presently cryes, that he is an unhappy man. Correct thy opinion, and all things are wll. As we bind a man that is run mad, that he may hurt no body; soe we should correct our fancy, that it may not fill our mind with false opinions. It is our fancy that spoyls all: it escapes from us like a wild beast, and runs with all liberty here and there: it is alwaies va­gabond, alwaies pratling, impatient of rest, desirous of novelties, and keepeth no moderation. Thy chiefest care then must be, to bind, govern, and settle it; to the end that thy thoughts and designs may not still depend on the opinion of others. All that is not bred in thy own thoughts, doth not concern thee.

2. Examine well all that comes into thy mind, that thou maist throughly know the nature, propriety, end, circumstances, & profit of every action, before thou doest it: consider whither it concerns thee, & whither it be in thy power or no: otherwise, give it no admittance, but resist it as much as thou canst. God who is alwaies and inti­mately present to thee knows all the se­crets of thy hart, and there is nothing so hidden, which his eye doth not reach. [Page 90] Take heed thou dost not meditate any thing in thy mind, which thou wouldest be asha­med to speak before any honest man. Let thy thoughts be quiet, simple, pure, & void of all malice. In a word let them be such, that being suddenly asked what thou thin­kest, thou maist openly declare without any shame what they were. Be ashamed to think what thou art ashamed to speak. The way to keep out all evill thoughts, is to have our mind alwaies employed in good things.

3. Nothing is more hurtfull to the Soul, nothing more contrary then that brutish, inferior, and sensitive desire. It is the source of all vice and imperfections: it is an ene­my, which thou oughtest alwaies to fear, alwaies to fight against, untill that thou hast made it subject unto reason, as much as is possible in this life. It will give thee no rest, no Truce. Thou wilt be forced to fight against it without end, without mea­sure, because it is an adversary that hath no end, no measure in attacking thee. It is an enemy that is within thee, or as I may say thou art thy own enemy, more to be feared then if a whole army were set against thee. Defend therefore thy Soul from thyself. It is an act of greater generosity to attack thy­self, [Page 91] then to attack a Town: to conquer thyself, then to conquer others. Tis not that I exact of thee that thou shouldest wholly destroy thy passions & inclinations, but that thou wouldst learn to govern them. Let reason moderate and refrain them, which is all that is required of thee. The Stoicks had little reason in their doctrine when they maintained that all passions were bad. Our naturall faculties have no­thing bad, nothing superfluous. He takes away all vertue, who takes away all pas­sions. Where there is no combat, there is no victory.

4. Tis true, this is a hard combat, & the victory is doubtfull: for our passions are born and grow with us, and our reason follows a long time after, when our passions have got the upper hand, and our will being de­luded under pretense of a feeming good, permits itself to be wholly overswayed▪ by them: untill reason afterwards and expe­rience gathering strength comes to know her own right of commanding, and then begins to resist the Tyranny of our passions. The first motions of nature are hard to over­come: but thou must alwaies attend unto thyself with great watchfulnes, & as soon as thou perceivest thyself to be moved [Page 92] with any passion, then presently employ thy reason to hinder the violence of it. It is easier to resist them in the beginning, then to govern them in their violence. Thou wilt soon arrive to great tranquillity of mind, if thou canst accustome thyself to foresee all occasions, before they happen; that so the enemy may alwaies find thee prepared against him. It is too late to seek for the remedy, when the danger is past. In the next place, learn to doe and speak little; for if thou cuttest of in thy words and actions all that is not necessary, thou wilt have lesse trouble of mind. Doe not say, this is a thing of no great importance or concern. Whatsoever is the beginning of vertue and perfection, although it seem of little consequence, is notwithstanding a matter of great concern.

5. The originall and sinfull man which is derived from Adam, if we consider him as bearing the ressemblance of a Tree, hath for his root selflove, for his trunk a propen­sion unto evill, for his boughs, his disor­dered passions, for his leaves vitious habits, for his fruit thoughts, words, and deeds which are contrary to Gods law. Where­fore that the boughs of evill affections may not bud forth into leaves and fruit, put the [Page 93] Axe to the root, and cut down all self-love. When thou hast once taken away this, thou hast cut of with one blow all the vi­cious ofspring of thy sensitive appetite. The means to root it out is to contemn thyself: to esteem thyself the least amongst men, and that thou hast no preeminence before others either in learning, vertue or other prerogatives; not to be afraid to displease men, and be contemned by them; to be willing to want all comfort, and tempo­rall commodities. Thou wild save thyself if thou canst hate thyself; thou wilt damn thyself, if thou hast too much love for thy­self.

CHAP. XIII. Of Love. The nature, Causes, & Ef­fects of it. Of the Remedies against it. Of Hatred.

1. LOve is a compleasance of Good, or the first impression which is made upon our desires, when the knowledge of Good begins to make us like it. Tis this which rules all the world; which if once subdued, and brought to obey, it will be [Page 94] an easy matter to overcome all our other passions. True love ever tends unto that, from whence it had its beginning: it still inclineth to Good, because it is derived from the Soveraign Good. Examine thy life, and weigh thy hart in the balance of a strict consideration: observe what sort of love prevaileth in it; for, that which weighs heaviest in the balance of love, that is thy God, that is the Idol which thou adorest. God hath commanded thee to love him with all thy hart, to this end, that he might keep thy mind and affections employed; because it is certain that that which thou louest with all thy hart, is the thing which thou adorest as thy God.

2. Tis not only goodnes and beauty, which makes us love any person, but also a certain sympathy and proportion of mind and manners, as also an exterior modesty, industry, noble birth, learning, quicknes of wit, and such like other endowments of body and mind. Love itself is the load­stone of love, which if accompanied with any curtesy or civility, he is now forced to return love, who before would not begin to love. In fine, some have more naturall inclination to love then others. For exam­ple, those who are of a lively spirit, a [Page 95] tender hart, a delicate blood, a sweet & facile nature.

3. The power of Love is very great; it transformeth him that loveth into the thing loved. Love is a kind of sally & wan­dering out of ourselves; a kind of volun­tary death. He that loveth is absent from himself: thinks nothing of himself, takes care of nothing, does nothing, and unles he is received by the person loved, he seems to himself to be setled no where. Oh how unhappy is that love, which is not directed to God. For he that loveth the objects of this world, cannot dwell in them, nor find any solid contentment in them; because they are limited, subject to vanity and death. But he that loveth God, is in God; and ceasing to live in himself, lives in him, in whom all things live, who is our center, and immutable Souveraign Good. Human love is violent and bitter; divine love is alwaies humble, and peaceable: human love is tormented with jealousy, but we need not fear any Rivall in divine love. The one fears least another should love the same object, the other wisheth all may love the same he loveth. Wherefore if thou lovest thyself, love God: for this love pro­fiteth thee, not him. Any human object [Page 96] may change or perish: but God is never lost, unles we wilfully dismisse him from our harts.

4. That the love, wherewith thou louest thy neighbor may be sincere, be sure to exclude from it all human causes of wit, compleasance, and similitude: and regard only those causes, which consist in piety and vertue. That sort of Love, which is called Platonick, and by which some fancy that the Soul is raised from the sight of a corporall beauty to contemplate the eter­nall beauty of God, is very dangerous. The sight of a beautifull face raiseth a desire of touching it: and whatsoever it is that proceedeth from the eyes of a beautifull person, whither it be a light, or some sub­tile spirit or humor, it bewitcheth a mans hart, and is often the occasion of his ruine. It is better and more safe that our feet should occasion our fall to the ground, then our eyes be the occasion of our falling into sin. But the remedies of love are very hard, because whilst we seek to overcome it, the more it torments us; and unles we resist it in the beginning, it so creepeth by little and little, that we find ourselves much entangled in love, before me thought of louing. But if we resist it in the first [Page 97] beginning, tis easy to be cured. Tis not amisse likewise, to keep our mind em­ployed in other things, which bring some care with them, and may blot out the me­mory of the object we love. Then we ought to avoid all things that may bring it again into our mind, as seeing, and speaking of it; for nothing is sooner renewed then love, which if it once invade thee, and take possession of thy hart, it wil soe vexe thee, that nothing but the slow remedy of time and absence will be able to cure thee of it; to wit, when tyred with long sufferings it will expire of itself. Many have bine cured by shame; to wit, when they have per­ceived they were noted, talkt of, & poin­ted at by all that knew them; as also by considering the shamefulnes of it, being a thing full of disgrace, full of danger, and subject to much sorrow in the end. Others have found help by seeking into and con­sidering attentively the defects and imper­fections of the object they had loved; for by this means the beauty and lovelynes of it is much lessened. Lastly, it is a good remedy to change our love into the love of God, into the love of vertue and eternall rewards, things which truly deserve to be loved; that soe good love may drive out [Page 98] our bad love, and our mind which was created for more noble objects blush to soil and defile itself with terrene objects. Evill and dishonest loves cannot but infect good manners.

5. Nature seems to have tyed all things together with a certain chayn of love. Tis love which governs, and makes the Stars coneur in their motions and influences: tis love which gathers together such vast flocks of birds in the ayr, such vast heards of catitle in the fields and mountains, such vast troops of wild beasts in the woods and deserts. Nothing can untye this holy knot of love, but Hatred: for as love tends to union, so hatred tends to division and dis­sention. Those who are most subject unto this passion of hatred, are idle, fearfull, & suspicious persons, who fear some losse or mischeif on all sides. Some again are of such a nature, that they hate all men, and like those birds of evill fortune hate even their own dark habitations. If thou shouldest chance to meet any one of this temper; doe not hate, but pity him. Even as in a fencing school thou strivest (quietly and without anger) to defend thyself from him that fenceth against thee; so in all thy life, decline and avoid those who hate [Page 99] thee, without hatred. The way to refrain hatred in thyself is to endeavor to excite thy mind to a love of that person by consi­dering some perfection in him whom thou hatest There will be no place in thy hart for hatred against any man, if thou canst interprete all things to the best. Then turn thy hatred against those things which de­serve to be hated, as the deformity of Sin and eternall damnation. If thou hatest any thing else, the dammage and hurt falls upon thyself, and not upon the object which thou hatest. For if we are commanded to love even our Enemies, whom can we hate? Thou must fly out of the Society of men, to find those whom thou maist lawfully hate. All evill is to be ranked by itself, out of the order of naturall things, and tis that alone which thou art permitted to hate. But if thou wilt needs hate a man, hate none more then thyself; for no man hath done thee soe much hurt, as thou hast done to thyself.

CHAP. XIV. Of Desire, and Flight. What we are to desire, and what to fly or avoid.

1. HAppy is that man who is alwaies subject unto God, who obeyeth his Will, who desires nothing with too much earnestnes, who is content with all that happens, and still sayes: Since it is Gods will that I should be sick or in health; that I am poor or rich; that I should live here, or in another place; I am ready to submit my self unto his will, let him dispose of me either way, I am content. But if thou once beginnest to say, when shall I remove? when shall I have this or that thing? thou wilt never be at quiet. For if thou desirest what is not in thy power, thou wilt live in continuall anxiety, and (like one that is turned round in a Wheel) thou wilt alwaies bee following it, but shalt never attain it. Thy opinions, thoughts, affe­ctions, and all thy actions are things which are in thy own power; but thy body, ri­ches, honours, dignities, and all things else which thou dost not make, are thinks [Page 101] out of thee, and out of thy power. No man can hinder thee of those first things: but these latter depend of others, and are subject to many impediments: wherefore resolve either nor to desire them at all, or to desire them soe as still to remember that they depend on others disposing, and that their nature is such that they cannot be long in thy possession. None of these outward things deserve to be loved: for the figure of this world passeth away. Although all things should goe according to thy wishes in this world, yet when death comes thou wilt be forced to leave all behind, whatsoever thou hast had. Look into thyself: the source of all true riches is within thee, and the more thou searchest for it, the more wilt thou find.

2. In this consisted the wisedome of some antient Philosophers, who being free from the slavery of fortune seemed in the midst of most cruell torments to be as happy as Angels. For whilst they contemplated the limits of human power, they were easily persuaded that nothing but their own thoughts and affections was truly in their own power. And by means of this consi­deration, they obtained such a power over their own affections, and were able to [Page 102] govern their passions in such a manner, that they bragged (and not without some reason) that they were the only rich, the only powerfull, the only happy men in this world. But there is need of much practise to be able to contemn all these externall things. If thou canst once bring thyself to this, thou wilt never after be sorry for the want of such things as are witnout thee; as thou dost not complain that thou art not King of the Tartars, or that thou wantest wings to fly. What is withont us, doth not belong to us.

3. Tis this that must bridle thy desires, which if thou canst not govern thou wilt never content thy insatiable mind, and whatsoever thou givest it, it will not make an end of thy avarice, but only serve to irritate it the more. Those who are in a burning feavor can never drink enough; because their desire of drink is not so much a thirst, as a disease: soe it happens with those, whose desires are not moderated, and kept within the compasse of reason, but are guided according to luxe & pomp, which have no end or bounds. Thou wilt find the want of nothing, if thou con­tainest thyself within the bounds of nature and reason; but if thou exceedest this, thou [Page 103] wilt ever be poor in the midst of all thy riches. Avarice hath never enough, but na­ture is content with little.

4. Remember thou art to comport thy­self in this life, as in a banquet. If any de­licate meat is brought in and presented to thee, stretch out thy hand modestly & take a part of it. If he that carries it about from one end of the table to the other should chance to misse thee, doe not call to him or pull him by the sleeve. If he is not yet come nigh thee, doe not shew thyself greedy by looking towards him, but stay untill he comes to thee. If thou dost use the same prudence in order to riches, dignities, & the like, thou wilt be worthy of the banquet of Saints, and thou wilt enjoy such peace of mind, which will place thee above all the chances of fortune. But if thou absolutely refusest and con­temnest what is offered thee, thou wilt be made partaker of the felicity of Angells, & thou wilt begin to tast upon earth that which they enjoy in heaven. It is in thy power to make thyself happy, if thou de­sirest nothing that is without thee. What man is happy? He that hath what he desires. He then that desireth nothing but what is in his own power, hath all that he desires.

[Page 104]5. We fly and avoid many things as hurtfull and contrary to our nature, which notwithstanding are very profitable in themselves. For it commonly happens that what is contrary to our inclinations, is good for our spirit. Things which afflict us, teach us wisedome. Death, banishment, poverty, confusion, labour, sicknes, and the like, which are not in thy power, are neither bad in themselves, nor doe they belong unto thee. Wherefore it is not ne­cessary thou shouldest fly or hate them, but only change the opinion thou hadst of them. Socrates wittily termed all these things Masks or vizards: for as children are frightned with vizards, although there is nothing dreadfull in them but the outward shape: soe it happens with thee, who art often afraid of things not as they are, but as they seem. What is death! A bugbear. Consider how sweet it hath bine esteemed, not only by Saints, and holy men, but also by Socrates and many others of the wiser Heathens. What then is there terrible in death? Opinion. Tis the fear of death that is dreadfull, and not death itself. Thou wilt find the same in other things, which thou art wont to abominate and fear. Correct thy opinion of things, and thou wilt [Page 105] find that nothing is to be feared, nothing to be abominated but Sin.

CHAP. XV. Of Ioy, and Sadnes. How a vertuous man is to rejoyce. He that foresees all things is never sad. Severall Remedies against Sorrow and sadnes.

1. REjoyce after such a manner, as not to loose modesty in thy joy: and let not thy mind be so transported with joy, but that (if need be) thou maist easily change thy mirth into mourning. Our B. Saviour who could best judge of things doth not call those blessed who laugh, but those who weep. For it is much unbe­coming a Christian, that pretends to eter­nal felicity, amidst soe many dangers of body and Soul, to laugh and rejoyce after the manner of fools, when he is in greatest perill. All wordly pleasure passeth away, & that which we call joy, is often times the beginning of Sadnes. True joy is never found but in a good conscience and the practise of vertue; as justice, fortitude, temperance, &c. That thou maist never [Page 106] want true joy, rejoyce in what is thy own, and within thyself. All other joyes are vain, and cannot give thee true content: and he hath not alwaies cause to rejoyce, that is outwardly merry. True joy is ever mixt with gravity, proceedeth from a good conscience, honest designs, good works, contempt of pleasures, and a quiet inno­cent life. According to the rules of vertue, thou must accustome thyself first to much sorrow, before thou canst have true joy.

2. Sadnes is caused by a certain horrour, or apprehension of some present evill, joyned with a certain perturbation and disquiet of mind. We are often tormented not soe much with the things themselves, as with the opinion of them. Doe not con­cern thyself soe much with the nature and quality of things; for example, the services of others, thy lands, thy money, thy em­ployments: but rather consider what opi­nion thou hast of them. If thou art fallen into disgrace, if thou art robbed of thy money, if thou art beaten, or the like: these are things which are not in thy power: but it is in thy power to have a good opinion of them, to bear them pa­tiently, and receive them from the hand of God as means to work thy Salvation. [Page 107] Thou wilt never be sad, if recalling thy mind from the thoughts of thy present afflictions, thou turnest thyself to consider the joyes of heaven. No evill or misfortune can happen to a vertuous man, not because he is insensible to the blows of fortune, but because he overcometh all. He looks upon every adversity as an occasion to exercise his patience, as an instrument of Gods grace, as the way leading unto eternall glory. A good man may be thought or termed mise­rable by others, but he can never be soe in his own thoughts.

3. Look upon all things which may hap­pen, as if they really were to befall thee. By this means, thou wilt diminish the force of all miseries, which never come unexpected unto those who are prepared to receive them. Afflictions seem intolerable only unto those who expect nothing but prosperity. What if fortune should deprive thee of half thy estate? what if thou shouldst loose all? what if thy house should fall, thy corn be burnt, thy friends forsake thee? what if thou art in danger of loosing thy credit, and by some false accusation art deposed from thy office or dignity? Sicknes, capti­vity, ruine, fire, nothing of all these things come suddenly and unexpected to a wise [Page 108] man. He premeditates all future misery, and what to others seems lesse only by long patience, to him is lessened by long meditation. That which happens to one man, may happen to any man. What riches are there, which may not change into hunger and poverty? what dignities, which may not fall into misery and disgrace? what kingdome, which must not at last come to a period? Have we not seen in this our age a Kings head struck of by the hand of a hang-man, and that by the command of his own rebell subjects? There is no such great distance as we imagine betwixt riches and poverty, betwixt a Princes court and a shephards cottage, betwixt a Throne and an Axe. Know then that all conditions are variable; and all that thou seest happen to another, the same may befall thee. He will easily bear a crosse fortune, that alwaies expects it.

4. Vertue doth not flourish, when our life passeth in all prosperity. Tis then we see how great is is, when patience sheweth what it can suffer. We are made a spectacle unto God, Angels, and men, saith the Apo­stle. Behold a spectacle worthy of God himself, to wit, when a vertuous man in the midst of Adversity triumpheth over him­self [Page 109] and the affliction too. A skilfull Pilot cannot shew his art in a calm sea, and fa­vourable wind. He that is never tempted, knows nothing. Ah! how unhappy a man am I (will some one say) that am forced to suffer these misfortunes. But I tell thee, thou art happy; because thou hast an oc­casion to try thy vertue. Such a thing might have hapned to any one else; but every one else perhaps could bear such afflictions without complaining. Doe not therefore fall under the weight of Adversity; but stand up firmly against it, and endeavor to bear all patiently that is laid upon thee. If thou canst but break the first shock, thou wilt find nothing hard in it but opinion. Naturall sufferances are equally hard unto all sort of men: but as for poverty, igno­miny, contumelies, and such like things which are commonly esteemed Evills, many bear them all with great patience, & seem in a manner insensible in them; wherefore if we are grieved, sad, and im­patient in them, this doth not proceed from the nature of the things, but from the bad opinion we have conceived of them. Why wilt thou deceive thyself with a false persuasion? It is in thy own power to make all calamity easy, by bearing it pa­tiently. [Page 110] No sorrow can be great, unles opi­nion adde something unto it. Doe not therefore make thy afflictions greater by thy impatience. Every man is so far mise­rable as he esteems himself to be soe.

5. Every sicknes or distemper decreaseth after a while, and Time allayeth or taketh away the greatest pain. Consider therefore which is better, to stay untill thy afflictions leave thee of themselves, or that thou thy­self shouldest put an end unto them. Why dost thou not cure thyself & prevent time, by lessening that which length of time wil at last mitigate without any other remedy. Although thou keepest and nourishest thy greif, yet time makes it wear away. For nothing is sooner hated, then sorrow; which whilst fresh hath need of a Comforter but when old it is laughed at [...] thou canst overcome thy miseries with grieving, goe and spend all thy dayes in mourning, passe thy nights in sadnes and without taking any rest, wring thy hands in a dolefull manner, and give thyself wholly up unto sorrow, supposing thou canst find a remedy in this. But if thy Tears avayl thee nothing, if all thy weeping cannot mitigate thy sorrows; learn to govern thyself, & stand firm with an undaunted constancy against [Page 111] all adversity. He is but bad a Pilot, who permits the waves to carry away his stern, & carelesly leaveth his ship to the mercy of the Tempest: But he is to be commended even in a ship-wrack, who is over whel­med with the waues, and yet holds fast the stern of his ship.

CHAP. XVI. Of Hope, and Despair. How we are to moderate both.

1. HOpe is vain and deceitfull; a meer dream, unles it be placed in God, who alone can give us force to overcome all difficulties. Why dost thou torment thy­self with the expectation of what is to come, and fillest thy thoughts with the Ideas of things which are afar of? Thou wilt hope for nothing, if thou desirest no­thing in this world, and canst contemn all things. No man hopes for what he con­temneth. Although thou hast never bine deceived perhaps in thy hopes, although what thou hopest for may be easily got, yet notwithstanding as long as thou art still in hope, thou shalt ever be full of sollici­tude, [Page 112] full of uncertainty, full of doubt and anxiety. As thou dost not willingly walk in unknown paths, nor climg up rocky hills, soe thou shouldest not use thyself to hope for those things, which are not in thy power to come at. There is no greater misery, then to be frustrated of what we long hoped for.

2. Thou shouldest often consider, that all that is without thee and round about thee, is subject to perish, and ready to fall, as hanging only on a very small thread. Why dost thou forget thy condition? Thou art born mortall: & thou art not sure of one day nor of one hour. Death is still ready behind thee; and all that thou hast, is but lent thee. Thou hast only the use of it, and that as long only as it shall please God to permit. All must be rendered back and without murmuring whensoever he shall call for it. He must be a very bad Debtor that speaks ill of his Creditor. There is no­thing therefore under the Sun which thou maist or shouldest hope for. There is no true hope, but that which is directed to the true and Soveraign Good.

3. Despair is caused by sloth, abject thoughts, too much fear or apprehension of difficul­ties, too much diffidence of our own for­ces, [Page 113] and want of resolution. The way to overcome it, is to call to mind the examples of those who by a generous constancy have overcome far greater difficulties. Begin, and force thyself it, because God alwaies helps such as begin to work and doe good: thou wilt find at length that what seemed most hard, is easy enough, when thou hast cast away the false Opinion thou hadst concerning it. Whatsoever be­falls thee, was decreed from all Eternity. And either that happens which thou art able to bear, or that which is above thy forces: if the first, doe not despair, but bear it patiently: if the second, doe not yet des­pair, for all that; for whatsoever it is, it will soon have an end, and make an end of thee. That which thou canst bear, is but light; and that which thou canst not bear, is short and of no durance. But re­member that tis in thy power to make many things tolerable; if thou considerest them as means to work thy salvation. Ad­versity is alwaies the the occasion of Vertue.

CHAP. XVII. Of Fear. How vain it is, and how to be overcome. Boldnes to be avoided. Something again of Anger.

1. IT is the folly of the greatest part of men, to afflict and torment them­selves; to feign or encrease their own misfortunes, by fearing things which either are not bad in themselves, or by fearing that which perhaps will never come to passe. Human cruelty could never yet in­vent soe many torments, as he suffers who is alwaies in pain for what may befall him, who is alwaies sollicitous for fear of loosing his present felicity, and for fear of suffering future miseries. Many evills which would never be, are, because we fear them. What doth it avail thee to be afflicted before thy time, and by a vain providence to meet thy adversity? Is it ne­cessary that thou shouldst be now miserable before hand, because thou art to be or maist be soe hereafter? Tis a meer folly to yeild unto vain apprehensions, and when we have no true signs of future misery, to [Page] be frightned with false Idea's. How often art thou deceived by a false conjecture, still interpreting any dubious word to the worse sense. How often dost thou beleeve the anger of those who are above thee to be greater then it is; and thou dost not so much consider the greatnes of his anger, as how much he is able to doe against thee, when he is angry. But these fears are vain, and therefore they trouble us more, because they are vain. Things which are true have a certain measure, but that which is doubtfull & uncertain is nothing but the conjecture of a timorous mind. There is little difference betwixt suffering adversity and expecting it: only that sorrow hath a certain measure, but fear is boundles and without end. Thou greivest for what hath already befallen thee, but thou fearest all that may happen hereafter.

2. If thou desirest to be quit of all fear, all that thou fearest may befall thee, sup­pose it already present; and then measure thy evill and thy fears together, and thou wilt find that the evill which thou fearest is great only in thy opinion & not in itself. Is there any thing which would give thee greater sufferance, then (for example) to be banished out of thy cuontrey, or to be led [Page] to prison? Is there any greater evill which can happen to thy body, then to be burnt, or to dye? Examine thy fears according to Truth▪ in relation to all these particulars: and thou wilt find that many even among Infidels have contemned all these things. S. Stephen prayeth with a quiet mind in the midst of his pains when he is stoned to death: S. Laurence rejoyceth, and trium­pheth over the Tyrant in the midst of the flames: S. Apollonia a yong Virgin throws herself into the fire which was prepared for her. Anaxarchus the Philosopher being pounded in an iron morter, laughs at his Tormentor. Socrates takes the poyson which was brought him with a chearfull counte­nance, and drinks a health to Critias. Why art thou afraid of fire, and a troop of hang­men that stand about thee ready to butcher thee? Death lyes hid under all these prepa­rations (which are terrible only unto fools) death lyes hid, which so many children and yong Virgins have embraced with joy. Consider the things in themselves without all disguise, and thou wilt see there is no­thing terrible in them, but thy fear. We are like children, who are afraid even of those whom they love most and are most fami­liar with, if they fee them ma [...]ked. But thou [Page] art worse then any child in thy folly, whilst thou art afraid not only of greif itself, but of the very shadow of it.

3. Turn thy mind from thy own private cause to consider the common misery of the world. Say to thyself: I know that my body is frayl and mortall; subject unto many, miseries, and must at last yeild to death. I knew long agoe, that many afflictions would befall me. What then am I now afraid of? If I am sick; the infirmity of my body will conduce to my spirituall health. Shall I be reduced to poverty? I shall lead a more safe and quiet life. Shall I loose my riches? I shall also be quit of many cares, and freed from continuall danger. Shall I suffer any shame? if it be just, I will hate the cause of it: if unjust, I shall comfort myself with the innocency of my own con­science. Shall I come short of my hopes? I will consider that even Kings are not able to obtain all which they desire. Shall I be banished? I will goe with a willing mind and I will esteem it as a pilgrimage: Shall I be blind? by this means I shall not see such objects as move concupiscence. Will men speak ill of me? They will only say what I deserve, and doe as they are wont. Shall I dye? I know I came into the world on [Page 118] this condition, to goe out again. But shal I dye abroad? no contrey is a banishment to him that considers we have no perma­nent City in this world. Shall I dye yong, and before my time? no reasonable man should complain that he is released out of prison too soon and before his time. Death, banishment, and sorrow are not pains to be feared, but the Tributes of our mortall condition. It is a folly to fear that, which thou canst not avoid.

4. Be not too confident, or bold; and undertake nothing above thy forces: for no man is sooner oppressed, then he that pre­sumeth too much of himself. Our forces are but weak without Gods help, from whom cometh all our power, all our strength. Boldnes ever proceeds from too much esteem of our own strength, from con­tempt of our Adversaries, from a hasty wit, and a mind not much accustomed to the management of affairs. He that is more wise, feareth more: for he measureth his own forces, and considers what he is able to bear, and what not. Bold persons when they are fallen into some great dangers con­trary to what they expected, resist a little, but presently loose courage; being forced at last to confesse that human counsells are full [Page 119] of vanity & incertitude. A careles unwary security is the beginning of future misery.

5. Anger will never overmaster thy judg­ment, if thou first takest away the opinion of a supposed injury. Thou art thyself the cause of all thy own evills, misery, and sufferings? Why dost thou cast the blame of all thy disquiet upon others, if thou fal­lest into them by thy own fault? No man is hurt but by himself. As nurses use to say unto children; doe not cry, and thou shalt have it: thou maist say the same with bet­ter reason unto thyself when thou art moved with anger: Be not angry, doe not make a stir, and thou wilt sooner obtain what thou desirest. Resolve with thyself upon cer­tain dayes, not to be angry at all what­soever shall happen: and soe try thyself after this manner for a month or two, and thou wilt find in time that thou hast much profited by it and thou wilt laugh at those things which formerly were wont to make thee angry, and disquiet thy mind. A quiet and sweet disposition is not only gratefull to those with whom we converse, but also is most advantageous unto him that is endowed with it. A quiet mind hath this advantage, that it alwaies rejoy­ceth, alwaies triumpheth.

CHAP. XVIII. Of the Faculties of a Rationall Soul. How we are to keep our Vnderstan­ding from Curiosity. What study is best. How hurtfull it is to search into the life and manners of Others. We are not to heed what others falsely report of us. Of thee Abnegation of our will.

1. GOd hath given thee Vnderstanding, that thou mightest know him, and by knowing love him: but thy understanding hath received a double wound by sin, to wit Ignorance & blindnes. Thou mistakest in the knowledge of Truth, and thou art ignorant for the most part, what to doe and what to fly. How great diligence is used to preserve a Town from the plague, or to defend a castle from the enemies forces, least any Spy should enter within the wals: Soe shouldest thou watch, least thy under­standing should give entrance to any evill object. The Senses first represent the species of things, then the undersanding admits [Page] them, and proposes them to the Judgement, and lastly the judgment proposeth them to the will. But the senses propose equally good and bad, and it belongs to the mind to admit them or exclude them.

2. First we must keep our mind and un­derstanding from Curiosity. Why dost thou employ thy mind in vain things, since it was created for God, and solid wisedome? Wisedome is thrifty. As he that tasteth the hearb wolf-bane that he may know the quality of it, dyes before he can judge what Tast it hath; soe they who look after what doth not belong unto them doe themselves much harm before they come to know what they sought after. To know unprofi­table things, is little better then being ignorant. He that desires to be truly wise, doth not study to get knowledge that he may be esteemed, but that be may live well: nor doth he seek so much to delight his mind by his studies, as to find in them a remedy of his passions and evill inclina­tions. Dost thou desire to know the course, force, and influence of the stars? What art thou the better when thou knowest all this, if in the mean time thou art ignorant of thy own weaknes? Dost thou desire to speak in an elegant stile? It will be more [Page 122] to thy purpose to learn to be silent. Dost thou long to know news? what better news canst thou desire then to renew thyself? Learn that. Art thou moved to reprehend other mens faults? why dost thou not ra­ther correct thy own? dost thou take plea­sure in reading Histories, and to know the actions of others? There is no hurt in this, provided in the mean time thou dost not forget, what thou art to doe thyself. Dost thou delight in composing the differences of other men? why dost thou not rather com­pose and reconcile thy own passions? If thou didst not seek after superfluous things, thou wouldest easily find enough to doe in what is necessary. That science only is necessary which makes thee rather good, then learned.

3. To what purpose dost thou spend thy time and break thy head in studying Que­stions, which thou shouldest rather con­temn then strive to understand? Why dost thou labour to learn those things, which if known thou shouldest desire to forget? but, as in all other things, we are intem­perate also in our studies. There is no end of Books How many are there who buy great Libraryes more for a shew and ornament, then for any use or reading. Though thou [Page 123] shouldest live many years, yet thou wilt scarce have time to read all the Titles only of all the books which have bine written. Of these, many treat of evill subjects; many again are unworthy to be read; many are vain and foolish; which when thou hast read, thou wilt be nothing the wiser for them. I doe not mis-approuve, that thou shouldest read and passe over sleightly many books, least that thou shouldest think some great and excellent matter is hidden in them; but I would have thee fixe thy study upon few, and those well chosen. We doe not need many books or much lear­ning to lead a good life; or to frame a vertuous mind.

4. Oh the vanity of human thoughts! we spend all our dayes in studying books, and exercise our wits in all sort of arts and sciences, as if we were to live many ages: but we neglect the care of our salvation, which is purchased not by learning but by vertue. What doth it avail thee to know all the actions of forreign Kings & to com­pose whole volumes of the wars, troubles, and enterprises of other nations? It were much better, thou wouldest seek a remedy to thy own misfortunes, then write what others have suffered. Thou learnest by Geo­metry [Page 124] how to measure Lands: how much better would it be that thou wouldest learn to measure and know what is enough for thee. Arithmetick teaches thee how to cast accounts, and how to apply thy fingers to Avarice: why dost thou not rather learn to contemn and to be willing to loose those riches, which are gathered with soe much care. Musick teaches thee how to accord different voyces: why dost thou not rather learn how to accord thy own thoughts, soe that thy Reason and thy senses may not disagree, or give a different sound. Thou art taught how to distinguish merry and dolefull Tunes: learn rather how to comport thyself in prosperity without pride, and how to suffer Adversity with patience, & resignation. I doe not blame the study and knowledge of those Arts: but that thou maist make thy profit of all such things, first learn to know thyself, and thy last ends. Although thou knewest all things, yet if thou knowest not thyself, thou knowest nothing.

5. Tis a shamefull vice to be alwaies ob­serving the actions of others, to be alwaies searching into their manners, and rashly to interpret all things in an ill sense. For Who art thou, that judgest another mans ser­vant? [Page 125] To his his own master he standeth or falleth. It is he that judges all men, and hath re­served all judgment to himself. With what boldnes darest thou attempt to judge in Gods tribunall? Look to thyself, and search into thy own conscience. See the evills which reign there within thee, see the good which is wanting, and doe not turn thy eyes to behold the life of others. Thou wilt find imperfections enough in thyself, which deserve thy censure. There is scarce any thing, which by a malitious spirit may not be interpreted to a bad sense. He­reticks abuse the very Gospell itself: the Jews, calumniate the actions of our B Saviour▪ Even as melancholy bodyes and such as are of a bad temper convert all their nourish­ment into evill humors, soe a soul that is full of evill dispositions, whatsoever it sees, whatsoever it hears, it still interprets all to a bad sense. A good or bad intention often maketh mens actions good or bad; but this intention is known only unto God, who sees the harts of men. But if the actions of other men cannot be excused from being bad, what is this to thee? why art thou not ashamed to discover the fowl and hidden sins of others, & to make them known to all the world? why dost thou [Page 126] not observe thyself, who art worse then others? Exercise thy censuring Tongue upon thyself, blame thy own actions within thy­self, accuse thy own malice, and perverse­nes; and judge thyself. For if thou dost fist judge thy self, thou wilt be secure from the rigorous judgments of God.

6. As we are alwaies ready to censure & carp at the actions of others, seeking by this means to be esteemed wise and discreet: Soe we are apt to suspect that others think or speak ill of us; and that they hate and contemn us. That thou maist overcome this vice, endeavor first to moderate in thy­self the desire of pleasing, and to be well esteemed of by others. In the next place, thou must endeavor to remove out of thy mind the thought of desiring to know what others think or speak of thee: whereas it often happens that those whom thou sup­posest to speak ill of thee & to mark thy actions, doe not soe much as think of thee. Say with .S. Paul: If I should please men, I should not be the Servant of Jesus-Christ. Whatever others speak of thee, doe thou still say with the same Apostle: To me it is a thing of least account to be judged of men. Such as thou art in the sight of God, such thou art in thyself. What others think and speak [Page 127] of thee cannot make thee better or worse. It is better to be good, then only seem to be soe.

7. Nothing can happen contrary to thy will, if thou canst wholly renounce thy own will, and seek nothing but to conform thyself to the will of God. Soe thou wilt enjoy solid peace, and true quiet of mind. Thou maist live as thou wilt, if thou first learnest what thou art to desire. But thou must remember thou art to desire nothing but what God willeth. The only felicity we can have in this life is to desire to doe all our actions according to Gods will, and not according to our own. God leads thee to thy Soveraign end, for which he had decreed thee from all Eternity, through sorrow and joy, through adversity & pros­perity. Submit thyself to his divine provi­dence, and cheerfully obey his will: for although thou resistest his will, yet thou wilt be forced to follow it, yet by this re­sistance thou makest thyself guilty of Im­piety. Soe true it is, that God sweetly leads those who are willing, but draws them by force who resist.

CHAP. XIX. Of the State of Proficients. Severall helps for advancing in Perfection. How to esteem and make good use of Time. Gods presence is necessary.

1. IF thou desirest to be good, first esteem thyself bad. Thou wilt never grow better, if thou dost not desire to be soe. To be unwilling to goe forward, is to goe backward. Persever then as thou hast begun, and make as much hast as thou canst, that thou maist enjoy so much the sooner a bet­ter mind, and a more quiet conscience. It is a sign thou art mended, if thou beginnest to see thy own faults, which before thou couldest not see. Soe wee are wont to congratulate sick persons when they ac­knowledge and are sensible of their infir­mities. Be not too facile in giving credit to thyself, but examine thyself well, and guesse of thy amendment by the firmnes of thy mind, and by the lessening of thy pas­sions. Esteem thyself a proficient, when thou hast a full power over thyself. It is a great happines to possesse ones self, and not to be [Page 129] divided. A good man is alwaies the same, but the wicked man changeth every hour.

2. Thou maist if thou wilt in one day arrive to the height of perfection; that is, if forsaking the creatures, thou convertest thyself wholly unto God. To know if thy interiour be conformable unto him, mark these signs. If thou canst contemn transi­tory things, if thou louest solitude, if thou embracest perfection, if thou little heedest the Opinions and judgments of the world. And remember that for obtaining all ver­tues there is no better help then constantly to meditate on the life and passion of our Saviour J. Christ. This is the book of life, in which alone, as in a rich and copious Li­brary, thou wilt find all that belongs to Saluation, although all other books in the world were lost. But tis not enough to know Christ and to meditate on his life, unles thou dost also imitate him, and live according to the rule which he hath taught us, both by his words and examples. Thou wilt never be able to correct that which is amisse, but by some rule.

3 It was an excellent saying of him who said, that those who desire to profit in vertue, must live soe, as to be alwaies mending. For there are many things, which may give [Page 130] hindrance to a Soul that is labouring for vertue. For example, when thou bearest an inordinate affection to thyself, or to any other creature: when thou art so tyed to thy riches, that if it should happen they should be taken from thee, thou wouldest murmur very much at it: when thou seekest too much thy convenience in meat, drink, company, and divertisements: when thou art too much entangled in wordly affairs, and followest with much obstinacy thy own will and judgment in all things: when thou dost not heed, nor give ear to Gods inspirations when he speaketh in­wardly to thy hart. These are the cheif im­pediments which hinder thee in the way of vertue, which thou must endeavor with all care to remove. Whatsoever thou dost, let vertue accompany thy action; what­soever thou dost, doe it with promptitude and alacrity, direct it to a perfect end; and still remember to have a good intention in all things: and lastly doe it with such a serious application, that the work itself may have proportion with the knowledge thou hast of the end unto which it is di­rected. Perfection doth not consist in the multitude of exercises, but in doing our dayly actions with a perfect intention. For [Page 131] the praise is not due to the work, but to the manner of doing it.

4. The dayes fly, time runs away, and no man is able to restore what is past of it. Thou dost not live, but art about to live; for still thy life regards to morrow. Soe thy life escapes from thee, whilst thou art busy in seeking how to live: in the mean time old age comes upon thee, death follows, and seazes upon thee yet unprovi­ded. As Trauellers, who entertain one ano­ther with mutuall discourse on the way, find themselves at their journeyes end, be­fore they think they are nigh it; soe thou who art continually marching to thy grave sleeping or waking with an equall pace, wilt not perceive it untill thou comest to it, because thy mind is filled & distracted with worldly things. Why therefore dost thou delay? Learn how pretious Time is, and how to make use of it with all speed: this day, this hour is pretious, and if thou loosest it, the losse is irrecoverble. Thou art carefull enough nor to let thy lands be invaded by others; and if the least dispute happens concerning their limits, thou pre­sently flyest to arms or law-suits to defend thy Right: but as for thy Time, thou per­mittest any man to rob thee of it; being [Page 132] lavish and prodigall of that, which of all things thou shouldest endeavor to con­serve with most avarice. Reckon thy age, summ up thy past years; & though thou hadst lived above a hundred, yet thou wilt find thou hast not so many years as thou ima­ginest. For how much of this Time hast thou spent in sleeping, feasting, wrangling, and in conversing with thy friends? Adde all those hours spent in doing nothing, which passe away unawares to thee: by considering this, thou wilt understand how little Time in thy whole life is properly thine, and thou wilt confesse thou dyest very soon. Thou often complainest of having lost many dayes: why then dost thou not endeavor to make such use of present Time, that when it is gone thou maist say, I doe not see how I could have employed it better? Our dayes are only pre­sent one by one, and we possesse them only by moments. Why dost thou loose to day, which is in thy power; and disposest of the future, which is not thine? The grea­test impediment to a good life is delay. Live to day, for to morrow is too late.

5. Consider God as present in all thy thoughts, words, and deeds: regard no other end but him, and still follow his [Page 133] will. He never strayeth out of the right way, who taketh God for his Guide. The busines of thy Salvation will goe well, if thou directest all thy actions to the honour and glory of God, and livest soe, as if he beheld thee, who sees all things, sustains all things, and disposes all things. Thou canst never be out of his sight; for he is present not only to thy words and actions, but also to thy most secret thoughts: when the doors are shut upon thee, and thou in the dark, doe not think thou art alone: God is still with thee, nothing is shut to his sight; and consequently the consideration of this his presence ought to sanctify all thy secrets. In him it is we live, move, and have our being. Remember therefore, to eat and drink in his sight, to walk with him, to doe all thy actions in his presence, and to order all thy whole life his sight. Make thyself worthy of his sight, that he may alwaies behold thee with a favorable eye. Thou wilt find thyself necessitated in a manner to live well, if thou considerest that thou dost all thy actions before him who seeth all things. Live soe, as if there were none in the world but God and thy­self. Whatsoever his divine providence hath ordained for thee, embrace it with a [Page 134] willing mind, whither it be prosperous or adverse fortune. Thou seekest God; & what matter which way thou comest to him? whither it be through prosperity or adver­sity? God send thou maist find him at last any way.

CHAP. XX. The profit of Solitude. How to fly evill company. What are the common vices of the world. A proficient must still labour for vertue. Marks of advan­cing in it.

1. IT is a great sign of a setled mind and well purged from evill affections, to be able to live solitary. As God dwelleth in himself and is happy in himself, so thou wilt imitate Gods happines, if thou canst learn to dwell within thyself. And indeed, if thou wilt thyself, thou wilt never be alone; that is, if thou wilt never separate thyself from Christ. But if thou wilt needs be talking, speak with thyself, but take heed thou dost not speak with a bad man. Wilt thou know, what thou art to talk of to thyself? that which men commonly [Page 135] speak of others: that is, speak ill of thy self to thyself. Mark and speak of thy own faults, and reprehend all thou findest amisse in thyself. Thou wilt never want faults to correct. Retire thyself from the world, and yet hide thy solitude as much as thou canst. Tis a poor ambition to boast of thy solitude. But remember to joyn in­ward solitude to thy outward retreat, thereby to make profit of it, and render it sweet and easy. Withdraw thyself from all vain occupations, and fly not only men, but also busines which doth not concern thee. Keep thyself free from all creatures, and blot out of thy hart all images of them. Cast away all care of transitory things, all idle thoughts; and attend only to God and thyself within the secret retreat of thy own hart. In this silence of the mind, in this oblivion and privation of all things is found true quiet of hart, and tranquillity of mind. Let this therefore be thy refuge; hide thyself in it, & employ all thy thoughts in it. For the way to find God is to forsake all creatures.

2. If thou desirest to be good, fly evill company. Nothing corrupteth good man­ners so much, as to be familiar with many. If thou hauntest much company, thou wilt [Page 136] not alwaies bring back all the vertues thou hadst when thou wentest amongst them. A weak mind that is not well grounded in vertue, is not so well able to resist the power of so many vices, when it sees they have so many patrons. We are subject still to follow the greater number. If we live and converse with such as are delicate, we are apt to follow their steps and grow effeminate too with them: if we have rich neighbors, this commonly makes us also covet to be rich. One bad example of Lux­ury and avarice is enough to undoe thee. Our own parents sometimes, our own ser­vants, our own companions draw us to evill. All is full of dangers, all is full of snares. We are no sooner born, but we are taught to be wicked. We shall scarce find any man who doth not teach us some vice, either by commending it, or by infecting us in­sensibly with it. Thou wilt doe well to keep thyself sometimes at home, in thy own private chamber, free from all the tu­mult and conversation of men. Oh, how sweet is such retirement? when thou art alone, all is quiet, peacefull, and secure. Thou art called to walk abroad, and thou followest. Thou meetest with more com­pany; and then many being gathered to­gether, [Page 137] many sins are committed in dis­course; so that, although thou wentest out with a good conscience, thou comest home guilty of sin. And yet thou dost not perceive the wounds which thy soul hath received untill thou returnest to thy solitude. Retire therefore into thyself, as much as thou canst, and permit not thy mind to be in­fected with the sins of the multitude, which is commonly too prone to all manner of vice. He hath most content and joy of mind, who is least distracted with worldly discourse.

3. Suppose thyself on the top of some high mountain, and that from thence thou couldest behold all the miseries of the world: and by this thou wilt easily learn to hate the world, and to fly from it into solitude. Thou wilt see the high wayes be­set with Theeves, the seas infested with Pirats, war resounding on all sides, fields stained with human blood; in a word, all sort of vice reigning every where. Thou wilt see voluptuous persons commit such sins, as they themselves cannot approve of. Thou wilt see so many abominable and unworthly crimes, that thou wouldest think they were all mad that commit such things, if the number of sinners were not so [Page 138] great: and tis this that makes them think they are not much to blame, because they see the whole world commit the same faults. There is no security in the Laws; and even those who should protect inno­cency, oppresse it. The innocent are con­demned, whilst the guilty are absolved: & the Judge becomes more criminall, in fa­vouring and absolving sin, then he was who committed it. The laws are not fea­red; for he who thinks he can buy of his sins with bribing, fears nothing. The Tongues of Detractors are full of bitternes, and there is nothing but deceit in the words of flatterers. Those are full of hatred, these full of lying. Some are given to drunkenes, others to spend their time idlely. Some are insatiable in their Avarice, others still ambitious of praise and esteem. Consider & look upon the publike market-place of some great Town when full of people, and thou wilt find there are as many sins as men. They are all guilty of injustice towards their neighbors, contem­ning their Maker, and abusing his creatures, which consequently will appear as so many judges and witnesses against them in the last day. And how is it possible thou canst stand firm, or be retired within thy­self, [Page 139] in the midst of so many Vices which encompasse thee on all sides, and which still keep thy thoughts fixed on earthly things, whilst thou strivest to raise up thy mind to heavenly contemplation? is a hard thing for a man to keep himself innocent in the midst of innumerous sinners: For if they cannot change thee, they will at least hin­der thee very much. The only way to be secure is to withdraw thyself from so many evills, and to put thyself in such a quiet condition as to be able to look upon all the disorders of the world without fear of being infected thyself with them. He hath an invincible spirit, who hath bid adieu to all wordly things, and can live within himself as in a strong castle well guarded against all enemies: To such a man the world seems a prison, and solitude a para­dise.

4. Tis no great matter to have quitted the company of men, unles thou art at­tentive to thyself, and to the practise of vertue. There can be no good, where ver­tue is wanting: no quiet, no happines unles it proceed from vertue. There are three things which correspond with one another in the whole universe. Amongst all things & above all things God, amongst [Page 140] sensible things light, and amongst the affe­ctions of the mind Vertue. God is the light and vertue of all things: light is the Vertue of the world and the image of God: Vertue, is the light of the mind, through which we are named & become the children of God. Thou must approach it with a clean hart and purifyed mind, if thou desirest to ar­rive to the height of perfection. For vertue is the perfection of man, restoreth inno­cency, & is full of all spirituall sweetnes. It supplyeth the defect of nature, which of itself is not capable of supernaturall felicity. It consisteth in a facility to doe good, by means of which we live as we ought, are enlightned in our understanding, resist sin, and merit eternall life. In pursuance of this, thou must first learn the nature and acts of those vertues thou pretendest unto, because no man loves, what he doth not understand. Then, when thou hast once begun, endeavor not to intermit or cease from the practise of it: although occasion should be wanting, we must imitate soul­diers, who in the midst of Peace are still exercising themselves, and by fighting with one another only in jest, prepare them­selves for reall combats. Imagine thou were accused of the greatest crimes, fancy [Page 141] thyself calumniated, or that all thy riches were suddenly taken away from thee; and by this mean thou maist exercise thy pa­tience, as much as if such things were real­ly soe. Thou wilt not be dismayed when the thing happens, if thou canst thus exer­cise thyself before it comes. He that hath bine often wounded in the war, fights with a good courage when the battle comes.

5. The habits of Vertue are not got but by long exercise. To know if thou hast learnt any vertue, take these marks. To wit, if thou findest that the vices which are op­posite to the vertue thou desirest to practise are quite extinguished in thee, or at least very much suppressed. If thou hast over­come the motions of evill affections, and brought them to obey reason. If thou fin­dest not only facility, but also an inward delight in the practise of vertue. If thou canst contemn the murmurs & reproaches of tepid spirits, and use a full liberty of will in the exercise of those vertues, which displease such imperfect Christians. If thou beginnest to detest and abhor those evill practises, unto which formerly thou hadst a strong inclination. If thou art afraid even in sleep to consent to or take delight [Page 142] in any dishonest action, or to approve any unjust proceeding. If thou striuest to imi­tate, what thou praisest and admirest in others; and abstainest from those things which thou reprehendest in them. If thou esteemest no fault little, but art carefull to avoid all sort of imperfections, however soe little. If, when thou seest & hearest that those who are no better than thyself abound in riches and are raised to great honours, thou canst look upon them without envy or emulation. If thou hast no diffi­culty to acknowledge thy faults, desiring that all men would reprehend & correct thee. If content with the testimony of thy own conscience, thou hidest and concea­lest thy good works. For vertue is a reward to itself, and desires no other recompense for doing well but the satisfaction of ha­ving done it. Finally, if thou applyest thy­self without cease to the practise of vertue; for true vertue never droop [...], but is alwaies in action.

CHAP. XXI. Of the three Theologicall Vertues. Faith is to be shewn by the exercise of good works. Our hope must be in God alone. Motives of divine Love. The love of our neighbors is shewed by helping them, and doing them good. An Exhortation to Almsgiving.

1. FAith is the ground of all other ver­tues, and foundation of the life of a Christian; without which it is impossible to please God. This was the wis [...]dome by which the whole world was subdued; & we must stick close to it, laying aside all curiosity or searching into the misteries of it. Beleeue then and doe good works withall, because Faith without good works is but a dead faith. In thy speech & profession thou endeavorest to passe for a faithfull Believer: take heed thy life and manners doe not speak thee an Infidell. Thou beleevest the Gospell, why then dost thou not obey it? Thou beleevest there is a life everlasting; why then dost thou prefer [Page 144] a short time in this world before Eternity which shall have no end? What doth it avail thee to beleeve Truth and goodnes, if thou art false thyself and workest ini­quity? It is impossible, that he who be­leeveth well, can live ill: for no man can be said to beleeve well, but he that pra­ctiseth what he beleeves.

2. Since it is certain that all things are disposed and governed by the providence of God, so as not so much as a bird falls out of the ayr, nor a leaf from any Tree, without his will and knowledge; thou oughtest to commit thyself wholly to his protection, and to have a strong confi­dence in his help; not doubting but that he will alwaies be ready to help thee in all occasion. Know that all human Coun­sells are deceitfull and uncertain; & there­fore thou oughtest to permit thyself to be wholly guided and governed by God without the least trouble or anxiety. And though some unexpected misfortune should happen, which may seem to confound & spoyl all thy actions and designs; whither it be sicknes, calumnies, false accusations, or some other greater afflictions; doe not loose courage for all this, but confiding in his divine assistance commit thyself whol­ly [Page 145] to his will: for God hath decreed perhaps from all Eternity to make these chances & afflictions a means for working thy Salva­tion. He that hath a strong hope of the future joyes and riches of paradise, doth not feel the present miseries of this life. As much as thou hopest & believest, so much thou maist be said to possesse.

3. Charity which is the Queen and soul of all other Vertues regardeth God and our neighbour. As for God, we are bound to love him above things with all our hart, with all our Soul, and with all our strength: we must love him purely for himself, and for the love of his goodnes. That thou art, that thou livest, that thou hast motion and sense, that thou understandest, all this is the grace and gift of God. It is he that hath redeemed thee from the slavery of the Devill: it is he that hath endowed thy Soul with innumerable prerogatives: it is he that hath prepared life everlasting for thee without any preceding merit of thine. The skies, the earth, the ayr, the water, all things contained in them, cry dayly unto thee, that thou art bound to love him above all things, because he is the Author of all these things and hath created them for thy use. Why then dost thou wander [Page 146] here and there to seek thy happines where it is not to be found? Love that one sove­raign good (to wit God) in whom alone is all that is good. Seek that soveraign Good, then which nothing is greater, nothing more desirable. Tis Love alone, that can make us capable to shew our gratitude to God; although it is altogether impossible we should requite his benefits with an equall proportion of Love. Love is not idle, doth not seek its own interests, it worketh great things, when it is great itself. No­thing seems hard unto Love. A true lover may suffer death, but can never be over­come.

4 Nature hath made us sociable, and given us all a mutuall Love: for we are all members of one great Body, being all cal­led to the same Faith, and same glory. He doth not love God, who loveth not his brother. The effect of charity to our neigh­bors is to doe good unto all, to be kind, to be civill, and prevent them with love, and good turns. Doe good unto those who have need of thy help with a cheerfull and willing mind, without delay, unles it be requisite to deferr it for a while, thereby to favour the bashfulnes of those who are to receive thy benefits. Doe not stay untill [Page 147] thou art asked when thou once knowest the necessity of a person. It is a hard word, to be obliged to say, I desire your assistance: If thou preventest thy friend, by doing him a curtesy before he asketh it, tis a double good turn. He that hath obtained by ask­ing, cannot say he had it for nothing. If thou canst not prevent his asking, at least let him not ask long; but grant him what he asketh with such a readines, that he may think thou wert ready to assist him without being asked. Then, together with the good turn thou dost him, give him also good words; and let no sadnes, slownes, upbraiding, or boasting be mixed with thy Curtesy. The matter will speak for it self, although thou sayest nothing in gi­ving it: God who seeth thy most hidden thoughts, will reward thee for it.

5. Amongst all the acts of Christian Charity we may give the first place to Alms-giving, by which our faith is shewn, our sins are redeemed, heaven is bought. Take heed then, thou dost not contemn the poor, who although he is in want himself, yet is able to make thee rich in the sight of God. Thou art sold to the devill by thy sins, redeem thyself with thy mony: and change the in­strument of Avarice into a subject of mercy. [Page 148] Thou givest a Comedian mony to fill his purse, only for making thee laugh: and wilt thou give nothing unto Christ who promiseth thee the kingdome of heaven? Thou payest taxe and contribution to a Prince, and that unwillingly, although thou hast received no advantagious crop from thy harvest; and canst thou deny to give a small alms unto God, out of the abundance of thy stock? Take heed least by sparing thy mony, thou becomest guilty of thy brothers death. Thou hast killed him perhaps, by not feeding him in his want. Thou takest great care how thy Heirs may live at their ease after thee, but thou takest no care to make a happy end thyself. It is better thy heirs should want something of that full Estate which thou intendest to leave them, rather then thou shouldest hazard thy Salvation to enrich them. Cast up thy accounts: and see what portion or chare thou hast in heaven, and what thou possessest in this world. Of all that thou possessest in this life, nothing will remain thine when death comes, but only that which thou hast sent before hand into heaven by the hands of the poor. Consider, and blame thy own infidelity. Theeves may deprive thee of what thou lockest up in thy [Page 149] chests, but that which thou hast sent into heaven is secure for ever.

CHAP. XXII. Of Prudence. The Necessity and dif­ficulty of it. The duty of a prudent man.

1. AS it is impossible for an Architect to make his work just and even with­out the help of his Rule and Plummer, so we can never doe our actions aright without Prudence. This is the Guide of all other vertues, by this things are done in due order: tis the eye of our Soul, and the art of well doing. No man can lead a contented life without prudence. And yet tis the most difficile and most obscure of all arts to learn. The difficulty proceedeth from its comprehending and considering all manner of things as well general as particular. Besides, whereas the things of this world are subject to continuall change, and depend on severall circum­stances; it is not in every mans capacity to reduce them to a certain rule, or to joyn, temper, and reconcile things which are [Page 150] many times quite opposite and contrary. As for the obscurity unto which it is inci­dent, the cause seems to be in a certain darknes wherein the severall causes of things are involved. We see as it were the top of our affairs, but we know not where their foundation is hidden. Moreover, the prosperous or unhappy event of things depends on the eternall decree of God; which is another cause that true prudence is rarely found. Very few, and perhaps not one man in the whole world, can alwaies foresee what is most expedient in every matter.

2. Prudence is got by use, memory, and experience. Particular things which are governed by prudence, are known unto man by use and experience. Thou wilt ever be safe, if thou wilt believe thy own and others experience, and never undertake any thing, which may give thee reason to fear, or put thee in danger to fall. But that thou maist dispose all things with prudence, first look unto thyself, then consider the busines thou art going about, and lastly the persons for whose sake, or with whom thou art to deal. Examine well thy own ability, least that thou maist seem to thy­self able to doe more then really thou [Page 151] canst. One falls by trusting to and relying too much on his own eloquence; another offends against prudence by undertaking more then his Estate is able to bear a third indiscreetly oppresseth his infirm body by some laborious office. Consider what thou undertakest, and compare thy forces to thy designs. He that will goe about to carry more then he is well able to bear, will fall under the burden. Undertake no­thing then, unles thou knowest or hopest at least thou shalt bring it to a good end. Choose such persons to deal withall, which thou thinkest are worthy of thy friendship, and deserve that thou shouldest employ part of thy life in their service: study their nature and manners, that thou maist not endammage thyself, by seeking to profit others. In fine, thou oughtest to consider, whither thy nature be proper for such em­ployments; and endeavor still to apply it to those things which thou hast a naturall inclination to. Tis but lost labour to strive against nature.

3. A wise and prudent man undertaketh nothing, as long as his thoughts are any way troubled: for a troubled mind, that is deluded with the fancies of some inordi­nate passion, cannot discern Truth and [Page 152] honesty from their Contraries. Precipitation also is very much contrary to prudence, and leadeth many into great and inextricable troubles. Wherefore a prudent man doth nothing rashly, but submitteth his own judgment to the counsell of a friend. Mens thoughts are full of fear, their forecasts very uncertain, the event of things alwaies dubious, experiences deceitfull. Where many advise, there is most certainty. It concerneth also a prudent man to consider things in themselves, and to look upon them devested of all painting and disguise, which are wont to deceive the unwary. Lay aside the consideration of money, fame & dignity. Search the matter in it­self: ask what it is, and not what it is called. Tis a great folly to permit ourselves to be deceived with figures and shadows. Then look upon the whole busines, and behold all that can happen, as out of a high watch-Tower, that thou maist not be forced to say in the end like a foolish man, I did not think this would happen. To this purpose thou hast need of long consulta­tion, mature judgment, and a strict exami­nation, least that some bad circumstance should spoyl the action, least that prudence should degenerate into craft, and in fine, [Page 153] least that (true and apparent good having so much similitude) thou shouldst embrace vice for vertue. Having thus at length re­solved upon the election of what thou art to doe, break of all delay, and presently put in execution what thou hast resolved. No delay is to be admitted where good Counsell is once taken; which cannot be praised, untill it is put in effect.

CHAP. XXIII. Of Iustice and Religion. What Penance is, and in what it consisteth.

1. JƲstice being a supreme vertue and born for others not for itself, transmitteth all that it hath unto her neighbors, seeking nothing for itself, but to be put in practise. This is the vertue which keepeth men from mutuall injuries, and keeps the whole world in peace. It is this which makes a secret agreement of all things in nature, and is the bond of all human society: and nothing can be right without it. The just man offendeth no body, challengeth no­thing which is not his own, does good to all, thinks and speaks well of all his neigh­bors, [Page 154] gives every one his own, & never hinders the good of another. If he is in Authority, he commands what is just, he deals openly, and preferreth the good of those who are under him before his own private Interest: he punisheth vice, rewar­deth vertue, and so keeps all in good order. If he is subject to others, he is quiet and peaceable, obeyes the law, & command of his superiors, and being content with his own state he doth not ambitiously aspire to any dignity or office; neither doth he intrude himself into affairs which doe not concern him. He exerciseth Justice gratis, because he knows there can be no greater reward of just actions, then to have occa­sion to shew ourselves just.

2. Religion which is the most excellent of all vertues which can be practised in this life, regardeth God immediately in himself, as he deserves to be worshiped and hounoured. The first worship we owe him, is to believe in him, and to know him: and next to adore his majesty, and admire his goodnes. It avayleth little to know God; the Devills who hate him, know him as well as men: he exacteth our Love and worship, which consist of things which are better known then practised. [Page 155] Thou knowest he is that God who gover­neth the world, hath care of all human kind, moderateth all things: thou con­fessest he is all power, all goodnes, all majesty: and thou hopest to find eternall Beatitude in him, as thy soveraign good and last end. Why then dost thou not adore him as thou oughtest? Why dost thou not give him supreme worship? why dost thou prefer earthly things before him? All thy Religion is vain, unles thou shewest it by thy actions. Dost thou desire to be truly re­ligious? walk in the presence of God, and thou wilt be perfect. He may be truly said to worship God, who imitateth his Attri­butes. True religion tyeth thee to God, and God to thee. Let thy religion be free from negligence, error, and sins. Tis a great folly to talk much of religion and faith, & to live like an Infidell A learned heathen-Philosopher in the primitive times speaking of such men, scoffingly said; Nothing is more glorious then your Christians when they speak, and nothing more miserable when they come to action,

3. Penance is vertue by which we make reparation of honour to Gods law which we had transgressed: by this we are in­clined to detest and expiate all our sins, [Page 156] and to make resolution of never consen­ting to them again. The pleasures of this life passe away in a moment, but that which disquiets and torments the con­science, still remaineth. What doth it avail thee to hide the shamefulnes of thy past sins? no man guilty of sin thinks himself absolved even in his own judgment. Na­ture hath framed a Tribunal in every mans brest wherein every one is his own Accu­ser, his own witnes, and his own Judge. Call thy mind and thy senses every day to render an account before this Tribunall. Plead thy own cause against thyself, and accuse thyself as much as thou canst. Exa­mine how thou hast spent the whole day: recall to mind all thy words all thy actions, and if possible all thy thoughts; hiding nothing, omitting nothing. If thou acknowledgest thy sin, God will par­don it: if thou confessest it, thou curest thy own Soul. Doe not think thyself se­cure, in that no body but thyself knows thy wickednes. Dost thou think it better to be condemned in secret then to be absol­ved openly? Wheresoever thou hidest thy­self, thy own conscience is still with thee, and thou canst never fly from it. Thou art in a miserable state, if thou contemnest [Page 157] what it suggesteth to thee.

4. Our life is divided into three sorts of Times: present, past, and future. The pre­sent is but a moment, is gone before it comes; the future is not yet come: as for that which is past, it is in thy power to recall it at least to mind and to examine it as often as thou wilt. Doe not fear thy memory will fayl thee, nor be not asha­med to look back on thy life past, nor to reproach to thyself thy own errors. The oftner thou dost this, the sooner thou wilt mend. Resolve to be revenged on thyself, and never to commit those faults which now thou art sorry to have once com­mitted. Those who have escaped a ship­wrack bid adieu for ever to the ship and sea, and ever after blesse the providence of God as often as they think on the dan­ger they escaped. I could wish thou would­est make the like resolution, that is, ne­ver again to expose thyself to that which thou hast once feared. Thou hast escaped a great danger; doe not expose thyself again to the same. God hath still pardoned thee, as often as thou hast sinned: take heed thou dost not make this a pretense to wickednes, by growing worse, because God is good. Thou advisest sometimes [Page 158] what thou art to doe; why dost thou not rather call to mind what thou hast done? For advice for future proceeds from ex­perience of what is past. Many would be­come wiser then they are, did they not think themselves wise enough already. Unles thou mendest dayly, thou wilt grow worse and worse every day.

CHAP. XXIV. Of Piety and observance. Obedience, and gratitude are commended. How to receive and return good deeds.

1. NO tongue is able to expresse and sufficiently to extoll the praises of a man who can truly say: I have alwaies obeyed my parents, I have alwaies sub­mitted to their will in all things, without the least murmuring: I have alwaies ob­served the laws of my countrey: I have alwaies done good to my kindred and re­lations: I have alwaies endeavored to oblige every one by good turns. These are the duties of Piety, which we owe and ought to pay to our countrey, friends, and relations. But as we are to pay these offi­ces [Page 159] of Piety to our friends, so likewise we are to pay due respect to all our Superiors, Princes, masters, and others, who are any way above us in dignity, wisedome, age, religion, and piety. For it is the custome to rise and stand in their presence bare­headed, to give them way, to light from horse-back or to come out of the Coach when we meet them, to kneel at their feet, to kisse their hands or garments, & to shew them other signs of our respect, according to the fashions of the countrey we are in. And thou wilt find no difficulty to give them their due in this point, if first thou hast conceived a high esteem of their dig­nity. For by this means there will arise in thy will a certain care and fear, which will make thee avoid all familiarity with them, and by considering their greatnes acknowledge thy own littlenes. All power is from God: and consequently all the ho­nour and respect thou givest to thy betters, is still lesse then what thou owest them, that is, if thou considerest God in them.

2. As all misery had its beginning from the disobedience of our firsts parents, so we haue bine put again in a capacity of being happy by the obedience of the son of God, provided we also keep our obedience to God [Page 160] and our Superiors. Obedience is the perfe­ction of all things, and strongest con­nexion which they have with their first beginning. For it deriveth all things from God, and referreth all to him. Christ re­commended this vertue in particular, and chose rather to loose his life then to loose his obedience. Obedience is better then sacrifice, because thereby a man sacrifyes his own will. We must receive the command of superiors as a voice coming from heaven, without examining the cause and motive of such commands. He that hath learned perfect obedience, will not stand to give his own judgment of the thing commanded. When my superiour admonisheth me, when the law commands me, and tells me what I am to doe, I must not dispute or excuse the busines, but obey with promptitude & simplicity; shewing myself equally ready to perform all things, great or small, easy or hard. There is only one case, wherein thou maist be obstinate and refuse to obey; that is, if any one goes about to draw thee from vertue or force thee to doe any thing against Gods law. As for any thing else which is commanded thee, thou art to obey readily and without all murmuring.

3. Gratitude consisteth in acknowledging [Page 161] ourselves oblig'd for some curtesy received. Our cheif care must be to have a true esteem of the benefit which is done us, in which we should not so much regard the greatnes of the gift itself, as the greatnes of his good will who giveth it. And we ought to have such continuall memory of good deeds which are done us, as never to forget them. He cannot be thankfull for a curtesy▪ who soon forgets it: and he that still remembers it, may be esteemed to have already requited it. There needs no great riches, nor labour, nor prosperity, to shew ourselves gratefull. Tis alwaies in our power. If thou wantest means and strength, thou canst not want a will, in which thou art able to repay Kings. When thou receivest a curtesy from any one, re­ceive it cheerfully, and in such a manner, that he who obliges thee may see his curtesy is well bestowed. He hath good reason to rejoyce that sees his friend merry and light-hearted, but his joy encreases when he considers that he is the cause of his friends joy. He that receives a benefit with gratitude, & with a kind acceptance, may be said to repay the first pension of it. He hath no intention to be gratefull, who throws (as we may say) all curtesies so far [Page 162] out of his memory that they seem quite out of sight. He that extolleth the good which is done him, and confesseth his own in­capacity to requite it, hath already re­quited it. He that receives a curtesy with a proud or negligent carriage, seems to make no account of the gift. He that is cold in returning thanks, and scarce moves his lips to acknowledge the obligation, is more ungratefull, then if he said nothing. An honest man at the very time he recei­veth a curtesy is thinking how to requite it. For what is more contrary to civility, then not to return what thou hast re­ceived? and when we return a curtesy, we should endeavor to doe rather more then lesse, as good ground is wont to yeild a double encrease of the seed it hath received. Notwistanding take heed thou dost not make too much hast in returning thanks. Some are of that nature, that when any little present is sent them, they presently send another to the same person, as if they would restify they owe him nothing This is a kind of refusing to accept a curtesy, when thou blottest out one gift with ano­ther with so much hast.

CHAP. XXV. Of Truth, and the use of it. Simplicity is commended. Acts of fidelity.

1. IN all thy words, gestures, writings, and other outward signs, still observe Truth. It doth not become a Christian to have a lying Tongue. Tis a weak, vulgar, and womanish imperfection, to speak one thing and think another. An honest generous spirit speaks things as they are, doth not exaggerate, or amplify them, doth not deceive, doth not dissemble, doth not use ambiguous words. Truth which is simple in itself, loveth simple expressions. It hates all disguise, because it is innocent. But he that lyes or deceives, useth double terms to cover his designs. He that speaks ill, hateth light, as well as he that does ill. Take heed therefore, thou dost not observe the same rule in thy words as thou dost in thy cloaths, that is to have one to wear when thou goest abroad, & another to use at home: least one thing appear in thy looks, whilst thou concealest the con­trary in thy hart. Nature itself abhorreth [Page 164] this vice. Doe but take notice of yong children not yet come to the use of reason. They object lying to one another as the greatest reproach; and although out of a childish lightnes they often fall into it, yet by a naturall inbred judgment they alwaies condemn it in others. In which we ought to admire the providence of God, which hath planted in our minds a naturall inclination to those vertues, which are necessary to maintain human society: And lying is the most prejudiciall to this. For if thou detestest all falsity of speech as unworthy of a generous mind, why dost thou permit thyself and thy whole life to be nothing else but a conti­nuall cheat? It it is a great matter to deal plainly, and not to have a double hart.

2. Simplicity though a vertue little known amongst men, is notwithstanding of so great dignity, that God is wonderfully delighted with it; for, as the Scripture sayes, his discourse is with the simple. For whereas he is simple and sincere in himself, he also requireth the vertue of simplicity in all souls, that come unto him: and this consisteth in speaking our mind plainly, without all equivocation or hypocrisy, so that our exteriour be still conformable to [Page 165] our interiour. It consisteth in acknowledg­ing plainly and sincerely our own faults, when occasion requires: it consisteth in shunning all malice and detesting all cunning and politick way of dealing: it consisteth in giving credit to all mens words (unles prudence requires the con­trary) and thinking well of all men: it consisteth in not refusing to be esteemed fools by the world, that soe we may be found wise in the sight of God. In a word, he that is free from all duplicity of hart does all things with a pure and simple in­tention to please God alone. Unhappy craft! why dost thou seek so many wayes of deceiving? There is but one thing ne­cessary, that thou maist find him, whose nature is Ʋnity and simplicity. Thou wilt never arrive to the place thou aymest at, if thou walkest in two different wayes.

3. Fidelity is the greatest and cheifest good which can be wished for amongst men: for, take away this and all commerce and communication will cease, all freindship will be broken, all Leagues will be dis­solved, all things will be out of order. And yet this is a vertue which is very rare and little known in th [...] world. Tis a sign that perfidiousnes is very common amongst [Page 166] men, since we see so many witnesses, so many cautions, and so many sureties are re­quired in every contract; yet all too little many times to render the compact sure. The greater part of men is grown so base and treacherous, that they make more account of temporall gain then of keep­ing their word. Oh! what a shame it is for human kind, thus to confesse themselves guilty of publick fraud and common ma­lice! We trust no man now a dayes with­out a witnes to answer for him: and we are forced to put more trust in the Notaryes book, then in the minds and meaning of those we deal with. But a true honest man faithfully performeth all that he hath pro­mised, he never revealeth any mans secret, he keepeth his word and promise even to his enemies, and will rather dye then break it. Tis true, he is somewhat slow in pro­mising, because he knows that he who is too hasty in promising, is often forced to repent very soon: but if he hath once pro­mised, he will not deceive, he will not break his word, unles perhaps the matter should soe change, as it cannot be perfor­med without sin▪ No man is obliged to keep a promise which cannot be fulfilled without offending God.

CHAP. XXVI. Of Friendship. How it is to be enter­tained. Certain rules of mutuall Conversation.

1. NOthing is more necessary in hu­man society then Friendship, no­thing is more commodious, nothing more sweet. It consisteth in a mutuall benevo­lence (grounded upon vertue) betwixt two persons, and in a mutuall communication of each others felicity. How happy wilt thou be, if thou canst find a friend to whose brest thou maist safely commit thy most secret thoughts, whose conscience thou maist trust as much as thy own; whose speech may comfort thee in thy afflictions, whose advice may help thee in thy affairs, whose merry disposition may dispell thy sorrows, whose only sight may recreate thee? what is more sweet then to have a man, unto whom thou hast no difficulty to confesse any fault thou hast committed? As we doe not perceive that we are bit by certain little beasts, untill we see the swelling: so in conversing with a good friend, thou wilt [Page 816] not perhaps perceive when and how he does thee good, yet thou wilt find at last that thou hast profited by his conversation. If there is not a mutuall love, there can be no true friendship; but tis more noble to love, then to be loved; and therefore be­nevolence is the main ground of friendship, and reciprocall love is but an addition to it. Besides that is to be counted true Chri­stian friendship, which is begun not for any temporall interest, but for the interest of God; which is entertained not by a cor­porall presence, vain services, or deceit­full flattery, but by a mutuall assistance in the study of holy things. There can be no solid friendship, if grounded on evill.

2. Great caution is to be used in choosing a friend, according to the common saying: That we must eat many bushells of salt together, before we make a perfect friend­ship with any man. Four things are to be tryed in one, whom thou desirest to choose for thy friend. First his Fidelity, a thing which is very rare in this world, that thou maist safely trust him with thy person and most secret affairs. Secondly, his Intention, that friendship may have a lawfull end, & least that a holy thing be changed into some shamefull commerce. Thirdly his dis­cretion, [Page 169] that thou maist know what to ask of him, and what services thou art to render him. Fourthly his Patience, that thou maist know whither or no he will be willing to undergoe any hazard or ad­versity for his friend. When thou hast tryed all these things in him, inform thyself also, how he hath behaved himself for­merly towards other friends: for thou maist expect he will prove the same to thee as he was to others. A true friend is a living Treasure, and therefore to be kept with great care, and to be lamented (if lost) with great sorrow. Thou art happy, if thou hast a friend who loveth thee, and not thy riches, table, or wit: who will correct thee committing any faults, who will help thee to rise and amend when thou fallest, who will comfort & exhort thee in the pursuit of Vertue. Thou wilt not find another like him in the whole world. There are many who bear the name of Friends, but few are really soe. No man loves another gratis, and for nothing. He that regards his own interest, and pro­poseth temporall things for the end of his friendship, is no true friend. He will love thee as long, as he finds his profit in thy friendship. If thy fortune chance to decay, [Page 170] he falleth of; & he will end, as he began. True friendship is least found, where it seems to abound most.

3. As a Phisitian that goes about to cure a sick friend, spares neither cutting nor bur­ning; soe thou oughtest to behave thyself towards thy friend who needs thy corre­ction: reprehend him freely, boldly, con­stantly, neglecting nothing, dissembling nothing. It is a poor way of obliging a friend, to foment his vices. Yet let thy ad­monition be secret, with all sweetnes, and without mixing the least bitternes in words. Take time to deliberate before thou admittest any man into thy friendship: but when thou hast resolv'd to admit him, receive him with a sincere hart: speak as freely unto him, as to thyself. Thou shouldest live soe, as to doe and speak nothing, which thou art afraid should be known even to thy enemyes: but in regard custome hath so prevailed, that many things are esteemed necessary to be concealed according to prudence, at least commu­nicate all thy cares, all thy thoughts with thy friend. Some are so indiscreet as to tell every one they meet what they should commit only unto friends: others are soe timorous as they dare not trust their dearest [Page 171] friends, and foe keep all their secrets within their own brest, and would not trust themselves if they could help it. Tis equal­ly faulty, to believe all men, and to be­leeve no body: the one seems to carry more Civility, the other more safety. But if thou desirest to converse with all men without danger, thou maist easily doe it, not by hiding what thou dost, but by doing nothing which thou desirest should be secret.

4. Affability hath great affinity with friendship; for it moderates human conver­sation, in which we ought to keep a cer­tain modesty and silence. A vertuous man should hear much and speak little. Tis a great fault to be more desirous to be known, then to know: no make ourselves known, then to know others: to be pro­digall in spending our own wit and judg­ment to no purpose, rather then learn wit from others. Thou must accustome thy­self to bear with the rude language and manners of those with whom thou livest: and because many speak things which are perhaps false, childish and impertinent, it is thy part to dissemble at all this with prudence. Tis the mark of an abject and effeminate mind, to desire to converse [Page 172] with none but those who those applaud and flat­ter thee. Speak lesse of thyself and thy own affairs; be not obstinate in thy own opi­nion, and abstain from all haughty words, which sound as if thou didst intend to shew thy authority over others. When thou seest any thing done amisse, enter into thyself and examine thy conscience, to see if thou art not guilty of the same vice: and whatsoever thou hearest or seest, still en­deavor to make thy profit of it. Things goe well with thee, if thou learnest to amend thy own faults by seeing the defail­lances of others.

5. When thou meetest with any strange, sudden, and unexpected thing, & which is contrary to the custome and fashion of thy countrey, doe not presently condemn it: for it is a sign of great lightnes to wonder and laugh at the customes of other nations, and be a slave to the fashions of ones own countrey. We must esteem things as they are, and not as they seem to be. The common people judge of all things ac­cording to the novelty, art, rarity, diffi­culty, pomp, rumor, and outward shew. But a wise man looks upon the intrin­secall value and grace, and contemneth all that which the foolish and mad multi­tude [Page 173] admires. Whatsoever happens, it is in thy power to make thy profit of it. Doe not lessen thy fortune nor diminish thy rents. It is permitted thee to imitate Stage-players and to act thy pa [...] [...] this world. Actors weep, when they [...] no sorrow; they buy, & yet doe not possesse; they com­mand, and yet have n [...] Authority: they are reprehended without any revenge; they re­prehend others without anger: because in all these things they represent the actions of other men, and not their own. I wish thou could'st also carry thyself after this manner in thy conversation with others, without all affection or propriety. The world is a great stage, on which appear as many Actors as there are men in the world. Doe thou take care to be not only an Actor in, but also a spectator of the Play. Those who come upon the stage to play their parts, are forced to take pains: but those who sit as spectators, laugh and take de­light.

CHAP. XXVII. Of Liberality. What it is: and how to be pract [...]. How it differs from [...]gnificence.

1. I doe not [...]ll him Liberall, who seems angry with his [...]ey, who neither knows how to given not how to keep it: who doth not give it, but throws it away. He is truly Liberall, who gives according to reason and prudence, who gives accor­ding to the measure of his ability, when and to whom necessity requires, not re­garding his own interest but the profit of his neighbour. Moreover liberality is a ver­tue which distributes benefits, hath for its object the giving and receiving of money: but the principall intention of liberality is giving, because it is more commendable to give, then receive. But a good will sufficeth, when we have nothing to give: yea, the will is more considered, then the gift; and friend will make more esteem of thy will to doe him good, then the cur­tesy itself. No man is so foolish, as to goe about to thank the Rivers and Sea for that [Page 175] they carry our ships; or to thank the Trees for bearing fruit: or the wind for blowing a fair gale: for althô all these things are benefits, yet they want a will of doing good. But when we giv [...] [...]y thing, the sooner we give it the [...] it is esteemed. Some when they doe a cur [...]sy spoyl all the thanks which is du [...] unto it, by shewing a discontent in their looks, and deferring the doing of it untill another day. By this means they weary their freind with delay, they torment him with expectation: and whereas it is the property of a willing giver to give soon, he that shews himself unwil­ling for a long while, cannot be said at last to give with a good will. A liberall hart hastens a benefit; and then it is that the gift is sweet and acceptable, when it meets the person that hath need of it.

2. No man can lead a happy life, who looks only on himself, & regards nothing but his own profit and interest. Thou must endeavor to live for others, as well as for thyself. Why art thou so sparing of thy wealth as if it were wholly thine? Thou art only a Trustee in it. All that money & Treasure which thou lockest up in iron chests, and which thou hast injustly extor­ted from others, is not thine. It was [Page 176] only entrusted in thy hands, and now it belongs to another master Either thy Ene­mies will come to possesse it, or at least some Heir that is little better then an enemy. Wilt [...]u know how to make it thy own? By [...]ing it away. In what is it, that thou esteemest thyself rich? in that thou hast house [...] money, and lands. If thou givest part of these things to thy neighbour, thou wilt hereby oblige him, and practise a vertue, which will remain with thee for ever. Mony is never pretious, but when we liberally bestow it in good uses, and loose the possession of it.

3. Because we cannot doe great matters with small expenses, therefore, as in mo­derate charges we are said to be governed by liberality, soe when we make any splendid expences, it is called magnifi­cence. These two vertues though alike in other things, differ in this, that the one appears also in little things, the other only in great things. A man that has but a smal fortune, may notwithstanding be liberall: but to have the name of being magnificent, a man hath need of great riches. Ma­gnificence appearet [...] cheifly in some re­markable excellency of a gift. For if a man should give a Jewell of great of worth [Page 177] to adorn some holy thing, we should ra­ther call him very liberall, then ma­gnificent: but if he should employ the value of this Jewell to build a church, Al­tar, or some other magnificent piece of work, we might then call him magni­ficent. And when we speak of magnificent works, we mean such as belong to the honour of God, the publick good, recrea­tion, or the like. But in all these things there is a decorum or measure to be ob­served, as well in order to the giver as the gift. He is not properly magnificent, who spends more then he is worth; who en­gageth himself and his family in great debts, out of ambition to be esteemed ma­gnificent. He is truly liberall and magni­ficent, who gives what is his own, and spends nothing at the expences of others.

CHAP. XXVIII. Of Fortitude: and the duties of it. That a generous man should contemn Death.

1. THe nature of men is commonly weak, and their minds effeminate: wherefore they should still endeavor to arm themselves with fortitude, least that being terrifyed with dangers, they consent to any thing against Gods law. Fortitude hath a double office: first and cheifly, to bear all labour and danger with patience: Secondly, to meet and defy them, when oc­casion is offered. A generous man doth not rashly cast himself into dangers, but bears them with constancy when they come: he doth not desire occasions of fear, but con­temns them when they happen: he taketh courage, where others loose it: where others fall, he standeth firm: he is not daunted with disgraces, repulses, banish­ment, or injuries: he is not frightned with prisons, torments; no, not with Death it­self: he overcometh all sorrow, sicknes, and trouble with the greatnes of his cou­rage: [Page 179] niether threatning nor entreating can withdraw him from vertue: he is not discouraged, although he finds many obstacles in his affairs: he doth not fall un­der his burden, nor seek to shake of what he hath once undertaken; but he continues firm, untill he hath brought it to a good end; no burden can make him shrink: no force, no power, no fear can make him lesse: all the dangers in the world cannot make him forbear or hide his vertue. He doth not regard what he suffers, but still considers what he hath designed, & what he ayms at.

2. As those who sayl with a good wind doe not forbear to provide against a Tem­pest: Soe thou oughtest, in time of prosperity to prepare thyself to endure Adversity. Fancy to thyself that some great misfor­tune had befallen thee; as losse of chil­dren, shipwrack, banishment, wounds, torments, sicknes, calumny, reproaches: and carry thyself with that moderation in this fancy, as if those things were really befallen thee; that soe by this kind of exercise thou maist be able to say on all occasions. I had long since prepared my­self against this misfortune, I foresaw it, and contemned it long since. It is decreed [Page 180] from all Eternity, what thou art to suffer, and when thou art to rejoice: and althô every mans life is subject to severall chan­ces, yet we all agree in this. As we are mortall ourselves, soe all that we possesse is subject to perish. Why art thou out of patience? What dost thou complain of? Although all that thou hast should perish, yet thou loosest nothing which is properly thine. It is better to give it willingly, when God calls for it, then to stay till we are forced to render it. Epicurus hath taught us that a wise man may be happy in the midst of torments. Althô, sayes he, he should be inclosed in Phalaris his brasen Bull, yet he will say: How little doe I va­lue to be thus tormented. It was generous saying, and not incredible unto us Chri­stians, amongst whom are extant the exam­ples of so many Martyrs, whose Constancy in the midst of Tortures, and alacricy in the midst of flames hath bine soe great, that they seemed to have no feeling at all of their Torments. To those who love God & willingly suffer for his cause, all pains are delights.

3. The excellency of Fortitude never ap­pears with more glory, then when we are brought to suffer Death. It is very hard [Page 181] to contemn life, in regard we see most men esteem it at so great a rate, that they think nothing more pretious. But if thou art wise, as it behoves thee to be, thou wilt not esteem Death an evill, since it is the end of all Evils, and the beginning of life. Thou shouldest leave thy body with a willing mind, considering thou art to re­ceive it again in the last day. The neces­sity of Death is invincible, and tis meer madnes to fear it: for that which we fear is alwaies dubious, but that which we expect, is certain. Consider how that children, and those who have lost their wits, doe not fear death. Is it not a shame­full case then, if reason cannot give thee the same security which want of reason gives unto fools. God hath given us life, but not without a condition of being subject to dye: he that is not willing to dye, shews that he never desired to live.

4. We are obliged to nature, for having granted us a certain time to see and make use of all her riches and glory: and now the time being out, we must part. What wise man, when he is brought to the last gasp, would be willing (if it were possi­ble) to begin his life anew, to be first shut up in his mothers womb, then to passe over [Page 182] again all the follyes of his infancy, to un­dergoe again all the fears of his child-hood, all the dangers of his youth, all the cares of his man-hood, all the labours of his old age? No man hath lived soe happily, as to wish to be born again. Consider therefore whither thou art going, and whence thou art parting. But perhaps thou wouldest not be afraid to dye, if thou didst certainly hope to goe to Heaven. This is the cause of thy fear, because thou are void of all vertue, and good workes, and only now beginnest to be good when thou art forced to leave the world. Were it not for this, thou wouldest not be afraid to dye, consi­dering that it is the Gate to eternall feli­city. It would be a torment to a just man to be born, unles death were to follow.

5. No man dyeth with joy, unles he hath long prepared for it before hand. Render it familiar to thy thoughts by a continuall meditation of it, that soe thou maist receive it when it comes, with a joyfull hart. A man is not said to have lived enough, for having lived many dayes, or many years, but for having a mind that desires to leave the world, & to fly to its Origine. He hath lived long enough who dyes well: and he dyes well, who [Page 183] hath lived well. Dost thou desire to pro­cure thyself a quiet death? Accustome thy­self first to contemn all temporall things. He cannot fear death, who hath already deprived himself of more then death can take away from him. Dost thou desire to lead a pleasant life? Clear thy mind of all un-necessary care concerning it: be ready for all sort of death: and doe not concern thyself, whither thou art to dye by the sword, or by the violence of a feavor: Live foe, that thou maist dayly say: I have lived. He liveth in security, and dyes with joy, who dayly fancies himself carried to his grave, and who is permitted to live after he was content to dye. It is impossible thou shouldest live well, unles thou dyest every day.

CHAP. XXIX. Of Magnanimity. The Character of a magnanimous man.

1. THe very name of magnanimity deno­tates some great matter; it is a high vertue, of great force, and alwaies tending to great things. Without this all other vertues would droop and languish. For whereas there occur many difficulties in the practice of vertue, magnanimity resists all and ouercomes all: and never shrinketh, untill having past all difficulties, it hath generously arrived unto what it had pro­posed to bring to effect. This is the pro­perty of magnanimity, to wit, to incline us at all times to great and heroicall actions, and with the help of Gods grace to make us undertake the most difficile labours with a secure and ready mind. Thou must resolve to be bold and couragious if thou intendest to come to any thing. We can­not expect to perform great matters without great pains. Man is able to doe much, when he resolves to doe like a man.

[Page 185]2. A man of a great spirit alwaies as­pires to great things, and contemneth all those things as little, which the vulgar esteemeth great. He does things, which are worthy of much honour; but is not sorry when this honour is not paid, and contemneth it when offered, unles Obe­dience, or Gods honour requires the con­trary. He does nothing for ostentation, but all for conscience sake, and seeketh a reward for doing well not in the mouth of the world, but from the work itself. He stands alwaies firm, is invincible, above all bad fortune, and still equall to himself upon all occasions: and doth not strive to ascend to higher dignities, but is content with his own greatnes. He is above all things, and therefore is a Slave to no body, begs and entreats nothing of others, be­cause he wanteth nothing of all that is without him. Nothing can frighten or make him yield. Sometimes he makes shew of his generous nature, but then tis not out of any vain glory; for he still con­siders the degree he is in, & the gifts which God hath given him. But he alwaies joyns unto this a firm and profound humility in the sight of God, because he refers all his glory and all the gifts of nature and for­tune [Page 186] which he possesseth unto him alone; holding for certain that of himself he hath nothing, can doe nothing, and is really nothing. This is to know the true limits of vertue, alwaies to have an hum­ble opinion of our selves and all our actions; and yet not to refuse those honours which are due unto such actions, when we may accept them without breaking the rules of modesty. We must not pursue honours, but permit them to follow us.

3. He that hath this vertue of magnani­mity, receaveth all the blows of adverse fortune with an undaunted hart, that he may attain to the height of perfection. When he meets with inferiour persons, he can still carry himself towards them with a certain moderation; and when he meets with Princes or some other powerfull and wealthy persons, he doth not cast himself at their feet in a flattering manner, nor will he permit his liberty to be oppressed with their tyrannous power. Those things which are worthy of hatred, he hateth openly; and those things which are worthy of Love, he loveth them after the same manner. And those things which ought to be done and spoken openly, he does and speaks them openly; because he fears no­thing, [Page 187] and hopes for nothing. He does the same things which other men doe, but not after the same manner; and therefore he hides his actions from the eyes of the common people, and does not willingly make himself familiar with them. He soon forgetteth injuries, and is not subject to complain when forced to suffer any thing. He praiseth few, nor does he desire the praise of others, but still labours to doe things worthy of praise. He cares not for pleasing any but his friends and supe­riours: nor does he easily admire any thing because nothing ever seems great or new unto him. He fears no disastrous event, being ever secure in his own Vertue. He hath a slow gate, a grave voice, a moderate staid speech; for he that is not sollicitous about many things, hath no need to make great hast; amd he that is content within himself, needs not any great wrangling.

CHAP. XXX. Of Patience. The occasions, and effects of it. Marks of true Patience. An exhortation to Patience in all man­ner of sufferances.The necessity of Perseverance.

1. PAtience is a Vertue, which makes us suffer all the miseries of this life with a willing mind. But because these mise­ries are manifold, this vertue hath severall names, according to the diversity of Evils which we are wont to suffer. It is properly called Patience, when it beareth injuries with an equal mind: it is called Equanimity when we suffer patiently the losse of out­ward goods: It is called Longanimity when it fortifies the hart in the long expectation of some good: It is called Constancy, when it strengthens the will to bear all other sort of publick and private miseryes. There is no vertue, which we can have a more fre­quent occasion to practise. For we are encompassed on all sides with so many enemies and so many miseries, that Job had good reason to say, that the life of man is a [Page 189] warfare upon earth. There is [...]rdly any moment of our life, wherein we have not occasion to fight. And althô we had no outward enemies, yet every man is a suf­ficient enemy to himself. The source and cause of all that troubles and torments us, is in ourselves and from ourselves. We begin our life with Tears, and we are fit for nothing else in our infancy. This is the first thing we learn, and we practise it ever after, untill death. We read of many that never laughed, but we have not one exam­ple of any man that never wept. Patience therefore is necessary, to fortify our harts, to strengthen our spirit, to compleat our vertues. No man knows his own strength and vertue, unles he hath suffered some crosse or adversity. And he that wanteth patience, cannot be esteemed a wise man.

2. He cannot be happy, who hath never suffered some adversity. Phisitians tell us that too much health is a bad sign, and consequently to be feared and Mariners are ever afraid of the sea in too great a calm. If thou art in some calamity or suffe­rance, doe not think it intolerable, but remember it is a combat which God hath sent thee. Unles thou fightest, thou canst not overcome; and unles thou overcomest [Page 190] thou wilt never be crowned. And since it was necessary that Christ should suffer, and soe to enter into his glory; darest thou pre­sume or hope to be partaker of his glory & felicity without having suffered any thing? Thou art much mistaken, if thou thinkest to find any other way to heaven. The two main principles of vertue are, to doe good, and suffer evill. It is a mark of true pa­tience, when thou canst quietly bear an injury from another, when thou canst suf­fer misery without murmuring against God, when thou canst endure the company of those who have done thee wrong, when thou canst hear thyself calumniated without hating the person who does it, when thou submittest thyself to the will of God in all thy sufferances, when thou dost not com­plain unto others of thy crosses, when thou louest those who hate thee: when thou makest thy complaints only unto God, and art ready to endure much more with joy and thanks-giving. Lastly, he is truly pa­tient, who doth not fall into impatience against the imperfections of others.

3. When we suffer any losse in our tem­porall affairs, we may soon comfort our­selves if we consider the inconstancy of all wordly things. Whatsoever thou pos­sessest, [Page 191] whatsover thou louest, naturally flyes away from thee: it is in thy custody for a while, but is not properly thine. Doe not permit thyself to be deluded with the hopes of an imaginary stability in such things. Being thyself infirm thou art not to expect any thing firm in this world, and of all things thou possessest, nothing will remain with thee to the end but ver­tue. This is the only immortall thing which mortall man can challenged: all things else are subject to death. Therefore whatsoever thou possessest esteem it soe, as still to leave a great distance betwixt it and thy­self. A vertuous man can loose nothing, because he possesseth nothing as his own. Why dost thou grieve for the losse of thy mony, for the death of thy Children, and the burning of thy house: and yet art not sorry for the losse of thy modesty, con­stancy, and other vertues? whereas these latter are in thy power, and those first are neither thine, nor in thy power. If thou art sorry for the losse of them, thou shewest thyself worthy to loose them. Thou wouldst esteem thyself to have lost nothing, if thou didst love nothing with a disordinate af­fection. A wise man is never troubled for these exteriour things, because they doe [Page 192] not touch nor concern him.

4. Before thou goest about to doe any thing, consider all the circumstances that belong unto it, and thou wilt find many things which may give thee trouble, unles thou preventest them. Hast thou occa­sion to call a Servant? it may happen, that he is not present, or does not doe what thou wouldst have him doe? Art thou going to visit any body? it may happen, that the party is at home but neglects thee and will not answer. Foresee all these things, and all will be well. Such a one would not accept of my company to day, having ad­mitted others: He would not hearken to my discourse: he placed me in the last place. These are the ordinary complaints of dif­ficile spirits, into which delicate, effemi­nate, and indiscreet persons are wont to fall. A wise man never takes notice of these things, because he knows the life of man is subject to them. The best remedy is to suffer what thou canst not mend. If thou art offended with the malice or impuden­ce of any one, consider that tis in a man­ner impossible the world should be with­out some wicked or impudent people. And if this seems impossible, what wonder is it to see evill men doe evill? Take heed [Page 193] thou art not more to blame thyself, who didst not foresee that such a person would offend thee in that kind. The world is still like itself, and will never be without sin as long as men are in it.

5. When thou suffereth any pain or greif, consider not soe much what thou endu­rest, as what thou hast done to deserve it. And if thou wilt acknowledge the Truth, thou wilt confesse thou hast deserved far greater sufferings. God is the author of all things. The end of his chastising thee is, that he may cure thee, that he may exercise thy vertue, that he may harden thee to af­flictions, & prepare thee for himself. And those Whom he seems to spare, he reserves for future punishment. How shall I know what vertue thou art armed with to suffer Poverty, if thou aboundest in Riches? how shall I know thy constancy against the calumnies and hatred of thy enemies, if thou growest old without over having had any? I have often heared thee comfort others in affliction; but I should be more willing to hear thee comfort thyself, and see thee mo­derate thy greif when any Crosse doth be­fall thee. If thou art wont to thank and reward the Phisitian, that burns and cuts thy flesh; why dost thou not also yeild to [Page 194] that medicine which is sent thee from hea­ven? It is a folly to esteem that a losse, which is rather a remedy. If poverty, sicknes, and all those other things, which thou callest evils, could speak, they would insult over thee, and tell thee: why, oh man, dost thou think us thy enemies? Art thou deprived of any happines through our fault? What vertue have we taken away from thee? have we made thee loose thy Prudence, Justice, or Fortitude? what hinders on our part but that thou maist still be merry? That which thou esteemest bad will turn to good, if thou still keepest thy patience, and standest firm against all events. It is a great evill not to be able to suffer evill.

6. Thou maist sometimes dissemble thy constancy in the afflictions of others, but never in thy own. Let thy sorrow and mourning be common with those that mourn, but not the cause of it. Comply a little with those who are afflicted; shew thyself concerned in their miseries, that by this means thou maist be a comfort to them. No man can help another that is fallen to rise, unles he bows himself to lend him his hand. But because all things may be taken two wayes, whereof the one is tolerable, [Page 195] the other intolerable; if any one hath done thee an injury, doe not thou regard him in that respect, because that is the intolera­ble side: But consider that he hath bine re­deemed with the same blood of Jesus Christ, and is ordained for the same glory as thou art: and this way thou wilt take him on the tolerable side. And whereas friendship doth not easily break forth into words of reprehension, endeavor still to hear the Truth from thy Aduersary. For he is alwaies very vigilant to observe all thy actions; & thy vices are better known unto him then unto thyself. He shall speak of thee in all places and in all companies; and in his anger he will not fayl to discover thy most hidden faults, and all those imperfections which thou neglectest to mend. Doe thou make thy profit of this, & still have a care of thy salvation. Whosoever shall remem­ber that he hath an Adversary who still censures him in all things, takes more care to govern himself.

7. Perseverance is the Crown and com­pleatment of all vertues. A reward is pro­mised to Beginners, but is given only unto those who persever. Wherefore above all things, endeavor to be constant and firm in thy resolutions. Nothing is soe profitable, [Page 196] because it doth thee good when it is past. Thou goest back, if thou dost not ad­vance: & if thou beginnest to stand, thou fallest down. Resolve with thyself what thou art to doe, and persever in that reso­lution to the end. He must be of a very unconstant mind, who is alwaies taking new exercises, and is alwaies changing from place to place. It is more to thy pur­pose to strive to be another man, then in another place. A plant or Tree that is often transplanted, withers at last: and variety of medicines hinders and spoyls the health. If S. Paul (who is termed in Scripture a vessell of Election) not regarding what he had done, but what he was to doe, thought he was not yet perfect enough; what must thou doe, who hast reason to wish, that thy end may be foe good as his beginning? The desire of knowledge is endles, the love of riches is insatiable, and the ambition of men hath no limits. There is no end of hunting after things which must soon have an end: but if thou hadst once had a tast of the divine wisedome, thou wouldst soon find satisfaction and have enough. He invites thee to Perfection after another manner, who said: Be yee perfect, as your heavenly Father is perfect. This is the mark [Page 197] which is set before thee, that thou maist know thou canst never be soe perfect but that thou maist still attain unto a higher degree of perfection.

CHAP. XXXI. Of Temperance. How much Modesty conduceth unto it. Of Absti­nence, and Chastity.

1. TEmperance is a vertue which refrain­eth those pleasures which proceed from Tasting and Touching: it hateth & refuseth all superfluous delicacies, and is content with that which is necessary, in as much as reason permitteth. It hath this for an infallible Rule, to prescribe no other measure but necessity in things which belong to the body; & never makes use of pleasure for the pleasure itself. This is the vertue that must keep thee from ma­king thyself a beast. A naturall modesty helps much unto it; in regard it is the curb of all evill motions, the cheif mark of a good nature; the Guardian of Chastity, & a testimony of Innocency. If thy mind is endowed with this, it will teach thee [Page 196] [...] [Page 197] [...] [Page 198] how to fear all dishonesty, to abstain from unlawfull actions, to keep thyself alwaies in the presence of God, to carry a respect to thyself in all time and place, and alwaies to love that spirituall beauty which appeareth most in the works of Temperance. Moreover, Thou maist then esteem thyself modest; when the very name of immodesty is displeasing to thee; when thou shalt consider that thy walls inclose thee, but doe not hide thee from the sight of God; although most men think their walls doe not soe much contribute to their living more safely, as to their sinning more privately. But what doth it avail thee to hide thyself from the eyes of the world, and to be out of their hearing? God is alwaies with thee, and sees thee every where: thy own conscience too is alwaies with thee, which accuseth thee in all places.

2. Abstinence and sobriety moderate the use of eating and drinking. Chastity governs the sense of Touching. It is a hard matter not to exceed the bounds of necessity in our dyet. The belly obeyes no law: it is still asking, calling for, and exacting a dayly Tribute. But few consider, how little will content nature. We force nature, & [Page 199] make hunger, and thirst to be slaves to our vices: and whereas we might easily con­tent them with naturall remedies, we pro­voke them with variety of delicate meats and exquisite drinks. Chastity also is very hard amongst soe many objects that lead unto Impurity: unles they are prevented & overcome with the fear of God, by avoi­ding the occasions, with keeping watch over our senses, and by having a respect to our own souls. He that hath no respect for himself, will have none before others. Dost thou desire to be chast? keep watch over thy eyes, least that thou shouldst love against thy will some object which thou hast beheld with an unwary look. Why dost thou admire the transitory and false beauty of a creature? Stay a little, and it will vanish away. Thou wilt see after a while those pleasing faces filled with un­comely wrinckles, those sparkling eyes overshadowed with a cloud of sadnes, those Ivory Teeth covered with a black & filthy scumm. Fly also all evill company & idle hours: Tame thy body with frequent fasting, and never use it with too much tendernes. He is undone, who beareth to much love to his owne epulcher.

CHAP. XXXII. Of Mildnes, and Clemency. The duties and Excellency of both.

1. MIldnes is a vertue which breaketh the violence of Anger, and keeps us within the limits of patience. Anger is a weapon, which thou maist lawfully use, when thou art obliged by thy office to correct and punish vice: and when pru­dence dictates that thou art obliged to repell an injury from thyself or thy neigh­bour, least that the wicked take occasion from thy unreasonable patience to encrease their malice. There is as much cruelty, in forgiving all, as in forgiving no man. Yet when thou art forced through justice to punish Criminels, be not wholly un­mindfull of mildnes and Clemency. When thou punishest the guilty, doe it as if thou wert forced to it against thy will and in­clination; and carry thyself towards those who offend the Laws, as God beareth with thee. As he beareth with thee, in hope of making thee better: soe thou oughtest to bear sometimes with others, that they may [Page 201] grow better. Thou hast no confidence in the Phisitian, when thou despairest of the sick mans recovery. But we ought to have more hope of his recovery, by how much the Phisitian is more skillfull and obliging. A man that is mild appears as a Rock above all the waves and storms of Anger; and breaks all the force of the Tempest. He is more contented to see the sinner repent, then punished. Our B. Saviour cryes unto all human kind: Come all, and learn of me, not how to cure the sick, and give health to Leapers; not how to restore sight to the blind, or raise up the dead: But what? Learn (saith he) of me, because I am mild. He seems to have included all the Trea­sures of wisedome and science in this one point, to wit, that we are to learn of him how to be mild. Such is the excellency of this Vertue.

2. As mildnes is a vertue that moderates Anger, so clemency is a vertue which mo­derates the severity of punishment. The first belongs unto all men, the second unto Prin­ces only and Superiours. The nature and property of it is to inflict a lesser punish­ment then the Laws require; not out of fear, interest, friendship, or other motive, but through a pure motive of mildnes. He that [Page 202] is armed with this vertue will have no need to build castles & fortresses upon steep Rocks: a Prince that is clement is secure with­out all fortifications. Clemency is the only invincible strength which secureth Govern­ments. An evill Prince is hated, because he is feared: and he desires nothing more then to be feared, because he knows he is hated. All subjects hate those whom they fear, & consequently wish the death of such as they hate. He that contemns his own life, is said to be master of his Princes life. Tis in vain for a King to think to secure himself by his power, if he wants the good will of his people. It is as great a disgrace for a Prince to punish many, as it is for a Phisitian to be the cause of many funerals. If a King is slow in making use of his power to revenge, if he contemns & thinks himself above all injuries and affronts, if he sacrifices some offenders to the anger of others, and none to his own; he shews himself a true King. It is the nature and property of a gallant spirit, to be ever mild and quiet.

CHAP. XXXIII. Of Modesty. The properties of studiosity. Of the rule & use of Eutrapelia.

1. MOdesty is a geat ornament to all other vertues and good qualities. It is the true form of honesty, and bridle of vice. Although thou speakest nothing, yet thy habit and gestures shew what thou art. We may judge of vertue by small signs. We often see what a man is by his counte­nance, laughing, gate, and turning of his eyes. Live soe, that all may know thou belongest to the society of Angels. Observe a constant decorum in all the motions of thy body, in all thy gestures, speech, and looks; that thou maist not seem rude or effeminate in any thing. True modesty doth not only reside in the mind, but appears also in an outward gravity of the body, as if the soul took pleasure in seeing the exte­riour conform itself to the interiour. A mo­dest man is a living picture of the Deity: for his only sight is enough to strike gravity into those who behold him. And who can expresse what an excellent thing it is, to [Page 204] doe good unto our neighbours by being seen only? It belongs also unto modesty, not to exceed thy state and condition, in thy cloaths, household-stuffe, and multi­tude of Servants. These are impediments of thy mind, which doe not adorn thee, but the things that are without thee. Why therefore dost thou rejoyce in thy unhap­pines? Why dost thou admire vain things, and makest glory in things which doe thee more hurt then good. This great Trayn of servants which are alwaies about thee, may be rather called a troop of Enemies, whom thou canst never fear enough. They are still more ready to observe what thou dost then to hear what thou commandest. No­thing is more humble then their entrance into thy service, nothing more insolent then their progresse or comportment in it, and nothing more full of hatred then their going from thee.

2. Studiosity hath two properties: the one is to know how to govern and mode­rate the desire of knowing, which most commonly is greater then it should be: the other is, to shake of all idlenes, and to stir up out industry to learn those things which are necessary. Nature hath given man a wit naturally enclined to Curiosity; [Page 205] and conscious of her own beauty & skill, hath made us spectatours of all her excel­lent works; and would esteem all her la­bour lost, if so many great, and excellent things lay hid, and were seen by none but herself. But we abuse the goodnes of na­ture, searching with too much curiosity into those things, which were better unknown. He is not to be counted wise or learned, who knows much, but who knows what is to the purpose. We should first learn those things which concern our Salvation. But I doe not dissuade thee from reading other things, provided thou refer­rest all things to good manners and to make thyself better. Take heed that too much reading of too many books doth not discover a fickle unconstant spirit. Thou must fixe thy study upon a certain number of good and choyce books, if thou desirest to learn any thing that may remain in thy mind. There is more pleasure in reading severall sorts of books, but more profit in reading few choyce ones.

3. It is necessary to let our mind rest sometimes, and to recreate it after much labour; for no study can last long without some intermission. The antient Law-givers designed certain dayes, wherein the people [Page 206] might meet together to be merry, and re­create their spirits. There are severall sorts of actions which may divert and re­create the mind. As for example, to walk in some open and pleasant place, where the mind may be free to contemplate, and the body grow more vigorous with en­joying fresh ayr: to goe and passe some time in the countrey, free from all the tumults of the City: Thou maist also di­vert thyself in hawking, hunting, fish­ing, and the like innocent recreations, sup­posing they are not misbecoming thy state and condition: thou maist likewise apply thyself to some mild and recreative Study, hear or play upon some Musicall Instru­ment; use some innocent play; converse merrily and jeast with thy friends; but with this caution, that thou dost not speak any injurious or undecent words. Some men are too severe in their conver­sation, and as if they hated all society, are too much addicted to their solitude, and can never be brought to speak a merry word. Others are alwaies in a jesting hu­mour, and can never apply themselves se­riously to any thing, never use any retreat. But these things are to be taken alterna­tively: for solitude will make thee desire [Page 207] the conversation of others, and too much company will make thee desire solitude: & thus the one will still be a remedy to the other. Besides, a little Remission sometimes will take away the unwillingnes of taking pains, and a little labour will take away the tediousnes of Remission. There are some again who not understanding how to dis­pense their own forces, have no modera­tion in their actions, but weary themselves with too much labour. They neither know how to leave of their studies when once begun, nor how to settle themselves again to them, when once intermitted. When they have once begun to doe a thing, they follow it day and night, and never leave of untill they find their strength fayl with too much application. And on the other side when they begin to take their recrea­tion, they are soe addicted unto it, that they cannot be easily brought again to apply themselves to any serious busines. Wherefore we must endeavor only to re­create and divert our mind for a while & not to distract it too much with unprofi­table dissolutions. To perform this we have need of that vertue which is called Eutra­pelia; which turns all things to the best, and prescribeth certain bounds unto all [Page 208] things, which we must never passe. The best things become bad, when a man ob­serveth no measure or rule in them.

CHAP. XXXIV. Of Humility. In what it consisteth. Of the Knowledge of ourselves. The character of a true nature humble man.

1. ALL Humility cometh from our Sa­viour Jesus Christ. Tis he who hath preached it in words, and taught it by his own Example. Next unto the Theologicall and Intellectuall Vertues, Humility holdeth the first place; because it is directly oppo­site to Pride, which is the source of all evill. This is the vertue which makes us agreeable unto God, because he converseth interiourly with those who are humble of hart. Without this, which is the Ground and foundation of all other vertues, all our spirituall building will be but weak and unstable. And although in its name it seems to carry something of low and inconside­rable, yet it is the vertue of great persons, because it is the vertue of the perfect, and elevates the mind to higher things. It un­dertaketh [Page 209] great things without all danger of pride or vain glory, without fear of the difficulty; and still beareth up with the same tenour, constancy, and tranquillity against all hazards. Humility doth not con­sist, as the common sort of people falsly thinks, in having an abject and contem­ptible opinion of ourselves; but in a cer­tain moderate desire of honour and glory, which hath neither any excesse nor de­fect. The humble man desireth glory as the reward of vertue, regarding the action itself, not for any vain glory, but vertue alone. All honour is illegitimate, which it not got by vertue. But whereas he that is humble understands himself well, and judgeth aright of himself, he therefore justly refuseth as much as he can all honour; as well because he knows he contributes very little to his own vertues; as also be­cause he fears, least that by consenting to the honours which are due unto him, he should by degrees be tempted to desire those which are not due. It is more safe still, to contemn all honours; for he who refuses them, augmenteth them; and he who contemns them, encreases his own glory.

2. The reason why thou art not humble is [Page 210] because thou dost not know thyself. There is no countrey soe remote, of which thou wilt not sooner believe a hundred false stories, then of thyself. What is man? A frayl body; without all defence of its own nature, needing the help of others, and exposed to all the rigours and injuries of Time: a heap of clay, an unclean animal, inclined to all evill, and of so perverse & depraved a nature, that he preferreth earth to heaven, and transitory vain things to Eternity. Every living man is nothing but vanity. There is no creature of so frail a life, so fierce a nature, so subject to many fears, and so addicted to Lust. Why then art thou proud, oh miserable man, & un­happiest of creatures? Look upon thy own misery, consider thy own shame and dis­ordered inclinations, if thou hast but the least spark of reason. Thou wilt then be truly humble, when thou hast learnt to know thyself.

3. He that is truly humble, hath a perfect contempt of himself; and doth not desire to be esteemed humble, but abject: he refers all the honour that is given him unto God, and is diffident of himself in all things: he rejoyceth in being contemned, and all his pride consisteth in contemning all [Page 211] praise. He measureth himself according to those things only which he hath from himself, and he esteemeth others accor­ding to the gifts which they have from God; and so in comparing himself unto others, he still esteems himself lesse and worse then all men. For this is the propriety of humility, to compare its own imperfe­ctions to the vertues of others; by which rule the perfectest man in the world may without any lye esteem himself more im­perfect then the greatest sinner. Moreover, he that is truly humble, submitteth himself with all obedience unto those who are above him, doth not seek to satisfy his own de­sires, willingly discovers his own defects, patiently endureth all injury, embraceth with joy the most servile offices, flyeth all singularity, abstaineth from too much talk­ing, desires to live in private and un­known: he contemneth all things: esteem­eth himself lower then all things, and shuts himself as it were within nothing. He is modest and circumspect, doth not speak but when necessity requires, & then very modestly and without laughing; de­siring rather to weep then laugh. He dis­covereth the humility of his hart in his out­ward carriage, having his eyes fixed on the [Page 212] ground, using a grave and moderate gate, with dejected looks, like a Criminall that expects every moment to be presented be­fore the dreadfull judgment-seat of God. His conscience accusing him of the sins he hath comitted, and having no assurance of Gods grace, and doubtfull of his salva­tion, he dares not lift up his eyes to heaven, but standing afarr of with the Publican, beggeth with earnest prayer forgivenes of his sins. In a word, he is afraid of all his actions, comtemneth all earthly things, treads as it were under his feet all the pompe of the world; for he esteemeth all the world as nothing, who believes him­self to be nothing.

CHAP. XXXV. Of those who are arrived to the state of Perfection The Character of a perfect man. The end of christian is an union with God,

1. HE is called perfect, who wants no­thing of what he should have. And what can he want, who purged of all sin and imperfection, and adorned with all [Page 213] vertues, adhereth interiorly unto God, and becomes as it were one spirit with him for all eternity? This is the height of Christian perfection, this is thy last end, unto which thou art bound to aspire. For since every thing is then esteemed perfect, when it is united to its end, and God is thy end; it fol­lows that thou canst never be perfect, un­till adhering perfectly unto God thou re­turnest unto him, from whom thou hadst thy beginning. But no man can be truly perfect without the speciall grace of God. And because few dispose their Souls to re­ceive this interiour help of God, this is the reason that few arrive unto perfection. In a whole age, we see but very few that become perfect or Saints.

2. Thou maist count him a perfect man, whom thou seest undaunted in the midst of dangers, free from all covetousnes and evill desires, happy in adversity, content when he is calumniated, quiet and pea­ceable in the midst of storms; who is still merry and the same whatsoever others fear or hope, who esteems himself above all things; who trusteth nothing but his own vertue; who is alwaies free, alwaies constant, alwaies like himself, firm, high, full of God, and esteeming himself nothing: [Page 214] whom no power can rob of his own riches, who turns bad to good, who is never fru­strated of his expectation, who is never moved or offended with any chance, who esteemeth things not according to the opinion of the world, but as they are in themsel [...] who standing as it were above all the world, considers and contemplates all that is done in it, but is still quiet and unshaken in himself: whose better part alwaies dwells in God, from whom it had its beginning. As the rayes of the sun, al­though they touch the Earth, yet are really in the sun, from which they proceed; soe a perfect man converseth with the world, but his better part is absent from the world, and alwaies adhereth to its soveraign end. His mind is like the regions which are above the moon, alwaies serene and un­troubled. He knows no imperfection in his actions, and is never unconstant: all Times are alike unto him, and like the sun he looks upon all things with an equall re­gard, and flying all multiplicity of objects he [...]eth content in one simple contem­plation of God alone. He wisheth for no­thing, he seeks nothing out of himself; having no need to seek felicity far from himself, because he hath it included in his [Page 215] own hart. He doth all his actions for God, he lives only for God, and is alwaies ready to dye when it shall please his divine will. Examine thyself in all particulars accor­ding to this Rule, and thou wilt easily see how far thou art from perfection.

3. Perfection is a thing which is far above thy reach, and thou canst never attain unto it, unles he helps thee, who said, without me you can doe nothing. Many dis­positions are required unto it. The end of a perfect life is an intimate union with God: & because he dwelleth in inaccessible light, thou canst never arrive unto an union with him, unles thou first disengagest thyself from the darknes of creatures. No man can be made partaker of the divine nature un­les he raiseth himself above himself, and above all created things. The least adhe­ring to any earthly objects, is like the fish called Remora, which if it doth but stick to the keel of a ship, it presently stops it in the midst of its course, soe that it can sayl no further. Soe it happens to many souls, which like ships laden with havenly riches would happily arrive to the Port of a blessed union with God, if they were not hindred and detained by some evill affec­tion. God is one and simple, and conse­quently [Page 216] a Soul can never be fit for a happy union with him, unles it also becometh [...] and simple like him.