VVHAT EXTERIOVR preparation is required for pray­er: and what interiour conditions are necessary to make it gratful to God, and fruitfull to our souls: wherein consists the chiefe point of this good Rule, for holy Prayer.

FIrst for the exteriour prepara­tion, a conuenient place is to be assigned to prayer, which may be solitary, quiet, and free from [Page 115]noise, and company.

Secondly, certaine appointed, and conuenient times are to be set apart for this holy exercise, which (without fitting cause) we must not omit, nor change.

Thirdly, the composition of the body must be modest, deuout, and humble: as bare head, and vpon our knees, with ioyned, and eleua­ted hands, like criminels, crauing the mercy of God.

Fourthly, our words must be also rauerently pronounced, and so lea­surely as to bee distinctly vnder­stood: for as it would be esteemed an exceeding inciuility to speake so consusedly fast to a temporall Prince; as that wee could not bee vnderstood, so much more sinfull irreuerence it is, to speake with the King of Heauen, in hudling out so fast our words in Prayer, as that, euen wee our selues should not know that which we so mutter to Almighty God.

Now concerning the interiour conditions required for holy pray­er (true faith being first supposed, without which the Apostle tells vs, that, it is impossible to please God. Heb. 11.) the next necessary con­dition (and required also by saint Paul) is Charity, without which, euen Faith it-selfe (he saith) would nothing auaile him. Cor. 13. and for want of which vertue, both the Prayers, and Sacrifices of wic­ked Cain were vtterly rejected, be­cause he made his offering with a hart full of rancor, & enuie against Abel, his innocent brother. And therefore, if going to make our prayer, and oblation vnto God, wee finde in our hart any grud­ge, or breach of Charity towards our neighbour; our Sauiour him­selfe expresly commands vs, to lay downe our offering; and hauing first made our peace, and reconci­lement, then to bring our offering, and not before. Math 5.

The second interiour condition is, by purity of intention to seeke the true end of prayer, without which it would be vaine and fruit­lesse; now the true and pure end of all good prayer, is humbly to craue thereby a light from God to vn­derstand his holy will, and grace to performe the same; as also increase in his loue, and aduancement in vertue; a true conformity to his blessed will, with a reall contempt and abnegation of our-selues; not seeking our owne sensible gust, or spirituall consolation, but renoun­cing all curiosity of spirit, and self loue; to seeke onely and purely Gods glory, and not our owne sa­tisfaction by Prayer: for in that we seeke not God, so much as our­selues, and our owne interest; and therefore no maruaile, if we finde him not.

A third condition yet required for holy prayer, is the vertue of Mortification; for such is the great [Page 118]connexion of these two vertues, as the one is neuer to be found in any eminentdegree, or perfection with­out the other: the reason thereof is cleare, for if the hart be posses­sed wth vaine, or sensuall delights, it is not capable of true spirituall, and heauenly contents: and there­fore it is, that we finde so few en­dued with this holy vertue of pray­er, because there are so few, who are truly mortified: for who hath obtained the vertue of mortifica­tion, will soone gett the vertue of prayer; the first disposing vs vnto the second: for since wee cannot liue in this world without affecti­on to some content, or other; therefore it is, that if we hate, and depriue our selues of these wordly contents, we shall easily seeke out diuine, and heauenly comforts, by the meanes of holy praier; which doth necessarily require

Attention, the third condition, & without which our praier would [Page 119]be but plaine hypocrisie, and by voluntary distraction, it would be­come vice, and much rather pro­uoke Gods anger against vs, then appease his wrath: for God being a spirit, in spirit we must adore him (saith saint Iohn 4.) and therefore only lipp-prayer, without the hart, (according to saint Isidore) is no prayer at all; Prayer being as saint Iohn Damascen defines it; an ele­uation of the hart to God; without which, they are most iustly re­proached by the holy Ghost, who praise God with their lips, but haue their harts farr from him: Pray­er being without attention, but as the shell without fruit; which, as it would bee rigthly offensiue to present to a mortall Prince, with much more reason a farr greater crime it is, to present our prayer to God without attention; which is as the shell without the kernell; or as the body without a soule: yea meere verbal Prayer without [Page 120]attention of the minde, is but a corporall action, and no prayer at all, which requires an eleuation of the hart, with pious affection, and attention of the soul. Prayer final­ly is properly called a vertue of Religion, and consists not only in the corporeall, or materiall facul­ty of the body; but chiefly in the powers of the soule, and in the spi­rituall actions thereof, which must be interiour, and truly spirituall; for otherwise it could be no true worship of God; and by conse­quence no act of the vertue of Re­ligion, it not proceeding from the interiour operation of the soule, by which God must be worshiped, as saint Iohn hath told vs. c. 4.

It is also here to be noted, that prayer is not the end; but rather the meanes vnto perfection: and therefore, that our prayer may be profitable, we must raise vp there­by some pious affections; and pro­duce from thence good purposes [Page 121]and resolutions for the actual exer­cise of some determinate vertue; or for auoyding some particular vice; for some certaine good act to the glory of God, or to amende some particular imperfection; or finally to practise some vertuous act of mortification for the loue of God, and the like: for in this consists the true profit of prayer; and by so praying, it will be both holy, and good; be it neuer so in­sipid, or drye; yea it will be both pleasing to God, and verie profi­table to our soules; though wholy past ouer with, what inuoluntary, and troublesome distractions so­euer.

The fourth condition (and the principall) whereby to make our prayer efficacious to obtaine what we aske (and by which, both it and all our other actions ought to be regulated) is to present it in the name of IESVS-CHRIST as S. Paul recommends to vs, Colos. 3. [Page 122] Vvhatsoeuer ye doe (saith he) either by word, or by deed; doe it all in the name of IESVS-CHRIST. And he himselfe also assures vs; that all which we aske of his Father, we shall obtaine it vndoubtedly; pro­uided we demaunde it in the name of his deare Sonne IESVS. Io. 14.15. and 16. that is; in his spirit, and with such dispositions, and inten­tions in our prayer, as he gaue vs example in this world to doe.

And therefore to this end, vnite your prayers vnto his, performe them in true loue & charity, humi­litie, puritie, feruour and atten­tion, the best you can, and in all those other dispositions, and holy intentions, wherewith our louing Redeemer was accustomed to pray vnto his Heauenly Father, whil'st hee was here amongst vs vpon Earth.

The fifth condition is, to place our selues in Gods presence with profound humilitie, and a contrite [Page 123]hart for all our sinnes: ackowled­ging our owne great vnworthiness to appeare in his sight, or to be heard by him; as not being able of our selues to haue the least good thought, nor performe the least gratefull act to God: but relying wholy vpon the sacred merits of IESVS-CHRIST, in which hum­ble assurance, we may demand of his Eternall Father, a supply of all our necessities, both spirituall and temporall; together with all other celestiall graces for his sake.

The sixt condition required for true & fruitfull prayer, is an hum­ble confidence, with constant per­seuerance and true fidelity in this diuine exercise: for God requireth it in verie manie things, which he will not grant vs, but by constant perseuerance, and long demaund: thereby the more to exercise our humility; as also to make his gra­cious guifts to bee the more estee­med by vs.

In fine the qualities, and due properties, accompanying true ho­ly and fruitfull prayer, are these: Respect, Attention, Feruency, Faith, Hope, Charity, Resigna­tion, and constant perseuerance in the greatest barreness and sterility of all Deuotion; yea should we be as it were ouerwhelmed with great distractiōs, & dissipatiōs of the min­de; wherin perchaunce the vertuous soule may greatly be afflicted thr­ough feare of offēding; whereas by her patient suffering, & holy con­formity, shee becomes more gra­tefull vnto God, then by the most feruent praier, bedewed with ma­ny teares of verie sensible, and tender deuotion: for in that our nature receiues both solace, and reward; but by holie patience and fidelitie in seruing God in that in­sipid drinesse, and want of all sen­sible consolation; shee serues him for pure loue, and much more ge­nerously; it being without all pre­sent [Page 125]recompence. But now for the better comfort, and direction also of the timerous soule, desirous to performe her faithful duty to God, I conceiue it verie requisite here to add this ensuing aduertisement

A Methode, or sett forme for our principall deuotions, and daily prayers.

Now concerning this order, or sett forme for our daily prayer, it might bee sufficient to remit you to the manuel, and other good bookes of deuotion; out of which your owne discretion is best able to make a choice (as I doubt not but you haue already done) most suteable to your present condition, for the which your obligatiōin par­ticular is very great to God, for his affording you so gracious a fauour of much good leasure, and opor­tunity to conuerse soe familiarly with him, both by reading, and prayer: whereof they are depriued who are of a meaner condition: and therefore, as well in due gratitude, as also the better to correspōd with so happy a condition; you may make vse of these, or of some other deuotions, as God shall best inspire you; or as some good spirituall di­rector [Page 139]may aduise you by his bet­ter counsaile.

After your first morning obla­tion to God, and rectifying of your intention for al your actions of the day: I must in the next place recom­mend to you, one little halfe houre of mentall prayer. And as for the methode to be practised therein, I remit you to the great Bishop of Geneua Francis de Sales of most happy memory, in his first and se­cond part of his Introduction to a deuout life; where you shall see a short, plaine, and easie methode for making of mental prayer. Your meditation ended, heare Mass (if you can) in honour and adorarion of IESVS-CHRIST there truly pre­sent in that holy Sacrifice; where­by the price of our Redemption is applyed in expiation of our sinne; which doth farr surpasse in paymēt of that debt, all other satisfaction whatsoeuer; whether by fasting, prayer or any corporall austerity; [Page 140]it being the infinit satisfaction of IESVS-CHRIST, which is there­by applied to our souls. And hence it is that Sathan our mortal enemy, and all his wicked instruments so mainely oppose the holy Masse; as greatly enuying the glory of God, and our soules health, which is rea­ped thereby. Say daily our Ladis office, and your beades, according to the seuerall mysteries thereof: and reade towards the euening the Saints life for the next day; obseruing with good leasure what vertues you shal finde therein most necessary for your owne practise: and make it the subiect of your next morning resolution, to pro­duce some good acts thereof, as occasion may be offered; and craue humbly that Saints intercession to God, to obtaine you grace for im­printing so needfull a vertue into your soule.

There is yet one thing more, which both for its piety, and pro­fit, [Page 141]may well chalenge a prime place amongst our deuotions; the Letanies (I meane) of that most sweet, and adorable name of IE­SVS, which you haue in the Key of paradise, and other bookes. Piety demands it, in deuout ac­knowledgement of those diuine and glorious attributes of our Eternall King, and louing Redee­mer IESVS-CHRIST. And pro­fit may also perswade vs to it, since diuine truth assures vs, that what­so euer we shall aske in his name; it will be granted vs. Iohn. 14.13. yea, to him all the Prophets giue testimo­nie, that all receiue remission of sin­nes, by his name, who beleeue in him. Act. 10. nor is there vnder Heauen anie other name giuen to men, wherein we must be saued. Act. 4.12 So deare, and, gratefull was this blessed name to the beloued Apostle S. Iohn, as it is to be found 200. tymes repeated in his Ghospel. And so sweete was it to [Page 143]S. Paul; as it is obserued by S. Iohn Chrisost. to be repeated by him 200. tymes also in his Epistles; yea, and that after his head was strucke of at Rome for profession of the holy Faith of IESVS, it pronounced three seuerall tymes that blessed name, as if springing at each tyme with ioy; and at each bound a cleare fountaine sprung also fourth, which is to be seene at this day in memory of that his most happie martyrdome.

This sacred name was also found engrauen with goulden letters in the hart of that blessed Bishop and Martyr S. Ignatius in testimo­nie of his feruent loue and conti­nuall thoughts there vpon; which had so happily there imprinted it: and therefore not without much cause the great Apostle hath char­ged vs. Coloss 3.17 that, whatsoe­uer we doe, in word, or in worke, we doe all in the name of our Lord IESVS-CHRIST: giuing thanks [Page 241]to God the Father by him; whom we both praise and glorifie by all the blessed attributes of these holy Letanies; raising thereby our harts both to loue and adore him: in whose sacred merits we must place our whole trust and confidence; as well for remission of sinne as for the saluation of our soules in eter­nall Blisse.

Now as for the other Letanies of the sacred Virgin Mother of God; as also for that of the peculiar Saints of our Kingdome, you ha­ue them in your manuel, and other bookes of deuotion, where you may finde them. And for the first, I neede not recommende it vnto you: for if King Salomō entertay­n'd his mother with so great ex­pression of all yealding willing­nesse to her petition; saying: my mother aske, for it behooueth not that I turne my face. Kings. 2.20. How powerfull then may we well be­leeue is the intercession of the [Page 144]most glorious Virgin Mother of God, and Queene of Heauen with her deare sonne IESVS, in the be­halfe of her deuoted seruants!

The other Letanies of the pecu­liar Saints of England, we may confidētly beleeue will also bevery efficacious; seeing we cannot doubt but that the country, which gaue them their birth to that happie temporall life, wherein they wrou­ght to themselues an eternall, is so peculiarly verie deare vnto thē, as they cease not to begg that bles­sing for it (most to be desired) of a happie conuersion to the only true sauing, and holy Cath. Faith; for which we must ioyne our most earnest petition with them, for the increase of Gods glory, and for the Saluation of those so dearely redeemed soules.

These three different Letanies may be ordered by your selfe for seuerall dayes, according to your deuotion, by placing them inorder [Page 145]amongst your other daily prayers.

Be not vnmindfull of gratitude, and due deuotion to your most faithfull Angel Guardian; craue his assistance in all your necessities; and thankefu [...]ly acknowledge his continuall helpe and fauour. Ma­nifest with all confidence your ne­cessities vnto him; that he presen­ting them to God in your behalfe, may obtayne diuine fauours for your ignorance; good counsell in doubts; needfull succour in your dangers, comfort in your affli­ctions; protection against all your ghostly enemies; and particularly diuine assistance in the dreadfull houre of your death.

The practise of a daily parti [...]ular examen of Conscience

THere remaines yet that I also recommend to you that most profitable Exercise for obtayning true Christian perfection, by ma­keing daily your particular Exa­men [Page 146]of Conscience, much after the method of your generall exa­men before bed, with this onely difference that this is to be made of all your sinnes in generall; and the other but in particular; and concerning your performance of the good purpose you made in the morning, either for rooting out some one determinate vice, or for the practise of some particular vertue.

This speciall Examen of our fi­delity concerning the performance of our mornings Resolution, and subiect of this our particular Exa­men, is ordinarly to be made im­mediately before dinner, and sup­per, and in the space of saying fiue Pater nosters (at the most) ta­keing for the subiect thereof (and as a particular taske) either the gaining some needfull vertue, or the extirpation of some determi­nate vice most predominant in our soules and of most scandall to our [Page 147]neighbour: purposing to make that day some peculiar Actes of that vertue, or of opposing that vice, as occasion shall be offerred; and when we offende, to make so­me interiour aspiration to God, knocking our breast, or making the signe of the Crosse vpon our hart, in token of crauing pardon, and that we disauow the sinne. All which may be done, euen whilst we are in companie with other people (if conueniently we canno [...] retyre) yea although otherwise actually, and by necessity employ­ed, yet we may retyre our selues into the best interiour Oratory of our soule; and there eleuating our minde to God, we may performe this holy Exercise, both with much merit and profit: as did holy S. Catherine of Sienna, whilst her parents by corporall employ­ments, endeauoured to hinder her priuate retreate vnto spirituall prayer.

Our Examen thus briefly made of our fidelity, or negligence in that our mornings good Reso­lution, we must giue thankes to God for the one; and begg pardon for the other; as our conscience shall best dictate to vs: crauing Gods grace to strengthen vs in the future occasions of temptations a­gainst that our good purpose; and to preuent all assaults which may most endanger vs to offend.

If vpon this our Examen we finde that we haue falne much more then ordinary into that imperfection which we proposed chiefly to a­mend; we must not therefore be disquieted; nor too much trou­bled in minde for it: but much ra­ther lett vs impose vpon our selues some voluntary penance, of pray­ers, almes, or some good worke, thereby to obtayne Gods grace to amend our sinne of sloath, of de­traction, or the like, to which we finde our selues inclind, and most [Page 149]subiect to fall into.

Lastly we must with true sorrow; craue pardon for our negligence committed in that good practise, and purpose by the helpe of Gods heauenly grace to amend. And by a faithfull continuance of this dai­ly particular Examen, the faithfull soule will be greatly strengthned in all solid vertue, and may hum­bly confide to obtayne a most hap­pie and speedy victory ouer all dangerous vice: which wi [...] [...] possibly be able to ressist the great force of so holy an Exercise.

Take the aduise of your spiri­tuall director, concerning the ver­tue, or vice whereof you make choyce for the subiect of this ver­tuous practise; as also the tyme to be continued vpon a particu­lar vertue, or vice: which is vsual­ly to be till you haue gayned the one; or quite maistered the other. Which done then take a new sub­iect for that your particular Exa­men, [Page 150]as before. By which holy practise, and Gods diuine grace, you will speedily arriue at the per­fection of a true vertuous life.

Our morning deuotion being ended, we must then apply our sel­ues to that which our present occa­sions, and condition requireth at our hands: calling frequently to minde, for what end it was that God, both created and still preser­ues vs; for it being only for his glory, and our owne saluation, we must direct all our actions of the day accordingly; as being accomp­table for euery moment of this most pretious tyme which God hath lent vs. And there propose to our selues some good employment for that present day, and not con­sume it in idlenesse; nor permit our hart to be so fixed vpon meere wordly employments, as to for­get the diuine seruice of God, or the true purity of our intention; wherewith if we season them, it [Page 151]will procure vs a happy blessing both for a good temporall successe, and also an vndoubted recompence in Eternity, due to such vertuous acts, which are soe verie gratefull vnto God.

We must recall often to minde that most important and fruitfull remembrance of Gods diuine pre­sence; and verie feruently renew the purity of our intention, both in our conuersation, and all other actions; doing them in honour of that holy conuersation of IESVS-CHRIST here vpon Earth, a­mongst men, and for entertaine­ment of true charity and friend­ship with our neighbour, which is a thing verie pleasing to God.

I must not conclude this third Rule of Prayer without some short aduertissement for the practise of Confession & Communion; whe­rein I need not be long, we ha­uing all necessarie instructions for them in so manie other good boo­kes [Page 152]of deuotion, and so verie fa­miliar now vnto all.

Of the holy Sacraments of Con­fe [...]ion, and Communion.

TO the holy plant of deuotion are belonging, as two prin­cipall branches, Confession, and Communion: yea they are as two souueraine fountaines of all grace and benediction, the first reuiues vs from the death of sinn; and the second nourishes and preserues vs in the blessed life of grace And as for the right vse, and practise in frequenting these a foresaid Sacra­ments, we are most prudently ad­uised therein by the Bishop of Geneua, that great Maister of a true spirituall life, in the second parte of his introduction to a de­uout life chap. 19. about Confes­sion. And in the chapter following for Communion: to which I will only here add for further motiues to make often vse of the first, the [Page 153]aduantage and great fruit to be gained by the frequent vse of Con­fession; considering that by each Sacramentall absolution, we gaine a new degree of grace and increase of vertue, our soule is cleansed thereby from sinne; and freed from a part of the paine which its former sinnes had deserued shee also gaines forces to auoyde future finne to resist temptations, and to practise vertue: yea the oftner we confesse, the better will be our confessions, our memory being more able to call to minde our of­fences. It is also a great security in case of suddaine death, which by this holy practise probably will neuer finde vs in a mortall sinne. Other dispositions required to a worthy confession are these. First a diligent and exact examen of Conscience of all our sinnes. 2. true repentance for the same. 3. a firme purpose to amend them hereafter. 4. an humble, modest sincere, and [Page 154]entyre Confession of them; as well for the number (as neare as moral­ly we can) as also for the mortally aggrauating circunstances which change the nature of the sinne.

I will conclude this article, in answering them who to excuse their negligence and indeuotion, will commonly say; they can finde no matter in their con­sciences to confesse. But this pre­tended cloake for their seldome Confession cannot couer their sin­full sloath: for if the iust man (as holy Scripture assures vs) sinne se­uen tymes a day; how can we pre­sume to want matter for Confes­sion once a weeke. S. Francis th­ought it a great sinne to be distra­cted in his prayers; and he confes­sed it speedily to obtayne pardon thereof. S. Cath. of Sienna con­fessed daily, and wept with great repentance for the least veniall sin­ne (if that can be called little, which is committed against so [Page 155]great a God). Sodid S. Charles Borromeus. S. Ignatius of Loyola. S. Theresa, and manie more of these Saints. And can anie then haue so little shame, as to excuse and palliate their indeuotion and seldome confessing, by saying that they can finde no matter whe­reof to accuse themselues. O lett them but call to minde how exact an accompt they must render to their souueraine and dreadfull iud­ge of each idle word; as also of eue­ry momēt of ill spent tyme, & they will easily find, both by thought, word, and deed, or by sinfull o­mission to haue dayly iust cause to acknowledge their grieuous offen­ses, and to craue humbly Gods gra­cious pardon for the same.

Of the holy Communion.

BLessed Sales that great Bishop of Geneua in the a foresaid Chap. giues vs in few words such ample instruction about frequen­ting [Page 156]this Sacrament, as I shall only need here to aduertise, how the Councell of Florence, and Diuines doe generally teach vs: that as this holy Sacrament is true food to our soules, so also (in proportion) it workes therein the same effects, with those of corporall food in our bodies; which are to nourish, to sustayne, and to preserue them from sicknesse and death; to giue force t [...] resist enemies, and to per­forme such functions as are requi­red; and the like; which are the good effects of our corporall nourishement, supposed that we be in good health, and our sto­make prepared to disgest the same; but being ouercharged by indis­gestion, or full of euill humors; the best food then would cause the greatest surfeits, and doe most har­me. It is the verie same with this spirituall food; which being recei­ued by ill prepared soules what maruaile if they receiue more hurt, [Page 157]then good by their Communion; they hauing vsed so little diligen­ce to be prepared for it, approa­ching rather by custome, and for fashion sake vnto that sacred ban­ket, or for some humain respect or wirl affection vnto some particular sinne, not with a pure soule, nor humblehart, but rather destitute of true feruour, & deuotiō, & aboun­ding with wordly vanity: and in a word, so cold, so sloathfull, and voyde of all interiour disposition, or preparation required; as it would be much better, they should abstayne, then feede so vnwor­thily vpon this sacred food, which in them hath quite contrary effects to what it worketh in a vertuous soule, duly disposed by deuout feruour; and fit preparation, stir­ring vp true hungar and desire in their harts for to feed of it: for God replenisheth the hungry with good things (saith the sacred Virgin in her Canticle (and without a good appetite our meate doth [Page 158]little profit vs; which to procure, a moderate exercise is experimented to be necessary whereby the sto­make being warm'd conuerteth to good nourishment what we eate. So likewise before Communion, we ought to exercise our soules in holy deuotion, to stirr vp therein true ardent feruour of the loue of God, which will make a most hap­pie disgestion of this celestiall food, and thereby beget increase of grace, and strength in all true vertue and piety.

Briefly the disposition required to communicate worthily, and with profit; is purity of body by fast; and purity of conscience, from sinne, and all affection there­vnto, cutting of all willfull tye or desire to the same; hopeing, and pourposing by Gods grace to amend. In the next place we are to adore Gods great Majesty with an humble hart; and acknowledge our owne vnworthines, miseries [Page 159]and pouerty. 3. true loue and gra­titude is required, acknowledging his most gracious fauour to vs the­rein; and we ought to call to min­de the holy Passion of IESVS-CHRIST, which this sacred Host truly represents to vs. Great reue­rence, and actuall deuotion is re­quisite to this diuine Mystery; as also to produce with much feruour the diuine acts of Faith, Hope, and Charity. And finally although our deuotion be not so feruent as it ought, yet lett vs stirr vp (at least) a great desire to haue it; for a faithfull good will may supply the want of our sensible deuotion, and God regarding our hart, he will accept thereof, for our Lord hath heard the desire of the poore, his eare hath heard the preparation of their hart. Psal. 9.17.

You haue had here a method for your morning, and euening pray­er; and also concerning confession, and Communion. It remaines [Page 160]that now likewise I manifest in what manner God is to be serued by sacrifice; which he hath so na­turally imprinted in the harts of men, as no nation (though neuer so barbarous) was euer yet disco­uered in the world, which had not sufficient light by nature to make some kinde of sacrifices to their imaginary Gods. But that true sa­crifice which God requires of vs, you will see by that which follow­eth here in.

A needfull aduertisement for ma­keing right vse of this holy practise of hearing Masse.

IT is here to be obserued, that whilst we assist at this holy sa­crifice; we ought not to spend our tyme in reading the declarations of the Mysteries as here we finde them sert downe: for by perusall, and well pondering them at other tymes, their practise must be made perfectly knowne, and so fami­liar to vs; as that we may accom­panie [Page 169]the Priest with some feruent eiaculatory aspirations, corres­ponding to those holy Mysteries, successiuely as he goes on in order with them to the end, and as God best shall inspire. Or else we may vse the same petitions, as here we finde them set downe to the same effect, reading them verie delibe­ratly; and endeauoring thereby to raise our hart to some short and pious affections, and feruent eja­culations: for this is the best, and most fruitfull way (without com­parison) to assist at this diuine sa­crifice; and farr surpasseth the vse of all bookes, or beades, during the tyme thereof.

A good reflection to be vsed as you goe to the Church, or chappel to assist at this holy sacrifice.

IT being now the tyme to heare Masse, represent to your selfe, that yow are called to accompanie the blessed Virgin. S. Io. Euange­list, [Page 170]and holy Magdalen vnto mount Caluary there to assist at that dreadfull sacrifice, this being the liuely, and true memoriall of the death and Passion of our sou­ueraigne Redeemer IESVS-CHRIST, which [togeather with the Priest] you now are going to offer vpon the Altar vnto his Eternall Father for the whole Catholike Church, and as well for your owne necessi­ties, as those of all others, both li­uing, and dead; for whom chiefly you are bound to pray.

It is also here right worthy to be obserued, that in these-Mysteries of the Masse are truly represented [as will plainly appeare to who­soeuer shall but obserue the decla­rations thereof] the whole series, order, and story, from Mans first creation, and vnhappie fall: togea­ther with the blessed meanes of his Redemption by our most merci­full Redeemer IESVS-CHRIST; whose principall actions throu­ghout [Page 171]his sacred life are here com­memorated to vs, from his birth, to his glorious ascension; and till that last dreadfull iudgment day, wherein we all must haue our doo­me, and finall sentence vnto Eter­nity.

A Reflexion to be vsed whilst the Priest is vesting himselfe; and as he goes to the Altar.

WHilst the Priest puts on his or­naments; we may consider how the Eternall sonne of God seemed, in some sorte, to haue bereaued himselfe of his diuine splendor & Maiesty, to cloath himselfe with the vile and abiect habit of our mortality: Who when he was in the forme of God, thought it no robberie, himselfe to be equall to God, but he abased himselfe, taking the forme of a seruant, made in the similitude of men, and in shape found as man. Philip. 2.7. Lett vs beseech him by the sacred meritts of this most humble mysterie of his Incarna­tion, [Page 172]that he will vouchsafe to destroy in vs the old man, toge­ther with all our vicious habits; and create vs anew in him, in true sanctity; that according to the Apostles command, we may put on our Lord IESVS-CHRIST: Rom. 13.14. for as manie of you as are babtized in CHRIST, haue put on CHRIST. Gal. 3.27.

The Priest ascending vp to the Altar with that great Crosse vpon the backe of the vestment; may renew in vs a liuely memory of that heauie Crosse, which our louing Redeemer IESVS-CHRIST, did beare vpon his wearied shoulders to mount Caluarie; there to pay that deare, and painfull ransome for our sinne: admire his mostinfinit loue, and mercy.

The interiour and exteriour disposi­tion required to assist fruitfully at this holy sacrifice.

THe Priest now vested, and approaching to the Altar; we [Page 173]ought in the first place to procure a right interiour disposition, by stirring vp in our harts an actuall sorrow, and contrition for all our sinnes; & renouncing all affection to them; hereby purifying our soules from that blemish, which might make our deuotion vnplea­sing to God, and rather a great ir­reuerence, if with an impure hart, and stayned soule by anie affected mortall sinne, we should presume to offer vp together with the Priest, that most pure victime, and holy sacrifice.

We must also conceiue a most humble respect, and great inte­riour reuerence; by representing to our selues that souueraigne great nesse, goodnesse, and sanctity of God, there present on the one side; and our owne great vnwor­thinesse, ingratitude, and most enormous impiety, on the other; for our little reuerence or deuotion towards those diuine, and sacred [Page 174]Mysteries, wherein we are assured by that infallible verity of diuine Faith, of the reall and substantiall presence, both of the diuinity, and humanity of IESVS-CHRIST, true God and man, accompanied with all the diuine Attributes belonging vnto the infinit Maiesty of our hea­uenly, eternall, and Almighty God.

Secondly we ought there to be­haue our selues with all exteriour reuerence; and verie carefully to auoyde all needlesse words, and lookes: still keeping the eyes of our soule firmely fixed vpon the Altar; and our mindes wholy bu­sied with deuout attention vnto these most sacred Mysteries of the life and death of IESVS-CHRIST, which in that dreadfull sacrifice are so verie liuely there represented vnto vs; and to this verie end it was instituted by him: For as often as you shall eate this bread, and drink the chalice, you shall shew the [Page 175]death of our Lord vntill he come. 1. Cor. 11.

A Prayer to be saide at the beginning of the Masse.

DEate IESVS, my most mer­cifull Redeemer; who dayly to renew in vs both the happie fruit, and memory of thy most bitter death and Passion, didst in­stitute this holy sacrifice of the Masse: vouchsafe I beseech thee that I may not only by my pre­sence assist thereat; but also partake of those diuine Mysteries, wherein thou art the vnspotted lambe, and gratefull victime, offered for the sinnes of the world. And grant, I befeech thee, that I may with a true repentant hart, and attentiue reuerence, so assist at this great Mystery of thy diuine power, wis­dome, and goodnesse; that I may effectually participate of the self­same gratefull sacrifice, as it was offered by thee in that bloody for­me [Page 176]vpon the Crosse for the Re­demption of the world, to thy Eternall Father: for this is the in­finit treasure wherein only I con­fide; and the inestimable price which I offer in expiation of all my grieuous sinnes: and vnder this shelter of thy sacred merits, only it is, that I dare presume to pre­sent my selfe before thee, as a po­ore captiue slaue, redeemed with the price of thy most precious blood; who liuest and raignest with the Father and the Holy Ghost, world without end. Amen.

What we are to consider at the Priests descending to the foote of the Al­tar; and makeing a low re­uerence there.

What is signified by the Priests ma­keing the signe of the Crosse when he beginnes the Introibo?

What is signified by the Confiteor.

What is signified by the following verses, vntill the Priest ascends vp to the Altar, and kisseth it.

At the Introite, and Kyries.

At the Gloria in excelsis Deo.

At the Priests kissing the Altar, and saying the first Dominus vohiscum.

THis Dominus vobiscum, signi­fies Christ his manifestation to the Kings at his Epiphanie. And the Priest kisseth the Altar before he salutes the people with those words, to shew that he himselfe is first to take the Benediction from our blessed sauiour, (represented by the Altar) from whom all gra­ce, and blessing doth flow. Here with an humble hart addresse, your feruent petition to him, as follo­weth.

At the Collects, or Prayers: and why the Priest holdes his hands open, and eleuated in saying them,

AFter Dominns vobiscum, the Priest returnes to the Altar to say one, or more prayers, accor­ding to the office of the feast, or fe­ria: shewing thereby, that by pray­er; we are to obtayne, both our spi­rituall, and temporall wants: and that chiefly, which the present Prayer of the Church there men­tions; to which we must also direct our intention, for the greater glo­ry [Page 186]of God, and for the vniuersall good of his beloued spouse the ho­ly Catholike Church.

The Priest prayes with his hands open, and eleuated, to signi­fie; that (as a publike Minister of the Church) he collecteth, and ga­thereth the gratefull offerings of all their zealous Prayers: and with an eleuated hart (accompanied with the rest) he offers them vp to God, as an acceptable sacrifice of thanksgiuing, to his honour, and the saluation of our owne soules. At the end of the Prayer he ioy­neth his hands; to shew the vnity of nature in the Blessed Trinity, to whom we pray, as to one diuine power: and also to signifie the v­nion of our harts in one firme faith of the Catholike Church. And in fine, all prayers are concluded, through ou Lord IESVS-CHRIST; because all benefits are granted through him, who said; if you aske the Father anie thing in my name, he [Page 187]will grant it you. And therefore in all humble confidence say.

At the Epistle.

At the Graduell, and Alleluya.

At remouing the booke to the other side of the Altar. And reading the Gospel.

At the Creede

At the second Dominus vobiscum.

At the offertory.

At the Lauatorie.

At orate fratres &c. and at the secret prayers.

At the Preface.

At the Canon of the Masse, which beginnes at. Te igitur &c.

What is meant by Kissing the Altar at, Rogamus, ac petimus &c.

Of the three ensueing Crosses made vpon the Host, and chalice.

At the first Memento.

At hanc igitur &c. when the Priest extendes his hands ouer the Host, and chalice.

At the fiue ensueing Crosses, made ouer the Host, and Chalice.

At the Consecration, and Eleuation.

At the Eleuation of the Chalice.

Of the three Crosses made vpon the sacred Host, immediately after the Eleuation.

THese Crosses made vpon the consecrated species immedia­tely [Page 211]after the Eleuation; represent to vs the manner in particular, how that most sacred Host was immo­lated vpon the Crosse for our Re­demption: whereof we are put in minde, by the frequent makeing of the holy Crosse.

At the second Memento.

At nobis quoque Peccatoribus:

The reason why the Priest makes here againe three Crosses ouer the Host and Chalice; when he saith: cum ipso †. & in ipso †. & per ip­sum †.

At omnis honor, & gloria.

At the little Preface before the Pater noster.

What is meant by the Priests deuiding the Consecrated Host?

What is meant by the three Crosses which are made with the particle of the consecrated Host?

At pax Domini &c.

At the Agnus Dei &c.

At Domine non sum dignus, and the Communion.

At remoouing againe the booke to the other side of the Altar.

At the Post-Communion.

At the next Dominus vobiscum.

At the latter Collect.

At the last Dominus vobiscum.

At the, Ite Missa est.

Of the last Benediction.

Of S. John his Gospel.

A second compendious, and easie short way of hearing Masse for the more vnlearned sorte of People.

IN this second manner of hea­ring Masse; consider from the beginning thereof, vntill Gloria in Excelsis, the longe desires, and earnest expectation which the ho­ly Patriarches, and Prophets had for the comming of our louing Redeemer IESVS; who had been expected aboue foure thousand yeares to free them from that great seruitude wherein they were de­teyned [Page 236]by the prince of darkenesse; and to lay open to them the happy way to Paradise.

The Gloria in excelsis, denoun­ceth his blessed birth promulgated in celestiall harmonie, by the An­gels; to the watchfull shephards, whome we must imitate in humble obedience to Gods diuine inspira­tions; and to all good admonitions and instructions giuen by our Pre­lats and Pastors, either by good bookes, or counsaile.

At the Gospel, and Creed; we may imagin to heare our Sauiour preach; and consider with what power he drew the harts of men to follow him. Here dispose your affection to produce holy acts of Faith; and begg grace to embrace his heauenly inspirations.

At the Preface, we may consi­der with what glory, and great ioy the Iewes receiued IESVS-CHRIST into Hierusalem; and yet but fiue dayes after, they be­trayed [Page 237]and condemned him vnto a most reproachfull death. O how often after our receiuing him in the blessed Sacrament, haue we as perfidiously betrayed him, by im­mediate relapses into our former sinne!

Next by that silence, before the Consecration; we renew the me­mory of CHRIST his bloody Agonie in the garden; his flagella­tion at the pillar; his crowning with thornes, & all the reproach­full iniuries done to him before his crucifixion vpon the Crosse: the which is represented to vs by the eleuation of the holy Host, and chalice: whereat we must imagin to see him giue vp the ghost, and dye, the vaile of the Temple to rende in two, the rockes about Hierusalem to cleaue with the force of a stran­ge and fearefull earth-quake, ac­companied with a formidable dar­kenesse spread ouer the whole earth, by a prodigious Eclipse; and [Page 238]all this to be caused by the great enormity of our sinne. Here we must stirr vp harty sorrow for our offences; with a firme purpose to amende; as a good preparation for the approaching Communion.

At the Postcommunion, we must giue thankes with the Priest, and calling to minde CHRISTS glo­rious Resurrection; we must pur­pose to rise to a better life; and craue humbly Gods grace to per­forme it.

Finally at the Ite Missa est, and last Benediction; we may consider; that though IESVS-CHRIST be as­cended into Heauen; yet he is to come againe at the last dreadfull iudgment day, to pronounce that most fearefull sentēce vpon the re­probate Goe yee cursed &c. or that o­ther most ioyfull to the Elect: come yee Blessed &c. We must therefore endeauour that our life may be such, as with an humble confidence in Gods great mercy, & goodnesse; [Page 239]we may be called to the right hand of his Blessed flocke, there to enioy Beatitude in all Eternity.

A prayer to be said at the end of the Masse.

ACcept o heauenly Father this diuine, and gratefull sacrifice which we (with humble harts, and thankefull memory of that bloody sacrifice of thy deare sonne IESVS) haue offered vnto thee, in perpetuall thankes-giuing, praise, and adoration of the most glorious Trinity, to the honour of the euer-Virgin Mary Mother of God and of all the Saints, whose feastes we celebrate for the remission of all our sinnes, and for all our Frends Enemies, and Benefactors; either liuing, or dead. Forgiue, o gra­cious Lord our great negligences; grant vs grace to put in execution our good purposes, as also to liue in thy holy grace, and to dye with true finall Repentance. Amen.

Good Reflexions to be vsed, as soone as Masse is ended.

MAsse being ended; call to minde your negligences cō ­mitted therein; craue pardon of God for them, and begg hartily his heauenly grace for your amend­ment, and for more strength and courage to resist all sinne. Renew then also the morning oblation of all your actions for that day; and confirme your good purpose to auoyde that Passion, sinne, or frailty which puts you most in danger to offend. Finally your de­uotions being ended; retire your hart verie gently from that holy exercise, to your wordly affaires; retayning as long as you can, the feeling, and affection of your for­mer devotion. And to this effect, obserue the most sweet, and effi­cacious aduertisments of the Bles­sed Bishop, and Prince of Geneua in his Introduction to a deuoute life: part. 2. chap. 8.

An aduertisement.

YOu haue now seene the order, and exposition of these holy Mysteries in the Masse: the Au­thor whereof (as is said before) is IESVS-CHRIST, after his cele­bration of the Paschal lambe, the night before his bitter death, and Passion; when taking bread, he blessed, brake, and gaue it to his Disciples &c. Math. 26. v. 26. & likewise taking the chalice, he gaue thankes and deliuered it to them &c. Luke 22.19. saying of each part; this is my body. This is my blood. 1. Cor. 11. There consecrating, and offering his sacred body, as a con­tinuall, and true vnbloody sacri­ce, vnder the outward formes of bread, and wyne: Then also insti­tuting the sel same manner of cose­cration, & offering to be vsed euer after by his Apostles Disciples, and their successors; to whom he said: Doe yee this; that is, consecrate, and [Page 242]offer this, as now I haue done; for so the command Doe yee this plainely signifies; changing by the operatiue words of consecration, the bread into my body; and the wyne into my blood: which vn­lesse really and truly they doe, they cannot be said to doe that which our Sauiour commanded them, when he said: doe yee this: that is, to represent his sacred death, & Passion: by consecrating, and gi­uing his body, vnder the accident of bread; and his blood, vnder the accident of wyne; as the Catholik Faith teacheth vs to beleeue, and the Priest daily performeth in this holy sacrifice of the Masse; there being only added some certaine prayers, and holy rites for greater reuerence sake: and to increase the peopels deuotion; as are most of of the prayers, the Epistle, Ghosple, and manie ceremonies, which haue been added; & may also be changed by the authority of the [Page 243]Church, as occasion shall require; they being neither of the substace, nor essence of the Masse it selfe; whereby it well appeares how im­pertinently our aduersaries de­mande of vs, when it was, or where we finde that our Sauiour, or his Apostles did euer say Masse; seeing that the essence of this holy sacri­fice doth chiefly consist in the con­secration, oblation, and consum­mation. Which was first so expres­ly performed by CHRIST him­selfe, at that his last supper; and by his Apostles, Disciples, and their successors euer after (accor­ding to his command) as you haue seen. And therefore we must either deny IESVS-CHRIST euer to haue pronounced those operatiue words of consecration; this is my body &c. (which would be to giue the lye to S. Paul, and to all the other Euangelists) or else be forced to confesse that our blessed Sauiour said Masse by consecra­ting, [Page 244]offering, and eating that ho­ly sacrifice therein: as he comman­ded his Apostles, Disciples, and their successors to doe the same; and as it is still daily done by the ministry of his true, and rightly ordered Priests, whereby the life, the death and sacred Passion of IESVS CHRIST is deuoutly re­presented vnto vs; as hath been declared, with as much breuity as I could.

The great fruit which is to be gained by assisting deuoutly at this diuine sacrifice.

IF we beleeue S. Greg. the great S. Tho. of Aquin. S. Antoninus S. Bede, and other worthy Au­thors; we are assured by them of manie gracious great fauours ob­tayned by the deuout, and reue­rent oblation of this most holy sa­crifice, both for the liuing and dead: and amongst others, not on­ly a most gracious remission of ma­nie [Page 245]veniall sinnes, but also Gods powerfull preseruation, both from the occasions of euill, and from manie misfortunes, as well tempo­rall, as spirituall; and (which farr exceedeth all the rest) our soules become replenished with much more grace; and appeare more beautifull, and farr more pleasing to God; by reason of those ver­tuous actes, which by his diuine helpe, it had the happinesse there to produce.

An answere to two vsuall obiections against the Masse.

I Will conclude this holy Exercise in answering those two vsuall obiections, which most trouble the more vnlearned sorte. First, that it is not said in the vulgar lan­guage, but in Latine, which most doe not vnderstand. And secondly, that the Priest pronounceth also some parte of it, so secretly to himselfe, as they cannot heare [Page 246]what he saith.

To the first, this answere might suffice; that those three holy lan­guages, Hebrewe, Greeke, and Latine, hauing been sanctified by that sacred title vpon the holy Crosse; we may well presume, that they remayned euer after, more gratefull to God, more venerable both to Angels and Men, & much more dreadfull doubtlesse to the Diuell, our mortall and ghostly enemie then anie other; and there­fore, who can iustly blame our holy, and prudent Mother the Cath Church (inspired by the ho­ly Ghost) to teach her beloued children, to praise and glorifie this our deare Redeemer IESVS-CHRIST, in her chiefest facrifice and seruice in a language, which had serued at his sacred Passion to publish his glorious triumph vpon the Crosse, and there to declare him to the full view of the world; that he was; IESVS NAZARENVS [Page 247]REX IVDAEORVM? John. 19.

Secondly I answere, that since the Latine Church was founded by the Apostles; it hath euer vsed this tongue, both for the holy Scrip­ture, and her lyturgies: and there­fore we may iustly conceiue her too ancient, and our aduersaries ouer yoong, to teach this our ve­nerable, and so aged Mother, now to begin to speake: this hauing been the ancient language in En­gland (as S. Bede doth auouch) at the verie first plantation of Chris­tianity amongst the English Na­tion: and therefore by good con­sequence, this practise of saying Masse in the latine tongue, must needs (at least) be full as ancient, as their Christendoome.

Thirdly, euen reason it selfe makes it manifest, that as God himselfe is one; and euer the same immutable; and his Church vni­uersall, and most truly Catholike; and not of one Nation, but of all: [Page 248]so also, ought his diuine and pu­blike seruice, to be performed in one generall, immutable, and vni­uersall tongue; and not in a vulgar which is not understood perchaun­ce two hundred miles in length; and which euery age is verie sub­iect to alter: whereas the Latine tongue is generall ouer Christen­doome; and is now the verie same, that it was in Cicero his tyme, aboue seauenteen hundred yeares a goe.

Fourthly, should this the pu­blike seruice of the Church be said in euery vulgar language; few Priests would be able to exercise that function out of their owne na­tiue Cuntry; as Ministers must needs confesse, who trauaile into other Kingdomes; although it be where there owne religion may be professed (as they pretend] and therefore, thy must of necessity be silent abroad, or stay at home: whereas Catholike Priests serue [Page 249]God after the selffame manner in euery place; and all people, in all countries whatsoeuer find the Ca­tholike seruice to be the same; and well know how to serue God the­reby.

Moreouer, it is most worthy of note; that euen the Iewes, Gre­cians; Abissins, and Russians vse one of these three holy languages, Hebrew, Greek, or Latine; and none of them employ their pre­sent vulgar tongue for the publick seruice of their Church, nether are the holy Scriptures written therein: yea Actes 15.21. We reade that euerie saturday, the Iewes in their Synagogue did reade the ho­ly Scripture to the People in the Hebrew tongue (as all confesse) which was much differēt from their vulgar; and yet our blessed Sauiour found no fault with them for it.

And whereas they obiect that by our seruice in Latine, we recei­ [...]e neither edification, nor yet in­struction [Page 250]for good life. I answere, that experience giues all the world a fufficient proofe; that our Fore­fathers were as wise and deuout to God; as faithfull, and charitable to their neighbours; as obseruant of Gods lawes: that seruants were as true, children as obedient, Magistrates as iust, and Christians as likely to be saued, as in anie sect of theirs, which pretendes to the greatest purity, and best reforme.

And though it be not denyed, to be both conuenient, and verie laudable also, for particular people to say their prayers in the knowne and vulgar tongue: yet the Priest, who is the publike Minister of the Church; and offereth vp to God the publike prayer, and sacrifice for the whole vniuersall Church: he likewise ought to vse a generall, and vniuersall tongue: as most common to all for whome he prayes, and offers sacrifice: but it is nowayes needfull, that all the [Page 251]common People should vnder­stand that tongue: it being the Priest, not they, who prayeth in the person of all the rest to God, who vnderstandeth all tongues a like.

And therefore I will say no more of this: but conclude with S. Aug. that, to dispute, or call in question those things which are gene­rally obserued in the Church is a most insolent madnesse: Epis. 118. c. 5.

Now to their second cauill, a­gainst the Priest his praying in a se­cret, and low voyce, at some cer­taine places of the diuine seruice, whereby they thinke themselues depriued of much edification: which they conceiue they might receiue by hearing, & saying those prayers together with the Priest.

I answere that our Aduersaries migh easily discharge their trou­bled minds from this needlesse scruple: would they but please to informe themselues by our wri­ters, [Page 252]who treate vpon the ceremo­nies, and seruice of the holy Mas­se: whereby they might be plainely informed how significantly we are put in minde by this silence, of so­me principall actiōs of our blessed Sauiour his life: as may appeare: first by the prayer, or secret, be­fore the Preface: whereby we are put in minde of that prayer, which IESVS-CHRIST, did thrice repeate in the garden: there praying priuately vnto his heauenly Father, prostra­te vpon the ground, in that his bit­ter agonie of sweating water and blood, immediately before he was betrayed by cursed Iudas: Luke 22.

And as for that other long silen­ce following the Preface: both be­fore, and after the consecration: it represents to vs that admirable, & prodigious quiet patience of this diuine & innocent lambe, in all the cr [...]ell tormēts of his most painefull death and Passion, prophesied of him so long before by Esaie. 53.7. [Page 253] As a sheepe to slaughter shall he be led; & as a lambe before his shearer, he shall be dumbe, and shall not open his mouth. This silence also repre­sents to vs the great feare and ter­rour of his Apostles, and Disciples so greatly doubting, and stagge­ring in their Faith, from that ve­rie tyme of his suffering, till the comming of the Holy Ghost; du­ring which space, they all kept priuate, and secret out of sight.

The Priest praying secretly also at other tymes, and with a low voyce, puts vs in minde of the se­uerall priuate retreates, which this our most mercifull Lord, and gracious Redeemer IESVS, was accustomed to make in solitude se­parated from all companie, fre­quently spending whole nights in priuate, and feruent prayer.

And therefore you see that silence in this holy sacrifice, is not wit­hout pious Mystery; nor is there anie other ceremonie in the Masse [Page 254]which serues not, either for grea­ter solemnity of this most holy sa­crifice; or to increase the peoples deuotion; as will easily appeare to anie, who shall but reade the explications of these deuout and holy Mysteries, and seriously ob­serue the same.

A necessary aduertisement for the true, solid, and profi­table practise of anie ver­tue, which we most desire to obtayne.

BEfore I proceede to the Exer­cise of these following select vertues, I conceiue it very requisite first here to giue you in generall this necessary aduertisment, for the profitable exercise of anie vertue whatsoeuer, and for the speedy obtayning of that vertue which we most desire: not doubting to assu­re you, that the ill obseruance of this rule, is the cause that so ma­nie, after long exercise, and innu­merable acts of such vertues as they most desire to obtayne, pro­fit verie little therein, or in anie true Christian perfection.

Now the true reason hereof, is this; that each vertue hauing its [Page 260]proper spirit; (which is as the es­sence, nature, and as the verie soule, or forme which giues life, and perfects the action) we endea­uour not, as we ought, to frame in our soules (for the right prac­tise of that vertue) such due dis­positions, as the spirit of such a vertue requires: and without which precedent dispositions, the vertue is but meerely superficiall and ex­teriour. Wherefore we ought first to know, and well consider with our selues, what is the spirit of such a vertue, or wherein consists the essence and true nature thereof, to the end that we may practise each vertue in its owne proper spirit, that is; to haue a true interior fee­ling thereof; and that as we exte­riorly procure the action of the vertue; so we may practise in the interiour of our hart the ver­tue it selfe; without which, the ex­teriour nothing at all auailes: this interiour disposition, being to all [Page 261]vertuous actions, as is the soule to the body, and as the roote from which the tree receiueth life and nourishment: yea it is as the verie bottome of the soule, the origine and life of all Christian, and ver­tuous actions.

This great truth will yet much more manifestly appeare, by con­sidering seriously, how small pro­gresse in vertue is made by the on­ly exteriour practise thereof, if the interiour disposition be wanting; as by this particular example, in the vertue of Humility, it may suf­ficiently appeare; and it will serue as a Rule for all the rest. To ob­tayne them by practise true Hu­mility, it is first necessary to vnder­stand, in what that vertue consists; to the end that when we would pro­duce the acts thereof, we may doe them in the interiour spirit of that vertue, and conformably to our knowledge thereof: otherwise how should we be able rightly to [Page 262]practise a vertue which we doe not vnderstand? or how can we pro­duce the acts thereof with anie fee­ling, or vnderstanding of that ver­tue which we exercise?

And to make this cleare in our former example of Humility: we must first place our selues in the interiour dispositions of this ver­tue (and so likewise of all the rest at which we ayme.) Then secondly we must make an esteeme of God aboue all things, and thinke most meanely of our selues; and euen desire our owne abiection, and contempt. And this is to lay a true ground, and right foundation in our soule; whereby, in her exercise of the exteriour act of Humility; shee stirrs vp in her hart a thought, and feeling of true Humility: and awakeing in her selfe the disposi­tions, both conuenient, and pro­per to that particular vertue, shee accompanies the exteriour act of that vertue with an interiour [Page 263]esteeme, and pure desire of true Humility, and with a low and base esteeme of herselfe. And to perfor­me an act of vertue in this manner; is to doe it in the spirit, and in the true and right disposition of that vertue which we exercise.

And therefore whosoeuer aspi­res to true perfection, must labour not only to produce the exteriour acts of that particular vertue at which he aymes; but also (and principally) he must endeuour to roote out of his hart the opposit inclination, and euill habite there vnto: for little would the exteriour act of Humility auaile; if volun­tary Pride should remaine at the bottome of the hart. And who­soeuer giues almes, with a hart possessed with Auarice, and obdu­ratenesse he catches only at an empty shadow, & is deceiued by a meere body without a soule. Yea manie falsely conceiue themselues greatly aduanced in vertue, by [Page 264]some new punctuality in the ob­seruance of exteriour practises of piety proposed to themselues; who notwithstanding after their long & punctuall exercise therein, make verie small aduancement in that holy perfection, at which they aymed: and the reason is manifest, and verie plaine; because they ne­glect the interiour, and seek not the spirit of that vertue, for which they so labour but in vaine: and consequently they doe not prac­tise it with the necessary conditions which those vertues doe require.

All this, now finally, both ex­perience, and reason makes verie manifest: for how can we hope to obtayne the vertue of Humility (although we practise it by a thou­sand exteriour acts) we neither vn­derstanding what it is, nor hauing anie interiour feeling thereof: but rather quite contrary dispositions to the same?

It is therefore most necessary [Page 265]to frame in our selues the disposi­tion of that vertue which we exer­cise: and before all things else, we must labour to forme our interiour, and rightly to direct it; for he who hath a defectiue bottome in his soule, or a vicious roote; he cannot produce good fruit from it: and therefore to exercise the ex­teriour acts of vertue, without the interiour disposition required, would be but to catch at the sha­dow of vertue, and to remaine with a reality of the vice.

Thus much by way of needfull aduertisement for the profitable practise, as well of these selected vertues here following, as also for all others whatsoeuer to be practi­sed by the vertuous soule, desirous to make progresse in true Chri­stian perfection. And to proceed herein with due order; I must in first place propose that vertue which is the proper instrument to aduance all the rest, and this is the vertue

Of Mortification.

AFter this generall aduertis­ment so verie necessary for the practise of vertue; it will be now requisit to speake of the pro­per instrument required for the right exercise thereof: and this is the verie same which you finde aboue proposed for the condition required to holy prayer; to witt, that most necessary vertue of Mor­tification, without which (as it there appeares) that no prayer can be found in anie eminent degree; so likewise (and for the selfsame reason) no eminent pourchace can be made of anie other vertue with­out the helpe of Mortification; whereby renouncing our owne proper will and the naturall corrupt propension vnto flesh and blood, we take vp our Crosse and embra­ce those contradictions of sensua­lity; dispossessing our harts of that vnruly appetite for worldly con­tents; [Page 267]and by a courageous, and mortifiing act, we subdue our vi­cious Passions, which both blinde the eyes of our reason, and doe al­so much weaken the will. Which Passions and disordinate affections being subdued; the vnderstanding becomes truly enlightned to iudge what is good; and the will remay­nes freely disengaiged to make choyce thereof.

By all which it appeares, that Mortification is the verie ground of Perfection, it disposeth the way vnto vertue, & is as the verie mea­nes & needfull instrumēt required to put the same in execution. For as Reason, by originall sinne had rebelled against God; so likewise (in due punishment) the sensuall appetite in vs rebelled euer since against Reason, and so mainly in­clines our corrupt nature to euill; as vnlesse it be strongly kept in by the curbing bridle of Mortification (and that rightly managed also by [Page 268]Gods holy grace) we shall most as­suredly be throwne downe by tēp­tation into the destroying preci­pice of mortall sinne: which to preuent, our surest remedy (as S. Paul doth admonish vs) will be by alwayes bearing about in our body the Mortification of IESVS: 2. Cor. 4.10. For it is a vertue as necessary to preserue piety in our soules; as are the garden-sheeres to keepe the borders, and figures in due or­der; which without often cutting, and clipping away of those super­fluities which nature doth conti­nually produce; no forme nor beauty would be left in the best planted knots in the garden. In fine this vertue of Mortifica­tion is as needfull for the planting of holy vertues in our soule; as is the hammer to frame the fashion which the workman is to introdu­ce into the iron, now disposed by the furnace, and made plyable therevnto: for be your minde neuer [Page 269]so well disposed by holy prayer; yea though enflamed by diuine in­spirations, by spirituall lecture, by good counsell, or by anie other meanes whatsoeuer to the holy practise of Patience, or of Humi­lity, to Conformity, Prayer, Ab­stinence, or to the Exercise of anie other vertue whatsoeuer; we shall finde that Mortification is the needfull instrument, and meanes to put in execution those good re­solutions, against which our cor­rupted nature will spurne, and make much reluctance: and vn­lesse our good purposes be hamme­red out by the strong blowes of Mortificaion, all our former fer­uent good resolutions will soone become as coold, stiff, and vn­plyable, as is the verie iron it selfe when long detayned from the for­gé; nor shall we haue anie applica­tion at all to our former good pur­poses; which not being then labo­red out by the hammer of Morti­fication, [Page 270]they serued for nothing, but rather to obdurate our harts; as is the yron by being often soft­ned in the forge, but not wrought by the hammer to the workmans designe. This generally thus sup­posed; there now followes in the next place the vertue

Of Humility.

THese premisses now seruing for the more solid and profi­table exercise of true Christian vertues; I will here out of manie, propose some speciall and select from amongst all the rest, & which may iustly be conceiued most re­quisit for the practise of a vertuous soule, aspiring to holy perfection. Wherein to make the more solid building; we must euer begin with the foundation. Whence to raise the true building of vertue in our soules; we must first beginn with Humility, the true foundation of all other vertues; yea and the verie roote which giues life and luster, [Page 271]both to the flowre and fruit of all other vertues whatsoeuer; & with­out which no act of the greatest vertue can be either gratefull to God or aniewayse auayleable to our soules. For as blessed S. Gregorie most truly assures vs; to practise other vertues without Humility, is but to cast dust into the ayre, Humi­lity being the verie foundation, and conseruer of all other vertues, as Pride is the ground of all sinne: Eccles. 10. It disposeth, and pre­pares the soule to receiue Gods di­uine grace; who resisting the proude, he giues grace to the hum­ble: Iames 4. Yea it makes vs ca­pable of Gods secret mysteries, which being hid from the worldly learned and wise; they are reuea­led to the humble. Math. 11. It doth pourchace perfect peace to our soules; excluding anger, quar­rels, and discontent; all which proceeds originally but from Pri­de, and selfe esteeme. By all which [Page 272]we now plainly see, what great and happie fruit is to be reaped by the helpe and holy practise of true Humility: and therefore I thought it but necessary, here in the first place to propose this needfull Exercise; least the blast of vaine­glory might carry away, and de­priue vs of the fruits of our best and holiest practises. Which to preuent, this Exercise of Humility may serue as a poyse to ballance them against that dangerous blast of Pride, and as a preseruing An­tidote from the pestiferous ayre of vaine-glory, which destroyes all vertue in the verie budd, and ho­pefuls't flower. And therefore no vertue is more seriously recom­mended to vs by our B. Sauiour himselfe (both by his practise, and doctrine) then is this which he so expresly commandes vs to learne of him who is milde and humble of hart. Math. 11.

And although vnto humaine [Page 273]deceiued sight this vertue may seeme but poore, base, and verie despicable; yet by God and his blessed Saints it is highly esteemed, and may well be resembled to the cyphers in numbring; which though nothing of themselues, yet placed behinde an vnity they make tenn; hundreds behinde two; thowsands behinde three, and so forward in proportion. In like manner Humility in it selfe, thou­gh but little esteemed, yet it is that which giues the true valew to all other vertues; yea it is the verre Rule, and measure of all true sanctity it selfe; for who is since­rely humble, is truly holy; and who is most humble, he is also most holy; for accordingly as one humbles himselfe; so God doth exalte him, and he puts downe the proude. Math. 13.11.

Fot this vertue it was that God raised S. Antonie. S. Benet. S. Maur. S. Francis, and others to be [Page 274]Founders of so manie holy Orders of religious persons in his Church; who though most eminent in all Perfection and sanctity; yet their Humility was so great, as they durst neuer admit to vndertake that (more then Angelicall) heigh state of Priestly function; which notwithstanding now (to the great scandall of the Church) is by such sinfull presumption sought for by so manie vnfitt, and most vnneces­sary persons.

Neither haue weomen been wanting in this kinde to giue most rare examples of profound Humility; as doth well appeare in that great seruant of God Sister Mary of the Incarnation, of noble birth; who was so verie humble, as notwithstanding that shee was Foundresse of the holy Order of the Carmelites in France; yet would shee neuer be of the Quire, but alwayes continued a lay-sister, and a seruant to all the rest. S. Francis [Page 275]was also truly humble of hart, which made him with such feeling sense to esteeme himselfe the grea­test of sinners; because he thought himselfe aboue all others to cor­respond the worst vnto the graces which God had bestowed vpon him. This is that true Humility, which hath no other will, but the will of God; to which it renders vs like to the statue in the sculpters hands, to be hewed, and fashio­ned according to his diuine plea­sure, without disquiet, or reluc­tance: for this Humility of hart, is the inseparable twinn of all sweet­nes and peace (saith that great Maister of all sweet deuotion, Sales the holy Bishop of Geneua) but I meane not (saith he) a comple­mentall rainging of words, or ges­tures, of kissing the ground, or lowly inclinations; they being donn (as it often doth arriue) with­out the inward sense of our owne abiection; for such are but vaine [Page 276]abusements of a weake shallow braine; and are rather to be tear­med, but extrauagances of Humi­lity, then the true vertue it selfe; which makes vs both supple to correction, and verie prompt and plyable vnto obedience.

This true Humility of hart, con­sists not in the knowing only, and professing our owne great vnwor­thines, and misery; but much ra­ther, in louing, seekeing, and exercising of this our basenesse, and abiection; and in desiring to be so esteemed by others, as we doe iudge our selues truly to bee, ab­iect, and contemptible; yea yet further; to be also content (as such) to be contemned, and des­pised by all: for true Humility of hart doth loue this humiliation, and reproach, and all else what­soeuer which may truly vilifie, and abase vs. First by reason of the knowledge which it hath of that our originall, and interiour source, [Page 277]and corrupted spring whence all our sinne and wickednesse procee­des; and secondly in Imitation of IESVS-CHRIST, who made choyce of all manner of humilia­tions, and reproach; thereby to honour his heauenly Father, and to satisfie for our exorbitant pride and grieuous sinne: which is a mo­tiue aboundantly sufficient to stirr vs vp to all feruent imitation, for so diuine an exemples sake.

A second practise of this holy vertue; which I now also much re­commende vnto you, is in not on­ly louing humiliations, and con­tempt; but also in hating, and fly­ing the vanity of all greatnes, and splendor; yea the verie desire of all humaine praise, and esteeme. Be rather all wayse ready, and with a prepared minde to be humbled, as was our Lord and souueraing King, IESVS-CHRIST, in his birth and life; and finally in his most bitter Passion, and reproach­full [Page 278]death vpon the Crosse.

O wretched and vngratefull creatures that we are; how can we so loue vanity, considering how lowly that high God of all Maiesty, and our most mercifull Redeemer was humbled for our sake! craue humbly Gods grace to practise this holy Humility of hart, in the disposition, & spirit of that profound Humility which IESVS-CHRIST hath practised for our loue; and that with a true ver­tuous courage you may cheere­fully endure all confusions, and abiections whatsoeuer; they being all so most iustly due to a rebel­lious sinner, and to most abiect sinne.

Of Conformity to the will of God: the third Exercise of this Rule.

THis holy Conformity is to the precedent great vertue of Hu­mility, but as a linke of the same chaine, and the verie true sequele [Page 279]of that blessed vertue; they being both united in that superiour hap­py tye of the loue of God; where­by this precious chavness compo­sed of the continued linkes of ma­ni other great vertues, and vnites vs most happily vnto God himselfe. In fine from true Humility (as from a most precious roote) springs fourth this faire and grate­full flower of vertuous Confor­mity: for by an humble, and true abiect contempt of our selues, our owne will becomes easily confor­mable, not only to the will of God, but also for his sake, we submit and subiect our selues, euen to the meanest creature aliue.

Now in the faithfull practise of this heroique vertue consists that true Christian Perfection, which IE­SVS CHRIST hath not only taught vs by word daily to pray, that his will be done in Earth, at it is in Hea­uen; But he confirmed also the same by his owne example, telling [Page 280]vs: that he came downe from Hea­uen, not to doe his owne will, but the will of his Father who sent him. S. Iohn. 6. and this he estee­med as his nourishing food: Math. 11. Yea and it is most worthy of obseruing; that from the tyme of his returne with the sacred Virgin and S. Ioseph from his diuine rea­soning with the Doctors in the Temple at Hierusalem (as if he had come downe from Heauen for no other designe, then to shew obedience and Conformity vnto his heauenly Fathers will, in obey­ing, and being subiect vnto his Parents pleasure) he was so exact­ly punctuall in all dutifull obe­dience to them; as the holy Euan­gelist recompts to vs no other of of his diuine actions, during the farr greater part of all his tyme, li­uing hereupon earth amongst vs; but only that he Was obedient and subiect to them: the perfect perfor­mance of which holy Conformity [Page 281]vnto his heauenly Fathers will, he finally sealed; by rendring him­selfe vnto that bitter, and re­proachfull death vpon the Crosse. In imitation of which diuine ex­ample; we must be in all occa­sions so resigned to Gods holy will, as is the clay in the potters hands, which chooseth not its owne fa­shion, or forme; but is plyable and obedient to that which the workeman pleaseth to ordayne it vnto: for thereby you will obtay­ne a most happie peace to your minde, and euen begin to enioy a perfect Paradise.

By this meanes there is nothing will happen, which can depriue vs of true content and consolation; in which consists the chiefest feli­city of Gods heighest fauorits in this world; who though not ex­empt from laborious, and pain­full temptations, nor from infir­mities, and great corporall suffe­rings: yet by the helpe of this [Page 282]holy Conformity, whatsoeuer be­falls them, they preserue their sere­nity, & true interiour ioy: because there whole content, and pleasure is in the accomplishment of the will of God, which makes all euents whatsoeuer to be gratefull to them, though neuer so contra­ry, and displeasing to flesh and blood: they knowing that nothing can befall them, but by his diuine order and will; whose louing and carefull Prouidence hath disposed of all things for our greatest good; what instruments, and second causes soeuer he shall please to ma­ke vse of for effecting the same: yea no sterility in prayer, nor the want of all sensible deuotion, and comfort therein, will disquiet a well setled soule in this vertuous practise of Conformity, whereas, who neglect the same; if they but faile to obtayne what they craue by theire prayers; they leaue of with disgust, and are greatly dis­comforted, [Page 283]for failing of the end, and desire of their owne proper satisfaction; Which oftentymes preuailes so verie much with them; as they are strongly tempted, and sometymes ouercome so farr, as to abandon their praiers and other vertuous Exercises; which is the greatest victory theyr mortall ene­mie can desire to obtayne.

And for these good reasons it was that the ancient holy Fathers did greatly apply themselues to this important studie, and fruit­full practise of Cōformity; know­ing that true resignation is alto­gether in deeds, and not in words; and in takeing all things as procee­ding from the hand of God; by which vertuous Exercise, their greatest aduersities were made most pleasing contents; and their life become celestiall vpon Earth; yea finally, to liue or to dye is all one and the selfe same thing (saith S. Augustin) when our will is truly [Page 284]vnited to the will of God; in who­se sight we are, and vpon whom our being depending, we ought wholy to resigne our selues to him; with all which we can ei­ther doe or suffer; in body or in soule in same, frends, or externall goods, for tyme, or for Eternity; with a perfect resignation to his diuine and holy pleasure; yea his granting or denying our request, must be to vs indifferent; for we ayming but at the glory of God, and our owne, soules greatest hap­pines (both which he knowing farr better then our selues) we must rest ioyfully content with his diuine will, though neuer so con­trary to our owne desire; who know not oftentymes what we aske: and therefore with great loue and mercy it is, that frequent­ly God denies our petition (saith S. Augustin) that he may doe vs a more mercifull fauour; nor yet ought we so much to reioyce for [Page 285]obtayning what we desire, as that it is the will of God which is done thereby: for by this vnion, and Conformity with Gods blessed will, we doe most truly restifie our loue, and by it we doe our truest honour and homage to him: and to our selues we also pour­chance that true content, and most happie repose, which is only to be found in a soule thus truly subiect vnto Gods holy will: for who is he that resists it, and findeth peace (saith Iob. 9.) but be subiect to him and thou art secure to enioy it. c. 22. Finally by the practise of this holy Conformity to the diuine will and pleasure of God, how euer our af­faires shall succeed, yet our hart will enioy a most happie and quiet peace; we acknowledging God to be the soueraign Lord of all; and vnderstanding best what most conduceth to his owne glory, and to our soules eternall health.

The fourth Exercise of this Rule; which is for the practise of Patience.

THe great connexion of this holy vertue with the two for­mer is most apparent; for where there is true Humility of hart, and an entire conformity to the will of God, there doubtlesse Patience cannot be wanting to suffer with all cheerefull alacrity what Crosse or tribulation soeuer the Diuine Prouidēce shall be pleased to orday ne. This makes vp a strong chayne of these three holy linkes of a tri­ple vertue; whereby all our vnru­ly, and disordered passions may be fast bound in due subiection, both to true reason, and pietie.

But to speake now here of the proper fruits of holy Patience in particular (as before I haue of the other two) it may be first obser­ued, that patience is as a needfull [Page 287]barr; and shuts vp the dore against manie sinnes; for by moderating the griefe and great trouble of minde; it quencheth hatred, and preuents both anger, and desire of reuenge; by which are let in a mul­titude of pernicious vices; and with much reason it is said by S. Gregory; to be the wide gate to let in the great sinnes of rancor, and wrath, of iniuries, impreca­tions, maledictions, blasphemies, indignations, murthers, and the like greate euills, which are vsual­ly harboured in a hart oppressed with impatience, bitternesse, and griefe: all which being first taken away by the holy vertue of patien­ce, the soule is left in much quiet, and is also thereby enabled to pro­duce true vertuous and perfect operations. And for this respect, some (not vnfitly) call Patience the preseruer of vertues; for the same being disquieted, vertue can­not rightly exercise her functions; [Page 288]no nor doe any thing well; and therefore shee hath great need of Patience to keepe Reason free, and the minde exempt from all Passion; for hereby we are disposed to suf­fer in quiet peace, all such afflic­tions as shall befall vs, and to take them in good parte.

It also greatly moderates that hurtfull passion of sorrow, and me­lancholy, an humour aboue all the rest exceeding dangerous, and hurt­full both to body and soule; vnlesse they be defended by that strong buckler of Patience from the con­tinuall great oppressions of this vi­cious and dangerous Passion. And therefore though all vertues be verie requisite; yet Patience is most absolutely necessary for our complying with the will of God, and for sauing our soules; as the Apostle tells vs Heb. 10. and the reason is; for that our life is so replenished with miseries, that without this needfull defence of [Page 289]holy Patience, we shall neuer obtayne the crowne of victory: but in your patience you shall possesse your soules; Luke 21. As that holy man well vnderstood, who being much vrged to gett some certaine rude persons to be seuerely punished for hauing mocked and much abu­sed him; he answered with a smi­ling and pleasant countenance: no, no, let them doe so still to me (said he) for they doe but helpe me to get Heauen by the practise of holy pa­tience. This was a vertuous, and true humble man; for who is humble, is vndoubtedly patient; because he esteemes himselfe de­seruing of the euill which he suf­fereth; yea and of farr greater also. And if we would but search out the true cause of our impatience, and ascende but to the source, and true origin, we should finde that it pro­ceeds from meere pride, and selfe esteeme; and this made the holy Bishop of Geneua to aduise vs, [Page 290]that we should complaine the least we could of wrongs; because (saith this excellent man (for the most part it is verte true; that who complains, doth sinne (he meanes for want of Patience, and Humility; for whe­re these vertues are found, there is no complaint, neither for sick­nesse, losse, nor iniury: for their Patience is inuincible in all sortes of afflictions; and Humility iud­ging all to be but answerable to their desert; they rather reioyce to pay here their debt, hoping to haue thereby the lesse accompt for the future. And certainly much truer perfection there is in suffering cheerefully our crosses and contradictions for the loue of God, and with a conformable hart to his blessed will in the tyme of our temporall or spirituall afflic­tion; then in the most sensible comforts of deuotion, by either raptures, or extasies in the tyme of prosperity and consolation. And [Page 291]to this purpose, that holy Father and learned Doctor of the Church great S. Gregory saith; that he fare preferrs the vertue of a patient man, before that of working mi­racles: and his ground for it is eui­dent; because it is the verie fruit it selfe of the heighest vertue, Cha­rity, which (saith S. Paul. cor. 13.) it patient, is benigne; Charity en­uieth not &c. is not prouoked to an­ger, thinketh not euill: &c. Jt suf­fereth all things, and that in good parte for the loue of God. This di­uine loue makes the practise of Patience both easie and verie plea­sing: gladly therefore will I glory in my infirmity, that the power of God may dwell in me. For the which cause (saith the same Apostle) I please myselfe in infirmities, in contume­lies, in necessities, in persecution, in distresses for CHRIST. Thus bles­sed S. Paul. 2. Cor. 12. Shewing vs how Patience for the loue of God makes all sufferings and afflictions [Page 292]whatsoeuer to be the true obiects of great comfort and ioy.

All this is clearely verifi'd in the life of that illustrious Virgin bles­sed Saint Margaret daughter to the King of Hungary, and a true mir­rour of all religious perfection; who grounding the vertue of Pa­tience vpon true Humility; and that, vpon the loue of God; this no­ble Virgin, and most humble ser­uant of IESVS-CHRIST did of­ten weepe, & was most troubled in her minde; because shee found no practise for the vertue of Patience, wherein notwithstanding shee well perceiued her religious Sisters to be frequently exercised by strong contradictions to flesh and blood; whereas shee found herselfe inca­pable to be that wayes mortifi'd. And the cause is verie manifest; for who desires nothing, but purely the will of God, is alwayes con­tent with whatsoeuer shall happen.

But yet for the more facilitating [Page 293]this practise of holy Patience as well against contempt and iniuries, as in all other crosses and troubel­some accidents which may befall vs; I must here recommend to your serious consideration these ensuing motiues, and conuincing reasons for that end.

First that whatsoeuer is in this world most displeasing and trouble­some, is nothing to a true ver­tuous, and generous hart; which rather is glad of occasions for suffe­rance, thereby to giue proofe of his foundation in vertue, and of fidelity to his heauenly Captaine IESVS-CHRIST.

Secondly consider that these troubles doe not happen to vs, but by the particular Prouidence of God, for his glory, and our greater good; and that he is a spectator how we play our partes for that crowne, which is only to be got by lawfull fight. 2. Tim. 2.

Thirdly consider that there is [Page 294]nothing in this world to be endu­red, which our sinnes haue not iustly deserued; and that all put togeather which can be inflicted vpon vs in this world, is but a sha­dow, in comparison of the paines of Hell, or Purgatory; which yet by patient sufferance here; may be auoyded; & euerlasting glory gay­ned. Looke not therefore with an angry hart vpon such as shall cause you anie trouble, or paine; but much rather esteeme them (as truly they are) those who doe you the truest good; and who afford you but happie occasion to make proofe of your Christian courage, of your solidity in vertue, and of your fidelity to God; who vseth these temporall afflictions but as instrumentall meanes, thereby to procure you that great happinesse which you gaine by those occa­sions to practise holy Patience; and is (saith S. Iames ch. 1,) a per fect worke: for in your Patience you shall possesse your soules: Luke. 21.

Finally endeauour by a serious and frequent contemplation of the great vncertainty, and little worth of all worldly affaires, to gaine an indifferency to all humaine casua­lities; they all hapning by Gods speciall order and prouidence; and therefore, most vndoubtedly, for our greater good: and why then should we be troubled, it being Gods blessed pleasure, which we ought most promptly to conforme our selues in all: yea it ought to be a comfort and great content to vs; (saith S. Greg.) whē anie thing hap­neth which crosseth our owne desi­res, considering that so it is orday­ned by him, who doth nothing, but what is most iust and good.

Raise therefore your soule with cheerefull gratitude to adore his hidden iudgments in all crosse euents, which he permits for your greater good. Perseuer with peace and tranquility of minde; for he hath done all things well. Gen. 7. And [Page 296]what cause then can you haue to be troubled; vnlesse you mistrust, ei­ther his power, or his goodnesse; which yet can neuer faile.

Hitherto I haue spoke rather of the Theory of true Patience, and but as concerning it in generall. It now remaines that I also treate of the needfull practise of it more in particular, and in the chiefe occa­sions wherein nature findes mostre­luctance in the holy Exercise of this vsefull vertue. This will be best performed, by shewing that

Wee ought to loue our Enemies, and to suffer persecution with ioy.

YOu may now well perceiue by the former parte of this exer­cise the great goodnesse and im­portant fruit of this holy plant of Patience; the knowledge where­of, I doubt not, but will giue you a desire to make store of so needfull a prouision, by the daily and conti­nuall occasions which will not be [Page 297]wanting, whereby you may reape so great profit to your soule. But to auoyde prolixity in so copious a subiect; I haue thought best to make choyce, and here princi­pally to propose to you the need­full Exercise of this great vertue in the two aboue named occasions; as being the hardest, and most re­pugnant to our corrupt and rebel­lious nature: for by well maiste­ring them; we shall finde the rest but verie weake, and easie to be ouercome.

And now first to shew that we ought to suffer tribulation with content and ioy; I will only make choyce of some few good reasons out of manie, which are sufficient to con­uince this truth; & may also serue for strong motiues to induce vs to the meritorious practise of suffe­ring the crosse encounters of this world, with a willing cheerefullnes, for the loue of God.

The first reason for this truth [Page 298]shall be frō our diuine Rule & Pro­totype CHRIST IESVS himselfe; who not by his diuine & sacred actions here vpon Earth no, nor by his so feruent & assiduous prayer; nor yet by his preaching, or working of so manie miracles, did cuerren­der to his Eternall Father so great honour and glory, as he did by his painefull death and Passion. From whence it doth playnely follow, and conuince in all good reason; that we are not able by anie other meanes so heighly to honour, and glorifie God, as by a willing and cheerefull sufferance of our afflic­tions, in vnion and imitation of this our diuine example, and in true conformity to Gods blessed will and all disposing Proudience. when therefore he shall vouchsafe to try vs by anie corporall tribula­tion, or by the losse of goods, by priuation of frends, or of what else soeuer most deare to vs; we must accept thereof; as an occa­sion expresly ordayned by his hea­uenly [Page 299]Prouidence, whereby we may render to him due homage & honour; conceiuing also that he puts vs to such bodily tryall, but as a sweet perfume into the fire; to the end that by a good odour of vertuous Patience, we may giue both good example to our neigh­bours, and occasion also for them to glorifie our heauenly Father by seeing so cheerefull and humble an acceptation of it for his loue: for benefitts are willingly receiued by all (saith the holy Bishop of Geneua) but to receiue willingly afflictions, that belongs only to perfect loue, which loues them so much the more, because they are not to be loued, but only in respect of the hand which gi­ues them.

A second reason which ought to make all sufferings verie wellcome to vs; is, for that Heauen, and eternall happines is bought by them: yea this price it cost the sonne of God himselfe, before he [Page 300]could enter into his glory (though heire apparent vnto the same Act. 17.) And can we then presume to pourchace this happie inheritance of that heauenly Father at a lower rate, then he sould it to his one­ly, and dearest sonne, who both suffered; yea and gaue his dearest life for it. O no, the seruill slaue must not expect to be prefer'd be­fore his soueraigne Lord: it is an excessiue fauour to be admitted to beare the same yoke with him. All which but duely considered, might well make vs asshamed to feare anie sufferings, or to fly from anie crosse; seeing that we professe our selues to be disciples of a crucified God: for is it aniewise beseeming the member of a heade crowned with sharpe piercing thornes, to be so delicate, as to fly from all paine or suffering, which is the ab­solute, and taxed price of Para­dise?

And therefore, seeing (as the [Page 301]aboue named holy Bishop of Ge­neua saith) that it is but in vaine to expect to be glorifi'd with IESVS in Heauen, vnlesse we be first cruci­fi'd with IESVS here vpon Earth; let vs most willingly embrace his holy crosse, and not by compul­sion only, as Simon the Cyrenean did; but much rather with S. Paul; let it be farr from vs to glory in anie thing so much, as in this most honorable liuery of our diuine Captaine, the Crosse and suffe­rings of IESVS-CHRIST: Gal. 6. Yea reason doth conuince vs, that the temporall punishment is most hapie, whereby we escape an eternall: & such as are here exempt from them, may iustly feare, least their farr greater punishment be but reserued to an other world; there being most assuredly no other way but this to Paradise for the children of God, but first to passe through this fearefull red sea of tribulation, before they can [Page 302]hope to enter into that happie land of promisse.

The third reason, which may comprehende all the rest; and is a verie strong motiue for vs to suffer with willing alacrity all manner of aduersity is; that God the soue­raigne Author of nature hath or­dained all the crosses & afflictions which befall vs, for the due pu­nishment of our sinfull rebellion, and disobedience; for he had pla­ced man in a most happie state in the terrestriall Paradise of pleasure and content; vntill he forfeited that happinesse by cursed sinne; and had made himselfe, and all his posterity miserable thereby for all Eternity; had not Gods infinit great loue and mercy to men (more then to Angels) accepted for his satisfaction a temporall pu­nishment from vs, in the vertue and merits of the death and Pas­sion of his onely deare sonne IE­SVS-CHRIST; for whose sake, [Page 303]he vouchsafed to accept of this sa­tisfaction to his diuine iustice, by these present afflictions which him­selfe here imposeth vpon vs for that end; and is euer the chiefe author thereof, what other crea­tures soeuer he may please to vse, as instruments for the execution of these his fatherly corrections; which are also disposed by him for our greatest good.

This was acknowledged by holy Iob, when after all the great and manie mischiefes which the Diuell had done him, in ruining his houses and children by tempest; in robbing his cattell, and killing his seruants by theeues, in destroying his goods by fire: and finally ha­uing couered his body with manie smarting soares, and loathsome vlcers; yet all this, that holy man did attribute to none but to God himselfe, and said, our Lord gaue, and our Lord hath taken away, as it hath pleased our Lord, so it is done Iob. 1 21.

Chaste Ioseph doth as plainly as­sure vs the verie same. When his brethren being much affraied for hauing so grieuously abused him; he comforted them saying: be not affraid, neither let it seeme to you a hard case that you did sell me into these countries: for God sent me befo­re you into Egipt for your preserua­tion. Gen. 43.

And finally to alleage one more for all: did not our blessed Sauiour himselfe say: Iohn 18. the chalice which my Father hath giuen to me, shall not I drinke it? Here you see plainly that he calles it not the treason of Iudas; nor the persecu­tion of the Iewes, Scribes, or Pharisees, but the chalice of his Fa­ther; for all afflictions come from him, and are sent by his eternall order to vs for our good. And the­refore this being beleeued by a Christian (as it ought) how can we be troubled at the afflictions, and crosses which are sent from so lo­uing, [Page 305]so prudent, and so good a Father, as most milde and fauo­rable executioners of his diuine iustice, and as most wholesome po­tions from his skilfull and louing Phisition, to cure the sinfull surfer of his soule?

Finally afflictions, are to vs, but as bitter aloes which the nource puts to her breastes, thereby wea­ning the child, to make it willing to come home to his owne true mother: for God by affliction makes vs to dislike this world, our nource, and to looke home vnto him, our only true and care­full Parent.

Manie more motiues might be alleaged for vs to embrace afflic­tions with a willing minde; but it may suffice to remember that it is the best token of Gods diuine loue to vs and the verie badge where­with he hath euer honored and cloathed his dearest frends: to the good he sends it for the increase of [Page 306]their merit; and to the bad, for their conuersion. In fine he impar­tes it vnto all, as the meanes for their eternall happinesse; and therefore it ought to be receiued by all, with a cheerefull and willing hart.

But me thinkes I heare you to complaine, as King Dauid did; Psal. 54.13. that your greatest wrongs, are from your nearest frends; and therefore much more greeuous, then would they be from a professed enemie. I doe ea­sily beleeue you: but yet you must remember that vngratefull Absa­lon was much nearer to his so ten­derly louing Father Dauid (the true figure herein of IESVS-CHRIST) whom he most vngra­tefully, & vngraciously labored to depriue, not only of his kingdome and crowne, but also most fiercely pursued him for his verie life; as we likewise see those vngratefull Iewes to haue done the like to IE­SVS-CHRIST [Page 307]himselfe, whom Dauid did but represent. And there­fore you hauing such presidents for this your sufferance; you ought rather to esteeme it a verie great honour, to beare your little share with them.

You may yet peraduenture re­ply: that your chiefe repugnance, and greatest difficulty in suffering these Crosses with true patience, is because you deserued no ill from their hands; nor had done them anie wrong, who thus cruelly, and most vnkindely haue persecuted you. But neither is this a good ex­cuse for your impatience; but is rather to be regarded, as the glory of your cause: for had you first offended them by anie wrong or iniury; your sufferance had been but a iust punishment of your of­fence; whereas you being inno­cent; your patient sufferance will gaine you an incomparable aduan­tage; for nothing doth so much [Page 308]extoll innocency, as iniustice: and though it be an oppression; yet (if it bee truly looked vpon) it is but a pledge from Gods owne proper hand, and as a token of his loue, which therefore ought to be re­ceiued with all cheerefull alacrity.

But he depriues me of my main­tenance (say you) and will bring me to much want, and necessity. This toucheth indeed verie neere, and to the quick: yet take great heed that you doe not herein the parte of a peeuish and angry child from whome if the louing Mother shall take but some hurtfull bable out of the one hand, it will pre­sently throw downe the good meate which it hath in the other; and in a peeuish pett, it will stamp and starue for reuenge: but the childe of God must not intempe­rately grieue, nor so disquiet him­selfe for the losse of what so louing a Father shall take from him, ei­ther immediately himselfe, or by [Page 309]a frend, or a foe; as that for the losse of some parte of his meanes, he should there vpon, by his im­patience depriue himselfe of the content which he might fuffi­ciently haue taken in the rest which he still enioyes. No we ought much rather to looke downe vpon the innumerable multitude of those who remaine in a farr mea­ner fortune below vs, and who would accompt themselues excee­ding happie, and obleiged to great gratitude, should they enioy but some small parte of our re­mainder; and yet perhaps deserue it much better then wee, who for­get that it is sent vs from that bles­sed hand, which disposeth all for our best aduantage, if we with con­formity but render our selues cheerefully to his diuine will; for if he depriue vs here of our tempo­rall content, and happinesse, we may rest assured that he hath allot­ted, & reserues for vs those others [Page 310]infinitly excelling them, and to be eternall in Heauen; if through our owne willfull fault, we be not the vnhappie hinderance of them our selues.

This I trust will now be aboun­dantly sufficient to make large scope for your owne better refle­xions vpon this fruitfull subiect; whereby to picke most pleasant sweet roses of Conformity, from these sharpe pricking thornes of your manie sufferings, towards the composing of a glorious crowne (I hope) for your dearest soule.

But yet for the richer adorne­ment of this your happy crowne: I must further recommend to you the interlacing it with these the richest iewels of Charity, which are likewise to be gathered in the garden of a vertuous soule, by each act of the loue of our enemie, produced originally from the true Ioue of God, and are the purest, & most eleuated acts of Charity a­boue [Page 311]all others; as I am verie confident that you will plainely perceiue by the ensving discourse

Of the loue of our enemies; the second parte of this proposed Exercise of Patience.

OVr most mercifull and lo­uing Redeemer in his sacred Gospel Math. 5. doth not only re­commend to vs the loue of our Enemies but expresly commands it (saith S. Augustin serm. 59. de temp.) and therefore it is a duty properly belonging to a Christian, to loue his Enemie. This our Di­uine Sauiour IESVS, hath taught vs both by word, and example, and by the whole practise of his blessed life, which was a conti­nuall exercise of loue and doing good for euill; as also was his death the soueraigne sacrifice in expia­tion of their sinne; and to giue the happiest life to them, who put [Page 312]him to the cruelst death vpon a re­proachfull Crosse; from whence the verie first word which fell from him amidst all those his piercing torments, was, not to threaten, nor to demand reuenge vpon those his sacrilegious Enemies; but to craue pardon for them, who had so ill deseru'd it; and alleadged the strongest reasons vnto his eternall Father for their excuse; beseeching him to pardon them, because they knew not what they did. Luke 23. vers 34.

And therefore now still to be­gin with the surest Rule, whereby to regulate all our actions as well in this good practise, as in all the rest, it might sufficiently perswade anie good Christian to the true loue of his greatest Enemie; to know that it is IESVS-CHRIST, his soueraigne King and Captaine, who so expresly commandes it Math. 5. where nothing can be set downe in more plaine, or expresser [Page 313]saying: you haue heard that it was said: thou shalt loue thy neighbour, and hate thy Enemies (so taught the Pharisies, but not the law) but I say to you, loue your Enemies: doe good to them that hate you: and pray for them, that persecute, and abuse you: that you may be the children of your Father which is in Heauen, who maketh his sunne to shine vpon the good, & the bad, and raines vpon the iust, and the vniust: for if you loue them, who loue you, what re­ward shall you haue? doe not the Publicans also doe the same?

And can we now conceiue a more cleare, or expresse command then this; to loue our Enemies? Yea not only to loue them, but also to doe good to them, who hate vs; and to pray for them who persecute, and doe vs wrong; thereby to testifie that we are the children of our hea­uenly Father, by imitation of that admirable great goodnesse in him towards vs, his most vngratefull [Page 314]and sinfull creatures.

And that the weighty impor­tance of this so expresse a com­mand might the better appeare; the Angelicall Doctor S. Tho. diuine­ly declares it, assuring vs that tho true loue of our Enemie is the most pure, the most diuine, and the hi­ghest act of holy Charity which can be performed by man. This great truth is not auouched with­out the proofe of most euident rea­son: for there is nothing that man can doe which appeareth so ma­nifestly to be done by him so pure­ly for the loue of God, as to loue his greatest Enemie: for you may loue God in desire of your owne good, and to gaine Heauen the­reby; you may also (and most vsually) loue your frend, because he is your frend, or for his good humour, and sympathy; or for some pleasing qualitie, or for profit, honout, or the like which may be reaped by his conuersa­tion. [Page 315]In fine you may loue an other in respect of some content, or be­nefit; and all this is but meerely for your owne commodity, as both Turkes, and barbarous Pa­gans doe; yea euen brute beastes thēselues can loue in such a māner.

By all which you will easily per­ceiue that no loue is discouered to be so vnfeynedly the pure true lo­ue of God, as is the loue of our Enemie; for in that it appeareth most certaine and euident, that there is nothing for you to loue in him, but purely and meerely God; nor anie other motiue to be found whereby to induce you to doe him anie good turne, but purely God alone: for in that naughty man you haue no other subiect, but of hatred and much dislike; should not the loue of God, and obedien­ce to his holy commandement per­swade you to loue him, and to doe him what good you can. Which act, as it proceedes from the grea­test [Page 316]vertue, and by which we ren­der to God the most soueraigne honour and homage; so likewise it conferres vnto man the highest di­gnity, whereof anie mortall crea­ture can be conceiued capable; ma­keing him thereby the adopted sonne of a heauenly Father Math. 5. And therefore as this vertue is so verie precious in the sight of God; so ought it to be as dearly estee­med and most faithfully practised by vs; by louing, and doing the best good we can to our greatest enemies: it being a vertue, both so gratefull to God; and so infinitly aduantageous to our soules; we hauing no greater assurance of Gods pardoning our sinnes, then by forgiuing such as offend vs: for that is the verie Rule and measure of his mercy; and we can only ex­pect from him, that he forgiue vs our trespasses, as we forgiue them that trespasse against vs: Luke 6. And truly no Enemie can be so [Page 317]bad, but that for IESVS-CHRIST his sake he may be pardoned, al­though he deserues it not for his owne; nor can his offending vs haue anie comparison with the grieuousnesse of our offending God, for which we must expect no pardon from him, vnlesse we also pardon such as haue offended vs; and that entirely, and from the ve­rie bottome of our hart: all which aboundantly perswades vs to em­brace this generous vertue of lo­uing our greatest Enemies: to which I will yet further adde some con­gruous motiues, whereby the bet­ter to confirme our resolution for that holy practise, by makeing good, and serious reflexions vpon these ensuing points.

First that we haue none so watch­full as our Enemie, to obserue our faults, and errours; and to let vs vnderstand them; which we should neuer know from a frend; nor yet haue by his meanes that good oc­casion [Page 318]to reforme our liues.

We pay wages to Maisters, and Gouernours; and yet none are so carefully obseruant to let vs vn­derstand our misde meanours, as are our greatest Enemies, and that also gratis, without pay. He boul­dly tells vs true, when our frend dares not speake; and he serues vs as a needfull curbe by publishing our vice, and will plainly aduertise vs if we goe amisse: nor dare we doe ill in his sight: whereas a frend seldome preuents anie thing of all this great harme; but rather (& ve­rie frequently) he prooues a moti­ue, & great cause of our doing ill.

When a Frend extolls, and highly prayseth vs, our Enemie (much more for our good) doth abase, and decryes vs downe, least we should grow proud and insolent. Yea when prosperity extolls, and makes vs vaine, and by flattering applause puffs vp our soule with dangerous pride; our Enemie will [Page 319]keepe vs downe by persecution; and administers to vs thereby the souueraign'st antidote to preserue vs from that contagious sinne.

If Enemies were not necessary for our good, God would not permit them; but they are exceeding pro­fitable to the good, for their exer­cise of holy Patience, and of o­ther vertues; for if the Church had not had Tyrants, Heauen would not haue had those glorious Martyrs; and were there no Ene­mies, we should not see so manie good and holy men: yea dayly ex­perience doth plainly manifest the great good which is reaped by Enemies: for auoyding of whose murmurations and detrac­tions, we are made much more wary, and diligent in all our be­heaueour and actions: yea we must regarde them as the Ministers of Almighty God, and as true pro­motours of our saluation; & there­fore they well deserue our loue, [Page 320]aswell as great compassion also, considering what great harme they frequently doe themselues, by profiting vs. And such as find so great a difficulty to loue an Ene­mie, may well conceiue it a much more harder thing to endure the eternall flames of Hell; for com­pelled we are to choose one of the two; the beloued Apostle as­suring vs that who loueth not, is guilty of death: Iohn. 3. He mea­nes of that death which is eternall: but now vndoubtedly he chooseth verie ill, who will rather be dam­ned for euer; then loue his Enemie whom vnder paine of eternall pu­nishment he is commanded to loue: and that, not in word, nor in tongue; but really indeed, and treuth, saith the same Apostle. Epis. 1.3. For true Charity is a burning fire, actiue and appea­ring in all necessary seruices to­wards our neighbour; doing good for euill with a cordiall and gra­cious [Page 321]affability for the loue of God; for what measure we shall vse to our neighbour herein, the selfe­same will God vse vnto vs. Math. 7. And therefore who will not pardon their Enemies; such by saying their Pater noster, and praying God to forgiue them, as they forgiue those who haue offēded them; they doe not pray; but rather demāde a most hea­uy curse, & malediction vpon thē ­selues: for they expresly, & in true effect demand that God should not forgiue them, like as they forgiue not those who haue offended them. Doe you therefore your selfe that first to your neighbour; which you desire that God should doe for you: for foe shall my heauenly Father doe to you, if you forgiue not euerie one his brother from your hartes, saith IESVS-CHRIST, Math. 18. And it is also most euident that all iniuries whatsoeuer which can be done them by others, are excee­ding small, in comparison of that [Page 322]great hurt which they doe to them­selues, in killing their owne soule by that wicked sinne of hatred and reuenge: whereby they beco­me like vnto him, who to teare his enemies garment, he pierceth his owne body with a mortall wound; for the wrong from an Enemie concernes but the body only, or our goods, or good name; but ha­tred, and vnlawfull reuenge is that which killeth the soule, by depri­uing it of the grace of God: and moreouer it obleiges vs yet fur­ther to aske pardon, to confesse, to doe pennance for it; and finally to reconcile our selues with whom we were angry: in all which, there is farr more difficulty, then had been at the first, in suppressing our anger; by casting it speedily from our thoughts, as we doe spareles of fire which fall vpon our cloa­thes; or by an act of humble pa­tience, conseruing thereby our selues in true charity and quiet peace.

How Patience may be practised in the occasion of contempt, and di­sesteeme: the last parte of this Exercise of holy Patience.

I Must not omit to set you downe here one fierce encounter more for Patience, against contempt, and disdaine; wherein this vertue is frequently as hard put to it for getting off victorious from that dangerous conflict, as from anie other whatsoeuer; for here we are to fight against our selues; the har­dest combate of all the rest; and for which we are chiefly strength­ned by the helpe of true Humility; which in all occasions of contempt doth serue vs as a soueraigne Anti­dote against the swelling anger, that inflames the hart by pride; and is abased by pondering

First the miseries of man, and little ground he hath for his owne esteeme; which had it all the ad­uantage that either noblenesse of [Page 324]birth, or anie worth of Auncesters can giue; yet neuer could the greatest Monarch driue vp his Pe­degree beyond these three descents of being the sonne of a Man; the Grand-child of Earth, & the great grand-child of nothing; which is the lowest point of anie created extraction. Yea such is the great misery of Man (saith a holy Father) as but to thinke of his beginning, may well confound him; to consi­der his present state, may giue him iust cause to lament; & to remem­ber his finall end, may iustly make him to tremble with horrid feare.

I will second the former mo­tiue for Humility with this one re­flexion more, whereby to streng­then Patience against this strong encounter of contempt; to which, though Pride hath naturally ex­ceeding reluctance; yet if we well behold our selues but in the glasse of humaine miserie, it will be able [Page 325]to compell vs euen to contemne, yea and to confesse that no con­tempt is able to exceed what the basenesse of our extraction may deserue; whose conception is but loathsome impurity; our present state, but a sacke of filth; and our pampered carcase, what is it, but prepared food for the crawling wormes?

3. Our verie entrance into this world doth well prognosticate all our future successe therein; who no sooner borne, but also bound both hand and foot, and tossed too and fro in a cradle, presaging well thereby the seruitude, and restlesse disquiet of the succeeding life of Man; wherein his childhood passeth in folly, in feare of correc­tion, and in ignorance: his youth is rash, passionate, and voluptuous: his manhood is subiect to be char­ged with the care of a wife, chil­dren, and familie; from whence proceeds solicitude, and affliction: [Page 526]and lastly commeth creeping ould age stealing suddainly vpon vs, whereby we receiue manie incu­rable wounds, by decay of our senses, & chief powers of our soule, & our strenght falling vs, our hands beginn to tremble, our spiritts grow faint, our stomakes corrupt, our leggs become gowty: our teeth dropp away: and thus we are per­plexed all the dayes of our life with griefe, care, and calamity, and yet our death must also end in paine and exceeding horrour.

All which now being well con­sidered; and due reflection made vpon our great abiection, and in­finitt humaine miseries: which wayes can we cast our eyes where­on to ground our selfe esteeme, or pride? Yea much rather haue we not great cause to iudge that no contempt can be so great as we de­serue; and yet our happinesse in this surpasseth farr all other mor­tall creatures; that by enduring [Page 327]with vertuous Patience this small tēporall contempt; we may auoyde the eternall paines which our sinnes haue most iustly deserued: and at the selfesame instant also that we endure here this small wordly despise; God and his An­gells will honour and esteeme vs in Heauen for the same. Despise therefore with a true generous cou­rage all momentary vaine glory, & the deceiptfull esteeme of men; seeing that by your vertuous re­nouncing them, you gaine that on­ly true honour and glory in the sight of God, which only is right worthy of esteeme.

But to be yet further encoura­ged, and with a more powerfull motiue to be patient in the greatest contempt; you may please but to cast the eyes of your consideration vpon the whole life of our glo­rious Redeemer IESVS-CHRIST, and there you shall finde, that from his birth in the manger, vntill [Page 328]his death vpon the reproachfull Crosse, he was in a continuall state of abiection, there suffering con­tempt and disdaine: Yea ioy being proposed vnto him, he sustayned the Crosse, contemning confusion. Heb. 12 and the kingly Prophet tells vs that; he was a reproach of Men, and the verie outcast of the people ps. 21. he was dispised and the most abiect of men; saith Esa. 55. Yea so farr he permitted himselfe to be contem­ned, and vilif'd by his vngratefull creatures, that a most facinerous Barabbas should be preferred before him, and be esteemed much more worthy to liue, then he; Mark 15.

But you will say notwithstanding, that contempt and scorne are pills of a verie rough operation. I can­not deny it: yet as their effect is exceeding profitable; so also their operation may be made both verie gentle and easie, by mixing them with a serious ponderation of the great folly in all wordly esteeme, [Page 329]and of the vaine praise and opinion of Men: calling but to minde how soone both he that prayseth, and who is praysed, and most flattered by him; as likewise who dispraiseth & who is dispraised, and dispised shall be equally reduced to contēp­tible dust; and how soone they are all to be presented before that dre­adfull Throne of God; where sinfull malice shall be struck starke dumbe for euer, whilst happie Patiēce will be honoured, and rewarded for all Eternity. All which but well con­sidered, would free vs from the vsuall great repugnance which we haue to swallow downe the men­tioned pills of scorne or iniury: yea it would enable vs verie much to suppresse our vnruly nature, and not to looke with an angry eye, nor to vse any exasperating words to them who haue dispised vs, but to shew much rather all courteous ciuility, and in true Charity to pray for them.

I haue now here proposed to you the practise of such vertues as I conceiued most necessary for a vertuous soule aspiring to perfec­tion. I know one may expect I should haue spoke of manie more: Yet these contayning the actiue parte of that Christian duty to which we are most obleiged; I conceiue it sufficient to comply with my designe of a practicall Rule; and leauing the more specu­latiue vertues to be perused in lon­ger treatises: I will now proceede with the shortest methode I can to

What conditions are required for a laudable, and true Christian Conuersation?

COnuerse yee worthy of the Gospel of CHRIST (saith the Apostle: Phil. 1. our Conuer­sation must be answerable vnto the spirit and Gospel of IESVS-CHRIST: that is, holy, humble, mild, pure, affecting eternall things, and despising temporall; ayming at the Imitation of our [Page 424]most perfect and holy originall, the Incarnate Sonne of God: who being our forme and true model; our Conuersation ought to be drawne thereby, as coppies in imi­tation of his, the best we can. Our Conuersation (saith holy Sales) must be modest, without affectation; free, without austerity; sweet and pleasant, without ostentation, gentle without contradiction, except to good purpose, and with great mo­desty. Finally it must be sweet, modest, and milde in words, and behaueour; auoyding all vehemen­cy, and choler, sharpnesse, bitter­nesse, vanity, insolency, and rude­nesse; which may be displeasing or troublesome to anie: as also, all immodest, or vnseemely discourse; all imperious gestes, and tone of commande must be auoyded, they being offensiue to others in com­panie, as is also all melancholy or distastfull sadnesse; we must vse affable and courteous carriage to­wards [Page 425]all: yeelding, and accommo­dating our selues vnto others (saith S, Ambros.) with moderation in commande; with affability in dis­course; with respect, and ciuility in words; with patience in harkning without interrupting; with modesty and good grace, and with a cheerefull countenance All which hath incre­dible power to draw and gaine the harts and loue of men: for sweet­nesse, good grace, & ciuill affability are as the flowers of a true ver­tuous Conuersation and they set it out with so pleasing a luster, and produce so great fruit of edi­fication thereby; as it is most ad­mirable to be reade of S. Lucian that blessed Martyr; whose win­ning and attractiue power was so verie great in his outward modes­ty, comely comportment, and good grace in his conuersation; as the verie sight thereof had force to mooue the persecuting Pagans to embrace the Christian Faith: & [Page 426]Maximian the cruell Tyrant (who put him to death) vnderstanding with great admiration, what had hapned; he desired, out of vaine cu­riosity, to behold the man: but fearing too much influence of so powerfull an obiect to conquer his malice, and to commande his af­fection to the Cath. Faith: he cau­sed a curtin to be drawne; that lookeing confidently through the same, he might satiate himselfe with the aspect of that blessed Man: as you may reade at large in Surius. Ianuary the 17.

You behold in this comely mir­rour of true modesty, it's power in Conuersation to gaine the harts of all people; how gratefull it is to God, and his Angells, and how much it is honoured by men; as may well also appeare in what we reade of S. Bernard, who by his example of this vertue had brought his Religious to so perfect imita­tion; as Pope Eugenius, and his [Page 427]Cardinals comming to Claraualle; they could not abstayne from powring out manie teares of con­solation, to behold the verie ex­teriour carriage, and so edifying a comportment amongst his reli­gious brethren.

In summe, true Christian and laudable Conuersation, is a meane betwixt two extreames; neither in­clining to the one of a meere secu­lar iollity, nor yet bending to the other of an imprudent austerity; but rather (as best becomes the testimonie of a good conscience, and a true Christian, and modest liberty) it must consist in the meane of a sweet, well-pleasing, and humble modestie; well tem­pered with a cheerefull counte­nance, & with affability of speach alwayes willing and readie to doe what good we can for anie; for the verie manner of doing a good­turne is frequently of much more power to gaine loue, then is the [Page 428]thing it felfe which is done. And to conclude: true perfect, and right Christian conuersation must be answerable to the notion which is giuen by S. Paul; by being an example to the faithfull in our speach, and comportment; in Charity, in faith, and in Chastity. 2. Tim. 4. with edification to all, but chief­ly to the enemies of the holy Cath. Church: hauing your Con­uersation good amongst the gentils (saith S. Peter) an example in good workes (addeth S. Paul) in integri­ty, irreprehensible; that he who is on the contrary part, may be afraide, hauing no ill to say of you. 2. Tim. 7.

This is the conuersation which IESVS-CHRIST; and his Apos­tles require of vs; & which is euer to be accompanied with these 4. requisit circumstances. First, with choyce of good company 2. with a right intention. 3. with innocen­cy. And 4. with moderation: for by excesse we are cloyed, eue [...] [Page 429]with the honny combe. Prou. 25.

Let finally all your discourse be well seasoned with prudence (saith the Apost. Coloss. 4.) that you may know, how, and with whom you are to conuerse, and to comport your selfe with euery one according to their talent, and seuerall condition; whereby ac­commodating your selfe vnto all, you may keepe charity with all, and become gratefull and pleasing vnto euery one. To conclude: the best conuersation in this world, is that which most resembles what is amongst the Saints in Heauen; which only consists in praising, and glorifiing God. Psal. 149.

The meanes, and best expedient to obtayne true Christian and lau­dable Conuersation.

BY the premisses you vnder­stand what conditions are re­quired for a laudable and ver­tuous Conuersation; but because [Page 430]it is not so much the knowledge, as the possession of what we know, which makes vs happy; therefore you may here expect some good expedient for gaining the practise of such a conuersation. Wherein for your satisfaction, I conceiue no humane meanes more power­full to beget in Man a vertuous and gratefull Conuersation; then to conuerse with such persons, as frame theirs according to the for­mer conditions; for they are to vs as a true lookeing-glasse; wherein beholding our defects, we are mooued by a wholsome confusion both to hate, and to amend them. This is so well experienced a truth, and so truly consonant to reason; as therevpon that common pro­uerb is well grounded which saith: tell me what companie thou keepest, and I will tell thee what thou art. Yea the holy Ghost assures vs, that who walketh with the wise, shall be wise but the frend of fooles shall be made like. Prou. 13.

The exceeding great power which conuersation, and company keeping hath to make not only deepe impression in the hart; but euen to change the strongest incli­nations of nature it selfe, most manifestly appeares, not only in Men, but also in brute, and the sauage beastes: as is plaine to be seene in the rauenous woolfe, and in the fierce and cruell Lion; both which by the company, and con­tinuall habitation with men, be­come gentle and verie familiar. And therefore if companie and so­ciety haue so conquering a force vpon natures of so quite a diffe­rent kind: how much more po­werfull must it needs be, to worke vpon a subiect of the selfesame na­ture, wherein, by reason of a Sym­pathy and nearenesse of condition, mutuall impressions are made with farr greater facility. And this ex­perience daily teacheth vs, since we see the great good which is [Page 432]gain'd by frequenting vertuous & ciuill companie; & on the contrary, daily sadd examples make but too manifest, how extreamely dāgerous it is to frequent persons of deboist and sinfull conuersation; and what a multitude of vnhappy soules pe­rish eternally thereby: for it stri­kes their soules with a mortall in­fection more pestilent, and conta­gious, then is the greatest plague.

O Parents be yee therefore ve­rie carefull with whom your chil­dren conuerse; and take no lesse heed to the example which you your selues shall giue them: for your comportment being their Rule; if that be vertuous; it will giue them vndoubtedly a much better impression to vertue, then anie verball instructions: for to ver­tue (saith Seneca) the way by exam­ple is short; but by words it is verie long: and we beleeue our eyes, much rather then our eares; which [Page 433]gaue S. Gregory good cause to call Example, a liuing lesson, be­cause it is perswasiue, aboue all the rest.

This great power of perswasion had S. Austin our Apostle, and his fellow brethren, by their vertuous life and Conuersation in that hap­py worke of conuerting our first English Auncesters from Paga­nisme to the Cath. Faith: our Chronicles mentioning that it was their holy life, and religious beha­ueour which first disposed King Ethelbert to a good opinion of that Religion, which had taught them the practise of so great Charity and contempt of all worldly commodi­ties: which pious opinion of the holy Cath. Faith, being soone after perfected in him by Gods diuine grace; he became a most zealous good Christian, and en­deauored all he could to promote throughout his Kingdome, the blessed Gospel of IESVS-CHRIST.

To this good meanes of example for gaining a vertuous Conuersa­tion, you must also adioyne a great vigilancie ouer all passionate mo­tions which may happen in the vnexpected, and exasperating oc­casions of that day; wherein fore­seeing the danger; you may in quiet peace and mildenes, more easily preuent the malice, both of your ghostly, and worldly enemies.

2. It will be of great importāce, that we propose to our selues, as a Pat­terne, some Person in particular, who is endued with this perfect Conuersation: goe to Campagnia, and imitate Paulin, said S. Aug. as giuing counsaile to some who de­sired to aduance themselues in this perfection. But our chiefe Pat­terne, and best Modell which we are principally to imitate (as neare as we can) is the conuersation of our diuine Originall, the eternall Word Incarnate, here conuersing vpon earth with so great mildenesse [Page 335]and hnmblenesse of hart amongst Men. This is the lesson he so ex­presly recommended to vs to learne of him: Math. 11. where it is to be obserued that he ioynes these two vertues, Mildenesse, and Humility togeather; because they cannot well be separated; Humi­lity being properly the interiour sweetnesse of the minde; as is Mildnesse the exteriour expression of the same: the former is groun­ded in a true Christian hart, and the latter dwells vpon his conte­nance; which hauing its depen­dance vpon an humble hart; no Choler can make impressiō in such a countenance; nor anie signe of anger can rest vpon that eye: no complaint can be hard from that mouth, nor anie bitternesse from such a tongue: no schowling frowne appeares in that brow, but all is sweet and amiable both to God, and Man.

You haue seene what condi­tions [Page 436]are required for a vertuous and laudable Conuersation; as also the best expedient whereby to ob­tayne the same. It now followes in good methode, that I declare which are the vicious branches most destructiue to Christian con­uersation; that they first being cutt off, and separated; our con­uersation may become, grate­full both to God and Man, and produce in our soules most blessed fruit for Eternity.

But to preuent in the beginning a common obiection, wherewith the enemies of all holy Conuersa­tion endeauourto possesse the sen­suall Libertins & thereby to deterr them from embracing it: we must here first obserue how they would haue all to beleeue, that honest recreation, and ciuill myrth are in­compatible with this vertuous and laudable Conuersation; then which nothing is mote false, as by what here followeth will verie plainly appeare.

Ciuill Myrth, and cheerefull Ala­crity, are well beseeming true Christian Conuersation.

ALthough alacrity in Conuer­sation, cheerefulnesse in countenance, and myrth in fitting recreation are exceeding com­mendable, and by no meanes to be excluded from true Christian con­uersation: yet the Diuell, and his impious instruments would make vs beleeue, that vertue, & myrth, pietie, & cheerefull recreatiō, can by no meanes be associated togeather; which is a most malicious falsity; for God commanding his children to serue him with, ioy. Ps. 99. for­bids all sadnesse, and Melancholy; yea myrth with a pure intention may be meritorious, as well as our prayer.

Blessed Sales (that great Father of spirituality in his tyme) had a most pleasant and winning sweet­nesse both in his words, and be­haue [Page 438]our. S. Antonie had so very cheerefull a countenāce, as in a mul­titude he was easie to be knowne, euen by such as had neuer seene him before. Yea Palladius recompts that one might haue beheld those holy Fathers of the Desert, by their only outward aspect, to haue manifested aboundantly the in­ward purity of their happy soules; and to haue enioyed vpon Earth farr greater felicity, then the whole world had been able to af­ford them; no melancholy heuing power to ceise vpon their harts, which were so truly vnited to God himselfe. This makes them truly ioyfull, and their faces cheere­full like to the Saints, Indith. 16. By all which we now see that Saints haue not sadd, nor me­lancholy, or pensiue counte­nances; but ioyfull, cheerefull, and merry, as become their happy consciences. And by this, I hope, you sufficiently perceiue, that [Page 439]cheerefulnes in aspect, and a plea­sant countenance doe well accord with true vertuous Conuersa­tion.

And now that innocent harme­les myrth, and gratefull alacrity, is nowayse vnbeseeming the same, neither examples, reason, or au­thority can be wanting to make manifest so apparent a truth: no for true pietie and right Christian deuotion exclude not affability, nor doe they hinder fitt recreation or honest and innocent myrth, (wherein modesty refraynes all vicious excesse) but much rather require the same; for a cheerefull alacrity, with a pleasant modesty, is most commendable; and fre­quently gaines much more vpon sinners, for their amendment; then too seuere, or a rigidly com­posed conuersation; which being so austere, would become vnplea­sing; yea cause auersion, and but discredit true deuotion and piety; [Page 440]which is sweet, pleasing, cheere­full, & full of content; and there­by becomes attractiue, and is neither tedious, nor difficult.

Manie Saints haue been of this pleasant humour and full of inno­cent and pleasing iestes in their discourse. S. Greg. Nazianze re­cordes of those two great Saints, and most illustrious Prelates. S. Basil, and S. Martin, that they so seasoned their Conuersation with pleasant and gratefull speaches, as they were able thereby to haue dissipated the darkest cloude of melancholy from the most deiec­ted hart: the happie effects of which gratefull alacrity, the said S. Basil hauing well obserued by experience; it gaue him iust occa­sion to wish that other holy per­sons would also mixe their Con­uersation with the like innocent, and true spirituall myrth: where­in that most renowned Heros of our Cuntrye Sr. Th. More, in all [Page 441]his Conuersation did excell in fa­cetious innocent myrth, which euen sweetens deuotion, and by it vndoubtedly, manie soules haue been gained to God, as well as by serious exhortations, and the strongest discourse. S. Ignatius of Loyola was also farr from seuerity herein: nor did he approoue in his brethren the practise of too ri­gidly a composed Conuersation, which much more probably, may terrifie mens minds, then gaine their soules. Manie Saints haue been of a pleasant, and iocund hu­mour, and yet of interiour great vertue and perfection. Yea vn­doubtedly (and euen experience makes it manifest) that a good word of deuotion being deliuered with a cheerefull countenance, and with an open & frendly hart, it pe­netrates the soule, as doth a note of harmonious musick, the eare; and takeing by that meanes a true pos­session of the hart, it workes strong [Page 442]effects in producing good practises of vertue; supposing (as it is euer to be vnderstood) that the ieastes be alwayes religiously modest, and the intention good; it being vn­lawfull in all Conuersation, and discourse whatsoeuer, to vse ei­ther scurrilous, or vnciuill words, and much lesse profane, or irreli­gious ieastes: or finally so care­lesly to let loose the raines of temperance to vnfitting liberty; as to forget thereby Gods diuine Pre­sence, or due reuerence therevnto, Briefly nothing ought to be said, or done in such Conuersation, which may be vnbeseeming, either the modesty, decency, Person, tyme, or place. And now true Christian Conuersation thus iustifi'd against the former calumnies: it remaines that I also shew

The lawfulnesse of moderate recrea­tion in gaming, and fitting sports: and wherein the abuse of them consists.

WHilst God by so miraculous fauours conducted the Israelits into the fruitfull land of Promisse, there wanted not malitious Spies, who by the manie false reports which they made of the vnwhol­some ayre; badd qualities of the country, and of the barbarous fier­cenesle of the Inhabitants, so ter­rifi'd all the rest of their brethren; as had it not been for faithfull Calib, and Iosue (who manifestly refuted the falsity of their calum­nious reports) they would rather haue returned to their Egiptian captiuity, then exposed hēselues to such insufferable difficulties as they were made to conceiue. Num. 13. The Diuell and his instruments haue euer, in the selfe same man­ner, endeauoured to perswade the world, that in a religious, and ver­tuous life, there is nothing but deepe sadnesse, and melancholy to be found; no myrth, nor anie ala­crity [Page 444]to be enioyed; no other exer­cise but prayer, fasting, hare-cloth, and continuall solitude; whereby those persons who addict them­selues to deuotion, must needs be­come (say they) peeuish, stupid, and verse infirme. And vpon this false perswasion; they endeauour to make men to fly both their ex­ample, and companie.

But to shew both the malice, & great ignorance where-vpon they ground this false calumnie of De­uotion, and of a vertuous life; it may suffice to shew, how both S. Thomas and Aristotle, and with them generally all Diuines agree; that to vse honest and fitting re­creation, is an act of the vertue which they call Eutrapelia, and may properly be interpreted, Ala­crity; or Myrth, which is not only laudable, but also necessary for Man; whose vigour, and spirits being but limited & verie weake; it is impossible for him to be so [Page 445]continually busied in serious oc­cupations, but of necessity he must haue both ease and relaxa­tion, whereby to refresh and giue new strength to his spirits by this vertue of Eutrapelia, or fitt recrea­tion; which vertue consists in the mediocrity, betwixt these two ex­tremes; of an excesse in retyre­ment from all fitting diuertisement and companie, on the one side: & of spending vnworthely our whole tyme in idle pastimes and play, on the other: but this midle way, is both lawdable, and verie neces­sary for all such as aspire to a ver­tuous life, after the vsuall meane.

2. Euen reason it selfe conuinces the necessity of this fitting recrea­tion. For as mans body requires sleepe, meate, and repose, where­by to repaire his decayed forces: so likewise his spirits haue no lesse need by some cherefull relaxation to be refreshed and restor'd. This is verified by the practise of that [Page 446]great Euangelist S. Iohn; who re­created himselfe with a partridge; whereat a certaine huntsman ta­taking scandall; was instructed by the same S. Iohn, how needfull that innocent relaxation was for regayning new force to be em­ployed in the seruice of God. This is that holy intention which ma­kes our recreation meritorious, as well as our Prayer; and which God by the mouth of his Royall Prophet hath so frequently recom­mended to vs; that we should re­create our selues in him, with ioy: Psal. 67. reioyce yee in our Lord; and be will grant you, your harts de­sire. Psal. 36. Now we truly re­ioyce in our Lord, when our in­tention, with due circumstance, inuites vs to serue him by those actions which we doe; and be­cause we conceiue it to be his bles­sed will: which being the religious motiue of our recreation, it needs must be meritorius, and pleasing to [Page 447]God. In which sense it is that K. Dauid bids vs to serue God in ioy. Ps. 99. As truly we haue great cause; seeing that we enioy this happy meanes to sanctifie all our actions at so easie a rate. Giue therefore this great valew, by a good in­tention, to all your lawfull and fitting pleasures: rest not in giuing satisfaction meerely to nature; but raise it to that higher motiue of Gods diuine will and pleasure; whereby you may recreate your selfe in this assured ioy; that it will produce you hapy fruit for Eternity.

Yet for all this, as there is no­thing in the world but may easily be viciated by mans abuse; so also recreation, which of it selfe is in­different, (and rightly vsed, is an act of the aforesaid vertue) escapes not to be frequently blemished by vicious circumstances, with the foule stayne of sinne: which the better to auoyde, take these en­suing aduertisements.

What particular abuses in Recrea­tion are principally to be auoyded?

FOr better preuenting the great harme which so vsually hap­pens to our soules, by the sinfull abuse of Recreation; we must here first obserue; that it ought to be vsed with discreet moderation; not makeing it our chiefe employ­ment, nor preferring it abusiuely before the affaires which either Iustice, Charity, or Religion may require at our hands; nor spending more tyme therein, then both Prudence, and Reason will allow; least we expose our selues to that shamefull reproach, which diuine wisdome hath pronounced against them, who make their life but a meere pastime, and play. wisd. 15. And neglecting their other obli­gations; they spend whole nights and dayes in gaming; and peruert thereby the true end of all right Recreation; which is but to re­fresh [Page 449]our wearied spirits by some necessary pastyme: and not to wea­ken them the more, as those peo­ple doe, who turne recreation into toyling vexation; and play into paine, both of body and soule; as at last they will be likely to finde, when rendring their accompt to God; they must make satisfaction for manie great sinnes, occasioned by their disordered gaming, besids the losse of their precious tyme, and temporall meanes; both which were lent them by God for a farr worthier end. O how many Priests will be deepely condemned vpon this verie schore, for neglecting their Church-duties and other obleiging offices! How manie Maisters and Mistresses, who aban­doning the due care of their fami­lies, by their excesse in play, and other pastimes, bring totall ruyn vpon their estates, and children I How manie Phisitions, permit theire poore patients to perish, [Page 450]whilst their inordinate gaming giues them no leasure, either to stu­die their diseases, or to assist them in due tyme! What satisfaction will the negligent and carelesse Aduocate be able to render to their sorrowfull Clyents, who are reduced to ruyn and dispaire for loosing their subsistance, and so iust a cause, by their fault and negligence; who might haue pro­cured them due iustice and equity; had they but taken more leasure for it from their play? It is the like with anie Prince or Prelate, and with all other conditions whatsoeuer, who by excesse in ga­ming neglect the charge which God, and their place requires at their hands.

In the next place the summe is here also to be considered which we hazard in play, since it must be alwayes moderated according to our condition and meanes; and neuer amount to such a quantity, [Page 451]as to disable vs to performe what either due debt, or fitt maintenance of family may iustly require at our hands, both which by ex­cesse, and too deepe play, may ve­rie probably be hindred; to the great wrong of creditors, to the desolation of wyfe and children, and finally io the restlesse torment of a guilty conscience which per­mits neither content, nor repose.

It is lastly to be obserued that ga­ming, or fitt Recreation, is not here blamed, that being indiffe­rent in it selfe, yea laudable with a right and moderate vse; the excesse and greate abuse of it is only re­proued in them, who spend their whole tyme and thoughts vpon play: neglecting what concernes both their spirituall and temporall obligations, and giue free scope to their Passion therein. From whēce proceeds swearing, cursing, and quarrels, yea and frequently their finall perdition both in body [Page 452]and soule. And ought this to be called Recreation and play!

Thus much concerning both the vse, as also the abuse of Recrea­tion, vpon occasion of the con­nexion which it hath with hu­maine Conuersation: and to pro­ceed with order in the aforesaid Rule for regulating also in other oc­casions our Conuersation: I will in the next place speake likewise of the vsuall abuse in eating and drinkeing & what comportment is to be vsed at the table: for which take this aduertisment

Concerning Temperance: and our comportment at the table.

OVr body being giuen vs by God, as a seruant to assist the soule in her operations for Beatitu­de: we are bound to nourish it: yet so as it may be without all preiu­dice to that our happy end. We are therefore to be carefull that vnder pretext of satisfing the necessity of [Page 453]nature, we satiate not the sensuall appetite thereof: but rather by a vertuous moderation in dyet, ena­ble our body to performe the functions which God requires at our hands; and by that meanes, to sanctifie euen our corporall foode: for vertue (saith S. Basil) consists not in eating, or not eating; but in the intention wherewith we eate. Our corporall and naturall ac­tions are indifferent of their owne nature; yet by applying them to a good, or bad end, they take the quality, either of vertue, or vice: and therefore, whether you eate, or drinke, (saith S. Paul) or doe anie other thing, doe all to the glory of God. 1. Cor. 10.

And truly who barely considers the meere-action of feeding, may well be mooued to great humility thereby: since it is but an im­perfection, and troublesome de­fect, of nature, forcing man to leaue the noble exercises of higher [Page 454]powers in his soule (whereby he conuerseth with God, and his An­gells) to spend tyme and cost in supplying this his naturall infirmity, wherein he resembles only the brute, and vnreasonable beastes; and whereof the vaine delight is no longer enioyed, then whilst the tongue is turning it in the mouth; for the wyne is no sooner swal­lowed, but it's delight is past; Ioel. 2. O how vnworthy then of a ra­tionall, and Christian soule is it to offend God for so base a content; or to hazard her beatitude vpon so small an enioyment: especially if we consider that verie meate, (be it neuer so dainty, costly, and pleasing to our tast) is no sooner chewed, and sent downe the throte, but it becomes most loath­some, and abominable to behold, as experience will force vs to con­fesse; when by anie infirmity we find our selues obliged to ease our stomakes of what we had eaten [Page 455]but immediately before.

These and the like reflexions made Iob, and manie other ver­tuous people, euen to sigh before their meales; wherein notwith­standing meere sensuall men (like verie beastes) place so great con­tent and pleasure, that by sinfull excesse they of tentymes most grie­uously offend, and endanger the losse of their soules: becomming also by surfeit and drunkennesse much worse then the brutest beas­tes, and wholy incapable of the noblest functions of Man.

Now besides this great cuill of Intemperance, by surfeiting, and drunkennes, considered in quality of sinne: it is also a great enemie to the life of Man, farr more dying by it (as Salomon assureth) then by the sword, and whereas eating & drinking is ordayned by God to preserue, and prolonge our life; sensuall persons abuse it to the con­trary, when they striue not to go­uerne, [Page 456]nor moderate their disorde­nate appetite, nor to subdue it to the Rule of Reason. And for this verie cause it is, that rarely a glu [...] ­ton liues long: or if some one chance so to doe, yet his body will be made subiect to so manie infir­mities, as he will be forced to con­fesse, that he payes deare interest for all the pleasure of his former excesse, and gluttony.

S. Augustin may be an admira­ble example for vs in this vertue of temperance: who tells vs that God had taught him so to moderate the takeing of his food (and euen his affection therevnto) as one takes phisick, which is with that consi­derate moderation, as he would not exceed the proportion concei­ued necessary for his health. But this must be done without all pen­siue scrupulosity, or vnpleasing sadnesse, which (according to the Royall Prophet) is to be banish't from the table of the Iust, where in [Page 457]the sight of God, they must reioyce with alacrity. Psal. 67. All quarrels must there be lay'd aside, and detracting discourse of the absent; employing rather all our thoughts, & conuer­sation in prayse & gratefull thank­fulnesse to God; who gives meate in due tyme, & opning his hād, the fille euery creature with blessing. Ps. 144.

In danger of excesse, you may doe well to call to minde the bitter gall and vinagre giuen to our bles­sed Sauiour when he wanted re­freshment, by reason of his great thirst vpon the Crosse, and to re­member the great and vertuous abstinence of his chiefest Saints. Raise firmely your hart to God, and rectifie your intention in ea­ting; that thereby you may be the more able to serue him. Say with a holy Eiaculation from the inte­riour of your hart: O when shall I feed vpon the happy food of Angells in eternall Blisse; vpon that beatifi­call vision in companie of his glo­rious [Page 458]Saints and Angells without end! And by this meanes you may feed spiritually your soule, as corporal­ly you doe your body; and your verie refection may be made thereby as pleasing to God, as the saying your prayers.

Being now sett downe at the ta­ble with a sharp and hungry appe­tite; make some little reflexion therevpon: as considering with how small an appetite, or desire, you vsually feed your soule by prayer, or by the practise of ver­tue; which notwithstanding ought to be much more pleasing to vs, then the daintiest feast.

Let the memory of Gods diuine Presence be a bridle to our vnruly appetite; lett it also refraine vs from all vnfitting, and detracting discourses; for our corporall re­fection by this meanes may be made as profitable to the soule, as it is necessary for the body: it being taken by vs, not for pleasure, and [Page 459]delight; but only as the remedy which naturall necessity requires at our hands.

Be not too curious, singular, or hard to be pleased in your dyet; since it little imports whether the sensuall, and greedy appetite be content, or no. Moreouer, what good signe can it be, that we truly loue God, and are willing to suffer for his sake; if we cannot ouer­come our selues, & sensuality, in so small a matter; as not to be able to endure some little vnpleasing mor­sell of meate; which also being speedily to become so loathsome and foule an excrement, what im­ports it (saith S. Hierome) of what matter it be made. It was the say­ing of a holy Man, to check thereby himselfe, when be found his tast disgusted with some ill re­lishing meate: how must they be con­tent (said he) who would be glad of a hard, and vnsauory crust of the coursest bread for all their cheere; [Page 460]and thouart not content, nor gra­teful to God for such variety of good, and costly meate; which by the sweate of other mens browes is so plentifully prepared for thy table? Take occa­sion to confound your selfe thereat; and command that some part of it may, (in satisfaction) be reserued for the poore, and sicke.

Call also to minde, that it is your mortall Enemie which you pamper: and therefore be verie wary that you make him not too strong for you, by putting a dan­gerous weapon into his hand, whereby he may worke your des­truction. He is now your slaue, but will soone become your Mais­ter, if you pamper him too dain­tely. Sathan hauing ouerthrown man, and all his posterity by this temptation of gluttonie, continues daily to assault vs with the self­same battery: he knowing well, that if he can get vs once but to place our affection vpon this ex­cesse [Page 461]of sensuall Ryot, he shall af­terward verie easily diuert vs from all other chiefe occupations, which most concerne the health of our soule.

Make good reflexion, and pon­der well at your meale (especially if at a feast) how manie pledges you haue there of Gods fatherly bounty, goodnesse, and great loue to you: they being as manie as there be seuer all dishes of meate vpon the table: and how manie harmelesse creatures haue lost their liues, that you might feed vpon them. O suffer not at such a tyme so gracious and louing a Lord to be offended, either by scurrili­ty, detraction, surfeits, or by anie kinde of prophanenesse. Call often to minde what will shortly be­come of that fraile flesh, which is now so daintely fed: when with Iob we shall say to corruption: thou art my Father, my mother, and Sister to wormes. Iob. 17.

Finally to auoyde this dange­rous excesse, by moderating the vicious sensuality of our vnruly appetite, whereby we are so greatly preiudiced; we must make serious, & frequent reflections vpon Gods diuine presence, which is a bridle both to our greedy appetite, and petulant tongue, Psal. 67 Our ea­ting must be accompanied also with a pure intention of nourish­ing our body, to the end it may be enabled for the better seruice of God, by assisting our soule in exer­cising her actions of vertue: and aboue all; let our refection be ta­ken, in honour and homage of the refection which IESVS CHRIST here vsed vpon Earth amongst men; that by the infinitt merits thereof, ours may be so sanctifi'd, as that we offend him not thereby: for by this meanes, and by a serious reflexion vpon the premisses, our corporall nourishment will be­come pleasing to God, and meri­torious [Page 463]of eternall reward.

You haue bard what conditions are required for a vertuous conuer­tion; as also what fitting comport­ment ought to be obserued by vs: aswell at recreation in Compa­nie, as at the table. It remaines that I also shew the defectiuenesse of seuerall other parts of our Conuer­sation; that by foreseeing the dan­ger of their harme, we may a­uoyde the great preiudice which they vsually cause, both in body and soule. Of this sort of vicious actions, (proceeding from an ill regulated Conuersation) are prin­cipally these, whereof (as most harmefull) I intend briefely to speake; to witt: Detraction, Rash-iudgment, Obloquie, Choler, Contention, Iearing, Mocking, prophane Myrth, vaine Singulari­ty vicious Loquacity, and disor­der by the tongue. Of all which now here briefly in order. And to beginn with the first

Of Detraction, Rash-iudgment, and Obloquie, with aduertisements and good motiues to auoyde them in our Conuersation.

DEtraction, or Obloquieis, whē we speake ill of any person in his absence, thereby diminishing his reputation, and the good opi­nion which had been formerly conceiued of him, by those to whome the detractor speakes. This is an vsuall vice in Conuersation; and more soules perish by it, then by any other sinne. Granada thinks that halfe the world are damned for it; and S. Bernard saith that nothing administers more matter to the fire of Hell, then Detrac­tion. Manie are verie carefull to fly most part of other sinnes, who yet make little scruple of this. Most are too forward to say what they heare, or see; and others are as content to giue both willing [Page 465]care; and conntenance therevnto; but as the Detractor carrieth the Di­uell in his mouth (saith S. Bernard) so he who harkneth to it, carrie's him in his eare. Few rightly con­fesse this sinne, or conceiue due sor­row for it, whereby to gaine their pardon of God; and fewer make due satifaction to their neighbour for the wrong, by repayring it. This made wise Salomon to cry out: who will giue a garde to my mouth, and a sure seale to my lippes, that I fall not by them, and my ton­gue destroy me. Eccl. 22. for the tongue of a murmurer is worse then Hell, which only hurteth the wicked, and those who deserue it: but the tongue of a murmurer hur­teth both the good and bad; yea most spite it hath against the good and vertuous.

The enormity of this sinne is knowne by the greatnesse of the harme which it procures to our [Page 466]Neighbour; and the good whereof it depriues vs, is the measure of that harme: Now it is declared by the holy Ghost, that the reputa­tion, and good-name, where of the detractor bereaues vs, surpasseth all worldly treasure; and therefore he commands vs carefully to pre­serue it; haue care of a good name; for this shall be more permanent to thee, then a thousand treasures, pre­cious and great. Eccles. 41. And therefore to preiudice the good name, and reputation of our neighbour is a farr greater wrong, then to take away his life, or goods, and consequently, as we would not be accompted theeues, or murtherers; so we ought care­fully to auoyde this dāgerous cry­me; whereby we become both the one, & the other in the highest de­gree; by robbing our neighbour of his good-name (which surpasseth all worldly wealth) and by a double [Page 467]murther committed with one, and and the self same act of detraction; for thereby we both spiritually kill our owne soule, and destroy the morall life also of our neigh­bours reputation, which is so verie deare to him. And therefore with­out restitution of this honour, so vniustly preiudiced by detraction, neither absolution, nor saluation can be expected: and how hard a soare that is to heale, which is made by detraction; is experienced by any, who haue but endeauored to make that difficult cure, in repairing so great a wrong. And moreouer it is a great iniustice, and breach of charity, rashly to accompt a man vicious for his former vice: for he may be amen­ded, and haue obtayned grace. Holy Magdalen had been a great sinner, and long continued in that vnhappy state; but yet shee was become Chiist's fauorit, when the rash Pharifie proclaymed her to be [Page 468]a sinfull woman; Luke. 7. The other was no lesse sinsully mista­ken, when he made so vncharita­ble a iudgment of that humble Pu­blican of the Gospel; for he was then iustifi'd, though immediate­ly before he had been a noted sin­ner: Luke. 18. Ananias who estee­med S. Paul to be a fierce and cruell persecutor; was tould from God, that he was then become a holy, and chosen vessell. Act. 9.

By all which we are sufficiently admonished to take heed of rash iudgment; and verie carefully to abstayne from detracting censu­res; for Mans will often changes and as of a great Saint, one may be­come as great a sinner; so also the contrary may fall out. Moreouer the great iniustice of rash-iudgment is verie manifest; for, who art thou (saith S. Paul) that iudgest an o­ther mans seruant? to his Ma [...]ster he stands or falls; his Lord is to iudge him, to whom he must ren­der [Page 469]an accompt of his actions; and why then presume we to vsurpe that office which belongs only to him, before whose dreadfull Tri­bunall we all must appeare. Rom. 11. And it is here well to be obser­ued, that though the ill reports of an other may be true, yet if the sin­ne be secret, and vnknowne; it would be great detraction to re­ueale it to them who know it not; for although the secret cryme haue wounded the sinners soule be­fore God, yet it hath not depriued him of his good name, and reputa­tion in the opinion of Men.

It would be therefore much more Charity, and to farr better purpose, by due fraternall correc­tion (when ocasion requires it) to acquaint the offender in the spirit of lenity with his fault; and not by detraction in absence, to hurt greatly both himselfe and his neighbour; and yet to cause no amendment thereby at all.

Be verie carefull also to permit no blaming discourses of such per­sons whom you least affect, or who haue aniewaise disobleiged you; for detraction will there easily slipp in; whilst others by flattery speake ill of them; and you as contented to giue eare therevnto. In such occasions endeauour to turne by that discourse the best you can; considering that if for such little faults those persons are so much to be blamed; what then might we our selues deserue, if all the great crymes, whereof God sees vs guilty, were lay'd open to Men. Let vs eleuate interiorly our harts, and craue humbly his di­uine grace for the amendment of our owne great faults; which being so verie manie, we haue small cause to busie our selues in looking after those of our neigh­bour: and yet quite to the contra­ry, none vsually doe looke more narrowly into other Mens faults [Page 471]and liues, then they who make least accompt of their owne; nor doe anie so seuerely examine the actions of others, as those who are most licentious, and haue least care to amend what belongs to themselues. Be therefore verie ca­refull to auoyde all detraction in your owne discourse, and discreet­ly endeauour to preuent it in o­thers: at least seeme not well plea­sed thereat; or retyre your selfe discreetly, and with the least of­fence you can from the compa­nie.

Auoyde as much as may be, all discourse about publike, and state affaires; experience well teaching vs, that through a seeming zeale of the common good, we are precipita­tely push't on to rash iudgment, & beyond the due respect we owe to soueraigne powers, and to their chiefe Ministers; whom oftenty­mes we notoriously iniure, as also our owne soules; and stand there­by [Page 472]by engaged to much more satis­faction, then we can well conceiue which way to acquitt.

Finally speake euill of none, but your-selfe; neither busie your minde with other Mens faults; but much rather about the mending of your owne; and if by some de­tracting calumnie you shall be in­iured; I recommende to you the vertuous moderation of that mo­rally diuine Plato, well deseruing to be imitated by anie good Chris­tian herein: who once being tould by his frend of a notorious detrac­tion, whereby his Enemie had greatly preiudiced his good name; he made this modest and verie lawdable reply: I will endeauour to liue in such sort (saith he) as the world shall not beleeue that to be true which he hath reported of mee.

To conclude, if you heare anie speake ill of their neighbour, say with a holy Man in the like occa­sion: O how much are we bound to [Page 473]God for his grace, if we be not much worse our selues! And therefore who well knowes but himselfe, will ne­uer speake ill of an other; but ra­ther abhorre Detraction, as an in­fectious poison to all good Con­uersation; for which the precedent discourse now sufficing, the next shall bee

Against Ieering, Scoffing, and all prophane discourse.

THe next neare adioyning vi­cious branch to Detraction, & Rash-iudgment, is Ieering, and vnciuill discourse; which being so common, and verie hurtfull to all humane Conuersation, I will endeauour briefly to giue you here a character of this vice; whereby beholding it's sinfull deformity, you may the more be mooued to detest the same.

And for the better vnderstan­ding hereof; it is to be obserued that there be two sorts of euill Ies­ters, [Page 474]or Ieerers. The first are such as mocke and scoffe at holy things, and make but a ieast of our Faith, or Religion; of Sacraments, Cere­monies, and preaching &c.: yea they prophanely sport, and make myrth with the sacred Scripture it selfe. Of these the Prophet Hie­remy much complayned, ch. 20. saying; that the word of God (which he preached) was made but a iest, and laughter. Of this sort are such, as ieering, and laughing will say: God is an honest good Man, and will not be so hard to please. The Di­uell is not so black, as they paint him, Heauen is great, there will be place enough for vs all. These and such-like sacrilegious scoffs, and mocks are most odious to God (saith the holy prouerb, c. 1.) and his manie dreadfull punishments, as likewise his angry and most fearefull threates to deride them also at the doubtfull houre of their death, ought to be a sufficient [Page 475]warning for their speedy amend­ment; as may be seene in this sadd example (well deseruing a flood of bitter teares) related by Doctor Sanders in his Schisme of England concerning K. Henry the eight; where he attributes the deplora­ble destruction of Catholike Reli­gion (as a maine cause, amongst the rest) to those prophane, and sacrilegious scoffings, and blas­phemous ieasts of Syr Francis Bryan, the Kings bosome frend, and of the Bullins race; who thus in nature of a pleasant scoffing ieaster, laboured to please the Kings licentious and luxurious humour, by pernicious scoffs, and ieares at all things which were sacred in the Church. One amongst manie o­thers (not the least for impiety) was this; when being demanded by the wanton King, what manner of sinne it was, to lye with the daughter, after he had abused the mother? it was iust the same (quoth [Page 476]this wicked Bryan) as first hauing eaten the henne, to feed afte wards vpon her chicken: at which the King verie lowdely laughing: ha Bryan (said he) and art thou not rightly indeed my infernall Vicar! For so his accustomed blasphe­mous ieasting to the King had gi­uen him generally that name: and after this he was commonly called by all; the Kings Vicar. of Hell.

By these sacrilegious and perni­cious Ieeres he so fedd the Kings vicious humour, as he also freed his libidinous, and sinfull mind from all remorse; so that by little and little, his voluptuous hart be­came voyde of all scruple for his most horrid sacriledges; which though this irreligious Sycophant, by his deriding scoffs, had made now to seeme ridiculous to the King; yet we haue felt their sadd effects, and haue had leasure abo­ue sixcore yeares to deplore them; and the vnfortunate King much [Page 477]more; who being come vnto the verie point of his vnhappy death; he called for a cupp of white wyne; and as taking his last farewell of that his most impious fauorit; he dolefully pronounced those dispa­ring words: O Bryan all is lost! and so immediately dyed: leauing thereby for our instruction a suffi­cient warning against scoffing, and all manner of iesting at holy things.

The other sort of euill iesters, are such as scoffe and Ieere at the defects of other Men; as did those vngracious children at the Pro­phet Elizeus for his bald head; whom God presently reuenged by wylde beares, who deuoured them euery one. 4. Kings. 2. This scof­fing and ieering is verie vsuall at naturall defects: as at want of witt, want of comelinesse, of riches, or some corporall sense &c.

Others much more sinfully mocke at deuotion and vertue: cal­ling [Page 478]Piety, Hipocrisy, Patience, Simplicity & Cowardlinesse, a good Confcience, they call Scrupulosity. Affability, sillinesse: and finally there is no vertue which hath not by them it's taunt, and ieere: for the simplicity of the iust man is scor­ned (saith Iob. c. 12. but let them beware in good tyme, and not be deceiued; for God will not be long mocked by them, (saith S. Paul) and Michol, K. Dauids wyfe, ex­perienced her iust punishment by a perpetuall disgrace of sterility, for ieering and deriding that holy King, when shee beheld him in great humility meanely cloathed, dancing, and playing musicke vp pona harpe before the Arke of God 2. Kin. 6.

But some will tell you that they meane no harme; it being only for merriment sake. Yet such laughter is not to be approoued, since it resembles that of Apes; who seeme most to laugh; when [Page 479]they are ready to bire: yea such laughter is oftentymes much more pernicious then the greatest iniu­ries; and the damnation of these ieering scoffers at vertue, is vn­doubtedly verie great; for they draw multitudes from their pious­purposes, and good-life, by rea­son of their quips, and ieeres; which oftentymes haue more for­ce amongst young people, then the greatest persecution would haue had, they much more fearing to be confounded by those ieering witts; then to suffer torments at a Tyrants hand. And thus these im­pious scoffers, both neglecting all vertue themselues, and deterring also others from the practise there­of, are doubly guilty of a great cryme. We must not therefore mocke, nor gibe at anie person whatsoeuer: for it is but great sim­plicity (saith the Bishop of Geneua) if we think we may mocke or scoffe at anie, who will not hate vs for is. [Page 480] S. Tho. of Aquine being asked what was the best marke whereby to know a right vertuous and spiri­tuall man, If you obserue (answe­red he) a Man much giuen to iee­ring and gibing in discourse; and to take pleasure in silly and chil­dish sopperies, either in his talke, or behaueour; esteeme him no spi­rituall person, although he should doe miracles: because (saith S. Thomas) his vertue is without connexion; he being seemingly serious at some exercise of piety; & yet so light and defectiue soone after in other occasions.

The precedent discourses of De­traction, Prophane talke, and scoffing, doe sufficiently manifest those great abuses in Conuersation to proceed principally from the ill gouernment of our tongue. And because there are yet seuerall o­thers of the selfsame nature where­of I ame to speake; it will be most proper in the next place to repre­sent [Page 481]to you in particular the great harme of Loquacity: that seeing the danger thereof, we may by due moderation of our tongue, en­deauour as well to remedy these abuses, whereof I haue already spoken; as also to preuent the o­thers, which are here immediately to follow this present discourse

Of vicious Loquacny; and the much harme caused by the ill goueru­ment of our tongue.

THe great mischiefe, and ma­nie dangerous euills which proceed from this pernicious vice are to be seene at large in the 5. ch. of S. Iames. And to preuent them, the holy Ghost in verie manie pla­ces of the sacred Scripture exhorts vs to haue a speciall watch and guard ouer our tongue; for who keepeth it: keepeth his soule; but who is vnaduised to speake, shall feele euils: Prou. 13. No sauage, nor enraged beast can be so cruelly [Page 482]mischieuous, as is the tongue; for they c [...]n only teare in pieces, and destroy the body; but an vnbridled tongue assaults the soule, and de­priues it selfe of the life of grace by the mortall wound of sinne. The Royall Prophet well she weth his great feare of this cruell beasts breakeing loose, when he said; Psal 140. Sett ô Lord a watch to my mouth, and a doore round about my lipps. And what necessity there is of shutting vp, and close keeping in this vnruly rebell, the great Au­thor of nature, God himselfe, hath sufficiently admonished vs by in­closing it within a double fence, of teeth, and li [...]pes; which also are most vsually to be shutt; who ha­uing also giuen vs two eyes, two eares, two hands, and but one only tongue; doth sufficiently ins­truct vs thereby, that we ought to speake but littl [...]; and ro heare, see, and doe farr more. The wise Man was antiently called, a Man of [Page 483]fowre eares; signifiing that he hark­ned much, and spoke little; which is a quality obserued in the wisest men: as on the contrary, ex­perience makes it manifest; that who greately abound in words, are euer barren in wisdoome; like as trees which produce most leaues haue vsually but little fruit. So children, and simple people talke and prattle most; because they want iudgment and reason where­by to rule and moderate there ton­gue; which the wiser sort enioy­ing, they are much more silent: for the prudent man, before he speakes, considers manie things (saith S. Ambros.) as first; that which he is to say, and to whome he speaketh; where he speaketh, & to what end: for herein it is that the holy Ghost hath putt the diffe­rence betwixt the wise Man and a foole (that a foole saith all which comes to his minde, but a wise man speakes only what he hath well [Page 484]considered. Eccl. 21. We must take much more content in hark­ning to others, then in speaking our solues, for by hearing others, is gained knowledge, and wise­doome; but much talking is followed by repentance. The rea­son is euident; for who speakes much, he considers and ponders but little; and therefore must needs commit manie errors by tal­king. Finally it is the spirit of all treuth which tells vs (and expe­rience manifest's it to be true) that where there is much talke, there it euer great scarcity, and baren­nesse (he meanes both of iudg­ment, and witt) Prou. 14. and yet vanity, and desire of esteeme, still itching at the tipp of the ton­gue, requires much force and vio­lence to contayne it within due moderation; which gaue Salomon iust cause to say; that Mans grea­test labour was in his mouth, Eccl. 6. Because his hardest difficulty is [Page 485]to gouerne his tongue. Socrates allowes two only seasons wherein it is proper to speake: the one, when we speake that which we well vnderstand. The other, when it is needfull, or verie conuenient to speake; and that at all other tymes, it argues wisdome to be si­lent; and want thereof, to be for­ward in talke: for when we finde a coffer without a locke; it is a great presumption that it hath no treasure within; and empty vessels and shallow riuers make euer the greatest noyse.

By all which we may now clea­rely see how much it imports vs, to gouerne our tongue, the holy Ghost assuring vs that both life and death are in the po­wer of the tongue; Prou. 12. that is, both our saluation and damna­tion (saith S. lo. Chrisostome) depende therevpon. And therefore seuerall of the antient Saints consi­dering well the great danger of sinning [Page 486]by the tongue; they haue spent their whole liues in laboring to gouerne, that dangerous and vnruly instrument: the right order ring whereof, imports our humai­ne actions no lesse; then right ru­ling the sterne, doth a shipp; whi­ch though but small in bulke; yet as the skilfull Pilot guides by it the greatest vessell through the most boisterous storme; so likewise a prudent and vertuous Man, by Reason, and the feare of God (kee­ping a strong gard vpon his ton­gue) preserues his soule from dan­ger of being ship wrack't by sinne in the fury of vnquiet passions, rai­sed by iniuries, or by any crosse encounter whatsoeuer.

These being part of the bad ef­fects proceeding from vicious lo­quacity; to which manie more might be adioyned, which expe­rience teacheth them to their cost, who are much giuen to this great defect in their Conuersation: I [Page 48]will speake in the next place of an other vicious branch, which sprouts from the former, and is principally nourished by the same: I meane the vngratefull vice

Of Boasting Ostentation, and vaine conceipt of our selues.

SElfe-praise is vngrateful to God and Man; let an other praise thee and not thy owne mouth (saith the holy prouerb. c. 27.) and what is more offensiue amongst Men, then a vaine braging boaster of his owne worth, and actions; who though he seekes honour and esteeme thereby; yet vsually he pourchases but scorne and contempt. Quarrels and manie other great mischeefs commonly accompanie a vaine braging and boasting proud hu­mour; which proceeding from an inward pride, must needs be great­ly preiudiciall to our soules; as being directly opposit to Humility, which is the foundation of all true vertue. [Page 488]I denie not but that worth, and true merit well deserues to be praised; yet so, as who enioyes the guift, ought to giue the whole glory to God; who is both the Au­thor, and owner. 1. Tim. 1. and therefore it is sinfull to glory in anie thing, as our owne, for it is not he who praiseth himselfe, that is approoued, but whom God doth commend. 2. Cor. 10. Yea none are lesse vertuous, then such as desire most to be so esteemed. This sinfull Folly of Self-esteeme, is sufficiently decryed in the Example of that boasting Pharisie in the Gospel; who presumptuously glorying in his owne good workes, and rash­ly censuring and dispising his poore neighbour; was most iustly con­demned by IESVS-CHRIST himselfe; whilst that humble Pu­blican, by the repentant acknow­ledgment of his sinne, was iusti­fi'd in the self-same tyme, and place Luke. 18.

It is also to be obserued, that or­dinarily (as in the former example appeares) the greatest vanters, are vsually dispisers of all other Men; whereby they raise incen­sed enemies, who both contemne and laugh them to scorne: where­as if by humble modesty they would refraine their vanting braggs of the good guifts which they sometymes enioy aboue other Men; their abilities would be highly commended, & themselues much honoured for the same: for experience makes it manifest, that the humble minded man, whilst he thinks better of all others, then himselfe; he will be both loued and esteemed by all; whereas the proud Man preferring himselfe be­fore all others, will be hated and contemned by euery one. The best meanes therefore to obtayne true honour & esteeme, is to pourchace them by good workes, as CHRIST himselfe hath taught vs: Ioan. 8. [Page 490] Leit my workes be iudge (saith he) the workes which I doe, sufficiently giue testimonie of me; nor boast yee (said our Sauiour to the proud Iewes. Ioan. 8.) in that you are children of Abraham; but let your glory be, to imitate his good­workes; least proouing degene­rate children of so noble a Pa­rent, in steed of the glory you seeke; you finde confusion: for true merit will neuer want praise; but all pride is dispised, as the true mother of sinne. Vaine boasting is the eldest daughter of Pride, and encreases her wicked race; by producing that common and per­nicious vice in Conuersation; whereof I will now next treate, by the name

Of Contention, and Debate.

COntention, Contradiction, and Debare, being so verie obuious in our discourse and Con­uersation; and for that vsually they [Page 491]geeatly [...]ea [...]en both frendship, and true charity; these following aduertisments are here proposed for the better preuenting of so per­nicious an euill.

And to this end; it may first be obserued as a good marke, and sure signe which wise Salomon gi­ues vs, whereby to know a wise man from a foole; that a foole will engage himselfe in manie quarrels, & prouoke others also to the same: whereas the wise man, on the contrary, appeases them by meeke and gentle words. S. Augustin most liuely and truly expresses this meere friuolous verball encounter, and obstinate contestation in dis­pute, saying, that to contest in words is not to regard so much how errour may be discouered by treuth: but ra­ther how thy owne opinion, and saying may be preferred before that of an other person.

To auoyde this contentious De­bate, first we may obserue; that it is [Page 492]directlly contrary to the verie end it selfe of all good Conuersation: which ought to nourish true frend ship, and mutuall amity, for the more solace and comfort of each other, amongst the manie tedious trubles of this present life, where­as on the contrary, by these wrangling contentions, and vn­gratefull debate, manie offensiue words, and iniurious taunts; yea affronts with much contempt so­metymes, and dispising expres­sions, are vttered with no small si­gnes of auersion and ill will, and thereby loue and frendship is greatly weakned, which should rather haue been increased and confirmed in true Charity, by Companie and Conuersation. S. Paul his earnest dissuasion of all Christians from this pernicious vice, and spirit of Contention, is of great force and efficacy: Phil. 2. If there be anie consolation in CHRIST (saith he) &c. accom­plish [Page 493]yee my ioy by your agreement withone an other, in loue, mutuall Charity, and consent: Doe nothing for vanity, but esteeming, and pre­ferring in true Humility others be­fore your selues; regard not so much your owne content and interest, as the good and fitting satisfaction of your neighbour. Thus the blessed Apostle. In which words are con­tayned a most soueraigne and po­werful Antidore against all conten­tious debate, and which is able to giue a perfect cure to that vngra­tefull spirit, if we obtayne but grace to make happy vse thereof.

It is also to be obserued: that it is a verie great victory, to permit our selues to be ouercome in this con­tentious combate of wrangling words; it being the game of Gana­pierde, wherein the winner must loose: nor ought we to thinke it dishonour to yeald to a conten­tious Man; since we are assured by the holy Ghost; that it is honour to [Page 494]fly contention; Piou. 20. And we auoyde thereby, both much scan­dall, and sinne Eccl. 28. Yea, a mans wisedome is knowne by his pa­tience saith the holy prouerb. and, the seruant of our Lord must be mil­de towards all 2. Tim. 2. If you knock two earthen potts one a­gainst the other, you vndoubtedly will breake them both; but stricke them against wooll, or anie soft yealding substance, and neither of them will receiue anie harme: so to a meeke and patient man; harsh, or cholerike speaches, will make no breach or quarrell; for the one yealding, the other will be confounded, or at least appeased; and most vnfortunate truly is that victory (saith S. Bernard) wherein tryumphing ouer Men, thou sinkest vnder, and yealdest to vice.

Be not forward to contradict an other person in discourse (espe­cially in matters of small impor­ [...]ance) to shew your owne know­ledge [Page 495]thereby: and if you be con­tradicted by others, in the like oc­casion grow not angry thereat; but only modestly, and mildely make answere, that, this is your opinion. Lett charity be there preferred be­fore all friuolous disputes; and a holy amity with your neighbour, before so vaine a satisfaction: as is the seeking by too earnest con­testation to gaine a friuolous ad­uantage, and that also with pre­iudice to your owne soule: for who obstinately maintaines his owne opinion, shewes plainly that he preferres his iudgment, and reason before that of others which sauours of much pride, and selfe esteeme. But when iust occasions requires that you should oppose the opinion of an other; be then verie warie that it be not with anie presumption, or heate: but hauing mildly proposed your reasons mo­desty desist in all frendly affection; and rather framing your discourse [Page 496]in fauour of your opposer, taking all in good part, and so farr only arguing the matter in all quiet temper, as that without offence, the treuth may thereby appeare. Bee exceeding wary that no passion nor earnestnesse in discourse, mooue you to anie chol ricke ex­pressions, or iniurious words: for besides the offence to God; you will thereby weaken your owne reputation, it being generally es­teemed much weakenesse of iudg­ment, and want of good reason, to defend a cause by passion and offen­siue language, whereas one only good reason alleaged for it, is of much more force with a prudent man, then a thousand sharp biting, or iniurious words.

Finally lett your mind be neuer troubled nor disquieted for anie contradiction which shall be fra­m'd against your discourse, for such trouble, and disquiet, would easily manifest the good opinion [Page 497]you conceiue of your selfe; as if forsooth, all your sayings were to be receiued as Oracles, and to be contradicted by none. True Hu­mility would soone correct this odious vice of selfe esteeme, and preuenting all sinfull contention, it would render our Conuerfation meritorious, and verie gratefull, both to God, and Man.

You haue seene sufficient mo­tiues to hate all Contention & De­bate, and carefully to anoyde the same in your Conuersation. The ensuing discourse will shew what euill fruit proceeds from that per­nicious roote, which begets in our soules the dangerous, and bru­tall vice

Of Anger, and Choler.

CHoler is a principall producti [...] of Pride, and so pernicious a Fassion, as the verie best of our actions are much endangered to be quite spoyled thereby, since it [Page 498]not only depriues them of their merit, but also renders them sin­full and vicious. The holy Ghost by the mouth of S. Iames assures vs that, the anger of Man worketh not the iustice of God c. 1. And daily experience makes it manifest, that in Choler, no action is lau­dable: for who corrects his child in anger, will exceed the due limitts of discretion; and to reprehend a seruant in that intemperate passion (yea though for a verie iust cause) is but to cast a reproach vpon him, and to prouoke him to further disobedience. The same is to be said of all other actions whatsoeuer, this vnbridled humour corrupting, and rendring them vngratefull to euerie one: and this brutall passion sometymes possesses the mind so entirely, as what is impious and outragious in it felfe, being beheld (saith S. Greg.) with these false spectacles of an inflamed anger; ap­peares to be iust, and reasonable.

But the true folly of this ill go­uerned Passion, is soone discoue­red, and bringes much repentance, for the great harme which it cau­seth, both to body and soule: for seruants not long able to endure so outragious an humour in a Mais­ter, they departe, and leaue him alone. Children become dull, stu­pid, and neglectfull of such a Fa­ther. The comfortlesse poore wyfe is bedewed with perpetuall teares. All frends abandon such Persons, since they are no more sociable, neither is there more contentment to be found in their Conuersation, then in that of Sauage beastes The violence of this dangerous passion is so great, as it frequently breakes out into strange effects, which are as the Symptomes of it. Behold a person in fury, and you will see his face red and swell'd, his eyes will be inflamed, his eares performe not their fūctiō, his mouth foames, his hart pants, his tongue stāmers, [Page 500]his voyce is shrill and vngratefull, his words inconsiderate: finally his whole body trembles as in a feauer. The force of fury, and rage hath broken veines in some per­sons, stop't vrine in others, and diuers haue dyed so daynely, in the hight of this passion. All which you may see at large described by that great Father of the Church S. Io. Chrysostome. orat ad pop. An­tioch. Nor is there a more vrgrate­full and deformed obiect to behold (saith he) thon a passionate, and angry man.

If then this bruish passion cause such pernicious effects exteriorly in the body, what disorder may we well imagin that it also procu­res inwardly in the soule, for ha­uing depriued her of iudgment and reason, it then setts all on fire, and fills her with sumes of distempered humours, and with much obscu­rity and confusion; like one who abrusting the Maister one of doores; [Page 501]setts fire on the house, and burneth himselfe within it.

This Passion of Anger, is a vice which the verie light of nature in Pagans hath taught vs to hate, and eschew: for it was most truly said by [...]eneca; that the Anger con­ceined for an injury, doth much more harme, then the iniury recei­ned And therefore he had good reason to say: that the end of our anger, will be but the beginning of our repentance: and yet no angry man will acknowledge (saith S. Augustin) nor conceiue his owne anger vniust.

A good meanes to auoyde the great harme of this vnruly and per­nicious passion, is, to consider that it hath fowre seuerall stations, wherein it principally appeareth in Man: in the hart, in the face; in the tongue, and in our deeds. If now we perceiue it to haue al­ready gott possession in the first; we must vse all speedy diligence to [Page 502]hinder that it enter not into the se­cond: but if it haue likewise gay­ned entrance there; then let vs at least endeauour, all we can to keepe strong hould and fortify our tongue against it; which if it's ou­traging force, and fury shall in like manner conquour, yet let vs labour with all possible and faith­full resistance to preuent the fourth, to the end that by no meanes this brutall, and ourregious passion ap­peare in deeds, and in actuall re­uenge, which God reserues who­ly to himselfe, and most expresly forbids vs to be vsurpers of that his most soueraigne right. Rom. 41.

An other good motiue to sup­presse this cholericke and angry humour, when anie offends vs, will be, to consider seriously with our selues, how often, and how greeuously we offend our Lord, and louing Redeemer: who in steed of she wing anger or reuenge, he continually powres downe [Page 503]his guifts, and great benefits vpon vs: drawing vs thereby to repen­tance, and to loue him, that so we may be capable of his eternall glory.

Consider this, and confound your selfe, if anie passion of vnruly Choler shall transport you to im­patience against your seruant, or anie other person for some small offence. Remember how great an ingratitude it would be towards God, to vse with so little respect, those his creatures, which both in nature, and in the end for which they were made, are equall with your selfe: whō not withstanding he hath subiected to doe you seruice though he might as well haue pla­ced you in a farr meaner condition, then they are. Reflect also vpon your selfe, and vpon your owne infirmities, and whither, if in their place, you should not haue been likely to haue done much worse then they, with whom you are so [Page 504]angry, and disconrent.

It is also verie worthy of obser­uation; that to be cholericke and full of Passion, is no signe of a ge­nerous courage, but rather of great weakenesse, and want of true magnanimity of hart: for it is plaine by experience, that sicke, and aged people are most subiect (through the great dobility of their spirit) to peeuish Choler and Passion, whereas true courage, & a generous hart conquereth, and subiecteth them to reason, and to the law of God.

Finally a man of a milde, sweet, and gentle conuersation, is both honoured, and serued with much loue by all: but the chole­rike and peeui [...]h person, is gene­rally both dispised and hated of euery one. herefore to conc [...]ude, the best way to preuent this hurt­full flame of Anger, is to extin­guish it in the beginning, and ve­rie first sparcle of the least affron [Page 505]thereof, which shall be kindled in vs: for if we once permit it to pre­uaile; it will be verie hard to quench it though we would.

You haue now seen the seuerall infirmities of this diseased body of an ill regulated Conuersation: all which proceeding generally (more or lesse from the corrupted hu­mour of a soule infected with pride; the holy vertue of Hu­mility must be the Antidote, and soueraigne cure of them all; as well, as of this one more also, which I will not omit here briefly to adioyne to the rest; whereby we may the better auoyde that ill be­seeming vice

Of vaine, and affected singularity, or Curiosity; eyther in excesse of dressing, or in our behauiour.

THis vaine and affected singu­larity, must needs be vngra­full; in that we may seeme by it to preferr out owne iudgment be­fore [Page 506]that of all others: and al­though we may thinke that in being like no-body else, we be­come wiser then other Men; yet we shall herein find our selues so farr deceiued; as on the contrary, we shall be cēsured by all of too much self-opinion, and pride. And there­fore, to be too exotike, or singu­lar, either in behauiour, or appa­rell, or in anie other action what­soeuer; is vnpleasing, & sauours but of vanity & self-esteeme: for it is truly said, that though fooles bring vp fashions yet wise mē will be ob­leiged to follow thē, it being cōmē ­dable prudēce to conforme our sel­ues to what custome (in an indifferēt matter) hath made to be generally the practise of all: and by a ciuill condescendency to accommodate our selues to an indifferent, and common practise; much rather, then to be thought by our decly­ning it, to vnderualew all other mens iudgments, by preferring our owne.

But I intend not here to aduise you to a punctuality of obseruing all changes in fashions: no; farr is my thought from it: for some may be either so immodest, or others so verie extrauagant; as they are not to be vsed by anie prudent and vertuous person. Nor is it necessa­ry for you to be amongst the first in fashion, and mode; or to chan­ge immediately from one extreame to an other: for as you ought not, on the one side, to be singular in your fashion; so neither is it lau­dable, on the other, to be amongst the first, and in the hight of that new guise: but let a ciuill, and prudent modesty be your Rule, both for your cost, and fashion; remembring that we are admonis­hed by the holy Ghost, to auoyde herein all vanity and excesse, Ec­cles. 11. In apparell doe not glory at anie tyme. For what can be more fondly vaine; since apparell is but the verie badge of our greatest mi­sery, [Page 508]and was ordayn'd only to couer our deformed nakednesse, and shame; togeather with other infirmities contracted by our sinne: and therefore to take pride in ap­parell, is as impertinent, as for a beggar to glory in the base raggs, wherewith he couers some foule and loathsome vlcer.

Yet here it is to be obserued; that by this sinfull vanity in appa­rell, is only to be vnderstood the excesse therein; either aboue the condition, or meanes of the per­son: for rich attyre, or costly or­naments were neuer vnlawfull in themselues, but only in their abuse, as is manifest in that renowned Iudith c. 10. who putting off the gar­ments of her widdow-hood, washed and annointed her body with sweet oyle; shee plaited the haire of her head with curiosity, and cloathed her selfe with her garments of ioy (w^ch shee had accustomed to weare vpon solemne festiuall dayes) [Page 509] shee tooke rings, bracelets; lillies and earings, and with all her orna­ments shee adorned her selfe; to whome our Lord gaue also much beauty; because that all this trim­ming was for no motiue of sensuality, but of vertue; and therefore her in­tention being good, it was rendred gratefull to God, and was blessed by him: as was also Queen Ester for her like lawfull industry; whereby shee gayned the good­grace of K. Assuerus, and obtay­ned the preseruation of her con­demned Nation. c. 5. Chast. Ruth is not blamed, who being vnmar­ried, amde vse of sweet oyles, and of costly attyre, thereby to render her selfe gracious to Boos, and soone after became his lawfull wyfe. ch. 3. By which examples it sufficiently appeares, that rich dressings, and costly attyre, (being regulated by a good intention) in due circumstance, and without scandall, or preiudice to anie, ought [Page 510]nowayes to be condemned; their ryotous excesse is only to be bla­m'd; that is, when they exceed the quality, and condition of the persons who vse them; for all ou­ght not to be equall in attyre, but each one according to his seuerall degree: the Prince, the Gentle­man, the Magistrate, and the Marchant, the Rich-man, and the Peasant, all differently adorned, and within the limits of their cal­ling in a decent modesty, both well-beseeming, and distinguis­hing also their condition from the rest: for rich silkes are not for all sorts of people, nor is the rusticke leather fitt cloathing for a King; comely neatenesse and fitting de­cency is not to be blamed in anie condition whatsoeuer; but rather much neglect of it deserues repre­hension.

What therefore in this vanity may most be blamable, is the im­moderate application, the excesse, [Page 511]and great losse of tyme: which gaue occasion to that incompa­rable worthy of our nation Sr. Tho. More, to say; that manie might gaine Heauen with halfe the paines they take in going to Hell. And he once beholding a young Lady verie industriously painefull in dressing and trimming herselfe; O Madame (said he) how vniustly will God deale with you, if he giue you not Hell, for which you take such extraordinary paines! But for Heauen these people scarce find leasure to intertayne one se­rious good thought; for whilst their whole industry is bent vpon that vaine outward brauery for the body, their soule is left inwardly naked of its true ornament of ver­tue: and whlist by that costly at­tyre, they ayme at much honour and esteeme; they will be but ha­ted of their needy poore seruants, and creditors, who greatly suffer for want of their due pay. They [Page 512]will be cursed by the poore, who receiue no releefe in their pressing necessities; and all other people will but scorne and dispise their great and sinfull folly, for pla­cing the chiefe affection of their hart, and their principall imploy­ment, vpon so vnworthy an ob­iect, as is this meere outward co­uering of a poore contemptible carcase, with so much pompe and brauery; which by Augustus Caesar (though but a Pagan) was tearmed, with much reason; the great stand art of Pride, and the ve­rie nest of Luxury.

To this sinfull excesse in appa­rell, is also frequently adioyned an affected vanity, no lesse sauo­ring of pride; and as worthely to be condemned as the former, in all such as by painting, and black-patching, would endeauour to chainge; or at least to better the proper handy-worke of God: and yet should that diuine workeman [Page 513]so fix those their best contriued patches, as to remaine euer immo­ueable, they would soone be asha­med to appeare with such disgui­sed deformities; and all would then esteeme them (as truly they are) but a meere disfiguring of what they so vainely intended to beautify, and amende.

In steade of all which vaine and sinfull industry, the vertuous soule may much more happely (by the helpe of a pure intention) adorne and beautify her selfe with such ornaments of true vertue, as may render her most gratefull in the sight of God; if when putting on her garments, shee humbly craue that her soule may be adorned with the true charity of IESVS-CHRIST. If when shee makes vse of sweet powders; shee endea­uour to refresh the memory of mans base extraction from dust, and to which he must returne. Gen. 3. If when vsing anie per­fumes, [Page 514]or sweet oyles; shee excitē her soule to implore Gods grace; that by imitation, shee may runne after the sweet odour of the blessed vertues of IESVS-CHRIST. Cant. 7. Finally if when beholding her selfe in a glasse; shee implore diuine grace, to behould the true state of her soule by a due examen of Con­science; and by harty Contrition to expiate, and to obtayne pardon for her sinne.

I conclude this discourse in con­demning likewise all inordenate affectation to vaine singularity, both in behaueour, and in all o­ther actions; it being a vice no lesse vngratefull then the rest, and see­mes yet to relish rather more of the aforesaid vanity, and desire of esteeme; whilst we so apparent­ly striue to doe more then doth well beseeme vs; either by ouer­acting, to excell all others; or by imitating an other person out of some vaine end, and flattery; like [Page 515]as we reade of Aristotle his schol­lers who affected stuttering, to re­semble their Maister: and the dis­ciples of Plato went crooked in the backe, in imitation of his im­perfection. Others by soothing flattery, become no lesse ridicu­lous: as were those Court-fauning clawbackes of the hereticall Em­perour Constantius Copronimus (which surname was giuen him because he fowled the Font when he was christned; and it well might seeme to pronosticate his inclina­tion to all filth, both in body, and minde) who was so delighted in the smell of horsdung, as he would vsually be all besmeared with it: and his collogueing Courtiers, to please the Emperour by imitation of that his most nasty fancy, did all striue, who should most bedaube their best apparell with that bestiall perfume.

In fine vanity is the ground of both these errours in Conuersation, [Page 516]and true humble, and vertuous simplicity of hart is their cure, and will make their Conuersa­tion verie gratefull both to God and man: whereas affectation, and singularity makes them vnpleasing to both.

Much more might be yet said of our Conuersation, concerning both morality, and vertue, which I rather remit to the prudent refle­xions of a vertuous soule vpon oc­currant occasions: recommending only to her, that shee keepe a con­tinuall fixt eye in all her chiefest actions vpon the two former so frequently mentioned good guides which are best able to regulate them, and to render her Conuer­sation most gratefull to God: to witt, Purity of intention, and the memory of Gods diuine Presence. These two are most soueraigne Antidots against all kinde of sinne; and haue power to make euen our meanest actions meritorious of a [Page 517]glorious reward in Heauen. Final­ly they being steered by these two guiding poles to Eternity; and hel­ped also by that prosperous gale of Gods diuine grace, you may con­ceiue an humble confidence to saile securely through all the dan­gerous stormes of this mortall life; and at last to arriue at that thrice-happy, and most secure port of eternall Beatitude.

You haue heard what is required for a true Christian Conuersation; as also what is laudable, and what worthily to be blamed therein. It now only remaines that I propose to you a faithfull guide, by whose vnerring dictamen (if you shall faithfully regulate your actions) you will be secure from all dange­rous errour. This needfull guide is [...]

The vertue of Prudence, most ne­cessary for the right regulating a true laudable, and Christian Conuersation.

PRudence is a directing vertue to all our actions; and is no lesse needfull to them, then is the steerne to a shipp: yea it giues them their right course, as doth a by as to the bowle, to bring it to the marke. This great vertue of Discretion is so generally necessa­ry, as that all other vertues what­soeuer, require to be seasoned with it; yea, and without which, euen the best of them would be­come blameable and degenerate into vice; as S. Greg. and S. Ber­nard doe both affirme. This is the toarch which giues light to the ob­scurity of our vnderstanding, to the end it decline not from the right path of a iust moderation. It is the vertue most proper to Man; [Page 519]and to be destitute thereof, is to fall into the rancke of fooles, and to be esteemed vncapable of anie worthy employment, or office amongst Men: for who are destitute of Discretion, resemble but meere brute & sauage creatures; since by reason only we are distinguished from them: and by Discretion (which is the operation thereof) we are knowne to be rationall Men.

The nature of this vertue consists in keeping a watchfull eye ouer all our actions; and so rightly to regu­late them by true Christian Iustice as to fly sinne, and to practise ver­tue in all we doe: for Gods glory, and Beatitude being our last and only end; true Prudence requires, that deliberately we doe no vo­luntary act which may be contrary therevnto.

That great Maister of Morality, wise Seneca, giues vs this prudent Maxime for our Conuersation: [Page 520]that we conuerse with frends, as if one day they were to be our Ene­mies. And with our Enemies, as if they were assuredly to prooue our louing Frends: for Mans mind is vnconstant (saith Iob. c. 14.) and what it hates to day, it may loue to morrow: and therefore, as in our disaffection we must be very wary, neither to say, or doe, what vpon future frendship might cause vs confusion: so likewise we must be as prudently circumspect in our loue, and forbeare to communicate in tyme of frendship, what by af­ter disaffection might cause vs to repent. In fine true Prudence re­quires that we so conuerse with all, as that we auoyde the danger of all reproach, and confusion from ei­ther frend or foe: for this is a heigh point of true Prudence in so cor­rupted an Age, and wherein frend­ship is so fickle, and verie hard to be found amongst all sorts of men.

Manie good dictamens of true [Page 521]Christian Prudence for a vertuous Conuersation might her be inser­ted; but breuity obleidges me to conclude them in this one, for all the rest: that our Conuersation euer tend with a pure Intention to the glory of God, to the edifica­tion of our neighbour, and to the profit of our owne soules; in a ho­ly conuersation, and Godlinesse (saith S. Peter) and that it be in Heauen (saith S. Paul. Phil 3.) yet so to be tempered with Pru­dence, as that we carefully auoyde all tedious importunity; which may be done by a pleasant, & cheerefull glancing now and then towards deuotion, as fitt occasion may be offered; and takeing oportunity from the great variety, and diffe­rent ends, and operations of these mortall creatures; we may sweetly raise our harts to gratitude, and admiration of the eternall Crea­tor both of them and vs. By this meanes, God in all things will be ho­noured, [Page 522]as S. Peter commands; and we shall imitate the industrious Bee, which out of all sorts of flo­wers extracts that most pure sweet honie for her prouision; whereby shee afterwards subsists, as also doth a religious soule vpon the happy grace of God, which is gained by the practise of those seuerall acts of vertue; and is the happy price whereby to pourchace glory in Eternity.

You haue seene what is requi­red for a true vertuous and Chris­tian Conuersation; as also what ought to be auoyded therein. It only remaynes, for the finall ac­complishment of this Rule, as also for a further helpe to a vertuous soule, desirous to put in practise what is required therin, that I here finally shew

What matter, or subiect may be best: for entertayning this vertuous Conuersation, and holy discourse?

FIrst concerning the matter in generall for our Conuersation, no immodest nor vnseemely words must fall from our mouth (as the Apostle admonisheth: Eph. 4.) our discourse must be good; and profitable to the hearers, nor must anie vncleanesse be so much as na­med (as becomes Saints) nor foo­lish talke, or scurrility, &c. Ephes. 3.

2. Our discourse must be answe­rable both to persons, tyme, and place; and ought in all occasions to be good, or at least indifferent; that by a good intention, it may be rectifi'd, and made gratefull to God.

3. It must be also suteable to the end of our present Cōuersation: for it would be great imprudence to make preaching discourses in tyme [Page 524]for ciuill recreation. S. Luis, and S. Charles Borromeus would per­mit no studious or serious discour­se immediately after meales; it being then a tyme to giue some re­laxation to the mind by innocent, and cheerefull pastyme or talke; and to doe otherwise is to mistake the verie end of all honest recrea­tion; wherein familiar & dialogue­like discourse is only proper; and all earnest disputes, or ouer serious conferences are verie vnseasonable in that occasion.

This being first obserued concer­ning our couersatiō in generall; we may now descend to particulars: & since it is most manifest that Con­uersation should tend to perfectiō, and to the edification both of our selues and others; we ought to fra­me all our discourse to that end.

To comply with this obligation, we shall find ample subiect in the liues of Saints; for they being happily arriued at that secure Port [Page 525]to which we tend; it behooues vs to follow their steppes, as most se­cure guides; and diligently to in­forme our selues of the manner of their conuersation, and to make it the modell of ours. Frequenting good sermons, and spirituall lec­ture will likewise afford plentifull matter to a vertuous soule, both for pious, and profitable Conuer­sation. Gods various, and wonde­rous workes both in Heauen and Earth (for the vse of vngratefull Man) may also administer verie ample and full scope at all tymes and occasions to admire, and to discourse of his great power and goodnesse. Other considerations may be; the innumerable miseries incident to the fraile nature of Man: the shortnes of his life, and the great incertainty of the same. The two different Eternities w^ch depend vpon this present fic­kle, and so verie doubtfull a mo­ment. What paine and punish­ment [Page 526]shall follow an ill life, and what ioy and reward is reserued for the Iust. The negligence a­mongst the most part of Christians to frame their liues according to Gods commandements; & the little prouisiō they make for Eternity, though that be the one only, and necessary thing to which we ought to attend; and which so particular­ly is recommended vnto vs all, by IESVS-CHRIST, in the person of S. Mary Magdalen; Luke. 10. The vanity, and follie of seekeing with so vehement an application the honours, wealth, and deceipt­full pleasures of this world; for the most vnworthy pourchase whereof, many employ their whole tyme, thoughts, and in­dustry. The great hazard and pai­nes to which Soldiers, Marchants, Courtiers, and all worldlings ex­pose themselues, for obtayning these vaine, and poore vnworthy transitory things. The great beauty [Page 527]and pleasure of vertue, and the on­ly true solid worth and happines which is to be found in the practise thereof. The great deceiptfulnes, and misery in seruing vice, or our disordenate appetites, and vnruly passions. The meanes how to at­taine to vertue; and how to auoy­de vice. The Diuels great malice, and diligence to draw vs to our eternall misery; and our good An­gels care, and continuall helpe to assist vs towards our endlesse Blisse. What, and how manie soueraigne meanes are prouided vs by God, whereby to obtayne that our finall happines, which we so shamefully neglect, and most sinfully abuse.

Now from these so manie seue­rall heads (or the like) we may easily gather sufficient matter of good discourse, which God will not faile to suggest to a willing soule desirous of his glory, and her owne eternall good: Yea all our Conuersation may be rendred both [Page 528]pious meritorious and verie profi­table, nor can wee want conuin­cing arguments hereby to blesse, & to adore the infinit goodnesse and great mercy of God; as also to con­demne our owne ingratitude, and sinfull rebellion against so soune­raigne a Lord, and most louing Redeemer.

Hitherto concerning Rules, whereby to regulate the actions of our life. I must now finally con­clude with one more, which may dispose vs to a happy death. This I shall (by Gods holy grace) endea­uour to performe, by what shall here be said in