REFLECTION.

WHen the Creator formed the project of our nature, and that he conceiv'd the Idaea of Man, as he pretended that this was the chief and most excellent Piece, he conceived not onely a Body and a Soul.

He saw well, that as the Body separated from the Soul would be but rottenness, e­ven so the Soul seperated from God would be another deformity, infinitely more frightfull; and instead of the being chief of the work he contrived he should but make a monster.

Not to fail in his design, at the same time that he joyned the Body with the Soul, he judged that it was necessary to joyn the Soul with God, by the means of Grace, and he would that this Grace entred into his work­manship, and that these three together were the whole Man.

Stop a moment and consider well the Wisdom of God, when he proposed to him­self the meeting of these three so different things, and to form thereof the chief of his work? How many marvels in Man when they are united? How many misfortunes when they are seperated.

Grace repelled and withdrawn the Soul, there's reprobation and sin. The Body se­parate from the Soul there's death. The [Page 3]Soul separated from the Body and from Grace there is Hell. Three objects of hor­rour or of fear. Rejoyn these, and make but one, they are three coelestial beauties, and the three greatest miracles of divine power united together, and that is Man. Time Deum hoc est omnis Homo.

REFLECTION.

DO not as the proud man, In timore Do­mini sit tibi gloriosio. who is ashamed to fear and to worship God, [Page 4]because people fear and worship him, and who establisheth his honour by making light of his duty.

Take you heed (in forming your opinions and Maxims) of taking for a man of nobili­ty and greatness, your being less wise then others: And do not believe a folly that is particular, to be more worth then Wisdom that's common. If because you are noble, it's painful to you, to do what mean people do; That which is good, you ought to do better then they.

Do not imitate his devotion, surpass it. Do not follow him in the ways of salvati­on, and in the exercise of righteousness and holiness, have regard to your condition: March first, and serve as an example.

Keep your rank in the Churches, permit not that any should be more devout, nor more modest then you: Since you are first in quality, your place before the Altars and during the sacrifices, is to be more near to God, and the more raised by Prayer.

Remember that you have no surer means to put your self above this croud of little people, then to abase your self more then they, before this supream Majesty, and to adore him more perfectly.

REFLECTION.

ALl the felicities of this life are vain and deceitful. When they present them­selves to us, we take them for stable and im­moveable things: Our heart being drawn by this appearance, stretcheth out its arms and blindly fastens its self unto them, pro­mising its self eternal pleasures in possessing them.

But it is to embrace running water; from the hour that we begin to possess rhem, they begin to run away from us. During em­bracements and joys, and amidst our mutual promises and hopes of an inseperable tye, they escape from between our hands and [Page 6]continue their course: we continue ours and we quit our selves: we go, each where our destiny calls us, and where time leads us: They to nothing, we to death.

Time goes apace, and the end is near, it is not far between the pleasures of a moment and the tears of eternity. These long years that we figure between the two, are very of­ten but a night. Perhaps those who shall see us this evening settled in a high and power­ful fortune; will find us next morning bu­ried in its ruines.

To day, prosperity, health, riches and ho­nours: To morrow, all these vanities in the air, wind and smoak, our Body in a Tomb, our Soul in another World, there to lament, and to say eternally, but too late, Universa vanitas, & afflictio spiritus.

The justest reason we ought to contemne these runagate fe­licities for, Vanitas va­nitatum. consists in this word Vanitas. God alone is the true Good, created goods are the productions and shadows of this essen­tial and Infinite Good. Consider, and open your eyes. You are rich: but if God with­draws himself from your heart, what re­mains, and of what do you boast?

To be heir and master of the shadow of an house, without having any right to the house, and without being able to go into it, what Patrimony and what sort of inheri­tance [Page 7]is this for a man? To be Master of a Treasure or a Revenue, Master of a King­dom, an Empire, a part of the World, the whole World, & all the appearances of good; Possess all the shadows of God, all his works, all his gifts, but without possessing of himself, What a possession is this for a Soul who breaths after the true Good, and who cannot be filled or satisfied but by him alone?

The worst of it is, that these shadows of the Creator, these Riches and Magnificen­ces which are about us, are not in us. Gold and Silver enter into the Houses, Pleasures enter into your eyes and senses, but they pass no further, they never arrive so far as the Spirit, nor there where your greatest needs and immortal desires are, they send there only their figure: Of so many felicities heap­ed round about you, and kept together with so much pain, their shadow alone is the share that belongs to your heart.

Meditate a little, and if you can under­stand the cries & complaints, which during pastime and pleasure resound from the bot­tome of this miserable heart, bewail your selves, and confess that it is worthy of com­passion. So long as it hath searched ever since its birth, and that without ceasing, with utmost desires, it asks the Truth of truths to be happy, not to find in himself but this vani­ty [Page 8]of vanities, this shadow of shadows, this mage of appearances and illusions. Vanitas vanitatum, & afflictio spiritus.

To comfort it, do not direct it to its self; And hope not to give it rest, and to render it happy by the Maxims of Pride and the Phi­losophy of the Word.

Il know well, that human wisdom and the policy of self love; Sapiens ad bea­tè vivendum se ipso contentus est. Seneca. Nullam sui par­tem extra se quae­rit. Transivi ad contemplandam sapientiam locu­tus quae cummeute mea anim­adverti Eccl 2. But animadverti quod hoc quoque esset va­nitas. would that a man to be happy, should renoun­ce both Creator; and Crea­tures and seek no other happiness, then to be to himself, to enjoy his own entertainments: That this possession were the true Fe­licity, & to please a mans self a better fortune then to please Kings and Angels.

Remember that since your Spirit is the most perfect and noblest Image of the first Being, when it is deprived of grace, it is the vilest of vanities. All that is vast enough and capable of containing God, cannot be sepe­rated from God, but must be so void as God is great.

That is to say, that when our Soul is redu­ced to love nothing, nor possess any thing [Page 9]but its self: The greatness of this spiritual and immortal Soul, is no other thing but an immense privation and endless grief.

Our Soul is so divine a thing and so excel­lent, that assoon as God is no more with it, it becomes, what they call damnation, and is its own hell.

The difference between two sinful Souls, the one damned, and the other living upon the Earth and enclosed in a Body, is this, that one sees its self clearly and feels the sub­stance which is its evil; and the other nei­ther yet sees or feels it.

When that your Soul seperated from God by sin, and from thence infinitly unhappy, shall feel its self, and see it self by the fire; the motions of his despair and the cries of his grief, shall be those that the Prophet heard from far, and that he repeated by these words: Redidit me quasi vas inane. It shall say, God had made me a Vessel large and precious, capable to enjoy his Glory, and to possess his Divinity, nevertheless he hath withdrawn himself and left me empty: I am no more then my self, and that's the affli­ction of afflictions and the true Hell, to be Spirit and alone to be an immortal Soul and vanity. Vanitas & afflictio Spir tus.

REFLECTION.

THe first and chief Ma­xim that you ought to chuse to Conduct you wisely, Timor Domi­ni principium sapientiae, Prov. 1. is that you must fear your Master and your Judge.

If you would that this saving fear should be born in your Souls, Memorare no­vissima tua & in aternum non peccabis. and that it should destroy all that re­mains in you of an inclina­tion [Page 11]to sin, the best means is to remember the first and last truths, and to understand well, by continual and devote reflections, from whence you come, and whither you go, what hath been your Original, and what shall be your end, from whom you have re­ceived, and unto whom you are responsible, what you owe to your Creator, and what your Judge owes you.

Your debts and obligations to the bounty of the Creator are not the Subject of a long discourse but a long meditation, and al­though there were but one word to each point, there is matter of admiration and silence on each word, for too many years and ages.

That which seems more wonderful and which we ought particularly to consider, is that those debts, which have not ceased to increase ever since you have been born, and do yet encrease every day with your age, have preceeded your birth, and are more ancient than your self.

You have begun to live, but you have not begun to mind, your self; Before the begin­nings and before time, God was, and you were loved. Consider also, you who were in nothing, of what fashion you are taken thence, and with how much honour are you come out of that eternal reproach when he was fain to produce you in the person of the [Page 12]first man. The Creator made Heaven and Earth, that is to say, two Worlds and two Paradises, and has not made them but for you.

The top of all favours is, that he hath not made you but for himself; and that he has not given you a Being but to the end that you may be eternally united to him: having even willed, that the most Divine employ of his Eternity, which is to know and to love God, should be the employ of your time and your mortal life.

Oh unspeakable favour! Oh Soveraign and infinit honour! But it is a very terrible thing, in this so glorious life, that each mo­ment, where you live without any love of God, is a moment of sin, and that all the moments of sin and ingratitude, shall be reckon'd and examined at the hour of your death.

God hath begun by favours, he will finish by judgement.

He who seeks you so many years to save you, will suddenly call you to be judged: and the business of his justice shall be, when you shall be before his eyes, to consider in your person, what comes on his part and on yours, what he hath done in you and what you have done there, and are yet doing this day.

He will compare your actions with his [Page 13]own, Adducet in ju­dicium, sive bo­num, sive ma­lum sit. and he will oblige your Conscience it self to compare them, and to contemplate the works of his Holiness, and the works of your Malice assembled in one and the same heart.

Compare them from hence forth, and do at the feet of the Cross, before your Redeem­er and your Father, what you will do that day before your Judge, when that you shall see the truth written in the Book where all is written.

Consider that this is a Mercy which has out-run your merits.

Ingratitude which hath follow'd Mercy, and which hath been conceived in the midst of favours.

Justice which examins the good and the evil, which weighs the goodnesses of God and the sins of man, and who in the one and the other sees nothing but Infinite.

In fine, it is an eternity where sinners shall never cease to be sinners and proud, and where the Judge shall never cease to be just: where his Holiness shall be the measure of his anger, his anger infinitely offended the measure of their pain, and his infi­nite beauty which they shall never see the measure of their despair.

I say too much in a Subject, where is least need of speaking, The whole History of man needs but these four words:

His pleasures shall end.

His actions shall be judged.

His sins shall be punished.

His pains shall be eternal.

There is, not only whereof to read but to contemplate and meditate. What opinion so ever the World hath of an able man, if he has not yet begun to meditate thereupon, he has not yet begun to be wise.

Youth and Folly think only on the pre­sent time. Avarice on time to come, Pru­dence and Policy remembers often what pas­sed yesterday, and foresees what will happen to morrow: true Wisdom looks on one side, even to the beginning of time and the crea­tion of man; and on the other side, to death and eternity, and from these two distant ex­treams it makes its time present, and gives them thoughts of this day.

REFLECTION.

HOpe not to receive these sorts of favors, nor any other, spiritual or temporal, if you ask them not. Without prayer, there will be no change of life. You would have Grace, which gives the first power to be chast, but according to the ordinary Laws of Wisdom, you shall not have it but by the means of Prayer; Grace gives the will to be, and to accomplish effectually this good desire.

In like manner hope not for them, if you ask them not strongly and with an ardent and sincere affection.

To pray to God feebly to have pitty on your miserable life, is to pray him to defer punishing of you; to the end that you might defer turning to him, and this testifies that you fear that he hears you not, because you fear, to break the chains which tye you to the Creature, and to love nothing more then it.

God would, Deprecatus sum illum ex totis praecor­diis. when we pray to him, that our bowels them­selves should have a voyce, and that there should be in us a Divine fire, which should give to our groans, the force to mount up to himself, and to follow him as far as his ju­stice would make him fly, that he might not hear us.

God would be pursued, solicited, impor­tuned; Follow Him, press Him, be impor­tunate and be constant: Fear nothing, but letting your self be overcome by his refusals, and your not persevering.

Hope in his Word as the Saints have done against hope it self, Etiamsi occide­ris me, in ipso sperabo. and in despight of despair. Tell him when you see him with a sword in his hand to sacrifice you to his wrath, and when you see the sword thrust into your Heart, that from the bosom of Death, even to the gates of Hell, you will adore his goodness, and that you will yet expect favour, and you may be assured of his succours.

Say that the way to perish, is to fly when he threatens; That there is no place so sure (during in wrath) in the World as to be near him; that it is the only way where the afflicted, sinners, and the dead, can find safe­ty; Ad quem ibimus? Verba vitae aeternae habes. [Page 18]I am a sinner, I am mortal, where shall I go too but to thee?

Confess that he can do all, that he is the Master, but maintain, that as all powerful as he is, Indignum, &c. In te Domine speravi; non confunda in aeternum. he cannot resist the Prayers of the humble and afflicted: and since all is put to trust before him, de­sire him to regard you with­out pitty and to abandon a heart who sincerely con­fides in his protection and love.

Talk boldly and say with the Canaanitish Woman, that he ought to be no more cruel, nor more pittyless towards you, then Masters towards the little Dogs of their houses; that you ask not but the Crums of his table, as the rest of the Saints. Speak as this Woman who knew well how it was necessary to speak to a God. Although he calls you an impor­tunate Body, although he pu [...]h you back and bids you to get out, Stay, Fasten your self to his feet, and declare to him, there you will be so long as that he hath either punish'd im­portunity with death, or heard you. In fine, do well by your holy violences, as that you may draw from his heart the lovely word which hath comforted so many sinners, and which may oblige you to say: O Mulier, magna est fides tua, fiat tibi sicut vis. Matt. 15. Thou astonisht me, oh infidel! Great is thy [Page 19]confidence! be gone then in peace, what thou wilt shall be done.

The glory of a mortal Prince is to prevent petitions and to give before they speak to him. The Glory of God is to expect that you pray to him, and he is so much the more liberal, as he lets you pray and weep long before he grants. His kindness doth in some sort cease to be such, when they come too soon: His favour is not perfectly favour, nor perseverant, but when it happens after desires which have a long time continued.

Take good heed of yielding to his first re­fusal, and your retiring as soon, either by despight, despair, or cowardise. This has been the misery of those who have obtain'd nothing. The true secret to succeed well, is to be importunate.

Our importunity pleaseth him, asmuch as it is unpleasant to men. That is the mark, when we ask spiritual favours, that we desire ardently, and when we ask temporal fa­vours, it is a sign, we would obtain them from him alone, and that we renounce all other hopes. Both the one and the other testimony can do all, on his Mercy and on his Justice. He sees in our continual and importunate Prayers, the proofs of a filial confidence, which opens his heart and in­finitly pleaseth him.

REFLECTION.

WE see many miserable ones in the World, because we see there very few who are willing to confide in God.

There is nothing that has been oftner pro­mised us, then that God will help those whose hope is only in him: and there is no­thing that we are less willing to try.

We stay our selves somtimes on him, but as Saint Peter on the Water, doubting, [Page 21]whether he will have power or will to bear us up.

We love rather to trust to the favour of the Creatures, and to seek our rest, in relying on them and their word. But, as said Isaiah, It is to trust to feeble reeds and cruel, who by their hidden points pierce the hand of him who leans on them.

The Crearures are deceitful, they have no strength to support us, but they have where­with to betray and destroy us.

Their access, and manner of receiving one is magnific, giving us great hopes. But their first present, are Promises: the second, Excuses: the third, Slanders: the fourth, Treacheries.

There 'tis, that ordinarily the friendship of the World ends, and nothing makes us plush nor lament more, then having be­lieved, hoped and loved, because we are thereby always deceived; and that it is from perfidious hopes, and blind friendship, that affronts repentings, and despairs come.

These three things, To Believe, to Hope, [...]nd to Love, which are three Theological vertues, and three sovereign perfections when they regard God, are three frailties, and the three most shameful vices of the spirit of a Man, when they regard the [...]eatures. When that we put our confi­ [...]nce in the Word of God; and we tremble [Page 22]not in our selves there is nothing without that can shake us. We walk securely amidst the dangers and disorders of the World; and we are on the waves as on the most im­movable Rocks. God is under who doth strengthen the whole and bear us up. But assoon as distrust makes us tremble, the rest shakes as soon; and we see nothing a round us but bottomless pits who open themselves, and who shew us Death and Hell.

Saint Peter accused the Tempest in the danger where he was: our Lord accuses not, but his Fear. When we begin to perish, we betake our selves to the Tempest, to fortune, or to the malice of men, and we ask God wherefore he has not appeased the Winds nor averted the misfortunes.

God who sees the Truth betakes himself to nothing but to our little Faith. He asks us wherefore we have doubled his word and his love, and wherefore we have trem­bled. Modica fidei, quare dubitasti?

REFLECTION.

THere is herein, as well true Devotion as true Nobilily, and true Courage These three eminent qualities have but one mark to make them known. Their com­mon Character, Non desis Plorantihus in consolatioui. Et cum moerentibus embula. Eccl. 7. is to have Magnanimous good will, a sincere and a distinterested inclination to please others and to comfort them in their pains. If this be not the Character of your soule and if this ver­tue displease you, you are not a man of honour, nor a man of quality, nor a man of devotion and of Conscience, nay, not a Christian. People call you what they please; God who sees all, will call you an Infidel and a Reprobate.

The law of Christianity touching mercy and Charity regards you so much the more by how much the more power you have, and by how much the higher rank you are in.

Do not onely know the Priviledges of your Nobility, or of your charge, know also your dutyes; and remember that God [Page 24]has not elevated you above other men, either in a Citty or in a Country, but as he hath elevated the Sun above Mankind to be their universal Benefactor.

Your grando and your power in that Country, is no other thing but an obliga­tion to protect the innocent and support the weak: so many miserable ones as you see there; they are so many persons unto whom you owe your succours and good offices. Your cares and your time are not your own, what you have and what you are belongs to them: Your life its self is a present which God hath made them, it's not to be em­ploy'd but to serve them. Help those that injustice and jealously persecutes, whose cries and complaints you hear.

Have the courage to de­liver them from the oppres­sion of the proud, Libera eum qui injuriam pa­titur de manu superbi, Eccl. 4. make your Arm strong to take them out of their hands. Prefer no other business be­fore that and be not at rest, but when good people shall be so, in those places where you live and have authority.

Give audience to the poor without vexa­tion, without impatience and without slan­der. Permit them at least to speak to you, and add not to their afflictions, the sadness of being refused and seeing that one is even [Page 25]angry at the knowledge of their pains. Hearken to them, and be not so cruel as to refuse them a word of consolation. At least let there be some sweetness in your eyes, and believe not, that this were to abase your self, and to forget your Rank; to regard the af­flicted and to permit them to lament before you.

Deal with God as his Slave. Congregationi pauperum affa­bilem te facito, & magnati hu­milia caput tuum, Eccl. 4. With the Simple as your Brother. With the Proud as your Master. Keep your Rank by these Raise your selves above the inso­lence of men, but abase your selves under the powerful and Divine Majesty: Be humble before him who hath made you great; adore the hand that can de­stroy you; Have pitty of the miseries that may be common to you. And do not despise the Tears which you see run from eyes that resemble yours.

Be you not in your Pro­vince or in your Land as a Lyon, Noli esse sicut leo in domo tua evertens dome­sticos, & oppri­mens subditos. Eccl. 4. which tears what he meets there. Be ashamed that your Family should pe­rish, because you live: That your House should be un­happy because you are the Master, and that those who dwell with you, should not dwell [Page 26]there, but as the damned, and were not there but to suffer the furies and follies of a Devil, that possesses you and acts you.

Live after that manner that a man of ho­nour and vertue ought to live in a perpetual evenness of spirit present to your self, atten­tive to your business; at peace during the several motions of fortune, equitable and courteous towards your Domesticks, offi­cious towards your Friends, charitable to­wards the Poor, obliging towards all the World.

See you nothing more fine in your riches and dignities, then being able to serve a greater number of persons; and judge that the services and submissions that men pay to you; and the friendships which all compa­nies express to you, are no honour to you, and they are unjust, if you endeavour not to do more good then they do you, and if you love not at least asmuch as you are loved.

REFLECTION.

IN this there hath not been excepted, nei­ther Men or Angels: The most lovely are the most despised and hated assoon as they become proud. Insolence mixed with their perfections and their vertues, form thereof, and I know not what, that is intolera­ble. That which in a dead man, is rotteness and stink, pride is in immortal spirits: they are every where insufferable; they are not at all regarded in Heaven, and on Earth but with horrour; both the one and the other World conspire to scorn and to hate them.

The conspiration is not less common to honour humility.

The admiration of men, the friendship of the Angels, the favours of the Son of God, all the gifts of the Holy Spirit, and all the ho­nours of time and eternity, are for the humble. There are not now amongst us others Predestinate then these, we shall see no other happy in Paradise, Grace and Glory are their lot. The only and true secret, to be honoured is to abase a mans self. Spiritum humilem suscipiet gloria.

To think meanly of your self, learn and know well what you are. You shall not learn it in reading of Books, nor in hearkning to Masters: Your Conscience must tell it you, and make you to comprehend it. Ask it: You shall be humble assoon as you hearken to it, and that you give your self the leasure to consider, what it knows thereupon and what it will oblige you to believe and con­fess.

Humility wholly consists in saying from the heart, and with a devout and sincere sen­timent, that you are of your self nothing but sin, frailty and corruption: and all the rest which is in your person comes from the Creator; And if you had in your birth any advantage above others and any natural qualities; These laudable qualities were not the price of your vertue nor the work of your hands, but the gifts of his providence and of his love: but in truth he hath done you many favours which increase yet every day, and your sins increase asmuch as they: And that these are the two most remarkable things in your life; The one, that your mi­series have not hindred God from loving you tenderly and heaping of good things on you; The other, that so many kindnesses and so much love has not hindred you from being unthankfull, but have been so ever since you knew that he loved you.

Say that from the Heart, think it sincere­ly, and let your humble and respectful looks, your gestures and motions, and all that ap­pears outwardly of you carry the mark of this lowliness and of this inward contempt of your self.

Have in your conversation a modesty, which were the image of your innocent and humble Soul: have it in your Conduct at every occasion and with every body. In any place that you are, live and speak as a man who evidently knows his own un­worthiness.

When that you are near God, at the time of Prayer and the Exercises of a devour life, if you would please him and deserve that he should chuse you to glorify you in his power, let your principal devotion be to represent to him how much you deserve that he should contemn you. In contemplation of his truths; confess yours: See your dark­ness in his Light; confound your self, trem­ble and lament. Unto what condition so­ever you may be raised by his Grace, never cease to adore him by all nullitys pro­per to a nullity that hath sinned and ren­dred himself worse and more miserable then he was eternally when he was no­thing.

When that you are in business, during the exercise of your Authority, among the mul­titude [Page 30]of those who seek after you and ho­nour you, if you would that they should do it sincerely, shew them that you well know your self.

In like manner, let it appear on your coun­tenance and by the Conduct of your words and actions, that you are not ignorant, that in the midst of felicities and honours of for­tune, as in the middest of the richness of a stately Tomb, you are nothing but a sha­dow, or a little ashes hid there under: that you hold before them the Rank of a Judge or a Master, but that before God you have no other but that of Nothing and Sinner.

Do not say it with your mouth, it is enough to believe it: but perfection is what I have said, to believe it and think it so well, that the thoughts of your Soul appear visibly marked in the modesty of your eyes.

These are in effect those thoughts, mark'd in that manner, which have rendred great men so lovely, and so powerful over hearts, when they have seen the sweetnesses of hu­mility joyned to the force of their wit, and mingled with the splendor of their triumphs and glorious actions.

When you are in Companies where 'tis rare to find a man who knows himself, and speaks modestly and humbly, be ye humble, but take heed, that you are not so by affecta­tion and vanity.

Do not boast, nor blame your self: ob­serve the Laws of Wisdom, say not of your self neither good nor evil. Do not you con­sider your self, as a more imperfect man then others; but as a Nothing of which there is nothing to say, and of which you must never talk.

Do not ask one to slander you; have only a care of being offended when one does, and endeavor to be humble enough to desire one should do it: Praise not those who ought to be blamed; content your self to condemn no body.

When you meet scandalous persons, in­stead of contemning them, learn from them, how much you ought to be slighted your self, and look on them as a mir­rour which discover to you an important truth.

The shadow which you see at your feet, whilst the Sun casts its eyes on you and en­lightens you, what is it other then a figure which represents your body such as it is at night, black and dark and such as it should always have been, if this Star had never ap­peared?

The miserable wretches that you find in this World, whilst that God sheds on you his blessings, and that he heaps on you happi­ness and wealth; What are they, but an hideous picture, where you are represented [Page 32]such as you would be, if it pleased Divine Providence to abandon you?

Say then, you who are rich and happy and who want nothing, when you see on the straw a Begger cover'd with sores and disea­ses, dying of hunger and cold; say, Behold my shadow, there is what I should be, had it not been for the particular goodness and care which God hath had of me.

You who are wise and devout, when you hear the scandalous life of an infamous sin­ner spoken off, say likewise, There is my shadow, 'tis this that I should have been, and this that I should be from this day, if my Sun withdrew its Light, and if his Grace for­sook me.

It is true that the life of this Person is scan­dalous and horrible: but it is your Image. Humble your selves and adore the mercy of God, who hath done great things in you.

REFLECTION.

Accustom your self to look on all that happens, without astonishment and without fear. When affliction happens fret not against God, and quit not your design of being eternally faithful to him.

Bear chastisement with respect and humi­lity, and let not your courage and your ver­tue abate under the pain. Remember that God chastiseth those that are dear to him: & as a Father never finds a Son more lovely, then when he receives correction humbly and respectfully: So likewise doth man ne­ver please his Creator more then when he is humble, obedient and faithful in adversity.

There is no Man that endures not. No true Christian that endures not with pa­tience. No true Saint that endures not with pleasure.

The beginning of holiness is to be calm and modest under the hand of God when he afflicts us: The perfection of it, is to be happy thereby, and to feel what the [Page 34]Apostles tyed, Ibant gauden­tes à conspectu Concilis quod digni habiti sunt pro nomine Jesu contumeliam pati. when that going from before their Judges, charged with out­rages and affronts, they glo­ried therein holily, and marched through the streets as in triumph amongst the reproaches of Christ.

There is, without doubt, the highest Estate of spiritual life: and I can say which the holy Fathers, that it is to see, that which is the most admirable to behold in the new and powerful grace of the incarnate word, To see a man, who in the midst of poverty, and the ruines of his house, enjoy in his Soul an heavenly rest, and hath no other complaints to make to those that visit him, nor to the Angels who contemplate him, but those of St. Paul, when he suffered; superabundo gau­dio, joy overwhelms me, it surpasseth my peins and my strength.

Other Saints have had no other thoughts, they have always spoken of the times of af­fliction, as of the most happy and most de­sireable.

It is by afflictions that on Earth we resem­ble our Crucified Saviour, that we equal the Martyrs in Heaven, that we surpass the An­gels in death.

To die and to suffer are the consumma­tion of Divine charity: and this was the [Page 35]highest sublimity of the glory of the Word made man, when he finished love on the Cross, amongst the pains of death, that he cried out, consummatum est.

The Angels cannot arrive at this good fortune, your devout Soul may. Aspire thereto, whilst you are mortal and capable of suffering. It is not enough to imitate the Angels, and to love: Do that which to them is unimitable; love in suffering and dying.

At least maintain your selves in this Con­dition by patience. That whilst sickness and poverty, or other miseries over whelm you: let not your heart sink under its pres­sures, and suffer not that the disturbances and persecutions in the World should shake you, and bereave you of any of your inward repose.

Above all have a particu­lar care of not letting your self be troubled by those pains, Non contrista­bit justum quid ei acciderit. who have their first rise within our selves, and who are born of our corruptions, as are melanchollies and scrupulous fears and the other torments of a weak and a fearful imagination. The most part of these hidden miseries within us, and incurable by humane industry; are no other thing then an inward night of thick clouds where the Devil forms, Spectres and Visions to affright us.

Be not amused nor so much alarm'd as to dispute or fight with these chimerical mon­sters. Wait only in patience the coming of the morning, which destroy them all with­out noise, and make known the mistake of your fear and disquiets. I speak of the Wis­dom of God, which after these sorts of ob­scurities he implants in holy Souls.

Wisdom is the first Ray of the light of Glory, and the true dawning of the day of Eternity.

It is this Aurora that disperseth all the dreams, Doctrinam quasi ante lucer­nam omnibus il­lumino Eccl. 24. fancies and ignorances in the Imagination of Man, who shall re-establish rea­son in its force and in its Empire, which renders truths apparent which makes duty and vertue loved, which reimplants courage, makes a coherence be­tween the light and our hopes, and which appears on our Horizon; but to tell us, that the Sun comes to us assuredly; and that we are of the number of the Predestinated who shall see him.

Far be it from you to abate by secret persecu­tions, Non contrista­bit justum quid­quid ei acciderit. or by the ordinary accidents of fortune, to be troubled or disturbed, trou­ble not your selves, either at your sins or un­foreseen relapses.

When you happen to fall into any fault, do not amuse your selves to cry and complain as a Child fallen into the mire. Withdraw your self gently and help your self in stretching your hand to mercy who offers you his. Weep, but hope; hate your malice and infirmity which have rendred you a sinner; hut adore the Wisdom of God who can draw his glory, out of that shameful and reproachful estate that you are in.

Learn that the most Divine action of his power and love is to change into good the evil that you have done. Whilst that you blush to see your self, contemplate with ad­miration, the designs of Love and Grace, that his Providence considers of, occasioned by your fault.

Fear his justice and flee it but never avoid it but by running to his goodness. Be ye touched with compunction, without being dejected; be you resolved to govern your self better for time to come, without being impatient, or despairing from what is past.

Although true contrition bursts the heart, it has yet somwhat of sweetness that bears it up, and which makes it known and distin­guisheth it from a false repentance.

The two marks most certain that we are in that condition God would have have us, are Tranquility and Humility. Assure your self that every affair where there is too much [Page 38]earnestness, although it be the most Holy, is done without intention to please God. All inspiration that causes disorder in you, comes not from the Holy Spirit. All grief for sin which carries you to despair, comes infallibly from the Devil; All mortification that renders you disobedient and proud, is the Council of your enemy.

All humility which makes you fear that there is no pardon for you, and that God de­spiseth your tears, is false and deceitful, it leads you to impenitence and the death of the proud and reprobates.

Treat your selves the most meanly and with the most severity you can. Humble your self, and confess that Holiness is above your courage, and that you are one of the most slack and ungrateful of men; but have not the humility of the damned and say not that Salvation is above your might.

Pray to God to give what he commands from you, and then offer your self to Him, and pray Him to command all that he please.

REFLECTION.

IT is a precious Grace, the grace of being sincere and not to yield to the violences of injustice, nor to its flatteries, when it would engage us to tell a lye and betray our Consciences.

Many have bought this Grace by their own blood, and have given for it what hath been most dear to them in the World: And if you have it not as yet, spare nothing to purchase it at any rate. That which you shall give is infinitely less worth then it. Fear not to dye, but fear to live with the reputa­tion of a man without Word, and who loves the Truth less th [...]n a mortal life, and a mi­serable fortune, Eme veritatem.

Grave that Maxime in your heart that a wise Prince writ with his finger on the lips of his Son: Rather dye then lye. Hate a lye more then death: and al­though in Company men call it, Verbum mendax justus detesta­bitur. the most innocen [...] sin, and in the Palace, th [...] most necessary: yet do you call it, the most shameful to nature, the most intollerable to a man of honour and Con­science.

Since that you bear in your Soul the Image of the Truth of God, Non decet principem ver­bum mentiens, Prov. 17. Take that for you, that Solomon said to the Kings, that whatso­ever ornament you can give to a lye, it is very indecent in your mouths. Conscendam, ero similis Al­tissimo.

It becomes none but the proud Angel who chose it for his character, and who began by it, when he would render himself the horrour of nature, and transform him­self into a Devil.

The first proposition he made to the Angels in Pa­radice was a lye. Nequaquam morte morieris, eritis sicut Dii. Gen. 3. The first word he spake on earth, was another lye that he made to the Man.

The first thought he had at his entrance into Hell, and the first design he took there to revenge himself on God, was to lye eter­nally. And the first promise that he made himself, to comfort him in his pains, that all Men should lie also, and that he would find a means to spread his sin and his own cor­ruption as far as the sin of the first Man.

An enterprize, alas, wherein he has been too lucky, and wherein he succeeds this day six thousand years! Who is the Man that [Page 42]lies not? Children do in the Cradle. The Philosophers and holy Men, in the Schools of Wisdom, and even on the Throne of Truth: Men do it in every condition and every age. Among all those who have sin­ned in Adam and who have been able to speak, there is not one who has not lied, and who hath not born on his tongue this Image of the Devil.

Leave it not upon yours. Tear away all the remains of this unhappy inclination; Remove à te os pravum & de­trahentia labra sint procul à te, Prov. 4. Viam pravam & os bilingue detestor. Pro. 8. detest this fatal sin. Poli­ticians make it their study, many make it their pastime and others their trade. Make you of it what all great Men have, the abo­mination of your heart: look upon it as the unworthiest crime, and the most infamous accident which can hap­pen to a noble Soul.

But if it be shameful to lye and deceive, it is no less to be deceived by lyars. Freedom (or openheartedness) and sincerity are ver­tues of great price. Possess them; but, to have them don't sell prudence.

'Tis a light as necessary as your eyes, keep it well and consider that you live in the night.

Treacheries, praecipices and darkness are [Page 43]on the Earth. Tread not thereon without being inlightned and seeing where you are, and what is about you.

You see there abundance of giddy fires and lighted exhalations, take heed you take them not for torches: and mark that, among your Maxims, That the mis­fortune or affront most to be feared of humane Wit, is to follow counterfeit lights and to be made the sports of cheats and Hypocrites.

Know those men who treat with you or who approach you: have the skill to read in their heart, when they speak to you: and by things they tell you, to understand those which the dissemble.

Distinguish true mode­sty from the false, Quando submi­serit vocem, ne credideris ei, quoniam septem nequi [...]iae sunt in corde illius. Prov. 26. and do not suffer your self to be surprised, saith Solomon, by a sort of people, who under their modest looks, and their sweet and devout voices; carry in their Souls, seven sorts of Poisons to shed into yours.

Know what a prudent man in business ought to know, and all that he ought to know, to keep at each meeting and in each company, the rank of a Man of honour, in­capable to deceive or be deceived.

At least be not ignorant of the four most [Page 44]necessary things, though ordinarily the most unknown and the most hidden. Your own defects, the thoughts of Men, the secrets of Nature and Truths of God.

We have within us, by the benefit of Pro­vidence and Grace, Torches to help us easi­ly to know and discover those things.

We know our defects and miseries by the Light of Conscience.

The thoughts and intentions of Men, by Experience and Judgement.

The secrets and wonders of Nature, by the Light of Philosophy.

In fine. The greatness of God and the Mysteries of Religion, by the Light of Faith.

But the happiness to which you ought to aspire, is that Wisdom should be the fifth and Soveraign.

For as these Torches may somtimes go out, Non extingui­tur in nocte lu­cerna ejus. Prov. 31. the em­ployment of Wisdom is to keep them always lightned; and to have a care, that the day be never wanting to us, during this night and these dangers.

I say too much if you will meditate, you shall find all in these two words: Veritatem eme, & noli vendere Sapientiam.

REFLECTION.

LEt it never enter into your mind, Ne sis sapiens apud temet ipsum. that you are a man of merit. Be you the only person, who nei­ther knows, nor speaks of your own worth.

Whoever knows that he's wise, shall not be so long; and assoon as he says he is, he is so no longer; and perhaps never shall be more.

Man ought to be ignorant of his perfecti­ons, at least he ought not to consider them. [Page 46]Since that we are of a spiritual nature, it is necessary that our actions of esteem and friendship should regard some body besides our selves.

Let us be affraid of pleasing our selves, for fear we please none but our selves; and if we would be loved, have a care of being su­spected, to believe that we ought to be so.

In fine, our eye and our tongue, are no more for us, then our heart. To speak of our selves is no less folly then to speak to our selves. To look on a mans self is scarce more worth, then to love a mans self, and perhaps, it is as dangerous for one to know, that he hath somwhat good in him, as to be ignorant of what he has that's evil.

It is of the vertues and beauties of our Soul, as the deformities and nakedness of our Body, we ought to hide them from our eyes. It is not a thing less criminal to fix the sight on the one then the other. All these aspects make immodest looks. Bashfulness and honesty turn away from it, and nature equally blushes at them.

REFLECTION.

THe excellency and the skill of a fine Wit, when it contemplates this World, consists not in knowing and seeing better then others, which cannot be either seen or known. But better to know and better to admire what he doth see, and what Provi­dence hath discovered.

When an excellent Artist considers a piece of Painting publickly exposed, he does not glory in seeing there, what was to others in­visible. The simplest and most ignorant see all the fine strokes in the workmanship asmuch as he; but they see them not as he sees them.

His advantage above them is, That in see­ing he remarks them, and by his reflections he knows and sees that in his mind, which [Page 48]those see not by the eyes of the body, and that which enters not into their blind under­standing.

When a wise Philosopher contemplates the Sun and the Stars, and that in these in­corruptible Lights he sees some glimpses or shadows of the beauty of the Creator, he sees nothing but what the Profane and Atheists see clearly, and what they behold aswell as he.

But to behold and to look, is a small mat­ter, the Eagles do it. That of importance is to observe and remark; it is this, that ungodly Men do no more then beasts do.

These shadows of Divinity and other mar­vels which enter into their outward senses, go no further: Their brutish and ignorant Soul knows nothing thereof.

The part of a wise Man is to discover to his understanding all that nature discovers to his eyes. He sees nothing that he minds not. And it is in that, that consists his diffe­rence from other people, and all the glory of his knowing and sublime Wit.

It consists not, as I have said, to see or know things impenetrable. That which providence hath been willing to cover and to keep hidden, is equally so for all men. Philosophers who seek it, are neither learned Men, nor Artists, but when they shall not find it.

True Philosophy is not to enquire; and in questions where one must of necessity say (I know nothing on't) those who say it soonest, and who do not study twenty years to say it, are the most wife and most happy.

REFLECTION.

NE innitaris prudentiae tuae. A Lyar doth not always lye, but it is always imprudence to trust to his word: Although our reasoning somtimes doth not deceive [Page 50]us, we never fail to be blame worthy when we hearken to it, and that we take for certain truths, What we know not but from it alone.

This particular reasoning is not in man, but to betray him and to lead him to his ruine. 'Tis it, that produces ignorances, er­rors, impieties, false Religions, false Philo­sophers, and that forms these by paths and deceitful ways where we see many people to wander.

Some enter into these ways by simplicity: but most by pride; They believe that Wis­dom & Justice would that they went on that side, because their own reasoning leads them there.

But they follow a strange guide. Beasts are lead by their passion. Fools by their ar­guing, and wise Men by reason.

None will profit by the misfortunes of others; Although each Philosopher, during the disputes cry with all the endeavours of his voice to warn his friends that their rea­soning deceives them; each will believe that his will not deceive him; and each hears it as his Master: there is no authority that overweighs their own; nay, even of the Go­spel nor experience.

The Proud respect nothing but this unhap­py prudence, and it happens more then once in an age, that a little Philosopher under­takes [Page 51]to examine Religion, or to reform the Elements and overturn the World; be­cause 'tis the dictate of his reasoning so to do.

A wise Man in reasoning with himself, according to humane thoughts has never learnt any thing certain, but that his arguing was blind; and that he never drew any other profit thence, then to say to himself. Ne in­nitaris prudentiae tuae.

REFLECTION.

WHat one calls here the People is not a heap of little folk, but a mixture of all men who speak naturally without study, and without artifice, and without a Con­duct of any acquired Science, and of any re­flection

The voice of this People, and the voice of Wisdom in fused, or to say better, the voice of the instinct, which is impeccable, and which hath always been the true Master of Philosophers, whereon consider the 3. fol­lowing words.

1. That our business during this life, when God has given us the Wit, is to study, and to apply our selves to know the most hidden marvels of nature.

2. That the business of the Creator, from the day of our birth, is to teach us himself and to engrave on the chiefest part of our Soul, the first principles, the chief and funda­mental Truths of this natural Philosophy.

3. That the business of the instinct, is to [Page 53]make those so remote Truths to approach to our senses, that we may be the better able to know them. To put them on the tongue of people, and to tell them to us by the gene­ral voice of all Nations.

What Nations say, and what they have said by common consent in all ages they have said it, being driven by this instinct, and who makes it say nothing, but what he finds written by the Spirit of God in the spi­rit of all Men.

In one word, it is the voice of the Holy Ghost in Christian Theology, and the voice of the Conscience in the moral, the voice of the instinct and of the people in the Physick. 'Tis it, which pronounceth the decisions and decrees incontestible.

The people are ignorant and blind but well led: It understands not what it says, but it speaks Truth: and our glory in studying or in teaching is not to correct it, or to speak otherwise then it, but to explain its words, and to understand them, better than it un­derstands them it self.

It is on this public and universal voice, that the wise Philosophers ought to support their Science. Before arguing on any visi­ble thing in the world, they ought to interro­gate, this great Ignorant called, The people, and to hearken how they talk in the streets, that they might know how they ought to [Page 54]speak in the Schools, to the end that upon that Answer, as on a Divine principle, they might establish their propositions and the works of their particular Doctrine.

Follow this Council and stop at this Ma­xim, whatsoever the bait may be that invites you to take others, do not quit it.

If to be Author of a new invention, in­stead of building on the Earth, you would build in the Air, you shall build nothing but follies and ruins. If for the better setting of new thoughts in order that come to you, and to form a wondrous Philosophy, you think it necessary to give the people the lye, and to say, The fire has no heat, nor the snow white­ness, nor other quality; That the Earth is not immovable; That a Beast is no living Creature; That the Soul of man is not im­mortal: if you would that these should be the principles contained in the great Vo­lumes of your marvellous Philosophy, all your wonders shall be but dreams of impie­ties and ignorance.

REFLECTION.

ONe ought not to be astonished, at finding here below such paths as these, since one finds there, proud Men and Hy­pocrites.

The unavoidable blindness and common to all proud men, is to perswade themselves, that they see spots in the Sun, errours in the Doctrine of the Church, and abuses in its Conduct.

And that which is yet worse, is, That dri­ven by the zeal, that the illusion inspires them with, they undertake to wipe out these [Page 56]spots and to correct those errours. Nothing which the hand of God has made seem to them finisht, but when they have changed somthing or that they have given the last stroaks thereto.

'Tis thence that all the changes in the exer­cise of Devotion comes that we so often complain of, and from thence all these par­ticular ways of repentance and salvation where each one runs, drawn by the splendor of novelty, and where each seeks to wander and to perish.

There doth not appear presently in those ways. but of footsteps holy and right, seem­ingly marked by the rules of the Gospel and by the actions of the Apostles; But, Novissi­ma ducunt ad mortem.

Novelty is a way that leads to the eldest sin, that is, Apostasy, and to the last of evils which is impenitence and despair.

The cause why so many fine people are seen in this way so fatal, is that the Devil has always gone there first.

All Devil as he is, he hath I know not what, which pleases the Woman when he coun­terfeits the devout one, although Heaven and Earth could tell her, she must run after him.

And when the Woman is seduced, she has I don't know what, that bewitches the man. Each man does what Adam did, The wisest run after her.

And when wise Men begin to wander and to loose themselves, there is then neither blind nor fool that follows them not, and that believes not that it is Wisdom to imi­tate them and to perish with them.

One sees people run from far to enter into this dangerous way, and to go where exam­ple and hypocrisy draws them. Our Souls are tyed to one another by certain invisible chains and it is thereby, That the poison of the Serpent, without being able to be seen or stopt, spreads it self in the hearts, and that it carries throughout corruption and death.

All the new fashions of saving ones self, are the inventions of him who would that the Saints should be damn'd. Est via, quae videtur homini recta; novissima autem ejus du­cunt ad mortem

REFLECTION.

THe little questions of worldly Philo­sophy are not far from great. It is by these that one suddenly learns to render him­self a Master in Impiety, and to propose to his heart, and to his disciples boldly, doubts scandalous and against eternal truths.

The Maniche who askt his friend, If it is God who made the Flyes, is very near ask­ing, if it is God who hath made Man.

One Frederick, who asks of the Societies and Philosophers of his Court, if the Birds are living, will quickly ask himself, if the Angels are so, and if there are immortal Souls?

It is fine in an assembly of the curious to do towards the souls of Bulls and Elephants, what they do about stones when they burst them, and to shew that under the false appea­rance of the Unity, they are but multitudes of grains of sand, and of heaps of dust: But at the rebound of these academic conver­sations, it is that the Democritus's and Metro­dorus's, have in their solitudes proposed to their Conscience, other prouder questions, [Page 59]and to maintain to it, That all the great things of the Earth, and even those of Hea­ven, dreaded so much by people, are not great Bodies, nor great Spirits, nor great Di­vinities: but great assemblies of little No­things; and that there are not in the uni­verse three things truly united, as those of Atoms and Nothings arrived to the last estate of an indivisible smallness.

Have a care, dangers are pleasant to youth and folly. Be Wise, and follow not Masters who to go establish their School on the brink of praecipices.

Withdraw your self as far from thence as you can, and although this brink seems firm, remember there are none but blind men, who will stay on a place where there needs but one puff of wind, to drive them to the bottom of an abyss.

It is true, that those who lead others into these dangers, when they explain themselves publickly, have expressions and terms, which are like choice colours and proper to paint innocence and truth on the gate of a House where they are not: But their Philosophy is no better.

To be wise and bold Philosophers, or for us not to be Criminals, is very little less then to speak correctly, and not to speak any thing that one can accuse: the point is, to do in such sort, as that our innocent and unre­provable [Page 60]propositions may not give cause to believe, that our thoughts are worth no­thing.

It is of Sciences, as it is of words. The most dangerous are the chastest, and the most modest, when that under the vail of their modesty, they find themselves the pro­perest to convey corruption into the heart, and to make them understand, that they may think well of things, of which the Teacher durst not speak.

Have not the curiosity, to know the way of your ruine, and go not to School to learn to perish, nor to learn there to forget what you have learnt and known from the Cradle. Have the happiness to bear the evident mark of a Soul well made, and of a Wit well brought up, which is not to be pleased with any Doctrine, but that which serves you, to know God, and helps you to love him.

REFLECTION.

THere are but these two Lights that are faithful, and that we may be able to to follow safely, amidst the darknesses which surround us.

The greatest Wits have gone astray, in fol­lowing themselves. The meanest and most ignorant have never done it in following the Gospel. When one hearkens to his own prudence, for enlightned asmuch as can be, one often fails of being happy in his at­tempts: But in the hearkening to the coun­cil of friends, one is always praise worthy.

Fortune may trouble the success of our actions wisely managed, and with coun­cil, but it cannot rob us of the honour of it.

It is success enough in a design, to ac­quire the glory of having acted discreetly therein, and the reputation of being wise.

REFLECTION.

THe primitive Christians were excused, when they suffered themselves to be de­ceived by appearances of holiness, and per­haps we could excuse some innocent women this day, when we see them admire the look of an Hypocrite that counterfeits the Re­former.

But since one has known by six hundred [Page 63]years experience, that the archest Hereticks and Anti-christs of each age, have begun their life of Seducers, by a life of Alms and fasting, and by an extatick Devotion; there can happen nothing more shameful, to Men of Wit and Judgment, then to take a dogma­tist or a cheat, for a Prophet: and although he preach manifestly against the Church of God, to believe nevertheless that he comes from Heaven, because he does Alms, makes long Prayers, and hath the secret of painting modesty on his countenance.

Ne credideris ei, saith Solomon, who ever he be that meddles with Divine mysteries, were he one come out of the Caves and the greatest severities; were he, as saith St. Paul, an Angel descended out of Paradise; were he, as sait Saint Cyprian, a Martyr stretched on a wheel, and suffering for the Name of the Sa­viour, all the pains of a cruel and infamous death; If from the top of this wheel, he wit­nesseth, that there rests in his Soul any thoughts or opinions contrary to the senti­ments of the Church, he is an Apostate and a Reprobate. You are one your self, if you render your self his disciple; he damns him­self in dying the death of the Saints, and you damn your self in hearkening to this Martyr of Jesus Christ. Nec perveniet ad Christi praemia, qui relinquit Eccle­siam Christi. Si occisus pro nomine Christi, fue­rit ab unitate divisas, coronari [Page 64]in morte non poterit. Who­soever believes not the Church, is out of the Church, and whosoever dies out of the Church, although he die between the hands of Tyrants, dies out of the number of the Predestinated ones, he hath no portion among the Elect of the Son of God. Alienus est, profanus est, hostis est: habere non potest Deum Patrem, qui Ecclesiam non habet Matrem.

In one word, Fili mi, saith the Wise man. Si te lactaverint pecoatores, ut acquiescas eis. Whatsoever sweetness and whiteness there is in the Milk, take heed of taking of it when they are poisoners that give it.

It would be an horrible phrenzie, if because you are counselled to beware of this Milk so dangerous, that you should desire to taste it, and if in the same hour, you should do it, in despight to those charitable persons, who prayed you not to do it, and who would op­pose this unhappy design.

'Tis nevertheless the strange and in con­ceivable fancy: or the strange Devil of many. Assoon as the Church declares to them that there is the poison of Hell mixed in any Doctrine; and by an holy charity, adviseth them to renounce, and to avoid those who teach it; from thenceforth they feel themselves drawn thither ward, and [Page 65]there they run, as to a precious Doctrine, worthy to be known and maintain'd, in de­spight to the Holy Spirit of God, and in de­spight of all those who persecute and con­demn it.

Be you not of their number, but reflect young man as you are, that its time for you to be wise, since you judge it is time to speak of holy things, and that you say your senti­ments thereon in company and in the Schools.

At least respect the dignity of your Soul, formed after the Image of the Wisdom and of the Holiness of God; and profane it not so shamefully, as to be willing to take for his Gospel or his Philosophy, all the novelties that fools are pleased daily to invent and pro­pose in their discourses.

REFLECTION.

TAke good heed of entring into any of these paths, and of following the com­pany who walk in those dark and by-roads.

Banish from you craft, dissimulation, and lies: have no vail upon your heart, and en­gage it not in the intrigues of dangerous af­fairs, and criminal parties, where there is need of being cover'd.

Be you glad, that nothing hinders it from being seen, and remember that the fairest and most excellent of things, have no better policy to gain men, and to merit their esteem and friendship then to shew themselves.

If there be beauty in your Soul, it cannot have too much day; and you ought to assure your self, that one will have so much the more respect and love for you, as you shall have of freedom and sincerity.

It is true, that silence is necessary on many occasions, but you must always be sincere and courteous. You ought to retain some [Page 67]thoughts but disguise none. There are ways of holding ones peace without shut­ting up the heart; of being discreet, without being dull and silent; of hiding some truths without covering them with lies; of being faithful to his friends, without deceiving others, and without betraying his Con­science.

In fine, it is a great advantage to thrive in the World, and to have the reputation of telling nothing which ought to be secret, or was false.

REFLECTION.

IT is true, that when difficulties present themselves, if a Man can succeed by cou­rage, and overcome them boldly, t'is the most glorious and most short: but the most shameful of misfortunes is to perish by rashness.

A wise Man in a all occurrences, ought to know more ways then one, or to remember, there is more then one time. One drowns himself to day, where to morrow he can walk dry foot. And it is a fine art to manage happily and diligently ones affairs, and to be able to stop himself and be quiet season­ably.

REFLECTION.

WHen folly is entred with pride into a great Spirit, the most evident mark that it is there; and the most certain presage, of the misfortune of that man, is, That he can no more ask, nor suffer that council be given him,

The wife Man attempts nothing without having first known the sentiments of his friends, and discoursed of his affair with discreet and judicious persons: And even his Maxim is; That on occasions where deli­beration is necessary, if he fails of other Counsellors; It is a wiser action to delibe­rate with an ignorant man or a fool, and to make him speak, then to hearken only to himself, provided always that there be no danger concerning a secret.

Whosoever he be that speaks, he profits of what they say to him. It is an errour, not to be willing to ask, but Men of great judge­ment [Page 70]and reputation. A man of wit hear­kens to what the least of the mean people say, and he judgeth not this to be lost time, that is spent in hearing them discourse of the difficulties of a business.

By one of the most marvellous secrets of nature, he knows how to draw from each of their propositions, some spark or ray of Light; and from these little Lights put to­gether, he gets so much day as is necessa­ry to Conduct him well in his under­taking.

One is always wise in hearkning unto Councils: Innocens credit omni verbo, astutus conside­rat. Prov. 14. but not always in following them. To follow them without being willing to consider them, is not to serve a mans self of them; But 'tis to obey them, and to render himself indiscreetly a slave to him who gives them.

The ordinary fate of weak Wits, when they are raised by fortune, to some rank of authority, is that they perish by their Councils.

The multitude of confidents, doth about these infirm and blind powers, as a multi­tude of Physicians about a rich patient.

How faithful soever those intimate friends whose sentiments you hearken unto may appear, take heed, have an eye at their hearts [Page 71]and penetrate their intentions, when they speak to you.

For, Alas! how many sellers of evil councils, are there about a man, who has means to buy them? And how many busi­nesses undertaken by such kind of councils have ruined the undertaker, and enriched the Counseller?

The custome, or the Maxim of the wise Man, when one brings him advice, is to hearken to them, and to receive them ci­villy, as a friend; to examine them as a Judge, and to execute them as a Master.

When he does, what one hath counselled him, he follows not the opinon of another, but his own.

Good Councils appertain not properly to those, who invent them by their Wit, and who propose them, but those who consider them, and chuse them by judgement.

In one word, one of the most inviolable rules of prudent and experimental policy; is to examine others, on his own affairs and the resolutions that one has taken; and to be assured that in such occasions, the most clear sighted men become blind, assoon as he is alone.

The senseless Man sees nothing, because he thinks that he beholds all things in seeing himself. Via stulti recta in oculis ejus: qui au­tom sapiens est audit consilia.

REFLECTION.

COnstancy ought without doubt, to be put among the most laudable and chief perfections of humane Wit; but its name and its colours, serve often to cover our na­tural hardness, and to make it to be put in the rank of vertues and heroic qualities.

The true constancy, consists not in wil­ling firmly what we have justly and wisely resolved: It consists in willing always what Justice and reason requires of us.

Many designs are good in one day, who are not in another, and it can easily happen; That what was yesterday deliberated and ap­pointed by Wisdom to be done, would be folly to execute to day.

The wise Man is constant and firm; his Soul is immortal and invariable, but his re­solutions are not so. As they are bound to circumstances, dependant on time and for­tune, they ought to be changed, according as the changes and motions of the World take away from them the conformity they had to reason.

It is the duty and perfection of a Cock on a Dial to be always steady, without ever changing of place; but this should be a great disorder, if its shadow stood still also.

It is true, that our reason has no honour, nor advantage above mortal things, but as it hath of firmness and immortality more then they. Yet it should cease nevertheless to be reason, and to be the living Image of the Wisdom, and eternity of God, if its designs were unchangeable.

I have said it, and I have resolved it, it shal be done then, whatsoever shall happen; see, there's the Wisdom of God, the sin of the [Page 74]Angel, and the folly of man amongst the most ridiculous fools, there are certain little Wits, which spread themselves, that they might be enlarged; and who think that it is to measure themselves with the Wits of the first rank; and to become Heroes and in­vincible is to render themselves inexor­able.

On each new occasion we ought to re­view our resolutions, and consider if pru­dence gives us not new orders, and if there is nothing to change in our wills.

This new order, perhaps may be on the part of this prudence, To see at our feet a multitude of persons beseeching, and a multitude of new tears, worthy to touch and to soften the heart of Man.

Tenderness destroys neither constan­cy nor courage. Gold hath so much the more splendor and force, and is so much more perfect and pure, as the fire has soft­ned it.

Our noble Soul is never more noble nor never more couragious, and more Divine, then when it is made tender by a just compassion, and comforts the An­gels and Saints in pardoning a crimi­nall, or in quitting any resolution, of which the severity would be a public affliction.

The Glory of being constant costs us very dear, and its but little different from an unhappiness, if it procures us the re­putation of being hard and pittiless.

Qui mentis est durae, corruet in malum. Proverb. 24.

REFLECTION.

ONe of the most shamefull, and ugliest deformities, that can happen by de­fect of nature, is to have a streight heart.

Those who have it in that manner, al­though the world adore them, are yet con­temptible. Where the Heart is little, the rest is so likewise, in despight of fortune.

It is thereby that we measure men, and it is thence, wee judge that in a Citty, the most numerous part of the inhabitants ought to be called little people.

Others who are elevated above those, are not so by purple, nor ornaments. If there had not been great courages among us, there had never been Princes. Men have not made them Masters of the world, but because they found hearts as great as it.

The heart of those men, Ipse dabit tibi Cor. is the heart which God gives. Behold and aspire.

Endeavour at least, to frame your example to his, and to mark upon your actions, some strokes of his character, which is, as I have said, a goodness magnanimous and bold.

Have courage: doe nothing that can be able to wound your reputation, or your Conscience: love honour, and observe its [Page 78]two lawes, of being incorruptible and fear­less.

Permit not, that avarice, or any loose hope, render your soul a slave; let the love of your duty alone be the ground of your actions.

Possess your liberty and enjoy the right proper to God alone, to doe nothing by constraint or interest. Be you independent as to mortall things, disingaged from your passions, raised above the favours, the pro­mises, and above the threatnings of fortune, invincible by violence or flattery.

But joyn to this firmness of spirit, all that you can of sweetness, and the graces of a good nature.

Without looseing any thing of your vigour, endeavour to become by love and good will, that which Gold, the firmest of mettals becomes by the fire, tractable, and capable of receiveing all sorts of shapes.

Let each find his humour in you, without finding his faults there. Accomodate your selfe to the inclinations of persons, to their customes, their affaires, their sentiments; and feare not undervaluing your selfe by this complaisance. Remember, that to appear most noble, and to keep the first rank of honour in Company, is to be the most ready to doe, all that Civility requires on every occasion, and most proper to doe it, with a good grace.

Tis true, that your humour, to be the humour of a wise man, ought to be alwayes equal, and always the same, but this laudable evenness consists in being con­stantly of the humour of others / and to con­form your selfe to the condition, wherein you find their soul, in the various accidents of mortal life.

Know you what comforts them, what afflicts them, what toucheth them, and be you your selfe touched thereby = as of things which are common to you.

By a true sympathy; feel you their pains, and make them see on your countenance, and in your words, the marks of this gene­rous conformity.

Observe worthily, and faithfully, the rules of friendship; and judge that the immense greatness, of a noble soul, consists in its being pesent by its cares, and the application of its thoughts, to each part of the Dutyes, that justice and friendship pre­scribes to it.

It is no great vertue to love persons, who please you by the splendor of their fortune, or the fair qualities of their witt and nature.

But tis so, when you love those truly that you love; of any humour or any condition that they can be,

Have here in the sentiments of Solomon. That which was particularly admirable in his [Page 80]Conduct, was, that the precious friendship contracted with so many Princes, as he knew in the world, hindered him not from having a tender affection, for the officers of his court, and even for the meanest of the slaves that laboured in his house, and of whom he knew he was beloved.

He beleeved that the fidelity and love of servants, can not be justly recompensed, Si est tibi ser­vus fidelis, sit ti bi quasi anima tua. but by the love of their master: and that the heart of the mea­nest of men, when he loves his King sincerely and without interest, is not less worth then the heart of a King.

He looked on himselfe as their father, and one of the finest exploits of his wisdome and faithfulness, was to have so done, as that no body entred into, or dwelt in his house who was not faithfull, and that no body went out thence, who was not rich.

Their fortune entred into the number of his own affaires: hee even felt his owne feli­cities cease to please him, when he saw any of his Domesticks, who seem'd to have no share therein, and who carried in his eyes any mark of sadness or disquiet.

Let your Principal and first business in the exercise of your charge be, to assure your selfe of the good will, & to deserve to be [Page 81]loved, of those who ought to obey you.

Whatsoever name of Prince, Lord, or Magistrate, that you bear in a Province or City, believe this, That you shall not have any power, nor be really the Master of any thing, but when you shall be the Master of Hearts.

But observe, that to be beloved of the peo­ple, the first lesson is, in loving them, love nothing but their persons, seek nothing else by your goodness towards them, but the pleasure of obliging them without interest, and the honour of loving them sincerely, and that without hope.

That of feigning love, is a wicked trade, and by acting the part of a friend on the stage of the World, by promises and comical civi­lities; A Man learns nothing, but to de­ceive and betray himself. In the art of gaining hearts the great secret, is to love naturally, and that without art, without re­flection it self, and (if I might so say) without vertue.

Love is so much the more powerful over the will, and so much the more vertuous and more admirable, as it doth without vertue the good it doth, and fol­low nothing but its instinct the na­ture.

Divine charity it self is not perfect, but [Page 82]when it is transformed, into the nature of the charitable person, and that it is become his inclination and its weight.

Futhermore, let clemency be inseparable from your person, and let it enter into all your Councils. Be severe in words and actions, when you must be so: but then, have you another tongue and other hands besides your own. Imploy not your hands, but when you must distribute favours, and let not your tongue serve you but to pro­nounce edicts of mercy and love.

Take not those for enemies, who are sin­cerely afflicted for having displeased you; And when its necessary to punish any guilty person, do not give him time, if possible, to repent before your face, and have recourse to your goodness. If his tears and his grief prevent you; believe that you have lost the rights of your anger; and endeavour to imi­tate, the Master of Kings and Judges, who cannot punish sinners but in the time that they are proud, and who doth not make the misery of any one, to continue eternally, but because they love eternally their malice.

REFLECTION.

THe Passions are a very wise invention of nature, who was willing to give man extraordinary forces, on occasions where [Page 84]he ought to act strongly, for the repelling a dangerous evil, or acquireing any good, of which the conquest is painfull.

When these invisible fires are lighted in the veines, a man is more then himselfe, and he then does nothing but what seems mira­culous.

There goes out of his heated bloud, sparks and I know not what, points of flame, as stings, which enter into the heart, and by unforeseen motions, push it on to bold attempts. Hee runs where vehemency car­ries him, finding nothing difficult, being able to believe nothing to be invincible, nor more powerfull and strong then the fire of which he feels him selfe animated.

The mischief is, that these forces shut up in man, are contrary to him. These are seditious and cruel domesticks. At least if they are not kept chained alwayes hee is lost: if they are not his slaves, he must of necessity be their victime.

The Passions knit to the heart of man, by the eternall wisdome, are as Lyons, or as horses of great price, fastned to the Chariot of a Conquerour.

When that our spirit, exempt from crime, without dependance on interest, Master of its desires, Conqueror of the world, Image of the greatness and of the Majesty of God, comes to appear there on, drawn [Page 85]by them into glory and immortality, there is not in nature a statelier spectacle, nor more worthy to be contemplated, nor admired by Angels.

But when it happens during the triumph, that the horses break their bits, they carry away their guides by force from their Master, and there can be nothing seen more sad and disastrous, they drag along with them, all the triumph into precipices: And this con­queror which the people gatherd together, admired and contemplated, is no more any thing, but the sport of a Troop of furies, and a sad example of the weakness, of the vertues of the man, and the vanity of his greatness.

The Passions are from God, the excess which happens is of the sin of the first Man.

The work was holy & pure, when it went out from the hands of the Creator: But the fire of hell is set thereto: and our teares had not been able to quench it, although wee had never ceased to weep since it was lighted.

The evil has lasted neer six hundred yeers already, and continues, to this very day, and it is thence, that all the mischiefs that betide us form them­selves.

Our spirit sent from Hea­ven into this lower world, Corpus mortis Caro peccati. enters into an house built of earth, into a body, com­posed of a corruptible matter, of dirt filled with the stings, of sin and of death.

The vapours of this corruption form within us a thick dark and tempestuous cloud, which covers us with horrour and obscurity.

Our passions wrapt up in this Cloud, they heat themselves, and there take fire, and goe out thence, like lightning and whirl­winds. These turbulent fires drive on the Imagination, the imagination being driven and carried away, carries with it, the thoughts and the will of the soul.

The immortal soul follows motion, and goes where heat and fury leads it, It takes designs, and conceives blindly, inconside­rate opinions, foolish and deceitfull hopes, and impetuous desires. It runs and hazards it self, and its headlong rashness stops not its selfe, but when in the end, it is arrived to its unhappyness & lost in an abiss of crimes and teares.

The worst of it is, that when it finds it selfe there, it is ashamed to retire thence. It falls there, by folly, and it abides there by Pride. Man coverd with darkness, and filled with errours, plunged in filth and [Page 87]loaden with chains, tyed by stubborness, to his customes and his ignorance, is a sad spectacle for Heaven, who contemplates with pitty this image of God, in so deplorable a condition.

During the estate of innocence the passions raised not themselves, but by the orders of reason.

In the state of wisdome, and of Christian holyness, the same passions rayse not them­selves, but under reason, but in a state of licentiousness they raise themselves above it.

These tempestuous darknesses cover the whole man, and spread trouble and obscu­rity, even to the highest region.

The passions are strong, so are you, much stronger then they: I can say, at least of the wise man, of all great men, that they have in their persons, three powerfull helps against these domestic enemies, three benefits of the Orator Sanctified by Grace. Good nature, Courage, and wisdome.

REFLECTION.

AN excellent and fine nature is no other thing, Sortitus sum animam bonam veni ad corpus coinquinatum. then the excellency and the beauty of a noble soul communicated to the Passions.

As souls of that rank, possess their no­bility, and greatness, from the birth: when they enter into the body, they have the power, to help nature, to compose their temperaments, and these are they, Tabernarulum pro habitu suo fingunt. who by the impression of their force and sweetness, do form the imagination, give the Character to the organs.

They shed out of themselves their qua­lities and all they can of their divine fire and heavenly inclinations, to mingle it among the bloud and the corrupted pas­sions; and by this happy medley, they weaken the poyson of the corruption, and the mortal violence of the malady that it finds there.

These pure starrs, have influences which insinuate themselves, secretly among the flames of lust, and there tempers that, which is most burning in their fury, and most un­ruly in their motions.

One sees in many persons, a mode­ration and a purity, which makes one think, that there remaines not any spot, of the sin of Adam in them.

There appears nothing, but what is handsom in their passions, nor any thing which seems not, to agree with the spirit, and to have spiritual inclinations.

That comes here from, that this spirit sublime, by priviledge common to all perfect Beings, hath a secret power; of which that of the Loadstone is a shad­dow, to draw from the earth all that it toucheth, and to draw it unto its Pole.

The passions touched, by the vertue of a noble soul, turn themselves towards Heaven, and aspire not, but to laudable [Page 90]and honest ends. Vir sapiens fortis est. The spirit of Man is wise and strong, because that there is nothing in his person, which op­poseth it self unto its elevation, and which refuseth to follow them.

REFLECTION.

ONe demands what this Courage is. Every body answers? It is easy to de­ceive ones self therein and to take appearance for truth.

Many do ill to put it in the number, of fea­vers and the heats of their corrupted nature; and to believe, that it is no other thing then [Page 92]an inflammation of choler, which unexpe­ctedly kindles it selfe, at the meeting of some object of Anger, and which heating the imagination and troubling the humours of the body, pusheth the man inconsidera­tely into dangers.

Courage is not of the number of the passions, it is their Master; nature keeps it in the middle of them, not as a Criminal amongst its Accomplices, but a Conque­rour amongst his Slaves, to keep them in duty and subject them to labour. Their fires are different from his, but they are fit to serve him.

Some perfwade themselves, that this which we call true Courage, is a Military Angel, who during combats, enters into the soules of the Heroes, and there produceth the Marvels that we admire.

Others, That tis only the inspiration, or the breath of this Angel, which pusheth on the hearts of souldiers, and gives motion to armies.

The most wise, have very wisely said, that it is a spiritual flame, kindled by the Creator, in the highest part of our Soul, as a starr in the highest part of the Firma­ment.

A peaceful and regular flame, sub­lime, incorruptible, ardent, pure and fruitfull, alwayes fastned to Heaven and [Page 93]busy on earth, by an inexhaustible ema­nation of influences, necessary for the conservation of the repose, and life of the people.

But whatsoever Courage may be, do not you believe, that to be couragious you are obliged to take arms, and go seek enemies in far Countreys. Abide where you are, and make warr against your passions; you shal do (saith Solomon) more than those who wear the sword.

When that you pardon injuries, and by a generous patience you suffer slanders and calumnies, you are better then the souldier that revengeth them.

And it is more honourable to you, to stop in you, any transport of anger, or to repell in you, any thoughts which flatter you and draw you to sin, then to destroy an Army and to take Cities.

Your greatness and your glory, is not to abase others before you; but to be great in your selfe, and to have above those, an elevation independent on their fall or misery.

When you overcome your irregular impatience, and you resist the motions, that carry you to loose actions, that are prohibited by duty; you make your me­rit and your vertue to be believed, when you overcome strange enemies, [Page 94]it encreaseth nothing that is in you; The defeat of an Army lessens the number of men, but it adds not a jot to your stature, nor one degree of perfection to your spirit.

In one word, prize patience. I do not say, contemn vigour: Although 'tis not be va­lued, as this victorious patience, I confess 'tis worth much and deserves the admira­tion that all ages have had for it. But further, that the one and the other to be perfect, ought not to be seperated; because they are the two parts of courage, the two halfs, of one and the same whole that seperation will necessarily weaken and obscure.

There is no courage, nor nobleness, nor supream grandour in a Soul, where these two vertues are not together: 'tis only by their union; that they have the power, to carry men to the most eminent degree of heroic Glory, and to give to their actions this Di­vine lustre which dazles the eyes of the World, and which obliges fame, to speak of them to all Nations and in all ages.

It is true, that it is an illustrious thing, and very justly to be applauded and admired by the people, to see what courage doth in a Prince; when that during a battel, push'd on by this coelestial fire, He passeth unhurt through all the furies of death, and runs (upon an Army overthrown) after victory which calls and leads him.

In like manner, it is true, That there is another spectacle yet more rare and more worthy of public admiration, to see a Prince, when in the midst of triumphs and success, and amongst the most glorious feli­cities of humane life; he can contemn what he possesseth, and that he visibly declares by his modesty, and by the fidelity of his Con­duct, that he had rather lose all that, and lose Empires and Worlds too, if he had them, then to commit an action of in­justice.

But to see these two marvels united, and tyed to each other in one and the same Conqueror; To overcome the enemies of the State, and to overcome himself, to en­crease in Wisdom and moderation by Com­bats; to encrease in goodness by victories; to take Towns and gain Hearts; to be the most beloved and most dreadful of men, without doubt, is the most ravishing sight under Heaven. I do not know whether the Ancients have seen it with their eyes, or if posterity shall see it in our An­nals.

All the sentiments of this true Courage, are heaped together in these two words. Ra­ther to dye then to fear Men, and to fly be­fore an Army; and rather to dye, then not to fly at the sight of dangers which threaten the Conscience; and preferring the interests [Page 96]of self love, or a loose passion, before the du­ties of fidelity.

If you are not of the condition, nor the humour to say the former; or if your parti­cular profession, subject you to the Laws of the Gospel, oblige you to pardon all in­juries: comfort your self in remembring, That it is a Prince more valiant then the Caesars, and more enlightned from God then the Prophets, who assures me. Melior est patiens viro forti, qui dominatur animo suo, ex­pugnatore urbium.

REFLECTION.

GOod nature weakens the Passions; Inclinavi cor meum ad facien­das justificatio­nes tuas. Courage daunts them, Wisdom ele­vates them. And by a mi­raculous transformation, it changeth them into vertues, and sanctifies what they have criminal and most contrary to grace, in putting them sweetly under obe­dience.

I will tell you, Cor meum & caro mea exul­taverunt in Deum. that when the Law declares to us, the Will of the Creator, and that it obligeth & constrains us to obey them, Wisdom adds the inclination to this obligation; and that it produceth in our hearts certain deli­cious motions which act us, and make [Page 98]our very passions leap for joy, to aspire with us, to the happiness of doeing what God will, and to be employd to serve and honour him.

In one word, the Law obligeth us, Grace helps us, and wisdom inclines us, to observe divine commandments.

As soone as Man inlightn­ed, Justiciae Do­mini laetificant Corda. by the rayes of this Au­rora, he finds his repose, & its joy, in the excercises of righteousness.

Whatsoever it bee that one proposeth to him, Justificatione tua exultatio cordis mei. as soon as its just, that he may doe it, he is inclined to doe it: as soone as reason com­mands he obeys by love: duty is his pleasure, obedience is his liberty, fidelity is his hu­mour.

His soul willeth what is good, without deliberating; it undertakes it without com­bating against it selfe, and haveing no diffe­rence, or affaires with any of his passions. These domestic enemies, are no more what they were; wisdom transforms the whole man.

This wise soul frames great designs, and it pursues them; it aspires to honour immortal, and thither it runnes without stirring it selfe: it walks not, its carried; and they are those heats of bloud, & flames of [Page 99]ambitious lust, heretofore so turbulent and rebellious, who serve him as slaves, and carry it in this triumph.

Triumph, where one sees what did ap­peare, most divine among the works of the power of God, the day that he created the world. A Man, within whom all the man conspires to love duty and vertue.

God gives wisdome freely to some, and he would that others should obtain it by prayer. One of the surest meanes to invite it, is to hearken to the counsels of this same wisdom; even this, is to be already very wise, to begin to follow them and to governe a mans selfe according to its instructions and maxims.

REFLECTION.

TAke good heed of pleasing your self too much, with any thing whatsoever, nay, even with your very duty; or of think­ing too strongly on things, & applying your self thereto, with earnest and impatient care.

Have so much moderation and so much power over your self, as one may be able to say; That you undertake business by rea­son, That you labour in it by inclination, and, That you see the success thereof with in­difference.

I say not that you should be insensible. It is necessary that you have Passions, and that these Passions were ardent. It is necessary your Horses should love to run, and that they have fire. Coolness ought not to be, but in Counsels; Indifference, but in Rea­son

And it is in that, consists the beauty of hu­mane life, That one sees a magnanimous [Page 101]heat in our actions and desires, but never any rashness or transport.

God doth, without troubling himself, all that a God ought to do; and he is as the Sun in Heaven, always busied about an infinit number of works and always peaceful.

Be you here below, as the shadow on a Dial; Walk and go, where duty calls you. Do every thing which a person that governs an House, or a City, or the Estate, ought to do; or one who rules the actions of people. But be you so wise, and so reserved, that it may seem by your modesty and sedate tem­per, that you are in a perfect repose and that you have no care.

REFLECTION.

DO you yet better, hinder it if possible from being born, The least time, that unruly anger abides in your Soul, or ap­pears on your countenance, it cannot be without disorder and shame.

Its unforeseen motions which are not your crimes, are your infirmities: although they render you not guilty, they do not leave you but unseemly; and since there is suppressing them, there is yet more, not to feel them.

I know well, that 'tis glorious to resist and overcome: but when it is a question to re­sist a dangerous passion, and to overcome your self; it is yet more glorious, not to be attacked, and to have nothing in you, that were necessary to destroy, or that you ought to dread.

Fear the Triumphs where it is necessary, that you be the Captive. And chuse rather to be in perfect health, then to have preci­ous remedies; to have a patient and modest spirit then excellent Maxims against im­patience.

At least remark, That Wisdom who gives unto hot and cholerick persons, abun­dance of fair instructions to moderate their heat, if it were in their power to melt their [Page 103]natures, and entirely to new-make them­selves would council them no more then one thing, and would not have more to tell them then this one word only. Renovate your selves.

REFLECTION.

AMongst angers, the most indecent to persons of quality, and the most into­lerable, is without doubt this, which needs [Page 104]none to kindle it but it self, and which takes fire, as a tempestuous cloud, from whence one sees unexpectedly lightnings and hor­rible noises to break out, when no body puts fire to it.

One cannot be near them in safety or quiet, no not even when they are so? The rest of their anger, is as the delicate slumber of a sick Prince. You must speak very low, and take great care, and walk with much fear and circumspection least you awake him.

The strange destiny, of people of this evil humour, according to the thoughts of a Philosopher, is that there is nothing for them in the World but is encompassed with thorns; and that they feel themselves stung, by whatsoever they touch, or that comes near them.

In the most kind civilities and even in benefits and favours, they find certain, I don't know what, that wound them: What you do and what you say to please them, is that by which they account themselves justly offended, and of which they complain.

Your most respectful words and actions, are the sparks that fall upon their choler. You see them suddenly out of them­selves, transported into dreadful furies; because that their caprice has seen in your words, or in your eyes, some [Page 105]equivocation or look of a double mean­ing, which they do not understand.

'Tis true, that each one hath his in­firmities and miseries, variously distributed by corrupted nature. Unhappy is the M [...]n who hath these for his burden! if they are yours, weep and fear.

I well know that you call those angers, unavoidable accidents, or necessary faults, which should cause pity and merit excuse. Great question: come to the point.

One does not complain of your being subject to a distemper, which is an enemy to mankind; but they complain, that you would live with men. It is a misfortune to bear this plague in the bottom of the heart; but it is a crime to bring it in­to a City, and to appear in company with it.

That which is most inexcusable, is that you bring it even upon tribunals, and that you would exercise a charge, where you are obliged to treat with all sorts of per­sons.

Wherefore is it necessary, That the scan­dalized World should come to know every day such a reproach to the spirit of Man, and to view during your transports all the disor­ders and follies of such a ridiculous and bru­tish infirmity.

Either cure your self, or hide your self. An Ancient has very well said, that Dens and Caves of Rocks, are habitations prepared by the Creator, for persons subject to impe­tuous and blind anger: Retire thither.

It shall be much easier to you, to suffer your self alone in Solitude, then to render your evil common, to a City or an whole Country.

Learn what nature ought to teach you, and what all the people of honour feel. (viz.) That the cruelest affliction and most diffi­cult to bear, is to be intolerable to others. Spiritum ad irascendum facilem, quis poterit su­stinere?

REFLECTION.

Ambition becomes a wise Man, Indecens est stulto gloria. Prov. 26. and so doth Ho­nour a Fool.

If you are a Man of evil example, and if there be disorder and scan­dal in your Conduct, fly from honour, and hide your self: And if perhaps the Prince obligeth you to ask any favour, do not pray him, as a famous Fool did heretofore, to withdraw his face from before your Sun; Pray him to leave you in your darkness.

Look on the employs that they offer you, and of which your friends speak or those that pride desires, as your confusion and unhap­piness, since that you cannot bear under them, by understanding or by vertue.

There is nothing more ugly, Indecens stulto, &c. nor shameful to our spirit, then [Page 108]glory, when it possesseth it, without grace or desert.

When we are truly contemptible, all hu­mane dignities and greatness, increaseth no­thing in us but our reproach.

Our stature becomes no finer, nor higher on a Theatre, but our lowness of body would better be seen.

Crowns and Mitres do not raise us, we bear up them; and we shall be always little with them, if we are not great personages without them.

You vex your self, when others honour you, to divert themselves and to laugh at you; but you do ill if you vex not more, when they do it sincerely and with affection. Honour seriously paid, to a person unwor­thy of it, is no less a ground of anger, then honour given by mockers.

In fine, suffer not that one raise you on high, least those who shall see you in a chair of honour boast, To have seen aswell as So­lomon, the most horrible thing to see under the Sun. Malum quod vidi sub sole, positum stultum in dignitate sublimi.

REFLECTION.

WHen there happens an unhappy oc­currence, consult your reason, and deliberate with it, but without earnestness or trouble. Let your thoughts enlighten you, but not consume you: Let business employ you but not afflict you, nor ever disquiet you: business is given as the employ­ment of the mind, not as the punishment thereof.

In manageing your designs, regard with patience, the failings which happen on your part, or the part of fortune; and believe, that to learne by ten faults, to do one action well, and happily to frame one under­taking, is to be wise & able enough: Despair not by such misfortunes; profit by them.

To raise your thoughts some times to God, & to be familiar with him by perpetual entertainments of a respectful considence, [Page 110]is an excellent remedy, so exempt you from disquiet, during the administration of your charge, and to keep your passions, in their obedience and order.

Although hee knows all that you know of your affaires; or that regard, them, and although he sees better then you doe, the pains and difficulties that trouble you and render you irresolute; he is pleased to learn them from your selfe. These are the secrets of your heart, that you owe to his love, come, tell him confidently, draw near to him without fear, and remember that in your Cabinet, and in the places where you are alone with him, his only care is to think only of you, and that all the applica­tion of his providence and goodness, re­gards your particular needs. He is not there, but to comfort you, and to learne what condition, the affaires of your house, or your office, or your conscience are in, Tell him then freely & with sincerity, what you know thereof: discover your heart to him and make seen to him all the bitterness and disquiet that is therein, with all the motions of your thoughts, agitated by fear or sadness. Vide, Domine, quoniam tri­bulor.

Behold mee, my God, lost and swallowed up, in a Sea of grief: Thou seest my pain, thou lovest me, thou hearest my groans; [Page 111]and I, see my remedy on thy lips, speake and comfort mee: at least refuse not to look on mee, and to let that power goe forth from thine eyes, which draws back the afflicted from the grave, and gives strength and life.

He is not angry, but during your displea­sures, you address your selfe to creatures, to be eased by them: but when they have not the power, or the will to help you, it pleaseth him, that you come and testify to him your sentiments there on, and to complain between his arms, of their impotence and ingratitude: Verbosi amici mei.. My friends have nothing but words. It is to thee, Divine Saviour, that I am about to recount my afflictions, and address my teares. Ad Deum stillat oculus meus.

His goodness inclines him to grant all desireable consolations, but would (if I might so say) be forced by prayers and remonstrances, that suffer him not to re­fuse.

REFLECTION.

THere is nothing more dreadful, then the sweetness and tendernesses of a ma­licious Woman. Fear her approaches and civilities. Custodi te à mu­liere blanda & à lingua extra­nea, & ne capia­ris nutibus illius. Fear her voice, her eies, her hands, she hath nothing sweet and lovely, which may not be mortal to you. Her instinct can make darts and arms, of all that is in her.

That which is nothing elsewhere, is in her a dangerous power, there needs but a twinkling of an eye to beat you down, and but a hair to drag you along. Flight it self stands you not in much stead; if you have seen her before flying, you fly not far.

Do not suffer your self to be taken by her deceitful flatteries: her words are as dew that runs from her lips, and enter deliciously into [Page 113]your heart. But that shall quickly turn into poison which shall rent your bowels. Her beginnings are sweet as honey, but her end is bitter as Wormwood.

The things that she promiseth have on the Tongue very dangerous baits. There is much gayness in her discourse and looks, but this brightness is but as that of a Comet which appears not, but to warn you of mis­fortunes. Prov. 5. Assoon as you perceive it, begin to fear and assure your self, you shall suddenly weep.

That which draws you, Viae inferi domus ejus penetrantes in inferiora mor­tis. and that you see upon her countenance are the raies of the true Sun. Their beginning is the beauty of God, look on that side, and go thither; but the way to which they are directed here be­low, are an abyss of filth, despair and of tears.

Many before you, have gone thither head­long: and 'tis from the bottom of this abyss, that comes out those doleful voices and la­mentable cryes, which have eccho'd these six thousand years, repeating the sad words of unhappy Solomon. Vanitas & vexat [...] spiritus.

Illusions and treacheries: false beauties, true sins; dreams of pleasures, and truth of eternal repentings. The Wisdom of the [Page 114]Creator has made one Master piece, in fra­ming their Wit and countenance; but to view these safely, you must call back the time of innocence, or wait the day of glory and immortality.

REFLECTION.

THe coverous Man busieth himself to gain wealth, the ambitious Man to gain and merit honour, the wise Man to gain by labour. He endeavours to acquire, by one employment or another, and to pro­vide himself of cares and business the most important, and most necessary provision of this life.

It is better to want nourishment then an employ. The man who wants the one, or the other will perish. The difference is, That by hunger, a Man dies without disho­nour, and very soon; and by idleness, he dies shamefully and slowly.

The beauty of the mind, the goodness of the nature, the force of Courage, and the purity of the Conscience, retain somwhat of the nature of Fire: they cannot con­tinue nor preserve themselves, but by mo­tion and action. To render them immova­ble, is to extinguish them; and this is that, which idleness doth, which by its criminal repose, destroys more things then time by its agitations, and by its courses that over­throws every thing. The worst is, that this idleness does yet more then death, and cor­rupts that which is most incorruptible and Divine within us.

Time has not been able to do any thing against the Sun, this six thousand years: there would need but one days idleness to destroy it

There would need but one hour, nay less, to destroy the innocence and fidelity of the Soul, that all the cruelties of Tyranny and the flatteries of Pleasure, had not been able to corrupt during so many years.

Rest is every where the original of Evil Deadly Herbs, venemous Beasts, Rotte­nesses, [Page 116]Corruptions, Plagues, Famines, are not begot, but by the idleness and im­mobility of the Elements.

One finds no where sins, ignorances, nor even follies nor despaires, as in souls who have nothing to do, but torment them­selves. What heretofore a wise man said, is true, That infinitely and eternally to pu­nish a spirit, there would no other hell be needful, then an everlasting idleness.

REFLECTION.

THere is nothing in which Man exerci­seth himself asmuch as in speaking and conversing with his friends, nor any thing in which he profits less, and is more im­perfect.

We begin to converse from the Cradle, and yet we know not at the age of sixty, how 'tis to do it well. We unlearn even by study and exercise; and by how much the more we advance in age, by so much the more in­excusable is our fault.

Some teach the Trade of conversing well, all learn it, but few know it. Masters say very well and do very ill: they write excel­lently but their Tongues are not led by their writings. The Rules that they give surpass their power, they can't observe themselves, insomuch that there is no art, that hath finer precepts, nor less fine examples then this, to converse wisely.

If you cannot attain to the height of per­fection, nor to be of the number of those great Men who charm company; endeavour not to be of the number of the importunate, and unprofitable or troublesom, at least do not make your self to be put into the number of the intolerable.

Men put in this Rank certain people, [Page 119]whose faculty is to know all that is shameful in the house, and the life of every body, and whose conversation and employment is without ceasing, Odibilis est qui procax est ad lo­quendum. Eccles. 20. to talk of it and to publish it abroad: people bold in slanders, indiscreet, and impudent in reparties, inexhaustible in words.

To avoid meeting with these people, is to be very wise.

And 'tis to be no more so, if when you meet them, you let them talk on and have no difference with them. But to be perfectly wise, is to do in such manner, as they may fear to have any with you, and that they may be constrained to be wise, every where, where you are.

Men put in this Rank of intolerables the great talkers; that sort of Men and Women, who, during discourses and entertainments, have their mouths always open, and of whom the conversation (as heretofore that of the Philosopher Anaximenes) is to spill a River of words in company, and one drop of good sence.

Be you better learnt and modester: Let them speak when you have spoken; Give others leave to answer you, and have the power to hold your Tongue when they speak. Shew them that you can hearken [Page 120]when it comes to your turn, and permit them not to think of you what they said of this Philosopher; that in stead of two eares, nature had given him three tongues.

There are also put in this rank, per­sons that one hath much to do to bear, Fools, who can neither speak themselves, nor will not suffer others to speak, but of their owne praises; who seem to know nothing, but the history of their fortune, and their actions; and the worst on't is, That they would that others should also know nothing but the same history, they recount it unto whomsoever he be, and although they say it again without cease­ing, they forget they have told it, and begin again at every turn.

Persons who are given to boasting, are not much better in company then these that have an ill scent.

Tis a grievous chance for a man of ho­nour to find himself between the two and not dare fly.

Tis the worst nevertheless to stay there and to hearken to their sottishnesses; this were to learn their evill, and to contract by their example, the speaking and boasting of your selfe like­wise. Suffer them; but imitate them not.

Have this for your Ma­xim. Laudet te alie­nus & non os tuum. Prov: 27. That it is incomparably less shameful to be blamed, and mocked of others, then to praise ones self.

Cheats and Libertines have often blamed the wise, and accused them, but a wise man never prays'd himself.

Men put yet in the same rank of in­tolerables, those rash and giddy Buffoons, who can not speak without rallying, nor Jest without offending those who hear them.

It is true, that modest and honest jests, are the necessary salt to conversa­tion, which easily corrupts and becomes unsavory, and loathsom when one laughs not; But too much salt is worse then none at all, and observe that this too much, is not far from a very little. There is much wisedom nece [...]ary, to keep a man in moderation, and for him not to run into excess.

Doe not concern your selfe to laugh, or sport with others in words, if you are not extreamly wise, and if you understand not the method of doeing it well and grace­fully.

Jesters would be discreet enough in this, had they but as much discretion as the Beasts. When Beasts play together, and fight [Page 122]by diversion, one would beleeve they would bite one another to the bowells, and tear each other to peices.

They doe nothing but flatter, they go­vern their feet and their clawes with won­derfull address, nothing enters with in the skin.

Jeerers can't govern their tongues, they push their stings, and their pricking, in­discreet jeers, into the bottom of the soul.

Dureing their pla [...], bloud always runs, there's alwayes some mortal wound in the heart of their friend, one comes not neer them without being hurt.

There is in our conversations a common Itch, to declare war against some one or other, and to attacque him by the shafts of wit, and by the innocent malices of a pleasant humour. But our cruelty, dureing these counterfeit warres and quarrels, is, that wee would have them alwayes min­gled with some true contempt. Wee doe not beleeve our selves to have laughed, if our friend is not sensibly pricked at the heart and if we have said nothing which hath displeased or offended him.

Men of great witt and an excellent na­ture, can mingle these familiarities, and feigned quarrels with respect, and hinder that among the repartees of a good hu­mour [Page 123]and stroaks of friendship, there slips not any blow of pride and despight, nor any disobligeing word.

Their faculty passeth yet further. They know to mingle the same respect, in re­primands and threatnings and even in true angers.

A wise man can speak as a Master to a servant, without slandering him, and without saying a word of which he could be offended.

He can speak as a Judge to a guilty person, and upbraid him of his faults with severe and terrible words, without failing of that respect that be owes to the dignity of a man. Hee accuseth not but the will of the man, hee blames what hee hath done by his liberty, with out blameing any thing, that nature or fortune hath done in him.

Wee owe to one another an inviolable respect. You must not refuse, even to in­fants, nor the poor, what justice obligeth us to pay them, since they have on the Image of God as well as others.

Since wee carry in your soules the Image of the Divinity there is sacriledge in con­temning one another.

The unhappy inclination that we have to witness the little account we make of by the Devil with Poison that he shed [Page 124]there, the day that he corrupted our na­ture.

If we could respect one another as we ought, there would be nothing but heaven­ly sweetness in our familiarities and liberties of our domestic life.

Mutual contempt begets all that there is of War in our Houses, and this War, all the misfortunes that happen therein.

REFLECTION.

THe happiness of making ones self loved, In verbis seipsum amabilem facit. depends on the manner of guiding the the Tongue.

To speak easily, not to speak too much; to have no pain to speak well, or to hold ones peace; To hold grave discour­ses and higher, when there is need, and to speak worthily of important and serious things; to abase a mans self also, when 'tis necessary; to be able to laugh with those that laugh, and keep therein the rules of decency and civility; to be able to mingle praises, and true civilities amongst plays and jests, and not to strike others in play­ing; but asmuch as is needful, to caress or honour them: to say nothing but wisely and modestly, with a grace and with sincerity, is to take mens hearts, as one ought to take them, and the best fashion that one can do it; I will say, by words, which should be the Image of one of excellent parts.

Good offices have not taken men, but very rarely; Presents neither take, nor touch but the eyes: it is necessary to converse, either to love or be be­loved.

They are prudent and respectful words, which have implanted those immortal incli­nations and all those noble and famous friendships, which we see, and have hereto­foree seen among friends.

The Men of account, Men of Council, Judges, famous and sought after, all the learned and great Personages, owe their re­putation, and their fortune of their learned and discreet Tongue

Women who make themselves most to be considered in the World, and most beloved, are not those who have most of exteriour graces, and most wit, nor those that know most things, the reputation that they ac­quire, by these admirable qualities, pass swiftly away: If any one be constantly and perfectly beloved, she is so, because she is wise and discreet in her words.

As it seems that there is nothing more easy, then to govern the Tongue; so it seems that nothing is more easy, then to make ones self beloved.

It is nevertheless rare, because we refuse to speak, according as it pleaseth those who hear us; we will say what pleaseth our evil humour; we love rather to render our selves intolerable to others then give our selves the pain, of keeping in some inconsiderate words, or the trouble of speaking humbly and courteously.

We are in company often, to shew that which is most infamous and shameful in us to see, and which ought to be most hidden; A base spirit, We will have that men see it, only because we will speak.

The Mask is an excellent invention for deformity; But the best for folly, is that of silence. If Fools could hold their peace, their folly would be unknown.

REFLECTION.

IT happens often enough, that those who have Wit and who know many things, speak little.

That comes, either f [...]om a melancholick complexion, which makes them love soli­tude, and to find pleasure in entertaining [Page 128]themselves; or else by a critical conscience, which makes them apprehend inevitable faults during conversation, and which would carry a way the glory, of having said nothing impertinent.

But 'tis a question, whether it be more criminal and shameful to speak, then in­discreet to hold ones pe [...]ce. They ought to remember that the last and least degree of Wisdom touching the Conduct of the Tongue, is to be able to hold ones peace. The second is to speak but little. The third and most perfect is, to be able to speak much, without speaking ill, or too much.

It is true, there is need of great discretion, to keep in what ought not to be known: but there must be much more, on oc­casions used, to hinder others from su­specting, or knowing by our silence, that we would hold our peace on pur­pose.

Perfection, is to cover this silence by words, and to hide our secrets by speak­ing freely and ingeniously, that which may, and ought to be said in com­pany.

It is of a secret, as of a treasure, It is half discover'd, when 'tis known to be hid.

REFLECTION.

TO hinder that none of these sorts of words, should be able to come out of our mouth, by putting locks there, is as good counsel as can be given us.

But as it is necessary to open often, and speak when reason and necessity would have it, it seems that these locks would not serve for much.

Wicked words are nearest the door, and these escape amongst the good; and because that 'tis good to speak, 'tis as impossible to hinder speaking ill.

One can nevertheless when Wisdom keeps the keys. And its principal business among us, is to be continually at this door, to open and shut it, as often as is ne­cessary.

Assoon as it is absent, there happens disorders; Lingua tertia eivitates mura­tas destruxit: domos magnate­rum effodit. Eccles. 28. and one may say, that the most part of the disasters, which happen in Towns and Houses, that cause so many tears to be shed, comes from this, That Wisdom is not every where, where Tongues are.

When 'tis found there, there passeth one of the most admirable things of humane life, That a wise Man speaks as others, readily without seeking, and counting his words, and that in the mean while, he speaks not a word that Wisdom considers not, and upon which it makes not judicious reflections.

His discourse is a running and a swift water: but this course doth not hinder, its [Page 131]having time enough to observe each drop, and not to let any pass, that he knows not and does not examine.

So true is it, that the most miraculous rea­diness in the World, is that of an eminent and clear understanding, to consider what it saith.

Where the Tongue needs hours to speak, the mind wants less then a minute, to con­template all the words it pronounceth, and all that it retains; and to distinguish, what it ought to say from what it ought to be si­lent in.

In a word, the soveraign perfection of Man, in conversing with his like; is that each word bears the mark, that it is not pickt and chosen, and that nevertheless it is per­fectly examined.

REFLECTION.

ONe of our most ordinary failings, is speaking inconsiderately and too fast. One of our most shameful pains, is to unsay what we have unseasonably or impertinent­ly spoken, and one of our most punishable sins, is not to avoid this shame, and not to be willing to recant.

The fear of falling into any of these in­conveniences, renders a wise Man extream­ly circumspect in his discourse, and makes him take this for a Maxim, Never to say any thing, without being first assured, he shall not be obliged to say it backward.

REFLECTION.

IMitate not the most part of mankind, who are too good; and it may be, there is not a more dangerous malice, then this ex­cess of their goodness, because there is no­thing more a cheat.

They promise according to their desire, which is great; and they do according to their power, which is small.

In engaging our word, and in obliging our selves to serve others, to act wisely and prudently, is to promise less then they ask, and to do more then they hope.

REFLECTION.

KNow the heart of others, and see all, if it be possible without being seen. Be [Page 134]you secret without being dissembled. Con­tent your self to keep back your thoughts, not to cover them with crafts. When you must act secretly, exempt your self from lies and use silence only.

Have you the most royal of perfections, (viz.) to be able to speak, and to be able to hold your peace as it pleaseth; to say as well, what one has a mind to say, and as little.

Keep this Maxim, and know how to hold your peace, principally touching affairs, and undertakings committed to your pru­dence.

A design discover'd, is scarce more worth then a design broken.

The least damage, that you ought to fear from words too hasty, is that they delay success.

Time destroys all that is done, and the Tongue all that is to do.

Observe that same Maxim in regard of other things, that one shall have told you confidently, and be faithful to those who have believed that you are so.

When you let go out of your lips, the se­crets of your friend; Believe that friendship, fidelity, honesty, honour; wisdom, and ju­stice, go out of your Soul at the same time; and that there is no other difference between you, and a beast, but that his brutali­ty consists in not being able to speak; [Page 135]and yours, in not being able to hold your peace.

Observe that touching the faults of other persons. Many boast that they do not the evil that they see done; do you better yet, do you boast that you never so much as speak of it.

The sin of your neighbour, when it is co­vered with the darkness of silence and the night, it is a simple sin, and many times of­fensiv to him alone, when you discover it, you make it an infamy to his innocent house, an example to loose persons, and a scandal to the Church.

That which he had done, (if that I might so say) was not but the beginning of a sin, but you have consummated it by your Tongue.

It is hence forward a crime finished, and accompanied with all the reproaches and misfortunes of a scandalous and unpardon­able fault.

Publish not that, which Divine mercy would have you hide. Do not publish also, which nature endeavours to hide, such are ordinarily, the imperfections that it hath left in any persons, or the faults that it hath made it self in their birth. If you observe them your self, have the goodness not to make them observed by others.

'Tis true, that these reviling or jeers [Page 136]please many, but be you not so loose, as to please your self therewith; and do not af­flict your own heart, in willing it to laugh at such a discourse, as renders an honest man ridiculous. Have displeasure in the know­ledge of his faults, an aversion to speak of them, and an horrour to divert your self by them.

Aspire to the happiness that an Holy man received, who in dying thanked God, that during the sixty years that he had lived, he re­membred not, that he had said any word capable of offending, or disobliging his neighbour.

In fine, study to hold your peace. That is, as said Aristotle, the study of Princes and Kings, and all the men of quality.

One of the occ [...]sions, where silence is very comely, is in regard of good offices and fa­vours, with which one is resolved to gratify any one.

A kindness promised, has but one half of its grace when it appears. It is Royal when it surpriseth, and when it comes without ex­pectation or hope.

It is much to prevent requests; It is more glorious to prevent desires: but it's yet more to prevent a mans own words, and to do be­fore he speaks.

REFLECTION.

THe general object of laughter, hath not yet been known, but it's known that there's nothing makes wise Men laugh, but vice suddenly deceived by its self; and that they are never wiser, nor modester then when they laugh.

REFLECTION.

VErtuous and wise Women are not so rare as one thinks; The rarity and the difficulty is to know them well, and to di­stinguish them from others. When you are in condition to seek one, do not trust to your own prudence. You shall never have light enough, to judge who is proper for you: undertake not to chuse her, but pray God to give her to you.

When you shall have her, render not your self unworthy to keep her.

If you are morose to an innocent Wife who loves you, you shall not possess her long: either death shall soon part you: or that which is most to be feared, her goodness shall die before you, and you shall not love but to be punished.

REFLECTION.

BEatus Vir. God hath made two Per­sons, because he would form in their hearts a visible shadow of his adorable feli­cities.

The bond of two is Love, which is not personal, nor threefold, but in God alone; but which ought to be immortal between the two who are united.

As it cannot continue but by the grace, and vertue of the object loved. To the end that it might continue between the Hus­band and the Wife: God intended the countenances of the one and the other, should be a compendium of the created beau­ties; that their Soul should be the Image of the Divine; and that all which is lovely in the rest of the World, should meet in their persons.

But sin happened, which hath troubled his design, and corrupted his workmanship. It is no more but misery and confusion; and the Husband of the wisest, and most vertuous Wife in a City, is not so happy, or so wise, as he that hath none.

REFLECTION.

WIves who aspire unto this happiness, ought to remember, that of all the Powers of the universe, the strongest is the sweetness and humility of a Wife; That there is no Power that resists these two ver­tues, nor hardness to them impenetrable.

Submission and obedience, are the only means for Wives to reign in their Hou­ses, and there to usurp the empire, that the Husband possesseth by the right of na­ture.

'Tis the sweetness and modesty of the Wife, which puts an equality between the Sexes, and which makes the Government belong without difference, to the one and the other.

God has not intended, that authority should be, but for one of the two; But he would, That nature should give it freely to the Man; and that the Woman should de­serve it by humility. A Wife who endea­vours, not to please her self but in the Will and commands of her Husband, puts him quickly in a condition, not to dare, and not to be able to command any thing, but that which pleaseth such a Wife.

Among truths that one often forgets to observe, here is one most remarkable; [Page 146]That the person of the Man, was not pre­ferred before the person of the Woman, but after their sin was committed; that before this misery happen'd, there was a perfect equality between the two Sexes, and that during the days of innocence, their Life ac­cording to the intention of the Creator, failed not of being a glorious Image, of that which passed in the glorious Trinity.

In effect, one of the most incomprehen­sible things of this mystery, is that the Per­sons of the Father and the Son, infinitely equal in their greatness and perfections, are the same also in the Soverainty of their Rank, and in their mutual independance; although the one were the Principle of the other: and that comes, according to the Fa­thers, from this, that they are united by an infinite love, as ancient as their Being. Love, infinitely an enemy of dependance and sub­jection, between persons who infinitely love each other.

That is to say, that if in managing things here below, the Husband could not will any thing but by love, and the Wife do nothing but by love; although the Man were the principle of the Spouse, Their ancient and just equality, should be as soon establisht in its first Estate; That there should be no more amongst them, neither Chief, nor Master, nor Mistress, nor Commandment, [Page 147]nor Obedience; but all that, miraculously transformed, should be nothing but love; And that among the visible things of this World, there should be found, better to re­present the joys of the future life, and of happy eternity, then the peace and tranqui­lity of their mortal life.

REFLECTION.

THere is nothing more to be feared of a Woman, then that which pleaseth at fight. A fair face, and a proud Soul. The beauty of one fades, the fierceness of the other remains.

The Devil of Pride enters into your Idol [Page 148]when you adore her, and when you deck her stately; But he will not go out, when you would contemn her, and are tired and weary of so many ceremonies, and so much charge; It will dwell there in despight of you, and it will make you know but too late, what you have been told timely enough. That a fine Idol costs much incense, much care and many tears.

The worst is, when that this Idol is not without a Tongue, nor without Wit, nor without study, and that it says well what it knows. It is true, that all that in her passeth for a wonderful thing; but 'tis a miracle that every one is willing to see.

There enters into your House abundance of Admirers: and she who hearkens to the praises of so many fine people, is scarce the more of an humour to praise and admire you, nor even to render herself admirable, when she sees no body but your self.

Moreover, the wise Man said very well, that great wealth is not in Houses where there are great trains, and a great resort of company; but in those where are abun­dance of people, that work much and say little.

Heretofore, say the Fables, at each fine word that went out of the lips; there went a piece of gold: Now aswell as in Solomon's time. Ubi verba sunt plurima, ibi frequenter [Page 149]egestas. They speak to little purpose, they spit nothing but wind. Silver increaseth not, where Women sow words, and one may say of many others, what a Father said of a Dame in his time, Hujus in ore omnis sup­pellex. Theodoret.

REFLECTION.

TO the end that conjug [...]l friendship might be so constant, it is not necessa­ry, that all that which is fair in the Wife should beimmortal, but it is necessary that all which is immortal in her, should be fair, and that it should be beloved.

If she has care to beautify her Soul, and you have the power to regard this Soul and stop your sight there, you shall never tire your selves one of the other. Whilst your vertue remains, your pleasure shall never have an end.

REFECTION.

THe Wife that one fears, is truly to be feared. Assoon as one trembles before her, she is terrible; And the more ready an Husband is to obey her, and to comply with her, the more unsufferable and cruel is she.

Please your self with all that is pleasant to her; but govern her so wisely, that nothing shall please her but her duty. Have you al­ways over her the authority that belongs to you; but joyn thereto so much of love and goodness, as that she may have more plea­sure in obeying you, then you shall have in commanding her.

If you know by long experience, that it is not in your power to bring her to good, take heed, that at least she bring you not to evil: Part from her rather, asmuch as may be per­mitted: it is better to quit her; then to fol­low her into misery; but leave her not in disorder. This were to cause scandal, and to make a great noise in avoiding her, and not to be well escaped from this domestic tor­ment.

REFLECTION.

IT is true, that amongst the disorders cau­sed by sin, one of the most deplorable and [Page 153]most fatal, is that which ordinarily appears in a Woman.

Gods design was, that her countenance, her voice, her nature, and her spirit, should not be hut sweetness; That the spirit of Man should not be but vigour and Wisdom, and that of these two qualities joyn'd toge­ther, should the felicity of Houses be com­posed.

Sin has overthrown this design, There is happened in our nature a corruption, which in the greatest part of Women, hath strange effects.

The force of fumes and vapours; the weakness of the Organs and of the Imagina­tion; and in fine the blindness of the mind, cause many tears to those that love them, and much misfortune in most affairs where­in they meddle.

In them, objects vehement, light, or vaga­bond, govern themselves, and stir of them­selves. The Imagination delicate and fee­ble, follows their transport; the proud and blind mind, approves their faults, and main­tains them: The Woman believes that all which passes in herself, though in despight of her, is iust and praise worthy.

It seems that in all this, there is some re­mainder of the old Serpent, or some sort of possession. That which we call Caprice, Obstinacy, and very often madenss, &c. is [Page 154]the Devil that enters their head, and who without taking away the judgement and the liberty, makes them do what we see.

REFLECTION.

IT is very improper to complain publick­ly of domestic disorders. 'Tis a shame­full harm that a man is loath to discover to the Physician. Those who suffer it, ought to blush at it, aswell as those who make it.

Let the Wife be loose, fierce or violent, the Husband doth himself wrong assoon as he accuses her. It is no less his interest to keep her fault secret, then to cure it.

There is necessary, Prudence and Power. The point is, effectually to remedy the evil, [Page 155]and in the mean while to hinder that the Pa­tient does not cry out.

Choose well a Woman before taking her. When you have her, do not adore nor de­spise her.

Take heed either of stirring her up, or in­discreetly driving her to anger, by severe and unjust outrages, or making of her proud by a loose complaisance and importunate kind­nesses. Love her perfectly, but shew her only one part of your love, at least hide the infirmities thereof.

Your duty and your happiness is to inspire her with Wisdom; but remember, That you shall never make her wise, but in rendring your self otherwise lovely then by too much friendship.

REFLECTION.

HOw great are the inventions of Wis­dom, in the least things! What a high and sublime policy h [...]s it, in the Conduct of a Child, who comes out of the Cradle! How fair and profitable Councils, in an unimita­ble example!

Love a Child tenderly, and caress it on every occasion, without spoiling the flower of his age, or making the candor of his in­nocence and simplicity to fade; preserve it in him, without perplexing him, keep him in fear and duty, without taking away his li­berty, Give him an inclination to good and [Page 158]make him bend to that side, without break­ing any thing, and without doing any vio­lence to his honour.

Do in such sort, as that he may loose no­thing, neither of respect during familiarity, nor love during corrections, nor time du­ring play, let him always learn somthing that may help him to become Wise, and let every accident that happens to him, be made a lesson of Wisdom and Piety; let him have all his pleasures in the presence of his Father and Mother, and although one suffer him not to commit faults there, yet never­theless he cannot suffer to be kept else­where.

Let him know that the reproofs that you give him, come from good will, let his Mo­ther appear as lovely during threatnings as caresses; let severities bear so well the marks of a true affection, as that he may hold him­self thereby obliged, as by gratifications and recompences.

Let him accustom himself to take the lit­tle discontents of his Mother, for the greatest misfortune, and let him have no ruder pu­nishment, than the sadness of her coun­renance and her silence.

Let him with the milk, suck the first sweetness of devotion, and let this Maxim be imprinted in his Soul betimes; That on earth there is no other felicity, then to live [Page 159]according to the Laws of Reason and Ju­stice; let them often say again the same things to him, after different Methods, and with that weariness and address, as that he may not loath to hear it; And that to tell him one good word, let the proper time be made use of; whilst that he plays and that his heart is open by tenderness, to the end that words may enter sweetly, and that he may feel nothing but pleasure in learning what he ought to learn.

REFLECTION.

BEgin to apply your self to the instru­ction of your Children, assoon as they are able to hearken, and forget not, that education ought to follow soon after the [Page 160]birth, since corruption and the inclination to evil comes with it.

For little as a Child can be, since that he hath a spiritual and an immortal Soul, 'tis scandalous to let them live brutishly; and to expect that reason should be throughly awake, before you speak to him of his duty, is to wait very long▪

Whilst that nature is soft and flexible, it is necessary to bend it, and give it the first folds of the affections and habits, that it ought to have in the time of its strength. It is ne­cessary that your Child practise good before he knows it: it's necessary that he accu­stom himself thereto by obedience or ne­cessity, before he chuse it by judgement; and that without knowing what he doth, he should do nothing, but according to the rules of reason and honesty.

Infancy has its perfections and its vertues: order it so, that they appear in the infancy of your Son. Assoon as nature teaches him to will and to speak, teach him to will and to speak as is necessary; and do so well, that any of his humane actions, may not have the air and appearance of the actions of a Beast.

The Child that is happily and well brought up, is he in whom the passions are subdued, and obedient before reason is a­wake, in such manner, as that when 'tis [Page 161]awake it has nothing else to do but to reign in peace, and to enjoy the victory that edu­cation has won.

REFLECTION.

THe negligence of the one, and the af­fairs of the other, have introduced the custom of confiding in Masters, for in­structing of their Children. This is not what Nature intended. When it gave milk and tenderness to the Mother, and intelli­gence [Page 162]and prudence to the Father, its de­sign was to accomplish the glory of their fruitfulness, and to render them Father and Mother of a Son, who was entirely theirs; and who owed his nourishment and his Wisdom, but to their pains and conduct.

A Mother that lets not her Child go out of her arms, but when reason is come to him: A Father who lets him not go out of his House, but when that reason shall go­vern him, and that he hath contracted, the habits of acting by judgement, and of loving honour, tasts the true pleasures of paternal authority; and no man is perfectly happy in having a Son, but he who hath given him life, science and vertue.

If your Son holds his vertue from another and not from you, he is not yours by one half; and you have no right to attribute to your self, any of his fine actions. He holds from you the power to eat and sleep, and from the Master the power to act wisely and to live as an honest Man.

REFLECTION.

A Man has not much wealth, when he hath none for his Children: But he hath yet less vertue, if he hath not enough of it to make an Inheritance, and to hinder that this vertue does not die with him.

If you aspire unto immortality, and if you are touched with the laudable desire of acquiring it, do so, as that all the most pre­cious and excellent things that you possess, may remain after you; and let each remain in the place proper to them, to be immortal and glorious; Your Soul in Heaven, your vertue in the heart of your Children, your reputation and your name in the memory of your friends, in fine, your silver in Gods Treasury, in the hands of the poor.

But observe, that vertue is not bestowed as wealth in saying, I leave.

Touching this Article, To say at the hour of death, or by the hand of a Notary, in ones. Will, I give and bequeath unto my Son, my Devotion and my Wisdom, &c is to do nothing at all: your Son shall not have them thereby▪ If you would that he possess them, do so in the time of your health, as may put him in possession of them, and put good examples before his eyes, from whence he may learn that this possession is lovely, and that it ought to be loved, more then riches and other goods which perish.

REFLECTION.

EXpect not but that yours should com­mit crimes great enough, for you to cor­rect, or reprove. Malice increases with age, [Page 165]and in the end arrives to a pitch, and to an excess, where chastisement is not only very unprofitable, but very dangerous.

Do not expect but that his little indevo­tions will become sacriledges, and that his little angers will change themselves into fu­ries, and they may meditate designs of trea­chery and parricidie. Punish them whilst you can draw honour, and profit out of your severities, and have a great care, that others have not occasion to punish him, when the punishment shall be the death of your Son, the loss of your Honour, the ruin of your House, and the reproach of your posterity.

REFLECTION.

CHildren come to an age, when they need no milk, nor caresses, nor laugh­ter, nor familiarity.

There must always be love; but at that age your Son ought to divine that you love him: it doth not belong to you to tell him so.

Have you a reservedness and a silence which should do all, which corrects when he is faulty, and commends when he doth well. Spare not either Praises or Corre­ctions, but do in such sort as that you give neither but by the eyes.

When he hath failed, let your presence and your sadness be all his punishment.

When he hath done well, let him be ra­vished to see you, and let him take that for his recompense. Approve what he hath done; but let your approbation be, if possi­ble without words; at least, let it not be much, and let the declaration that you shall make to him, of your sentiments touching his demeanour, be little better then silence it self.

REFLECTION.

THere are three things, which necessa­rily make you loose your authority over your Son. To laugh with him and render him too familiar; To suffer and dis­semble his faults; and in the end to give him evil examples, and to make your pas­sions, and weakness appear before him.

These are the three indiscretions, that take away the respect that is due to you, and which accustomes him to contemn you. Avoid them carefully: For assoon as you [Page 168]see your authority lost; be you assured that your Son himself is lost.

In one word, do not adore him: and in regard of Children, take heed of following the fatal example of so many other Fathers, who make Fools of them by their education, and then Judges, Magistrates, and Ma­sters of the people, by their silver or credit.

REFLECTION.

NEvertheless in taming him free your self from anger. Correction does wonders, against the loosness of youth when most incorrigible and desperate, but choler mixt in this most excellentmedicine is poison. If you give the one with the other, you go to destroy him, believing thereby to remedy his distemper, and you render your self his murderer in acting the Physician.

Learn to be severe and dreadful without being in rage; to be firm and inflexible, without ceasing to be reasonable, to be just and entire without being violent; and know the way to have the countenance and the word of a terrible Judge, at the same time that you conserve a Fathers heart.

REFLECTION.

TAke no body to serve you, if you have not wherewith to employ him at all times of the day. One quarter of an hours idleness joyn'd to another, shall quickly be long enough, to give a Servant the will to do no more, and to teach you, That a Ma­ster who nourisheth a sloathful person, is very near to nourishing a Traitor and an Enemy.

REFLECTION.

OF Bread, because 'tis his right; of Work, because 'tis his condition; of Admonition or chastisement because 'tis your interest.

Without Admonition, he corrects not his own faults; without labour he will com­mit new ones and greater; without Bread he will believe that he may commit them, and that all his thefts are allowed him. In one word, when by your indevotion, serious ad­vices are wanting in your House, aswell as wholesom correction; When that by your negligence they are not well imploy'd, and when that by your covetousness, they are neither well paid or well fed. Take them for Ungodly, Unchast and Theevs, all those who are content to dwell with you.

REFLECTION.

ASsoon as you know him to be incorri­gible, send him away, and beleeve that 'tis better to be rid of him a moneth sooner, then to employ him this moneth to vex you, and make you commit without ceasing, faults of impatience and transports of an­ger. But if you judge that he may amend himself, and that you have cause to hope for an amendment and service from him; di­stinguish between his faults of sloathfulness, or evil will, and those of his ignorance, and have therein a most judicious conduct, and the most just that you are able.

The most excellent means to be feared and well served in your House, is to render your self serious towards your domesticks; and to have few words with them. Know all that they do, but hinder them from know­ing what you think, and what you will do.

They will not have of respect for you, but as you have of moderation or reserve to­wards them.

Heretofore Idols were adored, because [Page 176]they were Images of men who had their eyes open, but said not a word.

A Man who sees every thing in his House, and who speaks not, is respected as a God: They tremble without his threatning, and the only fear that they have, by his not speaking, keeps every one in his order, and in his duty.

REFLECTION.

FEar not to be familiar with a wise Ser­vant, who has affection for his duty. [Page 177]Only have a care, that he doth not accustom himself to guess, but to ask what your inten­tions are, and what your will is on each oc­casion.

Discharge your self on him, of your dis­quiets and houshold business. But if you would do that happily it is necessary at least, that you take one trouble, (viz.) To look to it; and to know all that passes.

See you all that he doth; not so as to have a watch on his fidelity, but to hinder him from forgetting his condition. If you do not make him remember it, he will without doubt forget it; and things shall arrive to a pitch, that shall necessitate your dependance on him.

It is very easy to make a good Servant an ill Master.

And although he commands very wisely and governs your House keeping with much success, it is yet shameful for you to obey in your own House, You can't loose more then in loosing your authority there.

'Tis an ill way of understanding, either right or policy, to recompense the long ser­vices of a waiting Gentleman by serving him your self, and fearing him in your turn.

Since he is wise, put your goods and your business into his hands. But know that you must not communicate power, as a Father [Page 178]communicates life; but as the Sun commu­nicates Light, giving it incessantly, and in keeping the Person obliged, by a perpetual dependance.

A Servant to whom one trusts all, with­out taking any notice of what he doth, shall quickly be a Thief or the Master of the House.

REFLECTION.

DO so well, as that one may be content to serve you, when he enters into your House, that one may be faithful and happy when he is there, and that one may be rich, if it be possible when one goes out thence.

That is your honour, for one of the quali­ties of great Men, is to make those great who faithfully serve them with love. Do not as some, who render themselves easy and good to their Servants, provided that their Ser­vants were content to be poor and miserable. But on the other, neglect not your interest, settle things so, That the advancement of those who gain with you, come no otherwise but your liberality and their Wisdom: And that their treasure increase not by your losses. For it is very shamefull to see, what is every day seen, of rich Servants and poor Masters.

REFLECTION.

YOu give your selves disquiet this day, and you labour hard to be rich, to rest your selves some years hence. Do better then that, Take you rest to day and put off giving your self grief and disturbance till that day.

Rid your self of the ambition of acquiring much wealth, and know by the experience of others, that 'tis to acquire much trouble.

To have too much silver in ones Coffers, and too much nourishment in the stomack, are two commodities equally dangerous. Rest and pleasure increase not with wealth, when Goods are arrived to a sufficiency or to a middle condition, you have attained to the utmost limits of pleasure.

You may be more rich, but never more content, nor more at ease.

When you shall be a great Lord, and that you shall see your self in the middest of a multitude of Officers. All the advantage above Persons of a middle degree, shall be, That you shall have more trouble and im­portunity about you, more unprofitable­nesses in your moveables, more vanities and follies in your cloaths, more company at your Table, more noise in your House, and more trouble in your mind.

With all the millions you can possess you can't buy a second Body: and whilst you have but one, you shall have no need of two Houses, nor three Tables, and yet less need of forty hands to serve you.

All this multitude of pains and unrest, shall be for other Persons, that you shall nou­rish; and certainly one may say, that those who labour most to enrich themselves; are the very Persons, who least enjoy the plea­sure of their own labours.

REFLECTION.

KEep this Treasure carefully; and if there remains in your Soul, any remembrance of its Heavenly extraction, and any stroaks [Page 183]of its resemblance with God, never live without friendship.

It sufficeth even to live. To know that there is in us a necessity to love. For as our Souls are created after the Image of the Crea­tor, they must of necessity, have a goodness which drives them, as it were to go out of themselves, and that all their substance should be no other thing then a Divine and an im­material flame, which raiseth it self towards Heaven, and who in aspiring to God, seeks another heart then its own, as a Companion and an help, to be assisted in its elevations, and to arrive more easily at its soveraign hap­piness.

Each spirit is but the one half of ano­ther. Not that these are divided in the ma­king, and two made of one: But they are formed with a proportion and a sympathy, which inspires them with desire, and gives them power to joyn themselves, and to act so by their intimate communications that they become as one. But before all may be accomplished, there are formed in the Soul of Man, much anguish and doleful melan­cholly, and several sorts of distempers and miseries, because it is the Image of God, the eternal felicity of which consists in this, that neither of those persons is ever alone.

One part of a wise Mans skill, is to know, that the most of the miseries of our mind, [Page 184]come from inward solitude; and that their remedy is a true friendship. Amicus fidelis medicamentum vitae.

REFLECTION.

THat which our Souls would trust, and that which they would draw out of themselves, to transport it into other Souls, are three things. Their Knowledge, their Secret, and their Person.

When they communicate their Science, (viz.) Their Knowledge that they have ac­quired by study, or the News that they have learn'd by same, or the Light that they come [Page 185]by from public affairs and other occasions; In one word. When they communicate their indifferent thoughts with pleasure, 'tis familiarity. When they pass further, and that they communicate their secret thoughts, 'tis friendship.

When they go even to the utmost pitch, and that they aspire to the communicating themselves, and to transport their heart into another heart, and as far as is possible to na­ture and grace, of two spirits to make but one, 'Tis properly and precisely what we call Love.

Good will follows Love, and that follows Friendship. We will the welfare of the ob­ject, assoon as we love it. Our own wellfare is common to him. What belongs to a Man belongs to his Friend.

To gain a faithfull and a sincere Friend, is to acquire in a moment, all that which he possesseth, and that he hath been many years in getting. Beatus, qui invenit verum amicum.

REFLECTION.

MEn speak this day excellently of friendship: but 'tis a subject whereon men seem, very ill to proportion the good they do, to what they say.

Our age is the most eloquent that has been thereupon, and the happiest in words and thoughts. Never has there been so many Ad­mirers of this fair vertue, nor never so many Panegyricks and pieces composed in honour of it. In Books, in all Societies, in the Court, and amongst the People; men speak not but of friendship. One sees nothing else on the countenances and lips: it is every where but in mens hearts. Friendship plea­feth us but interest is our Master, and there is no loss with which we are less touched, or less afflicted then that of a good Friend.

REFLECTION.

YOur Heart was made to be given: it cannot refuse it, without crime and in­famy: but its greatest reproach and shameful­lest injustice, is to give it self to many.

It and its secret is no more any thing worth, when once they are common. The excellen­cy of the Heart of man, is to procure the ge­neral good, and its self to be a particular one.

It is necessary, that it should be of the con­dition of the Sun, who obligeth the whole World, who is admired of Men and Angels, but governed and possest only by one.

In one word, the Heart is well made, when it is as a stately Garment, and that it can take this for its device. Agreeable to all, proper to one alone.

REFLECTION.

IT is true that perfect friendships are be­gotten at the first moment of an enter­view, and that great wits know one another from that instant.

But a wise Man, who hinders not his in­clination from begetting, doth hinder it from declaring it self so readily.

He pleaseth himself to feel the unforeseen motions, and the sweet and powerfull attra­ctions, that incline him to love the Person that seems lovely to him; but before that he resolves, he asks his reason, and he trusts not, but to its councils: and reason, before con­sent, asks concerning the time, and trusts none but experience. Whosoever has not seen more then a year, can't say that he knows; and whosoever has suffer'd no­thing, can't say certainly that he is beloved.

REFLECTION.

THeir opinion is, that friendship con­sists in pleasing themselves with your conversation, and laughing with you, when you are in good humour, during prosperity and happy days.

They ought to know, that to declare ones self a Friend to any one, is to oblige a man, self not to have money in the time of his need, nor leisure in the time of his business, nor bloud and life in the time of his danger, which are not his, and of which he may not be able to dispose.

REFLECTION.

THey believe that to love you, is to help you laughing with a brazen face, during debaucheries, & in the commitment of sin with more boldness and insolence.

Beleeve them not; for if you take those for enemies, who use their hands and sword against you, don't take those other sorts of Murtherers for Friends, those who employ your own hand to bring death into your Heart, and who perswade you to stiffle in you, by scandalous and brutish actions, both Innocence, Grace and Honour, which are the true Life of Man.

Flee those Men: whatsoever may be the tye that fastens you to their company, burst it, and look on them as unknown, or as Tray­tors. Remember that death breaks all Mar­ [...]iages, and crime all Friendships.

There are others who are Phantastics and odd humour'd; Et est ami­cus ad inimi­citiam. who love without interest, and are offended without grounds, and who make friendships, but to make complaints, and to seek occasions to accuse and persecute a Friend.

Engage not your self so far as to see them: and be constant in refusing and avoiding the acquaintance, and familiarity of two sorts of Persons.

That of Libertins, who are happy in pos­sessing you, and diverting themselves with you, but are always ready to betray you, and to sell you for a little silver.

And that of those passionate and jealous Friends, who take for treachery, the least [Page 191]look that you cast on any body else, and who have made an Ancient say very wisely, That there is no hatred more intolerable, and more to be feared than their friendship.

REFLECTION.

IT is true that these transports of their anger are dangerous, and they may cause fatal displeasures; But remember that when you have received any one into your friend­ship, that you are not only to feel his affli­ctions, but you are also obliged to suffer his faults; and that 'tis to suffer very little for him, if you have not the courage to endure what comes from himself.

There is no Friend but hath his imper­fections and failings, and there are no fail­ings in your Friends, that you ought not to excuse: But there are none also, but you ought to have known before loving and [Page 192]chusing him. Choose well, and never en­gage your self to love a Man, whose faults and weaknesses are the intervals of hatred, and who during anger is a true enemy.

REFLECTION.

WHat Men say of two Suns, (if they were in the World,) would not be true, if they could love one another.

These were not two things incompatible, but two equal powers, when that a right un­derstanding were between them; and all Laws that Men make to govern the uni­verse, in favour of the unity; were not good, but because discord is an inseparable compa­nion of two Soveraigns. When that love is [Page 193]the third, there's the number necessary, to command happily both in Heaven and up­on Earth.

REFLECTION.

SInce you are in haste to be paid, con­ceive that he is more straitned to per­form it; and know, that it is not so painful to an honest man to want money, as 'tis to owe it. Be content that he's afflicted and disturbed: don't render him shamefull by speaking to him of that affair.

Those who have a little true friendship, blush at the calling to mind the debt of a Friend. Since you have much courage and much love do you your self blush at the re­membrance thereof.

To hold ones peace thereupon, is not to be generous enough, perfect kindnes is quite to forget it.

REFLECTION

YOu ought to believe it lost, assoon as it is useless to your Friends: When they come to ask a favour of you, be you ready to offer it: fear no other danger, but that of deliberating too long; and have no other dis­pleasure, then for not having prevented them, and for not being happy enough to guess, that they had need of you.

Have herein the Maxim of that ancient Hero, who being advised by his Treasurer, that there was no more left, and that his li­beralities had exhausted it, made him this heroic answer? You deceive your self, said he, There remains to me all that I have gi­ven: it is mine more then ever, since 'tis in the hands of my Friends. Hoc habeo quod­cunque dedi.

REFLECTION.

IN affairs of friendship, aswell as in those of State, the least and lightest indiscre­tions of the Tongue are irremissible crimes. Their Secret is a Religious order, who have no pardon for faults, nor pity for penitents. They punish those faults, after the most ter­rible manner, and most to be feared of a man, who hath any thing of sentiment or an heart. Which is, That they never give him any more the occasion to fall again.

REFLECTION.

IN fine, contemn not your Friend, for contempt is the mortal wound of friend­ship, and the only wound that the heart of man can't bear.

Nature and Fortune which might render us contemptible, are not able to render us insensible and indifferent under contempt: habitude cannot accustome us thereto; and vertue which sometimes may be able to [Page 200]stiffle the grief, cannot blot out its remem­brance.

We have no experience, even that the quality of Persons who contemn us, do lessen the resentment The praises that we receive from the part of our enemies, do not leave to be agreable to us: But the contempts that come by means of our greatest friends, sensi­bly wound the heart.

That which comes even from Princes or Masters, is not sweeter, nor better received. Whatever power or authority, that one hath over us, we never think they have a right to contemn us, when we are guilty; and those who confess, that their crimes deserve death, cannot believe they deserve contempt.

Grace takes away from many the desire of revenging themselves, but it gives to very few contentment to suffer it. If some may love to be contemned for the Glory of God, I do not know, that many love those however, that do contemn them.

REFLECTION.

TO choak the sentiment of ill words, that one gives you, or of wrong that one does you in business, have you often in your mind this undoubted truth.

That of all sorts of injustice, the two greatest are, First, That God should be offender, the second, That we should take ill other mens offending us, and that we should take the liberty to resent them, and complain of them.

When you have a difference with any body, you goe and relate the business, and ask of your friends, if it be not true, that you have wrong, and that you ought to revenge it: you have so much right on your side: you do and say so well; that each one confesses it & answers you that 'tis true.

But to the end that you might better know the truth, tell them the whole; relate [Page 202]to them ingenuously, what your Conscience knowes, touching the most enormous sins, and shamefull ingratitudes that you have committed against God; and there shall no body say, but that you merit insinitely more evil, and more contempt then you have as yet received.

During quarrells and suits at Law, the question is, to know if you ought to destroy a Man, whom God makes use of, to punish in you great sins, and to punish them by so small an evill as that is, which you pretend that one doth you. Be you the Iudge; exa­mine and decide the question your self.

REFLECTION.

LIve in peace, and establish your hap­piness, by so doing, as that nothing may trouble you, and that you may not be obliged to defend your self, nor to com­plain of any body.

It is not so honourable to overcome ene­mies, as not to have any. Mad men, and Beasts themselves have a part in the first honour: The second belongs only to men of a Divine and heavenly nature.

But if we must unfortunately have ene­mies, let us believe, that it is less glorious to us, to overthrow their house and fortune, then to sweeten their anger; and all the cares we take, to gain on them in our process, let us employ to gain their hearts

Let us not undertake the causing them to perish: Let us aspire to a more illustrious Victory, to do so as that in spight of them­selves they may love us, and blame them­selves for having disobliged us.

Let us carry repentance into their Con­sciences, and let us make them see by good offices, that we are lovely, and that we de­serve to be loved, when they have done us displeasure.

If we would use sweet and respectfull words, and endeavour to subdue them, by the allurements of an officious and an obli­ging nature, they must themselves confess [Page 204]they were in the wrong to treat us ill; and this confession is a more desireable honour, and the most famous victory, which an ho­nest man can aspire unto.

In fine, wee are obliged to extinguish in our Souls, all enmities and all desires of re­venge.

By the Law of nature, who has not given us other arms, or means to overcome other men, then love.

By the Laws of the Gospel, which hath given us a precept, and made thereof an in­dispensable commandment.

By the Law of him who was God and Man, who gave us the example of it.

By the Law of the Creator, who has been willing, that our spirit and our person, should be no other thing, then a living Image of his substantial and infinite charity.

By the Law of Paradise, of which the in­scription graven on the Gate, is, That no man shall enter there, who hath hatred or anger in his heart.

Our interests oblige thereto as much as the rest; and we ought to assure our selves, that there is no enemy so cowardly or fearfull, who would not hurt us; nor so feeble as that it cannot; nor so ignorant, as not to know means, or to have address and subtilty enough to find occasions and do it.