THE CARD AND COMPASS OF LIFE. CONTAINING MANY PASSAGES, FIT FOR These times. And directing all men in a True, Christian, Godly and Civil course, to arrive at the blessed and glorious harbour of Heaven. 2. TIM. 2.7. Consider what I say, and the Lord give thee understanding in all things. Cato. Quicquid feceris honestum cum labour, labour abit, honestum manet; quicquid feceris turpe cum voluptate, voluptas abit, turpitudo manet. Heraclitus: Intrate, nam & his dij sunt. LONDON Printed by W. S. for Walter Burr, and are to be sold at his Shop in Paul's Churchyard. 1613. To the most Heroical and worthy Prince, CHARLES, heir apparent to the Crown of Great BRITAIN. Most Religious Prince. THE devout Bernard spoke it; and it is a profitable precept for all Posterities, Si vis securus esse, time securitatem: intimating, that man is never less safe, then when he seems furthest from danger; fear of security being the guard of safety; great fortunes and high places, the rocks of ruin. Pythagoras was wont to say▪ That no horse, without a bridle, could well be governed; nor any felicity, without great wisdom, well swayed. More difficult it is to bear prosperous then adverse fortune, because it chanceth but to few to be both happy and wise. For (as one saith well) Fortuna, quem nimiùm fovet, stultum fecit; which the wisest King expresseth thus; Prosperity destroyeth fools: Pro. 10.22. herein not much unlike to Merchants, who, having had good success at Sea, adventure for more and lose all. So that it is too true, That as much light offends the eyes, so much felicity clouds the understanding, and abuseth the judgement, 〈◊〉 1. ●1, ● making the conceit of our safety, to be the cause of our sorrow▪ Hence the golden rule of Solomon: Pro. 28.14. Beatus est homo qui semper est pavidus; Blessed is the man that feareth ever; viz. who ever carefully avoides the deceits of the Devil, the World, and the flesh; who ever lives in the fear of God, lest he attempt any thing against his will: whoever perse●ers in true repentance, and takes heed of offending God. Now seeing the safety of your sacred person (being the most glorious Star in our firmament, the hope of future times, and safety of our safety) is the thing that most do wish; many labour for; and is the duty of all Subjects to aim at; it must be valued of us at no less rate, than our dearest lives, and of you at no less than your hardest and godliest labours. Else should we be all ingrate to the Divine goodness, whose blessed showers of mercies are well approved to us in the faire-springing blossoms of your grace-promising and religious Youth. Therefore knowing ingratitude to be odious with God and all good men; Isay 5 insomuch that God by the Prophet hath sentenced a fearful destruction upon the ingrate Nation; and at Athens an Action would lie against the ingrate, as in other causes; 2. Iam. 18.3. we must all strive to stop this just plea of God and men against us. For which cause, myself to cast from me the just aspersion of so foul a vice, do ever pay my vows unto our good God for your safety; and at this time (to beginue a payment of my never-dying duty) have adventured to present your Highness with a few chosen flowers, much conducing to your present safety in this life, and eternal salvation in a better. And seeing there is no greater pest to a King or Prince, than the hatred of his Subjects; and that (as Seneca saith) simul ista mundi Conditor posuit Deus, God hath ever placed hatred & government in one rank. Odium & Regnum; this little book being well observed, shall defraught and unload the Ship of this Kingdom, of Odium, which is the pest and danger, and shall leave you Regnum, which is the Diamond and Treasure. Which divorce betwixt Hatred and Kingdom (if firmly made) shall make an happy conjunction of King and people, by no violence to be sundered. I must confess, that in Me there is plus ruboris quàm roboris, seeing my presumption oner-ballanceth my performance: but in the Work itself is plus roboris quàm ruboris, being in part wellicke over, as the Bear doth her welphs, by the industry of those prudent Counsellors, who knew well how to fashion an excellent proportion: and the rest by me not misseshapen: for my own part I may well with Apelles lie hid under the covert of my picture, to espy and hear the divers judgements, which to know shall not be unsavoury unto me. Pro. 27. For I account the wounds of a friend, more happy to me, than the kisses of an Enemy. socrates admonition to De●onicus. ●lin. junior to trajan Emperor. Unto myself I am conscious of some pains and diligence in the translation of one piece out of Greek; and another out of Latin; together with some meditations, and matters of moment, the Collections of some Aphorisms and Rules out of my own various reading, and the disposition of the whole. Something I have done, if (but as Ruth) in the field of Booz I have gathered the scattered ears: Ruth 2. and albeit I could not bring great hand fools from the harvest into the Barn; yet some few ears (and not to be despised) have I cast into the Garner, knowing that worthy sentence of the wise Orator and Statesman; Omnis nostra curain hoc versari debet semper, Cicero 2. de Oratore. si possumus, ut boni aliquid efficiamus, sin minus, at certe nihil mali: The chief care of every good man ought to be, ever to do what good he can, but if he cannot, to take heed that he do no evil. Sure I am, that as the Noble Historian saith, Nusquàm nee opera est sine emolumento, Livy lib. 5. nèc emolumentum fermè sine impensa opera est. No labour is without his profit; not almost any profit to a man's labour, without charge and expense: Besides, if little profit should hence be conceived to arise, by some, Lamb. Dan to the 17. Provinces Lael. Zaech. to Henry the 4 K. of France. jacob. Simancha. to Philip King of Spain. more conceitedly judicious then truly wise; yet it doth much protect my design, and add wings to my drooping hopes, in that some things of like nature have been tendered by divers very learned to the greatest States and Personages of our Western World. Wherein the ancient custom of some Nations confirmed me, which was, That none might come to the King or Prince without gifts; the Law ordaining that none should pass by them, either in their progress, or any part of their Kingdom, not giving them something: as the example of the great Artaxerxes Mnem●n King of Persia showeth, whom Syneed the poor Husbandman meeting in the field; presented with an handful of water out of the next River; and was rewarded by the King with a Persian garment, Aelianus. a cup of gold, and a thousand Da●ices of Silver. But gifts are not all of one sort; many serve for pleasure, lust, and pomp; many are vain, or rather plainly insidious and crafty, more hurtful than profitable, and costing those persons dear, to whom they are given; and are, as Ajax saith in Sophocles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts and no gifts, or rather gifts of an enemy. But there are other gifts more rare, and very fruitful, such as belong to the culture and ornament of the mind, and study of virtue, which do outbalance all the price of silver and gold; such as that holy and heavenly institute, directed to your late most honourable brother, and now a glorious Saint, by the cunning pencil of that divinely royal, and royally divine Bezaleel; Exod. 31. The king's majesties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. such as Isocrates gave to Nicocles King of Cyprus, touching the government of the Commonwealth; such as the same Isocrates gave to that noble young man Demonicus; and Pliny the younger to that famous Emperor trajan: which two last are now become my handful of water, by turning their streams into my grounds, wherewith amongst other things of no vulgar worth to present your Greatness. And these gifts of all others are most precious. For to what end should we give Princes; gems, gold, or silver, which they st●nd in need of that give, and wherewith they abound that have it given? Is not this rather to play the merchants, than the givers? Is not this craftily to sell their wares dearer, than those that keep shop? But those who present to Princes wholesome counsels of life, whose reading may instruct, or more fitly inform, what to shun, and what to follow, that they may live honourably and die happily; their gifts are most profitable and rich, and most worthy a Prince to receive, and a good subject to give, being the gifts that immortalize both the giver and receiver; such as Augustine approves, which neither hurt the giver nor the taker; most worthy (I say) are those gifts. For if it be true, that Appion the Grammarian was wont to say, That he immortalised them, to whom he wrote any thing touching Grammar; how much more are they immortalised, who have any thing dedicated to them, The religious Lady Carew, and the worthy Knight Sir Robert Carew her husband, the learned Master Thomas Murrey, Sir james Fullerton knight, and Master Quyn. touching the eternising of their souls? And what other end have these gifts, then to demonstrate unto you, that as the river Tanais goeth under Mocotis, and Alphaeus under the sea; yet is not the one bitter, nor the other salt: so you, passing by the puddle of pleasures, and through the sea of honours, neither that sink nor this sea, may ever so attaint your heroic heart, but that you may ever retain the sweetness of those divine and moral virtues, wherewith you have been by your Deborah, Nathan, Hushai, and other worthies about you, wisely & godly seasoned: Nor shall they which read this little labour return untaught: as Aesop's Fox & Crane sent th'one th'other away, with a ridiculous furniture of a banquet, Plin. lib. 35 un-supt; but as the story speaks of that famous Painter Timantes, that his pictures were herein admitted in that more was to be understood then was painted, so this slender labour at the first blush, promising no great thing; if more seriously viewed; considering therein, that many of these most divine rules proceeded from heathen men, & destitute of the knowledge of the true God; it is a wonder how they affect, recreate, delight and profit, those that read them. Neither shall this discourse (I trust) offend against that golden sentence of Isocrates: Plutar. in vita Isoc. who at a banquet being desired to show some feats of his art, answered: Quae ego noxi, temporis huius non sunt, quae vero exigit tempus hoc, ego nescio: The things that I know, are not for this time; and the things which this time requires, I know not. Not much unlike to that of Seneca, Seneca E. pist. 29. ad Lucillum. Nun quam volui popalo placere nam quae ego scio, non probat populus quae probat populus, ego nescio. I never regarded to please the vulgar: for the things which I know, the people do not approve, and the things which the people approve, I know not. But of this I am sure, that there is no wit so strong of weak, which may not from every doctrine and book: draw something, to nourish & confirm his understanding, or refresh his appetite. Sen. ep. 109 In the same meadow (as Seneca writeth) the Ox may find grass, the dog an hare, the Stork a Lizzard & the Virgin may gather a flower: nor need any depart hence hungry, except by the wantonness of his own appetite; seeing here are golden slips & twigs, gathered from every wholesome tree, to furnish the garden of the mind with variable, valuable, and delightful fruits. So that I may truly say as the wise Siracides; Behold, I have not laboured for myself only, Syr. 24.29. but for all them that seek wisdom. Two examples then (most noble Prince) have stirred me up to this adventure; the one of Syneta, presenting an handful of water to that great King Artaxerxes, as before; the other of Diogenes, to the Athenians. Diogenes, a man not inferior to Plato, in age and sect, seeing all the Athenians busily employed in rampiring & defencing their walls for fear of their enemies, and himself not called to the same work, because a Philosopher and stranger; least in the common business of all, he alone should be counted an idle spectator, began to ●umble and toss his tun up and down, that he might thereby testify (being all he could do) his readiness to help the Athenians, if they pleased to use his labour. This thing the Athennians observed, praised, and committed to perpetual memory. Wherein two duties were exceedingly well performed. For it was the part of a good man, albeit a stranger (as Diogenes was) to join his care to the common care of the inhabitants, and plainly to show himself as ready, as others of that place, to defend the common good; and this did Diogenes: it was also the part of noble, wise, and thankful Citizens, to approve and not despise the good mind of that man, whose labour they used not in defence of their country rights; and this did the Athenians. Myself, by both these examples being warned of my duty, and trusting to the most high equity of your noble disposition, and like comity and noble acceptance, as the Persian King showed to the poor Syneta (not estimating the mind by the gift, but the gift by the mind; for (as Bernard) the true value of a benefit is the good will of the mind) have not doubted dutifully to offer and promise my labour and service (such as it is) in the common labour and care of your creatures, and most obliged servants, for the defence of your honour and increase of your future happiness. Wherein I truly put on the person of both these Precedents, though (happily) I shallbe distinguished from them in the success, as I differ from them in deportment: for my tun, and all that is within me shall never leave tumbling and toiling, to tender my service in the care of your preservation; & therein I am like Diogenes: but have nothing left me by the malice of the time, but an handful of water; and therein, like Syneta. Now seeing one way only of accommodating myself to your service, is left me, namely, to represent to you the things that have been prudently written by others, of well governing aswell the private life, as public affairs; I could not be wanting in that duty. I tender not therefore long & perplexed disputes of well managing the life and Republic; but most sweet Meditations, brief Aphorisms, and Rules, concerning the government of both: and discovery of such rocks, and dangers as usually dash the consciences of men, and states of greatest Kingdoms in pieces: and those, not dubious and naked, but clothed and confirmed with the judgement of most grave writers, whence they were collected, and approved by the practice and example of great persons, having the witness of all prudent men, and times, whereby to add more power and faith to their excellencies. Nor may this slender present (happily) be intempestive or unpleasant: for as sudden storms and unexpected alterations of weather, do often drive the most skilful Pilots to great perturbations in their Art, in somuch that they know not into what haven to fly, or what shore to fetch: so, albeit these halcyon and blessed times of peace, seem to promise no storms; yet if the great persons be not sound instructed with divine and wise precepts, to entertain a gust when it falls, or to decline it, that it hurt not when it cometh; such storms may so suddenly arise (even when we say, peace, peace) as will put the wisest Politicians, and best Leaders, to their wit's end. Therefore, that your Highness may bring to a safe haven, aswell this noble ba●ke of your body and soul, as the great ship of this Kingdom, and these glorious countries and people (whereof as God hath made you the most hopeful heir apparent, so the same God make you and yours long and happy governors) cast, (I besetch you) your gracious eye sometimes on these short parcels of instruction, and entertain them into your Princely heart: so shall your government be most happy and peaceable, your end glorious, and for ever blessed, your memory honourable, & never dying, which shall ever be the vote and vowed labour of Your highness most humble observer, RICH. MIDDLETON. The Contents of this Book. 1 A Divine Meditation upon the four last things Death, judgement, Hell, and Glory, as the strongest motives to make an impression in the soul, of detesting all sin, but chief intemperance and uncleanness, and adding wings to our faint desires of heavens glory. 2 Of truewisdome, what it is, and wherein it consils, 3 Of the pleasures of the body. 4 Of things concerning the endowment of the mind. 5 Of Religion. 6 Of Charity. 7 Of Conversation. 8 How to use all sorts of men. 9 How to carry a man's self towards himself. 10 Of a Prince and his whole deportment, in fifty seven Aphorisms. 11 Of the things that preserve Kingdoms. 12 Of the things that ruin Kingdoms. 13 Prognostics of the anger and scourge of God to be at hand: or of the final periods of Kingdoms and States. 14 That the conversions, eversions, and ruins of Kingdoms and States, may be foreknown, aswell as the death and dissolution of a dying man may be foreknown by a skilful Physician. 15 Why men are so blind that they cannot see their own ruin and God's anger hanging over them. 16 Eight Aphorisms or Rules, containing the sum of a happy life & blessed death. 17 How to obtain eternal life, and avoid eternal death. 18 Two Rules never to be forgotten, restraining man from the pursuit of his carnal and bestial desires. 19 The twelve weapons for the spiritual battle: ever to be had in memory when the desire of sinning tempts us. 20 The twelve conditions of a lover, whereby to know, in what degree of the love of God we stand. 21 The twelve abuses of the world. 22 The true Anatomy of Contemplation: showing what it is, wherein it consists, and how worthy a work it is for a Prince, and also for every good Christian. 23 The fruitful admonition of Isocrates to Demonicus containing eighty five most excellent moral precepts never before translated out of the Greek. 24 The institution and description of a good Prince by C. Plinius directed to the Emperor trajan, never before turned out of Latin. THE CARD AND COMPASS OF LIFE. MEDITATION. I. A Meditation on the four last things; Death, judgement, Hell, and Glory. To restrain sin, and increase piety. WE must not make this Meditation a naked discourse or bare reading only, but a vehement application of the mind to the things themselves, with an inward sense of heart; all the distractions of our thoughts being abandoned. First then, that thou mayest meditate profitably of Death: put thyself humbly in the sight of God, who beholds thee in all thy actions; and beg of him thus present, that all thy thoughts, words, works, and all thy strength may wholly be directed to his glory and thy salvation. And here first conceive thyself to be lying upon thy bed, near unto death, the Physicians despairing of thy health, and thy friends sorrowing for thy departure, the soul being now ready to give the last gasp. Secondly, entreat God with hearty affections, to give thee grace that thou mayst take profit by the consideration of death. The first point here to be meditated, is, that death is inevitable and certain, the hour of death most uncertain, the place and manner of death unknown: and that this is the common lot and portion of all men, of what degree or condition soever. Therefore it is extreme madness for men, knowing these things, to live so securely as they do, building unto themselves I know not what Imaginary Worlds, and Castles in the Air, as if all were but fables that are written of death; when in the mean time death suddenly seizeth upon them, unthought on, and unprepared for his stroke, which unto many is the cause of eternal damnation. The second to be considered, is, that in death by little and little, the speech and all the powers of the senses are lost. Nor when thou comest to this strait, shalt thou understand or know any man any more: not canst thou remove thyself from this bed of death, in which thou liest, left of all, seeing Friends nor Physicians, nor any other can help thee: nor gold and silver, or nobility, or that great expectation and estimation that all men had of t●ee, shall profit thee. Thy understanding, by the strength of grief and sickness shallbe obscured, thy memory blurred, and thou so astonished and senseless, that thou shalt not know in what place and what case thou liest; and with much difficulty shalt thou be stirred up to any sense or sorrow for thy sin. This consideration will not a little astonish thee, that thou shalt have at that time, more than ever in all thy life, more doubts and scares suggested thee of the certainty of thy salvation, ●●st, in respect of the multitude of thy sins; secondly, in that thou shalt then have the memory of thy sins represented to thee, which oblivion and custom of sinning had stolen from thee; thirdly in that the sins; which than thou thoughtest to be little and light, do now appear great and grievous; four, in that thy repentance (dying) is not so secure, as when thou art in health. Hence it will fall out, that thou shalt be so amazed, that thou wilt not know which way to turn thee. To return back, the grievousness of thy sickness will not suffer thee: To go forwards, is of all fearful things the most fearful. To stand still in that estate God will not suffer, who hath numbered all thy days from eternity, and will have this to be the last hour of thy life. If thou beholdest God, he will appear to thee, angry, with the sword of his most just vengeance, drawn against thee for thy impenitent life: If thou cast down thy eyes, thou shalt see nothing but a stinking grave for thy body, which thou so much lovedst and pamperedst; and the gates of Hell standing open, to entertain thy soul which in thy life thou so little regardedst. If thou enter into thyself; what shalt thou find, but a confused infinite mass of thy sins? the conscience whereof doth worthily adjudge thee to eternal torments. If thou lookest about thee; what shalt thou see (miserable wretch) but an infinite troop of Devils, striking horror into thy conceit, and reading the books and bills of all the sins of thy life, and like Lions, whom long famine hath enraged, expecting for thee their prey? How suddenly then will Honours, Riches and Pleasures of thy whole life, seem to have fled from thee? How evidently, but late, (if not too late) shalt thou then know, that all the things of this life under the Sun, are nothing else but Fopperies, Dreams, Frauds, shadows, which like a vain apparition, have nothing in them certain, solid, & sure? How wouldst thou desire a little, even the least, stay and breathing to collect thyself, and correct thy ways? But all too late. The fourth point is, to consider, that what in this world is most dear to thee, must then be left behind thee here. Then think with thyself what sorrow those things will bring unto thee, which thou most esteemedst and valuedst above all others: thy Parents and Friends will but accompany thee to the grave: thy rich garments shallbe left behind: thy goods thy heirs will seize on, and rejoice at the purchase: thy body will be ill entreated with Worms, Toads, and Serpents: only thy works will accompany thee into the entrance of another life, most happy or most miserable, such as thy works have been good or evil. On the other side, consider how diverse from these, and how secure the death of the righteous is. These when they feel themselves to draw near their end, with a few defects but with much repentance, and a heart abstracted from earthly things, having ever had their conversation in Heaven, rejoice that all their lives long they have laboured for so plentiful an harvest: they enjoy the testimony of a good conscience; rejoice to behold the troops of Angels, that come out to meet them; and are so much the more ravished with joy, as they draw nearer unto death; by which they are delivered from the prison of the flesh, the difficulties of life, the floods of miseries, the infinite snares and deceits of the enemies; and draw near to the reward of their labours, the Crown of glory, and fruition of eternal rest and felicity with the Saints of God, which they have desired and laboured for, and hoped to attain. The last point is, to ponder with thyself what than thou wouldst that thou hadst done, when being near to death thou hast no more time to live: and the same thing which thou wouldst wish thou hadst done when thou art at the point of death, the same thing without delay do whilst thou meditatest hereof, that thou mayst be every hour ready to embrace the message of death; as Seneca persuades, Mors ubique nos expectat, tu, si sapiens eris, ubique illam expectabis. Death every where expects us, therefore if thou be wise, do thou every where expect death. So shall it never take thee at any advantage. To this end remember Augustine's admonition, Be afraid to live in such an estate as thou art afraid to die in. Conclude this Meditation with a friendly conference with God: in which, demand of him, that by his grace these things may penetrate into the bottom of thy heart, and there be so fixed, that they never may be quenched; and that from this time forwards thou mayst make such use of the preaching and hearing of his holy word of the consortable Sacraments of his Church, and all other the good means of thy salvation that thou mayst begin now to walk with a better conscience before him, and in the peace of a quiet conscience thou mayst arrive at the Haven of glory. MEDITATION II. The second Meditation is of the last judgement. HEre must a preparatory Prayer be made, as before in the Meditation of death. And first conceive thou seest a most ample, goodly, spacious place, where all the Nations of the Earth shall be gathered together, to receive their doom of eternal bliss or eternal torments. Secondly, ask of God from thy heart, that so great and unusual a spectacle may bring some profit to thy sinful soul. The first point to be meditated, is; to consider the diverse and most horrible and fearful signs, going before the last judgement. First, in the Angels: for the powers of Heaven shall be moved, and they shall come with a great sound of a Trumpet, and shall gather the elect from the four winds, and from the one end of Heaven to another, summoning the whole World with that fearful Trumpet, Arise ye dead, and come to judgement. Secondly, in the Devils: whose bands shall then be loosed, so that he shall rage's more than ever before. Thirdly, in the Waters; which (happily) may rise above the tops of the Mountains: whose noise, and horrible roaring of the Sea shall confound the hearers. Fourthly, in the Earth: whose most inward parts shall then by horrible motions be shaken; with cracking of stones, traiection of mountains, and complanation of valleys, insomuch as all Creatures shall be struck into sorrow. Fiftly in the Heaven: the Sun and Moon shall fall from Heaven, and threaten eternal ruin to the Earth. Sixtly, in men: Then shall appear the sign of the Son of man in Heaven; and then shall all the kindreds of the Earth mourn, and the wicked shallbe with horror so confounded, that they shall run by the way like mad men; and cry unto the mountaints, Cadite, Cadite, fall, fall, and hide us from the Lamb and the fury of his wrath. seventhly, in the fire; whose power shallbe so great, that it shall sup up (as it were) with one deluge, all the other Elements: and all men, and Creatures shall it suddenly turn to dust and ashes, so that there may be a new Heaven and a new Earth. The second point to be meditated, is, That The Son of God shall appear with power and great Majesty, accompanied with an Army of Angels, his aspect, to the wicked terrible, to the godly most comfortable: For their redemption draweth near. Then shall he take the good to his right hand, and place the wicked at his left; where such grief shall invade them, as never in all their lives before, seeing themselves in that miserable estate which they never dreamt on: even there, where with a most just balance, all the things that ever they have done, spoken, or thought; all the good they have omited, shallbe weighed; and no man, not so much as in one word, can patronize them. It will much increase their torment, when they shall see the sign of the Son of Man: the nails as most sharp arrows, shall wound their hearts, when they shall understand, that they have all their life long trampled underfoot, by the turpitude of their lives, that precious blood shed for the redemption of the World, and made a mock of it. And, the more to shame them, the judge shall open his wounds, from which his most precious fountains the water and blood issued most plentifully, to wash them from their sins, if they would have taken hold of it in time. Now conceive what misery the wicked shall think themselves in, to be placed at the left hand, a most infallible sign of damnation; and what joy and security to the godly at his right hand, a sure token of eternal salvation. Now meditate that the consciences of the whole World shall be laid open; the books shallbe read, and there was never any thing so secret which shall not be revealed. And if small erreurs, committed now in the sight of great persons, do make us blush; what shall then they grievous sins, which are so ful of turpitude, that not only in the sight of others thou blushest, but even th● self alone dost blush to think on them? seeing there, all the men of the World shall see them. There will be made no reckoning of Nobility or wit; no account of riches, grace, favour, and splendour, thou once hadst; no care had of any natural or supernatural gifts of body or mind. In a point of time shall be set before thee all thy most secret thoughts and words, of Lust, Pride, Hatred, Envy, and all the rest: yea even all the good thou hast omitted to do, shallbe put on thy score, to increase thy damnation. O miserable and thrice miserable wretch! thou art in thy own conscience damned; thou art destitute of all patrociny and defence, not only of men, but of Angels, who were once inployed, whilst thou livedst, for thy good, but are now by so much the more become thy adversaries, by how much once they loved thee more: Nay, to conclude, forsaken of Christ, who only therefore sits in Majesty, to judge and condemn thee; for if the just be scarcely saved, 1. Pet. 4. where shall the wicked and ungodly appear? The fourth point considerable is; what kind of judge he is: First, most wise, and cannot be deceived: Secondly, most just, and will not be inclined: Thirdly most, powerful, and will not be resisted: Fourthly, full of anger and indignation, and will not be appeased; so that the Kings of the Earth shall tremble, and cry to the rocks Fall upon us, fall upon us, and cover us. Fiftly, fierce and inexorable, and cannot be mollified; Apoc. 6. 1. Sam. 15. For the strength of Israel will not lie, nor repent. Think that Christ having duly examined every cause, he will then pronounce that fearful sentence, as a thunder, against the ungodly; Depart from me ye cursed, into eternal fire prepared for the Devil and his Angels. O most unhappy sinners! then will they cry, but none will hear; weep, but none will have mercy on them: then shall they seek God, but shall not find him, because they hated knowledge, Pro. 1. and did not seek the fear of the Lord: the shall they damn all wicked ways, and curse the society of sinners; and madding, shall grow frantic with the fury of their sins, which for most vile pleasures they committed. On the other side, the just shall be surprised with unspeakable joy, when that blessed sentence shall be read, Come ye blessed of my Father, receive the Kingdom ordained to you from the beginning of the world. Then shall their mouths run over with praises, and their hearts beefilled with unutturable joy: Then shall the ignominy of the Cross be counted an exceeding glory; austerity of life, wonderful sweetnsse; and the despising of all the pleasures of the World and the flesh most unspeakable pleasure. Think that thy particular judgement, when thou comest to death, shall be like to this general: therefore now whilst thou hast time, labour to do those things, whereby thou mayst assure thy soul, that thou shalt receive that blessed reward, and escape that fearful punishment. Now direct thy speech to God who shall be thy judge, and pray that in this life he will lay his judgements upon thee; as Saint Augustine, Domine hic ure, hic seca me, ne in eternum peream. Lord, burn me here, cut me here, that I perish not for ever. And also pray that these Meditations may take such root in thy heart, that thou mayst judge thyself, that thou mayst be chastened of the Lord, lest thou be Condemned with the World. I. Cor. 11. MEDITATION. III. Of Hell. THis Meditation must take his rise from a preparative Prayer as in the former; in which we must first propose to ourselves a most vast, and bottomless gulf, hideous to behold; in darkness, most dungeon-like; in pains and torments most horrible; in smell most odious; as it were a Sea breathing out flames and smoke; whereof we may represent to our imagination a model, by calling to mind that horrible mountain of Aetna in Sicilia, and Vesuvius in Naples; both which belch out the inward bowels of the Earth with stones, flames, fumes, and ashes; and that in such fury, as if it imitated the Giant's war, and meant to overthrow the God of Heaven, and all his Saints, to draw the Sun down to the Earth, and turn the night into day. The burning ashes of this hellish Vesuvius (as Dion Cassius notes) in the time of Titus his Empire, were not only carried to Rome, but to Africa and Egypt, when in the boiling Seas fishes were boiled to death; in the Air, birds choked with smoke; and the most famous and ancient neighbouring Cities, Stabea, Herculeanum, and Pompeij, were overwhelmed with stones and ashes, whilst the people sat in the Theatre. Now conceive the horror and hideousness of Hell far to exceed all models and descriptions that can be made thereof: but if any thing can in part express the form of it; then may this mirror of Nature's horror do it. Secondly Beg on the knees of thy heart, that God would so bless thy meditation, that the horror of the place, and the interminable and endless punishments and torments for sin to be inflicted upon the damned, may make such an impression in thy inward man, that hence thou mayst be strengthened by his grace, to shun and hate all manner of sin, and disobedience against God's Law; but specially, that it may quench in thee, and utterly extinguish the heat of lust, that most dangerous inbred enemy. The first point here to be considered, is; that this fire, into which the damned and unhappy souls are cast, and with which tormented, is without all intermission of time, or punishment, with such acerbity and variety of torments, as cannot beconceived, much less uttered, in a place horrible, full of filth, squalour, horror & hideousness, where there is no order, but eternal horror ever dwelleth. Behold those fearful, horrid, and astonishing blasphemies, into which those most unhappy souls break out against God, as an enemy; against Christ, as a judge; against the Saints, as partial. Here contemplate the execrations and curses of Fathers against their Children, in that for the love of them they are fallen into this irrecoverable perdition; of sons against their fathers, in that by their too much indulgence they have cast them into these unsufferable flames: there the friends and companions amongst themselves will rail and curse, and like dogs one tear another, in that the one hath by wicked examples and counsels seduced the other, and have not rebuked them for their sins, nor laboured to stay them from the courses that led them to that damnation. And this shall be with such tumult and noise, that if any such thing could now be heard of us, it would deprive us of all our senses, and strike us as dead as stones. A third point considerable, is; to behold how this infinite Army of damned and reprobates, buried in madness and hatred, obstinate in frenzy, lie amongst Serpents, Dragons, Basilisks, and other monsters; ever compassed about with the horrible forms of devils, who with a perpetual hatred against the damned, that are delivered over to their power, do heap punishment upon punishment, and sorrow upon sorrow. Besides, consider that albeit there are innumerable kinds of torments inflicted upon the damned; yet two (above the rest) are chiefly to be weighed. The first is poena sensus, the punishment of their senses. For the Soul, being in her nature most noble, shall for ever be tortured with most exquisite and grievous torments: the Imagination can conceive nothing but flames, wherewith for ever it is burned: the Memory retain nothing but the thought of those sins for which it is so tormented; seeing they shall not carry that visage which now they represent unto us, but as they are in themselves; a shape, more horrible than Hell itself. The conceit of which horror of sins was such, as moved good Anselmus to say, That he had rather (if it were possible) go into Hell eternally without sin, then to dwell in Heaven for ever with sin. The understanding shall be obscured, that it shall be able to comprehend nothing, but that which shall increase the sorrow. Now, what grief shall that be (O wretched man) which thou shalt feel, when thou thyself being the most unhappy betrayer of thyself, shalt be forced to fry in the furnace of such flames? O miserable eyes and ears, which for the most filthy things in which thou tookest pleasures, shall inherit nothing but howl, roar, and blasphemies! O miserable Carcase, which for the delectation of thy senses, shalt for ever be tormented with intolerable pains. Behold now, if every little sorrow and pain, that is but short, seem to thee intolerable, what wilt thou then do in such an Ocean of calamities and torments as no mortal man is able to conceive. Secondly, the other punishment is poena Damni, the punishment of loss; much more grievous than the other: seeing this is the deprivation of the blessed aspect and face of God, from which the damned are utterly hatred; being comforts so inexplicable, that the blessed Apostle cannot utter it but thus; 1. Cor. 2.9. Eye hath not seen, nor ear heard, nor hath it entered into the heart of man, what God hath prepared for them that love him. Nor is there any power of the mind, which, if it should think from the beginning of the world to the end thereof, could conceive any thing of the joy or fruition of God, but that the thing itself would infinitely exceed the cogitation and conceit of it: and this for ever the damned do want. On the other side to be secluded from the presence of God, is of all miseries the greatest misery; insomuch that Chrysostome on Matthew saith, Many do abhor Hell: but I esteem the fall from that glory, to be a greater punishment than Hell itself; yea though any man should propose unto me a thousand hells, yet shall he say no such thing unto me, as to fall from that glory, to be hated of Christ, and to hear that soul-killing word, Non novivos, I know you not. For it is better to sustain ten thousand thunderclaps, then to see that blessed face turned from us, and that life-giving eye not enduring to see us. Consider what grief the damned endure, not only from external torments, but even from the inward worm of conscience, which ever gnawing is never consumed, but ever upbraids them for their sins committed. O what vexation, what sighs will then break out, when they shall perceive the good instinctes so often of them repelled, by which they were either invited to better things, or recalled from this or that sin; or counsel which was suggested them, that this occasion should be taken and that forsaken, that they would return to a better way, and abandon pernicious & damnable courses! what shall they feel, when they shall perceive themselves for ever delivered up to most exquisite torments, for such like holy instinctes, and motions of God's Spirit, exhortations of his holy word, and admonitions of the messengers of God neglected? The sixth point is to meditate, That these torments shall never have end. They shall be immense, most bitter, most insufferable, and without end. For there is neither work, nor invention, nor knowledge, nor wisdom in the grave, Eccl. 9.10. whither thou goest. Their worm shall not die, nor their fire be extinguished. Isai. 66.24. Go ye cursed of my Father into everlasting fire. Mat. 25.14. Lastly consider, what is this eternal damnation and eternal fire. It is in the wicked the sense of the horrible anger of God against their sins, the most sorrowful fear, confusion, flight, roaring, indignation, biting and gnawing of conscience, arising from the recordation of their sins now laid open to the whole world, and with the most direful thunder of God's anger inflicted upon them. The wicked perceiving themselves for ever with the Devils cast off from God; and his horrible wrath powered out upon them; all their turpitude and malice to all the Angels and men demonstrated; and all occasions of flying these punishments and mending of their manners in this life intercepted; acknowledging godly men enjoying with God eternal joy and glory, to be for ever blessed; so all howl and lament for their carnal security and final impenitency, and amongst these infinite torments of body, and soul, with horrible lamentations, ejulations, sobs, and sighs, and in perpetual mourning, anguish, trembling, shame, ignominy, gnashing of teeth, and desperation; ration; shall every moment in vain wish, that these sorrows and torments might by death be cut off, and they themselves to be redacted into nothing: but all this (I say) in vain. Apoc. 9.6. For Cupient mori, & mors fugiet ab eye; they shall desire to die, but death will not be acquainted with them. This is eternal damnation, this is eternal fire. O horrible eternity! whom the consideration of thee may not move to forsake all evil, and follow all that is good, (I will speak it in a word, but I will speak it truly) he hath no faith: or if any sure he hath no heart, or if any, sure he he hath no hope of salvation. Close up this Meditation with a sweet colloquy and speech with God; desiring him so to inflame thy heart, with a true zeal of serving him in holiness and righteousness of life, that all thy life long thou mayst be out of the fear of this eternal death; and in the death of thy body, thou mayst enjoy the fruit and Crown of righteousness, eternal life. MEDITATION. four Of Celestial glory. CAst down thyself before God, and beg of him that he will direct all thy thoughts, words, and works, to his glory and thy salvation. First, cast thy conceit earnestly upon that description of the holy City, Apoc. 21. New Jerusalem: where is represented to thee, a place full of all glory, pleasures and excellencies, that heart can imagine: and all those perdurable, and for ever. Secondly, ask of God to give thee grace intimously, and from the heart, to understand the glory of this heavenly country, and so to be affected and ravished with the desire thereof, that ever and every where thou mayst be stirred up to serve him in pureness of life, and also labour to bring as many to this glory as thou canst. The first point is to consider, what kind of place it is that the blessed do inhabit, in site most high, in space most ample, in matter most sumptuous, in show and beauty most specious and glorious, whose foundations are precious stones, and the whole City of most pure gold; the gates of Smaragds and sapphires; and the streets of no less price, and beauty. There is no night, nor darkness: for the Sun of righteousness which knows not to be hid, doth ever send his beams into it. Now if the fabric of this world, which is but a stable for beasts, an exile and valley of tears to men, hath so much beauty and excellency, that it strikes him that contemplates it, into admiration and astonishment: and such plenty of good things, that no sense can desire more, such variety of beasts, fishes, fountains, towns, cities, provinces, disagreeing in institutes, manners, and laws, such choice of all stones of value, gold, silver, and exquisite silks, natural and artificial: if (I say) this building of so small a frame, of the Sun, Moon, and Stars, shine with such brightness; what shall then our heavenly country do, not now the habitation of servants, but sons, not of beasts, but blessed souls? where is the Hall of the great King of Kings, the omnipotent God, who can and will perform to his beloved children much more than they can conceive: what things will not he frame in his eternal Palace for his sons? Psal. 84.1.2 How amiable are thy dwellings thou Lord of Hosts! My soul hath a desire and longing to enter into the Courts of the Lord. What joy shall that be, when they shall come from the East, and from the West, from the North, and from the South, Luc. 13.29. & sit at table in the kingdom of God? Thou shalt consider what kind of house God's house is, wholly pleasant, wholly desirable, removed from all evil, replenished with all good: in which (as Angustine) there is a life prepared of God for his friends, a secure life, a quiet life, a beautiful life, a clean life, a chaste life, a holy life, a life that knows not death, a life without straightness, without necessity, without sorrow, without auxietie, without corruption, without perturbation, without variety, without mutation, a life full of beauty and honour. Where (as Bernard saith) there is nothing present that offends, nothing absent that delights. How lovely a house is this! where is perfect love and no fear, eternal day, and all one Spirit, where God is seen face to face! Blessed are all those who so live in this world, that departing hence, they may be assured to remove to so blessed a home. Then contemplate that blessed society of most pure minds, in their several quires described: Angels, Archangels, Principalities, Powers, Dominions, Virtues, Thrones, Cherubins, and Seraphins. Whereof there is such a multitude, that Daniel saith, Dan. 7. Thousand thousands serve him, ten hundred thousands assist him. Behold with these, so many most holy souls of men and women, patriarchs, Prophets, Apostles, Martyrs, Virgins, Innocents: so many, that john said, Apoc. 15. They could not be numbered. Behold the beauty of every one, and so great charity, that they no less rejoice of another's glory then their own. Conceive what is the exercise of the blessed, to see God face to face. First, to know the divine Essence in three persons, Father, Son, and holy Ghost: with which knowledge they are so illumined, and inflamed, that incessantly they sing, Holy, holy, holy, Lord God of Sabbath. Isa. 6. In the divine Essence they know themselves and all things else, and do not only see God, but also love him, with a vehement love, a full love, a perfect love, with all the heart, and all the strength, and in loving they enjoy him, and in enjoying with an inexplicable joy are ravished. No cessation of praises, admiration, thanksgiving, and joy, which they receive by the presence of God, whom with all reverence and rest they assist, and by that society of so many Saints, with whom they see themselves in glory, in a place so sublime, secure, and pleasant, do eternally rejoice. Consider withal the multitude and fullness of those joys; so many, that God can only number them, so great, that only he can estimate them, of such variety and perfection, that this world hath nothing comparable to them. In sum, they are most free, most pure, most beautiful, most infinite. But the clear beholding of the face of God, which is the essential reward of the blessed, whereby they see him as he is, and in him all other things, doth far exceed all the fullness and variety of that inexplicable joy. For so much they shall love him as they know him: whence it is, that they shall so much rejoice of his infinite greatness, perfection, beauty and goodness, as if they in God, and God in them, were King of all things. Consider the aspect of Christ's humanity, now joined by glory to the divine nature, what is the pleasure, the grace, and splendour in soul and body. His form doth exceed, without comparison, the beauty of all the blessed Spirits, and holy men, 1. Pet. 1. insomuch that the Angels themselves desire to behold it. And the more shall men receive comfort and joy hereby, in that they understand, that by this blood they were redeemed, which they shall see to sparkle in his most holy flesh, more flammously, and burning-bright, than any jasper, chiefly in his heart, feet, hands, and side, and somuch the more, in that their human nature is by that humanity of Christ, advanced to the right hand of God: which nature in Christ, as the head of all things, and Governor of all creatures, they adore. Nor shall the joy be a little, which they shall take in the view of the blessed Virgin, when they shall see in her so great sublimity with so great submission, such majesty, with such misery. The aspect also of one another shall much increase their joy, when they see themselves placed in a state so secure, in glory so glorious and unspeakable, every one rejoicing as much of another's glory as of his own. Meditate severally, in what estate are the bodies and souls of the blessed. The soul shall be so swallowed up of the Ocean of the Divinity, and so ravished with the love of God, and so shall live, as if it were transformed into God. If Saint Paul were in that estate, that he could say, Gal. 2. I live no more, but Christ liveth in me; why should not rather every blessed soul say, I live, not I now, but God liveth in me. The powers of the soul shall be illustrated with a most full knowledge of God, and fullness of joy: the Memory shall be exercised in commending the benefits of God; the Understanding, in the aspect of the divine beauty; the Will, in the love of the infinite goodness. The body shall be immortal, not obnoxious to any hurt or danger, sorrow or sickness, whose glory is excelling the Sun in brightness, so that now it may truly say, 1. Cor. 15.54.55. Death is swallowed up into victory: O death, where is thy sting? O Grave, where is thy victory? Now is that verified which the Prophet foresaw; Eye hath not seen, nor care heart, nor hath it entered into man's heart, Isa. 4. which God hath prepared for them that love him. The joy also which the Saints conceive of their security, is very fit for meditation; seeing themselves to have escaped the deceits of the World, flesh, and Devil, and safe from the jaws of Hell, into which they see so many so miserably plunged. How rejoice they of the labours they have endured; of the many grievous things to the flesh they have performed; of the occasions of sins they have declined; of their industry in vanquishing the assaults of their spiritual enemies; of restraining the appetites and desires of the flesh; of overcoming all difficulties in this life, in the way of virtue, and obedience to God. With what praises shall fasting, prayer, mortification of the flesh, repentance, and faith, (the father of all these) as also all the holy counsels, and happy examples of others, whereby they have been stirred up to virtue and helped in the way of salvation, be extolled? Think upon the eternity of this glory. For our light affliction which is but for a moment, causeth unto us a far more excellent and eternal weight of glory. 2. Cor. 4.17. Who will then for the short space of time which is granted us to live, nay for many ages of Worlds, refuse to suffer adversities, to repent in sackcloth and ashes, to beat down this rebellious body, that we may at length arrive at the haven of this glorious eternity? The more to inflame us hereunto let us know for certain, That, as Gregory saith, Momentaneum est quod delectat, aeternum quod cruciat: It is but momentany whatsoever it be, in this life, that can delight us; but it is for ever, and ever, that wiltorment us. Our delights live & die in a moment, but our punishment is interminable and endless. Ag●●ne and again revolve with thyself, what thou hast done, what thou now dost, and what thou thinkest to do, to obtain this goal of glory: for which glories sake God made thee after his own image, redeemed thee with the blood of his son, and preserved thee until this hour. Think (I say) with thyself what thou wilt do for this heavenly glory: and know that thou must follow peace with all men, and holiness, without which no man shall see God. Here cast thy eyes upon those things which the Saints of God have done, Heb. 1214. whom now thou seest triumph in glory: and descend into all the offices of a spiritual life, and see what means they used to attain so wished an end; what they suffered either for the love of God, or desire of this glory. And (that done) set down and determine with thyself from the heart, to follow their footsteps, whose end thou desirest, that thy end may be like: and know, that this is spoken, to direct thee in the way; Be ye followers of me, as I am of Christ: and also that: 1. Cor. 11.1. Be ye followers of me, and look on them which walk so, as you have us for an example. To conclude, shut up all with a sweet conference with God, begging of him pardon for thy sins past, by the merits of his Son jesus Christ; and that he would give thee grace by the working of his spirit, not any longer to spend thy time wickedly, and neglitently, but that from hence forth thou mayst go on to run the ways of his Commandments unto the end of thy life. Of true Wisdom, what it is and wherein it consists, TRue Wisdom is that which estimates every thing to be such as it is indeed, vile things to be vile and precious things to be precious. First then only virtue, that is piety towards God, and Men, to wit the worship of God and love of men, is the only precious thing, & all other things are only good & precious as they stand in relation thereunto, otherwise they are merely evil. First, Riches, are not Gems, Metals, Magnificent Buildings and Treasures, but not to want those things which are necessary for the defence of life that is riches: Secondly, glory is to hear well of our excellent Virtues. Thirdly, Honour is veneration and reverence for that Virtue which is of great worth in us. Fourthly, Grace, is the favour we have for our lovely Virtues. Fiftly, Dignity, is the right opinion of men, concerning our well deserving Virtues. Sixtly, Power and Kingdom, is to have many men with whom honestly and rightly to consult. seventhly, Nobility, is to show himself like his worthiest progenitors, in the excellency of his actions. Eightly, Generosity, is to be well composed by nature to Virtue and virtuous deeds. Ninthly, Health, is such an habitude of the body, that the mind may be also in health. Tenthly, Beauty and lineaments of the body, are those things that make the mind beautiful. eleventhly, Strength of body, is to be sufficient for the exercises of the mind. Twelfthly, True pleasure, is that which is taken from those things which belong to the mind. If any man consider these things otherwise and conceive them as the Vulgar doth, he shall find them all to be but foolish, vain and hurtful, and himself to be void of true wisdom. For first, the body itself which we pamper so much, is but the covering and slave of the mind, and prison of the soul. Secondly, Life itself is but a pilgrimage, beset with infinite dangers, and upon most light occasions lost, Thirdly, Riches, are but the long expenses and provisions for a short journey: they help not, but rather oppress the bearer, as heavy burdens do sink a ship. Fourthly, Nobility, is but an opinion, or lot of birth, arising from the folly of the people, being such as is often acquired by theft and cruelty. Fiftly, Power and Kingdom, is but a spacious molestation, a guilded poison, a crown adorned with counterfeit gems, a Sea of evils; and such a thing, as a wiseman would not stoop to take up. Sixtly, Honour, if it arise not from virtue, is but a wicked and perverse conceit. seventhly, Dignity, Who can tell what it is? seeing it is given to the most indign men, and acquired by craft, fraud, ambition, suit, and wicked arts. Eightly, Glory, what is it; but the vain inflation of the Earth? seeing it is uncertain, momentany, and wicked, like his Father the Multitude; who this day commend a man highly, and in the same dispraise him extremely. Ninthly, Beauty is but a well-coloured skin: if we could look within, we should see a most filthy dunghill. Tenthly, Strength, what is it? seeing the greatest things, and those most worthy of a man, are not done by the strength of sinews, but by the sinews of wit; Beauty, and Strength being but the flowers of the body, which one blast of a fever will deface, and shake all to fitters. eleventhly, Pleasures of the body are but as the body itself is, pecudine and vile: Diseases are the usury of pleasures, and perpetual sorrow, the bond. Hence it is said, That when jupiter could not accord Pleasure and Sorrow in a difference that they brought before him; that he bond them together with an Adamantine chain, and indissoluble knot. Let all men therefore in true wisdom esteem every thing as it is; so shall nothing ever hurt them: and with the same wisdom ponder these Aphorisms or Rules following. 3 Of the pleasures of the body. 1 PLeasures of the body, the beasts do more often▪ more vehemently, & longer enjoy, than men. Besides, hence do arise, First, many diseases of the body, Secondly, much loss of substance, Thirdly, much repentance to the mind; Fourthly, much dullness of wit, and decay of all the faculties of the soul, Fiftly impatience of a man's self, Sixtly, hatred of all Virtues. Besides, no man is so impudent that dare use them publicly for shame, but seeks darkness to take his pleasures in. They are also most flitting, and uncertain, and ever mixed with bitterness. Therefore the greatest evil is not (as the Vulgar think) poverty, Ignobility, Imprisonment, Ignominy, Deformity, Sickness Imbecility: but Vices, and those things that are next to Vices, Ignorance, Stupidity, Madness. 2 God did not create us to play, and trifle out the time, but to serious things, to Moderation, Modesty, Temperance, Religion, and all Virtues. Therefore let us not cure the diseases of the body, with the sicknesses of the soul. 3 Consider how great an evil it is to rule wicked men; but how much greater, if thou be wicked thyself. 4 Man must keep his mind (the insused preciousness that makes him man) as Cleanliness keeps white; or rather as Virginity keeps Virginity. For a stained mind blemisheth the whole body. 5 No man can be just to himself without wertue: for Affection, being a gross and partial chooser, will starve the mind to feed the senses: and oftentimes starves some of the senses themselves, to glut others. Therefore, to the end that bodily pleasures do not infatuare us, we must by virtue curb affection, the breeder of pleasures. So that to be just, we must be virtuous; to be wise, we must be virtuous; to be good, we must be virtuous; to be honest, we must be virtuous; nay to be, we must be virtuous. For to be vicious and sensual, is but base corruption, which kills and deforms, and cannot be seen after her conquest. 6 Pleasure and profit, are the two bodies which man labours to adorn; and what is Pleasure but the adulterate Brat of the Senses? Are not our Senses the Counsellors and persuaders to receive them? and yet how base a counsellor is the whole earth to direct him, for whom Heaven and Earth were made? For pleasures are no sooner borne, but they die; no sooner seen, but they shrink away for shame. And who ever saw it otherwise, but that either the body or the conscience vomited out the surfeits of pleasure? the irish entertainers of them being plagued with more thirst and unsavoury tastes, to be rid of them, than they were before with famine, to enjoy them. 7 Two things inform us, that there is no true excellency in any of the pleasures of the body, but that Opinion hath seduced Imagination so to believe. The one is, that he who gives us both them and ourselves, hath barred himself of them; which he would not do if they were such excellent blessings. The other, that they are so fading, they would not last while their pictures are a drawing, if memory did not preserve them. 8 There is nothing in Pleasure that can make it valuable: if anything, then is it either profit or pleasure: Profit there is none, if profit be that which is lasting and excellent. What lasting is that, which is at the longest but an Ephemerideses, or of one days age? and what excellency is that, which the most excellent do abhor and discard? If we look for Pleasure in pleasure, she deceives us with colours and shadows. For the countenance, and showing of her teeth in her contentments, is the best she affords us, whilst the heart is loaden and pierced through with the stains of sin, and sting of guilt. 9 To please the body, and put the mind to drudgery for his sake, is as full of peril as folly; and no other good comes thereof, but a dis-ranking of all good orders, of Holiness, putting the Cart before the Horse, Earth before Heaven. Pleasures of the body are the diseases of the body, and no more to be followed or believed, than the conceits of a man in a burning fever. 10 You will believe that a vessel full of chinks and holes, holds nothing to the good of the owner: why will ye not then judge, that a body and mind, replenished with chinks and holes of pleasure, powers out itself unprofitably, and spends faster than it gets? all their actions being monsters, some wanting heads, some feet, one blind, another deaf, and none with right shape or Christendom. With this, cast up your gains and losses, the shortness of them, unsafetie, and torments of them; and tell me if any, but fools and mad men, will make choice of such companions. 4 Of things concerning the endowments of the mind. 1 SHame not to ask the things thou knowest not, of any man, which thing the most excellent men have not blushed at. But be ashamed to be ignorant, and unwilling to learn. 2 By three instruments we attain learning: Wit, Memory, and Study. 3 If thou wouldst seem learned or good, labour to be so indeed. For that is the most compendious way to be esteemed learned and good. 4 There must be no end of learning, till the end of our lives: therefore three things, whilst we live, must be meditated: How we may well be wise: how we may speak well: and how we may live well. 5 All things in this world do pass from man to man, being all vile saving the Mind: to the end, that no man should say, That anything is his own, save his Mind. 6 He is a free man who only covets the things that are in his power: He is a servant and slave, that doth the contrary. For to be filled with the gifts of fortune, what other thing is it, but to overload a footman in his journey? 7 Nothing is so pleasant as the knowledge of many things: nothing so fruitful as the understanding of Virtue. These season joyful things, and mitigate sorrowful things, restrain the temerities of youth, lighten the burdens of old age. In all times, places, and occasions, these accompany us, nay guide and help us. 8 Much care is had in curing the diseases of the body, but much more should be had in salving the sicknesses of the Mind: seeing the maladies of the Mind are more grievous than those of the body. 9 Thou shalt easily cure the greatest disease of thy Mind, that is, Anger, if thou dost fixedly hold, that no injury can be done thee, unless thy Mind be hurt: which cannot be done, but by bringing vice into it. 5. Of Religion. 1 THe true worship of God, is to purge the mind of the diseases and wicked affections, and (as much as in us is) to labour to be transformed into his Image, which is, to be holy and pure as he is. 2 Be assured that God is not more liberal to any then such as he teacheth what is his true worship. 3 So ignorant and childish is our nature, that we lament, when most hurtful things are not given us, as if they were most profitable, and we abhor most profitable things, as if they were most hurtful. So that for the most part, there is nothing more pestilent to us, then to enjoy our desires. 4 Know that the life of Christ doth testify the probity and goodness of his humanity; his miracles, the omnipotency of his Divinity; his Law, his heavenly wisdom: that thou mightest from his probity have an example to follow; from his authority, power to obey; from his wisdom, faith to believe: his probity engendereth love; his Majesty, reverence; his wisdom, faith. 5 Be present at the sacred Rites, attentively and piously: not ignorant, that whatsoever thou hearest or seest there, is most pure and sacred: and that it is facile to look up and adore that immense Majesty, but impossible to comprehend it. 6 When thou hearest any attribute of God, or his Son Christ, lift up thyself in contemplation, and pray that he may be such to thee; as namely, if thou hearest that he is full of mercy, that thou mayst find him such to thee; if Omnipotent, that he will show it towards thee, in making thee who art the worst, to be the best, of an enemy a son, of nothing something; if terrible, that he may strike fear into them, of whom thou art afraid; if Father, see thou love him, and live like his son; if Lord, see thou serve him, and that, in singleness of heart. 7 Begin nothing without invocation of his sacred name: for, all things being in his power, he will give wished successes to such things as we enterprise from him. 8 But invoke him with a pure heart, bruised and broken with true repentance for thy sins, and accompanied with a lively faith. For if thou regardest wickedness in thy heart, God will regard neither thee nor thy service. Psal. 66. 6 Of Charity. 1 MAn, commended to thee of God, if he be worthy, love him, because he is worthy whom thou shouldest love: but, if he be unworthy, yet love him, because God is worthy, whom thou shouldest obey. 2 Think it no disparagement to have him for thy brother, whom God disdains not for a son, except thou wilt contemn the judgement of God. 3 War is the greatest of all hatreds, whereby Man exceeds the fierceness of all beasts: think it is not any thing belonging to man, but as the name of it imports, belonging to beasts: Bellum quasi Bellumum. 4 Let no man think himself a Christian, or dear unto God, if he hate any man: for Christ commends all men to us to be loved as ourselves. 5 To mock or scorn good things, is a thing detestable and wicked; evil things, cruelty; indifferent things, folly; good men, impious; wicked men, beastly; known men, immanity. And to conclude, to mock or scorn any man, is brutish inhumanity. 7 Of Conversation. 1 HIs salvation is to be despaired of, who is not ashamed to do evil. 2 Contempt is an intolerable thing, for none seems to himself so vile, as that he deserves to be contemned: nor is any so great, but stands in need of him that is least, and Time, and Chance, may bring him lower than the least. 3 Think nothing of such moment, that for it thou shouldst suffer thyself to serve from right & truth. Let not riches nor dearness of blood, nor prayers, nor threats, nor fear of death, nor certain danger, wrist this from thee: so shalt thou gain to thyself authority & credit, that whatsoever thou speakest, shall be thought to be Oracles, otherwise thou shalt be despised, and judged most unworthy to be heard. 4 No pleasure is so sweet, as that it can be compared to the speech of a wise and discreet man. 5 Boast not thyself in words to know any thing, but show thyself in deeds to know it. 6 Abhor lying as a most corrupt thing; for nothing is more abject to human condition, being that which separates from God; makes one the slave of sin and Satan; and himself not to be believed when he speaketh truth. Miserable is that man who shall do that deed, from whence he cannot be delivered but by a lie. 8 How to use all sorts of men. 1 Love all men, that they may know thou art a friend to mankind, and wishest well to all men. 2 Yet show not thyself alike to all, as a white line a white stone; some admit to Council; others obey; others reverence; and to others be thankful, if thou hast received any benefit from them: But chiefly be thankful to them, whose labour and service thou hast used, either profitable to thyself, or diligent and faithful. 3 In which thou must reckon the mind for the deed; so that he may not seem to be in much less account with thee, who hath laboured and desired to profit thee, than he who hath profited thee indeed. For the best Physician doth not ever cure the disease, nor the best Orator ever persuade his purpose; yet their skill and pains are not the less, nor less to be regarded. 4 If thou hast taken any man's labour and service, be no less careful of compensation and recompense, then if thou hadst borrowed money. 5 Nor think honest labour, and proceeding from a sincere heart, to be less worth than money: but to be somuch the more valuable than money, by how much as the body and mind of every man is more dear to him, than all outward things. 6 Expect not till thy friend reveal his necessities to the: Do thou of thine own accord help him: meet his honest requests, and entreat him before he entreat thee. 7 Love thy Parents dearly, and next unto God reverence them, and their Commandments perform, as the Divine precepts, persuading thyself (which is true) that on Earth they are to thee in God's stead; nor art thou more dear to any then to them. 8 Next to these are thy Masters and Tutors, and such to whom the care of thy manners and breeding is committed: because there is nothing in man more precious and excellent. These, as thy parents, love and reverence: obey these modestly with all alacrity, accounting whatsoever they command or advise is not for their commodity, but thine. Therefore evil shouldest thou recompense them, if being careful for thy good, thou shouldest render them hatred and contumacy for it. 9 Believe it for truth, That thou art most dear to him, of whom thou art friendly reproved. 10 Not the reprehension of an enemy is hurtful to thee: For if he object truth, he shows thee what is to be amended, if false things, than he shows thee what is to be eschewed. So doth he ever either make thee better, or at least more wary. 11 If thou take it ill to be rebuked, do nothing that is to be reprehended. 12 Miserable is that man, who hath not a reprehender, when he stands in need of one. 13 If thou accustom thyself to Flatterers, thou shalt never hear the truth. 14 Of beasts, the most deadly amongst wild Beasts is Envy; amongst tame beasts, Flattery. 15 Shun the conversation of wicked men, even as of men infected with the pest: for both ways contagion is to be feared. 16 Search thyself who thou art, in what place, of what condition, lest any thing should add so great a spirit to thee, that thou shouldest think there is more lawful for thee, then for others. 17 By how much as it shallbe lawful for thee, out of custom and power, to do more after thine own will; by so much let it be thy pleasure, out of moderation, to do less. 18 Show thyself to thy inferiors courteous, to thy superiors reverent, to thine equals facile; yet ever to Vice inexorable. 19 If any thing proceed from thy inferior, not pleasing to thee, do not by and by judge it to be contumely, but liberty of speech. If thou be wiser and better than others: herein give place from thy own right to others, as more ignorant and infirm: but pardon thyself less, seeing wisdom and virtue have given thee so much strength more than others. 21 If thou excellest not in virtue; why desirest thou to seem better than other men? If thou dost excel; why dost thou not perform more in moderating thy affections, than the vulgar do. 22 The Wisest and best Men have judged it more safe, to receive, then to do injury; to be deceived, then to deceive. 23 To forgive, is the part of a Generous & noble disposition; but to keep anger, of a fierce, cruel, degenerate, and abject mind; which thing even Nature shows us in bruit beasts. 24 Thou must labour to be such towards others, as thou desirest Christ to be towards thee. Seeing injury is in the mind and not in the fact, and it is only God that knows how the mind is affected, and what punishment is due to it: take heed thou take not any revenge, for that is God's office only. 9 How to behave a man's self towards himself. 1 THou must not only be dear to thyself, but also venerable; so that thou shalt be ashamed of thyself, if thou shalt do any thing foolishly, impudently, flagitiously, wickedly, nefariously, and impiously; even as if done upon the Theatre of the World. 2 Make more account of the testimony of thy conscience, then of the voice of an infinite multitude; which is foolish and ignorant, and as it rashly approves unknown things, so it condemns them as soon. 3 A troubled conscience brings the greatest torment to the soul, that can be in the World; a quiet conscience, the greatest bliss: no riches, no kingdom, to be compared to it. 4 Fame shall never profit a wicked man, nor hurt a good man. 5 When one is dead; what shall he have more from fame, than Apelles his picture when it is praised, or the horse that overcame in Olympus' games? nor yet will it profit him being alive, if he know it not; and if he know it, it brings him no more benefit but this; That, as a wiseman, he may contemn it; and, as a fool, he may please himself for it. 6 But the conscience is a solid and perdurable testimony, of much force in that terrible day of judgement: and the Mistress of this present life, if not altogether corrupted by the affections: It is the brazen wall of confidence in God alone, which cannot be moved or demolished. 7 It is a disgraceful thing to be known to others, and unknown to thyself; doth it not suffice thee to be known to thyself, and chief to God? wouldst thou have a more replenished Theatre? or a name more lasting. 8 To love thyself, is to labour by most earnest prayer with God, that thy most excellent part, the Mind, may be decked with true ornaments of virtue, but chief with Religion. 9 For he loves not himself that loves riches, honours, pleasures, or any thing without himself, or in the body; seeing the principal part is the Mind: nor doth he love himself, that by ignorance of himself deceives himself, or suffers himself of others to be deceived: persuading himself there are worthy things in him, when there are none. 10 The blind and inconsiderate love of the body is the source of all evils: for it takes away Charity; whence all evil ariseth in the World. He that too much loves himself thus, neither loves himself, nor is truly beloved of others. 11 Remember, that if thou thinkest those things which serve thee by nature, to be at thy liberty and unrestrained, and shalt take other men's for thine own, it shall come to pass that thou shalt be hindered, troubled, lament, and accuse both God and man: but if thou thinkest that to be thine, which indeed is thine, and other men's (as they are) to be other men's; no man shall ever hinder or trouble thee; thou shalt accuse none; thou shalt do nothing unwillingly; none shall hurt thee; thou shalt have no enemy, nor receive any calamity. 12 Those things are ours which are in our power; as Opinion, Appetite, Desire, Dislike, and all our actions: those are not ours; as the Body, Money, Glory, Empire, nor things which we ourselves do not. 13 In every thing that either delights thee, or serves for thy use, or is beloved, consider what kind of things they are: beginning at the least; as if thou lovest a pot: that it is a pot, thou lovest, for that being broken, thou wilt not be troubled: if thy son or thy wife; know thou lovedst a mortal Creature: for they being dead, thou shalt not be grieved. 14 No perturbation ariseth to man from the things themselves, but from the opinions of them. Death is not evil; but the opinion is ill. Therefore when we are hindered or distracted, let us not blame others but ourselves, that is, our opinions. To accuse others in our calamities, is the part of an unwise man; to accuse ourselves, the part of him that gins to be wise: but to accuse nor others, nor ourselves, the part of him that is wise indeed. 15 As in sailing, if thou go on land to refresh thyself, and gather Cockles on the shore, thou must have thy eye on the ship, and thy ear ready to the Call of the Governor; that having called, he weigh not anchor and leave thee behind: so in this life, if instead of Cockles, a wise, child, riches or honour, be given thee; these must not hinder thee, but that the Master calling, thou must run to the ship and leave them all, not looking back, but having thy mind bend upon God. 16 Think never that thou hast lost ●●y ●hing, but rendered it. Is thy Land ta●●n away? it is rendered. But thou wilt say, he is a wicked man that took it away: what's that to thee, by whom He took it from thee, that gave it to thee? Therefore whilst thou hast it, use it, as the Travelier doth his Inue. 17 We must so behave ourselves in this life, as in a banquet. If any thing be brought thee, with modesty put forth thy hand and take it. Is it gone? care not for it. Is it not come? reach not out thy appetit too far for it, till it be brought thee. If thus thou carry thyself towards wife, children, riches, Magistracy, thou shalt be worthy the banquet of God: but if, when they are brought thee, thou despise them, thou shalt be a consort of God's Kingdom. 18 Remember thou art the Actor of such a fable as thy Master approves; if short, of a short one; if long, of a long one. If he will have thee play the part of a beggar, or Prince, or Plebeian, see thou represent that person ingenuously. For this is thy part, to put on that person well that is given thee: but to choose what part, is not thine, but another's; even Gods. 19 If thou wilt be truly free, and not bond, contemn the things which are not in thy own power. 20 Death, Banishment, and all that is accounted evil, have daily before thy eyes; but above all, death: so shalt thou never think any base thing, no nor yet greatly desire any thing. 21 Seek not that honour or place in the World, which thou canst not attain or keep without wrack of integrity and goodness, 22 If thou be'st not bidden to the same banquet, nor holden in the same Honour that others are, grieve not thyself: for as he which pays the price of the horse, must have him, and yet is not he in worse Condition that hath the price, than he which hath the horse: so if thou wantest Honour and dignity, thou dost want the charge, and also the grievances that go with it. 23 Things that serve the body; as meat, drink, clothing, houses, and service, let them be so far ministered, as they are of use to the mind: But refuse whatsoever belongs to Ostentation or Delight. 24 If any say, that some have spoken ill of thee; answer that he knew not thy other vices: for otherwise he would not only have blazoned these, but them also. 10 Of a Prince, and his whole deportment. in 57 Aphorisms. THE Prince must have the same care for subjects, that his he hath for the members of his own body, 2 The Prince ought well to know what belongs to war: but yet let him love peace. 3 Access to the Prince must not be difficult. 4 That the Prince may have his Nobles, and Subjects, good, continent, and strenuous, the only way is to be so himself. For such as is the Prince, such will the people be. It is the part of a good Prince to ordain and establish the true worship of God, and then to take care that it be sincerely practised. 6 Covetous and ambitious Courtiers in favour with the Prince, do ever wrap the Prince and Kingdom in great difficulties. 7 That Prince makes way for Tyranny, that suffers few or none of his Subjects to come to his presence without a Mediator. 8 The cruel and rash anger of the Prince, begets the irreconcilable hatred of his Subjects. 9 It is the part of a prudent and good Prince, if but in words he have offended any of his Subjects, to mitigate them by acknowledging his error. So did Xerxes to Artabanus. 10 The universal rule of institution of Princes is comprehended in the sacred Scriptures: therefore is that book daily to be learned and scanned of him, Josh. 1.8. Pro. 5.21. that would be a good Prince. 11 The true reason of good and happy commanding, Psal. 72. Pro. 2.34.8.16.9.10. is in the whole Sacred volume. 12 Albeit it much concern the Prince in tender years to be bred in true Religion and Piety towards God; yet except he have some Worthies about him, to retain him in the fear of God, and (as it were) by their power to move him, he will easily fall from true Religion to Idolatry; either induced by the prayers or manners of the people, so prone is the untoward nature of man to Idolatry: specially the minds of Princes, 2. Chro●. 24.26. & 5. which are wont to be fearful, servile, and assentatorious, when they fear their Subjects, or have been vexed of them. 13 There is nothing more dangerous, than the wicked family of the Prince. Therefore it should consist of pious and good men: and for that cause Himself should often examine the conditions of his family; that the wicked (if any have crept in, Psal. 104. or are so become) may be abandoned, and the good retained and cherished. 14 In the Prince's family, no Idolatry, or any footsteps thereof, aught to be suffered. Gen. 31.22. 15 It is most convenient, that those that be Princes be well instructed in true Religion: for the republic so long stands in the true Worship and fear of God, Josh. 24.31. as they themselves love and serve God 16 How many evils by the just judgement of God fall on Princes for whoredom? namely to be enfeebled in their bodies; their Counsels to be discovered; in conclusion, themselves to perish. One example of Samson may serve all Princes. Judg. 16. 17 Venereous lusts do horribly corrupt Princes: for at length they bring them to all iniquities, 1. Cor. 5. Pro. 1.6.24 7.7.31. that their Harlot's commands effeminates them, and makes them mad. Therefore chief to flee from this vice. 18 Families that have been chosen of GOD to govern; for their impiety & sins have often been removed from the regiment, or else utterly extinguished. 1. Sam. 2.3. 19 Princes must not only with diligence search and know the public affairs, but also private, and such as are done with him at home: and every where to punish, purge and take away sin, Psal. 102. and wicked livers. 20 It turns ever to the great benefit of the Prince, to have the attendance and counsels of righteous and good men, Pro. 10.30.31 and to prefer them before all others. 21 It is Tyrannical to say, That all is just, that is profitable for the Prince. It is Tyrannical to say, Plato. That the Prince is freed from the Law. The Prince is to govern and defend the Commonwealth, according to the prescript of the Laws: therefore is infinite power not to be ascribed to him. The ignorance of the Magistrates duty, and of the true God, is the fountain of innumerable both private and public calamities. 25 It is a most odious thing, that the Prince should lie with that mouth, wher● with he invocates God. 26 The Prince must love them he commands, and labour to be beloved of them. For the love of the people is the foundation of a lasting government. 27 The Prince must shun all superfluous private expenses. 28 What measure the Prince shall use to others, the same shall God re-measure to him, 29 A little aberration in the Prince, is a great hurt to the whole Commonwealth. 30 The Prince himself must obey the Laws, that by his example he may teach his Subjects to do the same. Wicked and perverse men are neither to be suffered, nor promoted by the Prince, lest he participate with their sins. For that Prince that punisheth not sin when he may, doth before God partake with the sinner. 32 If thou wouldst have GOD to bless thy affairs, choose such men to be Magistrates, Rulers, and Officers, as are Religious, Godly, Prudent, Faithful, and of great integrity: For so shall God do with thee and thy affairs, as he did with Potiphar by the godly industry of joseph; Gen. 39 for whose sake all that Potiphar had was blessed. 33 When Princes and Magistrates will not suffer themselves to be admonished, taught, and reprehended, Eccl. 4.13. it is a certain prognostique and sign of the sudden change of things. 34 It is a rule for a Prince, Do thou that which appertains to God, and be sure that God will do that which appertains to thee. Gregorius. 35 As Religion is the mother of virtues: so the departure from Religion is the leader to all vices. Hiero. 36 As in bodies, so in the republic the most grievous disease is that which comes from the head. Plin. 37 No reason suffers that he should be accounted amongst Princes, who doth rather destroy then govern the Empire. Greg. 38 If thou wilt well govern the Commonwealth, Zonaras. thou must be guarded with gold and munition. Use thy sword against thy enemies, but reward thy faithful friends with gold. 39 The most expedite way to increase thy treasures, Cicero. is to abate thy expense. 40 Plato reproved in some the too too much study of riding, for that it could not be, that he who gave himself so diligently to things of no value, could have leisure to handle great and serious business, Aclian. and so must negligently carry things, which indeed are worthy of admiration. 41 Let the innocent Prince live of his own, and accommodate himself to live of his rents: Tho. Morus Let him restrain evil, and by a right institution of his own, rather prevent, then suffer to increase, those things which afterwards he may punish. 42 A Prince must not learn all Arts, but such chiefly as do set forth the manner of governing the Kingdom. All letters are not fit for a Prince, but such as deliver the Politics, and Ethics, and as do demonstrate examples of things well or ill done. Such is History. Tho. Morus. 43 He that governs the Commonwealth well, must avoid all superfluities, Amm. Marcell. as most steep and dangerous rocks. 44 Antoninus Pius was wont to say, That there is nothing more fordid and cruel, then to suffer such men to gnaw & devour the commonwealth, who by their labour confer nothing to it: Capitolin. and that the train even of a most sparing Prince was grievous to the Provincials. 45 Alexander Severus was wont to say, That that Emperor was an ill Pupil, who of the bowels of the Commonwealth fed men not necessary nor profitable for the republic. Lamprid. 46 That Kingdom cannot long stand, whose charges are greater than the revenues. 47 Let Princes take heed how they dissipate or alienate the public treasure: for that is the destruction of Kingdoms and commonwealths; Therefore all immoderate profusions exhausting the Prince's treasure must be forborn. Three things are required to the facility of well governing: Tho. Aqui●as. First, wisdom, that he err not in governing: Secondly, Nobility of stock, that he be not contemned in commanding, Thirdly, Power of virtue in executing justice. 49 The Prince must not be avaricious, for there is in that heart no footsteps of righteousness, Leo Magn. where Avarice hath taken up his dwelling. 50 Three affections thrust men headlong into all facinorous courses, Anger, Avarice, Lactant. and Lust; therefore are called Furies, agitating men's minds. Anger desires revenge, Avarice riches, Lust, pleasures. These three are ill counsellors every where, but in a Prince, most dangerous. 51 That Kingdom and City stands eternally, where the desire of Venery and Money hath least force. Val. Max. For where these most certain pests of mankind do enter, there injury domineers, and infamy flames out. 52 No King or Prince is in so much danger by his armed enemies, Scip. Afrie. as he is by his pleasures, every where breaking in upon him. 53 Prudent, sage, and ingenuous men, and such as can see further than others, the Prince is to make much of and reverence. For this is an infallible truth, Isocr. ad Nicocl. That a good Counsellor to a Prince, is the most profitable and worthy possession of all others. 54 Let Princes take heed of ambitious Courtiers, for Ambition is the worst of all the devils. Nazianz. 55 The Prince must not favour such as speak the truth faintly: for he is a betrayer of the truth, that doth not freely, Chrysost. nay, which doth coldly pronounce the truth, or doth not freely defend it. 56 That Commonwealth which hath an unjust Prince, Aug. de Cevit. Dei. 2.21. is not only an unjust Commonwealth, but just no Commonwealth at all. 57 Three things are required in the chief Magistrate: First, That he love the present state of the republic, not as Nero, Me mortuo misceatur terra cūigne. Secondly, to have so great power, Arist. Pol. 5 that he may do what his place requires: Thirdly, That he be just, not wounding the fundamental Laws: not taking from any, or giving to any what he pleaseth. 11 Of the things that preserve Kingdoms. THe things that preserve weal publiques, are of two sorts: First, Divine, and that is, first the Providence and Decree of God: Psal. 125. Psal. 147. Psal. 91. and secondly, the true worship of God. For that is infallibly true, 1. Sam. 2. I love those that love me. secondly, humane means, which are of two sorts: First, from ourselves, as first the site of the Kingdom: Secondly the grounds: Thirdly the tribute; Fourthly, moderate liberty: Fiftly, Counsel and Prudence at home: sixtly, concord of subjects. Secondly from without, as first friends, secondly, public faith sincerely kept: thirdly, firm leagues with the enemy: four, auxiliary helps: fifthly, when by God one Nation is opposed against another. Two virtues ●o chiefly preserve Kingdoms; Beneficience towards all, and truth and fidelity in performing promises. Prou. 20. It is a discourse of very facile demonstration, That true religion by her acts serving the divine wisdom, is truly the end, and in some sort the efficient, and form of all human felicity, aswell of that which consists in the goods of the body, and external things, as of that which consists in the goods of the mind. And if any man presume to say to contrary, the same shall be found to speak against every part of Philosophy and Divinity, against the decrees of all wise men, against the consent of all Nature: And he shall not only do so, but also contradict all moral, Political, Natural, and Metaphysical learning: he shall be repugnant to the writing of the most learned, to the sayings of the greatest Emperors, to the wisest Sages of all famous Nations, Lawyers, Physicians, Antiquaries, the most renowned men of all times; and even to the events of all Nations and Kingdoms. And it will behove him, if he will speak truth, to have this whole world to perish, and another order of natural things, unlike and contrary to this world that is, to be instituted. For it will never appear that true felicity had ever any other rise, then from true Religion. Therefore, when Religion shall be so oppressed, that the Son of Men when he comes, shall not find faith on the Earth, then shall this whole world perish: Luc. which doth then also decay, and in part fall, when true Religion is in any part decayed or shaken. And this is that which the Lawyers say, That Ius status, The Law of state, consists (before all things) in sacris & sacerdotibus, L. 1. §. Huius. D. just. & jur. in sacred things, and sacred persons, and Priests: the same Lawyers also determining, that the first precept of the Law of Nations, was Religion, which they preferred to parents, country, or life itself. And that this is so, yea further, that all temporal felicity depends upon virtue, and religion, (albeit outward felicity be no infallible note of the true Religion) the unanimous consent of Egyptians, Assyrians, Chaldaeans, Persians, Greeks, and Romans, will clear it. But let first Divinity lead the way. Doth not our God promise long life to those that honour Father and Mother? Exod. 20. which the learned do interpret to be meant of this temporal life. And if it sometimes chance that he be of longer life, who hath been injurious to his parents, and those set over him, we must not respect that which sometimes, but that which for the most part falls out. Besides, the godly if they die sooner, they lead a more pleasant life, which doth well recompense the shortness of it. And I say further, that never any that was injurious to their patents, came to that age, which many godly attained unto, as Enoch and Elias. We may also observe what jobs opinion was herein. The just shall be claed with the impious man's garments, job. 27.13.14.15.16. and the innocent shall divide his silver. Their inheritance and succession is very momentany and short. The same saith David in sundry Psalms. God shall destroy thee for ever, pluck thee out of thy dwelling, and root thee out of the Land of the living. Psal. 52. Again, Let them fall away as water that runneth apace. In another place. Psal. 58.6.7.8.9.10. O how suddenly do they consume, perish, and come to a fearful end? The same holy David doth also foretell, that unto the good, good things shall be more lasting. For the righteous shall flourish as a Palm tree, and shall multiply as the Cedar of Libanus. His seed shall be mighty in the land, Psal. 91. glory and honour shall be in his house: whereas the bloody and deceitful man shall not live half his days. Psal. 112. Psall. 55. And Basil and Chryfostome interpret the 34. Psalm of the temporal felicity of David. He that would live, and see many good days, let him keep his tongue from evil, and his lips that they speak no guile, etc. And this is the tenor of the whole Scripture. Consonant hereto is the judgement of the wisest Heathens: the chiefest amongst the Egyptians affirming, in the person of God: I am present to them that are good, Mercur. Tris. in Poemandro. godly, pure, religious, and holy, and my presence doth so help them, that they know all things, and have God the father pleased and propitious to them. On the other side. I dwell far from the slothful, the ignorant, impious, the envious, the unjust, and homicides, giving them over to the will of the Devil, who takes vengeance of them. What can be spoken more divinely, than this of that great Egyptian Sage Trismegistus? Of the same judgement, as concerning religion, and divine things, that they are the only grounds and causes of prosperity and felicity, were the Assyrians, Chaldaeans, Babyionians. Else, why should the King of Ninive, that most ancient & potent King, jon. 3.7.8.9. so divinely order his repentance, & humiliation to God upon that only short Sermon of jonas? Yet forty days, and Ninive shallbe destroyed; that man and beast were commanded a solemn fast, putting on sackcloth, & crying to the Lord, and that every man should return from the wickedness that was in his heart, for who can tell if God will turn from his fierce wrath, that we perish not? Had not this been in vain, but that they judged, that Religion and Piety was the cause of felicity? In like sort when Samaria was taken by Salmanassar, 2. Reg. 17. and the jews carried away into Media and Assyria, the land being given to be inhabited unto a people ignorant of the true worship of God, who were devoured of Lions, because they feared not the Lord, did not they attribute this to the ignorance of serving the true God, by which only thing they conceived they might be delivered from that judgement? But if they had not believed that temporal evils befall the wicked from God, and temporal good things are given to the godly, they would neither have done thus, nor would the event have answered their actions. The same things are recorded of the Chaldaeans and Babylonians concerning their opinion of religion in that kind. For thus an ancient Historian writes. The Caldaeans being the most ancient of the Babylonians, Diod. Sicul. did obtain that place in the Commonwealth, which the Priests did in Egypt: for they were deputed to the worship of their Gods, philosophyzed all their life time; and were accounted most skilful in Astrology. Many by a certain divination foretold things to come, and as well by auguries and sacred things, as by ceraine other signs, were wont to interpret both evil auguries, divinations, and conjectures, to be disturned from men, and good ones to befall other men: which thing we see more plainly delivered by the divine Oracle. For when Nabuzaradon, the chief Steward to Nabuchadnezzar, jer. 40.2. had set the Prophet jeremy at liberty, he spoke thus unto him, The Lord thy God hath pronounced this plague upon this place: now the Lord hath brought it, and done according as he hath said: because ye have sinned againse the Lord, and have not obeyed his voice, therefore this thing is come upon you. So we see, he judged that temporal punishments were inflicted upon men & Nations for their sins. Besides, the Kings of the Assyrians, Chaldaeans, and Persians, were also Priests, nor could they obtain the Kingdom, except they had been of the company of their Magi, who were Priests, and instructed in their learning: for Nemo regnare potest, nisi inter Magos sit iudicatus: Philo. No man could reign there, unless he were judged to be amongst their Magi or Priest. Whereby they gave to understand, that in Religion and Piety consisted the felicity of Kings and Kingdoms. And Clemens Alexandrinus reports, Cl. Alex. l. 7 that it was the custom amongst all the learned Nations, that he who should be King, must also be a Priest: so much they judged religion to import the felicity of Kingdoms. Hence it is that Xenophon writes, Xenop. 8. Paed. that the Persians accounted them most happy, that were most godly, but the society of the impious to be most unhappy. If we descend to the Grecians we shall find them all of one judgement in this point, namely, that all felicity depends upon piety. Plato, whom they call the God of Philosophers, in many places shows, That by Prudence & Goodness men are brought to beatitude and happiness: without which prudence and piety no good thing can befall men, but all good blessings are turned unto evil. And therefore in the end of that most sweet and ingenuous Dialogue, which he frameth betwixt Socrates and Alcibiades, he concludeth, Nemo foelixesse potest, nisi sapiens bonusque sit. No man can be happy that is not wise and good. Plato in Gorg. To which purpose in another place he saith, That no man, who is vicious, can be happy: and that the world was contained and preserved of God, for good men; and therefore of the Grecians was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fair, because it abhors all sin committed by any; nor could it admit of any sin within it, seeing it is fair and beautiful: but sin is a thing incomposed, deformed, and brings ruin and reproach with it. And the wise (saith he) do deliver, that Heaven and Earth, the Gods and Men, are knit together in a certain society and friendship, and with a modest or nature, temperance, and justice. To spend no more time amongst the Grecians, whose sayings are to this end infinite, let us conclude with the Romans, the wisest, happiest, & most flourishing Empire of all others. Cicero, the Prince of Orators, determineth it thus: Cic. Orat. de Arusp. How desirous are we to be in a nored of ourselves (Father's conscript) & yet neither have we overcome the Spaniards with numbers, nor the french with strength, nor the Carthaginians with craft, nor the Greeks with Arts, nor (to conclude) with the domestic or narive sense of this air and earth, the Italians and Latins, but with piety and religion, and by this only wisdom, that we have acknowledged that all things are ruled and governed by the power of the immortal Gods: by this only have we vanquished all Nations and Countries. So then I will close this discourse with the authority of a grave writer, Dion. Halicar. l. 2. de Rom. concerning Romulus his institution of the Roman republic. When Romulus (saith he) had observed, that there were certain causes of the felicity of Weale-publiques, upon which it was vulgarly agreed, but yet granted but to a few to attain unto them; First, the favour of the divine powers, which being present all things do prosperously succeed. Secondly, temperance, hand in hand with justice, by which two it cometh to pass, that men hurt themselves less, mutually consent together the better, and do not measure felicity by their filthy pleasure, but by honestly, and goodness: and lastly military valour, by whose help other virtues subsist, he did not suppose that any of these good things came of their own accord, but understood, that a City was made godly, temperate, just and strong in battle, by right laws, and emulation of honest studies, Therefore he gave great diligence chiefly to these things, enterprising and commencing all his actions, before all things, from the worship of the Gods, not suffering his Citizens to think or speak any thing but well and excellently of that divine and blessed nature. The same Author saith, that all men, to whom the piety of the Romans was unknown, may cease to admire of their happy success in waters, seeing they never took arms but upon most just causes, which thing did chief procure to them the favour of the Gods. So that it is most evident, that all Nations with full consent have decreed this truth, that all felicity and happiness, temporal & eternal, hath his dependence & root from Virtue, Religion, and Piety. Therefore the Civilians teach, that the first precept of the Law of Nations, Pompon. was Religion towards God, the second obedience to parents & country, the third defence of ourself & ours, the fourth, not to insidiate or lie in wait, and beguile another. From whence we collect, that all deceits, injuries, and death itself, is to be suffered for religions sake, our Parents, & Country: but together with life, Country, and Parents, all things are to be esteemed of no worth, in respect of our Religion and Duty to GOD; and that is the first precept of the Law of Nations. Besides, the same Civilians testify, Ulpian. That public Law consists in Sacred things Sacred persons, and Magistrates; so that Ius status, the Law of state or standing, as the Politicians call it, hath his life from Sacred things and persons: And therefore the Commonwealth ruins, and cannot stand, (for hence is it called Status) without Sacred things and persons. And this is it that Cicero speaks: Piety is the foundation of all virtues; which piety towards God being taken away, faith, and society of Mankind, and that one most excellent Virtue, justice, must needs also fail. Hence the same Author persuades, Cicero de leg. 2. Let this from the beginning of all men be believed, that the Gods are the Lords and moderators of all things; and that the things which they do, are by their power and providence done; and that they highly deserve of Mankind; and that they behold what kind of man every one is, what he doth, with what mind and what piety he reverenceth Religion; and that they take an account of the godly and impious. So saith another historian, writing of Zaleucus a lawgiver. It behoves them that will inhabit a City, Diod. Sic. 1. 11. Biblio●h. to believe that there are Gods, and that they are chief to be worshipped, as the first and most excellent benefactors of mortal men, from whom only are given to Mankind, Posterity, Riches, Virtues, and all good things: And also it behoves them to perform and offer up to them a mind expiated, and pure from all improbity and blemish; for the Gods will not with a cheerful eye behold the polluted Sacraments, and gifts, of the flagitious and sinful person, but the just and innocent institutes, and the holy manners of mortal men, are by the whole Divinities embraced. Hence I conceive, it is impregnably concluded by consent of all Nations, and wise men, and from the Oracle of God himself, that Kingdoms and Commonwealths, and all felicity even of temporal prosperity, depends upon Religion and Piety, as the infallible ground of all God's blessings. 12 Of things that ruin Republics. THE things that ruin Kingdoms are of two sorts: First Diume; for this World is transitory, mortal, and the place of mortal things, so that no part of it, but is subject to mutation. Yet of these changes and mutabilities there are certain apparent causes, as we see in plants, beasts, and men, who are the chiefest part of this World. So is it in Kingdoms: for we see the most potent Kingdoms that ever were, as that of the Chaldeans, Persians, Grecians, and Romans, overthrown; but the chiefest of these causes is God himself, who hath decreed to every Kingdom his beginning, progress, increase, maturity, and death. Of which just will of God the cause to us is unknown: but yet it is never unjust; Dan. 4. for God gives and takes Kingdoms as he list. Secondly, the worship of God contemned and neglected, and so by little and little sliding into Idolatry; a most sure token of the ruin of Kingdoms. For that sentence is immovable, The Kingdom and People that will not serve thee shall perish. To which, that of the 73. Psalm 27. agreeth well: It is good for me to hold fast by God, to put my trust etc. but besides, the violation of the Divine Law, which prescribes our duty to our neighbour, is the cause of kingdoms ruins. Pro. 28.2. For that part of the law contains justice; which if neglected, and in stead thereof force, violence, oppression, bribery, injury, and slaughter do reign, those kingdoms leave to be Kingdoms, & are of God overthrown. For as Augustine saith, Quid aliud sunt magna Regna absque justitia, nisi magna latrocinia? Kingdoms without justice, are but great robberies: which God suffers not long unrevenged: Psal. 94.15.20. Secondly, human Causes of the periods of Kingdoms are of two sorts: First arise from home, as First, Conjuration; Secondly, Sedition; Thirdly, Faction; Fourthly, Civil War; Fiftly, Distraction and Discord of minds; Sixtly, Perpetual Suspicion of Subjects against other Subjects, that being more unworthy grow more wealthy, and honourable. These are the domestic causes of Country's ruins. Secondly, from without; as First, the sudden rushing in of our Eenemies; Secondly, rebellion of Subjects that have been vanquished in war; Thirdly, the ●●efection of Colleagues and Confede●●ces; Fourthly, continual external wars; ●●●tly, a too warlike people; that is, such ●●●iue by wars, and are wholly bend to ●●●●res: as the Spartans that overthrew ●●●●selues. ●here are three causes of the misery ●●d destruction of Kingdoms: first too ●●ch levity and facility of sinning: Secondly, too much pertinacy, Thucydides. and lust of enjoying idleness and pleasures: Thirdly, too much licence and authority of vain Orators, and prating young fellows, and Counsellors, that emunge and fleece the Common wealth of her treasure, making the public ruin their proper Rise. Experience, the Mistress of things, Tho. Caiet. hath taught us, that there is the ruin of the Republic, where Offices are vendible. It is wisely observed by Aristotle, and from him by Diodorus Siculus, and Phil. Comen: That the whole Family of those Tyrants, who in their government used cruel Counsellors, seldom or never remained in that Kingdom one hundred and twenty years; but were either utterly abolished of God or of their Subjects basely dethroned. And that we may not seek far f●● matter, to set the fairest Kingdoms i●● ruinous and irreparable combustion; 〈◊〉 your eyes upon S. Paul's prophesy, 2. Tim. 3. 〈◊〉 you shall easily espy in eight V●●●● four degrees of ruin; like so many ●●●ners, digging at the roots of Kingdo●●● to overturn them. The first, is a full confluence and deluge of vices: The seco●●●● is simulate, feigned, and counterfeit pity: The third, is Schism: and The fourth is Heresy, and gross impiety. And behold how they march in order, and succeed one another. From all kind of sin, men grow to counterfeit and face-holinesse; from this show of sanctity, they fall to Schism and D●uision; and from that, to flat Heresy or ir-religion. These are the Antecedents of the Last times: and by how much as any Kingdom or people do departed from true and sincere piety, and fall into these devouring gulfs of iniquity and impiety, by so much are they in danger to be swallowed up, and lose the fruition of Heavens and Earth's felicity. For if the root of the principal good thing be shaken, or suffer any detriment, ruin, or hurt; much more must all those things that depend thereon. Hence is it, that the Philosopher concludes, That chief Kingdoms and Governments are dissolved and changed, Arist. Pol. 5.7. for that there is not due care of justice had, as becometh: Concluding his Ethics, and Moral learning; his economics and Houshould-government; and his politics and State-government, after one and the same sort; namely, that the Man, the Family, and the Kingdom, is most happy, which depends upon Prudence, justice, Fortitude, and Temperance: and that so much felicity chanceth to every man, how much as he hath of Virtue and Prudence, and how much he liveth according thereunto: seeing God himself, is not blessed and happy, by any external thing, but of himself, because he is such by nature. By which he concludes, That only that Kingdom is happy, whose end is Virtue, and the contemplation of God. For God is happy by contemplation of himself, and that according to nature; of himself, not by any external accessory. And seeing God, contemplating himself, worketh all things in the World; therefore he ordains, that by this contemplation all things should be ruled in that Kingdom, that would have future felicity. Therefore herein must all men, people, Nations, and Kingdoms, propose God to be imitated, if they will have durable and permanent happiness. For when they fail in this imitation, they fall into the burning fevers of all impieties, to their utter consumption and ruin. Which thing the most potent, opulent, and flourishing States that ever were, have left witnessed to us, by their woeful ruins through excess, and impiety. So that if we take a survey of the manners of Nations, when they gained to themselves most high Empires, and Commands; and of their Conditions afterwards, when they were changed, ruined, and overthrown; we shall find, that in the beginning they were frugal, continent, shamefast, virtuous, and glorious for moral excellencies; and on the other side, towards their declining and end, intemperate, with all manner of excess: and destroyed through lust and pleasure. And therefore no marvel, if the King of Ninive enjoined a fast to man and beast, Jon. 3. at jonas his Sermon and prediction of their ensuing calamity: as if too much ingurgitation, excess, pride, and lust, had been the cause of niniveh's eversion, and the Assyrian Empires ruin. And that it was so, Writers of good credit do report. justin. l. 2. Diod. Sicul. The same also is recorded of the Babylonian Empire, which was then taken of the Persians, Herodot. when the Citizens, together with their King, Labynitus, indulged, and gave themselves to dancing, banquets, wine, and pleasures. Sembable hereunto is that we read in Daniel, Dan. 5. how the Kingdom was taken from Bel-shazzar, King of Babylon, when he and his thousand Princes, his wives and Concubines, were carousing. What frugality, Diod. lib. 1.3. & l. 3.1 how great continency and temperance, the Egyptians and Ethiopians used, we may know from the Historians: who report, that from the beginning they were subject to the government of Priests, and were frugal, continent and temperate, but afterwards they so changed their manners, and grew to such extreme lust and excess, Herod l. 2. that they counted it very religious and godly, to have familiarity with beasts. The Persians also, before they came to the height of Honour, used to eat nothing but bread and water, Herod. l. 1. with salt, and the herb Cresses, Xenoph in Paed. or nose-smart; wearing most wrought garments, namely, of Hides, and had nothing that was dainty, spruce, or acquaint: but afterwards it is wonder to see, Herod. l. 1. into what excess the whol● Empire fell; insomuch that Persicus apparatus, the Persian attirements, and costly dress were the most famous in the World for excess. All the learned know what instruments of excess and lust Alexander found, justin. Curt. Plutarch. when he rifled the Tents of Darius. All writers record them. And who knoweth not the drunkenness of Alexander, corrupted with the Persian customs, and so casting himself into extreme hatred, even of his own friends? With these things were also all the Greeks infected; from whence it was that all their Kingdoms were ruined. For the things that are written of Cleopatra, and her excess, are so vulgar, as they need no relation. The Romans remain, of whom Pliny doth much complain; in that they were fallen from their Ancient parsimony, modesty, gravity, and chastity. Horat. And what saith the Poet of the corruptions of his time? Foecunda culpae secula nuptias Primùm inquinavere, & genus & domos: Hoc font derivata clades In Patriam, Populumque fluxit etc. Ages, fruitful of sin, first defiled marriages, and stocks, and houses: from this fountain was the slaughter and misery derived into Country and People. His conclusion is this. Aetes' Parentum peior avis tulit Nos nequiores, mox datura Progeniem vitiosiorem. Our Father's worse age hath brought forth us, more wicked than our Ancestors, which shortly will produce a Progeny and issue more vicious than the worst. And surely, Rome after the sacking of Carthage did contend in nothing more, then in alluring and effeminating the people, in things pertaining to pleasure and delight. The Histories show, Pub. Victor. that in the City were twelve most ample and goodly baths, besides innumerable private baths, in which all did accustomably wash before they eat, and were also daily anointed with unguents and oils. Besides, there were forty five public Stews; so that nothing could be found comparable to the Romans in lust and delicacies. Therefore, no wonder, if the Empire after Nero's death was taken from the Romans, and translated to the Italians; and from those after Naruaes death, to the spaniards; and thence, from one Nation to another; and consequently to the good Emperor Constantine; and so by little and little swallowed up, by the power of the encroaching Bishops of Rome; till at last nothing was left, but the bare and naked name of an Empire. And what doth so much promise and threaten the ruin of that barbarous, hellish, ottomanical, Turkish Empire, as that we find by Historians they are effeminated, drunk with pleasures, idleness, and excess, and have lost their Ancient severity of discipline and manners? It is wittily fabled by the Ancients, That Mars was then taken by Vulcan's entrapping nets, when he gave himself to pleasures with Venus. So was Hannibal entangled with the beauty of women, and he and his Soldiers enfeobled with the pleasures of Capua: So was M. Antonius with Cleopatra: both most valiant Captains; but by reason of their lust, they lost the best occasions of most admirable achievements, which if they had taken, shaking off Lust, the bane of Men and Kingdoms, they had given place to no Emperor that ever was, for virtue and glory. For this cause it is written, That Castra, Castles and Fortresses, were so called in the Latin, because there Libido castraretur, Lust should there be gelded. For in times past, if any in them abused the flower of his youth, he was branded with ignominy, and dismissed of the Romans; Polyb. lib. 6. so much did they conceive that Purity imported to victory and glory. I may conclude with our own Nation: touching whom, if we will believe our own Stories, it is written, That it never received any great change and mortal wound, but when the manners and customs thereof were so dissolute and vicious, that the Land seemed to stagger under the burden of them. So that I may take upon me (without presumption) to prophecy thus far, That the greatest Kingdom that Europe hath, the most mighty people that ever was, and the most famous Commonwealth, that ever flourished, shall all of them by contemning Religion and Piety, and wallowing in the puddle of sin and sensuality, become desolate. What religious Prince, confidently in a good cause relying upon God's assistance, hath not notably triumphed over all his enemies. Look into the books of Genesis, Exodus, joshua, judges, Kings, & Maccabees, & what shall you find, but that Abraham, Moses, joshua, Gedeon, Samuel, David, Ezechias, josias, and the Maccabees ever triumphed victoriously over multitudes of enemies, because Religion and Piety were the Generals of their Armies? How did Constantine discomfit the bloody Maxentius? Aug. l. 5. de Ciu. Dei. cap. 25. Theod. l. 5. hist. c. 24. even as Moses did Pharaoh: How did The idosius the elder, for his piety, obtained many noble privileges? In like sort, Theodosius the younger, when the Saracens came to the aid of the Persians, O nimium delecte Deo, cui militat aether, & coniurati veniunt ad classica, venti. Claudian. Socrat. l. 7. c. 18. against whom he fought, the Angels from heaven (like the stars against Sisera) so troubled the Saracens, that in the river Euphrates were drowned an hundred thousand. And did not julian, whilst he was religious, make Italy and Africa stoop to the Roman Empire, when suddenly after his revolt, he perished? An heretic holding that there was but one will in Christ. Thus did Heraclius conquer the Persians, till he became a Monothelite. So that we see contempt of religion to be the pest and ruin of States and Kingdoms: and the zeal of religion to be the firmament, prop and buttress, to perpetuate and preserve Kingdoms and Cities. Tot mala quid Mundo congerit? Impietas: Anne salutes adhuc spes ulla est? unica: quisnam Porriget banc? Pietas: Haec ubi? Nullus habet. Quid sias Munde? rue, ut pietas est nulla: ruentem Sic video, auxilium Numina laesa negant. 13. Prognostiques of the anger and scourge of God, or of the final Periods of Kingdoms and States, to be at hand. 1 THe first is the magnitude and horror of sins, reigning in the Kingdom. Such nefandious and grievous sins, are Simony, profanation of the holy Sabbath, and holy places, Irreverence of the divine worship, Sacrileges. Adulteries, Incests, Sodomitries, Blasphemies, Perjuries, Cruelties, Violences Rapines, Discords, Usuries, Envies, Frauds, Eph.. 5.6. Deceits, Treacheries. For these and such like comes the wrath of God upon Kingdoms and Countries. 2 The second, is the multitude of sins, Grievous sins, if but committed of some few, may happily escape the revenging hand of God to light upon the whole Nation: but if grievous sins be the sins of the multitude, these heap up wrath against the day of wrath, and God will shortly visit their sins upon them. Rom. 2. Of this multiplicity of sins David complains. They are all gone out of the way: Psal. 14. they are altogether become abominable: there is none that doth good, no not one. Of this Hierom adversus Vigil. Rara virtus est, nec â pluribus appetitur. Of this ovid. Nec facile invenies inmultis millibus vuum Virtutem pretii qui putet esse sui. 3 The third is the unshamefastness or shamelessness of sinning. Sins may be horrible in nature, many in number, & God may wink at them a long time: but when men sin with a whorish forehead, & blushless cheek, God cannot have longer patience. Sine vere cundia nihil rectum esse potest, Cic. l. 1. office nihil honestum: and Valerius l. 14. That shamefastness is the parent of every honest counsel, and the guardian of solemn offices: the Mistress of innocency, beloved of her neighbours, accepted of strangers, in every place and time, carrying a favourable countenance: and Bernard, That spiritual shamefastness is the glory of the conscience, the keeper of fame, the ornament of life, the seat of virtues, the ensign of nature and all goodness. Now cast back your eye upon those grievous sins, and behold if all of them of all men be not as familiarly and boldly committed, as men use to eat and drink, without blushing or shame. 4 The fourth is the impunity of sins. Many manifest and shameless sins might receive favourable indulgence from God, if they were duly punished: but the sufferance of these gross sins, and in the greatest persons, untaxed, unpunished, draws on God's heavy judgements. For if we defer the punishing of those sins that offend God, we provoke his indignation, God being much delighted in the punishment of wickedness, which being unpunished, doth so much deface, and obscure his glory. How seldom great sins, and in great persons, are punished, I need not light you a candle to see: Dat veniam coruis, vexat censura columbas: and what shall we see, if animadversion be used against some offenders, but a most unjust course? transgressor's of human Laws to be grievously punished: but violators of the divine to be greatly honoured? Crimen laesae Maiestatis humanae, viz. traitors against the King's Majesty to be punished with the sword: but Crimen laesae Maiestatis divinae, viz. Treason against God to be uncensured, so much as with a word. 5 The fift is the affection, study, and promptness of sinning: when all diligence and care is taken, to commit horrible sins, as if it much imported our good. Sins, committed without shame and punishment, God passeth by often: but if with all our hearts and affections, our labour and diligence, we strive to commit them, if we set up our rest to avoid no sin that is, for our profit or pleasure, that increaseth the sharpness and hastens the shortness of our punishment. What pains and diligence is generally used of all, to become more proud, more wanton, more rich, to be more the servants of the flesh and the devil, then of God, the Theatre of our world will spare me pains to speak. But I will say it, and from the heart weep it too, as that godly man did, Anselmus. seeing a woman curious about her person, to please her Lovers, & himself not so diligent to please his God: O miserable men, whom so infinite love, blessings, and riches, cannot provoke to such care and diligence of pleasing God, as the vilest things do incite our industry to please the devil. 6 The sixth is, the pleasure and glory in sinning, which is a degree higher than all the rest. To take pleasure, and boast of our iniquities, this is, to sin against God with a high hand. Of this David, Psal. 10. the ungodly boasteth himself in his own hearts desire: & Psal. 52. cries out of such wicked men: Why boastest thou thyself thou canst do evil? But sin was never so boasted as now. Women and men in their words, walks, weeds proclaim the glory of their sins, & are proud of nothing but their sins. 7 The seventh is the perseverance of sinning: this, the highest step of damnation and ruin. For hereby the most gross and odious sins become insensible, and grow so little and light, we neither see them nor feel them. How true is that of Gregory, Crimina diuturniora, sunt graviora? Time doth not diminish sin, but increase it: if we cease not to sin, God will never cease to punish. What is this, but the sin of the jews, to be stiffnecked, and of uncircumcised hearts, and ears, Act. 7. ever resisting the holy Ghost? and therefore were rejected, and cast off from being the people of God. Therefore I conclude, where these seven signs are, there cannot, either a change, or (at least) most grievous plagues be wanting. And that I may not seem to speak without book, having no sacred warrant for it, this I put as a divine, undeniable, positive truth; that God never brought any general or particular extermination or ruin upon any Kingdom, etc. but these signs were the harbingers and forerunners: Gen. 6.5. First, see Gen. 6.5. etc. all 7. 1. Great wickedness. 2. Much wickedness: for all flesh had committed. 3. Manifest and without shame: for in the Earth. 4. Unpunished: for one as bad as another, the earth was filled with cruelty. 5. With affection and study: for gie imaginations of their hearts were emll, etc. 6. With pleasure and glory, ithout fear: for all their imaginations, t●●. 7. Perseverance, for continually. 2. the Gen. 19 where you shall see all these agnes going before their judgement. Gen. 19 〈◊〉 A great cry for great & horrible sins. 〈◊〉. A multitude of sins: Ezek. 16. for 4. as Ezek. 16. and all the men of the City from the young to the old. 3. Shamelessness, for they publicly demanded the men, that they might know them. 4. Impunity: for the sins cried, which they never do, if severely punished: for than they lose their tongue, seeing, Quae non placent, non nocent. Aug. Sins that please not, hurt not. Besides, they said, shall he rule over us? 5. Their affection and study of sinning, They rose up out of their heads on the night to commit wickedness, cried to Lot to bring out the men, etc. and pressed sore upon Lot himself. 6, Pleasure and boasting of their sins: Is not he a stranger, and shall he rule over us? 7. Continuance in sin: for they left not their abominable wickedness, till God reigned fire and brimstone on them, so that these seven are worse than Ber. 4. for he saith, that the dissembling of our weakness, the excusing of our wickedness, ignorance of o●● wretchedness, & persevering in our si●● fullness, are four steps that lead us to destruction. If a man travail through a● the Scriptures, and all profane storie● he shall ever find these seven signs evidently going before the desolations an● ruins of Kingdoms and States. If the● iniquity be increased, Mat. 24. 1. Cor. 10. & the love of many wax cold: if the ends of the world be come upon us: if all these signs present themselves to our view, and can no more be hid, than a scar in the face; let us know assuredly that the warning is gone out, and except we meet the Lord with true and speedy repentance, we cannot be secure, for it may more truly be verified of our age, then of any before, which that most famous English traveler Sir john Mandevile living in Edward the 3. time, having traveled Scythia the greater, and less, Armenia, Egypt, both Libias, Arabia, Syria, Media, Mesopotamia, Persia, Chaldaea, Greece, Illiricus, Tartary, & many other Kingdoms, and returning into England, left to perpetuity; Virtus, Ecclesia, clerus, daemon, symonia, cessat, calcatur, premitur, regnat, dominatur: Virtue ceaseth, the Church is despised, the Clergy trodden on, the Devil reigns, Simony domineers. junius l. 1. quaest. polit. 5. That these things belong to the durable safety of Kingdoms, 1. The study and care of Piety and Religion. 2. The wisdom of the Magistrates. 3. Observation of the Laws. 4. justice. 5. Concord. 6. Punishment of offences. 7. The flight of innovation. 8. Integrity and vigilancy of Princes. 9 Flight of factions amongst the potent and Nobles. 10. Conservation of families. 11. Taxes instituted upon good reason. 12. Constitution of Censors. 13. Conservation of the treasure. 14. A vigilant circumspection, that the Magistrates make not a gain of the Commonwealth. Therefore the contrary of these procureth the eversions and ruins of Kingdoms, Arist. in Topic. seeing of contrary causes must needs proceed contrary effects. All causes of kingdoms ruins may be referred to these three originals. 1. Providence of God. 2. Influence of Heaven. 3. Confluence of vices. First, Providence of God, who hath put a period to all sublunary things: So Plato, Nihil stabile, perpetuum, sed omnia orta, certis temporum interuallis & periodis interire: nothing is stable and perpetual, but all things that have a beginning by certain spaces and periods of time die: which also chanceth to Republics. Secondly, influence of the heavens, temperature and distemperature of air. Thirdly, confluence of vices. Scipio to Masinissa, Non tantum ab hostibus armatis periculumest, quantum a circumfusis volupt atibus, not so much danger from our armed enemies, as from our common voluptuousness is to be feared. This flood is divided into two streams, general and special: Most of them, Aristotle, Polit. 5.2. repeats. Unto this rank refer: First, Injustice; for the helps of armed men do not so much confer to the safety of the Kingdom, as Laws, judgements, and constant care of inviolated justice. On the other side, it is an easy conjecture, That that republic cannot long stand, in which perverse and wicked judgements are. Sleidan. Sleidan. in Orat. ad Princip. & Ordin. Imper. Nihil est proclivius quam ut talis Respublica nutet, languescat, intereat, & collabaturtota, quando hoc illi proprium, ut in ea suum quisque privatum spectet emolumentum, that Commonwealth must needs totter, languish, die and come to nought, where every man respects his own private. Secondly, contempt and neglect of religion: whence Idolatry and persecution of the Church ariseth. Ex mutata religione aurei seculi, mutata quoque aurei seculi foelicitas. Lact. 5.5. From the change of the religion of the golden world is derived the changed felicity of the golden world. The Heathens acknowledge this, therefore Aristotle Pol. 7. amongst the things that are required to the felicity and integrity of Republics, gives the first place to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the care of religion and piety: seeing that religion, fear, reverence & worship of God, is the only foundation of the whole Kingdom: for it is true of every public society, Mercur. Trism. that Mercurius Trismegistus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Godliness and religion is the foundation of all public things. Upon this depends the subjects faith and loyalty to their Prince; obedience to Magistrates; piety to Parents; charity to every one, and justice to all. Polyb. 8. Not Polybius himself, though an Atheist, could deny this, lib. 8. de mil. disc. Rom. nor without cause did the fear of God ever seem a most effectual cause of restraining the vulgar within bounds: for all men are moved with religion, Cicero. 5. in Verrem. as Cicero. 5. in Verrem. Numa Pomp. feigned nightly conference with the Goddess Aegeria, Liu. 1.1. Livy. 1.1. Hence also Minos' King of Crete, was wont every year to go down into a deep den, and to tarry there; as if he received his Laws from jupiter. Valer. 2.3. On the other side, August. de Civit. 3.3. the Poets, Valer. Max 2.3. Prophets, and all acknowledge that the Gods forsook to be friend to their beloved City of Troy, for the adultery of Paris. Hor. 36. Horat. 26. Dij multa neglecti dedere Hesperiae mala luctuosae, the neglect of God brings many sorrowful evils to Mankind. Secondly, desire of reigning. Camer. 2, 44. That too much desire of reigning, close hatred, private commodity, and young Counsels, were the bane of Rome, Troy, Mogunce, and Leiden, which from free commonwealths became Tributaries. Princes that gape for others goods, often lose their own. Thirdly, It is a pest of the republic, Arist Pol. 5.2. when unworthy men are advanced to honours. Arist. Pol. 5.2. this is the folly proceeding from Princes. Fourthly, Pleasures and Lusts are no mean causes of consumption of states and Kingdoms: for the City that is much given to pleasure, looseth her greatest Empire; but that, given to labour, Valer. l. 4. retains it. Hence Pythagoras was wont to say, That first, Luxury entered the City, than saturity; after, contumely; Stob. Ser. 4. and lastly destruction. The special causes of kingdoms ruins, are either the special sins of Ecclesiastical persons, of Politic Statesmen or of the Vulgars', or Commons. The first of these may be ranged under the name of Ambition, in Ecclesiastical persons brigging for Politic government. This contains all those deadly bicker, raised from such disputes and questions, as may with like piety be ignoranced as known: sometimes being for such things, and so frivolous, as do so much good in Religion, Alciatus. as Canis in balneo, a Dog in a Bath. Hence proceedeth this misery, so much complained on, That no war is sooner kindled, than the Theological war, Bucholzer. nor any slowlier quenched. Hence also do we see a great cause, why Epicurism and Atheism do make such an inundation into our Kingdom. For as the Ecclesiastical Annals testify, Seculum contentiosum continuò insecutum est Epicuraeum. A contentious Age begets an Atheistical and godless Age. Therefore that the Divine worship might with more success be propagated, the people of the East, Bodi●●. l. 4. de R●o●●. 7. and of Africa, and also the Kings of Spain, did holily prohibit to dispute concerning Religion. And in the Commonwealth of Israel, albeit there were seventy one Colleges of Priests, as the Thalmudistes affirm, Opt. M●●●at. l. 3. Bud. yet it was lawful for nove of them to dispute. Which albeit I allow not in that strictness, yet this insanabile disputandi & scribendi cacoethes, as juenal satire 7. calls it, this incurable ill custom of disputing and writing of every common subject and trivial business (and sometimes of the greatest mysteries, which our reach falls short of) in my conceit doth more hurt than good. Add to this a second cause; a worm gnawing asunder the cords and bonds of Kingdoms; namely, the licentious, unbounded, shameless, and graceless practice of Simony, and ungodly pack and chopping of spiritual Offices, places, and preferments, whereby the Clergy makes themselves very slaves, packhorses, and profane Drudges; and bring all Religion and honesty, not only into disputation, but flatly, into plain Irreligion and Atheism. If the fire of the sacrifice, which (as Augustine) had continued seventy years under the water of the Babylonian Captivity, was extinguished, when Antiochus sold the Priesthood to jason; thereby showing us, that the fiery power of the Holy Spirit left to work in their Sacraments and Service, God abhorring all their Sacrifices for Simonies sake: what can we expect, but that all our Prayers, and Sermons, and Sacraments, shallbe turned into sin? seeing so many Antiochisses, and jasons amongst us, that will buy and sell sacred things in despite of God. For it is true that Ambrose saith: Who thus acquire Ecclesiastical livings; his body may well receive the dignity, but his soul hath lost all honesty. Secondly, in the second rank we will range the vices of the Magistrates: for if republics be rightly governed, they are either more lasting, or in some sort immortal, De Repub. Lacedaem. as Xenophon saith. And then are Kingdoms well governed, and never else, when he that governs, Greg. Mor. Isid. l. 9 de sum. bono. doth rather command vices than subjects. For Kings are called Reges, a rectè regendo: Kings, of well governing. Hence is it, that from the Prince, the torrent of good and evil, as from a perpetual fountain, Tho. Morus lib. 1. utop. doth flow. But Flavins Vopiscus, enquiring in his Aureliano, Flau. Vopis. what things made Princes wicked; answereth himself thus: That first, too much licentiousness; Secondly, abundance of things; Thirdly, wicked friends; Fourthly, detestable attendants; Fiftly, covetous Governors; Sixtly Detestable and foolish Auliques and Courtiers; and seventhly, the ignorance of Republics. Besides, Princes never want soothing, slavish Clawbacks, the perpetual pests of Kings; whose assentation doth more often ruin their riches and Estates, than the Enemy. Thirdly, in the third rank, we may range the military order, and the occurrences proceeding from the other subjects; ingratitude and contempt of Princes who are very tolerable, which contempt God will punish: jun. 1. qu. 1. as junius Lib. 1. Quaest. 1. Also the contumacy and froward disobedience of the same subjects, if either by secret practice or open hostility they seek the life of the Prince. I am not ignorant, that Claudius Ptolomaeus in the beginning of his Quadripartite, convinceth strongly, that all changes and fatal punishments upon Kingdoms, comes from the celestial influence: but the translation of Empires, is not indeed principally and immediately to be referred to the stars, nor yet to the will of God, but as remote causes. For the Sacred Scriptures make these three the nearest causes of all mutations and alterations in Kingdoms. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Impiety; Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Injustice; Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luxury. Impiety troubles the Church; Injustice, the common society of men; and Luxury, the family: yet so as the hurt and malice of every one of these redounds upon all. Therefore if these three, or but one, reign amongst us, no Army can resist our ruin, but the holy troops of our tears; much less, if all be rife amongst us. But Aristotle will have the nearest cause of all ruins, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inequality. As the body is in good health, whilst no humour doth predominate: so that Common wealth, where equality of rewards and punishments; is used; and none grow in riches and power so potent to oppress another; is strong, durable, and undiseased. Antiquity, if we will look into it soberly, and believe it likewise, gives us plain evidences, that the most part of the greatest Kingdoms have not endured five hundred years. Some have fallen short, and few or none have gone beyond, but have either then come to a period, or not long before or after. The Kingdom of judah, from Saul to the captivity, dured but five hundred years. So after the Captivity, from Esdras to the Emperor Vespasian, who ruinated jerusalem, whereby the jews were scattered over the face of the Earth, their Polity being never perfectly restored, the like space is observed. Add to these the Government of the Athenians; which beginning with Cecrops, was in the space of four hundred and ninety years changed into a Democraty. About which time also changed the state of the Lacedæmonians, under the Kings Heraclides, till Alexander's time. And who knows not that the Roman Consuls governed five hundred years from the time of Tarqvinius Superbus, till Augustus? And likewise since that time, the like is observed since Augustus till the fall of Valentinian, the last Emperor of the West; the Empire then (as it were) dying, and the Savage Vandals, Alaricus and others, sacking the Countries of Spain, Italy, and Rome itself. And from the time that Constantine translated the Italian and Western Empire unto Constantinople, till Charlemans' time who revived the Empire of the West, chase the Lombard's out of Italy, is observed five hundred and ten years, Nor are stories barren of observations touching the periods of Kingdoms, by other numbers as well as that of five hundred years. For we find that divers Commonwealths have not exceeded the half of this number. The Kingdom of Persia from Cyrus to Darius flourished, but in the end of Darius his Reign, which was two hundred fifty and eight years from Cyrus, Alexander gave it a fatal stroke. Yea the same Kingdom of the Greeks commencing with Alexander, continued but two hundred and fifty years, and after was broken in pieces by the Roman power. Likewise the Antiquities of France do tell us, that after Syagre, the last Roman proconsul was deposed, till Pepi● father to Charlemagne, and so after till Hugh Capet, were reckoned two hundred and thirty seven years; which want not much of the said number of two hundred and fifty. Yet do not Histories here stay their observations, in respect of these fatal numbers, but do discover unto us, that the number of seven hundred years have brought no less famous mutations to States and Kingdoms, than the former: The Carthaginian Commonwealth having (when Scipio wholly subverted it) continued seven hundred years; The bloody war betwixt Caesar and Pompey, which was the consumption of the Roman Empire, happening seven hundred years after Rome's foundation. At which time it is conceived, that two fatal periods met in one; as well that of five hundred years from the first Consuls; as that of seven hundred after Rome's foundation. So may we say of Rome itself, which, seven hundred years after the destruction of Carthage, was by Tot●●● King of Goths spoiled, and the principal Lords carried captive: which thing Scipio did with tears prognosticate, seven hundred years before, when Carthage was destroyed. And did not the Moors so with Spain seven hundred years after Christ, after they had been driven out by Ferd●●●●d● of Arragon, Grandfather by the mother to Charles the fift? And what do later times afford us in this respect? We may see, that it is about seven hundred years, since Charles the great founded the Western Empire; and that period, if we look into the present mutations, and weakness of the Empire, seemeth not a little to foretell some ruin: albeit what is of such absolute necessity, but that our mighty God can dispose of it, otherwise then seemeth to us, even as best pleaseth him, and all for the best? I know the Learned do in some sort quarrel the necessity of these periods of times for the fatal ruins of Empires; seeing some do fall short of these prefixed times, and some exceed them: But to clear this doubt, I am of opinion, that the ground of this observation hath no feebler warrant than the infallible Word of God: seeing we find there in daniel's seventy weeks an universal Map of the declining of Empires: which seventy weeks do contain near-hand five hundred years, from the restitution of the Temple, after the return from the Babylonish captivity, until the coming of Christ in the flesh. And albeit the said period be not universal and perpetual, seeing many Kingdoms reach not to half that point; yet we shall find by historical discourse, that this Period hath not failed most Empires, as if by God's appointment their beginnings and end had been written in the foreheads of these times. Which thing not only the fore-alleaged examples, but many others which learned Antiquaries have observed, do clearly justify. Nor is there want of good grounds from the same sacred Word, to warrant the diversenesse of changes, in respect that some Kingdoms in their ruins fall short, and some outstrip, these limited and appointed points of times; seeing God swayeth all sceptres as pleaseth him, setting up one, and pulling down another. Psal. 75. Eccl. 4.14. One cometh out of Prison to Reign, when he that is borne a King, is made poor. Besides, the change of States happens not by chance, but is guided by the all-seeing providence of God, who knowing the preceding causes of kingdoms ruins, so ordereth of Realms and States as his wisdom seethe fit: giving to such as he investeth with Kingly Government, not only protection and authority, as a notable favour of God, but also all graces and necessaries requisite, to accompany the same; Whereby that Kingdom, as by so many sure pillars, is sustained and guarded in an happy Estate for a long time, and often beyond the bounds of those forenamed periods of times: For Mercy and Truth preserve the King, Pro. 20.28. and by Clemency is his Throne established. But if a vicious and wicked King, who hath not that care of justice and piety which becometh him, do Reign, drawing his subjects by his wicked example to exorbitances, and sensuality of life, to carelessness of Religion, and contempt of piety, casting themselves by the imitation of him into the infectious gulf of Impiety, and Impurity of life; what then can be expected, but that Quicquid delirant Regès plectentur Achivi, King and Subjects shall both smart for it? What other thing can be hoped for, authority failing, virtues dying, reigning and raging, but the hastening of God's severe judgements, who usually plagueth King and people for their sins, with no less censures than extermination, and ruin of the whole Weal-public? For we must not think that God is so bound to any limitations of time, as that he cannot cancel, change and order the times, as best serveth for the setting forth of his glory. But such and so insearchable are the riches of his wisdom, that he seethe cause sufficient of subversion of Kingdoms and States, where we (blind beetles) conceive a perpetuity; And contrarily, where we deem by certain conjectures, that Kingdoms are not long lasting, there he determineth a longer continuation of them, for reasons best known to his heavenly wisdom. And this is it which the wise King witnesseth, Pro. 28.2. That for the transgression of the Land there are many Princes thereof; but by a man of understanding and knowledge a Realm also endureth long. But what transgressions these are, and at what time it pleaseth him, by ruinating of Kingdoms, to take vengeance of these sins; we must not precisely and rashly determine: because the Cup of indignation is in the 〈◊〉 of the Lord, and he poureth is out at his appointed ti●e. Nor it is for us to know the times and seasons, Act. 1.7. which the Father hath put in his own power. But forasmuch as all the Learned h●●e observed, that there are three special sins in holy Scripture noted, causing the ruins of Kingdoms: one, is Impiety, subverting the Church; another, is Injustice, subverting the Polity and State; and the third, Lechery, subverting the Family and the house. The infection of every of which teacheth to another; even as the Pest, which infecting one, he infected doth also infect another; the poison dispersing itself, whilst there is any subject to work upon. We may hence conclude, That where these sins, which by the Divine Oracle are forerunners of kingdoms changes and desolations, are most regnant, predominant and rise, there will the ruin and destruction not slowly follow. This I have noted before: as also that Aristotle, ascribing the falls and ruins of Kingdoms to the sins of Kingdoms, collects them all summarily into this one of Inequality; as if the unproportioned distinction and difference 〈◊〉 degrees of honour and dignities, and the advancing of unworthy persons to titles and places of Honour, others much more deserving, neglected, and cast off, were a sin of all others most dangerous for the rooting out of people, and r●●●●ting of Kingdoms. But how true 〈◊〉 virtue this is, I will not dispute. This is it that I dare constantly avow, that the causes and occ●rences going before any notable change or ruin of a Kingdom, are chief and alone confined and contained in the exorbitant manners, ungodly corruptions, and sinful lives of Kings and people. Therefore, that I may free my Conceit from this imputation of placing a fatal necessity of kingdoms ruins, in any fabulous or ungrounded far-fetched Almanac of the Philosopher's dreams, or conjectures of some latter Writers, I will plainly show; That I do not, First, found any opinion herein upon the divination, Responses, and Oracles of Devils, wherewith many Wise men have been deluded: Secondly, nor do I bind them to any celestial influences, as many Philosophers have done: nor Thirdly to Harmony, as was Plato's opinion; nor Fourthly, to Augurs, Soothsayers, Astrologers, Witches, Chaldaeans, nor that foolish and devilish conceit of jamblieus: who calculating to know the name of the Emperor that should succeed Valens, caused the Greek Alphabet to be written in the ground, putting upon every one of the letters a barley-corne, and in the midst a Cock; so that the letters, where the Cock scraped the barley, should signify his name he desired: Fiftly nor to dreams, either natural, devilish, or divinatory, by the virtue and influence of stars, who moved with understanding of things to come, affect the Brain with impressions and representations of future events: Sixtly, nor to the curious observation of years and months, as Boain doth; who affirms, that, if we observe, we shall find the most notable changes of States, and deaths of great Princes, for the most part to have fallen in the month of September: Seventhly, nor yet absolutely and infallibly to the numbers of five hundred, seven hundred, and two hundred and fifty, of which I have spoken: Eightly, nor yet to Comets and blazing stars, albeit strange and un-accustomed events do often follow them. In none of these I place any absolute necessity of divining of kingdoms changes: yet do I not deny, but these and such like predictions have their uses oftentimes, and particular applications, to the alterations of Kingdoms; adding this, That not one of those predictions and rules, by which Antiquity hath presumed to judge of the falls of Kingdoms, is so necessary, as exactly to conclude the point of ruin: howbeit God many times suffers Nature to have her due course, and many strange events to succeed according to such predictions, rules and observations, as are declared. From whence we must learn, to take heed of presumption, upon such uncertain grounds to judge of certain ruins of States; but rather with patience to expect such end, as God in his most wise counsel hath resolved, avoiding all such curious search as our dull apprehensions cannot reach. Yet is not our infirmity so far to dispriviledge us, as that, because we cannot dive into the secrets of such hidden predictions and causes, we should utterly abandon all care of God's terrible comminations, & holy forewarnings, whereby he seeks to acquaint us with future events and calamities, to the end to disturne us from sin, that we may avoid the direful vengeance of his wrath; and think them to be of that un-resistable necessity, that God cannot out of the greatest will work the greatest good: but rather to cast our eyes upon his sovereign bounty, which is infinite, and unvaluable in price, to all such as in due time seek unto him by true repentance: From whence alone is the most true level and av●●e of kingdoms preservations, and felicities, as from the contrary, their ruins and infelicities, to be settled, judged, and determined: knowing (as a learned Divine hath concluded) that no future events can of themselves be known of any understanding, Z●●●h. ●e op●r 6.2. saving the Divine, to whom all things are present: and therefore, I conclude that all false and devilish divinations, which the Scripture forbids, aught to be far from all good Christians, namely, 1. That of the observation of the flying of fowls, Deut. 18.10 2. That of dreams, 3. That of forceceries or lots, 4. That of Pythonists, Le●it. 19 and diabolical inspiration, 5. That of illusions, 1. Sam. 21. and feigned apparitions of the devil. Thus if we will wisely consider of the precedent discourse, we shall find many arguments, rules, and observations, touching most probable conjectures of kingdoms ruins and changes, and such, as the wisest Antiquaries and Sages of all times have not lightly weighed, and cast of the events of such things, in many pregnant and notable particulars answering the ground of the same rules & observations, which are as lights to guide our judgements, the better to conceive what shall fall out in the changes of Kingdoms and ruins of States, though not to divine of things to come, against God's power and authority: and also spurs, to incite us to abandon such things, as have ever brought with them the Country's ruins, where they were committed; that we, seeing a f●rre off the rod of God's anger shaken at us, and his sword ready to be drawn, ●ay meet him by a repentance never to be repent of. And t●at we of this Nation, for whose good this task (slender as it is) was undertaken, may take the profit that was intended by it; let us apply it to our present times and dear countries wherein we live, and take such measure of ourselves and times thereby, as becometh honest and unpartial judges; and if we be such as we should be, then must we be such as I wish with all my soul we might be: and that is, that we may be but such as may justly contend with Pagans and Heathens for sincerity, integrity, and piety: such as the seven Ambassadors, commended in their several commonwealths unto King Ptolemy; Plutar. lib. de Exili●. every one vaunting of the virtue of their State, by the comparison of three excellent things. 1 The Ambassador of Rome's commendations were, That their Temples were honoured; their Governors obeyed; their wicked punished. What honour is now done to Temples with us, or to the souls of the Temples, God and his Ministers, is so little, that if that little were not in some sincerity, it were nothing: the obedience to the spiritual Governors so little, that none but the little ones, and crawling contemptible worms do them any; albeit the holy Ghost hath given a charge to obey them that have the oversight of us, Heb. 13.17. and submit to them, for they watch for our souls. The punishment of little ones, and little sins is not omitted: but great men, and gross offenders who dare touch? 2 The Ambassadors of Carthage vaunted, that their Nobility was valiant to fight; their Commonalty, to take pains; their Philosophers to teach. I will leave the application. 3 The Sicilian Ambassador his praises were, that their country executed justice; loved Truth; and commended Simplicity. 4 The Rhodian Ambassador said, that their old men were honest, their young men, shamefast; and their women peaceable. 5 The Ambassador of Athens, That they consented not, that their rich should be partial; their people should be idle; their governors should be ignorant. 6 The Lacedaemonian Ambassador, That with them there was no envy, for all were equal; no covetousness, for all was in common; no idleness, for all did labour. 7 The Ambassador of Sicyonia justly gloried in these, That they admitted no Strangers, inventors of new toys, that they wanted Physicians, to kill the sick; and Advocates to make their pleas immortal. I will not adventure to make the comparison, nor to lay my square to this building, but will leave the particular application to each religious and judicious conceit, concluding it with the blessed Apostle; 1. Cor. 10.15. I speak as to them that have understanding, judge you what I say. Nevertheless, my heart's desire is, and my prayer evermore shall be, that England might be such, as may truly glory, if not in these moral respects, yet in that which is far better, even that as it hath received from God infinite and unspeakable benefits and deliverances, benefit upon benefit, and deliverance upon deliverance, God having watched over it to do it good, Isa. 5. not having more blessings to do for his Vine, but that he hath done, saving the continuance of the same mercies: so it might not only never forget such admirable favours, but also in the sincere profession of the Gospel of eternal peace, and holy conversation, such as becomes the glorious Gospel of peace, it may outstrip not only all Nations of the world, 1. Pet. 2.9. but all times, future, present, and past, as a chosen generation, a royal Priesthood, a holy Nation, a peculiar people, to show forth the virtues of him, that hath called it out of darkness into this marvelous light. That Conversions and Ruins of Kingdom may be known before hand; not by apodictical and demostrative necessity, but by Topical probability. WHereof let this be the foundation: That there is ever a real relation of the cause and the effect, insomuch that evermore sufficient causes being put, there must follow the effect of necessity. Physicians deliver precepts of Art, by which diseases against nature may be cured or eased. Why should not then a wise Governor of the republic foresee the Sunsetting of a Kingdom? why should he not procure the good of it? Or if the fury of iniquity be so great, and the stream of impiety so strong, that by no wisdom it can be withstood; yet why should he not obtain so much as a skilful Physician doth, who by the decretory days, and from the cause of the disease, doth forejudge of the death of a sick patiented in what sort it shall be? And albeit that as touching the secrets of the divine providence for the most part, they are insearchable; (for who knows the mind of the Lord? which thing also Reason teacheth us:) yet in the mean time, by obscure tokens it sometimes showeth his effects; sometimes by prophetical answers foreshowing the translations of Empires; and sometimes by miraculous ostents. So saith, jun. quast. pol. 5. Before the destruction of Domitian, a Crow cried in the Capitol, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things are well. Suetonius. So Vultures, renting in pieces the young unfeathered Eagles, portended death to Tarqvinius Superbus. Alex. ab Alexandro. 5.12. So Snakes showed the captivity of Croesus. Here. dot. 1. So in the City of Aurenge, when the foundations of certain edifices were laid, a prophetical stone was found, wherein was written, in four French verses, all the calamity which arose after the destiny of Henry King of France. Tar. Bizarr. de Bello Pann. So a brass ●●ble was found in the river by a boy playing, in which the misery and calamity of the City of Swetssons, before it came to pass, was described. Maieri. in Annal. fol. 275. But in these things great care is to be used, that we pronounce not rashly of their interpretation. Natural and human causes show themselves by more manifest arguments, yet not demonstrable, nor of necessity, but presumptive. Livy, that noble Historian doth premonish us, that no great City can long be in peace, if it want an enemy abroad, and will find one at home: As strong bodies are safe from foreign and external causes, yet are loaden and overcharged with their own strength, as Hypocrates. 1. aphor. 3. saith. And Seneca Epi, 114. That the luxury of banquets and garments are the tokens of a sick City. Where it is lawful to do injury, and do what men list, we may judge that City ready to fall into a bottomless pit. Sophocles in Aiace. So in every Kingdom there are certain pulses, from whose faint and languishing motions, we may divine fearful fates to hang over them. Hence Polybius. As worms consume woods cankers Iron, and Moths clothes; so a natural malice adhers to every State. And as when we see a house, whose walls are falling asunder, and principal timber rotten, the roof being open, and rafters decayed, we judge aptly, that the same house will shortly ruin, & fall on heaps: so when we behold a Kingdom, and State, wherein Religion and Piety, the walls of Kingdoms, begin to start aside out of their proper Regions and Stations, King and Prelate failing in their duties, & the zeal of God's glory the principal timber that sustains states, turned to rottenness, either of superstition or of dissimulation & hypocrisy; the roof of the Kingdom, which is the practice of religious & holy works, decaying & lying open to the tempest of Epicurism, Atheism, and all-consuming Sensuality and irreligion: the State of the kingdom paralleling the corrupt state of a corrupt Court, where Omnia cum liceant non licet esse pium, where all things are lawful, but the true practice of piety: we may well determine that this Kingdom in such a waning and declining Hectic and consumption, cannot fland many storms. Besides, the wise have observed, that there are certain periodical numbers appointed of the ruins of Kingdoms. And of these, the chief place hath the number of 500 years, and 700. of which God himself hath established the former, as an universal period, under the seventy weeks in Daniel: and the same hath he kept both with his own people, and also out of his Church, albeit in this period as yet some years do want. This number I say he kept with his own people, as from the going out of Egypt to the building of the Temple 500 years, the government of the Dukes, 500 years; after them, from Saul to the captivity of Babylon, 500 years; from the Captivity till the policy of the jewish Nation was restored 500 years. The same order God kept without his Church: 500 years Kings reigned at Athem: 500 years the Commonwealth of Lacedaemon lasted: from the Kings exacted and abolished for the offence of Tarqvinius Superbus, the Consuls governed 500 years. The second place, hath the number of 700 years. Carthage stood 700 years, till ruined by Scipio Aemilius. Civil wars betwixt Caesar & Pompey, fell in the year from the building of the City of Rome 705. But sometimes the period doth not attain the 500 or 700 years, by reason of our sins which draw on the calamities sooner; and sometimes prolongs it, when we run to the haven of Repentance, and reform our lives in the fear of God, the only soul and lifebloud of Kingdom's perpetuities▪ Besides, experience telleth us, that the greater the Mathematical instrument is, the more truly we judge of the greatness of the Sun and Stars, of their distance and height from us, of the combustions, retrogradations, eclipses, and ill affects of the Planets and Celestial bodies: So the greater that the judgements of God are, which he sendeth upon our kingdom or any other, the more truly may we disterne the greatness of his anger against us, the distance of his mercy from us, the combustions and retrogradations that our sins make amongst us, and the Eclipses of the graces which have shined, when the Sun of righteousness ran his course in our firmament. From whence it stands concluded, That the measure of God's anger and fierce judgements for sins, upon any people, is an infallible token of the change and period of that Kingdom, if a serious change of life with great and small do not oppose itself against God's vengeance. The ship at Sea meeting with another ship, which either hath given her cause of offence, or passeth by her without veiling to her, useth to send out a warning-piece to make her vail; but if she budge not at that, she dischargeth two or three great Ordnance against her, and happily kills the Captain or Master, or some of the Commanders of the ship; or wounds and hurts with a murdering piece divers of the company: if for all this she will not stoop and come under her Lee, she turns a broad side unto her, one after another, and sinks her and all that is in her: so may we perceive that God will deal with that Nation, which he by many benefits hails to vail to his obedience. He sends out a warning piece of plague, famine, etc. but if they vail not, he seconds out a murdering piece, killing their Kings and Princes, and taking away the hopes of all their happiness: if that work not, he leaves not till he sink and wrack the ship of that Commmonwealth, and all that is in it. Who knows not that old outworn rhythm of our English Merlin? When Faith fails in Priests Saws; And Lords Hests are holden for Laws When Robbery is holden purchase, And Lechery for solace; Then shall the Land of Albion Be brought to great confusion. I wish this Prophecy may not be fulfilled in our days, nor that our sins may not jump with this Prophecy, but that God would open our eyes to see the day-break before the Sunshine, and dark night before it be cocke-crow. Why men are so blind and senseless, that having such grievous regnant sins amongst them, for which all Ages were scourged, yet they do not foresee their own ruin and God's wrath. THere are many causes of Man's excecation and blindness, as also of his procrastination and putting off his amendment to an afterdeale. But we will range them all within the circuit of five. 1 Where first we must observe, That as all sin hath his rise supernaturally from blindness, so all our blindness, and insensibility sensibility of sin, and the danger thereof, ariseth from our sin●. For it is true of all our sins, Greg. 11. Moral. which Gregory writes of Luxury Coecitas Mentis est filia luxuriae: The blindness of the mind is the daughter of Luxury. So that our sins are the first cause why we see not our dagger & God's wrath. Secondly, besides those seven deadly sins (as they call them) and others arising from them, there is another cause of our blindness, and that is our defect of credulity and belief. The eyes of our souls (as Bernard saith) are intellectus & affectus: Our understanding and affection. But those two eyes are pulled out by Satan, the God of the world, who having blinded the minds of Infidels, 2. Cor. 4.4. that the light of the glorious Gospel of jesus Christ, which is the Image of God, should not shine unto thee, takes from them all faith that they should have in the promises & judgements of God. The time will come (saith the Apostle) and the time is (say I) when they will not suffer wholesome doctrine, 2. Tim. 1.3.4. and shall turn their ears from the truth: they will not believe the truth: and if they will not hear (and believe too) Moses and the Prophets, Luc. 16.31. neither will they be persuaded albeit one rose from the dead again. And indeed the sin of Infidelity is the root of all our cecity, blindness, and misery. For if we believed Moses and the Prophets, jesus Christ, and his Apostles, we could not but see a far off, as the Apostle saith, 2. Pet. 1.9.5. both God's mercies to such as join all virtues to faith, also his judgements against the wicked sinner, that walks on in the stubbornness of his own heart. How much this Infidelity offendeth God, we may see in the example of Moses and Aaron, Num. 20.12 God's dear children, who because they did not believe him, to sanctify him before the children of Israel, in the desert, he barred them from bringing the Israelites into the Land of Promise: Even as our Saviour deprived his own country of his great works, Mat. 13.58 for their unbeliefes sake. How much the more than will he be offended with us, who stand not so highly in his favour as these men did? If one tell you of fables, and narrations of many incredible things, you believe them; why will ye not then believe the truth? 2. Tim. 4.4. 3 The third cause of our blindness, is the expectation of God's longanimity, and patience: Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. This the Apostle calls a Despising of the riches of God's bountifulness, patience and long suffering, and a heaping unto ourselves wrath against the day of wrath, and declaration of the just judgement of God. Therefore Wise Siracides dissuades this; Sir. 5.6. Say not the mercy of God is great, he will forgive my manifold sins; for mercy and wrath come from him, and his indignation cometh upon sinners: Nor yet say, I have sinned, Sir. 5.4. and what evil hath come to me? For God is a patiented Rewarder, and he will not leave thee unpunished And as this presumption of God's mercy blinds many; so hope of long life doth the same: As we may behold in the Rich man, whose soul was taken from him, Luc. 12.20. whilst he was building his barns for his fruits. Let us remember what Bernard saith, Maledictus qui peccat in spe; Cursed is he that sins in hope. 4 Fourthly, Besides, the outward appearance of goodness, and the external worship of God, makes many so hoodwinked, that they cannot see the danger of their Estate. Most do think, that God is pleased with the outward work of his service, praying, reading, hearing of Sermons; wherein they carry themselves, as the Spirit speaketh of the Church at Sardi, Apoc. 3.1. Thou hast a name that thou livest, but thou art dead: they seem to have some Religion and devotion, but it is but hypocrisy, for there are no fruits worthy amendment of life. Of these you may say as the Prophet doth Beauty hath deceived thee, Dan. 13.56. so appearance of Religion hath deceived and blinded them. Of this Bernard speaketh thus, Serpit super omne corpus putridalabes Hypocrisis, moribus utique damnabilis: the rotten and stinking blemish of Hypocrisy hath dispersed itself over the whole body of mankind, in manners verily damnable. Therefore let not any think, that the outward works of the Law alone, are all that God requires of us. For the end of the Commandment is, Love, out of a pure heart, 1. Tim. 1.5. a good Conscience and Faith unfeigned. 5 The last, but not the least cause of our blindness, is abundance of temporal blessings. For even as in the moons Eclipse, which is the interposition of the Earth betwixt the body of the Sun, and the Moon, the Earth being a dark body detains the beams that they cannot proceed, and so the Moon is eclipsed and looseth her light; so in Man, the love of temporal things, in the will, Eclypseth and hindereth the beams of reason and understanding, that they cannot enlighten the soul. Hence the Hebrews affirm, that Covetousness so possessed Cain, that he believed not there was any life after this, and for this cause slew his brother who believed a life to come; a reward for the good, and punishment for the wicked: in which contention Cain slew him. Eight Aphorisms or Rules, containing the sum of an happy life and blessed death. 1 WE rightly worship God with true faith, daily invocation, and lawful obedience, in the Sacrifice and obedience of Christ imputed to us by faith. 2 We exhilarate our souls, and honourably spend our lives, by a learned piety and exercise of virtues. 3 We cure the anguishs of the mind, and the doutbfull health of our bodies, by the evacuation of cares, moderate labour, and sober temperance. 4 We increase and conserve our stock and substance, with honest diligence, observed faithfulness, and liberal parsimony and sparing. 5 We gain the godly favour of men, with wise and well seasoned language, blameless life, and approved manners. 6 We get friendship with faithful benevolence, and mutual Offices of love. 7 We gain our enemies with just susterance, pacifying words, and worthy Offices. 8 This kind of life is most acceptable to God, To do good to all men, and yet to sustain en●ie, hatred, and injuries of Devils and Men. How to obtain eternal life, and avoid eternal death. 1 THat there be an earnest care of learning and reading the heavenly Doctrine delivered in the sacred Scriptures, joined with a godly and lawful use of the Sacraments, according to that in Saint Luke's Gospel, Luk. 16.29. They have Moses and the Prophets, Let them hear them. 2 Let us live in the fear of God, and employ ourselves in the serious exercises of true repentance, that in the acknowledgement of our sins we may by saith fly to the mercy of God, promised in his Son Christ, and address all our whole lives after the rule of his holy Word; mindful of that Commandment, Mat. 4.17. Repent for the Kingdom of Heaven is at hand. 3 That we shun with a singular care all sins and scandals, which shall according to the prediction of Christ, and his Apostles, in the end of the world swarm most abundantly; namely Luxury, Drunkenness, Avarice, Carnal Security, Epicurism, Contempt of God's judgements, and the like: Nor let us (by the example of the greater number) suffer ourselves to be seduced, and carried away with the stream of wicked works, to pollute ourselves with such like wickedness and scandals. Luc. 21.34. Take heed (saith our Saviour) lest at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. 4 Let us with an ardent zeal embrace and exercise the contrary Virtues, Temperance, Frugality, the Fear of God, Vigilancy, Sobriety, and constantly set forwards in the course of true piety, according to that precept, Watch always: and that also, Luc. 21.11. 2 Pet. 3.12. What manner persons ought we to be in holy conversation and godliness, looking for and hasting unto the coming of the Day of the Lord? 5 Let us daily call upon God to kindle in our hearts this care of virtues, and desire of eternal life; in the course of piety to govern and confirm us with his Holy Spirit; to mitigate the calamities of his Church, which go before the end of the World, according to that, Watch and pray, Mat. 26.41. that you enter not into temptation: Pray that you may be found worthy to escape the things that are to come, Luc. 21.36. and stand before the Son of man. 6 To conclude, Let us so live, that every moment we may expect the coming of the Son of God to judgement; and may with a true faith and good conscience appear joyfully before him, as we are commanded to live, soberly, godly, and righteously, in this present World, looking for the blessed hope and appearing of the mighty God: and also according to that of the Apostle give diligence, Tit. 21.12.13. 2 Pet. 3.14. that you may be found without spot and blameless before him in peace. Two Rules, never to be forgotten. 1 THou must never forget that the Son of God died for thee. Secondly, That thou thyself (though thou livest long) art shortly to die. If thou shouldest live in the utmost parts of Ethiopia, where men for long life are called Macrobians, yet die thou must, nor canst thou know where, when, or how. Hence it was that Hormisda answered the Emperor Constantine, demanding him of the beauty of Rome, stately buildings, goodly statues, and sumptuous Temples, if he thought that in all the World were any such City: Surely (said Hormisda) there is indeed none comparable to it, yet hath it one thing common to all other Cities; Men die here as they die in other places. The death then of the Son of God, who died to acquit thee, from eternal death; and thy own death being so certain not to be far off; must be as two spurs of love, to drive thy horse through the short race of this momentany life, unto the goal of eternal happiness. Remember then First, That the time we have to live, is less than a Geometrical point. Secondly, How wicked the enemy is who promiseth us the Kingdom of this World, that he might take from us the Kingdom of Heaven. Thirdy, How false pleasures are, which embrace us to the end to strangle us. Fourthly, How deceitful Honours are, which lift us up to cast us down. Fiftly How deadly riches are, which the more they feed us, the more they strangle us. Sixtly, How short, how uncertain, how wavering, how false, how fantastic all that same thing is, which all these things (if we had them all at out own desires) can perform unto us. Seventhly, How great, precious, and unvaluable things are promised and provided fro those, who despising the present things, seek for that Country in the Heavens, whose King is Deity; whose Law is Charity; whose manner is Eternity. With these and such like cogitations we must occupy our minds, which will stir us up from slumbering and sleeping in our sins; kindle our zeal, cooling in Religion; confirm our weakness, staggering in opinions; and give us wings of most godly love, lifting us up to the glory of Heaven. The twelve weapons for the Spiritual battle, ever to be had in memory when the desire of Sinning tempts man. 1 OF Sin; the pleasures short and small. 2 The Companions, loathsomeness and Anxiety. 3 The loss of a greater good, even God himself. 4 That life is but a sleep and shadow, a wind, a vapour, a bubble, and as a tale that is told. 5 That death is at hand, and sudden, and comes like a These in the night. 6 The doubt and danger of impenitency. 7 Eternal reward and happiness: and eternal torments. 8 The Dignity, Honour, and nature of man. 9 The peace of conscience, which is that peace of God which passeth all understanding; namely a full assurance, that God is (through Christ) at peace with him remitting all his sins. 10 The benefits and graces of God, bestowed on him, both inwardly and outwardly. 11 The Cross, Agony, Passion, and bloody sweat of Christ for his sins. 12 The testimony of Martyrs, and examples of Holy men, who overcame S●than, ●nd all his suggestions to sin, by the blood of the Lamb, and the word of their testimony, for they loved not their lives unto the death. The twelve conditions of a true lover, whereby to know in what degree of the love of God we stand. 1 THE first degree of love is to love one only and to despise all other things for him. 2 To think him unhappy, that is not with his beloved. 3 To suffer all things, yea death, to be with him. 4 To adorn, and deck himself with such things, as may please him. 5 To be with him in all sorts that we may; if not in body, yet (at the least) in mind. 6 To love all things that please him; his counsels, his precepts, his doctrine. 7 To seek his honour and praise, and not to suffer any to do him reproach and dishonour. 8 To believe the best things of him evermore, and in all things desiring all men so to believe. 9 To be willing to suffer any discommodity for his sake; taking it in very good part. 10 To shed tears for him often; either for grief if he be absent; or for joy, if he be present. 11 To languish often, and often to be inflamed with his love. 12 To obey him in all things, never thinking of any reward or recompense. Now this we are induced to do for three causes specially. First, when the service is such, as of itself is to be desired. Secondly, when he whom we obey is of himself so very good and amiable, that we even love and reverence him for his virtues. Thirdly, when before we began to serve him, he bestowed on us great benefits. And these three causes we find abundantly in God, for which we should love and obey him. For First, there is no travail not pains taken for his service, that is not good both for body and soul: for to love and obey him, is but to direct ourselves to him that is the chiefest good. Secondly, He is also the comeliest, and best of all others, the wisest, the richest, the mightiest, most amiable, sweet, lovely, and loving, of all others, having all those conditions (and that in the highest degree) which do accustomeably move us to love and obey freely. Thirdly, He hath dealt most honourably and beneficially with us; creating us of nothing; redeeming us from Hell by the death of his Son when we were worse than nothing; preserving us till this day from infinite perils of body and soul, when we deserved nothing; and giving us a measure of sanctification, together with many unspeakable blessings of soul and body; without which we had been redacted to nothing. Hard hearts, and unsanctified affections have those that will not love and obey this infinite goodness, according to the precedent Conditions of a tine lover. The twelve abuses of the World. CYprian in his time, which was two hundred and forty years after Christ, names these for the twelve abusions of the World. First, A wife man without works. Secondly, An old man without Religion. Thirdly, A young man, without obedience. Fourthly, A rich man, without alms. Fiftly, A woman, without shame fastness. Sixely, A Lord, without virtue. seventhly, A contentious Christian. Eightly, A poor man proud. Ninthly, An unjust King. Tenthly, A negligent Bishop. eleventhly, A Multitude without discipline. Twelfthly, A people without L●w. And it seems that th●se Abusions grew on with the age of the World▪ for Augustine reports that in his time, which was four hundred years almost after Christ, the same were the abuses of that World wherein he lived. Nor do I think that since those times any man can show me a World, wherein this World of wicked a busions hath not far and wide (like a world) stretched itself. To which end we may call to mind that, Hugo de claustro ai mae. Anne Domini. 1130. which a later writer affirms, concerning the abuses of one part of the world, which should have been the best part of the world; namely, That in the cloister, and amongst men professing Religion, there were these twelve abuses: First, A negligent Prelate: Secondly, A disobedient Disciple: Thirdly, An idle young man: Fourthly, An obstinate old man, Fiftly, A courting Monk: Sixtly, A lawing Clerk. seventhly, A precious and costly habit. Eightly, Exquisite diet. Ninthly, Rumour in the Cloister. Tenthly, Strife in the Chapter. eleventhly, Irreverence in the Office of the Altar. Twelfthly, dissoluteness, even in the Quire. We may add to this the complaint that Bernard made of the abuses of h●s tim●s. Magna abusin, & nimis magna est. etc. It is a great abuse, and too too great, Anno don●. 1140. that Sparing should be counted Avarice; Sobriety, Austerity, Silence, Folly: On the other side, that Remission should be counted Discretion; Sorrow for our sins, silliness; babbling, affability; laughter, pleasantness, pride of clothes and horses, honesty; and superfluity of bed-ornaments, cleanellnesse. But what speak I of the abuses of the ancient world? Let us come nearer home, and survey the abuses of our own world, Rom. 7.13. which (as Saint Paul saith of sin, That it is out of measure sinful) so I may truly say of our world, that it is out of measure worldly. And I could wish that the world of our abuses might be restrained and bounded within this old impanelled jury of twelve. But fear if every of us descend seriously into his own conscience, we shall not only find seven devils, with Magdalene, yet to be cast out of most of us, Luc. 8.2. Luc. 8.30. but a Legion of devils, a multitude of abuses: for they are many. First, Can any man say, there is not a great abuse of our bodies, & that in many respects, seeing we use them quite contrary to the will God, and altogether to other ends, then for such as they were given us? Do we not deck the body most richly, costly, diversly, in all kind of wanton and fantastic fashion? And do we not leave the soul, either altogether neglected, or but slenderly adorned with true virtues? Surely, our bodies were given us, 1. Cor. 6.20. that therewith we might glorify God: and if we abuse them to the dishonour of God, and hurt of our neighbours, is it not a great abuse. S●rely Bernard saith, That to clothe the body richly, and leave the soul naked, is an abuse, and that a great one. Much more than is it an abuse, to make our members the servants or uncleanness and iniquity. Rom. 6.19. Our bodies were not given us, as swine to be fed, Rom. 6.19. nor as garments to be consumed, nor as treasure to to be preserved, nor as ships to traffic for merchandise, nor as houses to be dwelled in, nor as Tents to be removed, nor as Castles to be defended, nor as Temples to be adorned, but as Oxen to be laboured, as Servants to be commanded, and as prisons to be avoided; that so we might come to that happy estate, that we might love rather to remove out of the body, and to dwell with the Lord; 2. Cor. 5.8. but who doth so that we might praise him? Do we not feed our bodies, as Hogs? Do we not consume them in the ways of wickedness? Doc we not reserve them from any employment, that is not either for pleasure or profit, as treasure is reserved? Do we not make them our ships to negotiate with all foreign vices? Do we not make them our houses, in which we would dwell perpetually? Do we not remove our bodies from one place of pleasure and sin to another, as a Tent is removed? Do we not use all the munition that Physic or dainty fare can provide, to defend them as Castles? And do we not adorn them and embellish them as Temples? Is this to possess our vessels in holiness and honour? and not rather in lust and concupiscence, 1. Thes. 4.4.5. even as the Gentiles which know not God. 2 It we come to places, we shall find none free ●rm gross abuses: every man of place labouring to make his place advance him into higher place. So that it is too true: unde habeant cura est paucis, sed oportet haberi, Per scelus atque nefas, pauper ubique jacet: whence things are had ●ew men regard, but had they must be, by hook or crook, by wickedness, and impiety, the poor man doth every where perish. This is an error that proceeds from the face of him that ruleth; not to put every man into a fit place, when folly is set in great excellency, Eccl. 10.5.6.7. and the rich and virtuous set in the low place; when servants are on horses, and Princes walk like servants on the ground. 3 The abuse of times is no less than the others: for as Bernard saith: Tempore nihil pretiosius, & hody nihil vilius invenitur: Nothing is more precious than time, yet there is nothing found more vile. He is counted a wise man, that can uti foro, take the best opportunities to raise his fortunes, albeit with the ruin of the Republic, and his own conscience: but he that knows uti tempore, is the true wise man. For if we wa●ke circumspectly, not as fools but as wise, redeeming the time, Eph. 5.15.16. because the days are evil; then do we only make the true use of the time, and shall never be untimely taken away. The abuse of all time, is, not to do that work which the time requireth. But our days being evil & few, we then use the times aright, when we make their evilness serve us, as rises to goodness, and their fewness serve us as steps to eternalnesse. Our days are short in continuance: therefore the true use of them is, job. 14.1 to do all our work that we have to do in this short season: for the night followeth, when none can work. joh. 9.4. Now, all our work that we have to do, is, to make an end of our salvation with fear and trembling. Phil. 2.12. Therefore for our direction in wel-using our time, the wise King hath given us an excellent rule. Eccles. 9.10. All that thine hand shall find to do, do it with all thy power: for there is neither work nor invention, nor knowledge, nor wisdom, in the grave whither thou goest. Now behold what abuse there is of time in all conditions of men. One third part of every man's time is spent, before he knows what time is: a second part is spent in sleep: a third part, our pleasures, our dogs, Hawks, our dinners, suppers, trimming, and untrimming, complement, and idle discourse, steal from us: so that if there be any time of redeeming the time, and making an end of our salvation left us, it is but that instant of intermission which our deadly diseases do lend us, when we come to Lord have mercy upon us. How prodigal we are of our short time; and yet would all of us be counted wise and judicious, appears in this, that whereas every one accounteth him a spendthrift, a fool, and unworthy person, that having but a small stock, plays it all at one game at hazard, yet we never think amiss of him that looseth all his time. But such is the carnal conceit of all sorts of men, touching the expense of time, that, as the Psalmist, speaking of profane men tells us, Psal. 12.4. they say their tongues are their own, who is Lord over them; so (say they) Time is our own, and why should we not spend it as we please? Little do they remember what Bernard speaks: Sicut non capillus de capite, sic nec momentum de tempore. As God in his care over us suffers not a hair of our heads to perish, so not a moment of time must escape, for which he will not requite an account. Omne tempus (saith the same Bernard) tibi impensum requiretur a te qualiter sit expensum: Every piece of time that is lent us in this life, shall be required of us in what sort it is spent. The truth is, as Augustine notes: Totum illud tempus perdidisti, in quo de Dco non cogitasti: All that time is lost, in which thou hast not thought upon God. 4 It were well, if we could escape with these a buses, if we did not also abuse our riches, and all the good blessings and creatures of God, given unto us for our comfort, and the good of others. But who abuseth not his riches, either, First, by unjust acquisition, Luc. 16.1. Luc. 12.19. as the unjust Steward: Secondly, or by covetous retention, as the rich man that said to his soul, Thou hast much goods laid up for many years. Luc. 15.30. Third y, or by undue expension, as the Prodigal son, Luc. 18.22. that wasted his substance with harlots. Fourthly, or by too ardent affection towards them▪ as the young man that departed from Christ, when he bade him sell all, & he should have treasures in heaven. Therefore if we will use riches aright, we must know, as Chrysostome teacheth us, we are not Domini, Lords of his treasures, but Dispensatores, dispensers of his goods. 1 Cor. 4.2. And it is required of the disposers, that every man be found faithful. And that faithfulness our Saviour tells us is, Luc. 16.9.10.11.12. That we make us friends of the riches of iniquity, that when we want, those to whom we have been faithful, may receive us into everlasting habitations. He that is faithful in the least, is also faithful in much etc. He that useth not his riches thus, abuseth them to his own damnation. He that acquires them unjustly, retains them greedily; miss-spends them vainly, loves them ardently, abuseth them vildly. 5 To abuse riches were not so much, if withal men did not abuse all the creatures of God. But if ever all the creatures of God were extremely abused, then surely it is in our times. Tim. 4.4.5. The abuse of the creatures is, when they are taken & received without thanksgiving, without being sactified unto us by the word of God & prayer. Therefore when we take the use and benefit of any of God's creatures, in any such sort, as that we want the warrant of God's word so to use th' m: when also we do not thank God from the heart for them, and pray to him that they may be profitable to us, we horribly abuse them to our condemnation. For all creatures are Gods, and therefore must serve him. If then we take any of them, Gen. 1. ●4. Psal. 33. ●. I●dith. 16.14. and make them serve our lusts, our wantonness, our pride, and vainglory, we assume a dominion over them which was never granted to us by God, and so are proud usurpers against God, and cruel Tyrants against the creatures. For they must all be used with all humility, reverence, and religion, as the good creatures of God, to his glory, and our necessity, not our vanity. Hence is that amazing speech of the Apostle: That Every creature groaneth and traveleth in pain together unto this present. Rom. 8.22. Even as subjects that live under a godless and tyrannous King, who abuseth their wives, defloures their daughters, ransacks their substance, makes slaves of their sons, turns all to havoc, making every thing that likes him serve his lust; even so do we tyrannize the creatures, and make them groan and travel in pain by our horrible abuse and servitude we put them to. Therefore no marvel, if our tables be our snares, our beds our baines, and all the creatures arm and bandy themselves against us, to be acquitted, or (at least) revenged of this slavage. And I am abashed and afraid, lest the Heavens melt fire and and brimstone to consume us, and the earth open to swallow us up, for the abuse of the creatures. 6 The abuse of all our outward senses is not to be forgotten. All our knowledge begins, & is derived from them. Therefore if we will use them aright, we must make them the instruments of the soul, to come to the knowledge of those things, that appertain to our salvation: This is the doctrine the Apostle teacheth. Let the same mind be in you, Phil. 2.5. which was even in jesus▪ Christ. Where we see, that his sentire, and mind, hath directed us to four things, wherein we must be of the same mind; First, as touching things beneath us, that we may avoid them, namely the pleasures of the flesh which deceive us; the adversities of the world which afflict us death and eternal damnation which shake and confound us. In these things we must be as sharp-scented as the Salmon, that perceiving the salt-water returns to the sweet; as the Bees, that feeling the ill savour of smoke or any other thing, forsake the place; as the Ox, that smelling the blood of a beast lately slain, roars and runs away. For if our senses be set upon pleasures, or that we make not true use of afflictions, to be humbled by them, nor yet labour to shun the way that leads to hell; we shall be like swine, who smell not the foulest stink; as Bears that feel not the hardest stripes; and Asses that stoop not at the heaviest burdens. Secondly, touching things within us: the wounds of our souls: the sins of our lives, that they may be done away, for that was his mind in all his life, suffering, and death. And nothing is more within us then our sins, for they are in the midst of our hearts and souls. He that feels not the pricking wounds they make there, is like a man sick of a Pnrensie or Lethargy who never feels his infirmity, and therefore dies sleeping or singing: such as they who cared not to know God, Rom. 1.28. so he gave them up into a reprobate sense. Thirdly, as touching things without us: that is, the torments of the Cross, that they may be seen, these being without us; but in Christ we must feel by compassion and devotion, in the very heart. So the Apostie felt them; The world is crucified to me, and I to the world. Gal. 6.14. H that hath not this sense of compassion and sorrow of Christ and his members, is announted with the oil of Mandraques and Henbane, which makes men sleep so fast, & so stupefies their members, that they feel no lance, cuttings, or wounds, if never so mortal. Fourthly, As touching things above us; that is, heavenly comforts, that they may be obtained: but no comforts so great, as salvation in jesus Christ, which above all things is to be desired. Those that are after the spirit, Rom. 8.5. savour the things of the spirit; as the Vulture scents her prey even from beyond the sea: and the dog having once scented his game, leaves not till he find it: so the Christian having once fixed his senses on the prey of eternal life, never rests till he be assured of it in Christ, by the sanctification of his life. Sap. 6.15. To think upon this is perfect understanding: so that there is no perfect knowledge, nor true use of out senses, but when that eternal life is their principal object and aim. Wherein if we fail, we are like them, that having eaten sweet meats lose the taste of the best wines; so neither the savour nor smell of eternal life is perceived, if our senses be filled and taken up with the sweetness of worldly things. For even the corruptible body is heavy to the soul, Sap. 9.15. and the earthly mansion keepeth down the mind that is full of cares; so that we cannot say as Isaac said of jacob's garments; Gen. 27.27. That the savour of eternal life is like the the savour of a field which God hath blessed. 7 I might say it is no small abuse wherewith we blemish the affections and the will; in desiring and pursuing with great affection those things by God prohibited; and neglecting and discarding the true good things, that lead us to the land of the living. The true use of our affections and wills, is, to seek those things which are above, where Christ sits at the right hand of God; Col. 3.1.2. to set our affections on things that are above, and not on things which are on the earth: that we might be able truly to say, Phil. 3.10. Our cowersation is in heaven, from whence we also look for the Saviour, even the Lord jesus Christ. How much our age abuseth both will and affections, who have no conversation in heaven, but on earth; who set their affections, not on things about, but on the basest things; is more than demonstrable. Therefore is all their life unto them no better than a Hell; even an entrance into eternal perdition. For as Bernard saith, Tolle propriam voluntatem, & infernus non erit tibi: Take away thy own proper will, that thou follow not it, and thou shalt never have hell: so, follow thy own will, and thou shalt never be out of hell. 8 The abuse of the understanding is also very great every where at this day. The true use of the understanding, Rom. 12.3. is, sapere ad sobrietatem, to understand according to sobriety: which is, not to arrogate to our seluts the gifts we have not, nor to boast of the gifts we have, but to use them reverently, to God's glory, and the good of others. But now so carnal & conceited are most part of men grown, that they think they know all things, and yet never knew the least part of themselves: they boast themselves of those things they have not, and may be ashamed to boast of those things which they have indeed, that is, plenty of ignorance. For who is so bold as blind Baiard? whereas the wisest Socrates will modestly say, Hoc unum scio quod nihil scio: This one thing I know that I know nothing. So that he that will be a man truly wise, must become a fool that he may be wise: for the wisdom of this world is foolishness with God. 1. Cor. 3.18.19. 9 Our memory's are much abused, when they are not employed upon the necessary provisions of the soul. The true use of the Memory the wise King teacheth: Remember thy Creator in the days of thy youth. Eccl. 12.1. Horses, Dogs, and Camels are of great memory: for they remember well the ways they have traveled, the men that do them good, and the Inns where they lodged. And why should a Christian not ever remember the ways of his whole life? how foully he hath sinned? and the benefits of God, so infinitely bestowed? and the glory of Paradise, from whence by sin he is ejected? He that will not abuse his Memory, must never forget three things touching God: three touching himself, and three touching others. Touching God, the power of the Creator; the mercy of the Redeemer; the justice of the Rewarder. Touching himself, the vility of his condition, the pravity of his conversation, the grievousness of death and damnation; Touching others, the excellency of those holy men that went before him; the damnation of all the wicked that forget God; the affection of all from whom he received any good. 10 The abuse of the inward senses, of all other is the most: for that when we conceit most variable imaginations of the excellencies of God's creatures, in the beauty, goodness, & greatness of them, we never reflect upon God the Creator and giver of them all; and contemplate, how much more excellent is God himself, than all these; how much better to be one day in his Courts, than 1000 years elsewhere. Thus should we do when we hear sweet Music; eat dainty meat; smell perfumes; or enjoy any of God's blessings: else we abuse the inward senses. 11 Our abuse of indifferent things, is great and dangerous: and that is committed two ways, first, when we rashly make, or stiffly maintain a schism for outward things in the Church, to the scandal of the weak, and disturbance of peace, the soul of the Church: Secondly, when the delinquents in this kind are more severely iusticed, than those who sin openly and impudently against the commandments of God: Deut. 28.2. for promensisra peccati erit & plagarum modus; According to the trespass, Lect. 12. so let the stripes be. Fides doceri, cogi non vult. Faith will be taught, but not compelled, much less the use of indifferent things. 12 The last abuse, is of our power and authority, which is infinitely committed, but chiefly in oppression, bribery, and injustice. For the true use of all power, is, to reward and defend the good and to punish and cut off the wicked. And all the true use of the spiritual power, Rom. 13.3.4. 2. Cor. 15.10. is, to edification, and not destruction. Therefore they who altar this course, do greatly abuse their power. God in mercy grant, that when he shall come to search our Kingdom with a candle, these abuses may not be found amongst us. Once I remember, Religion and Virtue in this Kingdom were so eclipsed, Alani de insulis Prophetia, Anglicana & Romana. that the corrupt times, and dissolute reign of William Rufus, thus by Antiquaries storied; That in his Kingdom and Court were found, Calamistratorum ille cri●ium fluxus, vanissimus ille vestium luxus, illa laterum denudatio, meretricia illa laciniarum astrictio, illa capillorum intricatio, illa vestimentorum incisio, panni pliciti, calcei aculeis arcuati, mollitie corporis certare cum foeminis, gressum frangeregestu soluto, & latere nudo incedere, adolescentium specimen erat: Comatuli invenes & imberbes, emolliti & mermes▪ quod nati fuerant inviti manebant, prius corrupti ab alijs, post, alios corrumpentes, alienae pudicitiae proditores, prodigisuae. Sequebantur Curiam Regis exoletorum greges, prostibula gane arun. In English thus: Every where in his Kingdume and Court were found, that lose, wide, long, unconstant deliciousness, and lust, of crisped, frizzeled, curled locks and hair; that most vain, riotous, rank, and sumptuous excess of apparel; that laying naked and open of the breast; that whorish lacing, iagging, trimming, folding, pleating, fringing, of the arms, bodies, head & feet; that twisting, wrapping, enfolding of the hair; that cutting, pinking, printing of garments; that embroidering of suits; and that pleasant, oiled, painted, complexionating rag, that aculeated, sharpe-nosed, arcuated, vaulted, Rainbow-colored, and strange-fashioned shoe and boot. There men do strive with women in tenderness, niceness, womanlines, wantonness; break their gate with a dissolute gesture; and to go with open breasts was the show, example, trial, & glory of young men, or lusty youths: boys with faire-bushed hair & unbearded, soft, delicate, unarmed, effeminate, which are unwilling to remain as they were borne, first being corrupted by others, & afterwards corrupting others, betrayers of others chastity & shamefastness, and prodigal of their own. There followed the Court a flock of superannuated, overgrown, stolen, beastially-abused creatures against and harlots. Now let me inquire of those that are either traveled in the stories of times past, or countries & kingdoms far distant, in what circle of the world they find this dissolute & godless behaviour here described, most paralleled. Where do they see and find that lose and dissolute deliciousness of frizzeled, crisped, bodkin hair? where that most vain, rank, and ungodly excess of apparel? where that nakedness of the breasts? that whorish lacing, iagging, fringing of the whole body from top to toe? that cutting, printing, pouncing of garments? that aculeated, sharppointed, arched, Polonianized, overturned, Rainbow coloured, strange-fashioned boot and shoe? where that twisting and enfolding of the locks? that imbroidering & damasking of suits? that powdering of hair, and complexioning of faces? where those neat, combed, bushed, unbearded youths? those soft, delicate, effeminated fellows, which are unwilling to be as they were borne, but being first corrupted by others, do afterwards play the Proselytes, and corrupt others, betrayers of others chastity, and prodigal of their own? where do men strive with women for softness of clothing, and neatness of person, in womanish face, open breasts, dissolute gesture? I know, the godly traveler, whose heart is touched with a feeling of these enormities, will answer my inquiry with Cyprians tears, who complains of his time thus. Do not all men study to increase their patrimony; and being forgetful what the faithful did, either in the Apostles times before them, or what themselves (as Christians) ought to do, lay themselves down in an unsatiable heat of enlarging their substances? There is no mercy in works; no Discipline in manners. In Men, the heart is corrupted; in Women, the form is counterfeited; crafty frauds to deceive the hearts of the simple; cunning wiles to circumvent their brethren. They knit the bond of Matrimony with Infidels, and prostitute the members of Christ unto Gentiles: they not only swear rashly; but over and besides, they forswear themselves willingly: with proud swellings they contemn their Governors, with venomous tongues speak ill of them; with pertinacious and rebellious hatreds disagree amongst themselves. If good Cyprian 〈◊〉 plained of these things; who will blame us to complain of the like, and much greater, and to fear the calamity which we do not labour to avoid? Esay. 14. Let us take heed of Babylon's woeful downfall, for (as Basil saith) All those things shall shortly come upon the soul, confounded with the darkness of sins, and not one only prorogation of days shall go betwixt. But this is our hope in these dangerous declining times, that as then, Henry the first whose Emblem was, Rex illiteratus, Asinus coronatus, An unlearned King is a crowned Ass, reform those dangerous abuses and customs; so your Highness, Charles the first, the surviving hope of our good, the glory of all the foregoing Henries of our Nation, you noble brother being untimely benighted, will (in the present) in your own particular utterly distaste them, and (in the future) for ever abandon them both Court and Country. This shall make you more famous in the World, than Hannibal's incursions through the Alpes into Italy, than Scipio's great conquests, Caesar's miraculous Victories, and Alexander's sole Monarchy. Besides, as it shall magnify you on Earth●, so shall it deify you in Heaven: for as Augustine saith truly, Qui nòn tumet vento superbiae, nòn cremabitur igne gehennae: He that swells not with the puff of pride, shall never be burnt with the fire of Hell. To conclude, Let the judgements of God upon his own people, for these very sins, and abused strange customs, so largely set forth by that worthy Court-preacher Isay, be England's Map, Esay. 3. wherein to behold her own desolation if she repent not for them. Of Contemplation, what it is, wherein it consists, and how worthy a Work it is for a Prince, and also for every good Christian. Bernard saith that Contemplation is a lifting up of the mind, resting upon God, and tasting the joys of eternal sweetness. And indeed it is nothing else, but (as it were) a certain spiritual vision and sight of that Truth which we know and approve, joined with the praises of God, with most high admiration, pleasure of the spirit, and joy of heart. For as by the eye of the body we see corporal things: so by the mind, which is the eye of the soul, we contemplate heavenly things: Therefore Contemplation is nothing but the vision and sight of the mind. This, if it be sober, makes us have our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Phil. 3.30. our conversation, in Heaven; and so to find an Heaven upon Earth, and to be sure of Heaven whilst we live on the Earth. Some conceive that this word (Temple) is derived hence, because it is a place destinated to contemplation. For as we ought in the Temple of God to recollect all our affections, cogitately to meditate and think upon God, and his holy mysteries and ordinances: so indeed this Contemplation, of which we speak, is nothing else but a true and perfect collection of all our affections and powers of the soul to know something with admiration and delight of mind concerning the nature of God; namely touching his power, his wisdom, his goodness, his love, his nobility and bounty etc. or touching the hidden judgements of God, or his most holy will, or some other excellent object, by which we bend and direct ourselves too God. Before we come to handle the members and parts of Contemplation, we will show, First, the difference betwixt Contemplation, Meditation, and Cogitation. Secondly, the inducements to Contemplation. Thirdly, the arguments and tokens of true Contemplation. Fourthly, the impediments of contemplation. First, The difference is, in that we shall find in Cogitation there is an evagation and wandering of the mind; in Meditation, an investigation of the mind; but in Contemplation, and Admiration of the mind. Cogitation is without labour, and without fruit; Meditation is with labour, and with profit; Contemplation is without labour and with profit. Greg. lib. 2. in Ezech. Hom. 17 Secondly, Those three degrees of which Gregory speaketh, aught to induce us to the Contemplation of God. First, That the soul collect itself to itself. Secondly, That being collected, it may see what an one it is. Thirdly, That it rise above itself, and do subject itself, intending to the contemplation of the invisible Author of itself. But it cannot collect itself to itself by no means, except first it learn to drive from the eye of the mind, all fancies of Earthly or Heavenly forms; and to despise and tread under foot whatsoever occurs the Cogitation, concerning the corporeal eye, ear, smell, taste, or touch, in as much as he seeks himself to be such within, as he is without these. For when he thinks of these things, he doth within himself (as it were) handle certain shadows of bodies. Therefore all these by the hand of Discretion are to be driven from the eye of the mind as much as may be, in as much as the soul considers itself to be such, as it was created under God above the body. Besides, the ineffable sweetness which is in contemplation perceived; the admirable perfection which is there learned; and the beginning of nil happiness which is there found; aught to induce us thereunto. For there the most high GOD, the fountain of all happiness, is known; and that which is known, is beloned; and that which is beloved is desired, and laboured for; and that which is carefully laboured for, is acquired; and when it is at length acquired, Berinthia in Ser. 35. in Can. it is with interminable and endless delight possessed: such delight, as that Bernard saith, That the soul which hath once learned and received of God to enter into itself, and in his very inwards to long for the presence of God, & ever to seek his face; (for God is a spirit, and those that seek him, the must walk in the spirit, and not hue after the flesh) such a soul (I say) I know not whether it account it more horrible and painful to suffer Hell itself for a time, then after the sweetness of this spiritual study once tasted, to go out again to the pleasures, or rather the grievances of flesh, and to seek again the insatiable curiosity of the senses: Ecclesiastes saying; Eccles. 1.8. The eye is not satisfied with seeing, nor the Ear with hearing. Behold a man well experienced; Thou art good (Oh Lord) to them that hope in thee, to the soul that seeks thee. If any man labour to turn his soul from this good, I suppose he will judge it no other, then if he saw himself thrust out of Paradise, and from entrance into glory. This is the same David that answered the Lord, bidding him seek his face, Thy face, Lord, will I seek. Therefore nothing is so much to be feared of him, that hath once received this benefit, as that being relinquished of that grace, he be again enforced to go out to the consolations of the flesh, nay rather the desolations, and again to suffer the tumults of the carnal senses. In this Contemplation was Augustine, when he said, That whatsoever he did in the World displeased him. Thirdly, The tokens of true Contemplation, is, to loathe any longer to live in the misery of this World: Thobias 3. with Thobias; It is better for me to die then live; with job, My soul loatheth my life: job. 10.1. Rom. with Paul, Wretched man that I am, who shall deliver me from this body of death? also to thirst after the fountain of life with the Prophet, Psal 41. As the Hart desiros the water-brookes so my soul longeth after thee o God: with all the mind to retain the love of God and man; to cleave to the only desire of his Maker; all cares trodden underfoot, burning in desire to see the face of his Creator. Fourthly, The impediments of Contemplation. As in the eye of the body three things do hinder the sight of if; so there are three which do hinder the sight of the eye of the mind. The bodily eye may be sound, yet if it want the outward light, it sees nothing. It may also have the light present; and yet some blood or humour falling into it, it may hinder the sight of it. It may also fall out, that neither of those, I say, neither light nor health may be wanting; yet some dust may fall into the eye, that may dull the sight. Therefore, these three, Darkness, Humour, and Dust, hinder the sight of the body. These things are the same by which the inward sight is hindered; but they borrow other names, For that which is here called Darkness, is there called Sin; that which is here called a Humour, is there called the confluence of the sweetness of sins, running into our me more, as into a certain sink; and that which is here called Dust, is there called Care of Earthly things. These three confound the eye of the understanding, & exclude it from the Contemplation of the true Light: namely, the Darkness of sins, the pleasing recordation of sins, and the care of Earthly business. With these three diseases King David complained he was troubled. First, Psal. 37. Psal. 32. The light of my eyes is not with me. Secondly, My bones consume through my daily complaining. Thirdly, I eat ashes in stead of bread the ashes of Action for the bread of Contemplation, as Hierome expounds it. Therefore whosoever directs the eye of his mind to Divine Contemplation, he must labour to acquit himself of these impediments. Against a threefold disease, a threefold remedy must be had. The first is healed by repentance; the second by prayer; the third by holy exercises, after the example of Marie, who chose the one thing that was necessary, sitting at jesus his feet and hearing his preaching. Now the parts of Contemplation may be reduced to these three considerations: the first appertaining to God; the second to man; he third to the comparison of visible things with invisible. 1 Of this part which appertains to God are four branches. The first of them is the admiration of the Divine Majesty; that is to say, that God is one in essence, and three in persons; that he is the Father begetting; the Son begotten; and the Holy Ghost proceeding from the Father and the Some; and that, before all times, and from all eternity. For neither the Father beganue to beget; nor the Son began to be borne; nor the Holy Ghost began to proceed: but the Father begetting was from everlasting; and the Some begotten was from everlasting; and the Holy Ghost proceeding was from everlasting: three persons and one God. The Father, God alone; the Son, God alone; the Holy Ghost, God alone: because in the Father is the whole essential perfection of the Deity; and in the Son is the whole essential perfection of the Deity; and in the Holy Ghost is the whole essential perfection of the Deity: not mult●phed according to the number of the persons; but only one, and most simply one, that is, one in number: else there should be three Gods, as there are three Persons. In this Contemplation we must remember that we do nothing except we keep within the limits of God's Word: for he that searcheth after the Majesty, Pro. 25.27. shallbe oppressed of the glory. Here we may comprehend with all Saints, what is the length, breadth, height, and depth, whereof the Apostle speaks; Ephes. 3.18. those four unmeasurable comprehensions and incomprehensible mensurations: First the length of God, that is, his eternity: Secondly, Bern de con. l. 5. cap. 3. the breadth of GOD, that is, his Charity. Thirdly. his height, that is his power. Fourthly, his depth, that is his wisdom. His length, that hath no limit of place or time: his breadth, that hath no bounds of men nor Creatures, Mat. 5 Ephes. 3.19. for he hates no thing that he made: He makes his Sun to rise en the good and the bad; nay his love passeth all knowledge: his height, that hath nothing above him; his depth that hath nothing below him. So is he Length, for his eternity; Breadth for his charity; Height, for his Majestic; and Depth for his wisdom. Oh most wise Majesty, and Majestical Wisdom! Oh most loving Eternity, and Eternal Charity! 2 The second, is the consideration of the works of God, that is to say of the Creation, Reparation, and Gubernation. In the Creation, his wisdom, power and goodness is to be admired. In the Reparation, his Wisdom, Power, justice, and mercy. In the Gubernation, his truth, wisdom, justice, mercy, and power. 3 The third, is the admiration of the judgements of God; whereof some are evident and some hidden. Those revealed, know, and by no means decline from them. The hidden, because they are too deep, adore and reverence. 4 The fourth, is the recordation and calling to mind of the promised happiness, and future life: and on the other side, of the endless punishments of them that receive not Christ. Of these parts the first will invite us to the Reverence and Fear of God: the second, to Love: the third, to Humility; and the fourth, to Faith, Hope, Patience; and all of them together will invite us to thanksgiving, by our Lord jesus Christ. The second member of Contemplation, is, concerning Man himself: which that most famous apothegm and sentence commends to us, Nosce te ipsum, Know thyself; which is the one half of all Divinity. Hence Augustine desired no more of God, but Noverim me, Noverime te, That I may know myself, and know thee. This part, in respect of diversity of States of men, must be distributed into four orders or degrees. Of which the first, is the state of the first Man, which is called the state of innocency. Of this state it is inquired, of whom thou art created? Of God. Where? in the Earthly Paradise. Whence? from the sl●me of the Earth, and breath of God. What kind? desirous of rule, reasonable, and of free will and power in himself. How? in the Image of God, Just, Holy, True, joined to God. To what? to immortality. For what? to worship God: of which thing the form of Man doth admonish us; for thither is the mind to be directed, whither the countenance is erected. The second, is the state of the second Man, which is truly called the state of Misery. Adam having fallen from God, begat such as himself was by his fall, that is to say, miserable, impure, unjust, damned. Every one that is borne, as Augustine saith, is borne Adam, that is to say, damned, of one damned. The third, is the state of the third Man; in which Man being fallen is lift up by the hand of God, that is, by Christ, who being apprehended by faith, reforms, justifies, and sanctifies Man: and this is rightly called the state of grace. Of this state preacheth the Gospel of Christ. The fourth, is the state of the fourth Man, that is of perfect happiness, in which we shallbe like unto Christ for ever. Of these parts, the first commends many things to be contemplated, but chief the nobility and dignity of Man, created in the Image of God, that he might worship and celebrate God. The second admonisheth us of the misery of Man, to be deplored, into which he fell by his own default and will. The third commends t● us the mercy of God, and unspeakable love of the Son of God, to be meditated with faith and thanksgiving. The fourth stirs up a wonderful gladness and comfort in the minds of the godly from the hope of promised salvation, with thanksgiving, and care of godly living. The third member, is of the comparison of things visible and invisible. And how sweet this contemplation is, of comparing visible things to invisible, Heavenly. and spiritual things, no man can sufficiently express. For so hath GOD that most wise Architect framed these visible things, that Man being put as the Contemplator and beholder in the midst of them, he might lead him, as by the hand, into the knowledge of things invisible, Heavenly, and spiritual. In which thing, the most high wisdom, goodness, power, and Majesty of the Almaker is with admiration beholden, and this to that end, that he might be acknoledged, glorified, and worshipped of Man whom he created to happiness. This Contemplation our LORD commends to us with divers Parables in the History of the Gospel, signifying not obscurely; That there is nothing visible created of GOD, which hath not some comparison to invisible things, namely, either to frame aright the manners of men, or to contemplate Heavenly and Spiritual things; insomuch that whatsoever sensible things are framed by God, are (as it were) certain Symbols and resemblances of some things, that are not exposed to our senses. To make this more plain: The fire which we see, is (as it were) a Symbol and resemblance of the Holy Spirit. For as the fire burns, insightens, and purgeth; so the Holy Spirit inflames the hearts, insightens the mind with the true light, and purgeth vices. This glorious Sun; is it not (as it were) the Symbol and representation, not only of the human nature, assumpted of the Son of God into an Hypostatical Union, but also of the presence of Christ, and his efficacy in the Church? Besides, the nature of things itself is to us (as it were) a Schoolmaster, chief to the understanding of the Mysteries of Holy Scriptures. What shall I say of the Figures of the old Testament, by which the things of the new Testament are shadowed? What meaneth the prohibition of the eating of certain beasts? was it not for the avoiding of certain properties of theirs, unto them good in their order, but to us hurtful in the degree of our Dignity? What shall I say of the Types of the old Covenant and Testament, by which Heavenly, Spiritual, and eternal things, were signified, offered, and received? In the writings of Moses, the Prophets, Apostles, and Fathers, many such things are recounted; so that I need not waste time in giving you any further taste hereof; but conclude this point with Senecas judgement: Quicquid vides, & quicquid nòn vides, Deus est; Whatsoever thou seest, and what o●uer thou seest not, is God; that is, all things visible and invisible do express unto thee a Deity, and lead thee, as by the hand, to contemplate Heavenly, Spiritual, and Eternal things. Thus then is it true that Divines affirm, That the most High Beatitude and Felicity is apprehended by contemplation, but perfected by fruition. Whilst we rise from Meditation to Contemplation, from Contemplation to Admiration, from Admiration to Alienation of mind: by this Contemplation Man is instructed to righteousness, and consummated to glory. For the grace of Contemplation, as Bernard saith, Bern. de inter. dom●. cap. 〈◊〉. doth not only cleanse the heart from all mundane love, but sanctifies and inflames the mind to the love of Heavenly things. He that by Divine inspiration and revelation is promoted to the grace of Contemplation, hath received certain pledges of that future fullness, where he shall for ever inherit and rest in eternal Contemplation. But he that would be at leisure for Contemplation, he must of necessity learn, not only to rest from evil works, but even from vain c●gitations: else it is, as Bernard saith, vacare corpore, but not vacare cord, to be at leisure in body, but not to be at leisure in heart. Now as the joy of that multitude of supernal Spirits, is not only of the Contemplation of the Creator, but in contemplating the Creatures: so must ours be, whilst we are under the beggarly rudiments of the World. For whilst they find God in all his works wonderful, what marvel if every where in admiring they reverence him, in reverencing they admire his wonderful things, whom they so love. Therefore they find not only in the incorporeal Creatures, but also in the corporeal, whence they may admire, whence they may worthily reverence the Creator of them. All these things they continually contemplate, in contemplating admire, and admiring rejoice. They rejoice at the Divine Contemplation; congratulate at the mutual vision; and admire at the speculation of corporeal things. Let us learn, contemplating to admire, and admiring to contemplate, how the citizens of that Heavenly Kingdom, and happiness, do without ceasing behold all things that are under them; do comprehend and see from high the reason and order of all things; how infinitely they rejoice at their mutual and indissoluble society, and charity; how insatiably they are inflamed at the vision of Divine Glory and Brightness. Nothing is more pleasant, nothing more profitable, than the grace of Contemplation. By how much as thou art more delighted in Contemplation of Heavenly things, and being delighted dost admine; by so much dost thou more willingly stay, more diligently search, more profoundly thou art illuminated. Ever shalt thou find in those things t● at which thou mayst admire, and whence to be delighted. No where is there more plentiful matter of admiring, and nowhere more profitable cause of delighting. Therefore in these things let thy ad●●ration and delectation ever be; nor shall it be needful to seek other things for these, and to run hither and thither by a vain wandering of cogitations▪ for to know God, is the fullness of knowledge; and the fullness of this knowledge is the fullness of glory, consummation of grace, and perpetuity of life. To the fullness of this knowledge there is rather need of intimous compunction, then profound investigation; of sighs, then of arguments; of often lamentations then of copious augmentations; of tears, then of sentences; of prayer, then of reading; of the grace of tears, then of the knowledge of letters; rather of the contemplation of heavenly things, then of the occupation of earthly things. By this that hath been said, it is most evident, how worthy of a Prince and every good Christian, this divine work of contemplation is, seeing it bringeth not only to the knowledge and fullness of all knowledge of God, but also to the love, reverence, fear, service, and true worship of the true God; whom to know in jesus Christ, Io. 17.3. is life eternal. Yet besides, it will not a little strengthen this conceit, to consider, that as the most noble & notable creatures are in site, higher; in light, clearer, in appearance, beautifuller; which we find true in the Sun & Stars: so those that sit aloft, and would have the name to excel others in Nobility of virtues, & probity of manners, aught to be more beautiful in conversation, more clear in discretion, more high in contemplation. For seeing all men were framed and created to this end, that they might possess a perpetual Kingdom, and glory; and all are therefore tied in an equal Obligation to virtues, which are as the way unto that Kingdom (contemplation being as it were the lifeblood of all virtues) How can the Prince or great person think contemplate on unfit for his degree, which only fits him to know, serve, love God, converse with God, and make him happy. It is well known that all Philosophers haved: fined true felicity to be no other thing, than a perfect action in a perfect life according to perfect virtue. And the judgement of all wise men is, That this felicity consi●s in contemplating & loving God: which thing indeed is the most excellent and honourable action; such as is the understanding, of the most excellent and honourable part of man; such as is the mind, about and concerning the most excellent and honourable subject, and thing, such as is God himself. Thus speaks Aristotle in his Ethics; and in his Metaphysics adds, That this action in divine, not only because it wholly unites God to itself by contemplating and loving him, but also because it doth no other thing, but even that which God himself doth, who only doth contemplate and love himself; other thing; by himself; and the other divine minds, which in contemplating and loving God do move the superior Orbs, that they may beget under heaven that thing, which they see in God is to be begotten: so shall we be like unto God and the heavenly creatures, if in contemplating and loving God we move our own Orbs, that is, the powers of the mind, our inward and outward senses, our members & bodies, to do those things which we do see to shine in God contemplated and beloved. This is the form of human felicity. For the mind of man is like to a razed Table, in which any thing may be painted, ready to be made all things, and to make all things; God being objected to it, to be contemplated and loved, it contemplates and loves: and so makes us in some sort to labour to conform ourselves, and our actions, to those exemplary virtues we see in God, to whose example we ought to conform all our virtues: And therefore evermore his example is to be set before us. Hence is that ancient Proverb, aswell of all the Latins as Greeks, celebrated of a good and virtuous man, Homo homini Deus, Man ought to be God to Man. And therefore Plutarch explicating this in his book against an unlearned Prince, denieth, That therefore the Saints are not called blessed, because they live most long, but because they are the Princes of virtues: Which thing our Saviour confirming, hath left us this precept: Be perfect as your heavenly Father is perfect. This perfection, to whose example we ought to institute ourselves, must be, first, either in respect of God, secondly, or of ourselves, thirdly, or of others. First, In respect of God, we must refer all things to the knowledge and love of him, in all things seeking a more full knowledge and love of God, carrying him in our minds; and so we should breathe, express, pour out, & engrave, Matth. 5. the Divinity in our minds, words, gestures, and all our actions, and so are we Gods to other men. Therefore we shall detest sin, even the least sin, because God doth detest it, not enforced through fear of punishment, or alured by any rewards, but inflamed with the love of God; nor shall be cast down from the place of virtue, by the most bitter sufferings of any torments, loving God, who of himself is most lovely, albeit he should confer upon us no good things, but should crush our bodies to pieces by exquisite torments, alienate all our friends from us, cast us out of house and home, and load us with ignominies and all discomforts: and we shall make more account of the least dram of the knowledge and love of God, then of all other good things besides this, that can be imagined. Secondly, As concerning ourselves, we will strive to love God more than ourselves, and so, where need is, we will spend our lives and all we have, rather than any thing shall be done by us, whereby any should think, speak, or do concerning him, otherwise then is fit, albeit no good thing after death should remain unto us, but most hard and cruel things were of us to be endured for ever. For so shall we be translated into God, we shall live to God, and God shall live in us, and we shall be most valiant, and most constant to perform all excellent things, and such and so divine things, as the sharpness of no sight ever attained unto: And to conclude, having gotten that worthy temperance, no excess shall rest in us, which may either weaken the body through lust, or dissipate our substance, or engender diseases. Thirdly, As touching others, we shall not be thieves, injurious, envious, slanderers, unjust, such as do butcher and tear in pieces themselves with their own sins. And seeing God is not so much beloved, as he doth love, seeing he doth good, albeit he receive no good from us, 1. Cor. 4. (for what have we that we have not received?) nay seeing his providence and care over those that are contumelious and injurious to him: Mat. 5. therefore the truly-wise man will do good to all, and will overcome evil men with benefits, and strive to bring them to the knowledge and love of God; and if they be stubborn, he w●ll not fear to desire God to lay their punishments on himself, so that they may be brought to God; but if they be passed hope, that then he will smite them, as Peter did Ananias, and Saphira, and as Paul did Elimas; Act. 5. and as Simon Magus was at the Apostles prayers. Act. 13. So then the knowledge and love of God is the rule and measure of all virtue. This is the perfection and felicity, which contemplation and the love of God engenders. If then contemplation be that most excellent action of the most excellent part, the mind; and touching the most excellent subject, God himself; How can it be but most fit for the most excellent persons, Kings and Princes? But amongst all virtues, illustrious persons, and such as are set in the highest places in this world, seem to have a greater inclination to one more generous and regal than the rest: and that is Magnanimity: whose nature is to disdain to cast down himself to abject things, but to perform and procure the greatest things; of which kind are true and great honours, which is the proper work also of contemplation, whose labour is not for base and contemptible things, but for true honours, the Kingdom of God, and the unspeakable glory thereof. Whence it doth manifestly follow, that seeing nothing in this world is more abject than sin, nor any thing of more excellency and magnanimity, than virtue; Princes and great ones are much to be blamed, if they suffer themselves to be overcome of any sin, or do departed from the more noble life of virtues and contemplation. Yet it is to be observed, that this virtue of Magnanimity is in this world mightily obscured, and trodden under foot, by the blindness of men. For albeit many are by nature magnanimous, yet because they make great account of the prosperities and honours of this world, forgetting the more sublime and excellent honour of virtue itself, and chiefly of Fortitude, which consists in this, That a man do vanquish himself: and also forgetting that most high reward, which in heaven is prepared for them that give themselves to a spiritual life: Thus whilst they magnify the things of this world, and are with all their hearts and strength occupied in them, they disesteem that in which true Magnanimity consisteth, namely Virtue, and the contemplation of heavenly things. And they hence take a pretext and colour of this their complacency & worldly comportment, from the common use and practise of this kind of life, amongst the most high and noble persons, who (for the most part) ire besotted with these sublunary, and base fooleries: nor in the mean time do they observe, that the truly-wise do laugh them to scorn; even as those most high celestial Princes, and all the Courtiers of his Court, the least of whom hath a greater regal pomp than all the Caesar's Courts of this brittle world, which only is (as it were) but a little village, and yet doth so delude their understandings. From this will manifestly arise thus much: That in very deed they are most abject and unworthy of honour, albeit they are held for great in this world, who do not exercise all their powers in the spiritual life, and service of the most high King and God, from whom only they may obtain those so excellent benefits, which in heart they so much desire. It is also evident, that Princes and great ones have a greater Obligation to this virtue of Magnanimity, and to all that proceeds from the same: and therefore it may truly be said, that for this Obligation and Magnanimity, all doctrine which concerns a spiritual life, doth more appertain to them then to others, whose pusillanimity and weakness of mind, doth not lift up themselves to desire and procure so difficult and great matters. Surely, if it be a base thing for Princes and Great ones to be exercised in gatheting up the small crumbs of Sugar, that fall from the balance: much more abject and base it is to place the mind in the vain sweetness of delights, and prosperities of this world, seeing hence doth follow not only oblivion, but also the perdition of the most high honour and glory, for the which was given them that great and generous mind they have, and that mighty power, and great place they hold. Of all these things, that most glorious King of the universal, heavenly, and earthly Court, our Lord jesus Christ, hath given a most, clear example, who offered his most regal person to innumerable injuries and afflictions for those wonderful things of heaven; who for the joy that was set before him, endured the Cross, despised the shame, Heb. 12.2. and is set at the right hand of the Throne of God; who also with a mind truly great and glorious, Mat. 4.10.6. despised the Kingdoms of this world, when they were offered him. Surely, I know not by what title or right he will call himself an illustrious Lord in this world, who spends his life in acquiring the honours of this world, seeing he may behold his King to desire death, whereby to set him free from the vaine● love of mundane honours, and transfer him to heavenly honours. Again, I know not how he dare number himself amongst great and excellent men, who lets fall his heart upon things so abject and base, seeing in very truth that abject things are far distant and unfit for sublime, great, and generous spirits. This Magnanimity ought singularly to induce Noble and Heroic persons never to commit sin, seeing sin is the most abject & vile thing in this world, in respect that it is adversant to the fidelity they own to God, and vilifieth them in the sight of God and all good men. Surely, no tongue nor hand of another man can so affect us with any injury, as our own sins do defile and shame us, which we daily commit before God, before whom we are ever present. This Magnanimity also must have this effect in great ones; not to feel any adversity, from whomsoever it come: seeing it cannot hurt a wise man any further than he will in his mind estimate it. But a true & magnanimous esteemer of things, doth not reckon any thing for any great evil, which doth not concern the soul: for all the rest, where that is had, must be committed to oblivion; and where that hath passed away, it must no more move us, then that which for the vility of it deserves to be committed to forgetfulness. Unto all these things which I have spoken, great men and Rulers ought to invite and move their subjects by all possible means; and that for many reasons: First, for that the King of Kings, and Lord of Lords, did so. Secondly, for that chiefly, even for this cause, principality and power is given unto them in the earth, seeing all good government is to this end disposed of God, unto which good government they stand obliged. Thirdly, for that unto great men is due a great and excellent society, which cannot be, unless their people be godly and virtuous. Furthermore, amongst all men, virtue and good life is most glorious: which things (of a surety) no Preacher can with so great facility, and such felicity, plant in any Region or Kingdom, as those that govern it, if they would mark and do the things we hove declared: and those that will not so do, but think that the study of virtue, religion, and contemplation, are unsuitable for Princes, and great persons, I may say as the blessed Apostle saith, That they are worse than Infidels. For as the soul and spiritual life is by so much more lovely, by how much the whole world with the riches thereof is to be preferred before a basket of dung, as our Lord taught us, who led a life full of calamities, and died a death full of sorrows and ignominies; teaching us to live a spiritual life, and little to esteem of this corporal: so those that are greatest amongst men, aught to choose, and be exercised in, the greatest and best things, that is, in consummating a spiritual and heavenly life, contemning the vain glory of this world, as a thing most unworthy of a generous and magnanimous spirit. If this be the difference betwixt the two lives, Spiritual and Carnal, then God in mercy open the understandings of all, both high and low, that they may see their errors, and choose with Marie the better part, which shall not be taken from them. 23. The fruitful Admonition of Isocrates to Demonicus. IN many things (Demonicus) we find the judgements of good men to differ greatly from the nature of the wicked. But the greatest of all is in mutual conversation, seeing these do reverence and esteem only their friends present, but those love their friends far absent. Besides, the familiarity of the wicked, is even in a short time dissolved; but the friendship of good men, the whole course of an Age doth not abolish. Therefore, I being persuaded that it becomes those desirous of glory and aspiring to knowledge, not to imitate the evil, but the good have sent unto thee this Oration, for a gift, which may be an argument of the mutual friendship betwixt us, & a token of the familiarity betwixt me & Hipponicus: for it becomes the children, as of the substance, so of the Father's friendship, to succeed as heirs. Besides, I perceive also the condition of things to favour us, and also the present time: for thou dost exceedingly desire knowledge, and I bestow all my care in teaching others; again thou art given to Philosophy, and I bring them on by a right line, that are going towards it. Therefore how many soever do write persuasive Orations to their friends, do surely endeavour an excellent thing, yet do not take in hand the most noble part of philosopy. But those which prescribe unto youth, not by what means to polish that high kind of pleading, but that as much as belongs to Elegancy of manners, they may be well and liberally brought up: these by so much the more do profit their hearers, by how much as those only provoke to the garnishing of words; but these endue us also with good manners. Therefore we, not preparing an exhortation, but writing an institution, advise thee what things a young man is to follow, & what to fly, with whom to converse, and after what manner the course of life is to be framed: for how many soever have holden this course of life, those only at length have truly come to virtue, than which there is no other possession either more honest or more durable: For Beauty, either Age wears, or Sickness consumes: Riches are rather the Ministers of vices, then of honesty; as the things which nourish sloth, and stir up young men to the desire of pleasure. Strength, confirmed with prudence, may profit without which it brings more discommodity to him that hath it: and as it adorns the bodies of them exercised, so it casts a darkness upon the industry of the mind. On the other side, the possession of virtue, in whose minds soever it shall incorruptly grow up, doth only wax old, being both more worthy than riches, and more profitable than the splendour of Birth; making such things easy, as others cannot attain; stoutly sustaining things fearful to the multitude, accounting sloth for a reproach, but labour for an high praise. This thing it is easy to learn from the labours of Hercules, and gests of Theseus, to whose works that excellent virtue of manners added such an illustrious note of glory, that not all the passages of Worlds shall ever be able to obliterate their famous Acts. For indeed, if thou callest to mind thy Father's endeavours, thou shalt have a domestic and singular example of those things which I speak of: for so he framed his life, that he made no small account of Virtue, nor waxed dull with sloth, but both accustomed his body to labours, and tamed and overcame dangers with his mind. The same did neither above measure love riches, but enjoyed the present good things, as a mortal man; again, as not obnoxious to the chance of Death, neglected not things gotten; nor led his life sordidely, but was both Honourable and Magnifical, and also to his friends exposed and enlarged. Those also that followed the study of Letters he more admired and loved then those of kin unto him: supposing that to the conjunction of minds Nature was more powerful than Law, manners than kindred, the choice of life then necessity. And so, to number all his actions scarce one whole life would suffice: of which yet in a more convenient time we will resolve a more exact narration. Now at the least we have delineated Hipponicus his nature howsoever, that thou mayst have whereby to compose thy life, as after an example, whilst thou hast his manner instead of a Law, and shalt labour to imitate and emulate thy Father's Virtues. For it shallbe a dishonest thing, when Painters take every excellent beast to express to themselves, that young men in like manner should not imitate their most excellent Parents. I would have thee persuade thyself, that it nothing becomes Champions better, to prepare themselves against their adversaries; then thou shouldest take care, that in the same institute of life with thy Father, thou labour with like praise. But yet he cannot be so affected in his mind, who shall not be furnished with various and those most excellent precepts. For as by moderate labour the body increaseth; so by Nature it is also ordained, that the mind by speeches of good profit, should grow up. Therefore I will endeavour to set before thy eyes compendiously, by what way chief (in my opinion) thou must travail to attain Virtue, and approve thyself unto other mortal men. 1 Therefore observe thou religiously the things that belong to God, aswell in sacrificing, as in keeping thy oath: That is a token of the abundance of thy riches; this an argument of thy honesty of manners. 2 Do thou ever worship the Divine power; yet most chief, as often as the City doth worship: for so shalt thou be judged both to please God, by Sacrifice, and also to defend the Laws. 3 Show thyself such to thy Parents, as thou wouldst have trial of thy children towards thee. 4 Use exercises, not so much those that promote strength, as those that make for thy health; which thou shalt do if thou cease from labour, whilst thou art yet sufficient for labour. 5 Love not vehement laughter, nor give care to things spoken proudly: for this is the part of a fool, and that, of a mad man. 6 Think that things filthy to be done, are not honest to be spoken. 7 Accustom thyself to show a composed and grave countenance, not sour and unpleasant; this, will gain thee an opinion of obstinate fierceness; that of Prudence. 8 Think chiefly, that cleanness, shame fastness, equity, and continency, becomes thee: by all which the Nature of young men seems to be contained in their duty. 9 Conceive that never any flagitious thing committed by thee, can be kept secret: for howsoever it may be kept from others, yet thou shalt carry with thee in thy mind the conscience of that deed. 10 Fear God. 11 Honour thy Parents. 12 Reverence, and esteem thy friends. 13 Obey the Laws. 14 Fellow pleasures joined with glory; for that is the most excellent pleasure that is joined with honesty, without which it cannot want vice. 15 Fear criminations, albeit false: for the vulgar are not moved with any certain reason, but only with opinion and fame. 16 Persuade thyself that whatsoever thou dost, every man seethe: for howsoever thou continually hidest the business, yet hereafter it will come to light. 17 Wonderfully shalt thou be commended, if thou seemest not to commit those things, which thou condemnest in others committing them. 18 Being greedy of learning thou shalt easily know much. 19 The things thou knowest, conserve with frequent Meditation: the things thou never learned'st swallow together with the sciences; for it is no less offensive to reject a profitable speech, then to despise a gift offered by a friend. 20 Whatsoever leisure thou shalt have in thy life, bestow it in hearing of precepts: for by this means thou shalt not difficultly learn those things, which with great labour have been excogitated and invented by others. 21 Conceive that many documents are more worth than great riches: for these quickly waste, but those last for all times. For Wisdom only before other possessions escapes mortality. 22 Doubt not to take, though a long journey, to Masters that profess to teach any profitable thing: for where Merchants pass so many and vast Seas to increase their little substance gotten; shall it not be a filthy thing, if a young man neglect to travail an earthly journey, to the end to beautify his mind? 23 Bee gentle in manners, affable in words: It is the part of humanity, to speak to those we meet; of affability, to use familiar speech with them. 24 Show thyself facile to all: yet use the best. So shalt thou not be odious unto them, and unto these thou shalt be dear. 25 Have not often speech with the same men: nor prolix speeches of the same things; for there is a satiety of all things. 26 Of thine own accord take upon thee labours, that being enforced thou mayst be sufficient to bear them. 27 Moderate all those affections, under which to lie men count it vicious; namely Lucre, Anger, Pleasure, Sorrow: which thou shalt do, if thou count it gain whereby to promote thy estimation, not whereby to flow in wealth. 28 Exercise not Anger more sharply upon the delinquent, then as thou wouldst have others to assay against thy sins. 29 In time or prosperity know it is an uncomely thing to command servants, and to be a servant to pleasures. In adversity, behold other men's calamities, and call to mind thou art a man. 30 Keep more diligently thy word, than money left in thy custody: for it becomes a good man to perform manners, more certainly than any oath. 31 I would thou shouldest think it is no less consequent, to derogate faith from the wicked, then to have faith to the good, 32 Reveal secrets to no man; except it be expedient, both to thee that art the speaker, and to the hearer, that those things be published. 33 Take an oath offered thee, for two causes: either to acquit thyself of of a filthy crime, or to defend thy friend in danger. 34 Swear not at all for moneys sake; no, not if thou shouldest swear rightly and justly, for to some thou shalt seem to forswear, to others, to be sick of the disease of Auatice. 35 Receive no man into the number of thy friends, before thou knowest how he used his former friends. For think, he he will be such to thee, as he showed himself to others. 36 Slowly contract friendship; but being once made a friend, defend it. For it is alike vicious, often to change friends, as to have no friend at all. 37 Try not friendship by detriments and losses; nor yet be thou unexperienced of their faith. This shall be done, if thou feignest thou hast need of their help, when thou hast no need. 38 Communicate those things, which may be eliminated and cast abroad, as if they were secrets: for if thou sail in thy opinion, thou shalt find no discommodity; Again, if the thing fall out as thou wouldst, thou shalt have their manners more approved. 39 Try thy friends by the miseries that make incursion into thy life: and from the constant society in dangers. For as Gold is tried in the fire, so are friends known by adversity. 40 Most fitly and commodiously use thy friends; if at any time need require, thou shalt help them of thine own accord, not expecting their obtestation and entreaty. 41 Think it equally flagitious, to overcome thy enemies with the Talion, and like return of injuries, as to be overcome of thy friend with benefits. 42 Commend those friends, not only which are sorry for thy ill, but also those that do not envy thy good: for many, albeit they condole their friends affliction with adverse fortune; yet envy them that use a prosperous fortune. 43 Make mention of thy absent friends amongst thy present friends, that thou mayst seem also to have care of those when they are absent. 44 Let thy habit be neat, not over-rich, curious or costly. In neatness is Magnificence: in elaborate work is too much curiosity. 45 Love not the supervacanuous possession of goods gotten, but the moderate use. 46 Contemn those which are diligent to gather riches, but cannot use them: for their condition is not much unlike his, that possesseth a generous horse, himself being an ill horseman. 41 Give diligence to get riches, partly to possess, partly to use; in using they shall be to him that knows to enjoy; in possessing, to him that knows to use. 48 For two causes make much of thy substance gotten; aswell that thou mayst acquit thyself of a great mulct, as also help thy virtuous friend in time of calamity. In the rest of thy life love nothing exceedingly, and riches moderately. 49 Embrace things present yet inquire after better things. 50 upbraid no man his misfortune: for chance is common, and the event of future things is uncertain. 51 Do good unto the virtuous: for the names of grace and favour are a beautiful treasure to a good man. 52 If you affect the wicked with benefits, expect the same thing that they do, which give meat to strange dogs: for indifferently they bark at givers, aswell as at strangers. So the wicked affect with injury, aswell those of whom they have received benefits, as those that hurt them. 53 Hate flatterers, as also impostors: for both of them are injurious to those that believe them. 54 If thou assent not to thy friends gratifying thee in a nefarious thing and of wicked example, thou shalt never have them that will repugn thee, striving to do honourable and worthy acts. 55 Be affable to such as come to thee, not sour: for even slaves and drudges will scarce bear the superciliousness of the proud; but that gentleness of manners, is to every one most acceptable. And thou shalt be gentle, if thou be neither litigious nor froward, nor a wrangler in any thing: if neither thou do too sharply oppose thyself against the anger of them with whom thou hast to do, albeit they be angry without cause; but so far give place to the fierce till their minds being composed and settled, thou shalt chastise them. 56 Handle not serious occasions in ridiculous things, nor in serious things follow sports, for whatsoever is intempestive, is every where unsavoury. 57 Place not thy benefits beyond deserts, which chanceth unto the vulgar sort, which that they may do, yet unwilling do help their friends. 58 Be not quarrelous; for it is a grievous thing; nor take a pleasure in reproving, for this begets anger. 59 Chief shun the occasion of drinking: but if the time require it rise before thou be drunk. Fore the mind oppressed with drunkenness, is not unlike the Chariot that hath cast her driver: for as it is violently carried headlong destitute of a guide; so the mind, when the power of reason is corrupt, doth often impinge and dash against the rock. 60 Express the condition of the immortal, by moderately enjoying things gotten. 61 Think dexterity in doing things so much to excel unskilfulness, by how much as all men, who follow other advantages and short courses, do wickedly; but besides also run into loss, instituting any thing unluckily: for often, whom they have in words offended, to them they do indeed pay punishment. 62 See thou think and speak Honourably, amongst such as are the messengers betwixt you, of such as thou wouldst make thy friends; for praise is a sign of friendship; dispraise, of grudge. 63 When thou shalt take counsel, make cases past the examples of future things: for whatsoever is obscure, shall most speedily be known by that which is manifest. 64 Slowly consult; but the things thou haft once determined, speedily execute. 65 Think that the greatest gift we have from God, is prosperity; and from ourselves, Prudence. 66 The things thou fearest frankly to profess, and yet wouldst communicate them with some friend; see thou frame thy speech as of some other thing: for so shalt thou both know their opinion, and shalt not openly bear thyself. 67 If thou wilt consult with any of things belonging to thyself, first consider how he hath managed his own affairs: for he that hath not handled his own business prudently, will scarce ever conceive well of other men's. 68 So shalt thou be much inflamed to take counsel, if thou observest what calamities temerity and Rashness brings forth: So have we the chiefest care of our health, as often as we call to mind the sorrows that sickness brought us. 69 Imitate the manners of Kings, and follow their studies; for so shalt thou seem both to approve and emulate them. In which respect thou shalt be commended with the vulgar, and also obtain the more constant favour of Kings. 70 Obey the Laws made by Kings, whose manners are to be had in esteem for most strong laws. For as he that lives in a popular State must observe the people: so who lives under a Monarchy, aught to have the King in admiration. 71 Having obtained Magistracy, use no man that is of known improbity, in the administration of things: for whatsoever fault he committeth shall be ascribed to thee. 72 Depart from public offices, more glorious, not more rich: for to be praised of the vulgar is more woth than great riches. 73 Neither thrust thyself into a wicked business, nor yet patronize it, for thou shalt be thought to commit such things thyself, as thou dost favour others committing them. 74 So behave thyself, that thou mayst receive more than just, yet content to have born that is equal, that they may see thee follow justice, not because thou canst not, but because equity doth so require. 75 Prefer just poverty before riches unjustly gotten: for justice doth so much excel riches, by how much as these only help the living, but that begets glory, even to the dead. The use of these is common to the wicked; but it is denied the wicked to come near that. 76 Imitate no man that useth ill acts, but rather embrace those that suffer detriment in a just cause: for the just man, albeit in nothing else, yet in a good life excels the unjust. 77 Be busily employed in the things that belong to the life of all men; yet chiefly adorn thy wit by exercise: for in the least things, viz. in man's little body, a good mind is the greatest thing. 78 Strive earnestly thus far; That thy body may be desirous of labour, and thy mind of learning: that by this thou mayst execute what thou determinest, and by that, foresee what is fitting. 79 Whatsoever thou wilt speak, ponder first with thyself: because many men's tongues runs before their wits. 80 Think that no human thing is perpetual or stable: so shalt thou neither be transported with joy in prosperity, nor cast down with sorrows, when fortune plays the stepmother. 81 Propose unto thyself two times of speaking, the one of things well known to thee; the other of necessary things. For in these only it is better to speak then be silent; in others much better to have been silent, then to have spoken. 82 If any good befall thee, it is lawful to rejoice; if evil things, thou must moderately sorrow. 83 Take heed thou do not utter thyself to others, albeit in another man's business; for it is absurd to keep thy treatures shut up at home, and in public to have thy opinion disclosed. 84 Fear infamy more than danger: for ignorance ought to be no less fearful to the good, th●● death to the wicked. 85. Chiefly, choose to thyself a secure life: but if at any time thou be brought into danger, demand thy safety from high, not with spotted fame, but with excellent glory. Surely, fatal necessity hath proposed to all men once to die: but honestly to departed from this life is from Nature granted unto good men by a certain privilege. Nor ought it to seem strange to thee, if of these aforesaid, some do less agree to thy present age (for I am not ignorant of that) seeing I had a purpose in the same work, to draw forth counsels for thy present life, and to leave documents for time to come. The use whereof as thou mayst easily learn, yet thou shalt hardly find such, as from the heart will so counsel thee. Therefore lest thou shouldest desire the rest of some other men, but mightest from hence as from a storehouse draw them; I have thought it my duty to omit nothing, whereby I might give thee counsel. Surely I shall think I have received a great favour from God, if I fail not of that opinion, I have conceived of thee. For even as we see many more affected with dainties, then wholesome meats: so there are that rather apply themselves to their friends, infected with the same contagion of vices, then to such as do rightly admonish them. In which things thou dost plainly seem to me, to be affected after a contrary manner, by an argument of thy industry which thou hast adhibited in the rest of thy institution. For he that prescribes to himself to do the best things, it is very likely he will not despise those that exhort him to virtue. And chiefly thou shalt be enkindled to desire virtue and honesty, if thou shalt learn, that most truly at the length we have those pleasures which these do bring forth. For in sloth, is desire of ingurgitation, & gluttony: there is grief together joined with pleasure; but the labour and moderate institution of life, that is placed in acquiring virtue, brings unto us sincere and double permanent oblectation: and there we first feel the pleasure, and after are sorry, but here even from the labour, we enjoy the sense of pleasure. Besides, in every the sense of pleasure. Besides, in every thing we are not so mindful of the beginning, as we are affected with the sense of the end; for many things, that fall out in our lives, we take not in hand for the things themselves, but for the fruit we hope from thence. Call to mind the crew of the wicked, who are not wont to do but oblivious things, and of no moment, as (forsooth) having chosen this kind of life to themselves from the beginning. On the contrary, Virtue cannot be neglected of good men, except they will incur the reprehensions of many. For all men do no otherwise hate the openly delinquent, than those that do bely integrity of life: in the mean time not differing from the vulgar; and not without cause. For where we reject those that do but lie in their words, shall we not confess them to be evil, that in their whole life are altogether aberrant? Surely, we will say, that such men by good right are not only delinquent against themselves, but even traitors of their own fortune, as that which hath betrayed (as it were) in their hands, riches, estimation, and friends: and themselves unworthy of their present felicity. And if it be lawful for a mortal man to search into the mind of the Gods, I suppose they would make plain in their own children, how they are affected towards the wicked and the good. jupiter, who begot Hercules and Tantalus (as fables speak and is the constant opinion of all men) endued the one with immortality for his virtues, and afflicted the other with most grievous punishments for his sins. By which examples we ought to be inflamed to covet honesty, and so not only to insist upon the things whereof we have spoken, but also to learn all the best sentences of Poets, and to mark the sayings of other wise men, if they have spoken any thing profitably. For as the Bee sits on all flowers (as we see) drawing profitable things from every one: so whosoever affects learning, aught to be ignorant of nothing, but every where gather that may profit him: for even scarce by this diligence shall he overcome the errors of Nature. The Institution and Description of a good Prince, from the panegyric of C. Plinius to trajan the Emperor. CHAP. I. Of a good Prince, and who he is. 1HE is a good Prince, under whom it is lawful (without danger) to inveigh against wicked Princes. 2 Domination and Principality are divers in natures; nor is a Prince more acceptable or gracious to any others, than such as hate, and are aggrieved at Lordship and Servitude. 3 There is no blessing of God towards mortal men more excellent and beautiful, than a Prince that is chaste, holy, and most like unto God. 4 The true praise and fame of a Prince is not propagated by Images and Statues, but by benefits and virtue. 5 This is the commodity of great Empires, in that more people may live in peace under them: and the things that are in several Provinces most high and profitable, may be perceived and enjoyed of the other Provinces of the same Kingdom; And to conclude, the scarcity of one Province may be helped by another. 6 All kind of men rejoice when the Prince is good. 7 Neither can the felicity of a Commonwealth be without the felicity of a good Prince: nor shall the happiness of this be ever stable, without the commodity and happiness of the commonwealth. 8 It is more honourable for the memory to come, to be called a good Prince, than a happy: for that is of virtue; but this of fortune. 9 A good Prince (that the people may honour him) must arm, and diligently perform all the parts of his office; and despise no parts of it: for he that disdains his own duty, makes himself contemptible, and will be thought to be an Idol, and no Prince. CHAP. 11. The manners of a good Prince. 1IN a good Prince there ought to be a heap of all virtues. 2 The Prince, as he must know himself to command men, so he must know that himself also is a man: then the voices, titles and praises which are due only to the divine power, he shall hate as most filthy assentations. 3 In a good Prince three virtues are chiefly commended: Pretty, Temperance, and Mansuetude of mind. 4 Affability also is the greatest virtue of a Prince, and the best part of mansuetude. 5 The liberality of the Prince towards the poor doth much commend him. 6 Secret accusers, complainants, and picke-thankes, that do it publicly, (the most pestilent and most insidious, false and dangerous kind of men) are of a good Prince not only to be punished, but taken out of the way. 7. Such as the Prince is, such are the rest of the Citizens. 8 At the Tables of Princes, there must be seen sobriety in meat; sweetness in speech; a gentle invitation of guests; and honour of fludies: no petulancy, obscenity, sauciness, malapert impudency of words. 9 Also proceritie and height of body, and dignity of speech, doth much commend the Prince with the vulgar. 10 No Courtiers are less to be believed of a good Prince, than those who against the public fame secretly instill wicked whisperings into him of any man: for one may safelier believe all men, than is, Fame; then several men, that is, these. 11 He is the best Prince, that hath the most holy, and piously instituted family, and attendants: for not only the Prince himself ought to be holy; but also his Retinue, Train, and Court ought to be such. 12 It is the chiefest work of a good Prince, to procure to himself good friends, which he ought to cherish and hear: And therefore let him choose good men. CHAP. III. Election of a good Prince. 1IT is of much consequence, that a good Prince be lawfully, and with solemn invocation of the Divine power, chosen or received: for that thing doth exceedingly commend him to the vulgar. It is the best praise of a Prince's predecessor, to have chosen or left a good successor. 2 The Prince receives with a good conscience, the government brought to him, who goes to it, and performs it with a mind only of preserving the Citizens: and whom the profit and voice of the Commonwealth, and not his own private commodity calls and invites. 3 So long aught the government and life itself to be dear unto a good Prince, as by him the Commonwealth may be safe and sound. 4 The first entrance of the Prince into his Cities, aught to be joyful and festival: and then a congiary, gift, and benefit to be given to the people. CHAP four His Actions in general. 1men do auspicate and enterprise nothing aright, nothing wisely, without the help and counsel of the immortal God, therefore the beginning of all their actions must arise from prayer. 2 That which being done doth greatly please, did also please before it was done. Therefore by this means, the mind and will of the Prince, before hid, is discovered. 3 It is the part of a good Prince, as well to amend the things peccant in the Tents, as at home in the Court. 4 Few are of that excellent disposition, that they measure not desire, or fly from that which is unseemly and honest, according as it is profitable or unprofitable for them. Whence it cometh to pass, that in taking politic counsels, as well public as private, profit is of great force. Yet we must see and take he●d, that in them profit do not overcome true honesty. 5 The life of a good Prince, is the censure and Law of the Citizens; and that perpetual: for all conform themselves to it. 6 It is the duty of a good Prince, most sincerely and most readily, to determine right, betwixt his subjects, but chiefly amongst the Provinces differing amongst themselves. 7 A good Prince ought to restore the dead studies of good letters, and to affect the learned with rewards; and also to take care that the youth be in them well instituted. 8 It is the duty of a good Prince, to have care, that the journeys, Ports, and Commercies, in the whole Kingdom be safe and free. 9 It is the duty of a good Prince to provide for victual; and if any Region subject to him, be pressed with scarcity, to relieve it. 10 A good Prince must rather defend, and restore public works, then to build his own private. 11 It is the duty of a good Prince to restore noble families collapsed, and to cherish and increase those, that have or are well deserving of the commonwealth. 12 A military Prince is to be chosen, that both his subjects, and foreigners through the fear of him, may quietly be-contained in their duty. 13 There is the worst military State, where the care of Arms is translated from the hands to the eyes: from labour to pleasure: and in military exercises, not any of the Veterans and old servitors to assist and govern, but some Graeculous Master and smatterer. 14 That the Prince be Military, he must much and often be in dangers in the wars, himself: for so shall he be most skilful in Military discipline. 15 It is the duty of a good Prince, so to give Arms to Soldiers, that they may use them against himself, if he offend against the Commonwealth. CHAP. V The authority of a good Prince. 1 LEt not a good Prince permit himself to forbid that which the Senate commands to be done. 2 God hath not given power and government to the strongest, as amongst beasts, so among men: therefore the authority of Kings is commended and established by virtue and justice, not by violence and strength. 3 The innocency of the Prince and the goodwill of the subjects, are his most faithful keepers and guard. 4 Even the greatest Prince is by his oath, as the obliged Officer of the Commonwealth; and is less than the whole Commonwealth or Kingdom. 5 A good Prince is not above the Laws: but the Laws are above a good Prince. CHAP. VI The Exchequer of a good Prince. 1 LEt the Prince make an account with his Commonwealth, and render an account to it, of his receipts and expenses. 2 Under good Princes it is neither lawful, by all means to increase the public treasure, nor yet the exchequer of the Prince. But if the Exchequer invade or occupy what is not his own, it must be granted to take a course against it, by like right as against other Citizens. 3 The Exchequer is never poor, or never any evil cause thereof, but under a good Prince: for many urge ever the commodities of the Exchequer, chiefly under tyrannical Kings. 4 Those that are free, take it ill, if any of their Father's inheritance be drawn from them by the Exchequer, as a twentieth part: therefore that tribute, or suchlike extraordinaries imposed, must be remitted. 5 When any thing is given by the Prince, whereof no evident reason can be yielded; it is to be thought rather ambition, vaunting, prodigality, and wasteful riot, than the Prince's liberality. CHAP. VII. Under a good Prince, what kind of Counsellors. 1 IN him that is Counsellor to a Prince, are three things chief required: Liberty, Faith, and Truth. What kind of Government. 2 The Prince doth ill provide for the Commonwealth, when he procures impunity to those Prefects of Provinces or other gowned or warlike Magistrates, that through malignity or negligence, do live ill in their Offices: but to them that do uprightly discharge their Duties confers no reward: for by this means he makes those worse, and these more slow to do well. 3 Then most truly may it be judged, whether a man have deserved his Honour, or no, after he hath gotten it. For Magistracy argues what a man is, yet are those prudently to be judged and examined before, to whom Honours are to be commended. What care of the people. 4 A good Prince ought to converse with his Subjects, as with his own Children: 5 A good Prince doth but in vain study to defend the Commonwealth, or hope that he can, if he neglect the people: even as a Head, wanting a Body, is ready presently to fall. 6 The Prince doth chief experience his subjects minds, and binds them unto him by beneficence. 7 The Prince is never deceived of any, unless he first himself have deceived others. What kind of liberty of the people. 8 Under good Princes there are some rewards of Virtue, which are in liberty; and it is profitable to be an honest man. But on the contrary, under ill Princes, it is hurtful to be a good man, or to be so accounted. 9 Men do complain almost of no Prince less, then of him, of whom it is most lawful; because the life of those Princes is wont to be most honest, which grant that liberty to the people. 10 Under a good Prince, it is lawful for every man to retain, and safely to keep their own things, albeit they be magnifical, opulent, and rich: 11 Under a good Prince, there is that emulation of Prince and People, amongst themselves, that they contend which shall love others most. 12 The Prince must not hold any man about him against his will: for a man's liberty is more worth to every man, then pour 13 That which is sufficient for the Prince cannot be but too much for private men. CHAP. VIII. Of a Tyrant: and who he is. 1 IT is the custom of Tyrants, to call the public businesses, of greater moment, to themselves alone; but consult and detain the Senate or public Council, accustomed to advise of these things, and who otherwise should consult, in frivolous questions and things of no moment. 2 Tyrants, by how much more praised for their true virtues, by so much do think their vices upbraided, and therefore themselves scorned: whence they grow angry. 3 It is the Tyrant's custom to hate those, whom the people or Senate as well deserving of him commends and loves. 4 It is more safe for every noble and great man, to have a Tyrant angry with him, then flattering and propitious, viz. dissembling. 5 It is the Tyrant's custom whatsoever any Subject hath that is good, excellent, and beautiful, whether it be in things of the soil or of his own proper right, to occuple and retain to himself. 6 The only crime of treason, is the singular crime of them, without fault: for by this pretext, even the best men are overthrown of their servants. 7 Even those that make wicked Princes, do themselves hate wicked Princes, 8 There is no time, no place, where the Ghosts of funestious, cruel and detestable Princes, can rest from the curses of Subjects and Posterity. 9 In the things that are well done by an ill Prince, not the thing or deed, but the Author of the fact displeaseth. 10 All the whole Age of proud Princes is but short, and subject to various dangers. Now to conclude all: who shall not take profit by the many sweet instructions which this Book tendereth him, may justly with heart's grief Complain as every un-fortunate Courtier doth. Whose sorrow I feelingly thus express. Contrivi miserè miser Tota annos, Gustando mala, gratias agendo; Sperando; ingenueque seruiendo; Tempus terendo, p●ssima ferendo. Tantorum mihi praemium laborum Sunt serô sapere & poenitere. I wretched, wretchedly have spent thus many years in vain, Receiving wrongs, and giving thanks, the hapless Courtier's bane; Hoping yet still, and serving those ingenuously, I served; Lossing my time, bearing much grief, for all my service starved. Of all these labours, all reward is this; that I have gained Late to be wise, and to repent that thus my soul was stained. FINIS. Errata. PAge 22. read, shall, for so all. Pag. 58. servants for service. Pag. 69. writings, for writing. Pag 79. ingenious, for ingenuous. Pag. 83. Counsels, for Counsellors. Pag. 109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. 122. off, is wanting. Pag. 128. and, for it. Pag. 166. foliati, for pliciti. Pag. 167. superannuated, for superannuated. Pag. 188. argumentations, for augmentations. Pag. 210. he, is too much. Pag. 212. supervacaneous, for superuacanuous. Pag. 212. goods for Gods. Pag. 216. what, too much. Pag. 221. obvious, for oblivious. Pag. 222. into, for in. Pag. 222. shall make, is wanting in the second line. Pag. 227. bane, for gain.