A GUIDE TO HEAVEN OR MORAL INSTRUCTIONS COMPILED Partly out of the Maxims of holy Fathers, and partly out of the Sentences of Ancient Philosophers. Written in Latin by the Reverend Father D. John de Bona, General of the Order of Cistertian Monks: and now since created Cardinal Bona. Translated into English By JAMES PRICE. Printed at Rouen: 1673. TO THE EVER HONOURED, Very Reverend, and truly Religious Abbess MADAM WINEFRIDE GIFFORD, Thrice worthy Superior of the English Monastery of S. Clare in Rouen: And to all the virtuous Ladies and Gentlewomen living in holy Obedience unde her charge and Direction. MADAM, BEsides the relation of my Employment to your whole Community in general, and the many obligations which I have to yourself in particular, I had another reason which determined my thoughts to make choice of your name and that of your Spiritual Daughters to appear in the Frontispiece of this little work. And that is: I was ever of opinion that all Books of this kind challenge it as their Birthright to be dedicated unto persons of eminent virtue: for otherwise, it were a sin against justice, to present holy things unto those whose life is quite contrary to all the Maxims of Christian Perfection. This supposed, MADAM, it was not so much a choice as a kind of necessity in me, to dedicate this little tranformed Piece unto yourself chiefly, and secondarily unto all those virtuous Persons who have the happiness to live under your pious Conduct. For, although virtue is practicable in all states and conditions, yet we must grant that none can be said to practise it in a higher degree, (whatsoever the Adversaries of the Catholic Church dare unreasonably murmur to the contrary) then such as following the Evangelicall Counsels have willingly and joyfully abandonned all the Charms of the world, to embrace a Monastical retirement and therein to consecrate the remainder of their Lives to love, serve, & praise God without cease or interruption: a life which hath more of Angelical solitude, then Terrestrial conversation. Upon this ground, I had reason to presume, this little Treatise (which hath nothing of mine but that it speaks English) would not be wholly neglected by such devout Souls, who willingly accept any thing that may contribute to their advancement in virtue. I had this Interest also in it, that I durst flatter myself to have given it unto those who are so much my friends as to be ready to pardon greater faults than such as may have been committed in this Translation. Now as for the Book itself, I hope, you will find the matter pious and solid: and consequenly worthy the reading and application 〈◊〉 all sort of persons who aspire unto Heaven. The Author, as I am credibly informed by those of his own Order, is a Person of no common virtue: and I should not fear to be argued of untruth, if I should tell the World, that his late Promotion to that eminent dignity he now holds in the Church, was more a reward of his virtue and learning, than a Gift of fortune blindly conferred on him for his birth and friends. His Book then not degenerating from his Person, and his words not contradicted in his life, I hope you will have a double satisfaction in reading good Things originally delivered by so good a man. I will say no more of my Author, but leave you to judge of the rest by the Book itself. 'tis true, it may seem at first sight more proper for secular persons & such as are still entangled in the occasions and vanities of the world, than such as are already withdrawn into the secure harbour of a Monastical life: It is more familiar than studied, more Practical than speculative, more appropriated for the purgative then unitive way. However I am persuaded, there are many instructions in it, which are common to all states and conditions. And indeed to say the Truth, As I do not love our pretended Illuminees and imaginary Saints, so I do not much affect imaginary Writings; Books that will sooner make one mad then make one a Saint. Certainly, there is more profit in a little intelligible Piety, then in whole volumes of un-intelligible Raptures, and chimerical Elevations. I like those who take more care to live well, then to be esteemed Devotees: who take more pains to do good Works, then to fancy high notions: who are more diligent to mortify their Passions, then to fill their heads with unprofitable Conceits. This Book is for such: And therefore, Madam, having no reason to doubt but that you and all those who live under your Ladyship's direction are of my opinion in this Point, I was moved to hope a acceptance of this little (though wellmeaning) Present from him who is and will ev●… be in all dutiful respect, MADAM, Your most humble, and Obliged Servant, JAMES PRICE. THE INTERPRETER to the Reader. GENTLE READER, Having an Interest in thy Salvation, as being a Christian, & consequently rhy Brother in Christ, I make bold to present thee with a Guide to Heaven: & I cannot think thou hast so much presumption of thy own knowledge, but that thou mayst have need of some other helps. The way to Heaven hath always been counted very hard to find without a Guide. Wherefore I thought it worth my labour to recommend One unto thee, contrived at first by an excellent master in that Art. I know well enough that my Version of it doth not approach the pithy shortness of the Latin stile: and indeed, it was neither necessary nor convenient to render it so, nay (I dare say) nor possible. If thou art no Latinist, perhaps it may seem tolerable: but otherwise, if thou goest to compare the English to the Latin, I shall soon lose my cause. However I comfort myself with this Apology for not being able to give it the same grace which it hath in the Original, that it seems to me not only a common fault but a necessary defect in all Translations. But thou wilt easily pardon me, if I tell thee, that my principal intention was the same with my Authors in his Preface; viz: to endeavour to teach thee how to live well, and not how to speak well. As for the Title, I hope thou wilt not quarrel with me for not rendering it according to the Latin expression, which is Manuductio ad Coelum: I had some reason to apprehend, the word might sound a little harsh and unusual in our English Tongue, especially coming from one who pretends no Authority to coin new Terms and to make them pass for current. In fine, I humbly exhort thee, to read, meditate, and practise the Contents: and I desire no other recompense at thy hands, then that thou wilt make use of all for thy spiritual good. THE AUTHORS PREFACE. TWo things, Gentle Reader, I must acquaint thee withal in the beginning of this Treatise. Firft, I am afraid lest that I should be accused by some of too much boldness and temerity. For how, will they say, darest thou presume to lead or direct others unto Heaven, being thyself so addicted and tied to the world? Or, with what confidence dost thou go about to describe virtue unto us, being thyself so little virtuous? Secondly, what new Instructions dost thou give us in thy Book? Thou repeatest the same things after a rude and unpolished manner, which had been written long since by innumerable Authors with much more Learning, and in a more elegant stile: and thou art not ashamed with a proud deceit to expose the riches of others for thy own. These are the words, wherewith some perhaps will endeavour to carp at my labour. But first, I could excuse myself with the saying of a wise man, because — Fungor vice cotis, acutum Reddere quae ferrum valet exors ipsa secandi. Horat. de Art. Poet. That is: If I cannot do well myself, I may at least excite others to do well, Like to a Whetstone, that an edge can put On steel, thought self be dull and cannot cut. And, that I may use the words of another learned man: I am not so foolish, as to pretend to be able to cure others, being myself subject to the same infirmities: but like one that lies sick in the same Hospital with others, I make bold to entertain thee with the discourse of our common miseries: and I communicate the remedies which I think are most proper to cure them. Imagine therefore that thou only hearest me talking to myself: I am not afraid to let thee be partaker of my secrets in this kind. In writing these Instructions, I do not so much profess myself a Master to teach others, as a Scholar that learneth or rather teacheth himself by teaching others. These are two things which are done reciprocally: for whilst we endeavour to teach others, we teach ourselves at the same time. As to the second Objection, which may be brought against me, I have no better Answer then to confess ingeniously, that here is but very little of my own invention; having borrowed most of the matter from other writers. I have set down many things, which I had partly observed by my own experience, & which partly also, in reading the holy Fathers, and ancient Philosophers I had noted as useful Documents for my own practice. But I have laboured after the example of Bees to make one good well-tasted Honey out of the mixture of several Collections: mingling still something of my own to the words of my Authors. And I have endeavoured to use an easy stile without any vain ornaments of flourishing Rhetoric: because my design is to teach Christians how to do well, & not how to speak well. Thou hast here then a sum or Compendium of all the Moral instructions, which have been severally delivered by the ancient Fathers for teaching us how to live well & happily in this world. Thou hast here the Quintessence of all the best moral say of Seneca, Epictetus, Antonius, and other Sages of the ancient Times. And I thought it sufficient to set down those wholesome Admonitions, which to me had often proved efficacious Remedies in my griefs and troubles, without quoting the places from whence I had taken them; because I had gathered them as spiritual Remedies for the Soul, & not as points of wit to please the fancy: my intention & design being more to profit, then delight my Reader. A sick man does not trouble himself to inquire who it was that mingled the Physic which he is to take: nor is he solicitous to know whence the Remedy is brought, provided it be good & cures him of his Sickness. I have omitted many things which I could have said: as also many things, which might have been declared with more Subtlety. I thought it better to have a few good Moral precepts, which may be always ready & at hand, then to study a greater number & not to have them ready for use, when occasion requires. He hath learned much, who knows as much as is necessary for the Salvation of his Soul. God send that this my small Labour may be useful to all those who shall read it; especially to myself, least that my Book should be forced to blush, when my life is marked to be of a contrary practice unto what I writ. A TABLE of the Chapters. CHAP. I. OF man's last End. The misery of declining from it: and of the means to arrive unto it. page 1 Chap. II. That he who desires to live well must choose a good spiritual Director: The Qualities of such a Director: and the duties of such as desire to learn Virtue. pag. 7 Chap. III. Of the Purgative way: and how to extirpate all sins and vicious Affections. That the best motive to this, is a continual Remembrance of Death and Eternity. pag. 13 Chap. IV Of Gluttony. The disorders caused by it: and Remedies against it. How to know when we have got the victory over it. pag. 24 Chap. V Of Luxury: the shamefulness of it: how easy it is to fall into it: and how it is to be avoided, by seeking spiritual Delights, and the solid pleasures of the mind. pag. 29 Chap. VI Of Avarice: the evil effects of it. The comparison betwixt a rich man and a poor man. The inconstancy and Vanity of Riches. pag. 35 Chap. VII. Of Anger. The Character of an angry man. The causes, effects, & Remedies of Anger. pag. 43 Chap. VIII. Of Envy, and Sloth. The description of both vices & Remedies against them. pag. 58 Chap IX. Of Pride, Ambition, and vain Glory. The Character of a proud man. The vanity and danger of Honours and dignities. The evil effects of Pride, & remedies against it. pag. 62 Chap. X. Of moderating our outward Senses. How we must treat our Body: and how to govern our Eyes. Of the vanity of Apparel. pag. 73 Chap. XI. Of the Tongue: the importance and difficulty of governing it. What is to be observed, and what to be avoided in speech: and lastly, how to endure the evil Tongues of others. pag. 80 Chap. XII. Of the inward Senses. The use of opinions. How to cultivate our mind with good Thoughts. Divers instructions how to govern the Sensitive faculties of our Souls. pag. 88 Chap. XIII. Of Love: the nature, causes, & effects of it. Of the Remedies against it. Of Hatred. pag. 93 Chap. XIV. Of Desire, and Flight. What we are to desire, and what to fly or avoid. pag. 100 Chap. XV. Of joy, and Sadness. How a virtuous man is to rejoice. That he who foresees all things is never sad. Several Remedies against Sorrow and Sadness. pag. 105 Chap. XVI. Of Hope, and Despair. How to moderate both. pag. 111 Chap. XVII. Of Fear. How vain it is, & how to be overcome. How to avoid Boldness. Something again of Anger. pag. 114. Chap. XVIII. Of the faculties of a Rational Soul. How we are to keep our understanding from Curiosity. What Study is best. How hurtful it is to search into the life and manners of others. How we are not to heed what others falsely report of us. Of the Abnegation of our own will. pag. 120 Chap. XIX Of the State of proficients. Several helps for advancing in Perfection. How to esteem and make good use of Time. God's presence is necessary. pag. 128 Chap. XX. The profit of Solitude. How to fly evil Company. What are the common vices of the World. A Proficient must still labour for virtue. Marks of advancing in it. pag. 134 Chap. XXI. Of the three Theological virtues. Faith is to he shown by the exercise of good works. Our Hope must be in God alone. Motives of divine Love. The love of our neighbours is showed by helping them, & doing them good. An exhortation to . pag. 143 Chap. XXII. Of Prudence. The necessity, and difficulty of it. The duty of a prudent man. pag. 149 Chap. XXIII. Of justice, and Religion. What Penance is, and in what it consisteth. pag. 150 Chap. XXIV. Of Piety, & observance. Obedience, and Gratitude are commended. How to receive and return good Deeds. pag. 158 Chap. XXV. Of Truth, and the use of it. Simplicity is commended. Acts of Fidelity. pag. 163 Chap. XXVI. Of Friendship. How it is to be entertained. Certain rules of mutual conversation. pag. 167 Chap. XXVII. Of Liberality. What it is: and how to be practised. How it differs from magnificence. pag. 174. Chap. XXVIII. Of Fortitude: & the duties for it. That a generous man should contemn Death. pag. 178 Chap. XXIX. Of Magnanimity. The Character of a magnanimous man. pag● 184 Chap. XXX. Of Patience. The occasions, and effects of it. Marks of true Patience. An Exhortation to Patience in all manner of Sufferances. The necessity of Perseverance. pag. 188. Chap. XXXI. Of Temperance. How much Modesty conduceth unto it. Of Abstinence, and Chastity, pag. 197 Chap. XXXII. Of Mildness, and Clemency, The duties and Excellency of both. pag 200. Chap. XXXIII. Of Modesty. The properties of Studiosity. Of the rule and use of Eutrapelia. pag. 203 Ch●p. XXXIV. Of Humility. In what it consisteth. Of the Knowledge of Ourselves. The character of a true humble man. pag. 208 Chap. XXXV. Of those who are arrived to the state of Perfection The Character of a perfect man. The end of Christian Perfection is an union with God. pag. 212 FINIS. ERRATA. PAge 9 line 17. read skilful. p. 12. l. 1. r. some. p. 18. l. 9 r. thinkest of. p. 21. l. 15. r. to have it cured. p. 22. l. 6. r. quitting. p. 24. l. 21. r. manners. p. 29. l. 24. r. the. p. 31. l. 5. r. breakest of. p. 47. l. 25. r. lest. p. 48. l. 23. r. birdlime. p. 49. l. 4. r. bit us. p. 59 l. 11. r. others. p. 60. l. 1. r. cannot. p. 63. l. 2. r. unto. p. 67. l. 21. r. slippery. p. 70. l. 14. r. private. p. 73. l. 8. r. Thou wilt. p. 74. l. 25. r. let it be thy care. p. 78. i. 2. r. things. p. 79. l. 19 r. worldly. p. 96. l. 29. r. we thought p. 98. l. 9 r. concur. p. 108. l. 24. r. it is. p. 110. l. 1. r. ently. p. 115. in the last line: r. Country. p. 121. l. 20. r. he may live. p. 123. l. 8. r. mis-approuve. p. 131 l. 16. r. sleeping p. 137. l. 27. r. unwothy. The Reader is also desired to take notice that pag. 212. in the Title of the last Chapter must be read: The end of Christian perfection is an union with God: the word perfection having by mistake been left out in some of the copies. A GUIDE TO HEAVEN. CHAP. I. Of man's last End. The misery of declining from it: and Of the means to arrive unto it. 1. WHosoever thou art that readest this Treatise, know that my intention is, to lead thee as it were by the hand in the way to Heaven; & to conduct thee unto that happy State, which once possessed will give full content to all thy desires. This is the scope and aim of all men's wishes: & unto which we all have a natural propension. All men would be happy: but through Adam's fall we are all become blind, & therefore the greatest part of men forsaking the true and Sovereign Good, spend their time very unprofitably in seeking after vain and transitory things. Some employ all their industry in gathering riches; because they vainly persuade themselves, that the chiefest happiness of man consists in wanting nothing. Others make it their chief business to purchase Honours, & bear great sway in the world; and therefore are very ambitious to be in some Government, or at least to govern those who govern. Some again descend so low, as to seek and place their chief happiness in sensual pleasures; esteeming thosse most happy who have liberty and occasion to besot themselves with all manner of brutish delights. So little do they value & esteem true Beatitude. And thus they all labour in vain, like men that wander in a Labyrinth; the more they pursue their happiness, the more they stray from it: in this most unhappy, because they do not understand their own unhappiness. 2. This is the thing, Oh miserable man, which brings thee into great disorder & misery: Thou desirest to live happy, and also to make a happy end: but thou art wholly blind in discerning what true happiness is, & how to arrive unto it, foolishly straying quite out of the right way that leads unto it. All that thou dost, all that thou sayest, all that thou desirest, proves for the most part to be against thyself. For thou dost not consider that Sovereign & infinite Good, for which thou wert created, & consequently which ought to be the term and centre of all thy desires; but thou wanderest here, and there, without any settled design, like Aunts that run up and down the body of an old tree to little or no purpose. God who is the Creator of all things hath drawn thee out of nothing, & given thee a Being, to the end thou mightest love him with all thy hart, and serve him with all thy forces. As he is a necessary Being in himself, so also he must of necessity be our last End. Consider then seriously, how much of thy life thou employest in his service, unto whom thou owest thyself wholly. All thy actions, all thy designs all thy counsels are vain, and to little purpose, if they are not directed to him. Even as the place where thou arrivest is called the end of thy journey, and the place where thou expectest to rest: so the end of thy life is terminated in God, to whom thou oughtest to refer all thy thoughts, words and actions; until at last enjoying his sight thou findest the accomplishment of all thy desires. Whatsoever withdraws thee from last End, leads thy soul to eternal perdition. 3. As in a Sea, if the ship should stop in some harbour, or cast anchor nigh the shore to take in fresh water, thou wouldst perhaps busy thyself in the mean time to gather up cockleshells, or some pretty-shaped pebbles; but yet thou wouldst still keep an eye towards the ship, and be still listening that way, lest that the Pilot should call and give sign that all things were ready to set Sail: which sign given, thou wouldst presently make haste to the ship: So thou art to do in this life. Fix thy mind always on God, and use the things of this world so, as not to tie thy hart unto them, nor to suffer them to withdraw thee from thy last End, which is God. All the riches and creatures of this world serve thee, that thou mayst serve God. The neglect of this necessary care of thy salvavation, is the cause that thou permittest thy thoughts to wander after many unnecessary Objects; so that 'tis true to say, thou adorest as many Idols as thou lovest Creatures with a disordinate love. These are thy Gods, unto whom thou offerest sacrifice, not of an Ox, or Buck, but thyself, & thy whole salvation. It is not permitted in the law of divine Love to love any thing else besides God, unless it be in him, and for him. There can be no greater misery then to abandon the sovereign Good, & to place our affection on creatures. 4. That which the Prince of Physicians says of sick bodies, the same may be said of vicious souls: to wit, the more they are fed, the worse they are. For those who intent to pass from a bad life to a better, ought first to vomit up all the Poison of their past sins, before they begin to receive the solid nourishments of virtue. This purgation of thy soul must be done so, as not only to expiate thy past sins, but also to extirpate all affection unto them, to root out all thy vicious habits, to master all thy disordered appetites and make them subject unto reason; to subdue thy body & senses, particularly that of the tongue, and to avoid all that may hinder thee from arriving to the state of perfection. Why dost thou fear, and imagine the way that leads to eternal Felicity, to be hard and difficile? It lies in thy own power to make thyself happy, assisted with his grace, who is the beginning & end of all things. But thou must first go out of thyself, before thou canst come unto him: and the more thou leavest thyself, the nigher thou wilt come unto him. 5. Wherefore thou shouldest first consider with thyself what thou desirest to enjoy, and whither thou art going: & then examine the means thou art to use for arriving to that happy state. Which done, thou will easily perceive what progress thou dost make every day. Be very careful in examining thy Conscience; and taking a serious view of thyself, consider what thou oughtest to be, whilst thou hast time to amend. It will be too late to discover the deceit, when thou canst not avoid it. Learn how to moderate the violence of thy passions and desires; & how to appease the frights and fears of thy mind. Learn to contemn all earthly things, and willingly forsake those things, which cannot remain long in thy power. Leave all things, before they leave thee; that so when Death comes, it may find nothing to rob thee of. Let thy chiefest care be to provide for thy soul; for, considering it is first in dignity, it is not fit it should be the last in thy care. What will it avail a man to have gained the whole world, if he looseth his soul in the end? we cannot esteem it any profit, if the soul perisheth. CHAP. II. That he who desires to live well must choose a good Spiritual Director. The qualities of such a Director: and the duties of such as desire to learn Virtue. 1. NOthing is more necessary for one that gins to serve God, then to permit himself to be guided, and instructed by a good Master. And indeed what wise man would undertake to perform a long Journey (where he knows not the way) without a sure Guide? who would go about to learn any difficile Art without a Teacher? We shall find but very few who have advanced in perfection, & rendered themselves virtuous, without the help of others. It is an easy matter to instruct in general terms those who are absent, and also to leave in writing for those that shall come after us, what is to be done. But no man at a distance can tell of persuade when and how this to be done. We must be present in time & place to deliberate aright of that. A Physician can never prescribe by letter the just time of taking some Medicine or diet: he must be present, and feel the pulse of the sick person. So in curing the maladies of the Soul, there are some things, which cannot be so well expressed and declared without being present. S. Paul, whom God had designed to be the Apostle of the Gentiles, after he had been converted by Christ himself, was sent to Ananias, that he might learn of him the way of Salvation. Thou hast a hard task, to overcome the corruptness of thy Nature, to wrestle with the evil Spirits (thy invisible Enemies) and to arrive to the height of Perfection amidst so many obstacles and Impediments. Wherefore thou hast need to call for help; and that, from one who will lend thee his hand, who will show thee the dangers, and discover unto thee all the Ambushes of Satan; and in fine, who will teach thee how to come of with victory in all thy spiritual combats. But thou wilt tell me; whom shall I call to help me? I answer: It must be a wise and trusty man, who shall be able and willing to do all for thy spiritual Good: one that shall strike respect and not fear into thee, when thou meetest him: one that is more ready to teach thee how to rise and amend after thy fall, then to cry out against thee, when thou fallest: one who gives more Edification by his virtuous life, then by his eloquent words. He is little fit to govern, who commands others to do well, but doth no good himself. 2. Choose such a Helper or Director, who flatters no body, who doth not haunt much company, who doth not go to great banquets, nor intrude himself into the houses of great persons: choose one, if possible, who hath the spirit of discretion, and can discern betwixt virtue and vice, betwixt good and bad, as a skilful Goldsmith, discerneth betwixt true and false money: who like a shilfull Physician can judge of all thy spiritual diseases, & prescribe fit remedies to every one of them. Choose one that shall be free from all interest, and seeketh nothing but thy spiritual profit: One that shall instruct thee in the spirit of mildness and charity, one that shall tell thee of thy faults: one that shall be able to discover, and teach thee how to overcome all the subtileties & stratagems of thy spiritual enemy the Devil: one in whom thou mayst have a particular confidence, & unto whom thou mayst have no difficulty to reveal thy most hidden thoughts. If thou canst find such an one, thou are happy is this world. 3. Speak frequently unto him of thy spiritual affairs: let him know all thy evil inclinations, all thy vicious qualities: let him know all the good thou dost, and all the evil thou committest. Discover unto him all the particular favours thou receivest from God. Desire him that when he perceiveth in thee any irregular and disordinate affection, he will not forbear to tell thee of it; & that too very often, lest that by being ashamed to reprehend thee, he should dissemble at thy faults. But if it should chance that he telleth thee, he finds nothing to be reprehended in thy life, do not presently conclude that thou art innocent: because perhaps the reason of his silence is, for that he sees he shall get thy hatred by speaking, or else that he despairs of thy amendment. Wherefore entreat him more and more, that so he may see thou hast a real and earnest desire of advancing in perfection. Begin to lay before him the number of thy imperfections, & resolve to reform thy manners according to his Counsel. Rejoice as often as he reprehendeth thee for thy faults, and still endeavour to come better from him, or at least in a disposition to grow better. It is a great matter, considering the common frailty of our nature, when a man is willing & desirous to amend. 4. These are the mutual offices of a spiritual Director, & one that desires to learn virtue of him; that so the one may grow better, and the other not lose his labour in instructing him. The greatest obstacle in Beginners is a rebellious refractory Spirit, impatient to learn, & incapable of being cured. For some that confide too much in their own wisdom, refuse to be governed by another. All these things (say they) which you tell me I know already. What profit is there in showing me things which are clear enough of themselves? and repeating the same things over and over? Very much; because thou knowest many things, which thou dost not perhaps attend unto. Admonitions are not so much for teaching us, as for exciting the memory, and hindering us from forgetting things. We often dissemble things that are clear; and therefore 'tis not amiss to inculcate the knowledge of what we already know. Virtue gathers strength, when it is touched and encouraged. Some are hindered and disheartened by a foolish apprehension or fear, which is a childish fault, and unworthy of any man. Others like frantic men keep all close to themselves, & will not discover their infirmities to their spiritual Physician. The Devil persuades them to this silence, hoping thereby to make his advantage of it, as long as they discover nothing. When thou art troubled with any corporal disease, however so shameful, thou hast no difficulty to show it to him that is to cure it; and yet thou hidest with great care the Ulcers of thy Soul, as if hiding would cure them; whereas they will at some time or other discover themselves, in spite of all thy care. He that hideth his wounds will never be cured. 5. Does the Physician do thee any wrong if he discovers thy disease: if when thou art in danger, he tells thee that thou art ill, that thou art in a favour? that thou art to abstain one day from meat, & ordains thee to drink water in another? Sure thou wouldst commend him, and thank him for it. But if any one should tell thee that thy passions or desires are violent, that thy opinions are vain and idle, thy affections immoderate, or the like; thou wouldst presently cry out, that thou art affronted, injured, & abused; and therefore wilt be revenged of him. Unhappy man! what hurt does it do thee to be admonished of thy Salvation? What injury canst thou call it, unless such a one, as a looking glass may be said to do to an ugly face? He shows thee what thou art: Mend therefore thy faults which he reprehends in thee, correct thy manners, wash of the spots of thy Conscience. 'tis in thy power, if thou wilt, to live so that no man can justly reprehend thee. CHAP. III. Of the purgative way; and how to extirpate all sins, and vicious Affections. The best motive to this, is a continual Remembrance of Death and Eternity. 1. WHensoever any man committeth a Sin, he actually strayeth from God; & this is the cause of all the misery in the world. From this proceed all the pains and troubles of this life: this is the Poison which infecteth the whole world. We do not perceive the malice of it when we commit the sin; but when 'tis once committed, than we understand the mischief it brings with it. We read of Tyrants that were wont heretofore (a strange punishment!) to tie living bodies unto dead carcases, that so they might be poisoned to death with the horrid infection of an abominable stench. By sin we are brought to suffer the like punishment; we carry about with us our own Executioner, & cannot easily deliver ourselves from it. If thou canst not resolve to suffer something for avoiding sin, thou wilt be forced to suffer much, after thou hast committed it. An evil action is no sooner resolved upon; but it presently produceth its own punishment. 'tis this which makes us guilty of death, and eternal damnation. We must therefore have a special care to expiate our conscience from all Sin, by contrition, confession, and satisfaction. And 'tis not enough to avoid falling into great sins, but we must also have a care to avoid lesser faults; which, although they do not cause immediate death to the Soul, yet weaken our spiritual forces, & are a disposition to mortal sin. But the ship wrack is equally the same, whither the ship be swallowed up and lost under one great wave, or sunk by degrees, the water entering in drop by drop. We may be more to blame for yielding unto these lesser faults, in regard the difficulty to overcome them was less. The weaker our enemy is, the greater is our shame, if we permit ourselves to be overcome by him. 2. Thou wilt never be able to attain unto much Virtue, and to restore thyself to thy former liberty, unless thou canst first quit thyself of all affection even to the least sins: For otherwise, thy body may be in the desert, and thy mind at the same time in Egypt. All does not go well with thee, if after having pardoned injuries, and forsaken thy dishonest loves, thou dost still give ear to calomnies & detractions against thy neighbours; if thou art still delighted with some dangerous beauty. For to purchase an interior purity, 'tis not enough to extirpate all sin out of thy soul, but thou must also root out all evil habits or affections, which may often remain behind after the sin is forgiven. If thou dost only cut the boughs & leave the root entire, thou wilt see in a short time new branches of iniquity grow up from the same stock. Thou sayest, that thou art resolved to root out of thy soul all thy old Vices. But I fear thou dost not bar the Door against them, but leavest it seemingly shut, so as it is easily opened again to the same vices, when occasion presents. Thou tellest me, that thy former life displeaseth thee. I believe it: for who is not ashamed of himself, when he seriously considers the disorders of his life past? Even wicked men both hate and love their own vices, at the same time; nay even then when they commit them, they detest and abhor them. But what avayls it to abhor sin in words, and not to abhor the acting and committing of it? There is no man so wicked, who doth not some time or other loath his own sins: but such Converts are soon reconciled again to their old sins. But he that is truly converted unto God, puts the Axe to the root, and cuts away all even to the least sprout he can find. And then living in a continual memory and apprehension of his own frailty, he carefully avoids all occasions of sin: & trembles at the very sight of any evil and dangerous object. 3. Why dost thou allege vain excuses, & insist so much upon the frailty of thy nature, when God commands thee to exterminate thy vices? who can better know the measure and strength of thy forces, than he who gave them? why then art thou backward in obeying, when the thing does not so much redound to any profit in him that commands it, as it concerns thy good? oh blind and wicked rashness? How darest thou be so bold as to reproach unto thy master with a servile impudence, that his precepts are hard and impossible? as if he had designed to seek not so much thy Salvation as thy punishment. Such is the perverseness of man's nature, not only to offend God, but also to pretend great difficulties in what he commands. But if thou wilt try thy own forces, thou wilt find that thou art able to do much more, than thou thinkest. 'tis not the difficulty of the things in themselves that makes thee not dare to practise them; but because thou dost not practise them, the things seem difficile. Many things which we thought very hard to do, become very easy and of no burden with a little use. Begin once for all, and have a better opinion of thy own force and power. God doth not forsake his soldiers; & he will give thee as much strength as thou desirest. 4. Thou wilt easily overcome all vice, if thou representest to thyself every day to be as the last of all thy life. What is it that eyes thee to this world? Because thou never thinkest that thou art to go soon out of it. Thou seest every day dead bodies carried to the grave, which should put thee in mind that thou art also mortal. And yet in the midst of all these dead thou thinkest o nothing less than Death: thou seest nothing more often, & yet thou forgettest nothing so soon. The day will come notwithstanding, that must carry thee also away; to wit when thy Soul shall be delivered out of her dark & loathsome prison of the body. Thou wilt then clearly see that thou hast lived in darkness all thy life in this world. Produce, if thou canst, amongst so many years of a bad life but one day well spent in the exercise of virtue, which hath not been defiled with some vice. Thy infancy is passed away in childish babbles, thy youth is spent in foolery and idleness, thy riper ago in debaucheries & disorders. Of all those years which thou hast spent from thy cradle until thy old age, nothing remains but grief, and the evil fruits of iniquity. Alas! what a case wilt thou be in, when forced to be ashamed of what is past, and afraid of what is to come? what will thy riches avail thee in that hour, which thou hast always sought with so much care and trouble? what will all thy shameful pleasures help thee at that time? what canst thou then expect from all thy dignities and honours? Oh! if it were possible that thou mightest begin again from the cradle, how careful thou wouldst be to lead another life: but (alas!) such wishes will be altogether useless in this hour. If thou intendest to make good use of Time, begin from this present moment, & resolve from this instant, to forsake those things, which thou wouldst then wish to have forsaken. 'tis no great matter to forsake momentary things, that thou mayst purchase eternal felicity. 5. Ask any dying man what he thinks of his life past; and thou will scarce find one perhaps who hath not at that hour a quite different opinion of the riches, honours, & vanities of the world, than he had when he lived in perfect health. Then all things are weighed in a more even balance, & we judge of them as they are. He that is wise only in the end of his life, beginneth to be wise very late; but thou mayst be wise in good time, if thou learnest to be so from the follies and examples of others. Since than it is in thy power to sail in present safety, why dost thou expect a Tempest? Thou mayst, if thou wilt, avoid & prevent thy own misery. Why then dost thou expose thyself to future dangers? 'tis a late prevention, to think to avoid shipwreck, when thou art just sinking: 'tis too late to use prudence, when thou art wholly ruined and undone. We read of many great and holy men, who after having renounced unto their own will and all they had in this world, spent all the remainder of their life, to learn how to live and die well: & yet many at their death have confessed they had not yet learned that lesson: so hard it is to learn this Art. Notwithstanding thou art so backward, as to defer thy Conversion until thou art old; but 'tis a great folly to hope to begin then to live well, when thou canst live no more. 6. Unhappy man, to what danger dost thou expose thyself? is this thy belief, is this thy manner of living? Thy life passeth away like a shadow, & lasteth but a moment. Thou art no sooner born, but thou beginnest to die. Stop if thou canst but one day of thy life: hinder or prolong one hour one moment of it from flying away. But such a labour would be in vain: Time will still hurl thee away, & will never cease running until it hath brought thee and all mortal things unto their last general end, to wit Death. And yet thou darest prefer this moment unto Eternity, which will have no end. Oh blindness! oh folly! Thou are always labouring to provide all that is necessary for thy Body, which is mortal; but as for thy Soul, which is immortal, thou hast as little care to purchase eternal rest and felicity for it, as if it did not at all belong unto thee. When thy body is sick, thou art willing to undergo any thing, to have 〈◊〉 cured: but thy Soul is sick and thou wholly neglectest it, and dost not feel it. Did thy Physician ever tell thee, it was necessary for thy health, to go to see and thou refusest it? didst thou ever refuse to take the most bitter medicine, when he told thee it was necessary? God commandeth light and easy matters, that thou mayst gain eternal life; and wilt thou not obey him? If thou hadst a suit in law, thou wouldst employ all thy thoughts in it, thou wouldst be always speaking of it, & thou wouldst not cease to solicit many friends, to the end that the Judges might be to thee, and deliver their sentence in thy behalf: and yet whereas thy eternal doom is nigh at hand, thou laughest, thou playest, and puttest thyself in danger of perishing without redemption by perpetual sinning. Ah! forbear at last, grow wise whilst thou hast time, & quiting thy former dissolutions begin from this instant to live so as if this day were to be thy last. This is true Philosophy, this is true wisdom, to separate by degrees the Soul from the Body even in this life as much as we can. 7. This must be thy constant employment & daily care: in labour, in rest, in all occasions, still endeavour to forget this world, and think of nothing but Eternity. All that enters into Eternity, remaineth fixed and immoveable: nothing can ever change it. The rich & covetous Glutton after so many ages is still ask for a drop of water, and will be forced to ask in vain for all Eternity, Eternity is a durance which is always present, and never to be named without horrout and apprehension: it is a wheel that is always turning: it is a beginning that is always beginning, & will never come to an end. One serious thought of it changeth all the pleasures of the world into bitterness, and striketh men into a deadly fear, leaving them quite astonished: it tameth all the rebellion of the Soul, and raiseth it up from the unprofitable cares of the world to the exercise of Virtue: it seasoneth hunger and thirst, renders all labour easy, all sorrow sweet, all pain delightful, and makes it seem short. Suppose the vast and infinite spaces of the firmament were all filled with numerical figures: who but God would be able to sum up these almost infinite numbers? and yet this innumerable number is not the beginning of Eternity. Suppose so many years, so many ages were passed, as are signified by those figures; yet after all this, it could not be said that Eternity was become so much the less. The miserable souls of the poor damned that are tormented in everlasting flames, are not yet come to the beginning of their desperate Eternity. If this consideration doth not breed a horror in thy soul, and if thou dost not seriously mend thy life by considering it, thou art harder than any stone. CHAP. IU. Of Gluttony. The disorders caused by it; and Remedies against it. How to know when we have got the victory over it. 1. THe first combat thou hast to undergo is against Gluttony, which nourisheth all other vices. This was the sin, which opened the gate unto Death, both spiritual and corporal. For our first parents, by eating the forbiddden apple, killed us all before we were born. The Devil our spiritual enemy still makes use of the same temptation of gluttony, that so he may overcome us with more ease, when he hath weakened our inward forces by means of this vice. Hence (from too much eating) proceeds a stupid, heavy, and languishing disposition: hence proceedeth scurrilous language, too much prattling, dissolution of manners: hence proceedeth uncleanlines, wrangling and contention: by this our spirit becomes dull: and all virtue is extinguished in our soul. This makes us, spend our means, brings us into poverty, occasioneth many diseases: and in fine hasteneth our Death. Few are sick, whose sickness doth not proceed from intemperance in diet. For if the body could want those evil humours which arise from too much eating and drinking, sickness could only attack, but never overcome it: so true it is, that Gluttony killeth more than the sword. 2. Oh vile and infamous servitude, to be subject unto our insatiable appetites! Nature hath given thee a little body; but thou by thy gluttony surpassest in greediness the greatest of Beasts. A Bull is content to feed upon the pasture of a few Acres: one wood sufficeth many Elephants: but the whole world is too narrow for thee; all that flieth in the air, all that swimmeth in the water, all that is fed and bred in the woods is not enough to content thy belly. Behold what a stir there is in the kitchens of great men: see how many cooks are still running from one fire to another: see what a troop of servants and maids in perpetual labour and sweat: See what a slaughter there is of living creatures; see how many are employed to draw wine in the cellars: See how busy they are to cover the Tables with silver plate, how careful to dispose the dishes in due order and with various art: in fine, see with what promptitude every one runs about his own office. One can scarce think that all this is for one house, where so many sorts of wine are brought together from several kingdoms: where so many tables are prepared with so much care and attendance. But in the mean time, I do not by this intent to dissuade thee from allowing thy body sufficient nourishment. We cannot so overcome it, but it will of necessity exact its ordinary food. But heat lies the cunning and deceit of concupiscence, that under pretence of necessity it often draws us to seek our pleasure in eating. Wilt thou know, how little will satisfy hunger? consider that thou art but one, that thou hast but one body & one stomach: & by this means thou wilt easily know, that what is more then enough for one, is too much, and consequently not necessary. A little contenteth nature, but concupiscence hath no end in her desires. 3. Hunger is not ambitious, but is content with what is enough, and cares not what it is: The pleasure of Tasting is soon past; and then common meats are as good as those which are esteemed most delicate. We must of necessity eat when we are hungry, and drink when we are thirsty: but nature doth not bid us examine whither the bread be white or brown; whither the water be out of the common river, or cooled and refreshed by art: all that it requires is, to satisfy hunger and quench thirst. Fish that is brought from the Sea, Rivers, and Ponds; Venison and Wild Boar; Variety of Fowl; and so many several sorts of Wine, are Delicacies more fit for the kitchen of Apicius, then for a sober man. Even Epicurus himself that sought his pleasure in good cheer, did use to commend a sober diet: And indeed there is nothing so delicate, and sweet, which doth not seem unsavoury when once we grow out of taste with it; and there is nothing so unsavoury which doth not seem sweet & , when hunger presseth us. Dost thou desire to quit all superfluous care for thy nourishment? Consider thy End. Thou wilt die soon, & that body which thou feedest with so much care and pamperest with so many delicacies will be left to be a food to the worms in thy grave. Ponder then with thyself for what banquet thou feedest thy body; and resolve henceforth to feed it so, that it may not oppress thy spirit. Use common meats and such as are easily found; which are neither chargeable to buy, nor hurtful to thy health. A great part of our liberty dependeth on a sober diet, and temperate feeding. We cannot easily see what is superfluous, until we begin to be without it. Our body hath need of sufficient nourishment, but not of many delicacies. 4. But do not think thou deservest such great praises for contemning superfluities. When thou canst also contemn necessaries, thou mayst challenge praise; that is, when thou art content with common bread for thy food, with weak wine, or such as is well mingled with water for thy drink; when thou shalt be persuaded that herbs and roots do not only grow for beasts, but also for men. I shall admire thee, when thou seekest only the necessity of nature, the reparation of thy strength, and the glory of God in thy meat; when thou canst contemn the full tables of great men; when thou comest unwillingly to thy ordinary repast, as a sick man to a bitter potion of Physic: when thou shalt study at least to moderate and overcome the pleasure of Tasting, since it cannot be wholly hindered: when thou art unwilling to eat any thing that is delicate, even in thy sickness: when in fine thou hast attained to a true purity of body and mind. For it is certain, that the proof of true Abstinence doth not consist in attenuating the body, but in purifying the soul from all inordinate desires. CHAP. V Of Luxury: the shamefulness of it: how easy it is to fall into it: and how it is to be avoided, by seeking spiritual delights, and the solid pleasures of the mind. 1. NO vice is more filthy or shameful then Luxury. The Apostle commandeth we should not so much as name any sin of that kind. Hence it is that honest & pious men are so much ashamed of themselves, if they suspect that others know them guilty of the least immodesty or uncleanlynes. Hence it is that many in the tribunal of holy Confession hid the lubricity of their youth from the ministers of Christ; choosing rather to undergo everlasting torments with eternal shame after death, than here in this life to undergo she imaginary infamy of this vice. Add, that those who are fallen into a habit of this sin, do not easily get out: and they are in much danger of their salvation that are infected with it. Human forces are too weak to overcome it. For no man can live chaste unless it be by a special gift of God. 2. Wherefore the first remedy against this sin is fervent prayer offered unto God, to the end that he (who alone can do it) will be pleased to cure thee of this dangerous sickness. Next thou must have a care to resist unchaste thoughts in the very beginning, & to do it with as much haste as thou wouldst shake of burning coals from ●hy garments. Woe be unto thee, if thou once beginnest to deliberate the least in such temptations. That castle is nigh surrendering, whose Governor once gins to parley with the Enemy. That thou mayst avoid all occasions leading unto it, fly idleness, intemperance, unchaste imaginations, evil company, & dangerous conversation: in a word, nothing is to be neglected in this point. Even those that are just are not wholly free from the danger of this sin: they may also have some hidden relics of it; some secret hissings of the old Serpent; as for example, certain little affections which although they are not bad in themselves, notwithstanding they are as preludes tending to evil; and the mind being bewitched by little and little with such charms, will soon be caught, unless thou suddenly breakest of with them. Thou wilt never arrive to great perfection, if thou neglectest these small things. Great things have their beginning from lesser ones. 3. Take heed above all things, thou art not deceived by too much confidence in thyself. He that fears nothing is half fallen. How many great and learned men, after having obtained great victories over themselves and their spiritual enemies, after having done many wonders, have notwithstanding fallen into great sins at last by inconsiderate looks cast upon women? 'tis needles hear to repeat the sad examples (which thou hast often heard and read) of Samson, David and Solomon. We have too many examples of the same kind in our own days. And without seeking foreign examples, thou hast enough perhaps in thy own breast, whereof to be ashamed, and which should give thee occasion to humble thyself, & be always in fear. Is it not great madness and folly after so many examples in all ages and countries to put thyself in danger by presuming too much on thy own forces. Yet such is the ordinary credulity of human obstinacy, that we never believe others to have fallen, until we also fall ourselves. Woman was created to help man, but by the malice of the devil she is become his greatest enemy. There is nothing in a woman which doth not wound, burn, and kill. No Hyena to be compared to her voice: no Basilisk to be compared to her eyes. Ah! whoever thou art then, if thou desirest to save thy Soul, fly as much as thou canst the sight and conversation of women. They still keep their ancient and first custom, which is, to be the occasion of banishing man out of Paradise. 4. Many excuses are commonly alleged in this business: Many pretences of necessity, custom, and a good intention. Notwithstanding all this, great mischiefs often lie hid under the colour of good. Hence proceed dangerous familiarities, indiscreet & overfree discourses, light gestures, a neglect of modesty, frequent letters and presents from one to another, and a certain mirth which by little and little overcometh all shame, until at length all modesty is lost. These things are practised by degrees: and he that at first did use to blush at the sight and approach of a woman now is not afraid to behold wanton looks and a naked breast; which striking into his hart a sweet and secret poison, he is undone before he perceives his own danger. Thus the eye of our reason first becomes dim, & at last is struck quite blind. Thus a rational Soul which was born for heaven is tied to the world, forgetting both God & herself; until at length the flames of concupiscence deliver her up to eternal flames. Oh miserable men! whose impure & momentany pleasures must have such a sad end. One would think they had all eaten of the Sardonian herb: since they laugh at the same time that they are dying. 5 Ah! foolish man! who art void of all wisdom thyself & wilt not hear the counsel of others? what dost thou seek? If pleasures: God hath prepared eternal ones for thee in heaven. Art thou content to enjoy the pleasures of this world, & to be excluded from those in the next? where is thy reason, where is thy wit? Look up to heaven, and behold all the blessed Citizens of it. These are they who heretofore have mingled their bread with ashes, and their drink with tears. Hadst thou lived in the same age with them, thou wouldst hav● seen them in continual tribulation, leading an humble obscure life, always weeping, always constant in prayer, in a word wholly, separated from all the joys and mirth of the world; and aspiring to heaven by suffering wheels, swords, crosses, & all manner of torments. Look down into hell, to behold that desperate multitude of damned souls which are buried in eternal flames. These are they who once enjoyed the false joys of this world, and abandonned themselves to all sort of carnal pleasures: but now they acknowledge too late the misery and damage incurred by consenting unto them. Ruminate well on this point, and if thou believest it, tremble with fear and apprehension. The pleasures and joys of this world are passed in a moment; but the torments which follow, will last for all Eternity. 6. But if thou seekest pleasure in this life, why dost thou not choose true, solid, honest, immutable pleasure, such as is found in a quiet mind, that so thou mayst delight in something within thyself? Sensual pleasure is always false, effeminate, frail, entertained by wines and parfumes; and still fears to be discovered. It's ordinary habitation is public stews, taverns, and such like places, which apprehend nothing more than the Officers of justice. Though it may have a seeming outward grace, yet in reality it is a miserable satisfaction. It is gone in a moment, no sooner begun but it perisheth. But the pleasure of the mind is a noble, peaceable, invincible, secure and lasting content: never cloyeth, nor brings repentance. It is not accompanied with shame, nor followed with sorrow; and it never forsakes those that enjoy it. If thou desirest to enjoy this, thou must first renounce all sensual pleasures. The greatest and truest pleasure is to contemn all pleasures. CHAP. VI Of Avarice: the evil effects of it. The comparison betwixt a rich man, & a poor man. The inconstancy and vanity of Riches. 1. AVarice hath one principal invention or deceit, which thou must of necessity understand, if thou desirest not to be cheated in it: It still hideth it self, so that it is very rare to find one, tha● will acknowledge he is covetous. One man gathereth riches, that he may provide for himself and his children: another pretends he desireth riches, that he may secure the poor: a third, that he may satisfy for his sins by employing them in good works. But in the mean time, when they have got much riches together; they are so far from distributing it to the poor, that they are still greedy to heap up more and more; and whilst they are thus labouring to get more, they lose their time, and spend their whole life, for preservation of which they had such an insatiable desire to gather riches. Even as running water doth not quench the thirst of a sick man, by seeing it run by and touching it with his hand, unless he can also have it to drink: so a covetous man is never satiated and hath never enough, because his money and treasures have no proportion to and can never fill his mind, which is the seat of Avarice. Nothing but God can fill and content the soul, because it was created for God. 2. Suppose, oh covetous man, that thou couldst possess all that the richest of men ever possessed: suppose that fortune had so befriended thee, as to give thee as much wealth as Solomon: suppose that thy houses were paved with marble, thy chambers adorned with gold and pearl: suppose thou couldst so abound in wealth, as to tread on nothing else: suppose thou hadst brought together all sort of Statues and excellent pictures, with all the inventions of art for pomp and magnificence: all this would only increase thy Avarice, and make thee still desire more and more. Nature is bounded, and content with little; but the false opinion of things makes us to have no end in our desires. What art thou the better for what thou hast in thy coffers, and in thy barns, if thou countest not so much what thou hast already, as what thou desirest to have. It may be said, the whole world is wanting unto those, whose avarice the whole world is not able to content. I could wish thou wouldst consider, how much evil cometh with riches, how much good they destroy thou wouldst find without doubt that saying of the Apostle to be true, to wit; that Covetousness is the root of all Evils. Cheating, wrangling, fight, perjury and treacheries are all occasioned by riches Take away Avarice, and there will be no strife or discord; take away Avarice, and ambition will cease. 'tis that which filleth the woods with thiefs, the seas with pirates, cities with tumults, houses with treachery, Tribunals with injustice. So true it is, that Vices and riches seem to be inseparable. 3. Compare a little the poor man with the rich: consider the countenance of the one, and the countenance of the other. The rich man being always full of care and solicitude for his wealth, discovers the inward sadness of his mind by his sullen looks: the poor man on the other side fearing nothing and coveting nothing, discovers a sincere inward joy by the serenity of his looks: The one enjoys but a seeming happiness in the midst of a thousand cares and anxieties of hart: the other being free from all sorrow and trouble, enjoys a quiet mind. The one being still intent to gather riches, and solicitous to keep them, is exposed to all the injuries of fortune; & the more he hath, the more he desires. The one esteeming himself rich in his poverty wisheth what is enough; fearing nothing, because he is tied to nothing, & possesseth nothing which can be taken from him. Thus the poor man enjoyeth happy days and quiet nights, whilst the rich man is always troubled & disquieted in mind; carries his distemper always about him, and finds himself still environed with thorns. But his disease is a true lethargy: he is wholly insensible, & cannot awake to see his own misery, 4. Hear, thou miserable man, who art still tormented with insatiable Avarice. Although thou hast man sumptuous buildings, although thou possessest infinite treasures and heaps of money, although the extent of thy Possessions reacheth to foreign Countries: yet the day will come decreed from all Eternity, wherein thou must leave all this, and thy life too, with a bitter & unwilling hart. All these things will perish and vanish away: and God send thou dost not perish too, for having loved them too much. Then shalt thou understand, how contemptible those things were which now thou admirest, having rendered thyself like unto those children, who make great esteem of mere babbles. They are much delighted with little pebbles, and painted stones which they find upon the shore; and thou art ready to run mad for a little heap of yellow earth, and a few glittering stones: and this thy folly may cost thee very dear in the end. 'tis not that I forbidden thee to possess riches, if God hath made thee rich: but I could wish thou hadst no ill gotten wealth, nothing purchased unjustly, by sordid gain, and too much care and solicitude. Receive thy riches into thy coffers, but take heed of hoarding them up in thy mind: but be always ready to part with them whensoever it shall please God to take them away. No man is truly rich, but he that thinks he doth not want riches. Do not stay until Thiefs or chance shall rob thee of what thou possessest: prevent them in time, and take away from thyself (by bearing a mind indifferent towards all these outward things) all that others can rob thee of. Thou wilt then be master of thyself, when thy riches do not master thee. 5. Learn to renounce all pomp and vanity in thy manner of living: and live not so much according to the example of others as according to the law and model which hath been left us by Jesus Christ. Poverty with the help of frugality may be changed into riches. Nature desires but little; that is, to have just provision enough against hunger, thirst and cold: and no more. What hinders but that thou mayst have a house good enough without having it built of marble: and be clothed well & decently enough without having thy apparel made of the richest silks. Canst thou not quench thy thirst, unless thou drinkest in a crystal cup, that so thou mayst drink and fear at the same time? Canst thou not cut thy bread without having the haft of thy knife made of Ivory, and beset with pearls? must thou needs have a basin of silver to wash thy hands in, whereas an earthen one would serve as well? will not a lantorn give sufficient light unless the work of it be all gilded? He is a slave to his gold, who thinks his gold can any way adorn him. How mucn better would it be to love true riches; to wit, such as make a man better, such as no fortune nor death itself can take away from us? why art thou afraid of poverty since thou hast a kingdom in thy own breast? The kingdom of God is within thee. Let it not be said then that thou seekest any other riches. Seek the true and sovereign Good, which is nothing else but God himself. In him is thy possession and kingdom. For in him is all good, and all riches. Unto whom God is all things, this world seems as nothing. 6. All that shineth, all that seemeth great in this world, is but pure Vanity, a mere nothing. What dost thou wonder at to see a man richly clad in purple, loaden with gold, and followed by a great train of servants? All this is but pomp. They are things which are shown, but not possessed: and they pass away at the same time that they please. This is a truth which is learned not so much in the schools of Philosophers, not so much from the cross of Jesus Christ, or from the eternal wisdom of God; as from the world itself, and those who are enslaved in the vanities of it. Do but hear how Aman, the most rich, the most powerful, the most favoured of his Prince amongst all the men of his time: do but hear how he speaks unto his friends, having assembled them together. I esteem (says he) all that I possess as nothing as long as I am forced to see Mardocheus sitting before the King's door Oh folly! oh blindness! I have often read and heard, that all the things of this world are nothing if compared unto those riches, which are purchased by Virtue, and last for all Eternity: but when I consider they were esteemed as nothing by such a wicked man, methinks we should esteem them les than nothing. Wherefore unless thou canst contemn the things of this world, thou dost nothing. Begin then to contemn something in thyself, and contemn it because it is something It concerns thee to bridle thy covetousness; that so thou mayst accustom thyself to the love of poverty, and learn to esteem things in as much as thou hast need of them. Thou wilt easily contemn all things, if thou dost accustom thyself to think always of Death. CHAP. VII. Of Anger. The character of an angry man. The causes, effects, and remedies of Anger. 1. NO Anger is just and lawful, unless it be when we are angry against Anger itself. It is a cruel monster, an outrageous and turbulent passion, which if once it gets the upper hand in a man's hart, it scarce leaves any sign or figure of man in him. Anger is a short madness, and makes a man out of himself; thirsting after arms, blood, and slaughter: forgetting all honour, civility, and friendship: snatching at any weapon or occasion to do others mischief; like unto some great Ruin which breaks itself into many pieces upon that which it overwhelmeth. Nothing is more hideous to behold then an angry man: his eyes seem to burn and sparkle with rage, his veins swell, his hair stands upright, his lips tremble, his teeth chatter, his mouth foams, his voice breaks forth with a harsh and raging Tone. No passion puts a man into such disorder. It renders the face dreadful, contracteth the forehead, makes the head shake, the feet stumble, the hands tremble, and the whole body is put into strange motions. Add his threatening gestures, the clapping of his hands, his striking the ground with his feet, knocking his breast, pulling his hair, tearing his garments, & his blood rising in every part. Now guess in what condition his mind is within, since his outward motions are so extravagant. As the Poets describe the infernal monsters all in flames, environed with serpents, and howling with a most hideous noise; such is the picture of an angry man, when he is in his bloody fury, and rageth with a brutish cruelty. Other vices may be hidden or disguised: Anger always discovers itself, appears in the face, and like fire catcheth and lays hold of all things: and the more thou strivest to hid it, the more it rageth. He that is transported with anger, seems uncapable of all moderation. 2. Other vices have their certain limits, but Anger is boundless, and reacheth all things: we are angry sometimes against heaven itself. Hence proceed so many blasphemies, so many murmur against God; hence it is that the wicked and libertin raise so many questions and disputes concerning his divine providence. And we are not only angry with those, whom we think to have already wronged us, but we are also troubled with the thought of future injuries; so that if we apprehend (though perhaps it is but our fancy) that such a party will do us wrong, we are moved to be angry with him, as much as if he had already done it: so apt is our nature to invent new matter of sin. It happens also very often, that we are angry, and yet we know not with whom: and if we meet with no body else to exercise our rage upon, we are angry with ourselves. But that thou mayst know, that this passion is not always occasioned by injuries, we are angry sometimes with things, which can no way offend us, much les do us any wrong. So, many times, we tear our garments, throw down our plate, break our quills, tear our paper, when we do not find them proper to our use. So many times, we fall into passion for a cup thrown down, for our table not well covered, for our servant not making haste enough, for a stool or chair moved with noise; and many such little things, which can neither deserve nor feel our anger. So, sometimes a stubborn and headstrong horse, a barking dog, the noise of birds, the importunity of flies, or the biting of fleas rouse up our anger, and make us impatient. Consider thy own folly, in revenging thyself upon irrational creatures and things without life, whereas it were more fit those things should be permitted to punish and correct thy folly. 3. If we look upon the damage and evil effects of Anger, there is no plague imaginable that hath done more mischief to humankind. We shall find that all the murders, slaughter, destruction of Towns and whole Countries have been all occasioned by this We shall find that anger hath been the cause of all those great heaps of dead bodies, and rivers coloured with blood. Behold the ruins of many noble cities; Anger pulled them down, and hath laid some of them so desolate that 'tis scarce known where they stood. Behold vast deserts not inhabited by men; Anger hath depopulated them. Behold so many houses consumed with fire, so many fountains maliciously poisoned, so many families quite extinguished: Anger hath been the cause of all these mischiefs. A man might term the world a society of beasts rather than of men, were it not that beasts agree amongst themselves, whilst men are continually tearing in pieces one another. Add, that the passion of Anger makes a man lose the likeness of God, whose works are always full of peace: it blindeth our mind so as we cannot see the truth, nor follow the advice of friends: it troubles and perverts all the faculties of our Soul, and yet whilst it discomposeth the whole man, we scarce believe there is any thing in it unbeseeming a man: such is the common opinion of the world, that they think it a brave thing to be angry. But it is now time to speak of the remedies whereby this inordinate passion, if it cannot be quite extinguished, may at last be made subject unto reason, and brought to a kind of moderation. 4. Above all things the best remedy is, presently to contemn the first provocation to anger, and to resist it in the beginning: For if it once begin to carry us out of the right way of virtue, it will be a hard matter to return again into it. It will then do what it pleaseth, and not what thou hast a mind to permit. When an Enemy is once entered within the gates of a Town, he doth not stand to capitulate with his Captives. For it is much easier not to admit & consent unto what is bad, then to moderate it when once admitted. The upper regions of the air which are nighest to the stars are neither darkened with clouds, nor troubled with tempests, but free from all tumult: 'tis the lower regions that are subject to thunders. Even so a high and generous mind, being always in a quiet station, is above all those things which occasion anger, refraineth all passionate motions, and gives little liberty to his tongue: for he knows that anger doth not take away the evil, but makes it greater. As birds, thinking to shake of the brid-lime, which hath touched them, entangle all their feathers in it: so all impatience doth but augment our torment. Anger doth us more hurt than the injury He that is angry, thinks he is contemned by another; but he that hath a right esteem of himself doth not seek revenge, because he is insensible to injuries. To seek revenge is to confess our grief and sufferance. 'tis no sign of a generous mind, to seek to by't one that hath by't us. 5. When thou hearest any one speak ill of thee, presently think not what he says, but what thou art to answer according to virtue. Let not the malice of another have so much power over thee, as to disturb thy inward peace. God, who is all powerful, suffereth so many wicked men: and thou who art worse than all the rest canst not bear with one. 'tis a foolish thing not to correct thy own malice, which is in thy power, & yet to think to correct the malice of others, which is not in thy power. If thou art guilty of so many sins, whatsoever thou sufferest is nothing in comparison to hell which thou deservest. Who art thou, that nothing must be said to offend thy ears? he that doth an injury to another offends himself, because he sinneth. But what is it that hath happened unto thee? Even that which God had decreed from all Eternity for the good of thy Soul. Hear what God says to thee. If you forgive others I will also forgive you. If this word doth not awake thee, thou dost not sleep, but art dead. Thou must forgive others, to obtain pardon for thy own faults. 6. We must endeavour to put all suspicions out of our mind: they are often the cause of much anger. Such a man did not salute me civilly, another broke of his discourse with me abruptly, a third did not look well upon me. Thus we seldom want arguments, reasons and conjectures for suspicion, being always too credulous to evil. Commonly the greatest part of the injury proceeds from our misconstring of things. Wherefore simplicity, and a interpretation of all things is very necessary. Plead the cause of the absent party against thyself, and ever suspect that passion, which makes thee still apt to believe, what thou art afraid to hear; and which puts thee into anger, before thou hast time to judge of the matter. We must always take time; for truth is seldom otherwise discovered. If thou wert to judge some small mony-busines, thou wouldst determine nothing in the case without witnesses; and yet thou hast no scruple to condemn thy friend, without hearing him speak. 'tis not the part of a wise man presently to give credit to every report. Many tell untruths, with intention to deceive: many again, because they have been deceived themselves by such reports. He that says a thing in secret, does in a manner not speak it. But what is more injust, then to believe in secret, and to be angry in public? In fine, it is good not to see all, and not to hear all things. For he cannot be said to have suffered any wrong, who is ignorant of the injury done him. 7. When thou knowest that others speak ill of thee, ask thy own conscience if thou hast never spoken ill of them. Then think with thyself, of how many several persons thou daily speakest. By this means, if thou often consultest thy own conscience, thou wilt be more moderate in regard of thy neighbour. For how canst thou exclaim so much against the debauchery of others, since thou hast spent thy youth in the same disorders. Why art thou so subject to blame others for lying, being thyself guilty of perjury? why dost thou rail so much against the perfidiousness of men, since thou thyself hast so often broken thy word and deceived others? why art thou so forward to correct others, and yet canst not endure to be corrected thyself. Think with thyself not only what thou sufferest, but also what thou hast given others to suffer. All that thou reprehendest in others, thou wilt find the same in thy own breast. We are all bad enough, and therefore we must pardon those faults which are common to all. And though thou hast not as yet committed the same fault, yet thou mayst do it hereafter. He that stands, let him take heed he doth not fall. 8. What wonder is it, that an enemy should do thee hurt, that a friend should give thee offence, that thy children do amiss, that thy servants commit a fault? These things are always as common in the world, as roses in the spring, as fruits in summer. As it is impossible for a man to walk up and down a great Town, and not to get a fall sometimes, to be stopped, to be spotted with dirt; so many troubles, many wranglings, many impediments often occur in the various course of a man's life. Why dost thou wonder then & art troubled to see a wicked man do thee an injury? It is but what was to be expected from him. But if thou art good thyself, do always good unto thy neighbour, and strive to make others also good by thy example. 'tis not thy revenge, but thy patience and good deeds that must make them so: at least by this means, if thou canst not make them good, thou will make them Courteous, and civil: if thou canst effect neither, yet without doubt thou wilt make thyself much better by it. Such a man perhaps speaks ill of thee, and is much incensed against thee. Wilt thou know what thou art to do in this case? Say to thyself: I cannot believe it. If he hath said any hurt of me, he did it by mistake, his zeal was good, and his intention not bad perhaps: either he said it for my good, or I have given him some occasion to speak so of me We cannot properly call it an injury, when we only suffer what we have done unto others. I am truly guilty of such a fault, and 'tis but just I should be taxed with it. But perhaps I suffer unjustly, and am blamed without reason. What then? I will imitate my Saviour Jesus Christ, and I will say with the Royal Prophet: I was dumb, and did not open my mouth, because thou didst it. The evil words & evil deeds of others; although they are bad in themselves, will do thee no harm, unless thou makest bad use of them They are good or bad in our regard, according to the use we make of them. 9 What is the cause of all offence? opinion. Take away the opinion of harm; that is, do not think thyself hurt, & nothing will hurt thee. There is nothing which can touch, reach, or enter into thy mind: nothing can move it but thy own judgement: it is that which makes things seem insupportable when they happen. Nothing can hurt thee, unless thou hurtest thyself. But thou wilt say perhaps, he is a wicked man that persecutes me. Stay a little and he will suffer that punishment from others, which he hath deserved from thee; and he hath already begun his own punishment, because he hath sinned. But he hath wit and knowledge enough; why then doth he not mend his faults? True: and thou who dost not want the light of reason, why dost thou not correct thy impatience? The sins of others are still before thy eyes, but thou canst not see thy own imperfections. But hear me a little, whosoever thou art, who delightest in revenge; I will suppose that God had given thee free power to revenge sin; but with this condition, that thou art to begin with punishing the greatest offenders. Let the injuries be punished in order. The greatest enemy thou hast is thy own anger, it is that which hath done thee most hurt; begin then thy revenge in punishing that Thou hast no need to seek enemies abroad, having still so great an Adversary in thy own bosom. Plato being once angry with his servant, and having lifted up his hand to strike him, stopped saying: I would strike thee, if I were not angry. Thus he thought it better to punish his own anger rather than his servant; esteeming it more reasonable to punish the master that was angry, than the Servant that was negligent. The greater is our rank and condition, so much the more generous we should be in suppressing our Anger. 10. Judges and such as bear Authority to govern others, may be obliged sometimes to show themselves angry, and to make others suffer the effects of their anger; yet so that nothing be done against reason and justice in the case. Offenders against the law must be punished, but without anger. If a virtuous man were always to be angry when he sees others do ill, he might pass all his whole life in Anger. For he will scarce find a moment, wherein he may not see something which is not good. He shall never have done, if he resolves to be angry as often as he sees occasion to be so. He that is of a mild & sweet nature will have the same compassion of those who commit offences, as a Physician hath of frantic persons. As thou art not moved to impatience against the heats and colds, which are caused by the several seasons of the year; so also it doth not become thee to be angry against wicked men for the injuries they do thee, because it is their nature to do so. They are like sick persons, who are always intemperate, and cannot be ruled, and therefore we must pardon them. We revenge ourselves sufficiently upon one that speaks ill of us, by seeking no revenge at all. Thy enemy's intention is to make thee grieve and suffer; But if thou takest it patiently and grievest not, the grief and suffering will fall upon him, when he sees he hath been frustrated of his hope to see thee suffer by his contumelies: So that the fruit (as we may say) of an injury depends on the feeling and impatience of him that suffers it. When thou showest thyself angry against injurious words, thou seemest to own them; but if thou neglectest & contemnest them, they will vanish away of themselves. But thou wilt say perhaps, it is a great disgrace to be contemned, and not to seek to defend our honour. Say rather, it is a shameful thing to be afraid of contempt; for he that feareth this, commonly deserves to be contemned A wise man doth not regard what the world esteems a disgrace: nothing in his opinion can bring disgrace, but Sin. If such a person contemns me, let him look to it: as for my part, I shall take care not to do or say any thing which may deserve contempt. Doth he hate me? let him look to that also. As for my part, I shall endeavour to carry myself peaceably and lovingly towards all. Thus the invincible patience of a virtuous man wearies and triumphs over the malice of the wicked; and in this he imitates God, who pardoneth all things, endureth all things and still surpasseth our wickedness with his continual benefits. 'tis a more generous action, not to take notice of an injury, then to pardon it. CHAP. VIII. Of Envy; and Sloth. The description of both Vices: and remedies against them. 1. ENvy, which may be termed its own Hangman, first rageth against itself, before it attacketh the prosperity of others. The punishment of other vices commonly follows them, but the punishment of Envy seems to go before it. For the envious man makes his own torment of the felicity of others, and waxeth lean by seeing his neighbour in a good case. He that is troubled with this vice, sinneth and is punished at the same time. Other vices are contrary to some particular virtue, but this is an enemy to all that is good, and perverteth the whole order of nature. It is opposite unto the divine Goodness, whose nature it is to communicate all its perfections: it is opposite to the state of the Blessed in heaven, who rejoice at the felicity of others as much as for their own: it is opposite unto Christian charity, which rejoiceth for the prosperity of her enemies: it is opposite in fine to the law of Nature, which commandeth us to wish the same prosperity unto others as to ourselves. As the Eye which is infected with a certain inflammation, which Physicians call Ophthalmia, cannot endure the sight of any thing that shines; so the envious man is tormented with beholding the virtue and credit of others. Envy is called in Latin Invidia, because it seethe too much the happiness of others. 2. The devil's envy men, but do not envy one another: and yet thou who art a man, enviest other men, in which thou art worse than a Devil. 'tis a sign of a weak mind, and that thou condemnest thyself in thy own judgement: for thou wouldst never envy others, unless thou didst think them better than thyself, and above thee in some things. Dost thou desire not to give way to this passion? Contemn all the fading and inconstant things of this world, and fix thy love on eternal riches. The love of Eternity killeth all envy. He that aspires unto eternal happiness, cannot envy others for enjoying temporal felicity. What Prince did ever envy the low condition of some mechanic Artist? A mind that is employed in the contemplation of higher things, cannot descend unto these vile offices. Is it not enough to be troubled with our own miseries, which are very many, but we must also torment ourselves by envying the good of others? Thou wilt never be happy, as long as thou enuyest those that are happier than thyself. Dost thou think, that that felicity which thou enuyest, in others, can be taken away from them and conferred upon thee? I will suppose thy neighbour is rich, learned, and placed in some eminent dignity: Thou mayst make all these advantages thine, by loving him. He that loveth to see others happy, is happy himself: he that loveth to see others rich, is rich himself. 3. I join Sloth unto Envy, because they are both a kind of Sadness: the one is Sad for another's good, the other for his own. Both are found in weak-minded persons: for as the scripture says: Envy killeth the little one: and sloth is the vice of a drooping mind, which is weary with the labour of spiritual exercises; and being frighted with the greatness and difficulty of them cannot resolve to undertake any thing worthy of a man. The sluggard will and will not: he is ever various and inconstant, a burden to himself, troublesome to others, and by his continual wearisomenes working his own torment. He is like unto a Top that children play withal, which turneth round, but doth not advance; & though it is in continual motion by force of the lash which keeps it up, yet for all this it may be said to stand still in the same place. The slothful man seems to have a will to do good, but still he does nothing for all this. All his actions are faint and like tepid water provoking to vomit they disgust both God and men. 'tis in vain therefore for thee to hope Salvation, unless thou first shakest of all sloth, and resolvest with a firm courage to use a force over thyself to practise virtue. As a bird is made to fly, so man is born to labour: and although God had imposed upon us no obligation to labour, yet methinks the world gives us care and trouble enough. How much pains do some men take, to purchase riches? What do not others suffer, to obtain some honourable employment? We buy our sins very dear. But if thou takest so much pains for temporal & fading riches, why dost thou not use the same diligence to purchase eternal felicity? Ah! thou hast reason to be ashamed of thy negligence and sloth in a matter of so much consequence, The labour is but short, the reward will be eternal. There is nothing so hard and difficile, which human industry with the help of God's grace cannot overcome. Take a good courage to begin, and all those monsters of difficulties will soon disappear. Whatsoever the mind hath resolved to do, it will at length bring it about. Do what thou canst, and in time thou wilt be able to do all things. God helpeth us in all our actions. CHAP. IX. Of Pride, Ambition, and vain Glory. The Character of a proud man. The vanity and danger of Honours and dignities. The ev●… effects of Pride, and Remedies against it. 1. PRide, ambition, and vain glory are neighbouring Sins, of the same kindred race; out of which as out of an Ocean of evils all mischief floweth. For when a man hath proposed unto himself his own excellency for his Sovereign good, he directeth all his actions unto that end; contemning all the service which is due unto God, and neglecting all respect which is due unto men. And if he finds there is no other way to become great but by committing great crimes, he makes no scruple to make use of that means to purchase glory: employing all manner of craft, ruining his neighbour, and plotting the death of others to arrive unto that place and dignity which his ambition aims at. The proud man hated of God, and intolerable amongst men, employeth all his wit and industry to purchase the applause of the world. He still thinks himself worthy of some greater honour, and takes much complacence in this thought. He rashly undertaketh more than he can do, intrudes himself into much business, boasteth of himself with much impudence, and contemneth all other men. He cunningly feigns himself humble, that so he may be les suspected of ambition. When he misseth of his aim or falls from his hopes, he complaineth without end, raiseth quarrels & hatred amongst his neighbours. He is fierce and churlish to his Inferiors, but no man is a greater flatterer of his Superiors, or more slavishly obsequious to those who are above him. If he is endued with any good qualities, he doth not refer the chief glory of them to the true Author which is God, but to himself. He much affecteth to be seen, and taken notice of in all things; and giveth his judgement of high matters which are above his capacity, with as much boldness, as if he knew them by his own experience He inquireth with much Curiosity into other men's actions, judgeth of them with much rashness, condemns them with much Severity; exaggerates their faults, diminisheth their praise. In his speech and gate he always discovers a certain Pride, and contempt of others. He hates to be corrected, refuseth all Counsel, and never hearkneth to advice He thinks he hath those Virtues which he hath not; and those which he hath, he imagines them to be much greater than they are. He is very angry, and cares not to commit any sin, if he sees that he is not preferred before others, or is any way neglected. His hart is in a continual perplexity: because he sees that those honours which he aspires unto, depend on other men's disposing. Pride is the source of all sin. 2. If thou art wise, weigh in the balance of consideration all that this world can afford thee, against the least part of eternal felicity; and compare unto it whole Kingdoms, Empires, and the whole world: the least share of this eternal bliss will weigh down all the whole world with all its pomp, and riches; and all will seem but as a leaf, that is carried away with a blast of wind. Raise up thy mind then to think of Eternity, & render thyself worthy of heaven, for which thou art created. Shake of all those proud thoughts of thy own excellency, and labour for virtue which is the only thing that can make thee truly great. If a King or an Emperor had adopted thee for his son, how proud wouldst thou be of the honour? But now considering thou art the adopted son of God and redeemed with the blood of Christ, why dost thou forget thy own Origine? why dost thou meddle with earthly and abject things, which are altogether unworrhy of thy noble birth? God calleth thee to the kingdom of Heaven, to an eternal possession, an everlasting inheritance. Take good courage then in considering this promise of thy heavenly masters: boast as much as thou wilt of being descended from so noble a Father, compose thy life and manners according to the pattern of his divine perfections. This is the way that leads to true glory. 3. What are Sceptres, what are Crowns? Painted fetters, a glittering misery, which if mwn understood aright they would not fight & make war for their Thrones: there would be more kingdoms, than Kings to govern them. A great fortune is a great slavery. Those men, whom the common people esteems happy, do not think so of themselves For their felicity is a troublesome felicity, in regard it renders them burdensome to the people. Then they begin to praise a quiet solitude, and a low fortune; which who enjoys, enjoys his liberty. Then they begin to hate those dignities, which before they had so much admired, Then they begin with fear and astonishment to exclaim like Philosophers against the vanity of the world. Then they begin to fear death, and the dreadful Judgement of God, before which when they are brought to appear, all their diginities, all their honours purchased with so much labour sweat and blood will avail them just nothing. Live therefore after such a manner that thou mayst appear securely before this Tribunal. He that now humbles himself in this life, shall be exalted in the next. 4. Thou art very unwise, if thou thinkest to live in quiet and security, when thou hast obtained some great dignity. That which thou canst not find in a low state, will not be found in a higher condition. The higher thou art, the more will thy crimes appear. He cannot be hid, that stands in a high place. If thou hast enjoyed any tranquillity in thy former life, all is now lost. Henceforth thou wilt be able to do nothing without being noted, and thou canst not dispose of one day according to thy own private will. The fall is always great from high places. 'tis in vain for thee to seek rest in a state, wherein all men find danger and labour, and some find a miserable end. The tables of Princes and great men are not secure, Poison is often drunk in precious cups. How many Kings have tainted their Thrones with their own blood? 'tis slippery standing in a high station; where all things are in continual danger of a precipice. 'tis more secure walking upon plain ground. He that is admitted and applauded by many, is also envied by as many others. How many snares, how many treacheries wait upon great men? how all things are unsafe, all things to be suspected about them? They cannot trust their own servants, their own friends, their our children, their own Relations. But he that lives in a low condition is secure from all attempts: no conspiracies enter into his house. He that lives in obscurity, lives securely. He feareth no man, because no man fears him. 5. If thou didst see a horse or a dog pretend a Superiority or preeminence amongst other horses or dogs of the same kind, couldst thou forbear laughing at it? And yet thou better deservest to be laughed at, if thou thinkest thyself greater than others, because thou hast more wealth and power than they have. Why art thou proud, dust and ashes? No man should boast or be proud of things which are not his own. What good or perfection hast thou of thy own, if thou hast received all things from the hand of God? nothing is thine but thy sins. If then thou hast received all things, render thanks and glory unto him, who hath bestowed them on thee. Shall we prefer one horse before another, because he hath more hay and oats before him, because he hath a gilt bridle, a rich saddle, embroidered trappings? No sure: but he that runs best, is the best horse. So a man, unless he be a fool, will not seek to derive his glory from things, that are without him & not properly his own. But thou wilt say perhaps: I am a better man, I am more noble them some others, If thou sayest this thou art unworthy of all honour, because no man justly deserves to be honoured, but he that is virtuous, and comtemns all honour and glory. True nobility is never proud, and he that is above others in dignity, is also above them in modesty. the chief glory of great men is, when they humble themselves most. 6. Consider the weakness of thy condition; measure thy body, and thou wilt find many things whereof thou oughtest to be ashamed, but nothing whereof to be proud. Do not contemn the opinion of Philosophers, and Mathematicians: it is true what they teach, that the whole earth is but a point compared to the vast extent of the heavenly spheres. What madness, what folly then, to divide this point into so many kingdoms, so many Governments. No man can be great in a little space. This earth, which thou treadest on now with so much pride, will cover thee ere long; and all that thou wilt possess of it will be but just so much as will cover thy cold body. Go now, and build great and immortal palaces upon this nothing. Go, and exercise thy fury, and insolency upon it. Go and increase here thy avarice; extend thy ambition, gather armies, and make war against thy neighbours. When thou hast been mad and frantic long enough, thou wilt see & acknowledge at last the vanity and deceit of all these Titles and honours. All that shineth in this world is but glass: it breaks at the same time that it casteth a lustre. Great trees are many years in growing, but are cut down in one hour. 7. If thou canst be content to live private, thou hast cut of a great enticement to pride. No man lives in state and pomp to please his own eyes, or the eyes of a few of his familiar friends; but the reason of his living with great spendor is, to be noted by the world. Who would put on purple, if he thought he should be seen by no man? who cares, when he eats in private, to have his meat served in gold and silver? who would expose his gallant Tapestries, and other rich moveables under the shadow of an old tree, where none but himself should look upon them? Ambition desires to be seen as on a Theatre, and never strives to make a greater show, then when commended and applauded. If the Bee hath made her honey, if the horse hath run well, if the Tree hath born good fruit, they seek nothing else: but man still desires praise, to be taken notice of, and to hear men cry, There he is: that is Herald But if thou considerest well, who they are, by whom thou desirest to be praised, thou wilt not find it such a hard matter to contemn the applause of the Vulgar and common sort. The multitude is a vain and changeable rabble, whom thou thyself often callest mad; and who every moment accuse themselves of their own folly, by disapproving and recalling so often what they had done & said not long before. The life as well of him that praiseth, as of him that if praised, is short: and these praises too are only given a man in a small corner of the world, which is all but a point: and there too all do not agree to it, nor perhaps doth he that is praised believe all that is said of him. But it is a brave thing to be spoken of in future ages, and to be praised by those whom thou never sawest, nor never shalt see. Why dost thou not grieve also, for not having been praised and commended by those who lived before thou wert born? But suppose that those who shall praise thee after thy death were immortal, and also that thy memory should last for ever; what will this avail thee being dead? and what does it avail thee being yet alive to hear thou art praised? Thou art often praised where thou art not present, and at the same time thou art troubled or tormented where thou art. The price of every thing is in the thing itself; and it is not made better, by being commended; nor worse, if not praised. Can we say that the Sun looseth any thing of his light, if no man looks upon it, or admires it? Can a fig lose its sweetness, a flower its beauty, a jewel its lustre, because they are not commended? It is a great argument of a noble Soul and one that knows it hath its origine from above, to contemn the praises of men and to find content in itself. Thou losest all praise, if thou desirest it: for what is there in thee, which deserveth 〈◊〉? how great is thy frailty, how great 〈…〉 misery, how great is the incertitude 〈…〉 Salvation? Thou art an unprofitable serv●… to God, although thou didst do all, which thou art obliged to do. But with what face wilt thou dare to say that thou hast done all thou wert obliged to do. Take heed therefore thou art not said to be that without, which thou art not within: and take heed thou art not praised by others for what thy own conscience tells thee thou art to blame in. Render unto God what thou hast received from him; to wit thy Being, life, and understanding; & then what will be left thee but thy sins. Since therefore thou art nothing, thou canst not boast of this nothing. Thou will then begin to be something, when thou shalt acknowledge thyself to be nothing. CHAP. X. Of moderating our outward Senses. How we must treat our Body: and how to govern our Eyes. Of the vanity of Apparel. 1. OBserve well this commendable form of life; that is, to allow unto thy Body those things only which are necessary to preserve it in health. Thou must use it hardly, that it may not rebel against the Soul: for the body is to obey the spirit, and not the Spirit to obey the body. Eat to satisfy hunger, and drink to satisfy thirst; let thy garments be such as to keep out the cold, thy house such as to defend thee against the injuries of the Wether. As for other things, which have been invented for vain ornament and pomp, be afraid to use them; for they are like so many snares to catch thee in. He easily contemneth all that is honest, who is too solicitous for his body and loveth it too much. Thou art born to greater things, and not to make thy Soul a slave unto thy body: upon which thou must look as the prison of thy mind, & the fetters of thy liberty. The just and wise man hath a care of his body, not for the love he bears unto it, but because he cannot live without it. The body is the instrument of the Soul: and we should esteem that Artist but a bad workman, who instead of working his Art should spend all his time in looking after the Tools of his Trade. 'tis the sign of a dull spirit, to be busyed and employed in nothing but what concerns the Body. 2. In regard that Death commonly enters into the Soul through the windows of our Senses, let it by thy care to change their sensual into a spiritual life; and to withdraw them by degrees from too much application to external Objects, lest they should be engaged too far in them, and consent to unlawful pleasures. The Senses are to obey, and not to command. And in the first place thou oughtest to be careful to contain thy eyes: for the eyes being of a quick nature, and suddenly catching the several species of things, are apt to convey all these images first to the fancy or imaginative part, and next to the understanding; where by moving the Appetite they often prove the cause of many sins, if we have not a great care to prevent it. And if unto this guard and custody of thy Eyes thou canst also join a purity of intention in thy Interiour, thou wilt find God in all things: and when thou hast once learned to adore God in his creatures, thou wilt easily be able to raise up thy mind from contemplating the Creatures to contemplate the majesty of God himself. Beware of casting thy eyes on a woman that paints and dresses herself to please men: she is the true picture of Incontinency: and thou art in danger to perish, in looking on her. Be not curious in going to Comedies, Balls, dances, and such like Recreations: For such things distract the mind, fill it with vain Imaginations, and hinder it from raising itself to heavenly Meditations Where the eyes wander, the affections and heart also wander. 3. Hearing is the Sense of Learning, through which the knowledge of Truth and Wisdom enters into the understanding. Thou must therefore be very prudent in governing thy hearing, lest thy ears should admit falsehood in lieu of Truth, folly instead of wisdom. Shut thy ears against all detraction, calumnies, backbitings, idle rumours, and unprofitable discourses: in a word, against all that doth not conduce in some manner to the good of thy Soul. For as one that hath heard good Music, still retains the sweetness of it in his ears, even after he is retired from the place where he heard it; so evil speech, although it doth not always hurt just when we hear it, yet often-time, it sticks for a long while in our memory, and our mind often ruminates upon it. By how much the more seldom thou hearknest unto men, so much the oftener shalt thou perceive God speaking interiorly unto thy Soul. The use of sweet perfumes is the mark of effeminate persons, and such as have a bad name. Wherefore I counsel thee to reject this sort of vanity, and to render thy life exemplar by the sweet odour and perfume of thy Virtues. As for thy Taste, thou mayst if thou wilt mortify it by abstinence and sobriety: but as for the sense of Touching, it is to be overcome by using hair-cloaths, disciplines, and such other like austerities. It is better to afflict thy body in this world and by that means to save it; then to damn it and thy Soul too by consenting to all sort of unlawful pleasures. 4. Whereas we may sometimes judge of the inward state of So●l by the outward habit and dress of the body, have thou a special care to banish all outward marks in thy apparel of a corrupt mind. Those who were esteemed the wise men amongst the ancient Heathens, would have an honest man to live so, as not to move a finger without some reason for it. I do not exact from thee such a strict behaviour: but I could wish thou didst observe it, & I mention this, because I would have thee abstain from all dissolute laughter, scurrilous discourse, too much freedom, uncivil gestures, and all other rude behaviour: that so thou mayst have nothing in thy carriage, which may give offence unto others: either by the undecency of thy , stern looks, unbeseeming gestures, contempt of others, showing a dislike of their company, or any thing else which may give them a horror and aversion from thy person. Remember also, that many things may be done with honesty, which are not honest to be seen. 5. Man was created naked, and was not ashamed of his nakedness, because he had no knowledge of it. But after he had sinned, and cast of the robes of Innocency, which until then was a sufficient mantle, outward garments became afterwards necessary to hid his shame. And yet such is the pride and vanity of men, that what was at first enjoined as a kind of punishment, is now esteemed a prerogative of dignity. We now seek , not so much to cover as to adorn our bodies, and to please the sight of others. The quality of often discovers the inclinations of the mind: and to be over curious in dressing and composing ourselves before a lookingglass shows an effeminate nature. Thou wilt soon be ashamed of these outward ornaments, if thou considerest what they cover. He that is rich with the ornaments of virtue doth not need these outward ornaments of the body. Virtue makes the best show, when it appears without disguise; whatsoever we add to it to make it seem greater, is still less than virtue itself. 'tis a mere vanity and mistake, to make a fair show without by being richly clad, and within to cover nothing but Vice. Men wilfully load themselves with chains, but because they are of gold, they do not apprehend the infamy of Servitude. Some again are not content to be fettererd with gold, but they will also pierce their very flesh with it; to wit, when they bore their ears to hang gold rings and pendants in them, which are worth sometimes the revenue of their whole Estate; making that which was once a name of punishment, now to become a term of ambition, Many again spend much time with their comb and a lookingglass, and are more solicitous for the neatness of their hair, then for the salvation of their Soul. Such is the force of foolish opinion amongst worldly people, that they think themselves much adorned with those things, which they ought rather to throw away & tread under feet. Let thy therefore be without Vanity, and made not for pomp, but necessity: keep a decent medium, not too uncomely, but fitted to thy state and condition. Although thou wert all dressed with gold and precious stones, yet without Christ and the ornaments of his grace thou art still deformed and ugly in the sight of God. These are the ornaments which are lasting, which cover and adorn not a dying body, but the soul which is immortal. It is a mere folly to cover a dunghill with gold. CHAP. XI. Of the Tongue: the importance and difficulty of governing it. What is to be observed, and what to be avoided in speech: and lastly how to endure the evil tongues of others. 1. THe government of our Tongue is a thing of as great importance, as the preservation of the apple of our eye; because life and death are both in the power of the Tongue. He that is not able to rule his Tongue is compared to an open Town without Walls: notwithstanding it cannot be tamed without a special grace of God. Men have found a way to tame Bears, Lions and Bulls; and yet no man can tame his own Tongue Our nature is so subject to prattling, that we presently desire to utter whatsoever comes into our mind. The tongue is so near unto the brain, and the mouth so near unto the fancy, that what the fancy representeth, is presently form into words. Nature hath taught thee, how necessary it is to guard thy Tongue well, since it hath walled it in with a double fortification of Teeth and lips. But as the sweet smell of a precious ointment is soon dissipated if the box that keeps it be left unshut, so the vigour of the Soul is easily weakened through an open mouth; that is, by too much talking. He cannot be truly said to attend unto himself, who doth not attend to rule his Tongue. 2. Be ever wary in thy discourse, and moderate that unbridled custom (which most men are subject to) of speaking without any consideration all that comes into their fancy. Fly all dissimulation, & still declare thy mind openly without all reserved meanings. God hath given thee the faculty of speaking, that thou shouldest use it to express things truly and sincerely as they are in themselves. Before thou speakest consult thy reason, and see if thou art not possessed with some disordered affection; and do not speak till that passion is over: Otherwise thou mayst speak many things, which hereafter thou wilt repent to have spoken. Thou wilt have no difficulty to be silent, provided thou art not disturbed with some irregular clamours within, and that thou enjoyest a peace and tranquillity of mind. Our speech and mind cannot easily disagree. If the mind be temperate, quiet, and in good order; our speech will also be sober and good: If the mind be any way discomposed with passions, the Tongue will also discover the same: for we all discover what we are within by our outward speech. 3. Do not use thyself to idle words. As thou choosest what to eat, so choose what to speak. Thou examinest the meat that goes into thy mouth, and why dost thou not examine the words that are to come out of thy mouth, which many times are occasion of greater trouble and disorder in thy house, than thy meat is in thy stomach. Accustom thyself to speak little unto others, and much with thyself. Wise men often repent themselves to have spoken, but never to have held their peace. Even amongst irrational creatures, those which seem to have most wit are observed to make the least noise. Too much prattling is the defect of children and women, who have naturally less reason than men. He hath little virtue, who is always speaking vain and frivolous things. If thou didst love God and wert careful of thy Salvation, all thy discourse would be of God, of virtue, and perfection. Love cannot feign, cannot be hidden. Every one commonly speaks of those things which he loveth; & his Tongue is ever subject to discover that which his hart feeleth. The reason why thou speakest so little of heavenly things is, because thou art still plunged in the deep abyss of thy old vices. To which may be added another reason; to wit, the little reading; and less meditation which thou practisest: so that if thou hadst a mind to speak of good things, thou knowest not what to say. The mouth speaketh out of the abundance of the hart. 4. When we are in company we commonly talk of nothing else, but of the life, manners, and affairs of our neighbour. Thus every man hath as many Judges of his actions, as there are heads in the city. Every one hath his eyes abroad to see the faults of others, and scarce any one keeps them at home to see his own imperfections: we are blind in our own concernments, and quick sighted in what belongs to others. We are still ready to hearken unto detractions against our neighbour's fame, but seldom or never willing to hear any thing said in his praise. Wherefore by how much this sin is more common, we ought to avoid it with so much more care. Thou hast enough to do with thy own vices; mark and correct those. Take heed of revealing to any man thy own or others secrets, in things which ought to be concealed. Many have put themselves into great disquiet and trouble, by their own indiscretion in committing their secrets unto such as could not or would not keep them private. There is little difference, whither thou revealest such things to one, or more. It is an easy matter for a secret to be told from one to another, and so to be diuulged to all the world. This facility of discovering our mind too freely, commonly ariseth from talkiing too much and too long; so that we take a pleasure in talking, which hath the same effect on our mind as drunkenness would have: for by this it happens, that there is no secret however so private and holy, which doth not come forth in discourse. He with whom thou talkest, first tells thee his secrets, and thou upon this as being assured of his faithfulness presently discoverest thine also unto him. But thou perhaps art true unto him in keeping his secrets, whilst he is unfaithful unto thee and revealeth thine unto every one he meets: so that by this means although they are all ignorant of thy business in public, yet thy all know it in private. A man would think that a hundred Tongues did secretly fly to all ears, until at last that which was a secret is now diuulged, and become a common report. All the mischief committed under the heavens hath been either caused immediately, or promoted by the Tongue. Wherefore make a balance for thy words, and bridle thy Tongue: and never speak any thing which had been better unspoken. It is more commendable to be sparing in thy words, then in thy money. He that prodigally spends his money, does good to others, although he is bad to himself: but he that is prodigal of words, hurteth others, and himself too. He imitateth the perfections of the Almighty, who can be content to hear much, and say little. 5. Nothing is secure from an evil Tongue. The Princes of the world are not free from calumnies, though their power and authority hath placed them above the reach of their enemy's swords: those who are eminent for Sanctity, are not yet free from slanders, though the innocency of their lives is above all censure. Christ himself, whilst he was upon earth, was not exempt from the calumny and censures of evil Tongues. Considering these examples, learn to be patiented in the midst of all calomnies. Look upon detraction as an incitement to virtue, and a bridle to keep thee from running out of the right way to it. Nothing is a greater enemy to vice, than the censure of others. When any one speaks ill of thee, thou art taught what to avoid. If thou desirest to be secure from the poisonous stings of an evil Tongue, contemn all its darts. Thou wilt feel no wound if thou canst hold thy peace, and esteem more the judgement of the virtuous, then fear the insolence of those who calumniate thee. 'tis no great matter what others think of thee. Thou hast within thee a more just witness of all thy actions. Ask thy own conscience, and believe what it tells thee. What is more base, then to regard the speeches of fools, and to seek our esteem from the judgement of others? Whatsoever others say, thou art obliged to be good: just as if gold or an Emerald should say; whatsoever the world says; I must be gold, I must be an Emerald, and still keep my colour. If any one should rail against a clear fountain, will it cease for this to yield a pure water? and if any one should throw dirt into it, will it not presently wash it out? So thou mayst still keep a quiet mind, although evil Tongues speak ill of thee, and calumniate thy fame. He that is troubled with every little report, shows that he hath no great esteem of himself. Children strike their parents in the face, an infant will tear his mother's hair, by't her breasts, scratch her cheeks, and spit against her; and yet we dare not say these actions are contumelies, because the party that does them is not capable of contempt, which always supposeth a knowledge of what is done. Wherefore as parents in this case are not angry with their children, do thou bear the like mind towards those who injure and calumniate thee. If thou once showest thyself to be moved with their injuries, thou wilt honour the authors of them. For thou showest by this that thou wouldst be glad to be honoured and well spoken of by him, from whom thou art unwilling to bear any injuries; which is a mark of a low spirit and little courage. Thou wilt always be unhappy, if thou thinkest thou canst be contemned. CHAP. XII. Of the inward Senses. The use of opinions. How we must cultivate our mind with good Thoughts. Divers instructions how to govern the sensitive faculty of the Soul. 1. THe chief point of wisdom consisteth in relying upon no opinion which is contrary to nature or inconsistent with reason. Wherefore thou must endeavour to arm thyself against all the motions of fancy; as Logicians use to provide against all the fallacies of Sophysticall Arguments. A son dyeth. It was not in our power to hinder it, and therefore it cannot properly be counted an Evil. A Father desinherits his son: and this also, since it was not in our power, is no evil. But the son did not bear this patiently. This being in our power, is bad of itself. He bore it patiently, and with much constancy. This also being in our power, is good. If thou considerest well these things, thou wilt find much profit by it. A friend is carried away to prison. What then, what hath happened? nothing, but that he is put in prison. But every man presently cries, that he is an unhappy man. Correct thy opinion, and all things are will. As we bind a man that is run mad, that he may hurt no body; so we should correct our fancy, that it may not fill our mind with false opinions. It is our fancy that spoils all: it escapes from us like a wild beast, and runs with all liberty here and there: it is always vagabond, always prattling, impatient of rest, desirous of novelties, and keepeth no moderation. Thy chiefest care than must be, to bind, govern, and settle it; to the end that thy thoughts and designs may not still depend on the opinion of others. All that is not bred in thy own thoughts, doth not concern thee. 2. Examine well all that comes into thy mind, that thou mayst throughly know the nature, propriety, end, circumstances, & profit of every action, before thou dost it: consider whither it concerns thee, & whither it be in thy power or no: otherwise, give it no admittance, but resist it as much as thou canst. God who is always and intimately present to thee knows all the secrets of thy hart, and there is nothing so hidden, which his eye doth not reach. Take heed thou dost not meditate any thing in thy mind, which thou wouldst be ashamed to speak before any honest man. Let thy thoughts be quiet, simple, pure, & void of all malice. In a word let them be such, that being suddenly asked what thou thinkest, thou mayst openly declare without any shame what they were. Be ashamed to think what thou art ashamed to speak. The way to keep out all evil thoughts, is to have our mind always employed in good things. 3. Nothing is more hurtful to the Soul, nothing more contrary than that brutish, inferior, and sensitive desire. It is the source of all vice and imperfections: it is an enemy, which thou oughtest always to fear, always to fight against, until that thou hast made it subject unto reason, as much as is possible in this life. It will give thee no rest, no Truce. Thou wilt be forced to fight against it without end, without measure, because it is an adversary that hath no end, no measure in attacking thou. It is an enemy that is within thee, or as I may say thou art thy own enemy, more to be feared then if a whole army were set against thee. Defend therefore thy Soul from thyself. It is an act of greater generosity to attack thyself, then to attack a Town: to conquer thyself, then to conquer others. 'tis not that I exact of thee that thou shouldest wholly destroy thy passions & inclinations, but that thou wouldst learn to govern them. Let reason moderate and refrain them, which is all that is required of thee. The Stoics had little reason in their doctrine when they maintained that all passions were bad. Our natural faculties have nothing bad, nothing superfluous. He takes away all virtue, who takes away all passions. Where there is no combat, there is no victory. 4. 'tis true, this is a hard combat, & the victory is doubtful: for our passions are born and grow with us, and our reason follows a long time after, when our passions have got the upper hand, and our will being deluded under pretence of a feeming good, permits itself to be wholly overswayed▪ by them: until reason afterwards and experience gathering strength comes to know her own right of commanding, and then gins to resist the Tyranny of our passions. The first motions of nature are hard to overcome: but thou must always attend unto thyself with great watchfulness, & as soon as thou perceivest thyself to be moved with any passion, then presently employ thy reason to hinder the violence of it. It is easier to resist them in the beginning, then to govern them in their violence. Thou wilt soon arrive to great tranquillity of mind, if thou canst accustom thyself to foresee all occasions, before they happen; that so the enemy may always find thee prepared against him. It is too late to seek for the remedy, when the danger is past. In the next place, learn to do and speak little; for if thou cuttest of in thy words and actions all that is not necessary, thou wilt have less trouble of mind. Do not say, this is a thing of no great importance or concern. Whatsoever is the beginning of virtue and perfection, although it seem of little consequence, is notwithstanding a matter of great concern. 5. The original and sinful man which is derived from Adam, if we consider him as bearing the ressemblance of a Tree, hath for his root self-love, for his trunk a propension unto evil, for his boughs, his disordered passions, for his leaves vicious habits, for his fruit thoughts, words, and deeds which are contrary to God's law. Wherefore that the boughs of evil affections may not bud forth into leaves and fruit, put the Axe to the root, and cut down all self-love. When thou hast once taken away this, thou hast cut of with one blow all the vicious offspring of thy sensitive appetite. The means to root it out is to contemn thyself: to esteem thyself the least amongst men, and that thou hast no preeminence before others either in learning, virtue or other prerogatives; not to be afraid to displease men, and be contemned by them; to be willing to want all comfort, and temporal commodities. Thou willed save thyself if thou canst hate thyself; thou wilt damn thyself, if thou hast too much love for thyself. CHAP. XIII. Of Love. The nature, Causes, & Effects of it. Of the Remedies against it. Of Hatred. 1. LOve is a compleasance of Good, or the first impression which is made upon our desires, when the knowledge of Good gins to make us like it. 'tis this which rules all the world; which if once subdued, and brought to obey, it will be an easy matter to overcome all our other passions. True love ever tends unto that, from whence it had its beginning: it still inclineth to Good, because it is derived from the Sovereign Good. Examine thy life, and weigh thy hart in the balance of a strict consideration: observe what sort of love prevaileth in it; for, that which weighs heaviest in the balance of love, that is thy God, that is the Idol which thou adorest. God hath commanded thee to love him with all thy hart, to this end, that he might keep thy mind and affections employed; because it is certain that that which thou lovest with all thy hart, is the thing which thou adorest as thy God. 2. 'tis not only goodness and beauty, which makes us love any person, but also a certain sympathy and proportion of mind and manners, as also an exterior modesty, industry, noble birth, learning, quickness of wit, and such like other endowments of body and mind. Love itself is the loadstone of love, which if accompanied with any courtesy or civility, he is now forced to return love, who before would not begin to love. In fine, some have more natural inclination to love then others. For example, those who are of a lively spirit, a tender hart, a delicate blood, a sweet & facile nature. 3. The power of Love is very great; it transformeth him that loveth into the thing loved. Love is a kind of sally & wandering out of ourselves; a kind of voluntary death. He that loveth is absent from himself: thinks nothing of himself, takes care of nothing, does nothing, and unless he is received by the person loved, he seems to himself to be settled no where. Oh how unhappy is that love, which is not directed to God. For he that loveth the objects of this world, cannot dwell in them, nor find any solid contentment in them; because they are limited, subject to vanity and death. But he that loveth God, is in God; and ceasing to live in himself, lives in him, in whom all things live, who is our centre, and immutable Souveraign Good. Human love is violent and bitter; divine love is always humble, and peaceable: human love is tormented with jealousy, but we need not fear any Rival in divine love. The one fears lest another should love the same object, the other wisheth all may love the same he loveth. Wherefore if thou lovest thyself, love God: for this love profiteth thee, not him. Any human object may change or perish: but God is never lost, unless we wilfully dismiss him from our hearts. 4. That the love, wherewith thou lovest thy neighbour may be sincere, be sure to exclude from it all human causes of wit, compleasance, and similitude: and regard only those causes, which consist in piety and virtue. That sort of Love, which is called Platonic, and by which some fancy that the Soul is raised from the sight of a corporal beauty to contemplate the eternal beauty of God, is very dangerous. The sight of a beautiful face raiseth a desire of touching it: and whatsoever it is that proceedeth from the eyes of a beautiful person, whither it be a light, or some subtle spirit or humour, it bewitcheth a man's hart, and is often the occasion of his ruin. It is better and more safe that our feet should occasion our fall to the ground, than our eyes be the occasion of our falling into sin. But the remedies of love are very hard, because whilst we seek to overcome it, the more it torments us; and unless we resist it in the beginning, it so creepeth by little and little, that we find ourselves much entangled in love, before me thought of loving. But if we resist it in the first beginning, 'tis easy to be cured. 'tis not amiss likewise, to keep our mind employed in other things, which bring some care with them, and may blot out the memory of the object we love. Then we ought to avoid all things that may bring it again into our mind, as seeing, and speaking of it; for nothing is sooner renewed than love, which if it once invade thee, and take possession of thy hart, it will so vex thee, that nothing but the slow remedy of time and absence will be able to cure thee of it; to wit, when tired with long sufferings it will expire of itself. Many have been cured by shame; to wit, when they have perceived they were noted, talked of, & pointed at by all that knew them; as also by considering the shamefulness of it, being a thing full of disgrace, full of danger, and subject to much sorrow in the end. Others have found help by seeking into and considering attentively the defects and imperfections of the object they had loved; for by this means the beauty and lovelynes of it is much lessened. Lastly, it is a good remedy to change our love into the love of God, into the love of virtue and eternal rewards, things which truly deserve to be loved; that so good love may drive out our bad love, and our mind which was created for more noble objects blush to soil and defile itself with terrene objects. Evil and dishonest loves cannot but infect good manners. 5. Nature seems to have tied all things together with a certain chain of love. 'tis love which governs, and makes the Stars coneur in their motions and influences: 'tis love which gathers together such vast flocks of birds in the air, such vast herds of catitle in the fields and mountains, such vast troops of wild beasts in the woods and deserts. Nothing can untie this holy knot of love, but Hatred: for as love tends to union, so hatred tends to division and dissension. Those who are most subject unto this passion of hatred, are idle, fearful, & suspicious persons, who fear some loss or mischief on all sides. Some again are of such a nature, that they hate all men, and like those birds of evil fortune hate even their own dark habitations. If thou shouldest chance to meet any one of this temper; do not hate, but pity him. Even as in a fencing school thou strivest (quietly and without anger) to defend thyself from him that fenceth against thee; so in all thy life, decline and avoid those who hate thee, without hatred. The way to refrain hatred in thyself is to endeavour to excite thy mind to a love of that person by considering some perfection in him whom thou hatest There will be no place in thy hart for hatred against any man, if thou canst interpret all things to the best. Then turn thy hatred against those things which deserve to be hated, as the deformity of Sin and eternal damnation. If thou hatest any thing else, the damage and hurt falls upon thyself, and not upon the object which thou hatest. For if we are commanded to love even our Enemies, whom can we hate? Thou must fly out of the Society of men, to find those whom thou mayst lawfully hate. All evil is to be ranked by itself, out of the order of natural things, and 'tis that alone which thou art permitted to hate. But if thou wilt needs hate a man, hate none more than thyself; for no man hath done thee so much hurt, as thou hast done to thyself. CHAP. XIV. Of Desire, and Flight. What we are to desire, and what to fly or avoid. 1. HAppy is that man who is always subject unto God, who obeyeth his Will, who desires nothing with too much earnestness, who is content with all that happens, and still says: Since it is God's will that I should be sick or in health; that I am poor or rich; that I should live here, or in another place; I am ready to submit myself unto his will, let him dispose of me either way, I am content. But if thou once beginnest to say, when shall I remove? when shall I have this or that thing? thou wilt never be at quiet. For if thou desirest what is not in thy power, thou wilt live in continual anxiety, and (like one that is turned round in a Wheel) thou wilt always be following it, but shalt never attain it. Thy opinions, thoughts, affections, and all thy actions are things which are in thy own power; but thy body, riches, honours, dignities, and all things else which thou dost not make, are thinks out of thee, and out of thy power. No man can hinder thee of those first things: but these latter depend of others, and are subject to many impediments: wherefore resolve either nor to desire them at all, or to desire them so as still to remember that they depend on others disposing, and that their nature is such that they cannot be long in thy possession. None of these outward things deserve to be loved: for the figure of this world passeth away. Although all things should go according to thy wishes in this world, yet when death comes thou wilt be forced to leave all behind, whatsoever thou hast had. Look into thyself: the source of all true riches is within thee, and the more thou searchest for it, the more wilt thou find. 2. In this consisted the wisdom of some ancient Philosophers, who being free from the slavery of fortune seemed in the midst of most cruel torments to be as happy as Angels. For whilst they contemplated the limits of human power, they were easily persuaded that nothing but their own thoughts and affections was truly in their own power. And by means of this consideration, they obtained such a power over their own affections, and were able to govern their passions in such a manner, that they bragged (and not without some reason) that they were the only rich, the only powerful, the only happy men in this world. But there is need of much practice to be able to contemn all these external things. If thou canst once bring thyself to this, thou wilt never after be sorry for the want of such things as are witnout thee; as thou dost not complain that thou art not King of the Tartars, or that thou wantest wings to fly. What is without us, doth not belong to us. 3. 'tis this that must bridle thy desires, which if thou canst not govern thou wilt never content thy insatiable mind, and whatsoever thou givest it, it will not make an end of thy avarice, but only serve to irritate it the more. Those who are in a burning favour can never drink enough; because their desire of drink is not so much a thirst, as a disease: so it happens with those, whose desires are not moderated, and kept within the compass of reason, but are guided according to luxe & pomp, which have no end or bounds. Thou wilt find the want of nothing, if thou containest thyself within the bounds of nature and reason; but if thou exceedest this, thou wilt ever be poor in the midst of all thy riches. Avarice hath never enough, but nature is content with little. 4. Remember thou art to comport thyself in this life, as in a banquet. If any delicate meat is brought in and presented to thee, stretch out thy hand modestly & take a part of it. If he that carries it about from one end of the table to the other should chance to miss thee, do not call to him or pull him by the sleeve. If he is not yet come nigh thee, do not show thyself greedy by looking towards him, but stay until he comes to thee. If thou dost use the same prudence in order to riches, dignities, & the like, thou wilt be worthy of the banquet of Saints, and thou wilt enjoy such peace of mind, which will place thee above all the chances of fortune. But if thou absolutely refusest and contemnest what is offered thee, thou wilt be made partaker of the felicity of Angels, & thou wilt begin to taste upon earth that which they enjoy in heaven. It is in thy power to make thyself happy, if thou desirest nothing that is without thee. What man is happy? He that hath what he desires. He than that desireth nothing but what is in his own power, hath all that he desires. 5. We fly and avoid many things as hurtful and contrary to our nature, which notwithstanding are very profitable in themselves. For it commonly happens that what is contrary to our inclinations, is good for our spirit. Things which afflict us, teach us wisdom. Death, banishment, poverty, confusion, labour, sickness, and the like, which are not in thy power, are neither bad in themselves, nor do they belong unto thee. Wherefore it is not necessary thou shouldest fly or hate them, but only change the opinion thou hadst of them. Socrates wittily termed all these things Masks or vizards: for as children are frighted with vizards, although there is nothing dreadful in them but the outward shape: so it happens with thee, who art often afraid of things not as they are, but as they seem. What is death! A bugbear. Consider how sweet it hath been esteemed, not only by Saints, and holy men, but also by Socrates and many others of the wiser Heathens. What then is there terrible in death? Opinion. 'tis the fear of death that is dreadful, and not death itself. Thou wilt find the same in other things, which thou art wont to abominate and fear. Correct thy opinion of things, and thou wilt find that nothing is to be feared, nothing to be abominated but Sin. CHAP. XV. Of joy, and Sadness. How a virtuous man is to rejoice. He that foresees all things is never sad. Several Remedies against Sorrow and sadness. 1. Rejoice after such a manner, as not to lose modesty in thy joy: and let not thy mind be so transported with joy, but that (if need be) thou mayst easily change thy mirth into mourning. Our B. Saviour who could best judge of things doth not call those blessed who laugh, but those who weep. For it is much unbecoming a Christian, that pretends to eternal felicity, amidst so many dangers of body and Soul, to laugh and rejoice after the manner of fools, when he is in greatest peril. All worldly pleasure passeth away, & that which we call joy, is often times the beginning of Sadness. True joy is never found but in a good conscience and the practice of virtue; as justice, fortitude, temperance, etc. That thou mayst never want true joy, rejoice in what is thy own, and within thyself. All other joys are vain, and cannot give thee true content: and he hath not always cause to rejoice, that is outwardly merry. True joy is ever mixed with gravity, proceedeth from a good conscience, honest designs, good works, contempt of pleasures, and a quiet innocent life. According to the rules of virtue, thou must accustom thyself first to much sorrow, before thou canst have true joy. 2. Sadness is caused by a certain horror, or apprehension of some present evil, joined with a certain perturbation and disquiet of mind. We are often tormented not so much with the things themselves, as with the opinion of them. Do not concern thyself so much with the nature and quality of things; for example, the services of others, thy lands, thy money, thy employments: but rather consider what opinion thou hast of them. If thou art fallen into disgrace, if thou art rob of thy money, if thou art beaten, or the like: these are things which are not in thy power: but it is in thy power to have a good opinion of them, to bear them patiently, and receive them from the hand of God as means to work thy Salvation. Thou wilt never be sad, if recalling thy mind from the thoughts of thy present afflictions, thou turnest thyself to consider the joys of heaven. No evil or misfortune can happen to a virtuous man, not because he is insensible to the blows of fortune, but because he overcometh all. He looks upon every adversity as an occasion to exercise his patience, as an instrument of God's grace, as the way leading unto eternal glory. A good man may be thought or termed miserable by others, but he can never be so in his own thoughts. 3. Look upon all things which may happen, as if they really were to befall thee. By this means, thou wilt diminish the force of all miseries, which never come unexpected unto those who are prepared to receive them. Afflictions seem intolerable only unto those who expect nothing but prosperity. What if fortune should deprive thee of half thy estate? what if thou shouldst lose all? what if thy house should fall, thy corn be burnt, thy friends forsake thee? what if thou art in danger of losing thy credit, and by some false accusation art deposed from thy office or dignity? Sickness, captivity, ruin, fire, nothing of all these things come suddenly and unexpected to a wise man. He premeditates all future misery, and what to others seems less only by long patience, to him is lessened by long meditation. That which happens to one man, may happen to any man. What riches are there, which may not change into hunger and poverty? what dignities, which may not fall into misery and disgrace? what kingdom, which must not at last come to a period? Have we not seen in this our age a King's head struck of by the hand of a hangman, and that by the command of his own rebel subjects? There is no such great distance as we imagine betwixt riches and poverty, betwixt a Prince's court and a shepherd's cottage, betwixt a Throne and an Axe. Know then that all conditions are variable; and all that thou seest happen to another, the same may befall thee. He will easily bear a cross fortune, that always expects it. 4. Virtue doth not flourish, when our life passeth in all prosperity. 'tis then we see how great is is, when patience showeth what it can suffer. We are made a spectacle unto God, Angels, and men, saith the Apostle. Behold a spectacle worthy of God himself, to wit, when a virtuous man in the midst of Adversity triumpheth over himself and the affliction too. A skilful Pilot cannot show his art in a calm sea, and favourable wind. He that is never tempted, knows nothing. Ah! how unhappy a man am I (will some one say) that am forced to suffer these misfortunes. But I tell thee, thou art happy; because thou hast an occasion to try thy virtue. Such a thing might have happened to any one else; but every one else perhaps could bear such afflictions without complaining. Do not therefore fall under the weight of Adversity; but stand up firmly against it, and endeavour to bear all patiently that is laid upon thee. If thou canst but break the first shock, thou wilt find nothing hard in it but opinion. Natural sufferances are equally hard unto all sort of men: but as for poverty, ignominy, contumelies, and such like things which are commonly esteemed Evils, many bear them all with great patience, & seem in a manner insensible in them; wherefore if we are grieved, sad, and impatient in them, this doth not proceed from the nature of the things, but from the bad opinion we have conceived of them. Why wilt thou deceive thyself with a false persuasion? It is in thy own power to make all calamity easy, by bearing it patiently. No sorrow can be great, unless opinion add something unto it. Do not therefore make thy afflictions greater by thy impatience. Every man is so far miserable as he esteems himself to be so. 5. Every sickness or distemper decreaseth after a while, and Time allayeth or taketh away the greatest pain. Consider therefore which is better, to stay until thy afflictions leave thee of themselves, or that thou thyself shouldest put an end unto them. Why dost thou not cure thyself & prevent time, by lessening that which length of time will at last mitigate without any other remedy. Although thou keepest and nourishest thy grief, yet time makes it wear away. For nothing is sooner hated, than sorrow; which whilst fresh hath need of a Comforter but when old it is laughed at 〈◊〉 thou canst overcome thy miseries with grieving, go and spend all thy days in mourning, pass thy nights in sadness and without taking any rest, wring thy hands in a doleful manner, and give thyself wholly up unto sorrow, supposing thou canst find a remedy in this. But if thy Tears avayl thee nothing, if all thy weeping cannot mitigate thy sorrows; learn to govern thyself, & stand firm with an undaunted constancy against all adversity. He is but bad a Pilot, who permits the waves to carry away his stern, & carelessly leaveth his ship to the mercy of the Tempest: But he is to be commended even in a shipwreck, who is over whelmed with the waves, and yet holds fast the stern of his ship. CHAP. XVI. Of Hope, and Despair. How we are to moderate both. 1. HOpe is vain and deceitful; a mere dream, unless it be placed in God, who alone can give us force to overcome all difficulties. Why dost thou torment thyself with the expectation of what is to come, and fillest thy thoughts with the Ideas of things which are afar of? Thou wilt hope for nothing, if thou desirest nothing in this world, and canst contemn all things. No man hopes for what he contemneth. Although thou hast never been deceived perhaps in thy hopes, although what thou hopest for may be easily got, yet notwithstanding as long as thou art still in hope, thou shalt ever be full of solicitude, full of uncertainty, full of doubt and anxiety. As thou dost not willingly walk in unknown paths, nor climg up rocky hills, so thou shouldest not use thyself to hope for those things, which are not in thy power to come at. There is no greater misery, then to be frustrated of what we long hoped for. 2. Thou shouldest often consider, that all that is without thee and round about thee, is subject to perish, and ready to fall, as hanging only on a very small thread. Why dost thou forget thy condition? Thou art born mortal: & thou art not sure of one day nor of one hour. Death is still ready behind thee; and all that thou hast, is but lent thee. Thou hast only the use of it, and that as long only as it shall please God to permit. All must be rendered back and without murmuring whensoever he shall call for it. He must be a very bad Debtor that speaks ill of his Creditor. There is nothing therefore under the Sun which thou mayst or shouldest hope for. There is no true hope, but that which is directed to the true and Sovereign Good. 3. Despair is caused by sloth, abject thoughts, too much fear or apprehension of difficulties, too much diffidence of our own forces, and want of resolution. The way to overcome it, is to call to mind the examples of those who by a generous constancy have overcome far greater difficulties. Begin, and force thyself it, because God always helps such as begin to work and do good: thou wilt find at length that what seemed most hard, is easy enough, when thou hast cast away the false Opinion thou hadst concerning it. Whatsoever befalls thee, was decreed from all Eternity. And either that happens which thou art able to bear, or that which is above thy forces: if the first, do not despair, but bear it patiently: if the second, do not yet despair, for all that; for whatsoever it is, it will soon have an end, and make an end of thee. That which thou canst bear, is but light; and that which thou canst not bear, is short and of no durance. But remember that 'tis in thy power to make many things tolerable; if thou considerest them as means to work thy salvation. Adversity is always the the occasion of Virtue. CHAP. XVII. Of Fear. How vain it is, and how to be overcome. Boldness to be avoided. Something again of Anger. 1. IT is the folly of the greatest part of men, to afflict and torment themselves; to feign or increase their own misfortunes, by fearing things which either are not bad in themselves, or by fearing that which perhaps will never come to pass. Human cruelty could never yet invent so many torments, as he suffers who is always in pain for what may befall him, who is always solicitous for fear of losing his present felicity, and for fear of suffering future miseries. Many evils which would never be, are, because we fear them. What doth it avail thee to be afflicted before thy time, and by a vain providence to meet thy adversity? Is it necessary that thou shouldst be now miserable before hand, because thou art to be or mayst be so hereafter? 'tis a mere folly to yield unto vain apprehensions, and when we have no true signs of future misery, to be frighted with false Ideas. How often art thou deceived by a false conjecture, still interpreting any dubious word to the worse sense. How often dost thou believe the anger of those who are above thee to be greater than it is; and thou dost not so much consider the greatness of his anger, as how much he is able to do against thee, when he is angry. But these fears are vain, and therefore they trouble us more, because they are vain. Things which are true have a certain measure, but that which is doubtful & uncertain is nothing but the conjecture of a timorous mind. There is little difference betwixt suffering adversity and expecting it: only that sorrow hath a certain measure, but fear is boundless and without end. Thou greivest for what hath already befallen thee, but thou fearest all that may happen hereafter. 2. If thou desirest to be quit of all fear, all that thou fearest may befall thee, suppose it already present; and then measure thy evil and thy fears together, and thou wilt find that the evil which thou fearest is great only in thy opinion & not in itself. Is there any thing which would give thee greater sufferance, than (for example) to be banished out of thy cuontrey, or to be led to prison? Is there any greater evil which can happen to thy body, then to be burnt, or to die? Examine thy fears according to Truth▪ in relation to all these particulars: and thou wilt find that many even among Infidels have contemned all these things. S. Stephen prayeth with a quiet mind in the midst of his pains when he is stoned to death: S. Laurence rejoiceth, and triumpheth over the Tyrant in the midst of the flames: S. Apollonia a young Virgin throws herself into the fire which was prepared for her. Anaxarchus the Philosopher being pounded in an iron mortar, laughs at his Tormentor. Socrates takes the poison which was brought him with a cheerful countenance, and drinks a health to Critias. Why art thou afraid of fire, and a troop of hangmen that stand about thee ready to butcher thee? Death lies hid under all these preparations (which are terrible only unto fools) death lies hid, which so many children and young Virgins have embraced with joy. Consider the things in themselves without all disguise, and thou wilt see there is nothing terrible in them, but thy fear. We are like children, who are afraid even of those whom they love most and are most familiar with, if they fee them ma●ked. But thou art worse than any child in thy folly, whilst thou art afraid not only of grief itself, but of the very shadow of it. 3. Turn thy mind from thy own private cause to consider the common misery of the world. Say to thyself: I know that my body is frail and mortal; subject unto many, miseries, and must at last yield to death. I knew long ago, that many afflictions would befall me. What then am I now afraid of? If I am sick; the infirmity of my body will conduce to my spiritual health. Shall I be reduced to poverty? I shall lead a more safe and quiet life. Shall I lose my riches? I shall also be quit of many cares, and freed from continual danger. Shall I suffer any shame? if it be just, I will hate the cause of it: if unjust, I shall comfort myself with the innocency of my own conscience. Shall I come short of my hopes? I will consider that even Kings are not able to obtain all which they desire. Shall I be banished? I will go with a willing mind and I will esteem it as a pilgrimage: Shall I be blind? by this means I shall not see such objects as move concupiscence. Will men speak ill of me? They will only say what I deserve, and do as they are wont. Shall I die? I know I came into the world on this condition, to go out again. But shall I die abroad? no country is a banishment to him that considers we have no permanent City in this world. Shall I die young, and before my time? no reasonable man should complain that he is released out of prison too soon and before his time. Death, banishment, and sorrow are not pains to be feared, but the Tributes of our mortal condition. It is a folly to fear that, which thou canst not avoid. 4. Be not too confident, or bold; and undertake nothing above thy forces: for no man is sooner oppressed, than he that presumeth too much of himself. Our forces are but weak without God's help, from whom cometh all our power, all our strength. Boldness ever proceeds from too much esteem of our own strength, from contempt of our Adversaries, from a hasty wit, and a mind not much accustomed to the management of affairs. He that is more wise, feareth more: for he measureth his own forces, and considers what he is able to bear, and what not. Bold persons when they are fallen into some great dangers contrary to what they expected, resist a little, but presently lose courage; being forced at last to confess that human counsels are full of vanity & incertitude. A careless unwary security is the beginning of future misery. 5. Anger will never overmaster thy judgement, if thou first takest away the opinion of a supposed injury. Thou art thyself the cause of all thy own evils, misery, and sufferings? Why dost thou cast the blame of all thy disquiet upon others, if thou fallest into them by thy own fault? No man is hurt but by himself. As nurse's use to say unto children; do not cry, and thou shalt have it: thou mayst say the same with better reason unto thyself when thou art moved with anger: Be not angry, do not make a stir, and thou wilt sooner obtain what thou desirest. Resolve with thyself upon certain days, not to be angry at all whatsoever shall happen: and so try thyself after this manner for a month or two, and thou wilt find in time that thou hast much profited by it and thou wilt laugh at those things which formerly were wont to make thee angry, and disquiet thy mind. A quiet and sweet disposition is not only grateful to those with whom we converse, but also is most advantageous unto him that is endowed with it. A quiet mind hath this advantage, that it always rejoiceth, always triumpheth. CHAP. XVIII. Of the Faculties of a Rational Soul. How we are to keep our Understanding from Curiosity. What study is best. How hurtful it is to search into the life and manners of Others. We are not to heed what others falsely report of us. Of thee Abnegation of our will. 1. GOd hath given thee Understanding, that thou mightest know him, and by knowing love him: but thy understanding hath received a double wound by sin, to wit Ignorance & blindness. Thou mistakest in the knowledge of Truth, and thou art ignorant for the most part, what to do and what to fly. How great diligence is used to preserve a Town from the plague, or to defend a castle from the enemy's forces, lest any Spy should enter within the walls: So shouldest thou watch, lest thy understanding should give entrance to any evil object. The Senses first represent the species of things, than the undersanding admits them, and proposes them to the Judgement, and lastly the judgement proposeth them to the will. But the senses propose equally good and bad, and it belongs to the mind to admit them or exclude them. 2. First we must keep our mind and understanding from Curiosity. Why dost thou employ thy mind in vain things, since it was created for God, and solid wisdom? Wisdom is thrifty. As he that tasteth the herb wolf-bane that he may know the quality of it, dies before he can judge what Taste it hath; so they who look after what doth not belong unto them do themselves much harm before they come to know what they sought after. To know unprofitable things, is little better than being ignorant. He that desires to be truly wise, doth not study to get knowledge that he may be esteemed, but that be may live well: nor doth he seek so much to delight his mind by his studies, as to find in them a remedy of his passions and evil inclinations. Dost thou desire to know the course, force, and influence of the stars? What art thou the better when thou knowest all this, if in the mean time thou art ignorant of thy own weakness? Dost thou desire to speak in an elegant stile? It will be more to thy purpose to learn to be silent. Dost thou long to know news? what better news canst thou desire then to renew thyself? Learn that. Art thou moved to reprehend other men's faults? why dost thou not rather correct thy own? dost thou take pleasure in reading Histories, and to know the actions of others? There is no hurt in this, provided in the mean time thou dost not forget, what thou art to do thyself. Dost thou delight in composing the differences of other men? why dost thou not rather compose and reconcile thy own passions? If thou didst not seek after superfluous things, thou wouldst easily find enough to do in what is necessary. That science only is necessary which makes thee rather good, then learned. 3. To what purpose dost thou spend thy time and break thy head in studying Questions, which thou shouldest rather contemn than strive to understand? Why dost thou labour to learn those things, which if known thou shouldest desire to forget? but, as in all other things, we are intemperate also in our studies. There is no end of Books How many are there who buy great Libraries more for a show and ornament, then for any use or reading. Though thou shouldest live many years, yet thou wilt scarce have time to read all the Titles only of all the books which have been written. Of these, many treat of evil subjects; many again are unworthy to be read; many are vain and foolish; which when thou hast read, thou wilt be nothing the wiser for them. I do not mis-approuve, that thou shouldest read and pass over slightly many books, lest that thou shouldest think some great and excellent matter is hidden in them; but I would have thee fix thy study upon few, and those well chosen. We do not need many books or much learning to lead a good life; or to frame a virtuous mind. 4. Oh the vanity of human thoughts! we spend all our days in studying books, and exercise our wits in all sort of arts and sciences, as if we were to live many ages: but we neglect the care of our salvation, which is purchased not by learning but by virtue. What doth it avail thee to know all the actions of foreign Kings & to compose whole volumes of the wars, troubles, and enterprises of other nations? It were much better, thou wouldst seek a remedy to thy own misfortunes, then writ what others have suffered. Thou learnest by Geometry how to measure Lands: how much better would it be that thou wouldst learn to measure and know what is enough for thee. Arithmetic teaches thee how to cast accounts, and how to apply thy fingers to Avarice: why dost thou not rather learn to contemn and to be willing to lose those riches, which are gathered with so much care. Music teaches thee how to accord different voices: why dost thou not rather learn how to accord thy own thoughts, so that thy Reason and thy senses may not disagree, or give a different sound. Thou art taught how to distinguish merry and doleful Tunes: learn rather how to comport thyself in prosperity without pride, and how to suffer Adversity with patience, & resignation. I do not blame the study and knowledge of those Arts: but that thou mayst make thy profit of all such things, first learn to know thyself, and thy last ends. Although thou knewest all things, yet if thou knowest not thyself, thou knowest nothing. 5. 'tis a shameful vice to be always observing the actions of others, to be always searching into their manners, and rashly to interpret all things in an ill sense. For Who art thou, that judgest another man's servant? To his his own master he standeth or falleth. It is he that judges all men, and hath reserved all judgement to himself. With what boldness darest thou attempt to judge in God's tribunal? Look to thyself, and search into thy own conscience. See the evils which reign there within thee, see the good which is wanting, and do not turn thy eyes to behold the life of others. Thou wilt find imperfections enough in thyself, which deserve thy censure. There is scarce any thing, which by a malicious spirit may not be interpreted to a bad sense. Heretics abuse the very Gospel itself: the Jews, calumniate the actions of our B Saviour▪ Even as melancholy bodies and such as are of a bad temper convert all their nourishment into evil humours, so a soul that is full of evil dispositions, whatsoever it sees, whatsoever it hears, it still interprets all to a bad sense. A good or bad intention often maketh men's actions good or bad; but this intention is known only unto God, who sees the hearts of men. But if the actions of other men cannot be excused from being bad, what is this to thee? why art thou not ashamed to discover the fowl and hidden sins of others, & to make them known to all the world? why dost thou not observe thyself, who art worse than others? Exercise thy censuring Tongue upon thyself, blame thy own actions within thyself, accuse thy own malice, and perverseness; and judge thyself. For if thou dost fist judge thyself, thou wilt be secure from the rigorous judgements of God. 6. As we are always ready to censure & carp at the actions of others, seeking by this means to be esteemed wise and discreet: So we are apt to suspect that others think or speak ill of us; and that they hate and contemn us. That thou mayst overcome this vice, endeavour first to moderate in thyself the desire of pleasing, and to be well esteemed of by others. In the next place, thou must endeavour to remove out of thy mind the thought of desiring to know what others think or speak of thee: whereas it often happens that those whom thou supposest to speak ill of thee & to mark thy actions, do not so much as think of thee. Say with. S. Paul: If I should please men, I should not be the Servant of Jesus-Christ. Whatever others speak of thee, do thou still say with the same Apostle: To me it is a thing of least account to be judged of men. Such as thou art in the sight of God, such thou art in thyself. What others think and speak of thee cannot make thee better or worse. It is better to be good, then only seem to be so. 7. Nothing can happen contrary to thy will, if thou canst wholly renounce thy own will, and seek nothing but to conform thyself to the will of God. So thou wilt enjoy solid peace, and true quiet of mind. Thou mayst live as thou wilt, if thou first learnest what thou art to desire. But thou must remember thou art to desire nothing but what God willeth. The only felicity we can have in this life is to desire to do all our actions according to Gods will, and not according to our own. God leads thee to thy Sovereign end, for which he had decreed thee from all Eternity, through sorrow and joy, through adversity & prosperity. Submit thyself to his divine providence, and cheerfully obey his will: for although thou resistest his will, yet thou wilt be forced to follow it, yet by this resistance thou makest thyself guilty of Impiety. So true it is, that God sweetly leads those who are willing, but draws them by force who resist. CHAP. XIX. Of the State of Proficients. Several helps for advancing in Perfection. How to esteem and make good use of Time. God's presence is necessary. 1. IF thou desirest to be good, first esteem thyself bad. Thou wilt never grow better, if thou dost not desire to be so. To be unwilling to go forward, is to go backward. Persever then as thou hast begun, and make as much hast as thou canst, that thou mayst enjoy so much the sooner a better mind, and a more quiet conscience. It is a sign thou art mended, if thou beginnest to see thy own faults, which before thou couldst not see. So we are wont to congratulate sick persons when they acknowledge and are sensible of their infirmities. Be not too facile in giving credit to thyself, but examine thyself well, and guess of thy amendment by the firmness of thy mind, and by the lessening of thy passions. Esteem thyself a proficient, when thou hast a full power over thyself. It is a great happiness to possess one's self, and not to be divided. A good man is always the same, but the wicked man changeth every hour. 2. Thou mayst if thou wilt in one day arrive to the height of perfection; that is, if forsaking the creatures, thou convertest thyself wholly unto God. To know if thy interior be conformable unto him, mark these signs. If thou canst contemn transitory things, if thou lovest solitude, if thou embracest perfection, if thou little heedest the Opinions and judgements of the world. And remember that for obtaining all virtues there is no better help then constantly to meditate on the life and passion of our Saviour J. Christ. This is the book of life, in which alone, as in a rich and copious Library, thou wilt find all that belongs to Salvation, although all other books in the world were lost. But 'tis not enough to know Christ and to meditate on his life, unless thou dost also imitate him, and live according to the rule which he hath taught us, both by his words and examples. Thou wilt never be able to correct that which is amiss, but by some rule. 3 It was an excellent saying of him who said, that those who desire to profit in virtue, must live so, as to be always mending. For there are many things, which may give hindrance to a Soul that is labouring for virtue. For example, when thou bearest an inordinate affection to thyself, or to any other creature: when thou art so tied to thy riches, that if it should happen they should be taken from thee, thou wouldst murmur very much at it: when thou seekest too much thy convenience in meat, drink, company, and divertisements: when thou art too much entangled in worldly affairs, and followest with much obstinacy thy own will and judgement in all things: when thou dost not heed, nor give ear to God's inspirations when he speaketh inwardly to thy hart. These are the chief impediments which hinder thee in the way of virtue, which thou must endeavour with all care to remove. Whatsoever thou dost, let virtue accompany thy action; whatsoever thou dost, do it with promptitude and alacrity, direct it to a perfect end; and still remember to have a good intention in all things: and lastly do it with such a serious application, that the work itself may have proportion with the knowledge thou hast of the end unto which it is directed. Perfection doth not consist in the multitude of exercises, but in doing our daily actions with a perfect intention. For the praise is not due to the work, but to the manner of doing it. 4. The days fly, time runs away, and no man is able to restore what is passed of it. Thou dost not live, but art about to live; for still thy life regards to morrow. So thy life escapes from thee, whilst thou art busy in seeking how to live: in the mean time old age comes upon thee, death follows, and seizes upon thee yet unprovided. As Travellers, who entertain one another with mutual discourse on the way, find themselves at their journeys end, before they think they are nigh it; so thou who art continually marching to thy grave sleeping or waking with an equal pace, wilt not perceive it until thou comest to it, because thy mind is filled & distracted with worldly things. Why therefore dost thou delay? Learn how precious Time is, and how to make use of it with all speed: this day, this hour is precious, and if thou losest it, the loss is irrecoverble. Thou art careful enough nor to let thy lands be invaded by others; and if the least dispute happens concerning their limits, thou presently fliest to arms or law-suits to defend thy Right: but as for thy Time, thou permittest any man to rob thee of it; being lavish and prodigal of that, which of all things thou shouldest endeavour to conserve with most avarice. Reckon thy age, sum up thy past years; & though thou hadst lived above a hundred, yet thou wilt find thou hast not so many years as thou imaginest. For how much of this Time hast thou spent in sleeping, feasting, wrangling, and in conversing with thy friends? Add all those hours spent in doing nothing, which pass away unawares to thee: by considering this, thou wilt understand how little Time in thy whole life is properly thine, and thou wilt confess thou diest very soon. Thou often complainest of having lost many days: why then dost thou not endeavour to make such use of present Time, that when it is gone thou mayst say, I do not see how I could have employed it better? Our days are only present one by one, and we possess them only by moments. Why dost thou lose to day, which is in thy power; and disposest of the future, which is not thine? The greatest impediment to a good life is delay. Live to day, for to morrow is too late. 5. Consider God as present in all thy thoughts, words, and deeds: regard no other end but him, and still follow his will. He never strayeth out of the right way, who taketh God for his Guide. The business of thy Salvation will go well, if thou directest all thy actions to the honour and glory of God, and livest so, as if he beheld thee, who sees all things, sustains all things, and disposes all things. Thou canst never be out of his sight; for he is present not only to thy words and actions, but also to thy most secret thoughts: when the doors are shut upon thee, and thou in the dark, do not think thou art alone: God is still with thee, nothing is shut to his sight; and consequently the consideration of this his presence ought to sanctify all thy secrets. In him it is we live, move, and have our being. Remember therefore, to eat and drink in his sight, to walk with him, to do all thy actions in his presence, and to order all thy whole life his sight. Make thyself worthy of his sight, that he may always behold thee with a eye. Thou wilt find thyself necessitated in a manner to live well, if thou considerest that thou dost all thy actions before him who seethe all things. Live so, as if there were none in the world but God and thyself. Whatsoever his divine providence hath ordained for thee, embrace it with a willing mind, whither it be prosperous or adverse fortune. Thou seekest God; & what matter which way thou comest to him? whither it be through prosperity or adversity? God send thou mayst find him at last any way. CHAP. XX. The profit of Solitude. How to fly evil company. What are the common vices of the world. A proficient must still labour for virtue. Marks of advancing in it. 1. IT is a great sign of a settled mind and well purged from evil affections, to be able to live solitary. As God dwelleth in himself and is happy in himself, so thou wilt imitate God's happiness, if thou canst learn to dwell within thyself. And indeed, if thou wilt thyself, thou wilt never be alone; that is, if thou wilt never separate thyself from Christ. But if thou wilt needs be talking, speak with thyself, but take heed thou dost not speak with a bad man. Wilt thou know, what thou art to talk of to thyself? that which men commonly speak of others: that is, speak ill of thyself to thyself. Mark and speak of thy own faults, and reprehend all thou findest amiss in thyself. Thou wilt never want faults to correct. Retire thyself from the world, and yet hid thy solitude as much as thou canst. 'tis a poor ambition to boast of thy solitude. But remember to join inward solitude to thy outward retreat, thereby to make profit of it, and render it sweet and easy. Withdraw thyself from all vain occupations, and fly not only men, but also business which doth not concern thee. Keep thyself free from all creatures, and blot out of thy hart all images of them. Cast away all care of transitory things, all idle thoughts; and attend only to God and thyself within the secret retreat of thy own hart. In this silence of the mind, in this oblivion and privation of all things is found true quiet of hart, and tranquillity of mind. Let this therefore be thy refuge; hid thyself in it, & employ all thy thoughts in it. For the way to find God is to forsake all creatures. 2. If thou desirest to be good, fly evil company. Nothing corrupteth good manners so much, as to be familiar with many. If thou hauntest much company, thou wilt not always bring back all the virtues thou hadst when thou goest amongst them. A weak mind that is not well grounded in virtue, is not so well able to resist the power of so many vices, when it sees they have so many patrons. We are subject still to follow the greater number. If we live and converse with such as are delicate, we are apt to follow their steps and grow effeminate too with them: if we have rich neighbours, this commonly makes us also covet to be rich. One bad example of Luxury and avarice is enough to undo thee. Our own parents sometimes, our own servants, our own companions draw us to evil. All is full of dangers, all is full of snares. We are no sooner born, but we are taught to be wicked. We shall scarce find any man who doth not teach us some vice, either by commending it, or by infecting us insensibly with it. Thou wilt do well to keep thyself sometimes at home, in thy own private chamber, free from all the tumult and conversation of men. Oh, how sweet is such retirement? when thou art alone, all is quiet, peaceful, and secure. Thou art called to walk abroad, and thou followest. Thou meetest with more company; and then many being gathered together, many sins are committed in discourse; so that, although thou goest out with a good conscience, thou comest home guilty of sin. And yet thou dost not perceive the wounds which thy soul hath received until thou returnest to thy solitude. Retire therefore into thyself, as much as thou canst, and permit not thy mind to be infected with the sins of the multitude, which is commonly too prone to all manner of vice. He hath most content and joy of mind, who is least distracted with worldly discourse. 3. Suppose thyself on the top of some high mountain, and that from thence thou couldst behold all the miseries of the world: and by this thou wilt easily learn to hate the world, and to fly from it into solitude. Thou wilt see the high ways beset with Thiefs, the seas infested with Pirates, war resounding on all sides, fields stained with human blood; in a word, all sort of vice reigning every where. Thou wilt see voluptuous persons commit such sins, as they themselves cannot approve of. Thou wilt see so many abominable and unworthly crimes, that thou wouldst think they were all mad that commit such things, if the number of sinners were not so great: and 'tis this that makes them think they are not much to blame, because they see the whole world commit the same faults. There is no security in the Laws; and even those who should protect innocency, oppress it. The innocent are condemned, whilst the guilty are absolved: & the Judge becomes more criminal, in favouring and absolving sin, than he was who committed it. The laws are not feared; for he who thinks he can buy of his sins with bribing, fears nothing. The Tongues of Detractors are full of bitterness, and there is nothing but deceit in the words of flatterers. Those are full of hatred, these full of lying. Some are given to drunkenness, others to spend their time idly. Some are insatiable in their Avarice, others still ambitious of praise and esteem. Consider & look upon the public marketplace of some great Town when full of people, and thou wilt find there are as many sins as men. They are all guilty of injustice towards their neighbours, contemning their Maker, and abusing his creatures, which consequently will appear as so many judges and witnesses against them in the last day. And how is it possible thou canst stand firm, or be retired within thyself, in the midst of so many Vices which encompass thee on all sides, and which still keep thy thoughts fixed on earthly things, whilst thou strivest to raise up thy mind to heavenly contemplation? is a hard thing for a man to keep himself innocent in the midst of innumerous sinners: For if they cannot change thee, they will at least hinder thee very much. The only way to be secure is to withdraw thyself from so many evils, and to put thyself in such a quiet condition as to be able to look upon all the disorders of the world without fear of being infected thyself with them. He hath an invincible spirit, who hath bid adieu to all worldly things, and can live within himself as in a strong castle well guarded against all enemies: To such a man the world seems a prison, and solitude a paradise. 4. 'tis no great matter to have quitted the company of men, unless thou art attentive to thyself, and to the practice of virtue. There can be no good, where virtue is wanting: no quiet, no happiness unless it proceed from virtue. There are three things which correspond with one another in the whole universe. Amongst all things & above all things God, amongst sensible things light, and amongst the affections of the mind Virtue. God is the light and virtue of all things: light is the Virtue of the world and the image of God: Virtue, is the light of the mind, through which we are named & become the children of God. Thou must approach it with a clean hart and purified mind, if thou desirest to arrive to the height of perfection. For virtue is the perfection of man, restoreth innocency, & is full of all spiritual sweetness. It supplieth the defect of nature, which of itself is not capable of supernatural felicity. It consisteth in a facility to do good, by means of which we live as we ought, are enlightened in our understanding, resist sin, and merit eternal life. In pursuance of this, thou must first learn the nature and acts of those virtues thou pretendest unto, because no man loves, what he doth not understand. Then, when thou hast once begun, endeavour not to intermit or cease from the practice of it: although occasion should be wanting, we must imitate soldiers, who in the midst of Peace are still exercising themselves, and by fight with one another only in jest, prepare themselves for real combats. Imagine thou were accused of the greatest crimes, fancy thyself calumniated, or that all thy riches were suddenly taken away from thee; and by this mean thou mayst exercise thy patience, as much as if such things were really so. Thou wilt not be dismayed when the thing happens, if thou canst thus exercise thyself before it comes. He that hath been often wounded in the war, fights with a good courage when the battle comes. 5. The habits of Virtue are not got but by long exercise. To know if thou hast learned any virtue, take these marks. To wit, if thou findest that the vices which are opposite to the virtue thou desirest to practice are quite extinguished in thee, or at least very much suppressed. If thou hast overcome the motions of evil affections, and brought them to obey reason. If thou findest not only facility, but also an inward delight in the practice of virtue. If thou canst contemn the murmurs & reproaches of tepid spirits, and use a full liberty of will in the exercise of those virtues, which displease such imperfect Christians. If thou beginnest to detest and abhor those evil practices, unto which formerly thou hadst a strong inclination. If thou art afraid even in sleep to consent to or take delight in any dishonest action, or to approve any unjust proceeding. If thou strivest to imitate, what thou praisest and admirest in others; and abstainest from those things which thou reprehendest in them. If thou esteemest no fault little, but art careful to avoid all sort of imperfections, however so little. If, when thou seest & hearest that those who are no better than thyself abound in riches and are raised to great honours, thou canst look upon them without envy or emulation. If thou hast no difficulty to acknowledge thy faults, desiring that all men would reprehend & correct thee. If content with the testimony of thy own conscience, thou hidest and concealest thy good works. For virtue is a reward to itself, and desires no other recompense for doing well but the satisfaction of having done it. Finally, if thou appliest thyself without cease to the practice of virtue; for true virtue never droop●, but is always in action. CHAP. XXI. Of the three Theological Virtues. Faith is to be shown by the exercise of good works. Our hope must be in God alone. Motives of divine Love. The love of our neighbours is showed by helping them, and doing them good. An Exhortation to Almsgiving. 1. FAith is the ground of all other virtues, and foundation of the life of a Christian; without which it is impossible to please God. This was the wisdom by which the whole world was subdued; & we must stick close to it, laying aside all curiosity or searching into the mysteries of it. Believe then and do good works withal, because Faith without good works is but a dead faith. In thy speech & profession thou endeavorest to pass for a faithful Believer: take heed thy life and manners do not speak thee an Infidel. Thou believest the Gospel, why then dost thou not obey it? Thou believest there is a life everlasting; why then dost thou prefer a short time in this world before Eternity which shall have no end? What doth it avail thee to believe Truth and goodness, if thou art false thyself and workest iniquity? It is impossible, that he who believeth well, can live ill: for no man can be said to believe well, but he that practiseth what he believes. 2. Since it is certain that all things are disposed and governed by the providence of God, so as not so much as a bird falls out of the air, nor a leaf from any Tree, without his will and knowledge; thou oughtest to commit thyself wholly to his protection, and to have a strong confidence in his help; not doubting but that he will always be ready to help thee in all occasion. Know that all human Counsels are deceitful and uncertain; & therefore thou oughtest to permit thyself to be wholly guided and governed by God without the least trouble or anxiety. And though some unexpected misfortune should happen, which may seem to confound & spoil all thy actions and designs; whither it be sickness, calumnies, false accusations, or some other greater afflictions; do not lose courage for all this, but confiding in his divine assistance commit thyself wholly to his will: for God hath decreed perhaps from all Eternity to make these chances & afflictions a means for working thy Salvation. He that hath a strong hope of the future joys and riches of paradise, doth not feel the present miseries of this life. As much as thou hopest & believest, so much thou mayst be said to possess. 3. Charity which is the Queen and soul of all other Virtues regardeth God and our neighbour. As for God, we are bound to love him above things with all our hart, with all our Soul, and with all our strength: we must love him purely for himself, and for the love of his goodness. That thou art, that thou livest, that thou hast motion and sense, that thou understandest, all this is the grace and gift of God. It is he that hath redeemed thee from the slavery of the Devil: it is he that hath endowed thy Soul with innumerable prerogatives: it is he that hath prepared life everlasting for thee without any preceding merit of thine. The skies, the earth, the air, the water, all things contained in them, cry daily unto thee, that thou art bound to love him above all things, because he is the Author of all these things and hath created them for thy use. Why then dost thou wander here and there to seek thy happiness where it is not to be found? Love that one sovereign good (to wit God) in whom alone is all that is good. Seek that sovereign Good, than which nothing is greater, nothing more desirable. 'tis Love alone, that can make us capable to show our gratitude to God; although it is altogether impossible we should requite his benefits with an equal proportion of Love. Love is not idle, doth not seek its own interests, it worketh great things, when it is great itself. Nothing seems hard unto Love. A true lover may suffer death, but can never be overcome. 4 Nature hath made us sociable, and given us all a mutual Love: for we are all members of one great Body, being all called to the same Faith, and same glory. He doth not love God, who loveth not his brother. The effect of charity to our neighbours is to do good unto all, to be kind, to be civil, and prevent them with love, and good turns. Do good unto those who have need of thy help with a cheerful and willing mind, without delay, unless it be requisite to defer it for a while, thereby to favour the bashfulness of those who are to receive thy benefits. Do not stay until thou art asked when thou once knowest the necessity of a person. It is a hard word, to be obliged to say, I desire your assistance: If thou preventest thy friend, by doing him a courtesy before he asketh it, 'tis a double good turn. He that hath obtained by ask, cannot say he had it for nothing. If thou canst not prevent his ask, at least let him not ask long; but grant him what he asketh with such a readiness, that he may think thou wert ready to assist him without being asked. Then, together with the good turn thou dost him, give him also good words; and let no sadness, slowness, upbraiding, or boasting be mixed with thy Courtesy. The matter will speak for itself, although thou sayest nothing in giving it: God who seethe thy most hidden thoughts, will reward thee for it. 5. Amongst all the acts of Christian Charity we may give the first place to , by which our faith is shown, our sins are redeemed, heaven is bought. Take heed then, thou dost not contemn the poor, who although he is in want himself, yet is able to make thee rich in the sight of God. Thou art sold to the devil by thy sins, redeem thyself with thy money: and change the instrument of Avarice into a subject of mercy. Thou givest a Comedian money to fill his purse, only for making thee laugh: and wilt thou give nothing unto Christ who promiseth thee the kingdom of heaven? Thou payest tax and contribution to a Prince, and that unwillingly, although thou hast received no advantageous crop from thy harvest; and canst thou deny to give a small alms unto God, out of the abundance of thy stock? Take heed least by sparing thy money, thou becomest guilty of thy brother's death. Thou hast killed him perhaps, by not feeding him in his want. Thou takest great care how thy Heirs may live at their ease after thee, but thou takest no care to make a happy end thyself. It is better thy heirs should want something of that full Estate which thou intendest to leave them, rather than thou shouldest hazard thy Salvation to enrich them. Cast up thy accounts: and see what portion or chare thou hast in heaven, and what thou possessest in this world. Of all that thou possessest in this life, nothing will remain thine when death comes, but only that which thou hast sent before hand into heaven by the hands of the poor. Consider, and blame thy own infidelity. Thief's may deprive thee of what thou lockest up in thy chests, but that which thou hast sent into heaven is secure for ever. CHAP. XXII. Of Prudence. The Necessity and difficulty of it. The duty of a prudent man. 1. AS it is impossible for an Architect to make his work just and even without the help of his Rule and Plummer, so we can never do our actions aright without Prudence. This is the Guide of all other virtues, by this things are done in due order: 'tis the eye of our Soul, and the art of well doing. No man can lead a contented life without prudence. And yet 'tis the most difficile and most obscure of all arts to learn. The difficulty proceedeth from its comprehending and considering all manner of things as well general as particular. Besides, whereas the things of this world are subject to continual change, and depend on several circumstances; it is not in every man's capacity to reduce them to a certain rule, or to join, temper, and reconcile things which are many times quite opposite and contrary. As for the obscurity unto which it is incident, the cause seems to be in a certain darkness wherein the several causes of things are involved. We see as it were the top of our affairs, but we know not where their foundation is hidden. Moreover, the prosperous or unhappy event of things depends on the eternal decree of God; which is another cause that true prudence is rarely found. Very few, and perhaps not one man in the whole world, can always foresee what is most expedient in every matter. 2. Prudence is got by use, memory, and experience. Particular things which are governed by prudence, are known unto man by use and experience. Thou wilt ever be safe, if thou wilt believe thy own and others experience, and never undertake any thing, which may give thee reason to fear, or put thee in danger to fall. But that thou mayst dispose all things with prudence, first look unto thyself, then consider the business thou art going about, and lastly the persons for whose sake, or with whom thou art to deal. Examine well thy own ability, lest that thou mayst seem to thyself able to do more then really thou canst. One falls by trusting to and relying too much on his own eloquence; another offends against prudence by undertaking more than his Estate is able to bear a third indiscreetly oppresseth his infirm body by some laborious office. Consider what thou undertakest, and compare thy forces to thy designs. He that will go about to carry more than he is well able to bear, will fall under the burden. Undertake nothing then, unless thou knowest or hopest at least thou shalt bring it to a good end. Choose such persons to deal withal, which thou thinkest are worthy of thy friendship, and deserve that thou shouldest employ part of thy life in their service: study their nature and manners, that thou mayst not endamage thyself, by seeking to profit others. In fine, thou oughtest to consider, whither thy nature be proper for such employments; and endeavour still to apply it to those things which thou hast a natural inclination to. 'tis but lost labour to strive against nature. 3. A wise and prudent man undertaketh nothing, as long as his thoughts are any way troubled: for a troubled mind, that is deluded with the fancies of some inordinate passion, cannot discern Truth and honesty from their Contraries. Precipitation also is very much contrary to prudence, and leadeth many into great and inextricable troubles. Wherefore a prudent man doth nothing rashly, but submitteth his own judgement to the counsel of a friend. men's thoughts are full of fear, their forecasts very uncertain, the event of things always dubious, experiences deceitful. Where many advice, there is most certainty. It concerneth also a prudent man to consider things in themselves, and to look upon them devested of all painting and disguise, which are wont to deceive the unwary. Lay aside the consideration of money, fame & dignity. Search the matter in itself: ask what it is, and not what it is called. 'tis a great folly to permit ourselves to be deceived with figures and shadows. Then look upon the whole business, and behold all that can happen, as out of a high watch-Tower, that thou mayst not be forced to say in the end like a foolish man, I did not think this would happen. To this purpose thou hast need of long consultation, mature judgement, and a strict examination, lest that some bad circumstance should spoil the action, lest that prudence should degenerate into craft, and in fine, lest that (true and apparent good having so much similitude) thou shouldst embrace vice for virtue. Having thus at length resolved upon the election of what thou art to do, break of all delay, and presently put in execution what thou hast resolved. No delay is to be admitted where good Counsel is once taken; which cannot be praised, until it is put in effect. CHAP. XXIII. Of justice and Religion. What Penance is, and in what it consisteth. 1. JVstice being a supreme virtue and born for others not for itself, transmitteth all that it hath unto her neighbours, seeking nothing for itself, but to be put in practice. This is the virtue which keepeth men from mutual injuries, and keeps the whole world in peace. It is this which makes a secret agreement of all things in nature, and is the bond of all human society: and nothing can be right without it. The just man offendeth no body, challengeth nothing which is not his own, does good to all, thinks and speaks well of all his neighbours, gives every one his own, & never hinders the good of another. If he is in Authority, he commands what is just, he deals openly, and preferreth the good of those who are under him before his own private Interest: he punisheth vice, rewardeth virtue, and so keeps all in good order. If he is subject to others, he is quiet and peaceable, obeys the law, & command of his superiors, and being content with his own state he doth not ambitiously aspire to any dignity or office; neither doth he intrude himself into affairs which do not concern him. He exerciseth Justice gratis, because he knows there can be no greater reward of just actions, then to have occasion to show ourselves just. 2. Religion which is the most excellent of all virtues which can be practised in this life, regardeth God immediately in himself, as he deserves to be worshipped and hounoured. The first worship we own him, is to believe in him, and to know him: and next to adore his majesty, and admire his goodness. It availeth little to know God; the Devils who hate him, know him as well as men: he exacteth our Love and worship, which consist of things which are better known then practised. Thou knowest he is that God who governeth the world, hath care of all human kind, moderateth all things: thou confessest he is all power, all goodness, all majesty: and thou hopest to find eternal Beatitude in him, as thy sovereign good and last end. Why then dost thou not adore him as thou oughtest? Why dost thou not give him supreme worship? why dost thou prefer earthly things before him? All thy Religion is vain, unless thou showest it by thy actions. Dost thou desire to be truly religious? walk in the presence of God, and thou wilt be perfect. He may be truly said to worship God, who imitateth his Attributes. True religion tieth thee to God, and God to thee. Let thy religion be free from negligence, error, and sins. 'tis a great folly to talk much of religion and faith, & to live like an Infidel A learned heathen-Philosopher in the primitive times speaking of such men, scoffingly said; Nothing is more glorious than your Christians when they speak, and nothing more miserable when they come to action, 3. Penance is virtue by which we make reparation of honour to God's law which we had transgressed: by this we are inclined to detest and expiate all our sins, and to make resolution of never consenting to them again. The pleasures of this life pass away in a moment, but that which disquiets and torments the conscience, still remaineth. What doth it avail thee to hid the shamefulness of thy past sins? no man guilty of sin thinks himself absolved even in his own judgement. Nature hath framed a Tribunal in every man's breast wherein every one is his own Accuser, his own witness, and his own Judge. Call thy mind and thy senses every day to render an account before this Tribunal. Plead thy own cause against thyself, and accuse thyself as much as thou canst. Examine how thou hast spent the whole day: recall to mind all thy words all thy actions, and if possible all thy thoughts; hiding nothing, omitting nothing. If thou acknowledgest thy sin, God will pardon it: if thou confessest it, thou curest thy own Soul. Do not think thyself secure, in that no body but thyself knows thy wickedness. Dost thou think it better to be condemned in secret then to be absolved openly? Wheresoever thou hidest thyself, thy own conscience is still with thee, and thou canst never fly from it. Thou art in a miserable state, if thou contemnest what it suggesteth to thee. 4. Our life is divided into three sorts of Times: present, past, and future. The present is but a moment, is gone before it comes; the future is not yet come: as for that which is past, it is in thy power to recall it at least to mind and to examine it as often as thou wilt. Do not fear thy memory will fail thee, nor be not ashamed to look back on thy life past, nor to reproach to thyself thy own errors. The oftener thou dost this, the sooner thou wilt mend. Resolve to be revenged on thyself, and never to commit those faults which now thou art sorry to have once committed. Those who have escaped a shipwreck bid adieu for ever to the ship and sea, and ever after bless the providence of God as often as they think on the danger they escaped. I could wish thou wouldst make the like resolution, that is, never again to expose thyself to that which thou hast once feared. Thou hast escaped a great danger; do not expose thyself again to the same. God hath still pardoned thee, as often as thou hast sinned: take heed thou dost not make this a pretence to wickedness, by growing worse, because God is good. Thou advisest sometimes what thou art to do; why dost thou not rather call to mind what thou hast done? For advice for future proceeds from experience of what is past. Many would become wiser than they are, did they not think themselves wise enough already. Unless thou mendest daily, thou wilt grow worse and worse every day. CHAP. XXIV. Of Piety and observance. Obedience, and gratitude are commended. How to receive and return good deeds. 1. NO tongue is able to express and sufficiently to extol the praises of a man who can truly say: I have always obeyed my parents, I have always submitted to their will in all things, without the least murmuring: I have always observed the laws of my country: I have always done good to my kindred and relations: I have always endeavoured to oblige every one by good turns. These are the duties of Piety, which we own and aught to pay to our country, friends, and relations. But as we are to pay these offices of Piety to our friends, so likewise we are to pay due respect to all our Superiors, Princes, masters, and others, who are any way above us in dignity, wisdom, age, religion, and piety. For it is the custom to rise and stand in their presence bareheaded, to give them way, to light from horseback or to come out of the Coach when we meet them, to kneel at their feet, to kiss their hands or garments, & to show them other signs of our respect, according to the fashions of the country we are in. And thou wilt find no difficulty to give them their due in this point, if first thou hast conceived a high esteem of their dignity. For by this means there will arise in thy will a certain care and fear, which will make thee avoid all familiarity with them, and by considering their greatness acknowledge thy own littleness. All power is from God: and consequently all the honour and respect thou givest to thy betters, is still less than what thou owest them, that is, if thou considerest God in them. 2. As all misery had its beginning from the disobedience of our firsts parents, so we have been put again in a capacity of being happy by the obedience of the son of God, provided we also keep our obedience to God and our Superiors. Obedience is the perfection of all things, and strongest connexion which they have with their first beginning. For it deriveth all things from God, and referreth all to him. Christ recommended this virtue in particular, and chose rather to lose his life then to lose his obedience. Obedience is better than sacrifice, because thereby a man sacrifice his own will. We must receive the command of superiors as a voice coming from heaven, without examining the cause and motive of such commands. He that hath learned perfect obedience, will not stand to give his own judgement of the thing commanded. When my superior admonisheth me, when the law commands me, and tells me what I am to do, I must not dispute or excuse the business, but obey with promptitude & simplicity; showing myself equally ready to perform all things, great or small, easy or hard. There is only one case, wherein thou mayst be obstinate and refuse to obey; that is, if any one goes about to draw thee from virtue or force thee to do any thing against God's law. As for any thing else which is commanded thee, thou art to obey readily and without all murmuring. 3. Gratitude consisteth in acknowledging ourselves obliged for some courtesy received. Our chief care must be to have a true esteem of the benefit which is done us, in which we should not so much regard the greatness of the gift itself, as the greatness of his good will who giveth it. And we ought to have such continual memory of good deeds which are done us, as never to forget them. He cannot be thankful for a courtesy▪ who soon forgets it: and he that still remembers it, may be esteemed to have already requited it. There needs no great riches, nor labour, nor prosperity, to show ourselves grateful. 'tis always in our power. If thou wantest means and strength, thou canst not want a will, in which thou art able to repay Kings. When thou receivest a courtesy from any one, receive it cheerfully, and in such a manner, that he who obliges thee may see his courtesy is well bestowed. He hath good reason to rejoice that sees his friend merry and light-hearted, but his joy increases when he considers that he is the cause of his friend's joy. He that receives a benefit with gratitude, & with a kind acceptance, may be said to repay the first pension of it. He hath no intention to be grateful, who throws (as we may say) all courtesies so far out of his memory that they seem quite out of sight. He that extolleth the good which is done him, and confesseth his own incapacity to requite it, hath already requited it. He that receives a courtesy with a proud or negligent carriage, seems to make no account of the gift. He that is cold in returning thanks, and scarce moves his lips to acknowledge the obligation, is more ungrateful, then if he said nothing. An honest man at the very time he receiveth a courtesy is thinking how to requite it. For what is more contrary to civility, than not to return what thou hast received? and when we return a courtesy, we should endeavour to do rather more than less, as good ground is wont to yield a double increase of the seed it hath received. notwithstanding take heed thou dost not make too much haste in returning thanks. Some are of that nature, that when any little present is sent them, they presently send another to the same person, as if they would testify they own him nothing This is a kind of refusing to accept a courtesy, when thou blottest out one gift with another with so much haste. CHAP. XXV. Of Truth, and the use of it. Simplicity is commended. Acts of fidelity. 1. IN all thy words, gestures, writings, and other outward signs, still observe Truth. It doth not become a Christian to have a lying Tongue. 'tis a weak, vulgar, and womanish imperfection, to speak one thing and think another. An honest generous spirit speaks things as they are, doth not exaggerate, or amplify them, doth not deceive, doth not dissemble, doth not use ambiguous words. Truth which is simple in itself, loveth simple expressions. It hates all disguise, because it is innocent. But he that lies or deceives, useth double terms to cover his designs. He that speaks ill, hateth light, as well as he that does ill. Take heed therefore, thou dost not observe the same rule in thy words as thou dost in thy , that is to have one to wear when thou goest abroad, & another to use at home: lest one thing appear in thy looks, whilst thou concealest the contrary in thy hart. Nature itself abhorreth this vice. Do but take notice of young children not yet come to the use of reason. They object lying to one another as the greatest reproach; and although out of a childish lightness they often fall into it, yet by a natural inbred judgement they always condemn it in others. In which we ought to admire the providence of God, which hath planted in our minds a natural inclination to those virtues, which are necessary to maintain human society: And lying is the most prejudicial to this. For if thou detestest all falsity of speech as unworthy of a generous mind, why dost thou permit thyself and thy whole life to be nothing else but a continual cheat? It it is a great matter to deal plainly, and not to have a double hart. 2. Simplicity though a virtue little known amongst men, is notwithstanding of so great dignity, that God is wonderfully delighted with it; for, as the Scripture says, his discourse is with the simple. For whereas he is simple and sincere in himself, he also requireth the virtue of simplicity in all souls, that come unto him: and this consisteth in speaking our mind plainly, without all equivocation or hypocrisy, so that our exterior be still conformable to our interior. It consisteth in acknowledging plainly and sincerely our own faults, when occasion requires: it consisteth in shunning all malice and detesting all cunning and politic way of dealing: it consisteth in giving credit to all men's words (unless prudence requires the contrary) and thinking well of all men: it consisteth in not refusing to be esteemed fools by the world, that so we may be found wise in the sight of God. In a word, he that is free from all duplicity of hart does all things with a pure and simple intention to please God alone. Unhappy craft! why dost thou seek so many ways of deceiving? There is but one thing necessary, that thou mayst find him, whose nature is Unity and simplicity. Thou wilt never arrive to the place thou aymest at, if thou walkest in two different ways. 3. Fidelity is the greatest and chiefest good which can be wished for amongst men: for, take away this and all commerce and communication will cease, all friendship will be broken, all Leagues will be dissolved, all things will be out of order. And yet this is a virtue which is very rare and little known in th● world. 'tis a sign that perfidiousness is very common amongst men, since we see so many witnesses, so many cautions, and so many sureties are required in every contract; yet all too little many times to render the compact sure. The greater part of men is grown so base and treacherous, that they make more account of temporal gain then of keeping their word. Oh! what a shame it is for human kind, thus to confess themselves guilty of public fraud and common malice! We trust no man now a days without a witness to answer for him: and we are forced to put more trust in the notaries book, then in the minds and meaning of those we deal with. But a true honest man faithfully performeth all that he hath promised, he never revealeth any man's secret, he keepeth his word and promise even to his enemies, and will rather die then break it. 'tis true, he is somewhat slow in promising, because he knows that he who is too hasty in promising, is often forced to repent very soon: but if he hath once promised, he will not deceive, he will not break his word, unless perhaps the matter should so change, as it cannot be performed without sin▪ No man is obliged to keep a promise which cannot be fulfilled without offending God. CHAP. XXVI. Of Friendship. How it is to be entertained. Certain rules of mutual Conversation. 1. NOthing is more necessary in human society than Friendship, nothing is more commodious, nothing more sweet. It consisteth in a mutual benevolence (grounded upon virtue) betwixt two persons, and in a mutual communication of each others felicity. How happy wilt thou be, if thou canst find a friend to whose breast thou mayst safely commit thy most secret thoughts, whose conscience thou mayst trust as much as thy own; whose speech may comfort thee in thy afflictions, whose advice may help thee in thy affairs, whose merry disposition may dispel thy sorrows, whose only sight may recreate thee? what is more sweet then to have a man, unto whom thou hast no difficulty to confess any fault thou hast committed? As we do not perceive that we are bit by certain little beasts, until we see the swelling: so in conversing with a good friend, thou wilt not perhaps perceive when and how he does thee good, yet thou wilt find at last that thou hast profited by his conversation. If there is not a mutual love, there can be no true friendship; but 'tis more noble to love, then to be loved; and therefore benevolence is the main ground of friendship, and reciprocal love is but an addition to it. Besides that is to be counted true Christian friendship, which is begun not for any temporal interest, but for the interest of God; which is entertained not by a corporal presence, vain services, or deceitful flattery, but by a mutual assistance in the study of holy things. There can be no solid friendship, if grounded on evil. 2. Great caution is to be used in choosing a friend, according to the common saying: That we must eat many bushels of salt together, before we make a perfect friendship with any man. Four things are to be tried in one, whom thou desirest to choose for thy friend. First his Fidelity, a thing which is very rare in this world, that thou mayst safely trust him with thy person and most secret affairs. Secondly, his Intention, that friendship may have a lawful end, & least that a holy thing be changed into some shameful commerce. Thirdly his discretion, that thou mayst know what to ask of him, and what services thou art to render him. Fourthly his Patience, that thou mayst know whither or no he will be willing to undergo any hazard or adversity for his friend. When thou hast tried all these things in him, inform thyself also, how he hath behaved himself formerly towards other friends: for thou mayst expect he will prove the same to thee as he was to others. A true friend is a living Treasure, and therefore to be kept with great care, and to be lamented (if lost) with great sorrow. Thou art happy, if thou hast a friend who loveth thee, and not thy riches, table, or wit: who will correct thee committing any faults, who will help thee to rise and amend when thou fallest, who will comfort & exhort thee in the pursuit of Virtue. Thou wilt not find another like him in the whole world. There are many who bear the name of Friends, but few are really so. No man loves another gratis, and for nothing. He that regards his own interest, and proposeth temporal things for the end of his friendship, is no true friend. He will love thee as long, as he finds his profit in thy friendship. If thy fortune chance to decay, he falleth of; & he will end, as he began. True friendship is least found, where it seems to abound most. 3. As a Physician that goes about to cure a sick friend, spares neither cutting nor burning; so thou oughtest to behave thyself towards thy friend who needs thy correction: reprehend him freely, boldly, constantly, neglecting nothing, dissembling nothing. It is a poor way of obliging a friend, to foment his vices. Yet let thy admonition be secret, with all sweetness, and without mixing the least bitterness in words. Take time to deliberate before thou admittest any man into thy friendship: but when thou hast resolved to admit him, receive him with a sincere hart: speak as freely unto him, as to thyself. Thou shouldest live so, as to do and speak nothing, which thou art afraid should be known even to thy enemies: but in regard custom hath so prevailed, that many things are esteemed necessary to be concealed according to prudence, at least communicate all thy cares, all thy thoughts with thy friend. Some are so indiscreet as to tell every one they meet what they should commit only unto friends: others are so timorous as they dare not trust their dearest friends, and foe keep all their secrets within their own breast, and would not trust themselves if they could help it. 'tis equally faulty, to believe all men, and to believe no body: the one seems to carry more Civility, the other more safety. But if thou desirest to converse with all men without danger, thou mayst easily do it, not by hiding what thou dost, but by doing nothing which thou desirest should be secret. 4. Affability hath great affinity with friendship; for it moderates human conversation, in which we ought to keep a certain modesty and silence. A virtuous man should hear much and speak little. 'tis a great fault to be more desirous to be known, then to know: no make ourselves known, then to know others: to be prodigal in spending our own wit and judgement to no purpose, rather than learn wit from others. Thou must accustom thyself to bear with the rude language and manners of those with whom thou livest: and because many speak things which are perhaps false, childish and impertinent, it is thy part to dissemble at all this with prudence. 'tis the mark of an abject and effeminate mind, to desire to converse with none but those who those applaud and flatter thee. Speak less of thyself and thy own affairs; be not obstinate in thy own opinion, and abstain from all haughty words, which sound as if thou didst intent to show thy authority over others. When thou seest any thing done amiss, enter into thyself and examine thy conscience, to see if thou art not guilty of the same vice: and whatsoever thou hearest or seest, still endeavour to make thy profit of it. Things go well with thee, if thou learnest to amend thy own faults by seeing the defaillances of others. 5. When thou meetest with any strange, sudden, and unexpected thing, & which is contrary to the custom and fashion of thy country, do not presently condemn it: for it is a sign of great lightness to wonder and laugh at the customs of other nations, and be a slave to the fashions of ones own country. We must esteem things as they are, and not as they seem to be. The common people judge of all things according to the novelty, art, rarity, difficulty, pomp, rumour, and outward show. But a wise man looks upon the intrinsical value and grace, and contemneth all that which the foolish and mad multitude admires. Whatsoever happens, it is in thy power to make thy profit of it. Do not lessen thy fortune nor diminish thy rents. It is permitted thee to imitate Stage-players and to act thy pa●… 〈◊〉 this world. Actors weep, when they 〈◊〉 no sorrow; they buy, & yet do not possess; they command, and yet have n● Authority: they are reprehended without any revenge; they reprehend others without anger: because in all these things they represent the actions of other men, and not their own. I wish thou couldst also carry thyself after this manner in thy conversation with others, without all affection or propriety. The world is a great stage, on which appear as many Actors as there are men in the world. Do thou take care to be not only an Actor in, but also a spectator of the Play. Those who come upon the stage to play their parts, are forced to take pains: but those who sit as spectators, laugh and take delight. CHAP. XXVII. Of Liberality. What it is: and how to be pract●…. How it differs from ●…gnificence. 1. I do not ●…ll him Liberal, who seems angry with his ●…ey, who neither knows how to given not how to keep it: who doth not give it, but throws it away. He is truly Liberal, who gives according to reason and prudence, who gives according to the measure of his ability, when and to whom necessity requires, not regarding his own interest but the profit of his neighbour. Moreover liberality is a virtue which distributes benefits, hath for its object the giving and receiving of money: but the principal intention of liberality is giving, because it is more commendable to give, then receive. But a good will sufficeth, when we have nothing to give: yea, the will is more considered, than the gift; and friend will make more esteem of thy will to do him good, than the courtesy itself. No man is so foolish, as to go about to thank the Rivers and Sea for that they carry our ships; or to thank the Trees for bearing fruit: or the wind for blowing a fair gale: for althô all these things are benefits, yet they want a will of doing good. But when we giv●●…y thing, the sooner we give it the 〈◊〉 it is esteemed. Some when they do a cur●…sy spoil all the thanks which is du● unto it, by showing a discontent in their looks, and deferring the doing of it until another day. By this means they weary their friend with delay, they torment him with expectation: and whereas it is the property of a willing giver to give soon, he that shows himself unwilling for a long while, cannot be said at last to give with a good will. A liberal hart hastens a benefit; and than it is that the gift is sweet and acceptable, when it meets the person that hath need of it. 2. No man can lead a happy life, who looks only on himself, & regards nothing but his own profit and interest. Thou must endeavour to live for others, as well as for thyself. Why art thou so sparing of thy wealth as if it were wholly thine? Thou art only a Trustee in it. All that money & Treasure which thou lockest up in iron chests, and which thou hast injustly extorted from others, is not thine. It was only entrusted in thy hands, and now it belongs to another master Either thy Enemies will come to possess it, or at least some Heir that is little better than an enemy. Wilt ●…u know how to make it thy own? By ●…ing it away. In what is it, that thou esteemest thyself rich? in that thou hast house●… money, and lands. If thou givest part of these things to thy neighbour, thou wilt hereby oblige him, and practise a virtue, which will remain with thee for ever. Money is never precious, but when we liberally bestow it in good uses, and lose the possession of it. 3. Because we cannot do great matters with small expenses, therefore, as in moderate charges we are said to be governed by liberality, so when we make any splendid expenses, it is called magnificence. These two virtues though alike in other things, differ in this, that the one appears also in little things, the other only in great things. A man that has but a small fortune, may notwithstanding be liberal: but to have the name of being magnificent, a man hath need of great riches. Magnificence appears chiefly in some remarkable excellency of a gift. For if a man should give a Jewel of great of worth to adorn some holy thing, we should rather call him very liberal, then magnificent: but if he should employ the value of this Jewel to build a church, Altar, or some other magnificent piece of work, we might then call him magnificent. And when we speak of magnificent works, we mean such as belong to the honour of God, the public good, recreation, or the like. But in all these things there is a decorum or measure to be observed, as well in order to the giver as the gift. He is not properly magnificent, who spends more than he is worth; who engageth himself and his family in great debts, out of ambition to be esteemed magnificent. He is truly liberal and magnificent, who gives what is his own, and spends nothing at the expenses of others. CHAP. XXVIII. Of Fortitude: and the duties of it. That a generous man should contemn Death. 1. THe nature of men is commonly weak, and their minds effeminate: wherefore they should still endeavour to arm themselves with fortitude, lest that being terrified with dangers, they consent to any thing against God's law. Fortitude hath a double office: first and chiefly, to bear all labour and danger with patience: Secondly, to meet and defy them, when occasion is offered. A generous man doth not rashly cast himself into dangers, but bears them with constancy when they come: he doth not desire occasions of fear, but contemns them when they happen: he taketh courage, where others lose it: where others fall, he standeth firm: he is not daunted with disgraces, repulses, banishment, or injuries: he is not frighted with prisons, torments; no, not with Death itself: he overcometh all sorrow, sickness, and trouble with the greatness of his courage: niether threatening nor entreating can withdraw him from virtue: he is not discouraged, although he finds many obstacles in his affairs: he doth not fall under his burden, nor seek to shake of what he hath once undertaken; but he continues firm, until he hath brought it to a good end; no burden can make him shrink: no force, no power, no fear can make him less: all the dangers in the world cannot make him forbear or hid his virtue. He doth not regard what he suffers, but still considers what he hath designed, & what he aims at. 2. As those who sail with a good wind do not forbear to provide against a Tempest: So thou oughtest, in time of prosperity to prepare thyself to endure Adversity. Fancy to thyself that some great misfortune had befallen thee; as loss of children, shipwreck, banishment, wounds, torments, sickness, calumny, reproaches: and carry thyself with that moderation in this fancy, as if those things were really befallen thee; that so by this kind of exercise thou mayst be able to say on all occasions. I had long since prepared myself against this misfortune, I foresaw it, and contemned it long since. It is decreed from all Eternity, what thou art to suffer, and when thou art to rejoice: and althô every man's life is subject to several chances, yet we all agree in this. As we are mortal ourselves, so all that we possess is subject to perish. Why art thou out of patience? What dost thou complain of? Although all that thou hast should perish, yet thou losest nothing which is properly thine. It is better to give it willingly, when God calls for it, then to stay till we are forced to render it. Epicurus hath taught us that a wise man may be happy in the midst of torments. Althô, says he, he should be enclosed in Phalaris his brazen Bull, yet he will say: How little do I value to be thus tormented. It was generous saying, and not incredible unto us Christians, amongst whom are extant the examples of so many Martyrs, whose Constancy in the midst of Tortures, and alacricy in the midst of flames hath been so great, that they seemed to have no feeling at all of their Torments. To those who love God & willingly suffer for his cause, all pains are delights. 3. The excellency of Fortitude never appears with more glory, then when we are brought to suffer Death. It is very hard to contemn life, in regard we see most men esteem it at so great a rate, that they think nothing more precious. But if thou art wise, as it behoves thee to be, thou wilt not esteem Death an evil, since it is the end of all Evils, and the beginning of life. Thou shouldest leave thy body with a willing mind, considering thou art to receive it again in the last day. The necessity of Death is invincible, and 'tis mere madness to fear it: for that which we fear is always dubious, but that which we expect, is certain. Consider how that children, and those who have lost their wits, do not fear death. Is it not a shameful case then, if reason cannot give thee the same security which want of reason gives unto fools. God hath given us life, but not without a condition of being subject to die: he that is not willing to die, shows that he never desired to live. 4. We are obliged to nature, for having granted us a certain time to see and make use of all her riches and glory: and now the time being out, we must part. What wise man, when he is brought to the last gasp, would be willing (if it were possible) to begin his life anew, to be first shut up in his mother's womb, then to pass over again all the follies of his infancy, to undergo again all the fears of his childhood, all the dangers of his youth, all the cares of his manhood, all the labours of his old age? No man hath lived so happily, as to wish to be born again. Consider therefore whither thou art going, and whence thou art parting. But perhaps thou wouldst not be afraid to die, if thou didst certainly hope to go to Heaven. This is the cause of thy fear, because thou are void of all virtue, and good works, and only now beginnest to be good when thou art forced to leave the world. Were it not for this, thou wouldst not be afraid to die, considering that it is the Gate to eternal felicity. It would be a torment to a just man to be born, unless death were to follow. 5. No man dyeth with joy, unless he hath long prepared for it before hand. Render it familiar to thy thoughts by a continual meditation of it, that so thou mayst receive it when it comes, with a joyful hart. A man is not said to have lived enough, for having lived many days, or many years, but for having a mind that desires to leave the world, & to fly to its Origine. He hath lived long enough who dies well: and he dies well, who hath lived well. Dost thou desire to procure thyself a quiet death? Accustom thyself first to contemn all temporal things. He cannot fear death, who hath already deprived himself of more than death can take away from him. Dost thou desire to lead a pleasant life? Clear thy mind of all un-necessary care concerning it: be ready for all sort of death: and do not concern thyself, whither thou art to die by the sword, or by the violence of a favour: Live foe, that thou mayst daily say: I have lived. He liveth in security, and dies with joy, who daily fancies himself carried to his grave, and who is permitted to live after he was content to die. It is impossible thou shouldest live well, unless thou diest every day. CHAP. XXIX. Of Magnanimity. The Character of a magnanimous man. 1. THe very name of magnanimity denotates some great matter; it is a high virtue, of great force, and always tending to great things. Without this all other virtues would droop and languish. For whereas there occur many difficulties in the practice of virtue, magnanimity resists all and overcomes all: and never shrinketh, until having past all difficulties, it hath generously arrived unto what it had proposed to bring to effect. This is the property of magnanimity, to wit, to incline us at all times to great and heroical actions, and with the help of God's grace to make us undertake the most difficile labours with a secure and ready mind. Thou must resolve to be bold and courageous if thou intendest to come to any thing. We cannot expect to perform great matters without great pains. Man is able to do much, when he resolves to do like a man. 2. A man of a great spirit always aspires to great things, and contemneth all those things as little, which the vulgar esteemeth great. He does things, which are worthy of much honour; but is not sorry when this honour is not paid, and contemneth it when offered, unless Obedience, or God's honour requires the contrary. He does nothing for ostentation, but all for conscience sake, and seeketh a reward for doing well not in the mouth of the world, but from the work itself. He stands always firm, is invincible, above all bad fortune, and still equal to himself upon all occasions: and doth not strive to ascend to higher dignities, but is content with his own greatness. He is above all things, and therefore is a Slave to no body, begs and entreats nothing of others, because he wanteth nothing of all that is without him. Nothing can frighten or make him yield. Sometimes he makes show of his generous nature, but then 'tis not out of any vain glory; for he still considers the degree he is in, & the gifts which God hath given him. But he always joins unto this a firm and profound humility in the sight of God, because he refers all his glory and all the gifts of nature and fortune which he possesseth unto him alone; holding for certain that of himself he hath nothing, can do nothing, and is really nothing. This is to know the true limits of virtue, always to have an humble opinion of ourselves and all our actions; and yet not to refuse those honours which are due unto such actions, when we may accept them without breaking the rules of modesty. We must not pursue honours, but permit them to follow us. 3. He that hath this virtue of magnanimity, receaveth all the blows of adverse fortune with an undaunted hart, that he may attain to the height of perfection. When he meets with inferior persons, he can still carry himself towards them with a certain moderation; and when he meets with Princes or some other powerful and wealthy persons, he doth not cast himself at their feet in a flattering manner, nor will he permit his liberty to be oppressed with their tyrannous power. Those things which are worthy of hatred, he hateth openly; and those things which are worthy of Love, he loveth them after the same manner. And those things which ought to be done and spoken openly, he does and speaks them openly; because he fears nothing, and hopes for nothing. He does the same things which other men do, but not after the same manner; and therefore he hides his actions from the eyes of the common people, and does not willingly make himself familiar with them. He soon forgetteth injuries, and is not subject to complain when forced to suffer any thing. He praiseth few, nor does he desire the praise of others, but still labours to do things worthy of praise. He cares not for pleasing any but his friends and superiors: nor does he easily admire any thing because nothing ever seems great or new unto him. He fears no disastrous event, being ever secure in his own Virtue. He hath a slow gate, a grave voice, a moderate stayed speech; for he that is not solicitous about many things, hath no need to make great haste; and he that is content within himself, needs not any great wrangling. CHAP. XXX. Of Patience. The occasions, and effects of it. Marks of true Patience. An exhortation to Patience in all manner of sufferances. The necessity of Perseverance. 1. PAtience is a Virtue, which makes us suffer all the miseries of this life with a willing mind. But because these miseries are manifold, this virtue hath several names, according to the diversity of Evils which we are wont to suffer. It is properly called Patience, when it beareth injuries with an equal mind: it is called Equanimity when we suffer patiently the loss of outward goods: It is called Longanimity when it fortifies the hart in the long expectation of some good: It is called Constancy, when it strengthens the will to bear all other sort of public and private miseries. There is no virtue, which we can have a more frequent occasion to practise. For we are encompassed on all sides with so many enemies and so many miseries, that Job had good reason to say, that the life of man is a warfare upon earth. There is ●…rdly any moment of our life, wherein we have not occasion to fight. And althô we had no outward enemies, yet every man is a sufficient enemy to himself. The source and cause of all that troubles and torments us, is in ourselves and from ourselves. We begin our life with Tears, and we are fit for nothing else in our infancy. This is the first thing we learn, and we practise it ever after, until death. We read of many that never laughed, but we have not one example of any man that never wept. Patience therefore is necessary, to fortify our hearts, to strengthen our spirit, to complete our virtues. No man knows his own strength and virtue, unless he hath suffered some cross or adversity. And he that wanteth patience, cannot be esteemed a wise man. 2. He cannot be happy, who hath never suffered some adversity. Physicians tell us that too much health is a bad sign, and consequently to be feared and Mariners are ever afraid of the sea in too great a calm. If thou art in some calamity or sufferance, do not think it intolerable, but remember it is a combat which God hath sent thee. Unless thou fightest, thou canst not overcome; and unless thou overcomest thou wilt never be crowned. And since it was necessary that Christ should suffer, and so to enter into his glory; darest thou presume or hope to be partaker of his glory & felicity without having suffered any thing? Thou art much mistaken, if thou thinkest to find any other way to heaven. The two main principles of virtue are, to do good, and suffer evil. It is a mark of true patience, when thou canst quietly bear an injury from another, when thou canst suffer misery without murmuring against God, when thou canst endure the company of those who have done thee wrong, when thou canst hear thyself calumniated without hating the person who does it, when thou submittest thyself to the will of God in all thy sufferances, when thou dost not complain unto others of thy crosses, when thou lovest those who hate thee: when thou makest thy complaints only unto God, and art ready to endure much more with joy and . Lastly, he is truly patiented, who doth not fall into impatience against the imperfections of others. 3. When we suffer any loss in our temporal affairs, we may soon comfort ourselves if we consider the inconstancy of all worldly things. Whatsoever thou possessest, whatsoever thou lovest, naturally flies away from thee: it is in thy custody for a while, but is not properly thine. Do not permit thyself to be deluded with the hopes of an imaginary stability in such things. Being thyself infirm thou art not to expect any thing firm in this world, and of all things thou possessest, nothing will remain with thee to the end but virtue. This is the only immortal thing which mortal man can challenged: all things else are subject to death. Therefore whatsoever thou possessest esteem it so, as still to leave a great distance betwixt it and thyself. A virtuous man can lose nothing, because he possesseth nothing as his own. Why dost thou grieve for the loss of thy money, for the death of thy Children, and the burning of thy house: and yet art not sorry for the loss of thy modesty, constancy, and other virtues? whereas these latter are in thy power, and those first are neither thine, nor in thy power. If thou art sorry for the loss of them, thou showest thyself worthy to lose them. Thou wouldst esteem thyself to have lost nothing, if thou didst love nothing with a disordinate affection. A wise man is never troubled for these exterior things, because they do not touch nor concern him. 4. Before thou goest about to do any thing, consider all the circumstances that belong unto it, and thou wilt find many things which may give thee trouble, unless thou preventest them. Hast thou occasion to call a Servant? it may happen, that he is not present, or does not do what thou wouldst have him do? Art thou going to visit any body? it may happen, that the party is at home but neglects thee and will not answer. Foresee all these things, and all will be well. Such a one would not accept of my company to day, having admitted others: He would not hearken to my discourse: he placed me in the last place. These are the ordinary complaints of difficile spirits, into which delicate, effeminate, and indiscreet persons are wont to fall. A wise man never takes notice of these things, because he knows the life of man is subject to them. The best remedy is to suffer what thou canst not mend. If thou art offended with the malice or impudence of any one, consider that 'tis in a manner impossible the world should be without some wicked or impudent people. And if this seems impossible, what wonder is it to see evil men do evil? Take heed thou art not more to blame thyself, who didst not foresee that such a person would offend thee in that kind. The world is still like itself, and will never be without sin as long as men are in it. 5. When thou suffereth any pain or grief, consider not so much what thou endurest, as what thou hast done to deserve it. And if thou wilt acknowledge the Truth, thou wilt confess thou hast deserved far greater sufferings. God is the author of all things. The end of his chastising thee is, that he may cure thee, that he may exercise thy virtue, that he may harden thee to afflictions, & prepare thee for himself. And those Whom he seems to spare, he reserves for future punishment. How shall I know what virtue thou art armed with to suffer Poverty, if thou aboundest in Riches? how shall I know thy constancy against the calumnies and hatred of thy enemies, if thou growest old without over having had any? I have often heard thee comfort others in affliction; but I should be more willing to hear thee comfort thyself, and see thee moderate thy grief when any Cross doth befall thee. If thou art wont to thank and reward the Physician, that burns and cuts thy flesh; why dost thou not also yield to that medicine which is sent thee from heaven? It is a folly to esteem that a loss, which is rather a remedy. If poverty, sickness, and all those other things, which thou callest evils, could speak, they would insult over thee, and tell thee: why, oh man, dost thou think us thy enemies? Art thou deprived of any happiness through our fault? What virtue have we taken away from thee? have we made thee lose thy Prudence, Justice, or Fortitude? what hinders on our part but that thou mayst still be merry? That which thou esteemest bad will turn to good, if thou still keepest thy patience, and standest firm against all events. It is a great evil not to be able to suffer evil. 6. Thou mayst sometimes dissemble thy constancy in the afflictions of others, but never in thy own. Let thy sorrow and mourning be common with those that mourn, but not the cause of it. Comply a little with those who are afflicted; show thyself concerned in their miseries, that by this means thou mayst be a comfort to them. No man can help another that is fallen to rise, unless he bows himself to lend him his hand. But because all things may be taken two ways, whereof the one is tolerable, the other intolerable; if any one hath done thee an injury, do not thou regard him in that respect, because that is the intolerable side: But consider that he hath been redeemed with the same blood of Jesus Christ, and is ordained for the same glory as thou art: and this way thou wilt take him on the tolerable side. And whereas friendship doth not easily break forth into words of reprehension, endeavour still to hear the Truth from thy Adversary. For he is always very vigilant to observe all thy actions; & thy vices are better known unto him then unto thyself. He shall speak of thee in all places and in all companies; and in his anger he will not fail to discover thy most hidden faults, and all those imperfections which thou neglectest to mend. Do thou make thy profit of this, & still have a care of thy salvation. Whosoever shall remember that he hath an Adversary who still censures him in all things, takes more care to govern himself. 7. Perseverance is the Crown and compleatment of all virtues. A reward is promised to Beginners, but is given only unto those who persever. Wherefore above all things, endeavour to be constant and firm in thy resolutions. Nothing is so profitable, because it doth thee good when it is past. Thou goest back, if thou dost not advance: & if thou beginnest to stand, thou fallest down. Resolve with thyself what thou art to do, and persever in that resolution to the end. He must be of a very unconstant mind, who is always taking new exercises, and is always changing from place to place. It is more to thy purpose to strive to be another man, then in another place. A plant or Tree that is often transplanted, withers at last: and variety of medicines hinders and spoils the health. If S. Paul (who is termed in Scripture a vessel of Election) not regarding what he had done, but what he was to do, thought he was not yet perfect enough; what must thou do, who hast reason to wish, that thy end may be foe good as his beginning? The desire of knowledge is endless, the love of riches is insatiable, and the ambition of men hath no limits. There is no end of hunting after things which must soon have an end: but if thou hadst once had a taste of the divine wisdom, thou wouldst soon find satisfaction and have enough. He invites thee to Perfection after another manner, who said: Be ye perfect, as your heavenly Father is perfect. This is the mark which is set before thee, that thou mayst know thou canst never be so perfect but that thou mayst still attain unto a higher degree of perfection. CHAP. XXXI. Of Temperance. How much Modesty conduceth unto it. Of Abstinence, and Chastity. 1. TEmperance is a virtue which refraineth those pleasures which proceed from Tasting and Touching: it hateth & refuseth all superfluous delicacies, and is content with that which is necessary, in as much as reason permitteth. It hath this for an infallible Rule, to prescribe no other measure but necessity in things which belong to the body; & never makes use of pleasure for the pleasure itself. This is the virtue that must keep thee from making thyself a beast. A natural modesty helps much unto it; in regard it is the curb of all evil motions, the chief mark of a good nature; the Guardian of Chastity, & a testimony of Innocency. If thy mind is endowed with this, it will teach thee how to fear all dishonesty, to abstain from unlawful actions, to keep thyself always in the presence of God, to carry a respect to thyself in all time and place, and always to love that spiritual beauty which appeareth most in the works of Temperance. Moreover, Thou mayst then esteem thyself modest; when the very name of immodesty is displeasing to thee; when thou shalt consider that thy walls enclose thee, but do not hid thee from the sight of God; although most men think their walls do not so much contribute to their living more safely, as to their sinning more privately. But what doth it avail thee to hid thyself from the eyes of the world, and to be out of their hearing? God is always with thee, and sees thee every where: thy own conscience too is always with thee, which accuseth thee in all places. 2. Abstinence and sobriety moderate the use of eating and drinking. Chastity governs the sense of Touching. It is a hard matter not to exceed the bounds of necessity in our diet. The belly obeys no law: it is still ask, calling for, and exacting a daily Tribute. But few consider, how little will content nature. We force nature, & make hunger, and thirst to be slaves to our vices: and whereas we might easily content them with natural remedies, we provoke them with variety of delicate meats and exquisite drinks. Chastity also is very hard amongst so many objects that lead unto Impurity: unless they are prevented & overcome with the fear of God, by avoiding the occasions, with keeping watch over our senses, and by having a respect to our own souls. He that hath no respect for himself, will have none before others. Dost thou desire to be chaste? keep watch over thy eyes, lest that thou shouldst love against thy will some object which thou hast beheld with an unwary look. Why dost thou admire the transitory and false beauty of a creature? Stay a little, and it will vanish away. Thou wilt see after a while those pleasing faces filled with uncomely wrinkles, those sparkling eyes overshadowed with a cloud of sadness, those Ivory Teeth covered with a black & filthy scumm. Fly also all evil company & idle hours: Tame thy body with frequent fasting, and never use it with too much tenderness. He is undone, who beareth to much love to his own epulcher. CHAP. XXXII. Of Mildness, and Clemency. The duties and Excellency of both. 1. Mildness is a virtue which breaketh the violence of Anger, and keeps us within the limits of patience. Anger is a weapon, which thou mayst lawfully use, when thou art obliged by thy office to correct and punish vice: and when prudence dictates that thou art obliged to repel an injury from thyself or thy neighbour, lest that the wicked take occasion from thy unreasonable patience to increase their malice. There is as much cruelty, in forgiving all, as in forgiving no man. Yet when thou art forced through justice to punish Criminels, be not wholly unmindful of mildness and Clemency. When thou punishest the guilty, do it as if thou wert forced to it against thy will and inclination; and carry thyself towards those who offend the Laws, as God beareth with thee. As he beareth with thee, in hope of making thee better: so thou oughtest to bear sometimes with others, that they may grow better. Thou hast no confidence in the Physician, when thou despairest of the sick man's recovery. But we ought to have more hope of his recovery, by how much the Physician is more skilful and obliging. A man that is mild appears as a Rock above all the waves and storms of Anger; and breaks all the force of the Tempest. He is more contented to see the sinner repent, then punished. Our B. Saviour cries unto all human kind: Come all, and learn of me, not how to cure the sick, and give health to Lepers; not how to restore sight to the blind, or raise up the dead: But what? Learn (saith he) of me, because I am mild. He seems to have included all the Treasures of wisdom and science in this one point, to wit, that we are to learn of him how to be mild. Such is the excellency of this Virtue. 2. As mildness is a virtue that moderates Anger, so clemency is a virtue which moderates the severity of punishment. The first belongs unto all men, the second unto Princes only and Superiors. The nature and property of it is to inflict a lesser punishment than the Laws require; not out of fear, interest, friendship, or other motive, but through a pure motive of mildness. He that is armed with this virtue will have no need to build castles & fortresses upon steep Rocks: a Prince that is clement is secure without all fortifications. Clemency is the only invincible strength which secureth Governments. An evil Prince is hated, because he is feared: and he desires nothing more than to be feared, because he knows he is hated. All subjects hate those whom they fear, & consequently wish the death of such as they hate. He that contemns his own life, is said to be master of his Prince's life. 'tis in vain for a King to think to secure himself by his power, if he wants the good will of his people. It is as great a disgrace for a Prince to punish many, as it is for a Physician to be the cause of many funerals. If a King is slow in making use of his power to revenge, if he contemns & thinks himself above all injuries and affronts, if he sacrifices some offenders to the anger of others, and none to his own; he shows himself a true King. It is the nature and property of a gallant spirit, to be ever mild and quiet. CHAP. XXXIII. Of Modesty. The properties of studiosity. Of the rule & use of Eutrapelia. 1. MOdesty is a geat ornament to all other virtues and good qualities. It is the true form of honesty, and bridle of vice. Although thou speakest nothing, yet thy habit and gestures show what thou art. We may judge of virtue by small signs. We often see what a man is by his countenance, laughing, gate, and turning of his eyes. Live so, that all may know thou belongest to the society of Angels. Observe a constant decorum in all the motions of thy body, in all thy gestures, speech, and looks; that thou mayst not seem rude or effeminate in any thing. True modesty doth not only reside in the mind, but appears also in an outward gravity of the body, as if the soul took pleasure in seeing the exterior conform itself to the interior. A modest man is a living picture of the Deity: for his only sight is enough to strike gravity into those who behold him. And who can express what an excellent thing it is, to do good unto our neighbours by being seen only? It belongs also unto modesty, not to exceed thy state and condition, in thy , householdstuff, and multitude of Servants. These are impediments of thy mind, which do not adorn thee, but the things that are without thee. Why therefore dost thou rejoice in thy unhappiness? Why dost thou admire vain things, and makest glory in things which do thee more hurt then good. This great Train of servants which are always about thee, may be rather called a troop of Enemies, whom thou canst never fear enough. They are still more ready to observe what thou dost then to hear what thou commandest. Nothing is more humble than their entrance into thy service, nothing more insolent than their progress or comportment in it, and nothing more full of hatred than their going from thee. 2. Studiosity hath two properties: the one is to know how to govern and moderate the desire of knowing, which most commonly is greater than it should be: the other is, to shake of all idleness, and to stir up out industry to learn those things which are necessary. Nature hath given man a wit naturally inclined to Curiosity; and conscious of her own beauty & skill, hath made us spectators of all her excellent works; and would esteem all her labour lost, if so many great, and excellent things lay hid, and were seen by none but herself. But we abuse the goodness of nature, searching with too much curiosity into those things, which were better unknown. He is not to be counted wise or learned, who knows much, but who knows what is to the purpose. We should first learn those things which concern our Salvation. But I do not dissuade thee from reading other things, provided thou referrest all things to good manners and to make thyself better. Take heed that too much reading of too many books doth not discover a fickle unconstant spirit. Thou must fix thy study upon a certain number of good and choice books, if thou desirest to learn any thing that may remain in thy mind. There is more pleasure in reading several sorts of books, but more profit in reading few choice ones. 3. It is necessary to let our mind rest sometimes, and to recreate it after much labour; for no study can last long without some intermission. The ancient Lawgivers designed certain days, wherein the people might meet together to be merry, and recreate their spirits. There are several sorts of actions which may divert and recreate the mind. As for example, to walk in some open and pleasant place, where the mind may be free to contemplate, and the body grow more vigorous with enjoying fresh air: to go and pass some time in the country, free from all the tumults of the City: Thou mayst also divert thyself in hawking, hunting, fishing, and the like innocent recreations, supposing they are not misbecoming thy state and condition: thou mayst likewise apply thyself to some mild and recreative Study, hear or play upon some Musical Instrument; use some innocent play; converse merrily and jest with thy friends; but with this caution, that thou dost not speak any injurious or undecent words. Some men are too severe in their conversation, and as if they hated all society, are too much addicted to their solitude, and can never be brought to speak a merry word. Others are always in a jesting humour, and can never apply themselves seriously to any thing, never use any retreat. But these things are to be taken alternatively: for solitude will make thee desire the conversation of others, and too much company will make thee desire solitude: & thus the one will still be a remedy to the other. Besides, a little Remission sometimes will take away the unwillingness of taking pains, and a little labour will take away the tediousness of Remission. There are some again who not understanding how to dispense their own forces, have no moderation in their actions, but weary themselves with too much labour. They neither know how to leave of their studies when once begun, nor how to settle themselves again to them, when once intermitted. When they have once begun to do a thing, they follow it day and night, and never leave of until they find their strength fail with too much application. And on the other side when they begin to take their recreation, they are so addicted unto it, that they cannot be easily brought again to apply themselves to any serious business. Wherefore we must endeavour only to recreate and divert our mind for a while & not to distract it too much with unprofitable dissolutions. To perform this we have need of that virtue which is called Eutrapelia; which turns all things to the best, and prescribeth certain bounds unto all things, which we must never pass. The best things become bad, when a man observeth no measure or rule in them. CHAP. XXXIV. Of Humility. In what it consisteth. Of the Knowledge of ourselves. The character of a true nature humble man. 1. ALL Humility cometh from our Saviour Jesus Christ. 'tis he who hath preached it in words, and taught it by his own Example. Next unto the Theological and Intellectual Virtues, Humility holdeth the first place; because it is directly opposite to Pride, which is the source of all evil. This is the virtue which makes us agreeable unto God, because he converseth interiorly with those who are humble of hart. Without this, which is the Ground and foundation of all other virtues, all our spiritual building will be but weak and unstable. And although in its name it seems to carry something of low and inconsiderable, yet it is the virtue of great persons, because it is the virtue of the perfect, and elevates the mind to higher things. It undertaketh great things without all danger of pride or vain glory, without fear of the difficulty; and still beareth up with the same tenor, constancy, and tranquillity against all hazards. Humility doth not consist, as the common sort of people falsely thinks, in having an abject and contemptible opinion of ourselves; but in a certain moderate desire of honour and glory, which hath neither any excess nor defect. The humble man desireth glory as the reward of virtue, regarding the action itself, not for any vain glory, but virtue alone. All honour is illegitimate, which it not got by virtue. But whereas he that is humble understands himself well, and judgeth aright of himself, he therefore justly refuseth as much as he can all honour; as well because he knows he contributes very little to his own virtues; as also because he fears, lest that by consenting to the honours which are due unto him, he should by degrees be tempted to desire those which are not due. It is more safe still, to contemn all honours; for he who refuses them, augmenteth them; and he who contemns them, increases his own glory. 2. The reason why thou art not humble is because thou dost not know thyself. There is no country so remote, of which thou wilt not sooner believe a hundred false stories, then of thyself. What is man? A frail body; without all defence of its own nature, needing the help of others, and exposed to all the rigours and injuries of Time: a heap of clay, an unclean animal, inclined to all evil, and of so perverse & depraved a nature, that he preferreth earth to heaven, and transitory vain things to Eternity. Every living man is nothing but vanity. There is no creature of so frail a life, so fierce a nature, so subject to many fears, and so addicted to Lust. Why then art thou proud, oh miserable man, & unhappiest of creatures? Look upon thy own misery, consider thy own shame and disordered inclinations, if thou hast but the least spark of reason. Thou wilt then be truly humble, when thou hast learned to know thyself. 3. He that is truly humble, hath a perfect contempt of himself; and doth not desire to be esteemed humble, but abject: he refers all the honour that is given him unto God, and is diffident of himself in all things: he rejoiceth in being contemned, and all his pride consisteth in contemning all praise. He measureth himself according to those things only which he hath from himself, and he esteemeth others according to the gifts which they have from God; and so in comparing himself unto others, he still esteems himself less and worse than all men. For this is the propriety of humility, to compare its own imperfections to the virtues of others; by which rule the perfectest man in the world may without any lie esteem himself more imperfect than the greatest sinner. Moreover, he that is truly humble, submitteth himself with all obedience unto those who are above him, doth not seek to satisfy his own desires, willingly discovers his own defects, patiently endureth all injury, embraceth with joy the most servile offices, flieth all singularity, abstaineth from too much talking, desires to live in private and unknown: he contemneth all things: esteemeth himself lower than all things, and shuts himself as it were within nothing. He is modest and circumspect, doth not speak but when necessity requires, & then very modestly and without laughing; desiring rather to weep then laugh. He discovereth the humility of his hart in his outward carriage, having his eyes fixed on the ground, using a grave and moderate gate, with dejected looks, like a Criminal that expects every moment to be presented before the dreadful judgment-seat of God. His conscience accusing him of the sins he hath commited, and having no assurance of God's grace, and doubtful of his salvation, he dares not lift up his eyes to heaven, but standing afar of with the Publican, beggeth with earnest prayer forgiveness of his sins. In a word, he is afraid of all his actions, comtemneth all earthly things, treads as it were under his feet all the pomp of the world; for he esteemeth all the world as nothing, who believes himself to be nothing. CHAP. XXXV. Of those who are arrived to the state of Perfection The Character of a perfect man. The end of christian is an union with God, 1. HE is called perfect, who wants nothing of what he should have. And what can he want, who purged of all sin and imperfection, and adorned with all virtues, adhereth interiorly unto God, and becomes as it were one spirit with him for all eternity? This is the height of Christian perfection, this is thy last end, unto which thou art bound to aspire. For since every thing is then esteemed perfect, when it is united to its end, and God is thy end; it follows that thou canst never be perfect, until adhering perfectly unto God thou returnest unto him, from whom thou hadst thy beginning. But no man can be truly perfect without the special grace of God. And because few dispose their Souls to receive this interior help of God, this is the reason that few arrive unto perfection. In a whole age, we see but very few that become perfect or Saints. 2. Thou mayst count him a perfect man, whom thou seest undaunted in the midst of dangers, free from all covetousness and evil desires, happy in adversity, content when he is calumniated, quiet and peaceable in the midst of storms; who is still merry and the same whatsoever others fear or hope, who esteems himself above all things; who trusteth nothing but his own virtue; who is always free, always constant, always like himself, firm, high, full of God, and esteeming himself nothing: whom no power can rob of his own riches, who turns bad to good, who is never frustrated of his expectation, who is never moved or offended with any chance, who esteemeth things not according to the opinion of the world, but as they are in themsel●… who standing as it were above all the world, considers and contemplates all that is done in it, but is still quiet and unshaken in himself: whose better part always dwells in God, from whom it had its beginning. As the rays of the sun, although they touch the Earth, yet are really in the sun, from which they proceed; so a perfect man converseth with the world, but his better part is absent from the world, and always adhereth to its sovereign end. His mind is like the regions which are above the moon, always serene and untroubled. He knows no imperfection in his actions, and is never unconstant: all Times are alike unto him, and like the sun he looks upon all things with an equal regard, and flying all multiplicity of objects he ●…eth content in one simple contemplation of God alone. He wisheth for nothing, he seeks nothing out of himself; having no need to seek felicity far from himself, because he hath it included in his own hart. He doth all his actions for God, he lives only for God, and is always ready to die when it shall please his divine will. Examine thyself in all particulars according to this Rule, and thou wilt easily see how far thou art from perfection. 3. Perfection is a thing which is far above thy reach, and thou canst never attain unto it, unless he helps thee, who said, without me you can do nothing. Many dispositions are required unto it. The end of a perfect life is an intimate union with God: & because he dwelleth in inaccessible light, thou canst never arrive unto an union with him, unless thou first disengagest thyself from the darkness of creatures. No man can be made partaker of the divine nature unless he raiseth himself above himself, and above all created things. The least adhering to any earthly objects, is like the fish called Remora, which if it doth but stick to the keel of a ship, it presently stops it in the midst of its course, so that it can sail no further. So it happens to many souls, which like ships laden with heavenly riches would happily arrive to the Port of a blessed union with God, if they were not hindered and detained by some evil affection. God is one and simple, and consequently a Soul can never be fit for a happy union with him, unless it also becometh 〈◊〉 and simple like him. FINIS.