The carde and compasse of life Containing many passages, fit for these times. And directing all men in a true, Christian, godly and ciuill course, to arriue at the blessed and glorious harbour of heauen.

THE CARDE AND COMPASSE OF LIFE .

MEDITATION . I. A Meditation on the foure last things ; Death , Iudgement , Hell , and Glorie . To restraine sinne , and increase pietie .

WE must not make this Meditation a naked discourse or bare reading onely , but a vehement application of the minde to the things themselues , with an inward sense of heart ; all the distractions of our thoughts being abandoned .

First then , that thou maiest meditate profitably of Death : put thy selfe humbly in the sight of God , who beholdes thee in all thy actions ; and begge of him thus present , that al thy thoughts , words , workes , and all thy strength may wholly be directed to his glorie and thy saluation . And here first conceiue thy selfe to be lying vpon thy bed , neere vnto death , the Physicions despairing of thy health , and thy friends sorrowing for thy departure , the soule being now readie to giue the last gaspe . Secondly , entreate God with hartie affections , to giue thee grace that thou maist take profit by the consideration of death .

The first point here to be meditated , is , that death is ineuitable and certaine , the houre of death most vncertain , the place and manner of death vnknowne : and that this is the common lot and portion of all men , of what degree or condition soeuer . Therefore it is extreme madnesse for men , knowing these things , to liue so securely as they do , building vnto themselues I know not what Imaginarie Worlds , and Castles in the Aire , as if all were but fables that are written of death ; when in the meane time death suddenly seiseth vpon them , vnthought on , and vnprepared for his stroke , which vnto many is the cause of eternall damnation .

The second to bee considered , is , that in death by little and little , the speech and all the powers of the senses are lost . Nor when thou commest to this straight , shalt thou vnderstand or know any man any more : not canst thou remooue thy selfe from this bedde of death , in which thou liest , left of all , seeing Friends nor Physitions , nor any other can helpe thee : nor gold and siluer , or nobilitie , or that great expectation and estimation that all men had of t●ee , shall profit thee . Thy vnderstanding , by the strength of griefe and sicknesse shal be obscured , thy memorie blurred , and thou so astonished and senselesse , that thou shalt not know in what place and what case thou liest ; and with much difficultie shalt thou be stirred vp to any sense or sorrow for thy sinne .

This consideration will not a little astonish thee , that thou shalt haue at that time , more then euer in all thy life , more doubts and scares suggested thee of the certaintie of thy saluation , ●●st , in respect of the multitude of thy sinnes ; secondly , in that thou shalt then haue the memory of thy sinnes represented to thee , which obliuion and custome of sinning had stolne from thee ; thirdly in that the sins ; which then thou thoughtest to bee little and light , doe now appeare great and grieuous ; fourthly , in that thy repentance ( dying ) is not so secure , as when thou art in health . Hence it will fall out , that thou shalt bee so amazed , that thou wilt not know which way to turne thee . To returne backe , the grieuousnes of thy sicknesse will not suffer thee : To goe forwards , is of all fearefull thinges the most fearefull . To stand still in that estate God will not suffer , who hath numbred all thy dayes from eternitie , and will haue this to bee the last houre of thy life . If thou beholdest God , hee will appeare to thee , angrie , with the sword of his most iust vengeance , drawne against thee for thy impenitent life : If thou cast downe thy eyes , thou shalt see nothing but a stinking graue for thy bodie , which thou so much louedst and pamperedst ; and the gates of Hel standing open , to entertaine thy soule which in thy life thou so little regardedst . If thou enter into thy selfe ; what shalt thou finde , but a confused infinite masse of thy sinnes ? the conscience whereof doth worthily adiudge thee to eternall torments . If thou lookest about thee ; what shalt thou see ( miserable wretch ) but an infinite troupe of Diuels , striking horrour into thy conceit , and reading the bookes and billes of all the sinnes of thy life , and like Lions , whome long famine hath enraged , expecting for thee their prey ? How suddenly then will Honours , Riches and Pleasures of thy whole life , seeme to haue fled from thee ? How euidently , but late , ( if not too late ) shalt thou then know , that all the things of this life vnder the Sunne , are nothing else but Fopperies , Dreames , Fraudes , shadowes , which like a vaine apparition , haue nothing in them certaine , solid , & sure ? How wouldest thou desire a little , euen the least , staie and breathing to collect thy selfe , and correct thy wayes ? But al too late .

The fourth point is , to consider , that what in this world is most deare to thee , must then bee left behinde thee heere . Then thinke with thy selfe what sorrow those things will bring vnto thee , which thou most esteemedst and valuedst aboue al others : thy Parents and Friends wil but accompanie thee to the graue : thy rich garments shal be left behinde : thy goods thy heires will seize on , and reioyce at the purchase : thy bodie will be ill entreated with Wormes , Toades , and Serpents : onely thy works wil accompanie thee into the entrance of another life , most happie or most miserable , such as thy workes haue beene good or euill .

On the other side , consider how diuerse from these , and how secure the death of the righteous is . These when they feele themselues to draw neere their end , with a few defects but with much repentance , and a heart abstracted from earthly thinges , hauing euer had their conuersation in Heauen , reioyce that all their liues long they haue laboured for so plentifull an haruest : they enioy the testimonie of a good conscience ; reioyce to behold the troupes of Angels , that come out to meet them ; and are so much the more rauished with ioy , as they draw neerer vnto death ; by which they are deliuered from the prison of the flesh , the difficulties of life , the flouds of miseries , the infinite snares and deceits of the enemies ; and draw neare to the reward of their labours , the Crowne of glorie , and fruition of eternall rest and felicitie with the Saints of God , which they haue desired and laboured for , and hoped to attaine .

The last point is , to ponder with thy selfe what then thou wouldest that thou haddest done , when being neare to death thou hast no more time to liue : and the same thing which thou wouldest wish thou haddest done when thou art at the point of death , the same thing without delaie doe whilest thou meditatest hereof , that thou maist be euerie houre ready to imbrace the message of death ; as Seneca perswades , Mors vbique nos expectat , tu , si sapiens eris , vbique illam expectabis . Death euerie where expects vs , therefore if thou be wise , doe thou euery where expect death . So shal it neuer take thee at any aduantage . To this end remember Augustines admonition , Be affraid to liue in such an estate as thou art afraid to die in .

Conclude this Meditation with a friendly conference with God : in which , demaund of him , that by his grace these things may penetrate into the bottom of thy heart , and there be so fixed , that they neuer may bee quenched ; and that from this time forwards thou maist make such vse of the preaching and hearing of his holy word of the consortable Sacraments of his Church , and all other the good meanes of thy saluation that thou maist begin now to walke with a better conscience before him , and in the peace of a quiet conscience thou maist arriue at the Hauen of glorie .

MEDITATION II. The second Meditation is of the last Iudgement .

HEre must a preparatorie Prayer be made , as before in the Meditation of death . And first conceiue thou seest a most ample , goodly , spacious place , where all the Nations of the Earth shall be gathered together , to receiue their doome of eternall blisse or eternall torments . Secondly , aske of God from thy heart , that so great and vnvsual a spectacle may bring some profit to thy sinfull soule .

The first point to bee meditated , is ; to consider the diuerse and most horrible and fearefull signes , going before the last iudgment . First , in the Angels : for the powers of Heauen shall bee moued , and they shall come with a great sound of a Trumpet , and shall gather the elect from the foure windes , and from the one end of Heauen to another , summoning the whole Worlde with that fearefull Trumpet , Arise yee dead , and come to Iudgment . Secondly , in the Deuils : whose bands shal then be loosed , so that he shal rage more then euer before . Thirdly , in the Waters ; which ( happily ) may rise aboue the tops of the Mountaines : whose noise , and horrible roaring of the Sea shall confound the hearers . Fourthly , in the Earth : whose most inward parts shal then by horrible motions bee shaken ; with cracking of stones , traiection of mountaines , and complanation of vallies , insomuch as all Creatures shal be strucke into sorrow . Fiftly in the Heauen : the Sunne and Moone shall fall from Heauen , and threaten eternall ruine to the Earth .

Sixtly , in men : Then shall appeare the signe of the Sonne of man in Heauen ; and then shall all the kindreds of the Earth mourne , and the wicked shal be with horrour so confounded , that they shall runne by the way like mad men ; and crie vnto the mountaints , Cadite , Cadite , fall , fall , and hide vs from the Lambe and the fury of his wrath . Seuenthly , in the fire ; whose power shal be so great , that it shall suppe vp ( as it were ) with one deluge , all the other Elements : and all men , and Creatures shall it suddenly turne to dust and ashes , so that there may be a new Heauen and a new Earth .

The second point to be meditated , is , That The Sonne of God shall appeare with power and great Maiestie , accompanied with an Armie of Angels , his aspect , to the wicked terrible , to the godly most comfortable : For their redemption draweth neare . Then shall hee take the good to his right hand , and place the wicked at his left ; where such griese shall inuade them , as neuer in all their liues before , seeing themselues in that miserable estate which they neuer dreamt on : euen there , where with a most iust ballance , all the thinges that euer they haue done , spoken , or thought ; all the good they haue omited , shal bee weighed ; and no man , not so much as in one word , can patronize them . It will much increase their torment , when they shall see the signe of the Sonne of Man : the nailes as most sharpe arrowes , shall wound their hearts , when they shall vnderstand , that they haue all their life long trampled vnderfoot , by the turpitude of their liues , that pretious bloud shed for the redemption of the World , and made a mocke of it . And , the more to shame them , the Iudge shal open his wounds , from which his most precious fountaines the water and bloud issued most plentifully , to wash them from their sinnes , if they would haue taken hold of it in time . Now conceiue what miserie the wicked shall thinke themselues in , to be placed at the left hand , a most infallible signe of damnation ; and what ioy and securitie to the godly at his right hand , a sure token of eternall saluation .

Now meditate that the consciences of the whole World shall be laid open ; the books shal be read , and there was neuer any thing so secret which shall not be reuealed . And if small erreurs , committed now in the sight of great persons , do make vs blush ; what shall then they grieuous sinnes , which are so ful of turpitude , that not onely in the sight of others thou blushest , but euen th● selfe alone doest blush to thinke on them ? seing there , all the men of the World shall see them . There will be made no reckning of Nobilitie or wit ; no account of riches , grace , fauour , and splendour , thou once haddest ; no care had of any naturall or supernaturall giftes of bodie or minde . In a point of time shall bee set before thee all thy most secret thoughts and wordes , of Lust , Pride , Hatred , Enuie , and all the rest : yea euen all the good thou hast omitted to doe , shal be put on thy score , to increase thy damnation . O miserable and thrice miserable wretch ! thou art in thy owne conscience damned ; thou art destitute of all patrocinie and defence , not onely of men , but of Angels , who were once inployed , whilest thou liuedst , for thy good , but are now by so much the more become thy aduersaries , by how much once they loued thee more : Nay , to conclude , forsaken of Christ , who onely therefore sits in Maiestie , to iudge and condemne thee ; for if the iust bee scarcely saued , 1. Pet. 4. where shall the wicked and vngodly appeare ?

The fourth point considerable is ; what kind of Iudge he is : First , most wise , and cannot be deceiued : Secondly , most iust , and will not bee inclined : Thirdly most , powerfull , and will not bee resisted : Fourthly , full of anger and indignation , and will not bee appeased ; so that the Kings of the Earth shall tremble , and crie to the rockes Fall vpon vs , fall vpon vs , and couer vs . Fiftly , fierce and inexorable , and cannot bee mollified ; Apoc. 6. 1. Sam. 15. For the strength of Israel will not lie , nor repent .

Thinke that Christ hauing duly examined euery cause , hee will then pronounce that fearefull sentence , as a thunder , against the vngodly ; Depart from mee yee cursed , into eternall fire prepared for the Deuil and his Angels . O most vnhappie sinners ! then will they crie , but none will heare ; weep , but none will haue mercie on them : then shall they seeke God , but shall not finde him , because they hated knowledge , Pro. 1. and did not seeke the feare of the Lord : the shall they damne all wicked wayes , and curse the societie of sinners ; and madding , shall grow franticke with the furie of their sinnes , which for most vile pleasures they committed . On the other side , the iust shall be surprised with vnspeakeable ioy , when that blessed sentence shall be read , Come ye blessed of my Father , receiue the Kingdome ordained to you from the beginning of the world . Then shal their mouths runne ouer with praises , and their hearts beefilled with vnutturable ioy : Then shal the ignominie of the Crosse be counted an exceeding glorie ; austeritie of life , wonderfull sweetnsse ; and the despising of all the pleasures of the World and the flesh most vnspeakeable pleasure .

Thinke that thy particular iudgement , when thou commest to death , shall bee like to this generall : therefore now whilest thou hast time , labour to doe those things , whereby thou maist assure thy soule , that thou shalt receiue that blessed reward , and escape that fearefull punishment .

Now direct thy speech to God who shall bee thy Iudge , and pray that in this life he will lay his iudgments vpon thee ; as Saint Augustine , Domine hic vre , hic seca me , ne in eternum peream . Lord , burn mee here , cut mee here , that I perish not for euer . And also pray that these Meditations may take such roote in thy heart , that thou maist iudge thy selfe , that thou maist bee chastened of the Lord , least thou bee Condemned with the World . I. Cor. 11.

MEDITATION . III. Of Hell .

THis Meditation must take his rise from a preparatiue Prayer as in the former ; in which wee must first propose to our selues a most vast , and bottomlesse gulfe , hideous to behold ; in darknesse , most dungeon-like ; in paines and torments most horrible ; in smel most odious ; as it were a Sea breathing out flames and smoke ; whereof we may represent to our imagination a modell , by calling to minde that horrible mountaine of Aetna in Sicilia , and Vesuvius in Naples ; both which belch out the inward bowels of the Earth with stones , flames , fumes , and ashes ; and that in such furie , as if it imitated the Giants warre , and meant to ouerthrow the God of Heauen , and all his Saints , to draw the Sunne downe to the Earth , and turne the night into day . The burning ashes of this hellish Vesuvius ( as Dion Cassius notes ) in the time of Titus his Empire , were not onely carried to Rome , but to Affrica and Aegypt , when in the boyling Seas fishes were boyled to death ; in the Aier , birds choked with smoke ; and the most famous and ancient neighbouring Cities , Stabea , Herculeanum , and Pompeij , were ouerwhelmed with stones and ashes , whilest the people sat in the Theater . Now conceiue the horrour and hideousnesse of Hell far to exceed all models and descriptions that can bee made thereof : but if any thing can in part expresse the forme of it ; then may this mirour of Natures horrour doe it . Secondly Beg on the knees of thy heart , that God would so blesse thy meditation , that the horrour of the place , and the interminable and endlesse punishments and torments for sinne to bee inflicted vpon the damned , may make such an impression in thy inward man , that hence thou maist bee strengthned by his grace , to shunne and hate all manner of sinne , and disobedience against Gods Law ; but specially , that it may quench in thee , and vtterly extinguish the heat of lust , that most dangerous in-bred enemie .

The first point here to bee considered , is ; that this fire , into which the damned and vnhappie soules are cast , and with which tormented , is without all intermission of time , or punishment , with such acerbitie and varietie of torments , as cannot beconceiued , much lesse vttered , in a place horrible , full of filth , squalour , horrour & hideousnesse , where there is no order , but eternall horrour euer dwelleth .

Behold those fearefull , horrid , and astonishing blasphemies , into which those most vnhappie soules breake out against God , as an enemie ; against Christ , as a Iudge ; against the Saintes , as partiall . Here contemplate the execrations and curses of Fathers against their Children , in that for the loue of them they are fallen into this irrecouerable perdition ; of sonnes against their fathers , in that by their too much indulgence they haue cast them into these vnsufferable flames : there the friends and companions amongst themselues will rayle and curse , and like dogs one teare another , in that the one hath by wicked examples and counsailes seduced the other , and haue not rebuked them for their sinnes , nor laboured to stay them from the courses that led them to that damnation . And this shall be with such tumult and noise , that if any such thing could now be heard of vs , it would depriue vs of all our senses , and strike vs as dead as stones .

A third point considerable , is ; to behold how this infinite Armie of damned and reprobates , buried in madnesse and hatred , obstinate in frenzie , lie amongst Serpents , Dragons , Basiliskes , and other monsters ; euer compassed about with the horrible formes of diuels , who with a perpetuall hatred against the damned , that are deliuered ouer to their power , do heape punishment vpon punishment , and sorrow vpon sorrow .

Besides , consider that albeit there are innumerable kindes of torments inflicted vpon the damned ; yet two ( aboue the rest ) are chiefely to be weighed . The first is poena sensus , the punishment of their senses . For the Soule , being in her nature most noble , shall for euer be tortured with most exquisite and grieuous torments : the Imagination can conceiue nothing but flames , wherewith for euer it is burned : the Memorie retaine nothing but the thought of those sinnes for which it is so tormented ; seeing they shall not carry that visage which now they represent vnto vs , but as they are in themselues ; a shape , more horrible then Hell it selfe . The conceit of which horrour of sinnes was such , as moued good Anselmus to say , That he had rather ( if it were possible ) goe into Hell eternally without sinne , then to dwell in Heauen for euer with sin . The vnderstanding shall be obscured , that it shal be able to comprehend nothing , but that which shall increase the sorrow . Now , what griefe shall that be ( O wretched man ) which thou shalt feele , when thou thy selfe being the most vnhappie betrayer of thy selfe , shalt be forced to frie in the furnace of such flames ? O miserable eyes and eares , which for the most filthy things in which thou tookest pleasures , shall inherite nothing but howlings , roarings , and blasphemies ! O miserable Carcasse , which for the delectation of thy senses , shalt for euer bee tormented with intolerable paines . Behold now , if euery little sorrow and paine , that is but short , seeme to thee intolerable , what wilt thou then doe in such an Ocean of calamities and torments as no mortall man is able to conceiue . Secondly , the other punishment is poena Damni , the punishment of losse ; much more grieuous then the other : seeing this is the depriuation of the blessed aspect and face of God , from which the damned are vtterly hatred ; being comforts so inexplicable , that the blessed Apostle cannot vtter it but thus ; 1. Cor. 2.9 . Eye hath not seene , nor eare heard , nor hath it entred into the heart of man , what God hath prepared for them that loue him . Nor is there any power of the minde , which , if it should thinke from the beginning of the world to the end thereof , could conceiue any thing of the ioy or fruition of God , but that the thing it selfe would infinitely exceed the cogitation and conceit of it : and this for euer the damned doe want . On the other side to be secluded from the presence of God , is of all miseries the greatest miserie ; insomuch that Chrysostome on Matthew saith , Many do abhorre Hell : but I esteeme the fall from that glory , to be a greater punishment then Hell it selfe ; yea though any man should propose vnto me a thousand hels , yet shall he say no such thing vnto me , as to fall from that glorie , to bee hated of Christ , and to heare that soule-killing word , Non nouivos , I know you not . For it is better to sustaine tenne thousand thunder-claps , then to see that blessed face turned from vs , and that life-giuing eye not enduring to see vs .

Consider what griefe the damned endure , not onely from externall torments , but euen from the inward worme of conscience , which euer gnawing is neuer consumed , but euer vpbraids them for their sinnes committed . O what vexation , what sighes will then breake out , when they shall perceiue the good instinctes so often of them repelled , by which they were either inuited to better things , or recalled from this or that sin ; or counsaile which was suggested them , that this occasion should be taken and that forsaken , that they would returne to a better way , and abandon pernicious & damnable courses ! what shall they feele , when they shal perceiue themselues for euer deliuered vp to most exquisite torments , for such like holy instinctes , and motions of Gods Spirit , exhortations of his holy word , and admonitions of the messengers of God neglected ?

The sixt point is to meditate , That these torments shall neuer haue end . They shall be immense , most bitter , most insufferable , and without end . For there is neither worke , nor inuention , nor knowledge , nor wisedome in the graue , Eccl. 9.10 . whither thou goest . Their worme shall not die , nor their fire be extinguished . Isai. 66.24 . Goe ye cursed of my Father into euerlasting fire . Mat. 25.14 .

Lastly consider , what is this eternall damnation and eternall fire . It is in the wicked the sense of the horrible anger of God against their sinnes , the most sorrowfull feare , confusion , flight , roaring , indignation , biting and gnawing of conscience , arising from the recordation of their sinnes now laid open to the whole world , and with the most direfull thunder of Gods anger inflicted vpon them . The wicked perceiuing themselues for euer with the Diuels cast off from God ; and his horrible wrath powred out vpon them ; all their turpitude and malice to all the Angels and men demonstrated ; and all occasions of flying these punishments and mending of their manners in this life intercepted ; acknowledging godly men enioying with God eternall ioy and glorie , to be for euer blessed ; so all houle and lament for their carnall securitie and final impenitency , and amongst these infinite torments of bodie , and soule , with horrible lamentations , eiulations , sobbes , and sighes , and in perpetuall mourning , anguish● , trembling , shame , ignominie , gnashing of teeth , and desperation ; ration ; shal euery moment in vaine wish , that these sorrowes and torments might by death be cut off , and they themselues to be redacted into nothing : but all this ( I say ) in vaine . Apoc. 9.6 . For Cupient mori , & mors fugiet ab eis ; they shall desire to die , but death will not be acquainted with them . This is eternall damnation , this is eternall fire .

O horrible eternitie ! whom the consideration of thee may not moue to forsake all euill , and follow all that is good , ( I will speake it in a word , but I will speake it truly ) he hath no faith : or if any sure he hath no heart , or if any , sure hee he hath no hope of saluation . Close vp this Meditation with a sweet colloquie and speech with God ; desiring him so to inflame thy heart , with a true zeale of seruing him in holinesse and righteousnesse of life , that all thy life long thou maist be out of the feare of this eternall death ; and in the death of thy bodie , thou maist enioy the fruit and Crowne of righteousnesse , eternall life .

MEDITATION . IIII. Of Coelestiall glorie .

CAst downe thy self before God , and begge of him that he will direct all thy thoughts , words , and workes , to his glorie and thy saluation . First , cast thy conceit earnestly vpon that description of the holy Citie , Apoc. 21. New Hierusalem : where is represented to thee , a place full of all glory , pleasures and excellencies , that heart can imagine : and all those perdurable , and for euer . Secondly , aske of God to giue thee grace intimously , and from the heart , to vnderstand the glory of this heauenly countrie , and so to be affected and rauished with the desire thereof , that euer and euery where thou maist be stirred vp to serue him in purenesse of life , and also labour to bring as many to this glorie as thou canst .

The first point is to consider , what kind of place it is that the blessed doe inhabite , in site most high , in space most ample , in matter most sumptuous , in shew and beautie most specious and glorious , whose foundations are precious stones , and the whole Citie of most pure gold ; the gates of Smaragds and Saphyres ; and the streets of no lesse price , and beautie . There is no night , nor darknesse : for the Sunne of righteousnesse which knowes not to be hid , doth euer send his beames into it . Now if the fabricke of this world , which is but a stable for beasts , an exile and valley of teares to men , hath so much beautie and excellency , that it strikes him that contemplates it , into admiration and astonishment : and such plentie of good things , that no sense can desire more , such varietie of beastes , fishes , fountaines , townes , cities , prouinces , disagreeing in institutes , manners , and lawes , such choise of all stones of value , gold , siluer , and exquisite silkes , naturall and artificiall : if ( I say ) this building of so small a frame , of the Sunne , Moone , and Starres , shine with such brightnesse ; what shall then our heauenly countrie doe , not now the habitation of seruants , but sonnes , not of beasts , but blessed soules ? where is the Hall of the great King of Kings , the omnipotent God , who can and will performe to his beloued children much more then they can conceiue : what things will not he frame in his eternall Palace for his sonnes ? Psal. 84.1.2 How amiable are thy dwellings thou Lord of Hostes ! My soule hath a desire and longing to enter into the Courts of the Lord . What ioy shall that bee , when they shall come from the East , and from the West , from the North , and from the South , Luc. 13.29 . & sit at table in the kingdom of God ?

Thou shalt consider what kind of house Gods house is , wholly pleasant , wholly desirable , remoued from all euill , replenished with all good : in which ( as Angustine ) there is a life prepared of God for his friends , a secure life , a quiet life , a beautifull life , a cleane life , a chast life , a holy life , a life that knowes not death , a life without straitnesse , without necessitie , without sorrow , without auxietie , without corruption , without perturbation , without varietie , without mutation , a life full of beautie and honour . Where ( as Bernard saith ) there is nothing present that offends , nothing absent that delights . How louely a house is this ! where is perfect loue and no feare , eternall day , and all one Spirit , where God is seene face to face ! Blessed are all those who so liue in this world , that departing hence , they may be assured to remoue to so blessed a home .

Then contemplate that blessed society of most pure minds , in their seueral quires described : Angels , Archangels , Principalities , Powers , Dominions , Vertues , Thrones , Cherubins , and Seraphins . Whereof there is such a multitude , that Daniel saith , Dan. 7. Thousand thousands serue him , ten hundred thousands assist him . Behold with these , so many most holy soules of men and women , Patriarches , Prophets , Apostles , Martyres , Virgins , Innocents : so many , that Iohn said , Apoc. 15. They could not be numbred . Behold the beautie of euery one , and so great charitie , that they no lesse reioyce of anothers glorie then their owne .

Conceiue what is the exercise of the blessed , to see God face to face . First , to know the diuine Essence in three persons , Father , Sonne , and holy Ghost : with which knowledge they are so illumined , and inflamed , that incessantly they sing , Holy , holy , holy , Lord God of Sabbath . Isa. 6. In the diuine Essence they know themselues and all things else , and do not onely see God , but also loue him , with a vehement loue , a full loue , a perfect loue , with all the heart , and all the strength , and in louing they enioy him , and in enioying with an inexplicable ioy are rauished . No cessation of praises , admiration , thanksgiuing , and ioy , which they receiue by the presence of God , whom with all reuerence and rest they assist , and by that societie of so many Saints , with whom they see themselues in glorie , in a place so sublime , secure , and pleasant , doe eternally reioyce .

Consider withall the multitude and fulnesse of those ioyes ; so many , that God can onely number them , so great , that onely he can estimate them , of such varietie and perfection , that this world hath nothing comparable to them . In summe , they are most free , most pure , most beautifull , most infinite . But the cleare beholding of the face of God , which is the essentiall reward of the blessed , whereby they see him as he is , and in him all other things , doth farre exceede all the fulnesse and varietie of that inexplicable ioy . For so much they shall loue him as they know him : whence it is , that they shall so much reioyce of his infinite greatnesse , perfection , beautie and goodnesse , as if they in God , and God in them , were King of all things .

Consider the aspect of Christs humanitie , now ioyned by glory to the diuine nature , what is the pleasure , the grace , and splendour in soule and bodie . His forme doth exceed , without comparison , the beautie of all the blessed Spirits , and holy men , 1. Pet. 1. insomuch that the Angels themselues desire to behold it . And the more shall men receiue comfort and ioy hereby , in that they vnderstand , that by this bloud they were redeemed , which they shall see to sparkle in his most holy flesh , more flammously , and burning-bright , then any Iasper , chefely in his heart , feete , hands , and side , and somuch the more , in that their humane nature is by that humanitie of Christ , aduanced to the right hand of God : which nature in Christ , as the head of all things , and Gouernour of all creatures , they adore . Nor shall the ioy be a little , which they shall take in the view of the blessed Virgine , when they shal see in her so great sublimitie with so great submission , such maiestie , with such miserie . The aspect also of one another shall much increase their ioy , when they see themselues placed in a state so secure , in glory so glorious and vnspeakeable , euerie one reioycing as much of anothers glory as of his owne .

Meditate seuerally , in what estate are the bodies and soules of the blessed . The soule shall be so swallowed vp of the Ocean of the Diuinitie , and so rau●shed with the loue of God , and so shall liue , as if it were transformed into God . If Saint Paul were in that estate , that hee could say , Gal. 2. I liue no more , but Christ liueth in me ; why should not rather euerie blessed soule say , I liue , not I now , but God liueth in mee . The powers of the soule shall be illustrated with a most full knowledge of God , and fulnesse of ioy : the Memorie shall be exercised in commending the benefits of God ; the Vnderstanding , in the aspect of the diuine beautie ; the Wil , in the loue of the infinite goodnesse . The bodie shall be immortall , not obnoxious to any hurt or danger , sorrow or sicknes , whose glorie is excelling the Sunne in brightnesse , so that now it may truly say , 1. Cor. 15.54.55 . Death is swallowed vp into victorie : O death , where is thy sting ? O Graue , where is thy victorie ? Now is that verified which the Prophet foresaw ; Eye hath not seene , nor care heart , nor hath it entred into mans heart , Isa. 4. which God hath prepared for them that loue him .

The ioy also which the Saints conceiue of their securitie , is very fit for meditation ; seeing themselues to haue escaped the deceits of the World , flesh , and Deuil , and safe from the iawes of Hell , into which they see so many so miserably plunged . How reioyce they of the labours they haue endured ; of the many grieuous thinges to the flesh they haue performed ; of the occasions of sinnes they haue declined ; of their industrie in vanquishing the assaults of their spirituall enemies ; of restrayning the appetites and desires of the flesh ; of ouercomming all difficulties in this life , in the way of vertue , and obedience to God . With what prayses shall fasting , prayer , mortification of the flesh , repentance , and faith , ( the father of all these ) as also all the holy counsailes , and happie examples of others , whereby they haue beene stirred vp to vertue and holpen in the way of saluation , be extolled ?

Thinke vpon the eternitie of this glorie . For our light affliction which is but for a moment , causeth vnto vs a farre more excellent and eternal weight of glorie . 2. Cor. 4.17 . Who will then for the short space of time which is granted vs to liue , nay for many ages of Worldes , refuse to suffer aduersities , to repent in sackcloth and ashes , to beate downe this rebellious bodie , that wee may at length arriue at the hauen of this glorious eternitie ? The more to inflame vs hereunto let vs know for certaine , That , as Gregorie saith , Momentaneum est quod delectat , aeternum quod cruciat : It is but momentanie whatsoeuer it be , in this life , that can delight vs ; but it is for euer , and euer , that wiltorment vs . Our delights liue & die in a moment , but our punishment is interminable and endlesse .

Ag●●ne and againe revolue with thy selfe , what thou hast done , what thou now doest , and what thou thinkest to doe , to obtaine this goale of glorie : for which glories sake God made thee after his owne image , redeemed thee with the bloud of his sonne , and preserued thee vntill this houre . Thinke ( I say ) with thy selfe what thou wilt doe for this heauenly glorie : and know that thou must follow peace with all men , and holinesse , without which no man shall see God . Here cast thy eyes vpo those things which the Saints of God haue done , Heb. 1214. whome now thou seest triumph in glorie : and descend into all the offices of a spirituall life , and see what meanes they vsed to attaine so wished an end ; what they suffered either for the loue of God , or desire of this glory . And ( that done ) set downe and determine with thy selfe from the heart , to follow their footsteps , whose end thou desirest , that thy end may bee like : and knowe , that this is spoken , to direct thee in the way ; Bee yee followers of mee , as I am of Christ : and also that : 1. Cor. 11.1 . Bee yee followers of mee , and looke on them which walke so , as you haue vs for an example .

To conclude , shut vp all with a sweet conference with God , begging of him pardon for thy sins past , by the merits of his Son Iesus Christ ; and that he would giue thee grace by the working of his spirit , not any longer to spend thy time wickedly , and neglitently , but that from hence forth thou maist goe on to runne the wayes of his Commandements vnto the end of thy life .

Of true Wisdome , what it is and wherein it consists ,

TRue Wisdome is that which estimates euery thing to bee such as it is indeed , vile things to bee vile and precious things to be precious .

First then only vertue , that is piety towards God , and Men , to wit the worship of God and loue of men , is the only precious thing , & all other things are only good & precious as they stand in relation therunto , otherwise they are meerly euill .

First , Riches , are not Gemmes , Mettals , Magnificent Buildings and Treasures , but not to want those things which are necessary for the defence of life that is riches : Secondly , glorie is to heare well of our excellent Vertues . Thirdly , Honour is veneration and reuerence for that Vertue which is of great worth in vs . Fourthly , Grace , is the fauour wee haue for our louely Vertues . Fiftly , Dignitie , is the right opinion of men , concerning our well deseruing Vertues . Sixtly , Power and Kingdome , is to haue many men with whom honestly and rightly to consult . Seuenthly , Nobilitie , is to shew himselfe like his worthiest Progenitours , in the excellencie of his actions . Eightly , Generositie , is to bee well composed by nature to Vertue and vertuous deedes . Ninthly , Health , is such an habitude of the bodie , that the minde may bee also in health . Tenthly , Beautie and lineaments of the bodie , are those thinges that make the mind beautiful . Eleuenthly , Strength of bodie , is to be sufficient for the exercises of the minde . Twelfthly , True pleasure , is that which is taken from those thinges which belong to the minde . If any man consider these things otherwise and conceiue them as the Vulgar doth , he shall finde them all to be but foolish , vaine and hurtfull , and himselfe to bee void of true wisdome .

For first , the bodie it selfe which wee pamper so much , is but the couering and slaue of the minde , and prison of the soule . Secondly , Life it selfe is but a pilgrimage , beset with infinite dangers , and vpon most light occasions lost , Thirdly , Riches , are but the long expences and prouisions for a short iournie : they helpe not , but rather oppresse the bearer , as heavie burdens doe sinke a ship . Fourthly , Nobilitie , is but an opinion , or lot of birth , arysing from the folly of the people , being such as is often acquired by theft and crueltie . Fiftly , Power and Kingdome , is but a spacious molestation , a guilded poyson , a crown adorned with counterfeit gemmes , a Sea of euils ; and such a thing , as a wiseman would not stoop to take vp . Sixtly , Honour , if it arise not from vertue , is but a wicked and peruerse conceit . Seuenthly , Dignitie , Who can tell what it is ? seeing it is giuen to the most indigne men , and acquired by craft , fraud , ambition , suit , and wicked artes . Eightly , Glorie , what is it ; but the vaine inflation of the Earth ? seeing it is vncertaine , momentanie , and wicked , like his Father the Multitude ; who this daie commend a man highly , and in the same dispraise him extremely . Ninthly , Beautie is but a well-coloured skinne : if wee could looke within , wee should see a most filthie dunghil . Tenthly , Strength , what is it ? seeing the greatest thinges , and those most worthie of a man , are not done by the strength of sinnewes , but by the sinnewes of wit ; Beautie , and Strength being but the flowers of the body , which one blast of a feuer wil deface , and shake all to fitters . Eleuenthly , Pleasures of the body are but as the body it selfe is , pecudine and vile : Diseases are the vsurie of pleasures , and perpetuall sorrow , the bond . Hence it is said , That when Iupiter could not accord Pleasure and Sorrow in a difference that they brought before him ; that he bound them together with an Adamantine chaine , and indissoluble knot .

Let al men therefore in true wisdome esteeme euery thing as it is ; so shall nothing euer hurt them : and with the same wisedome ponder these Aphorismes or Rules following .

3 Of the pleasures of the bodie .

1 PLeasures of the bodie , the beasts do more often ▪ more vehemently , & longer enioy , than men . Besides , hence do arise , First , many diseases of the bodie , Secondly , much losse of substance , Thirdly , much repentance to the minde ; Fourthly , much dulnesse of wit , and decaie of all the faculties of the soule , Fiftly impatience of a mans selfe , Sixtly , hatred of all Vertues . Besides , no man is so impudent that dare vse them publikely for shame , but seekes darknesse to take his pleasures in . They are also most flitting , and vncertaine , and euer mixt with bitternesse . Therefore the greatest euill is not ( as the Vulgar thinke ) Pouertie , Ignobilitie , Imprisonment , Ignominie , Deformitie , Sicknesse Imbecilitie : but Vices , and those thinges that are next to Vices , Ignorance , Stupiditie , Madnesse .

2 God did not create vs to play , and trifle out the time , but to serious thinges , to Moderation , Modestie , Temperance , Religion , and all Vertues . Therefore let vs not cure the diseases of the bodie , with the sicknesses of the soule .

3 Consider how great an euill it is to rule wicked men ; but how much greater , if thou be wicked thy selfe .

4 Man must keep his minde ( the insused preciousnesse that makes him man ) as Cleanlinesse keepes white ; or rather as Virginitie keepes Virginitie . For a stained minde blemisheth the whole bodie .

5 No man can be iust to himselfe without wertue : for Affection , being a grosse and partiall chooser , will starue the mind to feed the senses : and oftentimes starues some of the senses themselues , to glut others . Therefore , to the end that bodily pleasures doe not infatuare vs , we must by vertue curbe affection , the breeder of pleasures . So that to be iust , we must be vertuous ; to be wise , we must be vertuous ; to be good , we must be vertuous ; to be honest , we must be vertuous ; nay to bee , we must be vertuous . For to bee vicious and sensuall , is but base corruption , which killes and deformes , and cannot be seene after her conquest .

6 Pleasure and profit , are the two bodies which man labours to adorne ; and what is Pleasure but the adulterate Brat of the Senses ? Are not our Senses the Counsellers and perswaders to receiue them ? and yet how base a Counsailour is the whole earth to direct him , for whom Heauen and Earth were made ? For pleasures are no sooner borne , but they die ; no sooner seene , but they shrink away for shame . And who euer saw it otherwise , but that either the body or the conscience vomited out the surfets of pleasure ? the licorish entertainers of them being plagued with more thirst and vnsauorie tastes , to be rid of them , then they were before with famine , to enioy them .

7 Two things informe vs , that there is no true excellencie in any of the pleasures of the bodie , but that Opinion hath seduced Imagination so to beleeue . The one is , that he who giues vs both them and our selues , hath barred himselfe of them ; which he would not doe if they were such excellent blessings . The other , that they are so fading , they would not last while their pictures are a drawing , if memorie did not preserue them .

8 There is nothing in Pleasure that can make it valuable : if anything , then is it eyther profit or pleasure : Profit there is none , if profit be that which is lasting and excellent . What lasting is that , which is at the longest but an Ephemerides , or of one daies age ? and what excellencie is that , which the most excellent doe abhorre and discard ? If we look for Pleasure in pleasure , she deceiues vs with colours and shadowes . For the countenance , and shewing of her teeth in her contentments , is the best she affords vs , whilest the heart is loaden and pierced through with the staines of sinne , and sting of guilt .

9 To please the bodie , and put the minde to drudgerie for his sake , is as full of peril as folly ; and no other good comes thereof , but a dis-ranking of all good orders , of Holinesse , putting the Cart before the Horse , Earth before Heauen . Pleasures of the bodie are the diseases of the bodie , and no more to be followed or beleeued , then the conceits of a man in a burning feauer .

10 You will beleeue that a vessell full of chinkes and holes , holds nothing to the good of the owner : why will ye not then iudge , that a bodie and minde , replenished with chinkes and holes of pleasure , powres out it selfe vnprofitably , and spends faster then it gets ? all their actions being monsters , some wanting heads , some feete , one blinde , another deafe , and none with right shape or Christendome . With this , cast vp your gaines and losses , the shortnesse of them , vnsafetie , and torments of them ; and tell me if any , but fooles and mad men , will make choice of such companions .

4 Of things concerning the endowments of the mind .

1 SHame not to aske the thinges thou knowest not , of any man , which thing the most excellent men haue not blushed at . But be ashamed to be ignorant , and vnwilling to learne .

2 By three instruments we attaine learning : Wit , Memorie , and Studie .

3 If thou wouldest seeme learned or good , labour to be so indeed . For that is the most compendious way to be esteemed learned and good .

4 There must be no end of learning , till the end of our liues : therefore three things , whilest we liue , must be meditated : How we may well be wise : how we may speake well : and how we may liue well .

5 All things in this world doe passe from man to man , being all vile sauing the Minde : to the end , that no man should say , That anything is his owne , saue his Minde .

6 He is a free man who onely couets the things that are in his power : He is a seruant and slaue , that doth the contrarie . For to be filled with the gifts of fortune , what other thing is it , but to ouerload a footman in his iourney ?

7 Nothing is so pleasant as the knowledge of many things : nothing so fruitfull as the vnderstanding of Vertue . These season ioyful things , and mitigate sorrowfull things , restraine the temerities of youth , lighten the burthens of old age . In all times , places , and occasions , these accompanie vs , nay guide and helpe vs .

8 Much care is had in curing the diseases of the bodie , but much more should be had in saluing the sicknesses of the Minde : seeing the maladies of the Mind are more grieuous than those of the body .

9 Thou shalt easily cure the greatest disease of thy Minde , that is , Anger , if thou doest fixedly hold , that no iniury can be done thee , vnlesse thy Minde be hurt : which cannot be done , but by bringing vice into it .

5. Of Religion .

1 THe true worship of God , is to purge the minde of the diseases and wicked affections , and ( as much as in vs is ) to labour to be transformed into his Image , which is , to be holy and pure as he is .

2 Be assured that God is not more liberall to any then such as he teacheth what is his true worship .

3 So ignorant and childish is our nature , that we lament , when most hurtful things are not giuen vs , as if they were most profitable , and we abhorre most profitable things , as if they were most hurtfull . So that for the most part , there is nothing more pestilent to vs , then to enioy our desires .

4 Know that the life of Christ doth testifie the probitie and goodnesse of his humanitie ; his miracles , the omnipotencie of his Diuinitie ; his Law , his heauenly wisedome : that thou mightest from his probitie haue an example to follow ; from his authoritie , power to obey ; from his wisedome , faith to beleeue : his probitie engendreth loue ; his Maiestie , reuerence ; his wisedome , faith .

5 Be present at the sacred Rites , attentiuely and piously : not ignorant , that whatsoeuer thou hearest or seest there , is most pure and sacred : and that it is facile to looke vp and adore that immense Maiestie , but impossible to comprehend it .

6 When thou hearest any attribute of God , or his Sonne Christ , lift vp thy selfe in contemplation , and pray that he may be such to thee ; as namely , if thou hearest that he is full of mercie , that thou maist finde him such to thee ; if Omnipotent , that he will shew it towards thee , in making thee who art the worst , to be the best , of an enemie a sonne , of nothing something ; if terrible , that he may strike feare into them , of whom thou art afraid ; if Father , see thou loue him , and liue like his sonne ; if Lord , see thou serue him , and that , in singlenesse of heart .

7 Begin nothing without inuocation of his sacred name : for , all things being in his power , he will giue wished successes to such things as we enterprise from him .

8 But inuoke him with a pure heart , bruised and broken with true repentance for thy sins , and accompanied with a liuely faith . For if thou regardest wickednesse in thy heart , God will regard neither thee nor thy seruice . Psal. 66.

6 Of Charitie .

1 MAn , commended to thee of God , if he bee worthie , loue him , because he is worthie whom thou shouldest loue : but , if he be vnworthie , yet loue him , because God is worthie , whom thou shouldest obey .

2 Thinke it no disparagement to haue him for thy brother , whom God disdains not for a sonne , except thou wilt contemne the iudgement of God .

3 Warre is the greatest of all hatreds , whereby Man exceeds the fiercenesse of all beasts : thinke it is not any thing belonging to man , but as the name of it imports , belonging to beasts : Bellum quasi Bellumum .

4 Let no man thinke himselfe a Christian , or deare vnto God , if he hate any man : for Christ commends all men to vs to be loued as our selues .

5 To mocke or scorne good things , is a thing detestable and wicked ; euill things , crueltie ; indifferent things , folly ; good men , impious ; wicked men , beastly ; knowne men , immanitie . And to conclude , to mocke or scorne any man , is brutish inhumanitie .

7 Of Conuersation .

1 HIs saluation is to be despaired of , who is not ashamed to do euill .

2 Contempt is an intollerable thing , for none seemes to himselfe so vile , as that he deserues to be contemned : nor is any so great , but stands in need of him that is least , and Time , and Chance , may bring him lower then the least .

3 Thinke nothing of such moment , that for it thou shouldst suffer thy selfe to swarue from right & truth . Let not riches nor nearenesse of bloud , nor prayers , nor threats , nor feare of death , nor certaine danger , wrest this from thee : so shalt thou gaine to thy selfe authoritie & credit , that whatsoeuer thou speakest , shall bee thought to be Oracles , otherwise thou shalt be despised , and iudged most vnworthie to be heard .

4 No pleasure is so sweet , as that it can be compared to the speech of a wise and discreet man .

5 Boast not thy selfe in words to know any thing , but shew thy selfe in deeds to know it .

6 Abhorre lying as a most corrupt thing ; for nothing is more abiect to humane condition , being that which separates from God ; makes one the slaue of sinne and Sathan ; and himselfe not to be beleeued when he speaketh truth . Miserable is that man who shall do that deed , from whence he cannot be deliuered but by a lie .

8 How to vse all sorts of men .

1 LOue all men , that they may know thou art a friend to mankinde , and wishest well to all men .

2 Yet shew not thy selfe alike to all , as a white line a white stone ; some admit to Councell ; others obey ; others reuerence ; and to others be thankfull , if thou hast receiued any benefit from them : But chiefely be thankfull to them , whose labour and seruice thou hast vsed , eyther profitable to thy selfe , or diligent and faithfull .

3 In which thou must reckon the mind for the deed ; so that he may not seeme to be in much lesse account with thee , who hath laboured and desired to profit thee , then he who hath profited thee indeed . For the best Physition doth not euer cure the disease , nor the best Orator euer perswade his purpose ; yet their skill and paines are not the lesse , nor lesse to bee regarded .

4 If thou hast taken any mans labor and seruice , be no lesse carefull of compensation and recompence , then if thou hadst borrowed monie .

5 Nor thinke honest labour , and proceeding from a sincere heart , to bee lesse worth then monie : but to be somuch the more valuable then mony , by how much as the bodie and minde of euerie man is more deare to him , then all outward thinges .

6 Expect not till thy friend reueale his necessities to the : Doe thou of thine owne accord helpe him : meet his honest requests , and entreat him before hee entreat thee .

7 Loue thy Parents dearely , and next vnto God reuerence them , and their Commaundements performe , as the Diuine precepts , perswading thy selfe ( which is true ) that on Earth they are to thee in Gods stead ; nor art thou more deare to any then to them .

8 Next to these are thy Masters and Tutors , and such to whom the care of thy manners and breeding is committed : because there is nothing in man more precious and excellent . These , as thy parents , loue and reuerence : obey these modestly with all alacritie , accounting whatsoeuer they commaund or aduise is not for their commoditie , but thine . Therefore euill shouldest thou recompence them , if being carefull for thy good , thou shouldest render them hatred and contumacie for it .

9 Beleeue it for truth , That thou art most deare to him , of whome thou art friendly reproued .

10 Not the reprehension of an enemie is hurtfull to thee : For if hee obiect truth , hee shewes thee what is to be amended , if false things , then hee shewes thee what is to be eschewed . So doth he euer either make thee better , or at least more warie .

11 If thou take it ill to bee rebuked , doe nothing that is to bee reprehended .

12 Miserable is that man , who hath not a reprehender , when hee stands in neede of one .

13 If thou accustome thy selfe to Flatterers , thou shalt neuer heare the truth .

14 Of beastes , the most deadly amongst wilde Beastes is Enuie ; amongst tame beastes , Flatterie .

15 Shun the conuersation of wicked men , euen as of men infected with the pest : for both wayes contagion is to bee feared .

16 Search thy selfe who thou art , in what place , of what condition , least any thing should adde so great a spirit to thee , that thou shouldest thinke there is more lawfull for thee , then for others .

17 By how much as it shal be lawfull for thee , out of custome and power , to doe more after thine owne will ; by so much let it be thy pleasure , out of moderation , to doe lesse .

18 Shew thy selfe to thy inferiours courteous , to thy superiours reuerent , to thine equals facile ; yet euer to Vice inexorable .

19 If any thing proceed from thy inferiour , not pleasing to thee , doe not by and by iudge it to bee contumely , but libertie of speech .

If thou bee wiser and better then others : herein giue place from thy own right to others , as more ignorant and infirme : but pardon thy selfe lesse , seeing wisdome and vertue haue giuen thee so much strength more then others .

21 If thou excellest not in vertue ; why desirest thou to seeme better then other men ? If thou doest excel ; why doest thou not performe more in moderating thy affections , then the vulgar doe .

22 The Wisest and best Men haue iudged it more safe , to receiue , then to doe iniurie ; to be deceiued , then to deceiue .

23 To forgiue , is the part of a Generous & noble disposition ; but to keep anger , of a fierce , cruell , degenerate , and abiect minde ; which thing euen Nature shewes vs in bruit beasts .

24 Thou must labour to bee such towards others , as thou desirest Christ to be towards thee .

Seeing iniury is in the minde and not in the fact , and it is onely God that knowes how the minde is affected , and what punishment is due to it : take heed thou take not any reuenge , for that is Gods office onely .

9 How to behaue a mans selfe towards himselfe .

1 THou must not only bee deare to thy selfe , but also venerable ; so that thou shalt bee ashamed of thy selfe , if thou shalt doe any thing foolishly , impudently , flagitiously , wickedly , nefariously , and impiously ; euen as if done vpon the Theater of the World .

2 Make more account of the testimonie of thy conscience , then of the voice of an infinite multitude ; which is foolish and ignorant , and as it rashly approues vnknowne things , so it condemnes them as soone .

3 A troubled conscience bringes the greatest torment to the soule , that can be in the World ; a quiet conscience , the greatest blisse : no riches , no kingdome , to be compared to it .

4 Fame shall neuer profit a wicked man , nor hurt a good man .

5 When one is dead ; what shal hee haue more from fame , then Apelles his picture when it is praised , or the horse that ouercame in Olympus games ? nor yet will it profit him being aliue , if hee know it not ; and if he know it , it brings him no more benefit but this ; That , as a wiseman , hee may contemne it ; and , as a foole , hee may please himselfe for it .

6 But the conscience is a solid and perdurable testimonie , of much force in that terrible day of iudgement : and the Mystresse of this present life , if not altogether corrupted by the affections : It is the brazen wal of confidence in God alone , which cannot bee moued or demolished .

7 It is a disgracefull thing to bee knowne to others , and vnknowne to thy selfe ; doth it not suffice thee to be known to thy selfe , and chiefly to God ? wouldest thou haue a more replenished Theater ? or a name more lasting .

8 To loue thy selfe , is to labour by most earnest prayer with God , that thy most excellent part , the Minde , may bee decked with true ornaments of vertue , but chiefly with Religion .

9 For he loues not himselfe that loues riches , honours , pleasures , or any thing without himselfe , or in the bodie ; seing the principall part is the Minde : nor doth he loue himselfe , that by ignorance of himselfe deceiues himselfe , or suffers himselfe of others to bee deceiued : perswading himselfe there are worthie thinges in him , when there are none .

10 The blinde and inconsiderate loue of the bodie is the source of all euils : for it takes away Charitie ; whence all euil ariseth in the World . Hee that too much loues himselfe thus , neither loues himselfe , nor is truly beloued of others .

11 Remember , that if thou thinkest those things which serue thee by nature , to bee at thy libertie and vnrestrained , and shalt take other mens for thine own , it shall come to passe that thou shalt bee hindred , troubled , lament , and accuse both God and man : but if thou thinkest that to be thine , which indeede is thine , and other mens ( as they are ) to be other mens ; no man shall euer hinder or trouble thee ; thou shalt accuse none ; thou shalt doe nothing vnwillingly ; none shal hurt thee ; thou shalt haue no enemie , nor receiue any calamitie .

12 Those thinges are ours which are in our power ; as Opinion , Appetite , Desire , Dislike , and all our actions : those are not ours ; as the Bodie , Monie , Glorie , Empire , nor things which we our selues doe not .

13 In euery thing that either delights thee , or serues for thy vse , or is beloued , consider what kinde of thinges they are : beginning at the least ; as if thou louest a pot : that it is a pot , thou louest , for that being broken , thou wilt not be troubled : if thy sonne or thy wife ; know thou louedst a mortall Creature : for they being dead , thou shalt not be grieued .

14 No perturbation ariseth to man from the thinges themselues , but from the opinions of them . Death is not euil ; but the opinion is ill . Therefore when we are hindred or distracted , let vs not blame others but our selues , that is , our opinions . To accuse others in our calamities , is the part of an vnwise man ; to accuse our selues , the part of him that begins to be wise : but to accuse nor others , nor our selues , the part of him that is wise indeed .

15 As in sayling , if thou go on land to refresh thy selfe , and gather Cockles on the shore , thou must haue thy eye on the ship , and thy eare readie to the Call of the Gouernour ; that hauing called , hee weigh not anchor and leaue thee behind : so in this life , if instead of Cockles , a wise , childe , riches or honour , be giuen thee ; these must not hinder thee , but that the Master calling , thou must runne to the shippe and leaue them all , not looking backe , but hauing thy minde bent vpon God .

16 Thinke neuer that thou hast lost ●●y ●hing , but rendred it . Is thy Land ta●●n away ? it is rendred . But thou wilt say , hee is a wicked man that tooke it away : what s that to thee , by whom Hee tooke it from thee , that gaue it to thee ? Therefore whilest thou hast it , vse it , as the Trauelier doth his Inue .

17 Wee must so behaue our selues in this life , as in a banquet . If any thing be brought thee , with modestie put forth thy hand and take it . Is it gone ? care not for it . Is it not come ? reach not out thy appetit too far for it , til it be brought thee . If thus thou carrie thy selfe towards wife , children , riches , Magistracie , thou shalt bee worthie the banquet of God : but if , when they are brought thee , thou despise them , thou shalt bee a consort of Gods Kingdome .

18 Remember thou art the Actor of such a fable as thy Master approues ; if short , of a short one ; if long , of a long one . If he will haue thee play the part of a begger , or Prince , or Plebeian , see thou represent that person ingenuously . For this is thy part , to put on that person wel that is giuen thee : but to choose what part , is not thine , but anothers ; euen Gods .

19 If thou wilt be truly free , and not bonde , contemne the thinges which are not in thy owne power .

20 Death , Banishment , and all that is accounted euill , haue daily before thy eyes ; but aboue all , death : so shalt thou neuer thinke any base thing , no nor yet greatly desire any thing .

21 Seek not that honor or place in the World , which thou canst not attaine or keepe without wracke of integritie and godnesse ,

22 If thou beest not bidden to the same banquet , nor holden in the same Honour that others are , grieue not thy selfe : for as he which paies the price of the horse , must haue him , and yet is not he in worse Condition that hath the price , then he which hath the horse : so if thou wantest Honour and dignitie , thou doest want the charge , and also the grieuances that goe with it .

23 Things that serue the bodie ; as meat , drinke , clothing , houses , and seruice , let them bee so far ministred , as they are of vse to the minde : But refuse whatsoeuer belongs to Ostentation or Delight .

24 If any say , that some haue spoken ill of thee ; answere that hee knew not thy other vices : for otherwise hee would not onely haue blazoned these , but them also .

10 Of a Prince , and his whole deportment . in 57. Aphorismes .

THE Prince must haue the same care for subiects , that his he hath for the members of his owne bodie ,

2 The Prince ought well to know what belongs to warre : but yet let him loue peace .

3 Accesse to the Prince must not bee difficult .

4 That the Prince may haue his Nobles , and Subiects , good , continent , and strenuous , the onely way is to be so himselfe . For such as is the Prince , such will the people be .

It is the part of a good Prince to ordaine and establish the true worship of God , and then to take care that it bee sincerely practised .

6 Couetous and ambitious Courtiers in fauour with the Prince , doe euer wrap the Prince and Kingdome in great difficulties .

7 That Prince makes way for Tyrannie , that suffers few or none of his Subiects to come to his presence without a Mediatour .

8 The cruell and rash anger of the Prince , begets the irreconciliable hatred of his Subiects .

9 It is the part of a prudent and good Prince , if but in words he haue offended any of his Subiects , to mitigate them by acknowledging his errour . So did Xerxes to Artabanus .

10 The vniuersall rule of institution of Princes is comprehended in the sacred Scriptures : therefore is that booke daily to be learned and scanned of him , Iosh. 1.8 . Pro. 5.21 . that would be a good Prince .

11 The true reason of good and happie commanding , Psal. 72. Pro. 2.34.8.16.9.10 . is in the whole Sacred volume .

12 Albeit it much concern the Prince in tender yeares to bee bred in true Religion and Pietie towards God ; yet except he haue some Worthies about him , to retaine him in the feare of God , and ( as it were ) by their power to moue him , hee will easily fall from true Religion to Idolatrie ; either induced by the prayers or manners of the people , so prone is the vntoward nature of man to Idolatrie : specially the mindes of Princes , 2. Chro● . 24.26 . & 5. which are wont to be fearefull , seruile , and assentatorious , when they feare their Subiects , or haue beene vexed of them .

13 There is nothing more dangerous , then the wicked family of the Prince . Therefore it should consist of pious and good men : and for that cause Himselfe should often examine the conditions of his family ; that the wicked ( if any haue crept in , Psal. 104. or are so become ) may be abandoned , and the good retained and cherished .

14 In the Princes family , no Idolatrie , or any footsteps thereof , ought to be suffered . Gen. 31.22 .

15 It is most conuenient , that those that bee Princes be wel instructed in true Religion : for the Re-publique so long standes in the true Worship and feare of God , Iosh. 24.31 . as they themselues loue and serue God

16 How many euils by the iust iudgment of God fall on Princes for whoredome ? namely to bee enfeebled in their bodies ; their Counsailes to bee discouered ; in conclusion , themselues to perish . One example of Sampson may serue all Princes . Judg. 16.

17 Venereous lustes do horribly corrupt Princes : for at length they bring them to all iniquities , 1. Cor. 5. Pro. 1.6.24 7.7.31 . that their Harlots commands effeminates them , and makes them mad . Therefore chiefly to flee from this vice .

18 Families that haue beene chosen of GOD to gouerne ; for their impietie & sins haue often bin remoued from the regiment , or else vtterly extinguished . 1. Sam. 2.3 .

19 Princes must not onely with diligence search and know the publique affaires , but also priuate , and such as are done with him at home : and euery where to punish , purge and take away sinne , Psal. 102. and wicked liuers .

20 It turnes euer to the great benefit of the Prince , to haue the attendance and counsailes of righteous and good men , Pro. 10.30.31 and to preferre them before all others .

21 It is Tyrannicall to say , That all is iust , that is profitable for the Prince .

It is Tyrannicall to say , Plato . That the Prince is freed from the Law .

The Prince is to gouerne and defend the Common-wealth , according to the prescript of the Lawes : therefore is infinite power not to be ascribed to him .

The ignorance of the Magistrates dutie , and of the true God , is the fountaine of innumerable both priuate and publique calamities .

25 It is a most odious thing , that the Prince should lie with that mouth , wher● with he invocates God .

26 The Prince must loue them hee commaunds , and labour to bee beloued of them . For the loue of the people is the foundation of a lasting gouernment .

27 The Prince must shunne all superfluous priuate expences .

28 What measure the Prince shall vse to others , the same shal God re-measure to him ,

29 A little aberration in the Prince , is a great hurt to the whole Common-wealth .

30 The Prince himselfe must obay the Lawes , that by his example hee may teach his Subiects to doe the same .

Wicked and peruerse men are neither to be suffered , nor promoted by the Prince , least hee participate with their sinnes . For that Prince that punisheth not sinne when he may , doth before God partake with the sinner .

32 If thou wouldest haue GOD to blesse thy affaires , choose such men to be Magistrates , Rulers , and Officers , as are Religious , Godly , Prudent , Faithful , and of great integritie : For so shall God doe with thee and thy affaires , as hee did with Potiphar by the godly industrie of Ioseph ; Gen. 39. for whose sake all that Potiphar had was blessed .

33 When Princes and Magistrates will not suffer themselues to be admonished , taught , and reprehended , Eccl. 4.13 . it is a certaine prognostique and signe of the sudden change of thinges .

34 It is a rule for a Prince , Doe thou that which appertaines to God , and be sure that God will doe that which appertaines to thee . Gregorius .

35 As Religion is the mother of vertues : so the departure from Religion is the leader to all vices . Hiero.

36 As in bodies , so in the Re-publique the most grieuous disease is that which comes from the head . Plin.

37 No reason suffers that he should be accounted amongst Princes , who doth rather destroy then gouerne the Empire . Greg.

38 If thou wilt wel gouerne the Commonwealth , Zonaras . thou must be guarded with gold and munition . Vse thy sword against thy enemies , but reward thy faithfull friends with gold .

39 The most expedite way to increase thy treasures , Cicero . is to abate thy expence .

40 Plato reproued in some the too too much studie of riding , for that it could not be , that he who gaue himselfe so diligently to things of no value , could haue leysure to handle great and serious businesse , Aclian . and so must negligently carrie things , which indeed are worthie of admiration .

41 Let the innocent Prince liue of his owne , and accommodate himselfe to liue of his rents : Tho. Morus Let him restraine euill , and by a right institution of his owne , rather preuent , then suffer to increase , those things which afterwards he may punish .

42 A Prince must not learne all Arts , but such chiefely as doe set forth the manner of gouerning the Kingdome . All letters are not fit for a Prince , but such as deliuer the Politiques , and Ethicks , and as doe demonstrate examples of things well or ill done . Such is Historie . Tho. Morus .

43 He that gouernes the Common-wealth well , must auoid all superfluities , Amm. Marcell . as most steepe and dangerous rocks .

44 Antoninus Pius was wont to say , That there is nothing more fordide and cruell , then to suffer such men to gnaw & deuoure the commonwealth , who by their labour conferre nothing to it : Capitolin . and that the traine euen of a most sparing Prince was grieuous to the Prouincials .

45 Alexander Seuerus was wont to say , That that Emperour was an ill Pupill , who of the bowels of the Commonwealth fed men not necessary nor profitable for the Re-publique . Lamprid.

46 That Kingdome cannot long stand , whose charges are greater then the reuenewes .

47 Let Princes take heed how they dissipate or alienate the publike treasure : for that is the destruction of Kingdomes and Commonwealthes ; Therefore all immoderate profusions exhausting the Princes treasure must be forborne .

Three things are required to the facilitie of well gouerning : Tho. Aqui●as . First , wisedome , that he erre not in gouerning : Secondly , Nobilitie of stocke , that he be not contemned in commanding , Thirdly , Power of vertue in executing iustice .

49 The Prince must not be auaritious , for there is in that heart no footsteps of righteousnesse , Leo Magn. where Auarice hath taken vp his dwelling .

50 Three affections thrust men headlong into all facinorous courses , Anger , Auarice , Lactant. and Lust ; therefore are called Furies , agitating mens minds . Anger desires reuenge , Auarice riches , Lust , pleasures . These three are ill counsailers euery where , but in a Prince , most dangerous .

51 That Kingdome and Citie standes eternally , where the desire of Venerie and Monie hath least force . Val. Max. For where these most certaine pestes of mankind do enter , there iniurie dominiers , and infamie flames out .

52 No King or Prince is in so much danger by his armed enemies , Scip. Afrie . as he is by his pleasures , euery where breaking in vpon him .

53 Prudent , sage , and ingenuous men , and such as can see further then others , the Prince is to make much of and reuerence . For this is an infallible truth , Isocr . ad Nicocl . That a good Counsailor to a Prince , is the most profitable and worthy possession of all others .

54 Let Princes take heed of ambitious Courtiers , for Ambition is the worst of all the diuels . Nazianz.

55 The Prince must not fauour such as speake the truth faintly : for hee is a betrayer of the truth , that doth not freely , Chrysost. nay , which doth coldly pronounce the truth , or doth not freely defend it .

56 That Commonwealth which hath an vniust Prince , Aug. de Ceuit . Dei . 2.21 . is not onely an vniust Commonwealth , but iust no Common-wealth at all .

57 Three things are required in the chiefe Magistrate : First , That he loue the present state of the Re-publique , not as Nero , Me mortuo misceatur terra cūigne . Secondly , to haue so great power , Arist. Pol. 5 that he may doe what his place requires : Thirdly , That he be iust , not wounding the fundamentall Lawes : not taking from any , or giuing to any what he pleaseth .

11 Of the things that preserue Kingdoms .

THe things that preserue Weale publiques , are of two sorts : First , Diuine , and that is , first the Prouidence and Decree of God : Psal. 125. Psal. 147. Psal. 91. and secondly , the true worship of God . For that is infallibly true , 1. Sam. 2. I loue those that loue me . secondly , Humaine meanes , which are of two sorts : First , from our selues , as first the site of the Kingdome : Secondly the grounds : Thirdly the tribute ; Fourthly , moderate libertie : Fiftly , Counsaile and Prudence at home : sixtly , concord of subiects . Secondly from without , as first friends , secondly , publique faith sincerely kept : thirdly , firme leagues with the enemie : fourthly , auxiliarie helps : fiftly , when by God one Nation is opposed against another . Two vertues ●o chiefely preserue Kingdomes ; Beneficience towards all , and truth and fidelitie in performing promises . Prou. 20.

It is a discourse of very facile demonstration , That true religion by her actes seruing the diuine wisedome , is truly the end , and in some sort the efficient , and forme of all humane felicitie , aswell of that which consists in the goods of the bodie , and externall things , as of that which consists in the goods of the minde . And if any man presume to say to contrarie , the same shall be found to speake against euery part of Philosophie and Diuinitie , against the decrees of all wise men , against the consent of all Nature : And he shall not onely doe so , but also contradict all morall , Politicall , Naturall , and Metaphysicall learning : he shall be repugnant to the writing of the most learned , to the sayings of the greatest Emperours , to the wisest Sages of all famous Nations , Lawyers , Physitions , Antiquaries , the most renowned men of all times ; and euen to the euents of all Nations and Kingdomes . And it will behoue him , if he will speake truth , to haue this whole world to perish , and another order of naturall things , vnlike and contrarie to this world that is , to be instituted . For it will neuer appeare that true felicitie had euer any other rise , then from true Religion . Therefore , when Religion shall be so oppressed , that the Sonne of Men when he comes , shall not find faith on the Earth , then shal this whole world perish : Luc. which doth then also decay , and in part fall , when true Religion is in any part decayed or shaken . And this is that which the Lawyers say , That Ius status , The Law of state , consists ( before all things ) in sacris & sacerdotibus , L. 1. §. Huius . D. iust . & Iur. in sacred things , and sacred persons , and Priests : the same Lawyers also determining , that the first precept of the Law of Nations , was Religion , which they preferred to parents , countrey , or life it selfe . And that this is so , yea further , that all temporall felicitie depends vpon vertue , and religion , ( albeit outward felicitie be no infallible note of the true Religion ) the vnanimous consent of AEgyptians , Assyrians , Chaldaeans , Persians , Greeks , and Romanes , will cleare it . But let first Diuinitie lead the way . Doth not our God promise long life to those that honour Father and Mother ? Exod. 20. which the learned doe interprete to be meant of this temporall life . And if it sometimes chance that he be of longer life , who hath beene iniurious to his parents , and those set ouer him , we must not respect that which sometimes , but that which for the most part falles out . Besides , the godly if they die sooner , they lead a more pleasant life , which doth well recompence the shortnesse of it . And I say further , that neuer any that was iniurious to their patents , came to that age , which many godly attained vnto , as Enoch and Elias .

We may also obserue what Iobs opinion was herein . The iust shall be claed with the impious mans garments , Iob. 27.13.14.15.16 . and the innocent shall diuide his siluer . Their inheritance and succession is very momentanie and short . The same saith Dauid in sundrie Psalmes . God shall destroy thee for euer , plucke thee out of thy dwelling , and roote thee out of the Land of the liuing . Psal. 52. Againe , Let them fall away as water that runneth apace . In another place . Psal. 58.6.7.8.9.10 . O how suddenly do they consume , perish , and come to a fearefull end ? The same holy Dauid doth also foretell , that vnto the good , good things shall be more lasting . For the righteous shall flourish as a Palme tree , and shall multiply as the Cedar of Libanus . His seede shall be mightie in the land , Psal. 91. glorie and honour shall be in his house : whereas the bloudie and deceitfull man shall not liue halfe his daies . Psal. 112. Psall . 55. And Basil and Chryfostome interpret the 34. Psalme of the temporall felicitie of Dauid . He that would liue , and see many good daies , let him keepe his tongue from euill , and his lippes that they speake no guile , &c. And this is the tenour of the whole Scripture .

Consonant hereto is the iudgement of the wisest Heathens : the chiefest amongst the Egyptians affirming , in the person of God : I am present to them that are good , Mercur. Tris . in Poemandro . godly , pure , religious , and holy , and my prefence doth so helpe them , that they know all things , and haue God the father pleased and propitious to them . On the other side . I dwell farre from the slouthfull , the ignorant , impious , the enuious , the vniust , and homicides , giuing them ouer to the will of the Diuell , who takes vengeance of them . What can be spoken more diuinely , then this of that great Egyptian Sage Trismegistus ? Of the same iudgement , as concerning religion , and diuine things , that they are the onely grounds and causes of prosperitie and felicitie , were the Assyrians , Chaldaeans , Babyionians . Else , why should the King of Niniue , that most ancient & potent King , Ion. 3.7.8.9 . so diuinely order his repentance , & humiliation to God vpon that only short Sermon of Ionas ? Yet forty dayes , and Niniue shal bee destoyed ; that man and beast were commanded a solemn fast , putting on sackcloth , & crying to the Lord , and that euery man should returne from the wickednes that was in his heart , for who can tell if God will turne from his fierce wrath , that we perish not ? Had not this beene in vaine , but that they iudged , that Religion and Pietie was the cause of felicitie ? In like sort when Samaria was taken by Salmanassar , 2. Reg. 17. and the Iewes caried away into Media and Assyria , the land being giuen to be inhabited vnto a people ignorant of the true worship of God , who were deuoured of Lyons , because they feared not the Lord , did not they attribute this to the ignorance of seruing the true God , by which onely thing they conceiued they might be deliuered from that iudgement ? But if they had not beleeued that temporall euils befall the wicked from God , and temporall good things are giuen to the godly , they would neither haue done thus , nor would the euent haue answered their actions . The same things are recorded of the Chaldaeans and Babylonians concerning their opinion of religion in that kind . For thus an ancient Historian writes . The Caldaeans being the most ancient of the Babylonians , Diod. Sicul. did obtaine that place in the Commonwealth , which the Priests did in Egypt : for they were deputed to the worship of their Gods , philosophyzed all their life time ; and were accounted most skilfull in Astrologie . Many by a certaine diuination fore-told things to come , and as well by auguries and sacred things , as by ceraine other signes , were wont to interprete both euil auguries , diuinations , and coniectures , to be disturned from men , and good ones to befall other men : which thing we see more plainly deliuered by the diuine Oracle . For when Nabuzaradon , the chiefe Steward to Nabuchadnezzar , Ier. 40.2 . had set the Prophet Ieremie at libertie , he spake thus vnto him , The Lord thy God hath pronounced this plague vpon this place : now the Lord hath brought it , and done according as hee hath said : because ye haue sinned againse the Lord , and haue not obeyed his voyce , therfore this thing is come vpon you . So we see , he iudged that temporall punishments were inflicted vpon men & Nations for their sins . Besides , the Kings of the Assyrians , Chaldaeans , and Persians , were also Priestes , nor could they obtaine the Kingdome , except they had beene of the companie of their Magi , who were Priests , and instructed in their learning : for Nemo regnare potest , nisi inter Magos sit iudicatus : Philo. No man could raigne there , vnlesse he were iudged to be amongst their Magi or Priest . Whereby they gaue to vnderstand , that in Religion and Pietie consisted the felicitie of Kings and Kingdomes . And Clemens Alexandrinus reports , Cl. Alex. l. 7 that it was the custome amongst all the learned Nations , that hee who should be King , must also be a Priest : so much they iudged religion to import the felicitie of Kingdomes . Hence it is that Xenophon writes , Xenop . 8. Paed. that the Persians accounted them most happy , that were most godly , but the societie of the impious to be most vnhappy . If we descend to the Grecians we shall find them all of one iudgement in this point , namely , that all felicitie depends vpon pietie . Plato , whom they call the God of Philosophers , in many places shewes , That by Prudence & Goodnesse men are brought to beatitude and happinesse : without which prudence and piety no good thing can befall men , but all good blessings are turned vnto euill . And therefore in the end of that most sweete and ingenuous Dialogue , which he frameth betwixt Socrates and Alcibiades , he concludeth , Nemo foelixesse potest , nisi sapiens bonusque sit . No man can be happie that is not wise and good . Plato in Gorg. To which purpose in another place he saith , That no man , who is vicious , can be happie : and that the world was contained and preserued of God , for good men ; and therefore of the Grecians was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , faire , because it abhorres all sinne committed by any ; nor could it admit of any sinne within it , seeing it is faire and beautifull : but sinne is a thing incomposed , deformed , and brings ruine and reproach with it . And the wise ( saith he ) do deliuer , that Heauen and Earth , the Gods and Men , are knit together in a certaine societie and friendship , and with a modest or nature , temperance , and iustice . To spend no more time amongst the Grecians , whose sayings are to this end infinite , let vs conclude with the Romans , the wisest , happiest , & most flourishing Empire of all others . Cicero , the Prince of Orators , determineth it thus : Cic. Orat. de Arusp . How desirous are we to be in a nored of our selues ( Fathers conscript ) & yet neyther haue we ouercome the Spaniards with numbers , nor the french with strength , nor the Carthaginians with craft , nor the Greeks with Arts , nor ( to conclude ) with the domestique or nariue sense of this ayre and earth , the Italians and Latines , but with piety and religion , and by this onely wisedome , that wee haue acknowledged that all things are ruled and gouerned by the power of the immortall Gods : by this onely haue we vanquished all Nations and Countries . So then I will close this discourse with the authoritie of a graue writer , Dion . Halicar. l. 2. de Rom. concerning Romulus his institution of the Romane Re-publique . When Romulus ( saith he ) had obserued , that there were certaine causes of the felicity of Weale-publiques , vpon which it was vulgarly agreed , but yet granted but to a few to attaine vnto them ; First , the fauour of the diuine powers , which being present all things doe prosperously succeed . Secondly , temperance , hand in hand with iustice , by which two it commeth to passe , that men hurt themselues lesse , mutually consent together the better , and doe not measure felicitie by their filthy pleasure , but by honestly , and goodnesse : and lastly military valour , by whose helpe other vertues subsist , he did not suppose that any of these good things came of their owne accord , but vnderstood , that a Citie was made godly , temperate , iust and strong in battell , by right lawes , and emulation of honest studies , Therfore he gaue great diligence chiefely to these things , enterprising and commencing all his actions , before all things , from the worship of the Gods , not suffering his Citizens to thinke or speake any thing but well and excellently of that diuine and blessed nature . The same Author saith , that all men , to whom the pietie of the Romans was vnknown , may cease to admire of their happy successe in watres , seeing they neuer tooke armes but vpon most iust causes , which thing did chiefly procure to them the fauour of the Gods . So that it is most euident , that all Nations with ful consent haue deereed this truth , that all felicitie and happinesse , temporall & eternall , hath his dependance & root from Vertue , Religion , and Pietie . Therefore the Ciuilians teach , that the first precept of the Law of Nations , Pompon . was Religion towards God , the second obedience to parents & country , the third defence of our self & ours , the fourth , not to insidiate or lie in wait , and beguile another . From whence wee collect , that all deceits , iniuries , and death it selfe , is to be suffered for religions sake , our Parents , & Countrie : but together with life , Countrie , and Parents , all thinges are to be esteemed of no worth , in respect of our Religion and Dutie to GOD ; and that is the first precept of the Lawe of Nations . Besides , the same Ciuilians testifie , Vlpian . That publike Law consists in Sacred thinges Sacred persons , and Magistrates ; so that Ius status , the Law of state or standing , as the Politicians cal it , hath his life from Sacred thinges and persons : And therefore the Common-wealth ruines , and cannot stand , ( for hence is it called Status ) without Sacred thinges and persons . And this is it that Cicero speakes : Pietie is the foundation of all vertues ; which pietie towardes God being taken away , faith , and societie of Mankinde , and that one most excellent Vertue , Iustice , must needes also faile . Hence the same Author perswades , Cicero de leg. 2. Let this from the beginning of all men bee beleeued , that the Gods are the Lords and Moderatours of all thinges ; and that the thinges which they doe , are by their power and prouidence done ; and that they highly deserue of Mankinde ; and that they behold what kinde of man euery one is , what he doth , with what minde and what pietie hee reuerenceth Religion ; and that they take an account of the godly and impious . So saith another historian , writing of Zaleucus a law-giuer . It behoues them that wil inhabit a Citie , Diod. Sic. 1. 11. Biblio●h . to beleeue that there are Gods , and that they are chiefly to bee worshipped , as the first and most excellent benefactours of mortall men , from whom onely are giuen to Mankind , Posteritie , Riches , Vertues , and all good thinges : And also it behoues them to performe and offer vp to them a minde expiated , and pure from all improbitie and blem●sh ; for the Gods will not with a cheerefull eye behold the polluted Sacraments , and gifts , of the flagitious and sinfull person , but the iust and innocent institutes , and the holy manners of mortall men , are by the whole Diuinities embraced . Hence I conceiue , it is impregnably concluded by consent of all Nations , and wise men , and from the Oracle of God himselfe , that Kingdomes and Common-wealths , and all felicitie euen of temporall prosperitie , depends vpon Religion and Pietie , as the infallible ground of all Gods blessings .

12 Of thinges that ruine Republiques .

THE thinges that ruine Kingdomes are of two sorts : First Diume ; for this World is transitorie , mortall , and the place of mortall thinges , so that no part of it , but is subiect to mutation . Yet of these changes and mutabilities there are certaine apparent causes , as wee see in plants , beasts , and men , who are the chiefest part of this World . So is it in Kingdomes : for we see the most potent Kingdomes that euer were , as that of the Chaldeans , Persians , Grecians , and Romans , ouerthrowne ; but the chiefest of these causes is God himselfe , who hath decreed to euery Kingdome his beginning , progresse , increase , maturitie , and death . Of which iust will of God the cause to vs is vnknowne : but yet it is neuer vniust ; Dan. 4. for God giues and takes Kingdomes as he list . Secondly , the worship of God contemned and neglected , and so by little and little sliding into Idolatrie ; a most sure token of the ruine of Kingdomes . For that sentence is immoueable , The Kingdome and People that will not serue thee shall perish . To which , that of the 73. Psalme 27. agreeth well : It is good for mee to holde fast by God , to put my trust &c. but besides , the violation of the Diuine Law , which prescribes our dutie to our neighbour , is the cause of Kingdomes ruines . Pro. 28.2 . For that part of the law containes iustice ; which if neglected , and in stead thereof force , violence , oppression , briberie , iniurie , and slaughter doe raigne , those Kingdomes leaue to be Kingdomes , & are of God ouerthrowne . For as Augustine saith , Quid aliud sunt magna Regna absque iustitia , nisi magna latrocinia ? Kingdomes without iustice , are but great roberies : which God suffers not long vnrevenged : Psal. 94.15.20 . Secondly , humane Causes of the periods of Kingdomes are of two sorts : First arise from home , as First , Coniuration ; Secondly , Sedition ; Thirdly , Faction ; Fourthly , Ciuill Warre ; Fiftly , Distraction and Discord of mindes ; Sixtly , Perpetuall Suspition of Subiects against other Subiects , that being more vnworthie growe more wealthie , and honourable . These are the domestique causes of Countries ruines . Secondly , from without ; as First , the sudden rushing in of our Eenemies ; Secondly , rebellion of Subiects that haue beene vanquished in warre ; Thirdly , the ●●efection of Colleagues and Confede●●ces ; Fourthly , continual external wars ; ●●●tly , a too warlike people ; that is , such ●●●iue by warres , and are wholy bent to ●●●●res : as the Spartans that ouerthrew ●●●●selues .

●here are three causes of the miserie ●●d destruction of Kingdomes : first too ●●ch leuitie and facilitie of sinning : Secondly , too much pertinacie , Thucydides . and lust of enioying idlenesse and pleasures : Thirdly , too much licence and authoritie of vaine Oratours , and prating yong fellowes , and Counsailers , that emunge and fleece the Common wealth of her treasure , making the publike ruine their proper Rise .

Experience , the Mistresse of thinges , Tho. Caiet . hath taught vs , that there is the ruine of the Republique , where Offices are vendible .

It is wisely obserued by Aristotle , and from him by Diodorus Siculus , and Phil. Comen : That the whole Family of those Tyrants , who in their gouernment vsed cruell Counsailours , seldome or neuer remained in that Kingdome one hundred and twenty yeares ; but were either vtterly abolished of God or of their Subiects basely dethroned .

And that wee may not seeke farre f●● matter , to set the fairest Kingdomes i●● ruinous and irreparable combustion ; 〈◊〉 your eyes vpon S. Pauls Prophesie , 2. Tim. 3. 〈◊〉 you shall easily espie in eight V●●●● foure degrees of ruine ; like so many ●●●ners , digging at the roots of Kingdo●●● to ouerturne them . The first , is a full co●fluence and deluge of vices : The seco●●●● is simulate , fained , and counterfeit pi●tie : The third , is Schisme : and The fourth is Heresie , and grosse impietie . And behold how they march in order , and succeed one another . From all kind of sinne , men grow to counterfeit and face-holinesse ; from this shew of sanctitie , they fall to Schisme and D●uision ; and from that , to flat Heresie or ir-religion . These are the Antecedents of the Last times : and by how much as any Kingdome or people doe depart from true and sincere pietie , and fal into these deuouring gulfes of iniquitie and impietie , by so much are they in danger to be swallowed vp , and loose the fruition of Heauens and Earths felicitie . For if the root of the principall good thing be shaken , or suffer any detriment , ruine , or hurt ; much more must all those things that depend thereon . Hence is it , that the Philosopher concludes , That chiefly Kingdomes and Gouernments are dissolued and changed , Arist. Pol. 5.7 . for that there is not due care of iustice had , as becommeth : Concluding his Ethickes , and Morall learning ; his Oeconomickes and Houshould-gouernment ; and his Politickes and State-gouernment , after one and the same sort ; namely , that the Man , the Family , and the Kingdome , is most happie , which depends vpon Prudence , Iustice , Fortitude , and Temperance : and that so much felicitie chanceth to euerie man , how much as he hath of Vertue and Prudence , and how much hee liueth according thereunto : seeing God himselfe , is not blessed and happie , by any external thing , but of himselfe , because he is such by nature . By which he concludes , That onely that Kingdome is happie , whose end is Vertue , and the contemplation of God . For God is happie by contemplation of himselfe , and that according to nature ; of himselfe , not by any externall accessorie . And seeing God , contemplating himselfe , worketh all thinges in the World ; therefore hee ordaines , that by this contemplation all thinges should be ruled in that Kingdome , that would haue future felicitie . Therefore herein must all men , people , Nations , and Kingdomes , propose God to be imitated , if they will haue durable and permanent happinesse . For when they faile in this imitation , they fal into the burning feuers of all impieties , to their vtter consumption and ruine . Which thing the most potent , opulent , and flourishing States that euer were , haue left witnessed to vs , by their wofull ruines through excesse , and impietie . So that if wee take a suruey of the manners of Nations , when they gained to themselues most high Empires , and Commands ; and of their Conditions afterwardes , when they were changed , ruined , and ouerthrowne ; we shall finde , that in the beginning they were frugall , continent , shamefast , vertuous , and glorious for morall excellencies ; and on the other side , towardes their declining and end , intemperate , with all manner of excesse : and destroyed through lust and pleasure . And therefore no maruaile , if the King of Niniue enioyned a fast to man and beast , Jon. 3. at Ionas his Sermon and prediction of their ensuing calamitie : as if too much ingurgitation , excesse , pride , and lust , had beene the cause of Niniuehs euersion , and the Assyrian Empires ruine . And that it was so , Writers of good credit doe report . Iustin . l. 2. Diod. Sicul. The same also is recorded of the Babylonian Empire , which was then taken of the Persians , Herodot . when the Citizens , together with their King , Labynitus , indulged , and gaue themselues to dancing , banquets , wine , and pleasures . Sembable herevnto is that wee reade in Daniel , Dan. 5. how the Kingdome was taken from Bel-shazzar , King of Babylon , when hee and his thousand Princes , his wiues and Concubines , were carowsing . What frugalitie , Diod. lib. 1.3 . & l. 3.1 how great continencie and temperance , the Egyptians and Ethiopians vsed , wee may know from the Historians : who report , that from the beginning they were subiect to the gouernment of Priestes , and were frugall , continent and temperate , but afterwards they so changed their manners , and grew to such extreme lust and excesse , Herod l. 2. that they counted it verie religious and godly , to haue familiaritie with beasts . The Persians also , before they came to the height of Honour , vsed to eate nothing but bread and water , Herod . l. 1. with salt , and the hearbe Cresses , Xenoph in Paed. or nose-smart ; wearing most rought garments , namely , of Hides , and had nothing that was daintie , spruse , or quaint : but afterwardes it is wonder to see , Herod . l. 1. into what excesse the whol● Empire fell ; insomuch that Persicus apparatus , the Persian attirements , and costly dressings were the most famous in the World for excesse . All the learned know what instruments of excesse and lust Alexander found , Iustin . Curt. Plutarch . when he rifled the Tents of Darius . All writers record them .

And who knoweth not the drunkennesse of Alexander , corrupted with the Persian customes , and so casting himselfe into extreme hatred , euen of his owne friendes ? With these things were also all the Greeks infected ; from whence it was that all their Kingdomes were ruined . For the thinges that are written of Cleopatra , and her excesse , are so vulgar , as they need no relation .

The Romans remaine , of whom Plinie doth much complaine ; in that they were fallen from their Ancient parsimonie , modestie , grauitie , and chastitie . Horat. And what saith the Poet of the corruptions of his time ?

Foecunda culpae secula nuptias Primùm inquinauere , & genus & domos : Hoc fonte deriuata clades In Patriam , Populumque fluxit &c.

Ages , fruitfull of sinne , first defiled marriages , and stockes , and houses : from this fountaine was the slaughter and miserie deriued into Countrie and People . His conclusion is this .

Aetas Parentum peior auis tulit Nos nequiores , mox datura Progeniem vitiosiorem .

Our Fathers worser age hath brought forth vs , more wicked then our Ancestors , which shortly will produce a Progenie and issue more vicious then the worst . And surely , Rome after the sacking of Carthage did contend in nothing more , then in alluring and effeminating the people , in thinges pertayning to pleasure and delight . The Histories shew , Pub. Victor . that in the Citie were twelue most ample and goodlie bathes , besides innumerable private bathes , in which all did accustomably wash before they eate , and were also daily annointed with vnguents and oyles . Besides , there were fortie fiue publique Stewes ; so that nothing could be found comparable to the Romans in lust and delicacies . Therefore , no wonder , if the Empire after Neros death was taken from the Romans , and translated to the Italians ; and from those after Neruas death , to the Spanyardes ; and thence , from one Nation to another ; and consequently to the good Emperour Constantine ; and so by little and little swallowed vp , by the power of the incroching Bishops of Rome ; till at last nothing was left , but the bare and naked name of an Empire .

And what doth so much promise and threaten the ruine of that barbarous , hellish , Ottomanicall , Turkish Empire , as that we finde by Historians they are effeminated , drunke with pleasures , idlenes , and excesse , and haue lost their Ancient seueritie of discipline and manners ? It is wittily fabled by the Auncients , That Mars was then taken by Vulcans intrapping nets , when he gaue himselfe to pleasures with Venus . So was Hannibal intangled with the beautie of women , and he and his Souldiers enfeobled with the pleasures of Capua : So was M. Antonius with Cleopatra : both most valiant Captaines ; but by reason of their lust , they iost the best occasions of most admirable atchieuements , which if they had taken , shaking off Lust , the baine of Men and Kingdomes , they had giuen place to no Emperour that euer was , for vertue and glorie . For this cause it is written , That Castra , Castles and Fortresses , were so called in the Latine , because there Libido castraretur , Lust should there be gelded . For in times past , if any in them abused the floure of his youth , he was branded with ignominie , and dismissed of the Romans ; Polyb. lib. 6. so much did they conceiue that Puritie imported to victorie and glorie . I may conclude with our owne Nation : touching whome , if wee will beleeue our owne Stories , it is written , That it neuer receiued any great change and mortall wound , but when the manners and customes thereof were so dissolute and vicious , that the Land seemed to stagger vnder the burden of them . So that I may take vpon me ( without presumption ) to prophecie thus farre , That the greatest Kingdome that Europe hath , the most mightie people that euer was , and the most famous Common-wealth , that euer flourished , shall all of them by contemning Religion and Pietie , and wallowing in the puddle of sinne and sensualitie , become desolate . What religious Prince , confidently in a good cause relying vpon Gods assistance , hath not notably triumphed ouer all his enemies . Looke into the bookes of Genesis , Exodus , Ioshua , Iudges , Kings , & Machabees , & what shal you find , but that Abraham , Moses , Ioshua , Gedeon , Samuel , Dauid , Ezechias , Iosias , and the Machabees euer triumphed victoriously ouer multitudes of enemies , because Religion and Pietie were the Generals of their Armies ? How did Constantine discomfite the bloudie Maxentius ? Aug. l. 5. de Ciu. Dei . cap. 25. Theod. l. 5. hist. c. 24. euen as Moses did Pharaoh : How did The idosius the elder , for his pietie , obtained many noble priuiledges ? In like sort , Theodosius the yonger , when the Sarazens came to the aid of the Persians , O nimium delecte Deo , cui militat aether , & coniurati veniunt ad classica , venti . Claudian . Socrat. l. 7. c. 18. against whom he fought , the Angels from heauen ( like the starres against Sisera ) so troubled the Saracens , that in the riuer Euphrates were drowned an hundred thousand . And did not Iulian , whilest he was religious , make Italy and Africke stoupe to the Romane Empire , when suddenly after his reuolt , he perished ? An heritique holding that there was but one will in Christ . Thus did Heraclius conquer the Persians , till he became a Monothelite . So that we see contempt of religion to be the pest and ruine of States and Kingdomes : and the zeale of religion to be the firmament , prop and buttresse , to perpetuate and preserue Kingdomes and Cities .

Tot mala quid Mundo congerit ? Impietas : Anne salut●s adhuc spes vlla est ? vnica : quisnam Porriget banc ? Pietas : Haec vbi ? Nullus habet . Quid sias Munde ? rue , vt pietas est nulla : ruentem Sic video , auxilium Numina laesa negant .

13. Prognostiques of the anger and scourge of God , or of the finall Periods of Kingdomes and States , to be at hand .

1 THe first is the magnitude and horrour of sinnes , raigning in the Kingdome . Such nefandious and grieuous sinnes , are Symonie , prophanation of the holy Sabbath , and holy places , Irreuerence of the diuine worship , Sacriledges . Adulteries , Incests , Sodomitries , Blasphemies , Periuries , Cruelties , Violences Rapines , Discords , Vsuries , Enuies , Frauds , Eph. . 5.6 . Deceits , Trecheries . For these and such like comes the wrath of God vpon Kingdomes and Countries .

2 The second , is the multitude of sinnes , Grieuous sinnes , if but committed of some few , may happily escape the reuenging hand of God to light vpon the whole Nation : but if grieuous sinnes be the sinnes of the multitude , these heape vp wrath against the day of wrath , and God will shortly visite their sinnes vpon them . Rom. 2. Of this multiplicitie of sinnes Dauid complaines . They are all gone out of the way : Psal. 14. they are altogether become abhominable : there is none that doth good , no not one . Of this Hierom aduersus Vigil . Rara virtus est , nec â pluribus appetitur . Of this Ouid.

Nec facile inuenies inmultis millibus vuum Virtutem pretii qui putet esse sui .

3 The third is the vnshamefastnes or shamelesnes of sinning . Sins may be horrible in nature , many in number , & God may winke at them a long time : but when men sin with a whorish forehead , & blush-lesse cheeke , God cannot haue longer patience . Sine vere cundia nihil rectum esse potest , Cic. l. 1. offic nihil honestum : and Valerius l. 14. That shamefastnesse is the parent of euery honest counsaile , and the guardian of solemne offices : the Mistresse of innocency , beloued of her neighbours , accepted of strangers , in euery place and time , carrying a fauourable countenance : and Bernard , That spirituall shamfastnes is the glory of the conscience , the keeper of fame , the ornament of life , the seat of vertues , the ensigne of nature and all goodnesse . Now cast backe your eye vpon those grieuous sinnes , and behold if all of them of all men be not as familiarly and boldly committed , as men vse to eate and drinke , without blushing or shame .

4 The fourth is the impunitie of sinnes . Many manifest and shamelesse sinnes might receiue fauourable indulgence from God , if they were duly punished : but the sufferance of these grosse sinnes , and in the greatest persons , vntaxed , vnpunished , drawes on Gods heauie iudgements . For if wee deferre the punishing of those sinnes that offend God , we prouoke his indignation , God being much delighted in the punishment of wickednesse , which being vnpunished , doth so much deface , and obscure his glory . How seldome great sinnes , and in great persons , are punished , I need not light you a candle to see : Dat veniam coruis , vexat censura columbas : and what shall we see , if animaduersion be vsed against some offenders , but a most vniust course ? transgressors of humane Lawes to be grieuously punished : but violators of the diuine to be greatly honoured ? Crimen laesae Maiestatis humanae , viz. traytors against the Kings Maiestie to be punished with the sword : but Crimen laesae Maiestatis diuinae , viz. Treason against God to be vncensured , so much as with a word .

5 The fift is the affection , studie , and promptnesse of sinning : when all diligence and care is taken , to commit horrible sinnes , as if it much imported our good . Sinnes , committed without shame and punishment , God passeth by often : but if with all our hearts and affections , our labour and diligence , we striue to commit them , if we set vp our rest to auoid no sinne that is , for our profit or pleasure , that increaseth the sharpnesse and hastens the shortnesse of our punishment . What paines and diligence is generally vsed of al , to become more proud , more wanton , more rich , to be more the seruants of the flesh and the diuell , then of God , the Theater of our world will spare me paines to speake . But I will say it , and from the heart weepe it too , as that godly man did , Anselmus . seeing a woman curious about her person , to please her Louers , & himselfe not so diligent to please his God : O miserable men , whom so infinite loue , blessings , and riches , cannot prouoke to such care and diligence of pleasing God , as the vilest things doe incite our industrie to please the diuell .

6 The sixt is , the pleasure and glorie in sinning , which is a degree higher then all the rest . To take pleasure , and boast of our iniquities , this is , to sinne against God with a high hand . Of this Dauid , Psal. 10. the vngodly boasteth himselfe in his owne hearts desire : & Psal. 52. cries out of such wicked men : Why boastest thou thy selfe thou canst do euill ? But sinne was neuer so boasted as now . Women and men in their words , walkes , weeds proclaime the glorie of their sinnes , & are proud of nothing but their sinnes .

7 The seuenth is the perseuerance of sinning : this , the highest step of damnation and ruine . For hereby the most grosse and odious sinnes become insensible , and grow so little and light , we neyther see them nor feele them . How true is that of Gregory , Crimina diuturniora , sunt grauiora ? Time doth not diminish sinne , but increase it : if we cease not to sinne , God will neuer cease to punish . What is this , but the sinne of the Iewes , to be stiffe-necked , and of vncircumcised hearts , and eares , Act. 7. euer resisting the holy Ghost ? and therefore were reiected , and cast off from being the people of God . Therefore I conclude , where these seuen signes are , there cannnot , eyther a change , or ( at least ) most grieuous plagues bee wanting .

And that I may not seeme to speake without booke , hauing no sacred warrant for it , this I put as a diuine , vndeniable , positiue truth ; that God neuer brought any generall or particular extermination or ruine vpon any Kingdome , &c. but these signes were the harbingers and fore-runners : Gen. 6.5 . First , see Gen. 6.5 . &c. all 7. 1. Great wickednesse . 2. Much wickednesse : for all flesh had committed . 3. Manifest and without shame : for in the Earth . 4. Vnpunished : for one as bad as another , the earth was filled with cruelty . 5. With affection and studie : for gie imaginations of their hearts were emll , &c. 6. With pleasure and glory , ithout feare : for all their imaginations , t●● . 7. Perseuerance , for continually . 2. the Gen. 19. where you shall see all these ●gnes going before their iudgement . Gen. 19. 〈◊〉 A great crie for great & horrible sins . 〈◊〉 . A multitude of sinnes : Ezek. 16. for 4. as Ezek. 16. and all the men of the Citie from the young to the old . 3. Shamelesnesse , for they publiquely demanded the men , that they might know them . 4. Impunitie : for the sinnes cried , which they neuer doe , if seuerely punished : for then they loose their tongue , seeing , Quae non placent , non nocent . Aug. Sinnes that please not , hurt not . Besides , they said , shall he rule ouer vs ? 5. Their affection and studie of sinning , They rose vp out of their heds on the night to commit wickednesse , cried to Lot to bring out the men , &c. and pressed sore vpon Lot himselfe . 6 , Pleasure and boasting of their sinnes : Is not he a stranger , and shall he rule ouer vs ? 7. Continuance in sinne : for they left not their abhominable wickednesse , till God rained fire and brimstone on them , so that these seuen are worse then Ber. 4. for he saith , that the dissembling of our weaknesse , the excusing of our wickednes , ignorance of o●● wretchednesse , & perseuering in our si●● fulnesse , are foure steps that lead vs to d●struction . If a man trauaile through a● the Scriptures , and all prophane storie● he shall euer finde these seuen signes eu●dently going before the desolations an● ruines of Kingdomes and States . If the● iniquitie be increased , Mat. 24. 1. Cor. 10. & the loue of many waxe cold : if the ends of the world be come vpon vs : if all these signes present themselues to our view , and can no more be hid , then a scarre in the face ; let vs know assuredly that the warning is gone out , and except we meete the Lord with true and speedie repentance , we cannot be secure , for it may more truly be verified of our age , then of any before , which that most famous English traueller Sir Iohn Mandeuile liuing in Edward the 3. time , hauing trauelled Scythia the greater , and lesse , Armenia , Aegypt , both Libias , Arabia , Syria , Media , Mesopotamia , Persia , Chaldaea , Greece , Illiricum , Tartary , & many other Kingdomes , and returning into England , left to perpetuitie ; Virtus , Ecclesia , clerus , daemon , symonia , cessat , calcatur , premitur , regnat , dominatur : Vertue ceaseth , the Church is despised , the Cleargie troden on , the Diuell reignes , Simonie dominiers .

Iunius l. 1. quaest. polit . 5. That these thinges belong to the durable safetie of Kingdomes , 1. The studie and care of Pietie and Religion . 2. The wisedome of the Magistrates . 3. Obseruation of the Lawes . 4. Iustice . 5. Concord . 6. Punishment of offences . 7. The flight of innouation . 8. Integritie and vigilancie of Princes . 9. Flight of factions amongst the potent and Nobles . 10. Conseruation of families . 11. Taxes instituted vpon good reason . 12. Constitution of Censors . 13. Conseruation of the treasure . 14. A vigilant circumspection , that the Magistrates make not a gaine of the Commonwealth . Therefore the contrarie of these procureth the euersions and ruines of Kingdomes , Arist. in Topic. seeing of contrarie causes must needs proceed contrarie effects .

All causes of Kingdomes ruines may be referred to these three Originalles . 1. Prouidence of God . 2. Influence of Heauen . 3. Confluence of vices . First , Prouidence of God , who hath put a period to all sublunarie things : So Plato , Nihil stabile , perpetuum , sed omnia orta , certis temporum interuallis & periodis interire : nothing is stable and perpetuall , but all things that haue a beginning by certaine spaces and periods of time die : which also chanceth to Re-publicks . Secondly , influence of the heauens , temperature and distemperature of ayre . Thirdly , confluence of vices . Scipio to Masinissa , Non tantum ab hostibus armatis periculumest , quantum a circumfusis volupt atibus , not so much danger from our armed enemies , as from our common voluptuousnesse is to bee feared . This floud is diuided into two streames , generall and speciall : Most of them , Aristotle , Polit. 5.2 . repeats . Vnto this ranke referre : First , Iniustice ; for the helpes of armed men doe not so much conferre to the safetie of the Kingdome , as Lawes , Iudgements , and constant care of inuiolated iustice . On the other side , it is an easie coniecture , That that Re-publique cannot long stand , in which peruerse and wicked iudgements are . Sleidan . Sleidan . in Orat. ad Princip. & Ordin . Imper. Nihil est procliuius quam vt talis Respublica nutet , languescat , intereat , & collabaturtota , quando hoc illi proprium , vt in ea suum quisque priuatum spectet emolumentum , that Commonwealth must needes totter , languish , die and come to nought , where euery man respectes his owne priuate . Secondly , contempt and neglect of religion : whence Idolatrie and persecution of the Church ariseth . Ex mutata religione aurei seculi , mutata quoque aurei seculi foelicitas . Lact. 5.5 . From the change of the religion of the golden world is deriued the changed felicity of the golden world .

The Heathens acknowledge this , therefore Aristotle Pol. 7. amongst the things that are required to the felicitie and integritie of Re-publiques , giues the first place to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the care of religion and piety : seeing that religion , feare , reuerence & worship of God , is the only foundation of the whol Kingdom : for it is true of euery publique societie , Mercur. Trism . that Mercurius Trismegistus saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Godlinesse and religion is the foundation of all publique things . Vpon this depends the subiects faith and loyalty to their Prince ; obedience to Magistrates ; pietie to Parents ; charitie to euery one , and iustice to all . Polyb. 8. Not Polybius himselfe , though an Atheist , could denie this , lib. 8. de mil. disc. Rom. nor without cause did the feare of God euer seeme a most effectuall cause of restraining the vulgar within bounds : for all men are moued with religion , Cicero . 5. in Verrem . as Cicero . 5. in Verrem . Numa Pomp. feigned nightly conference with the Goddesse Aegeria , Liu. 1.1 . Liuie . 1.1 . Hence also Minos King of Crete , was wont euery yeare to go down into a deepe denne , and to tarrie there ; as if he receiued his Lawes from Iupiter . Valer. 2.3 . On the other side , August . de Ciuit. 3.3 . the Poets , Valer. Max 2.3 . Prophets , and all acknowledge that the Gods forsooke to be friend to their beloued Citie of Troy , for the adulterie of Paris . Hor. 36. Horat. 26. Dij multa neglecti dedere Hesperiae mala luctuosae , the neglect of God brings many sorrowfull euils to Mankind . Secondly , desire of raigning . Camer . 2 , 44. That too much desire of raigning , close hatred , priuate commoditie , and young Counsailes , were the bane of Rome , Troy , Mogunce , and Leiden , which from free Common-wealthes became Tributaries . Princes that gape for others goods , often loose their owne . Thirdly , It is a pest of the Re-publique , Arist Pol. 5.2 . when vnworthy men are aduanced to honours . Arist. Pol. 5.2 . this is the folly proceeding from Princes . Fourthly , Pleasures and Lustes are no meane causes of consumption of states and Kingdomes : for the Citie that is much giuen to pleasure , looseth her greatest Empire ; but that , giuen to labour , Valer. l. 4. retaines it . Hence Pythagoras was wont to say , That first , Luxurie entred the Citie , then saturitie ; after , contumely ; Stob. Ser. 4. and lastly destruction .

The speciall causes of Kingdomes ruines , are either the speciall sinnes of Ecclesiasticall persons , of Politike Statesmen or of the Vulgars , or Commons . The first of these may bee ranged vnder the name of Ambition , in Ecclesiasticall persons brigging for Politique gouernment . This containes all those deadly bickerings , raysed from such disputes and questions , as may with like pietie bee ignoranced as knowne : sometimes being for such thinges , and so friuolous , as doe so much good in Religion , Alciatus . as Canis in balneo , a Dogge in a Bath . Hence proceedeth this miserie , so much complained on , That no warre is sooner kindled , then the Theologicall warre , Bucholzer . nor any slowlier quenched . Hence also do we see a great cause , why Epicurisme and Atheisme doe make such an invndation into our Kingdome . For as the Ecclesiasticall Annals testifie , Seculum contentiosum continuò insecutum est Epicuraeum . A contentious Age begets an Atheisticall and godlesse Age. Therefore that the Diuine worship might with more successe bee propagated , the people of the East , Bodi●● . l. 4. de R●o●● . 7. and of Africa , and also the Kings of Spaine , did holily prohibit to dispute concerning Religion . And in the Common-wealth of Israel , albeit there were seuentie one Colledges of Priestes , as the Thalmudistes affirme , Opt. M●●●at . l. 3. Bud. yet it was lawfull for noue of them to dispute . Which albeit I allow not in that strictnesse , yet this insanabile disputandi & scribendi cacoethes , as Iuenal Satyr. 7. calls it , this incurable ill custome of disputing and writing of euery common subiect and triuial businesse ( and sometimes of the greatest mysteries , which our reach fals short of ) in my conceit doth more hurt then good . Adde to this a second cause ; a worme gnawing a-sunder the cords and bonds of Kingdomes ; namely , the licentious , vnbounded , shamelesse , and gracelesse practise of Symonie , and vngodly packings and choppings of spirituall Offices , places , and preferments , whereby the Clergie makes themselues verie slaues , pack-horses , and prophane Drudges ; and bring all Religion and honestie , not onely into disputation , but flatly , into plaine Irreligion and Atheisme . If the fire of the sacrifice , which ( as Augustine ) had continued seuentie yeares vnder the water of the Babylonian Captiuitie , was extinguished , when Antiochus solde the Priesthood to Iason ; thereby shewing vs , that the fierie power of the Holy Spirit left to worke in their Sacraments and Seruice , God abhorring all their Sacrifices for Simonies sake : what can wee expect , but that all our Prayers , and Sermons , and Sacraments , shal be turned into sinne ? seing so many Antiochisses , and Iasons amongst vs , that will buy and sell sacred things in despite of God . For it is true that Ambrose saith : Who thus acquire Ecclesiasticall Liuings ; his bodie may well receiue the dignitie , but his soule hath lost all honestie . Secondly , in the second rancke wee will range the vices of the Magistrates : for if Republikes bee rightly gouerned , they are either more lasting , or in some sort immortall , De Repub. Lacedaem . as Xenophon saith . And then are Kingdomes well gouerned , and neuer else , when hee that gouernes , Greg. Mor. Isid. l. 9. de sum . bono . doth rather command vices then subiects . For Kings are called Reges , a rectè regendo : Kings , of well gouerning . Hence is it , that from the Prince , the torrent of good and euil , as from a perpetual fountaine , Tho. Morus lib. 1. Vtop . doth flow . But Flauins Vopiscus , inquiring in his Aureliano , Flau. Vopis . what thinges made Princes wicked ; answereth himselfe thus : That first , too much licentiousnesse ; Secondly , abundance of things ; Thirdly , wicked friendes ; Fourthly , detestable attendants ; Fiftly , couetous Gouernours ; Sixtly Detestable and foolish Auliques and Courtiers ; and Seuenthly , the ignorance of Republiques . Besides , Princes neuer want soothing , slauish Claw-backes , the perpetuall pests of Kings ; whose assentation doth more often ruine their riches and Estates , then the Enemie . Thirdly , in the third ranke , we may range the militarie order , and the occurrences proceeding from the other subiects ; ingratitude and contempt of Princes who are verie tolerable , which contempt God will punish : Iun. 1. qu. 1. as Iunius Lib. 1. Quaest. 1. Also the contumacie and froward disobedience of the same subiects , if either by secret practise or open hostilitie they seeke the life of the Prince .

I am not ignorant , that Claudius Ptolomaeus in the beginning of his Quadripartite , convinceth strongly , that all changes and fatall punishments vpon Kingdomes , comes from the celestiall influence : but the translation of Empires , is not indeed principally and immediately to bee referred to the starres , nor yet to the will of God , but as remote causes . For the Sacred Scriptures make these three the nearest causes of all mutations and alterations in Kingdomes . First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Impietie ; Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iniustice ; Thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luxurie . Impietie troubles the Church ; Iniustice , the common societie of men ; and Luxurie , the family : yet so as the hurt and malice of euery one of these redounds vpon all . Therefore if these three , or but one , raigne amongst vs , no Armie can resist our ruine , but the holy troupes of our teares ; much lesse , if all be rife amongst vs . But Aristotle will haue the nearest cause of all ruines , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Inequalitie . As the bodie is in good health , whilest no humour doth predominate : so that Common wealth , wher equalitie of rewardes and punishments ; is vsed ; and none grow in riches and power so potent to oppresse another ; is strong , durable , and vndiseased .

Antiquitie , if we will looke into it soberly , and beleeue it likewise , giues vs plaine euidences , that the most part of the greatest Kingdomes haue not endured fiue hundred yeares . Some haue fallen short , and few or none haue gone beyond , but haue either then come to a period , or not long before or after . The Kingdome of Iudah , from Saul to the captiuitie , dured but fiue hundred yeares . So after the Captiuitie , from Esdras to the Emperour Vespasian , who ruinated Ierusalem , whereby the Iewes were scattered ouer the face of the Earth , their Politie being neuer perfectly restored , the like space is obserued . Adde to these the Gouernment of the Athenians ; which beginning with Cecrops , was in the space of foure hundred and ninety yeares changed into a Democraty . About which time also changed the state of the Lacedaemonians , vnder the Kings Heraclides , till Alexanders time . And who knowes not that the Roman Consuls gouerned fiue hundred yeares from the time of Tarquinius Superbus , till Augustus ? And likewise since that time , the like is obserued since Augustus till the fall of Valentinian , the last Emperour of the West ; the Empire then ( as it were ) dying , and the Sauage Vandals , Alaricus and others , sacking the Countries of Spaine , Italie , and Rome it selfe . And from the time that Constantine translated the Italian and Westerne Empire vnto Constantinople , till Charlemans time who reuiued the Empire of the West , chasing the Lombards out of Italie , is obserued fiue hundred and tenne yeares , Nor are stories barren of obseruations touching the periods of Kingdomes , by other numbers as well as that of fiue hundred yeares . For wee finde that diuers Common-wealths haue not exceeded the halfe of this number . The Kingdome of Persia from Cyrus to Darius flourished , but in the end of Darius his Raigne , which was two hundred fiftie and eight yeares from Cyrus , Alexander gaue it a fatall stroke . Yea the same Kingdome of the Greekes commencing with Alexander , continued but two hundred and fiftie yeares , and after was broken in peeces by the Roman power . Likewise the Antiquities of France doe tell vs , that after Syagre , the last Roman Pro-consull was deposed , till Pepi● father to Charlemaine , and so after till Hugh Capet , were reckoned two hundred and thirtie seuen yeares ; which want not much of the said number of two hundred and fiftie .

Yet doe not Histories here staie their obseruations , in respect of these fatall numbers , but doe discouer vnto vs , that the number of seuen hundred yeares haue brought no lesse famous mutations to States and Kingdomes , then the former : The Carthaginian Commonwealth hauing ( when Scipio wholly subuerted it ) continued seuen hundred yeares ; The bloudie warre betwixt Caesar and Pompey , which was the consumption of the Roman Empire , happening seuen hundred yeares after Romes foundation . At which time it is conceiued , that two fatall periods met in one ; as well that of fiue hundred yeares from the first Consuls ; as that of seuen hundred after Romes foundation . So may wee say of Rome it selfe , which , seuen hundred yeares after the destruction of Carthage , was by Tot●●● King of Goths spoiled , and the principall Lords carried captiue : which thing Scipio did with teares prognosticate , seuen hundred yeares before , when Carthage was destroyed . And did not the Moores so with Spaine seuen hundred yeares after Christ , after they had beene driuen out by Ferd●●●●d● of Aragon , Grand-father by the mother to Charles the fift ? And what doe later times affoord vs in this respect ? Wee may see , that it is about seuen hundred yeares , since Charles the great founded the Westerne Empire ; and that period , if wee looke into the present mutations , and weakenesse of the Empire , seemeth not a little to foretell some ruine : albeit what is of such absolute necessitie , but that our mightie God can dispose of it , otherwise then seemeth to vs , euen as best pleaseth him , and all for the best ?

I know the Learned doe in some sort quarrel the necessitie of these periods of times for the fatal ruines of Empires ; seeing some doe fall short of these prefixed times , and some exceed them : But to cleare this doubt , I am of opinion , that the ground of this obseruation hath no feebler warrant then the infallible Word of God : seeing we find there in Daniels seuentie weekes an vniuersall Mappe of the declining of Empires : which seuentie weeks doe containe neere-hand fiue hundred yeares , from the restitution of the Temple , after the returne from the Babylonish captiuitie , vntil the comming of Christ in the flesh . And albeit the said period bee not vniuersall and perpetuall , seeing many Kingdomes reach not to halfe that point ; yet we shall finde by historicall discourse , that this Period hath not failed most Empires , as if by Gods appointment their beginnings and endings had beene written in the foreheads of these times . Which thing not onely the fore-alleaged examples , but many others which learned Antiquaries haue obserued , doe clearely iustifie . Nor is there want of good groundes from the same sacred Word , to warrant the diuersenesse of changes , in respect that some Kingdomes in their ruines fal short , and some out-strippe , these limited and appointed pointes of times ; seeing God swayeth all scepters as pleaseth him , setting vp one , and pulling downe another . Psal. 75. Eccl. 4.14 . One commeth out of Prison to Reigne , when he that is borne a King , is made poore . Besides , the change of States happens not by chance , but is guided by the al-seeing prouidence of God , who knowing the preceding causes of Kingdomes ruines , so ordereth of Realmes and States as his wisedome seeth fit : giuing to such as hee investeth with Kingly Gouerment , not onely protection and authoritie , as a notable fauour of God , but also all graces and necessaries requisite , to accompanie the same ; Whereby that Kingdome , as by so many sure pillars , is sustained and guarded in an happie Estate for a long time , and often beyond the boundes of those fore-named periods of times : For Mercy and Truth preserue the King , Pro. 20.28 . and by Clemencie is his Throne established . But if a vicious and wicked King , who hath not that care of iustice and pietie which becommeth him , doe Raigne , drawing his subiects by his wicked example to exorbitances , and sensualitie of life , to carelessenesse of Religion , and contempt of pietie , casting themselues by the imitation of him into the infectious gulphe of Impietie , and Impuritie of life ; what then can be expected , but that Quicquid delirant Regès plectentur Achiui , King and Subiects shall both smart for it ? What other thing can bee hoped for , authoritie fayling , vertues dying , raigning and raging , but the hastening of Gods seuere iudgements , who vsually plagueth King and people for their sinnes , with no lesse censures then extermination , and ruine of the whole Weale-publique ? For we must not think that God is so bound to any limitations of time , as that he cannot cancell , change and order the times , as best serueth for the setting forth of his glorie . But such and so insearchable are the riches of his wisdome , that he seeth cause sufficient of subuersion of Kingdomes and States , where we ( blind beetles ) conceiue a perpetuitie ; And contrarily , where wee deeme by certaine coniectures , that Kingdomes are not long lasting , there he determineth a longer continuation of them , for reasons best knowne to his heauenly wisedome . And this is it which the wise King witnesseth , Pro. 28.2 . That for the transgression of the Land there are many Princes thereof ; but by a man of vnderstanding and knowledge a Realme also endureth long .

But what transgressions these are , and at what time it pleaseth him , by ruinating of Kingdomes , to take vengeance of these sinnes ; wee must not precisely and rashly determine : because the Cup of indignation is in the 〈◊〉 of the Lord , and hee powreth is out at his appointed ti●e . Nor it is for vs to knowe the times and seasons , Act. 1.7 . which the Father hath put in his owne power . But forasmuch as all the Learned h●●e obser●ed , that there are three special sinnes in holy Scripture noted , causing the ruines of Kingdomes : one , is Impietie , subuerting the Church ; another , is Iniustice , subuerting the Politie and State ; and the third , Lecherie , subuerting the Family and the house . The infection of euerie of which teacheth to another ; euen as the Pest , which infecting one , he infected doth also infect another ; the poyson dispersing it selfe , whilest there is any subiect to worke vpon . Wee may hence conclude , That where these sinnes , which by the Diuine Oracle are fore-runners of Kingdomes changes and desolations , are most regnant , predominant and rise , there will the ruine and destruction not slowly follow . This I haue noted before : as also that Aristotle , ascribing the falls and ruines of Kingdomes to the sinnes of Kingdomes , collects them all summarily into this one of Inequalitie ; as if the vnproportioned distinction and difference 〈◊〉 degrees of honour and dignities , and the ad●●●cing of vnworthie persons to titles and places of Honour , others much more deseruing , neglected , and cast off , were a sinne of all others most dangerous for the rooting out of people , and r●●●●ting of Kingdomes . But how true 〈◊〉 v●rtue this is , I will not dispute . This is it that I dare constantly ●vow , that the causes and occ●rences going before any notable change or ruine of a Kingdome , are chiefly and alone confined and contained in the exorbitant manners , vngodly corruptions , and sinfull liues of Kings and people .

Therefore , that I may free my Conceit from this imputation of placing a fatall necessitie of Kingdomes ruines , in any fabulous or vngrounded far-fetcht Almanacke of the Philosophers dreames , or coniectures of some latter Writers , I will plainely shew ; That I doe not , First , found any opinion herein vpon the diuination , Responses , and Oracles of Deuils , wherewith many Wise men haue beene deluded : Secondly , nor doe I binde them to any celestiall influences , as many Philosophers haue done : nor Thirdly to Harmonie , as was Plato's opinion ; nor Fourthly , to Augures , Southsayers , Astrologers , Witches , Chaldaeans , nor that foolish and deuilish conceit of Iamblieus : who calculating to know the name of the Emperour that should succeed Valens , caused the Greeke Alphabet to be written in the ground , putting vpon euerie one of the letters a barley-corne , and in the middest a Cocke ; so that the letters , where the Cocke scraped the barley , should signifie his name hee desired : Fiftly nor to dreames , either naturall , deuilish , or diuinatorie , by the vertue and influence of starres , who moued with vnderstanding of thinges to come , affect the Braine with impressions and representations of future euents : Sixtly , nor to the curious obseruation of yeares and moneths , as Boain doth ; who affirmes , that , if wee obserue , wee shall finde the most notable changes of States , and deathes of great Princes , for the most part to haue fallen in the moneth of September : Seuenthly , nor yet absolutely and infallibly to the numbers of fiue hundred , seuen hundred , and two hundred and fiftie , of which I haue spoken : Eightly , nor yet to Comets and blazing starres , albeit strange and vn-accustomed euents doe often follow them . In none of these I place any absolute necessitie of deuining of Kingdomes changes : yet doe I not denie , but these and such like predictions haue their vses oftentimes , and particular applications , to the alterations of Kingdomes ; adding this , That not one of those predictions and rules , by which Antiquitie hath presumed to iudge of the fals of Kingdomes , is so necessarie , as exactly to conclude the point of ruine : howbeit God many times suffers Nature to haue her due course , and many strange euents to succeed according to such predictions , rules and obseruations , as are declared . From whence wee must learne , to take heed of presumption , vpon such vncertaine grounds to iudge of certaine ruines of States ; but rather with patience to expect such end , as God in his most wise counsell hath resolued , auoyding all such curious searchings as our dull apprehensions cannot reach .

Yet is not our infirmitie so farre to dispriuiledge vs , as that , because we cannot diue into the secrets of such hidden predictions and causes , we should vtterly abandon all care of Gods terrible comminations , & holy fore-warnings , wherby he seekes to acquaint vs with future euents and calamities , to the end to disturne vs from sinne , that we may auoide the direfull vengeance of his wrath ; and thinke them to be of that vn-resistable necessitie , that God cannot out of the greatest will worke the greatest good : but rather to cast our eyes vpon his soueraigne bountie , which is infinite , and vn●●luable in price , to all such as in due time seeke vnto him by true repentance : From whence alone is the most true leuell and av●●e of Kingdomes preseruations , and felicities , as from the contrarie , their ruines and infelicities , to be setled , iudged , and determined : knowing ( as a learned Diuine hath concluded ) that no future euents can of themselues be knowne of any vnderstanding , Z●●●h . ●e op●r 6.2 . saving the Diuine , to whom all things are present : and therefore , I conclude that all false and diuellish diuinations , which the Scripture forbids , ought to be farre from all good Christians , namely , 1. That of the obseruation of the flying of foules , Deut. 18.10 2. That of dreames , 3. That of forceceries or lots , 4. That of Pythonists , Le●it . 19. and diabolicall inspiration , 5. That of illusions , 1. Sam. 21. and fained apparitions of the diuell . Thus if we will wisely consider of the precedent discourse , wee shall find many arguments , rules , and obseruations , touching most probable coniectures of Kingdomes ruines and changes , and such , as the wisest Antiquaries and Sages of all times haue not lightly weighed , and cast of the euents of such things , in many pregnant and notable particulars answering the ground of the same rules & obseruations , which are as lights to guide our iudgements , the better to conceiue what shall fall out in the changes of Kingdomes and ruines of States , though not to diuine of things to come , against Gods power and authoritie : and also spurres , to incite vs to abandon such things , as haue euer brought with them the Countries ruines , where they were committed ; that we , seeing a f●rre off the rod of Gods anger shaken at vs , and his sword readie to bee drawne , ●ay meete him by a repentance neuer to be repented of .

And t●at we of this Nation , for whose good this taske ( slender as it is ) was vndertaken , may take the profit that was intended by it ; let vs apply it to our present times and deare countries wherein we liue , and take such measure of our selues and times thereby , as becommeth honest and vnpartiall Iudges ; and if we be such as we should be , then must wee be such as I wish with all my soule we might bee : and that is , that we may be but such as may iustly contend with Pagans and Heathens for sinceritie , integritie , and pietie : such as the seuen Ambassadours , commended in their seuerall Commonwealthes vnto King Ptolomie ; Plutar. lib. de Exili● . euery one vanting of the vertue of their State , by the comparison of three excellent things .

1 The Ambassadour of Romes commendations were , That their Temples were honoured ; their Gouernours obeyed ; their wicked punished . What honour is now done to Temples with vs , or to the soules of the Temples , God and his Ministers , is so little , that if that little were not in some sinceritie , it were nothing : the obedience to the spirituall Gouernours so little , that none but the little ones , and crawling contemptible wormes doe them any ; albeit the holy Ghost hath giuen a charge to obey them that haue the ouersight of vs , Heb. 13.17 . and submit to them , for they watch for our soules . The punishment of little ones , and little sinnes is not omitted : but great men , and grosse offenders who dare touch ?

2 The Ambassadors of Carthage vanted , that their Nobilitie was valiant to fight ; their Commonaltie , to take pains ; their Philosophers to teach . I will leaue the application .

3 The Sicilian Ambassador his praises were , that their countrie executed Iustice ; loued Truth ; and commended Simplicitie .

4 The Rhodian Ambassador said , that their old men were honest , their young men , shamefast ; and their women peaceable .

5 The Ambassador of Athens , That they consented not , that their rich should be partiall ; their people should be idle ; their gouernours should be ignorant .

6 The Lacedaemonian Ambassador , That with them there was no enuie , for all were equall ; no couetousnesse , for all was in common ; no idlenesse , for all did labour .

7 The Ambassador of Sicyonia iustly gloried in these , That they admitted no Strangers , inuenters of new toyes , that they wanted Phisitions , to kill the sicke ; and Aduocates to make their pleas immortall .

I will not aduenture to make the comparison , nor to lay my square to this building , but will leaue the particular application to each religious and iudicious conceit , concluding it with the blessed Apostle ; 1. Cor. 10.15 . I speake as to them that haue vnderstanding , Iudge you what I say . Neverthelesse , my hearts desire is , and my prayer euermore shall be , that England might be such , as may truly glorie , if not in these morall respects , yet in that which is farre better , euen that as it hath receiued from God infinite and vnspeakable benefits and deliuerances , benefit vpon benefit , and deliuerance vpon deliuerance , God hauing watched ouer it to doe it good , Isa. 5. not hauing more blessings to do for his Vine , but that he hath done , sauing the continuance of the same mercies : so it might not onely neuer forget such admirable fauours , but also in the sincere profession of the Gospell of eternall peace , and holy conuersation , such as becomes the glorious Gospel of peace , it may out-strippe not onely all Nations of the world , 1. Pet. 2.9 . but all times , future , present , and past , as a chosen generation , a royall Priesthood , a holy Nation , a peculiar people , to shew forth the vertues of him , that hath called it out of darknesse into this maruellous light .

That Conuersions and Ruines of Kingdome may be knowne before hand ; not by Apodicticall and demostratiue necessitie , but by Topicall probability .

WHereof let this be the foundation : That there is euer a reall relation of the cause and the effect , insomuch that euermore sufficient causes being put , there must follow the effect of necessitie . Physitions deliuer precepts of Art , by which diseases against nature may be cured or eased . Why should not then a wise Gouernour of the Re-publique foresee the Sun-setting of a Kingdome ? why should he not procure the good of it ? Or if the furie of iniquitie be so great , and the streame of impietie so strong , that by no wisedome it can be withstood ; yet why should hee not obtaine so much as a skilful Physition doth , who by the decretorie daies , and from the cause of the disease , doth fore-iudge of the death of a sicke patient in what sort it shall be ? And albeit that as touching the secrets of the diuine prouidence for the most part , they are insearchable ; ( for who knowes the minde of the Lord ? which thing also Reason teacheth vs : ) yet in the meane time , by obscure tokens it sometimes sheweth his effects ; sometimes by prophetical answeres foreshewing the translations of Empires ; and sometimes by miraculous ostents . So saith , Iun. quast. pol. 5. Before the destruction of Domitian , a Crow cried in the Capitoll , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things are well . Suetonius . So Vultures , renting in peeces the young vnfeathered Eagles , portended death to Tarquinius Superbus . Alex. ab Alexandro . 5.12 . So Snakes shewed the captiuitie of Croesus . Here. dot . 1. So in the Citie of Aurenge , when the foundations of certaine edifices were laid , a propheticall stone was found , wherein was written , in foure French verses , all the calamitie which arose after the destinie of Henrie King of France . Tar. Bizarr . de Bello Pann . So a brasse ●●ble was found in the riuer by a boy playing , in which the miserie and calamitie of the Citie of Swetssons , before it came to passe , was described . Maieri . in Annal. fol. 275. But in these things great care is to be vsed , that we pronounce not rashly of their interpretation . Naturall and humane causes shew themselues by more manifest arguments , yet not demonstrable , nor of necessitie , but presumptiue . Liuie , that noble Historian doth premonish vs , that no great Citie can long be in peace , if it want an enemie abroad , and will finde one at home : As strong bodies are safe from forren and externall causes , yet are loaden and ouercharged with their own strength , as Hippocrates . 1. aphor. 3. saith . And Seneca Epi , 114. That the luxurie of banquets and garments are the tokens of a sicke Citie . Where it is lawfull to doe iniurie , and do what men list , we may iudge that Citie readie to fall into a bottomlesse pit . Sophocles in Aiace . So in euery Kingdom there are certain pulses , from whose faint and languishing motions , wee may diuine fearefull fates to hang ouer them . Hence Polybius . As wormes consume woods cankers Iron , and Mothes clothes ; so a natural malice adhers to euery State . And as when we see a house , whose wals are falling asunder , and principall timber rotten , the roofe being open , and rafters decayed , we iudge aptly , that the same house will shortly ruine , & fall on heaps : so when we behold a Kingdome , and State , wherein Religion and Pietie , the walles of Kingdomes , begin to start aside out of their proper Regions and Stations , King and Prelate fayling in their duties , & the zeale of Gods glorie the principall timber that sustaines states , turned to rottennes , either of superstition or of dissimulation & hypocrisie ; the roofe of the Kingdome , which is the practise of religious & holy works , decaying & lying open to the tempest of Epicurisme , Atheisme , and all-consuming Sensualitie and irreligion : the State of the kingdome paralleling the corrupt state of a corrupt Court , where Omnia cum liceant non licet esse pium , where all things are lawfull , but the true practise of pietie : we may well determine that this Kingdome in such a waining and declining Hectique and consumption , cannot fland many stormes . Besides , the wise haue obserued , that there are certaine periodicall numbers appointed of the ruines of Kingdomes . And of these , the chiefe place hath the number of 500. yeares , and 700. of which God himself hath established the former , as an vniuersall period , vnder the seuentie weekes in Daniel : and the same hath he kept both with his owne people , and also out of his Church , albeit in this period as yet some yeares doe want . This number I say hee kept with his owne people , as from the going out of Aegypt to the building of the Temple 500. years , the gouernment of the Dukes , 500. yeares ; after them , from Saul to the captiuity of Babylon , 500. yeares ; from the Captiuitie till the pollicy of the Iewish Nation was restored 500. yeares .

The same order God kept without his Church : 500. yeares Kings raigned at Athem : 500. yeares the Commonwealth of Lacedaemon lasted : from the Kings exacted and abolished for the offence of Tarquinius Superbus , the Consuls gouerned 500. yeares . The second place , hath the number of 700 yeares . Carthage stood 700 yeares , till ruined by Scipio Aemilius . Ciuill wars betwixt Caesar & Pompey , fell in the yeare from the building of the Citie of Rome 705. But somtimes the period doth not attaine the 500 or 700 yeares , by reason of our sins which draw on the calamities sooner ; and sometimes prolongs it , when we run to the hauen of Repentance , and reforme our liues in the feare of God , the only soul and lifebloud of Kingdoms perpetuities ▪

Besides , experience telleth vs , that the greater the Mathematicall instrument is , the more truly we iudge of the greatnesse of the Sunne and Starres , of their distance and height from vs , of the combustions , retrogradations , eclypses , and ill affects of the Planets and Celestiall bodies : So the greater that the iudgements of God are , which he sendeth vpon our kingdom or any other , the more truly may we disterne the greatnesse of his anger against vs , the distance of his mercy from vs , the combustions and retrogradations that our sinnes make amongst vs , and the Eclipses of the graces which haue shined , when the Sunne of righteousnesse ranne his course in our firmament . From whence it stands concluded , That the measure of Gods anger and fierce iudgements for sinnes , vpon any people , is an infallible token of the change and period of that Kingdom , if a serious change of life with great and small doe not oppose it selfe against Gods vengeance . The ship at Sea meeting with another ship , which either hath giuen her cause of offence , or passeth by her without vailing to her , vseth to send out a warning-peece to make her vaile ; but if she budge not at that , she dischargeth two or three great Ordnance against her , and happily killes the Captaine or Master , or some of the Commaunders of the ship ; or wounds and hurts with a murthering peece diuers of the companie : if for all this she will not stoupe and come vnder her Lee , she turnes a broad side vnto her , one after another , and sinkes her and all that is in her : so may we perceiue that God will deale with that Nation , which he by many benefits hailes to vaile to his obedience . He sends out a warning peece of plague , famine , &c. but if they vaile not , he seconds out a murthering peece , killing their Kings and Princes , and taking away the hopes of all their happinesse : if that worke not , he leaues not till hee sinke and wracke the ship of that Commmonwealth , and all that is in it .

Who knowes not that old out-worne rithme of our English Merlin ?

When Faith failes in Priests Sawes ; And Lords Hests are holden for Lawes When Robbery is holden purchase , And Lecherie for solace ; Then shall the Land of Albion Be brought to great confusion .

I wish this Prophecie may not be fulfilled in our daies , nor that our sinnes may not iumpe with this Prophecie , but that God would open our eyes to see the day-breake before the Sun-shine , and darke night before it be cocke-crow .

Why men are so blinde and senselesse , that hauing such grieuous regnant sinnes amongst them , for which all Ages were scourged , yet they do not foresee their owne ruine and Gods wrath .

THere are many causes of Mans excecation and blindnesse , as also of his procrastination and putting off his amendement to an after-deale . But we will range them all within the circuit of fiue .

1 Where first we must obserue , That as all sinne hath his rise supernaturally from blindnesse , so all our blindnesse , and insensibilitie sensibilitie of sinne , and the danger therof , ariseth from our sin● . For it is true of all our sins , Greg. 11. Moral . which Gregorie writes of Luxurie Coecitas Mentis est filia luxuriae : The blindnesse of the mind is the daughter of Luxurie . So that our sinnes are the first cause why we see not our d̄ager & Gods wrath .

Secondly , besides those seauen deadly sinnes ( as they call them ) and others arising from them , there is another cause of our blindnesse , and that is our defect of credulitie and beliefe . The eies of our soules ( as Bernard saith ) are intellectus & affectus : Our vnderstanding and affection . But those two eyes are pulled out by Satan , the God of the world , who hauing blinded the minds of Infidels , 2. Cor. 4.4 . that the light of the glorious Gospell of Iesus Christ , which is the Image of God , should not shine vnto thee , takes from them all faith that they should haue in the promises & iudgements of God . The time will come ( saith the Apostle ) and the time is ( say I ) when they wil not suffer wholesome doctrine , 2. Tim. 1.3.4 . and shall turne their eares from the truth : they will not beleeue the truth : and if they wil not heare ( and beleeue too ) Moses and the Prophets , Luc. 16.31 . neyther will they bee perswaded albeit one rose from the dead again . And indeed the sinne of Infidelitie is the root of all our cecitie , blindnesse , and miserie . For if wee beleeued Moses and the Prophets , Iesus Christ , and his Apostles , we could not but see a farre off , as the Apostle saith , 2. Pet. 1.9.5 . both Gods mercies to such as ioyne all vertues to faith , also his iudgements against the wicked sinner , that walkes on in the stubbornnesse of his owne heart . How much this Infidelitie offendeth God , wee may see in the example of Moses and Aaron , Num. 20.12 Gods deare children , who because they did not beleeue him , to sanctifie him before the children of Israel , in the desart , he barred them from bringing the Israelites into the Land of Promise : Euen as our Sauiour depriued his owne countrie of his great works , Mat. 13.58 for their vnbeliefes sake . How much the more then will he be offended with vs , who stand not so highly in his fauour as these men did ? If one tell you of fables , and narrations of many incredible things , you beleeue them ; why will ye not then beleeue the truth ? 2. Tim. 4.4 .

3 The third cause of our blindnesse , is the expectation of Gods longanimity , and patience : Because sentence against an euill worke is not executed speedily , therefore the heart of the children of men is fully set in them to doe euill . This the Apostle cals a Despising of the riches of Gods bountifulnesse , patience and long suffering , and a heaping vnto our selues wrath against the day of wrath , and declaration of the iust iudgement of God . Therefore Wise Siracides disswades this ; Sir . 5.6 . Say not the mercie of God is great , hee will forgiue my manifold sinnes ; for mercie and wrath come from him , and his indignation commeth vpon sinners : Nor yet say , I haue sinned , Sir . 5.4 . and what euill hath come to me ? For God is a patient Rewarder , and hee will not leaue thee vnpunished And as this presumption of Gods mercie blinds many ; so hope of long life doth the same : As wee may beholde in the Rich man , whose soule was taken from him , Luc. 12.20 . whilest he was building his barnes for his fruits . Let vs remember what Bernard saith , Maledictus qui peccat in spe ; Cursed is he that sinnes in hope .

4 Fourthly , Besides , the outward appearance of goodnesse , and the externall worship of God , makes many so hood-winked , that they cannot see the danger of their Estate . Most doe thinke , that God is pleased with the outward worke of his seruice , praying , reading , hearing of Sermons ; wherein they carrie themselues , as the Spirit speaketh of the Church at Sardi , Apoc. 3.1 . Thou hast a name that thou liuest , but thou art dead : they seeme to haue some Religion and deuotion , but it is but hypocrisie , for there are no fruits worthie amendement of life . Of these you may say as the Prophet doth Beautie hath deceiued thee , Dan. 13.56 . so apparance of Religion hath deceiued and blinded them . Of this Bernard speaketh thus , Serpit super omne corpus putridalabes Hypocrisis , moribus vtique damnabilis : the rotten and stinking blemish of Hypocrisie hath dispersed it selfe ouer the whole bodie of mankinde , in manners verily damnable . Therefore let not any thinke , that the outward workes of the Law alone , are all that God requires of vs . For the end of the Commandement is , Loue , out of a pure heart , 1. Tim. 1.5 . a good Conscience and Faith vnfeigned .

5 The last , but not the least cause of our blindnesse , is abundance of temporall blessings . For euen as in the Moones Eclypse , which is the interposition of the Earth betwixt the bodie of the Sunne , and the Moone , the Earth being a darke bodie detaines the beames that they cannot proceed , and so the Moone is Eclypsed and looseth her light ; so in Man , the loue of temporall thinges , in the wil , Eclypseth and hindereth the beames of reason and vnderstanding , that they cannot inlighten the soule . Hence the Hebrewes affirme , that Couetousnesse so possessed Cain , that he beleeued not there was any life after this , and for this cause slew his brother who beleeued a life to come ; a reward for the good , and punishment for the wicked : in which contention Cain slew him .

Eight Aphorismes or Rules , containing the summe of an happie life and blessed death .

1 WEE rightly worship God with true faith , daily invocation , and lawfull obedience , in the Sacrifice and obedience of Christ imputed to vs by faith .

2 Wee exhilarate our soules , and honourably spend our liues , by a learned pietie and exercise of vertues .

3 We cure the anguishes of the mind , and the doutbfull health of our bodies , by the evacuation of cares , moderate labour , and sober temperance .

4 Wee increase and conserue our stocke and substance , with honest diligence , obserued faithfulnesse , and liberall parsimonie and sparing .

5 We gaine the godly fauour of men , with wise and well seasoned language , blamelesse life , and approoued manners .

6 Wee get friendship with faithfull beneuolence , and mutuall Offices of Loue .

7 Wee gaine our enemies with iust susterance , pacifying words , and worthy Offices .

8 This kind of life is most acceptable to God , To doe good to all men , and yet to sustaine en●ie , hatred , and iniuries of Deuils and Men.

How to obtaine eternall life , and auoid eternall death .

1 THat there bee an earnest care of learning and reading the heavenly Doctrine deliuered in the sacred Scriptures , ioyned with a godly and lawfull vse of the Sacraments , according to that in Saint Lukes Gospell , Luk. 16.29 . They haue Moses and the Prophets , Let them heare them .

2 Let vs liue in the feare of God , and imploy our selues in the serious exercises of true repentance , that in the acknowledgement of our sinnes we may by saith flie to the mercie of God , promised in his Sonne Christ , and addresse all our whole liues after the rule of his holy Word ; mindfull of that Commaundement , Mat. 4.17 . Repent for the Kingdome of Heauen is at hand .

3 That we shunne with a singular care all sinnes and scandals , which shal according to the prediction of Christ , and his Apostles , in the end of the world swarme most abundantly ; namely Luxurie , Drunkennesse , Auarice , Carnall Securitie , Epicurisme , Contempt of Gods iudgements , and the like : Nor let vs ( by the example of the greater number ) suffer our selues to bee seduced , and carried away with the streame of wicked workes , to pollute our selues with such like wickednesse and scandals . Luc. 21.34 . Take heed ( saith our Sauiour ) least at any time your hearts be oppressed with surfetting and drunkennesse , and cares of this life , and so that day come vpon you vnawares .

4 Let vs with an ardent zeale embrace and exercise the contrarie Vertues , Temperance , Frugalitie , the Feare of God , Vigilancie , Sobrietie , and constantly set forewards in the course of true pietie , according to that precept , Watch alwayes : and that also , Luc. 21.11 . 2 Pet. 3.12 . What manner persons ought wee to bee in holy conuersation and godlinesse , looking for and hasting vnto the comming of the Daie of the Lord ?

5 Let vs daily cal vpon God to kindle in our hearts this care of vertues , and desire of eternall life ; in the course of pietie to gouerne and confirme vs with his Holy Spirit ; to mitigate the calamities of his Church , which goe before the end of the World , according to that , Watch and pray , Mat. 26.41 . that you enter not into temptation : Pray that you may be found worthie to escape the things that are to come , Luc. 21.36 . and stand before the Sonne of man .

6 To conclude , Let vs so liue , that euerie moment we may expect the comming of the Sonne of God to iudgment ; and may with a true faith and good conscience appeare ioyfully before him , as wee are commanded to liue , soberly , godly , and righteously , in this present World , looking for the blessed hope and appearing of the mighti● God : and also according to that of the Apostle giue diligence , Tit. 21.12.13 . 2 Pet. 3.14 . that you may be found without spot and blamelesse before him in peace .

Two Rules , neuer to bee forgotten .

1 THou must neuer forget that the Son of God died for thee . Secondly , That thou thy selfe ( though thou liuest long ) art shortly to die . If thou shouldest liue in the vtmost parts of Ethiopia , where men for long life are called Macrobians , yet die thou must , nor canst thou know where , when , or how . Hence it was that Hormisda answered the Emperour Constantine , demaunding him of the beautie of Rome , stately buildings , goodly statues , and sumptuous Temples , if he thought that in all the World were any such Citie : Surely ( said Hormisda ) there is indeede none comparable to it , yet hath it one thing common to all other Cities ; Men die heere as they die in other places . The death then of the Sonne of God , who died to acquite thee , from eternall death ; and thy owne death being so certaine not to be farre off ; must bee as two spurres of loue , to driue thy horse through the short race of this momentanie life , vnto the goale of eternall happinesse . Remember then First , That the time wee haue to liue , is lesse then a Geometricall point . Secondly , How wicked the enemie is who promiseth vs the Kingdome of this World , that hee might take from vs the Kingdome of Heauen . Thirdy , How false pleasures are , which embrace vs to the end to strangle vs . Fourthly , How deceitfull Honors are , which lift vs vp to cast vs downe . Fiftly How deadly riches are , which the more they feed vs , the more they strangle vs . Sixtly , How short , how vncertaine , how wauering , how false , how fantastique all that same thing is , which all these thinges ( if wee had them all at out owne desires ) can performe vnto vs . Seuenthly , How great , precious , and vnvaluable things are promised and prouided fro those , who despising the present thinges , seeke for that Countrie in the Heauens , whose King is Deitie ; whose Law is Charitie ; whose manner is Eternitie . With these and such like cogitations we must occupie our mindes , which will stirre vs vp from slumbering and sleeping in our sinnes ; kindle our zeale , cooling in Religion ; confirme our weaknesse , staggering in opinions ; and giue vs wings of most godly loue , lifting vs vp to the glorie of Heauen .

The twelue weapons for the Spirituall battell , euer to be had in memorie when the desire of Sinning tempts man .

1 OF Sinne ; the pleasures short and small .

2 The Companions , Loathsomenesse and Anxietie .

3 The losse of a greater good , euen God himselfe .

4 That life is but a sleep and shadow , a winde , a vapour , a bubble , and as a tale that is told .

5 That death is at hand , and sudden , and comes like a Theese in the night .

6 The doubt and danger of impenitencie .

7 Eternall reward and happinesse : and eternall torments .

8 The Dignitie , Honour , and nature of man .

9 The peace of conscience , which is that peace of God which passeth all vnderstanding ; namely a full assurance , that God is ( through Christ ) at peace with him remitting all his sinnes .

10 The benefits and graces of God , bestowed on him , both inwardly and outwardly .

11 The Crosse , Agonie , Passion , and bloudie sweat of Christ for his sinnes .

12 The testimonie of Martyrs , and examples of Holy men , who ouercame S●than , ●nd all his suggestions to sinne , by the bloud of the Lambe , and the word of their testimonie , for they loued not their liues vnto the death .

The twelue conditions of a true louer , whereby to know in what degree of the loue of God we stand .

1 THE first degree of loue is to loue one onely and to despise all other things for him .

2 To thinke him vnhappie , that is not with his beloued .

3 To suffer all thinges , yea death , to bee with him .

4 To adorne , and decke himselfe with such things , as may please him .

5 To be with him in all sorts that we may ; if not in bodie , yet ( at the least ) in minde .

6 To loue all thinges that please him ; his counsailes , his precepts , his doctrine .

7 To seeke his honour and praise , and not to suffer any to doe him reproch and dishonour .

8 To beleeue the best things of him euermore , and in all thinges desiring all men so to beleeue .

9 To be willing to suffer any discommoditie for his sake ; taking it in verie good part .

10 To shed teares for him often ; either for griefe if he be absent ; or for ioy , if he be present .

11 To languish often , and often to be inflamed with his loue .

12 To obey him in all thinges , neuer thinking of any reward or recompence .

Now this wee are induced to doe for three causes specially . First , when the seruice is such , as of it selfe is to be desired . Secondly , when he whom we obey is of himselfe so verie good and amiable , that we euen loue and reuerence him for his vertues . Thirdly , when before we beganne to serue him , hee bestowed on vs great benefits . And these three causes we finde abundantly in God , for which wee should loue and obey him . For First , there is no trauaile not paines taken for his seruice , that is not good both for bodie and soule : for to loue and obey him , is but to direct our selues to him that is the chiefest good . Secondly , He is also the comeliest , and best of all others , the wisest , the richest , the mightiest , most amiable , sweete , louely , and louing , of all others , hauing all those conditions ( and that in the highest degree ) which do accustomeably mooue vs to loue and obey freely . Thirdly , He hath dealt most honourably and beneficially with vs ; creating vs of nothing ; redeeming vs from Hell by the death of his Sonne when we were worse then nothing ; preseruing vs till this day from infinite perils of bodie and soule , when we deserued nothing ; and giuing vs a measure of sanctification , together with many vnspeakeable blessings of soule and bodie ; without which wee had beene redacted to nothing . Hard hearts , and vnsanctified affections haue those that will not loue and obey this infinite goodnesse , according to the precedent Conditions of a tine louer .

The twelue abuses of the World .

CYprian in his time , which was two hundred and fortie yeares after Christ , names these for the twelue abusions of the World . First , A wife man without workes . Secondly , An olde man without Religion . Thirdly , A yong man , without obedience . Fourthly , A rich man , without almes . Fiftly , A woman , without shame fastnesse . Sixely , A Lord , without vertue . Seuenthly , A contentious Christian . Eightly , A poore man proud . Ninthly , An vniust King . Tenthly , A negligent Bishop . Eleuenthly , A Multitude without discipline . Twelfthly , A people without L●w.

And it seemes that th●se Abusions grew on with the age of the World ▪ for Augustine reports that in his time , which was foure hundred yeares almost after Christ , the same were the abuses of that World wherein hee liued . Nor doe I thinke that since those times any man can shew me a World , wherin this World of wicked a busions hath not farre and wide ( like a world ) stretched it selfe . To which end we may call to minde that , Hugo de claustro ai mae . Anne Domini . 1130. which a later writer affirmes , concerning the abuses of one part of the world , which should haue beene the best part of the world ; namely , That in the cloyster , and amongst men professing Religion , there were these twelue abuses : First , A negligent Prelate : Secondly , A disobedient Disc●ple : Thirdly , An idle young man : Fourthly , An obstinate old man , Fiftly , A courting Monke : Sixtly , A lawing Clerke . Seuenthly , A precious and costly habit . Eightly , Exquisite diet . Ninthly , Rumour in the Cloyster . Tenthly , Strife in the Chapter . Eleuenthly , Irreuerence in the Office of the Altar . Twelfthly , dissolutenesse , euen in the Quire . We may ad to this the complaint that Bernard made of the abuses of h●s tim●s . Magna abusin , & nimis magna est . &c. It is a great abuse , and too too great , Anno don● . 1140. that Sparing should be counted Auarice ; Sobrietie , Austerity , Silence , Folly : On the other side , that Remission shuld be counted Discretion ; Sorrow for our sins , sillinesse ; babling , affabilitie ; laughter , pleasantnes , pride of clothes and horses , honestie ; and superfluitie of bed-ornaments , cleanellnesse . But what speake I of the abuses of the ancient world ? Let vs come nearer home , and suruey the abuses of our owne world , Rom. 7.13 . which ( as Saint Paul saith of sinne , That it is out of measure sinfull ) so I may truly say of our world , that it is out of measure worldly . And I could wish that the world of our abuses might be restrained and bounded within this old impannelled Iurie of twelue . But feare if euery of vs descend seriously into his owne conscience , we shal not onely finde seuen diuels , with Magdalene , yet to be cast out of most of vs , Luc. 8.2 . Luc. 8.30 . but a Legion of diuels , a multitude of abuses : for they are many . First , Can any man say , there is not a great abuse of our bodies , & that in many respects , seeing we vse them quite contrarie to the will God , and altogether to other ends , then for such as they were giuen vs ? Doe we not decke the bodie most richly , costly , diuersly , in all kind of wanton and phantastique fashion ? And doe we not leaue the soule , eyther altogether neglected , or but slenderly adorned with true vertues ? Surely , our bodies were giuen vs , 1. Cor. 6.20 . that therewith we might glorifie God : and if we abuse them to the dishonour of God , and hurt of our neighbours , is it not a great abuse . S●rely Bernard saith , That to cloth the bodie richly , and leaue the soule naked , is an abuse , and that a great one . Much more then is it an abuse , to make our members the seruants or vncleanenesse and iniquitie . Rom. 6.19 . Our bodies were not giuen vs , as swine to be fed , Rom. 6.19 . nor as garments to be consumed , nor as treasure to to be preserued , nor as ships to traffique for merchandize , nor as howses to bee dwelt in , nor as Tents to be remoued , nor as Castles to be defended , nor as Temples to be adorned , but as Oxen to be laboured , as Seruants to be commanded , and as prisons to be auoided ; that so we might come to that happy estate , that we might loue rather to remooue out of the bodie , and to dwell with the Lord ; 2. Cor. 5.8 . but who doth so that we might praise him ? Doe we not feede our bodies , as Hogges ? Do we not consume them in the waies of wickednesse ? Doc we not reserue them from any imployment , that is not either for pleasure or profit , as treasure is reserued ? Doe we not make them our ships to negotiate with all forren vices ? Doe we not make them our houses , in which we would dwell perpetually ? Doe we not remoue our bodies from one place of pleasure and sinne to another , as a Tent is remoued ? Doe we not vse all the munition that Physicke or dainty fare can prouide , to defend them as Castles ? And doe we not adorne them and embellish them as Temples ? Is this to possesse our vessels in holinesse and honour ? and not rather in lust and concupiscence , 1. Thes. 4.4.5 . euen as the Gentiles which know not God .

2 It we come to places , we shall finde none free ●rm grosse abuses : euery man of place labouring to make his place aduance him into higher place . So that it is too true : Vnde habeant cura est paucis , sed oportet haberi , Per scelus atque nefas , pauper vbique iacet : whence things are had ●ew men regard , but had they must bee , by hooke or crooke , by wickednes , and impietie , the poore man doth euery where perish . This is an errour that proceeds from the face of him that ruleth ; not to put euery man into a fit place , when folly is set in great excellency , Eccl. 10.5.6.7 . and the rich and vertuous set in the low place ; when seruants are on horses , and Princes walke like seruants on the ground .

3 The abuse of times is no lesse then the others : for as Bernard saith : Tempore nihil pretiosius , & hodie nihil vilius inuenitur : Nothing is more precious then time , yet there is nothing found more vile . He is counted a wise man , that can vti foro , take the best opportunities to raise his fortunes , albeit with the ruine of the Republique , and his owne conscience : but he that knowes vti tempore , is the true wise man . For if we wa●ke circumspectly , not as fooles but as wise , redeeming the time , Eph. 5.15.16 . because the daies are euill ; then doe we onely make the true vse of the time , and shall neuer be vntimely taken away . The abuse of all time , is , not to doe that worke which the time requireth . But our daies being euil & few , we then vse the times aright , when we make their euilnesse serue vs , as rises to goodnesse , and their fewnesse serue vs as steppes to eternalnesse . Our daies are short in continuance : therefore the true vse of them is , Iob. 14.1 to do all our work that we haue to doe in this short season : for the night followeth , when none can worke . Ioh. 9.4 . Now , all our worke that we haue to do , is , to make an end of our saluation with feare and trembling . Phil. 2.12 . Therefore for our direction in wel-vsing our time , the wise King hath giuen vs an excellent rule . Eccles. 9.10 . All that thine hand shall find to do , do it with all thy power : for there is neither work nor inuention , nor knowledge , nor wisdome , in the graue whither thou goest .

Now behold what abuse there is of time in all conditions of men . One third part of euery mans time is spent , before he knowes what time is : a second part is spent in sleepe : a third part , our pleasures , our dogs , Hawkes , our dinners , suppers , trimming , and vntrimming , complement , and idle discourse , steale from vs : so that if there be any time of redeeming the time , and making an end of our saluation left vs , it is but that instant of intermission which our deadly diseases doe lend vs , when we come to Lord haue mercy vpon vs . How prodigall we are of our short time ; and yet would all of vs be counted wise and iudicious , appeares in this , that whereas euery one accounteth him a spend-thrift , a foole , and vnworthie person , that hauing but a small stocke , plaies it all at one game at hazzard , yet we neuer thinke amisse of him that looseth all his time . But such is the carnall conceit of all sorts of men , touching the expence of time , that , as the Psalmist , speaking of prophane men telles vs , Psal. 12.4 . they say their tongues are their owne , who is Lord ouer them ; so ( say they ) Time is our owne , and why should wee not spend it as we please ? Little do they remember what Bernard speaks : Sicut non capillus de capite , sic nec momentum de tempore . As God in his care ouer vs suffers not a haire of our heads to perish , so not a moment of time must escape , for which hee will not requite an account . Omne tempus ( saith the same Bernard ) tibi impensum requiretur a te qualiter sit expensum : Euery peece of time that is lent vs in this life , shall be required of vs in what sort it is spent . The truth is , as Augustine notes : Totum illud tempus perdidisti , in quo de Dco non cogitasti : All that time is lost , in which thou hast not thought vpon God .

4 It were well , if we could escape with these a buses , if we did not also abuse our riches , and all the good blessings and creatures of God , giuen vnto vs for our comfort , and the good of others . But who abuseth not his riches , eyther , First , by vniust acquisition , Luc. 16.1 . Luc. 12.19 . as the vniust Steward : Secondly , or by couetous retention , as the rich man that said to his soule , Thou hast much goods laid vp for many yeares . Luc. 15.30 . Third y , or by vndue expension , as the Prodigall sonne , Luc. 18.22 . that wasted his substance with harlots . Fourthly , or by too ardent affection towards them ▪ as the young man that departed from Christ , when he bad him sell all , & he should haue treasures in heauen . Therefore if we will vse riches aright , we must know , as Chrysostome teacheth vs , we are not Domini , Lords of his treasures , but Dispensatores , dispensers of his goods . 1 Cor. 4.2 . And it is required of the disposers , that euery man be found faithfull . And that faithfulnesse our Sauiour tels vs is , Luc. 16.9.10.11.12 . That we make vs friends of the riches of iniquity , that when we want , those to whom we haue been faithfull , may receiue vs into euerlasting habitations . He that is faithfull in the least , is also faithfull in much &c. He that vseth not his riches thus , abuseth them to his owne damnation . He that acquires them vniustly , retaines them greedily ; miss-spends them vainely , loues them ardently , abuseth them vildly .

5 To abuse riches were not so much , if withall men did not abuse all the creatures of God . But if euer all the creatures of God were extremly abused , then surely it is in our times . Tim. 4.4.5 . The abuse of the creatures is , when they are taken & receiued without thanksgiuing , without being sactified vnto vs by the word of God & prayer . Therefore when we take the vse and benefit of any of Gods creatures , in any such sort , as that we want the warrant of Gods word so to vse th m : when also we doe not thanke God from the heart for them , and pray to him that they may be profitable to vs , we horribly abuse them to our condemnation . For all creatures are Gods , and therfore must serue him . If then we take any of them , Gen. 1. ●4 . Psal. 33. ● . I●dith . 16.14 . and make them serue our lusts , our wantonnesse , our pride , and vaine-glorie , we assume a dominion ouer them which was neuer granted to vs by God , and so are proud vsurpers against God , and cruell Tyrants against the creatures . For they must all be vsed with all humilitie , reuerence , and religion , as the good creatures of God , to his glory , and our necessitie , not our vanitie . Hence is that amasing speech of the Apostle : That Euery creature groneth and trauelleth in paine together vnto this present . Rom. 8.22 . Euen as subiects that liue vnder a godlesse and tyrannous King , who abuseth their wiues , defloures their daughters , ransackes their substance , makes slaues of their sonnes , turnes all to hauock , making euery thing that likes him serue his lust ; euen so doe we tyrannize the creatures , and make them grone and trauell in paine by our horrible abuse and seruitude we put them to . Therefore no meruaile , if our tables be our snares , our beds our baines , and all the creatures arme and bandie themselues against vs , to be acquited , or ( at least ) reuenged of this slauage . And I am abashed and afraid , least the Heauens melt fire and and brimstone to consume vs , and the earth open to swallow vs vp , for the abuse of the creatures .

6 The abuse of all our outward senses is not to be forgotten . All our knowledge beginnes , & is deriued from them . Therefore if we will vse them aright , we must make them the instruments of the soule , to come to the knowledge of those things , that appertaine to our saluation : This is the doctrine the Apostle teacheth . Let the same mind be in you , Phil. 2.5 . which was euen in Iesus ▪ Christ . Where we see , that his sentire , and minde , hath directed vs to foure things , wherein we must be of the same mind ; First , as touching things beneath vs , that we may auoid them , namely the pleasures of the flesh which deceiue vs ; the aduersities of the world which afflict vs death and eternall damnation which shake and confound vs . In these things we must be as sharpe-sented as the Salmon , that perceiuing the salt-water returnes to the sweet ; as the Bees , that feeling the ill sauour of smoake or any other thing , forsake the place ; as the Oxe , that smelling the bloud of a beast lately slaine , roares and runnes away . For if our senses be set vpon pleasures , or that we make not true vse of afflictions , to be humbled by them , nor yet labour to shunne the way that leads to hell ; we shall bee like swine , who smell not the foulest stinke ; as Bears that feele not the hardest stripes ; and Asses that stoupe not at the heauiest burthens . Secondly , touching things within vs : the wounds of our soules : the sinnes of our liues , that they may be done away , for that was his minde in all his life , suffering , and death . And nothing is more within vs then our sinnes , for they are in the midst of our hearts and soules . He that feeles not the pricking wounds they make there , is like a man sicke of a Pnrensie or Lethargie who neuer feeles his infirmit●e , and therefore dies sleeping or singing : such as they who cared not to know God , Rom. 1.28 . so he gaue them vp into a reprobate sense . Thirdly , as touching things without vs : that is , the torments of the Crosse , that they may bee seene , these being without vs ; but in Christ we must feele by compassion and deuotion , in the very heart . So the Apostie felt them ; The world is crucified to me , and I to the world . Gal. 6.14 . H that hath not this sense of compassion and sorrow of Christ and his members , is annovnted with the oyle of Mandraques and Henb●ne , which makes men sleep so fast , & so stupifies their members , that they feele no lancings , cuttings , or wounds , if neuer so mortall . Fourthly , As touching things aboue vs ; that is , heauenly comforts , that they may be obtained : but no comforts so great , as saluation in Iesus Christ , which aboue all things is to be desired . Those that are after the spirit , Rom. 8.5 . sauour the things of the spirit ; as the Vulture sents her prey euen from beyond the sea : and the dog hauing once sented his game , leaues not till he finde it : so the Christian hauing once fixed his senses on the prey of eternall life , neuer restes till he be assured of it in Christ , by the sanctification of his life . Sap. 6.15 . To thinke vpon this is perfect vnderstanding : so that there is no perfect knowledge , nor true vse of out senses , but when that eternall life is their principall obiect and ayme . Wherein if wee faile , we are like them , that hauing eaten sweet meates loose the taste of the best wines ; so neither the sauour nor smell of eternall life is perceiued , if our senses be filled and taken vp with the sweetenesse of worldly things . For euen the corruptible bodie is heauie to the soule , Sap. 9.15 . and the earthly mansion keepeth downe the mind that is full of cares ; so that we cannot say as Isaac said of Iacobs garments ; Gen. 27.27 . That the sauour of eternall life is like the the sauour of a field which God hath blessed .

7 I might say it is no small abuse wherwith we blemish the affections and the will ; in desiring and pursuing with great affection those things by God prohibited ; and neglecting and discarding the true good things , that lead vs to the land of the liuing . The true vse of our affections and willes , is , to seek those things which are aboue , where Christ sits at the right hand of God ; Col. 3.1.2 . to set our affections on things that are aboue , and not on things which are on the earth : that wee might be able truly to say , Phil. 3.10 . Our couuersation is in heauen , from whence we also look for the Sauiour , euen the Lord Iesus Christ . How much our age abuseth both will and affections , who haue no conuersation in heauen , but on earth ; who set their affections , not on things about , but on the basest things ; is more then demonstrable . Therefore is all their life vnto them no better then a Hell ; euen an entrance into eternall perdition . For as Bernard saith , Tolle propriam voluntatem , & infernus non erit tibi : Take away thy owne proper will , that thou follow not it , and thou shalt neuer haue hell : so , follow thy owne will , and thou shalt neuer be out of hell .

8 The abuse of the vnderstanding is also very great euery where at this day . The true vse of the vnderstanding , Rom. 12.3 . is , sapere ad sobrietatem , to vnderstand according to sobrietie : which is , not to arrogate to our seluts the gifts we haue not , nor to boast of the gifts we haue , but to vse them reuerently , to Gods glory , and the good of others . But now so carnall & conceited are most part of men grown , that they thinke they know all things , and yet neuer knew the least part of themselues : they boast themselues of those things they haue not , and may be ashamed to boast of those things which they haue indeede , that is , plentie of ignorance . For who is so bold as blind Baiard ? whereas the wisest Socrates will modestly say , Hoc vnum scio quod nihil scio : This one thing I know that I know nothing . So that he that will be a man truly wise , must become a foole that he may be wise : for the wisedome of this world is foolishnesse with God . 1. Cor. 3.18.19 .

9 Our memories are much abused , when they are not imployed vpon the necessary prouisions of the soule . The true vse of the Memorie the wise King teacheth : Remember thy Creator in the daies of thy youth . Eccl. 12.1 . Horses , Dogges , and Camels are of great memorie : for they remember well the waies they haue trauelled , the men that do them good , and the Innes where they lodged . And why should a Christian not euer remember the waies of his whole life ? how fowly he hath sinned ? and the benefits of God , so infinitely bestowed ? and the glory of Paradise , from whence by sinne he is eiected ? He that will not abuse his Memorie , must neuer forget three things touching God : three touching himselfe , and three touching others . Touching God , the power of the Creator ; the mercie of the Redeemer ; the iustice of the Rewarder . Touching himselfe , the vilitie of his condition , the prauitie of his conuersation , the grieuousnesse of death and damnation ; Touching others , the excellency of those holy men that went before him ; the damnation of all the wicked that forget God ; the affection of all from whom he receiued any good .

10 The abuse of the inward senses , of all other is the most : for that when wee conceit most variable imaginations of the excellencies of Gods creatures , in the beautie , goodnesse , & greatnesse of them , we neuer reflect vpon God the Creator and giuer of them all ; and contemplate , how much more excellent is God himselfe , then all these ; how much better to be one day in his Courts , then 1000. yeares elsewhere . Thus should we do when we heare sweet Musicke ; eat daintie meate ; smell perfumes ; or enioy any of Gods blessings : else we abuse the inward senses .

11 Our abuse of indifferent things , is great and dangerous : and that is committed two waies , first , when we rashly make , or stifly maintaine a schisme for outward things in the Church , to the scandall of the weake , and disturbance of peace , the soule of the Church : Secondly , when the delinquents in this kind are more seuerely iusticed , then those who sinne openly and impudently against the commandements of God : Deut. 28.2 . for promensisra peccati erit & plagarum modus ; According to the trespasse , Lect. 12. so let the stripes bee . Fides doceri , cogi non vult . Faith will be taught , but not compelled , much lesse the vse of indifferent things .

12 The last abuse , is of our power and authoritie , which is infinitely committed , but chiefely in oppression , briberie , and iniustice . For the true vse of all power , is , to reward and defend the good and to punish and cut off the wicked . And all the true vse of the spirituall power , Rom. 13.3.4 . 2. Cor. 15.10 . is , to edification , and not destruction . Therefore they who alter this course , do greatly abuse their power . God in mercie grant , that when he shall come to search our Kingdome with a candle , these abuses may not bee found amongst vs . Once I remember , Religion and Vertue in this Kingdome were so eclipsed , Alani de insulis Prophetia , Anglicana & Romana . that the corrupt times , and dissolute raigne of William Rufus , thus by Antiquaries storied ; That in his Kingdome and Court were found , Calamistratorum ille cri●ium fluxus , vanissimus ille vestium luxus , illa laterum denudatio , meretricia illa laciniarum astrictio , illa capillorum intricatio , illa vestimentorum incisio , panni pliciti , calcei aculeis arcuati , mollitie corporis certare cum foeminis , gressum frangeregestu soluto , & latere nudo incedere , adolescentium specimē erat : Comatuli inuenes & imberbes , emolliti & mermes ▪ quod nati fuerant inuiti manebant , prius corrupti ab alijs , post , alios corrumpentes , alienae pudicitiae proditores , prodigisuae . Sequebantur Curiam Regis exoletorum greges , prostibula gane arum . In English thus : Euery where in his Kingdume and Court were found , that loose , wide , long , vnconstant deliciousnesse , and lust , of crisped , frizzeled , curled locks and haire ; that most vaine , riotous , ranke , and sumptuous excesse of apparrell ; that laying naked and open of the breast ; that whorish lacing , iagging , trimming , folding , pleating , fringing , of the armes , bodies , head & feet ; that twisting , wrapping , infolding of the haire ; that cutting , pincking , printing of garments ; that embroidering of suits ; and that pleasant , oyled , painted , complexionating rag , that aculeated , sharpe-nosed , arcuated , vaulted , Rainbow-colored , and strange-fashioned shoe and boot . There men do striue with women in tendernes , nicen●s , womālines , wantonnes ; break their gate with a dissolute gesture ; and to go with open breasts was the shew , example , triall , & glory of yong men , or lustie youths : boyes with faire-bushed haire & vnbearded , soft , delicate , vnarmed , effeminate , which are vnwilling to remain as they were borne , first being corrupted by others , & afterwards corrupting others , betrayers of others chastity & shamefastnes , and prodigall of their owne . There followed the Court a flocke of super-anuated , ouergrowne , stale , beastially-abused creatures against and harlots . Now let me enquire of those that are either trauelled in the stories of times past , or countries & kingdoms farre distant , in what circle of the world they find this dissolute & godlesse behauiour here described , most paralleld . Where do they see and finde that loose and dissolute deliciousnesse of frizzeled , crisped , bodkind haire ? where that most vaine , ranke , and vngodly excesse of apparrell ? where that nakednesse of the breasts ? that whorish lacing , iagging , fringing of the whole body from top to toe ? that cutting , printing , pouncing of garments ? that aculeated , sharppointed , arched , Polonianized , ouer-turned , Rainbow coloured , strange-fashioned boot and shoe ? where that twisting and infolding of the lockes ? that imbroidering & damasking of suits ? that powdring of haire , and complexioning of faces ? where those neat , combed , bushed , vnbearded youthes ? those soft , delicate , effeminated fellows , which are vnwilling to be as they were borne , but being first corrupted by others , do afterwards play the Proselytes , and corrupt others , betrayers of others chastity , and prodigall of their owne ? where do men striue with women for softnesse of cloathing , and neatnesse of person , in womanish face , open breasts , dissolute gesture ? I know , the godly traueller , whose heart is touched with a feeling of these enormities , wil answere my enquiry with Cyprians teares , who complaines of his time thus . Do not all men studie to increase their patrimonie ; and being forgetfull what the faithful did , either in the Apostles times before them , or what themselues ( as Christians ) ought to doe , laie themselues downe in an vnsatiable heat of inlarging their substances ? There is no mercie in workes ; no Discipline in manners . In Men , the heart is corrupted ; in Women , the forme is counterfeited ; craftie fraudes to deceiue the heartes of the simple ; cunning wiles to circumvent their brethren . They knit the bonde of Matrimonie with Infidels , and prostitute the members of Christ vnto Gentiles : they not onely sweare rashly ; but ouer and besides , they forswear themselues willingly : with proud swellings they contemn their Gouernours , with venomous tongues speake ill of them ; with pertinacious and rebellious hatreds disagree amongst themselues . If good Cyprian 〈◊〉 plained of these thinges ; who will blame vs to complaine of the like , and much greater , and to feare the calamity which we do not labor to auoid ? Esay . 14. Let vs take heede of Babylons wofull downefall , for ( as Basil saith ) All those thinges shal shortly come vpon the soule , confounded with the darkenesse of sinnes , and not one onely prorogation of dayes shall goe betwixt . But this is our hope in these dangerous declining times , that as then , Henrie the first whose Embleme was , Rex illiteratus , Asinus coronatus , An vnlearned King is a crowned Asse , reformed those dangerous abuses and customes ; so your Highnesse , Charles the first , the suruiuing hope of our good , the glorie of all the foregoing Henries of our Nation , you noble brother being vntimely benighted , will ( in the present ) in your owne particular vtterly distaste them , and ( in the future ) for euer abandon them both Court and Countrie . This shall make you more famous in the World , then Hannibals incursions through the Alpes into Italie , then Scipio's great conquests , Caesars miraculous Victories , and Alexanders sole Monarchie . Besides , as it shall magnifie you on Earth● , so shall it deifie you in Heauen : for as Augustine saith truely , Qui nòn tumet vento superbiae , nòn cremabitur igne gehennae : He that swels not with the puffe of pride , shall neuer bee burnt with the fire of Hell . To conclude , Let the iudgments of God vpon his own people , for these verie sinnes , and abused strange customes , so largely set forth by that worthie Court-preacher Isay , bee Englands Map , Esay . 3. wherein to beeholde her owne desolation if shee repent not for them .

Of Contemplation , what it is , wherein it consists , and how worthie a Worke it is for a Prince , and also for euerie good Christian.

Bernard sath that Contemplation is a lifting vp of the minde , resting vpon God , and tasting the ioyes of eternall sweetnesse . And indeed it is nothing else , but ( as it were ) a certaine spirituall vision and sight of that Truth which we know and approue , ioyned with the prayses of God , with most high admiration , pleasure of the spirit , and ioye of heart . For as by the eye of the bodie we see corporall thinges : so by the minde , which is the eye of the soule , wee contemplate heauenly thinges : Therefore Contemplation is nothing but the vision and sight of the minde . This , if it be sober , makes vs haue our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Phil. 3.30 . our conuersation , in Heauen ; and so to finde an Heauen vpon Earth , and to be sure of Heauen whilest wee liue on the Earth . Some conceiue that this word ( Temple ) is deriued hence , because it is a place destinated to contemplation . For as wee ought in the Temple of God to recollect all our affections , cogitately to meditate and thinke vpon God , and his holy mysteries and ordinances : so indeede this Contemplation , of which wee speake , is nothing else but a true and perfect collection of all our affections and powers of the soule to know something with admiration and delight of minde concerning the nature of God ; namely touching his power , his wisedome , his goodnesse , his loue , his nobilitie and bountie &c. or touching the hidden iudgments of God , or his most holy will , or some other excellent obiect , by which we bend and direct our selues to God .

Before wee come to handle the members and parts of Contemplation , we wil shew , First , the difference betwixt Contemplation , Meditation , and Cogitation . Secondly , the inducements to Contemplation . Thirdly , the arguments and tokens of true Contemplation . Fourthly , the impediments of contemplation . First , The difference is , in that wee shall finde in Cogitation there is an evagation and wandring of the minde ; in Meditation , an investigation of the minde ; but in Contemplation , and Admiration of the mind . Cogitation is without labour , and without fruit ; Meditation is with labour , and with profit ; Contemplation is without labour and with profit . Greg. lib. 2. in Ezech. Hom. 17 Secondly , Those three degrees of which Gregorie speaketh , ought to induce vs to the Contemplation of God . First , That the soule collect it selfe to it selfe . Secondly , That being collected , it may see what an one it is . Thirdly , That it rise aboue it selfe , and doe subiect it selfe , intending to the contemplation of the invisible Authour of it selfe . But it cannot collect it selfe to it selfe by no meanes , except first it learne to driue from the eye of the minde , all fancies of Earthly or Heauenly formes ; and to despise and tread vnder foot whatsoeuer occurres the Cogitation , concerning the corporeall eye , eare , smell , tast , or touch , in as much as he seeks himselfe to be such within , as he is without these . For when he thinkes of these thinges , he doth within himselfe ( as it were ) handle certaine shadowes of bodies . Therefore all these by the hand of Discretion are to bee driuen from the eye of the minde as much as may bee , in as much as the soule considers it selfe to be such , as it was created vnder God aboue the bodie . Besides , the ineffable sweetnesse which is in contemplation perceiued ; the admirable perfection which is there learned ; and the beginning of nil happinesse which is there found ; ought to induce vs therevnto . For there the most high GOD , the fountaine of all happinesse , is knowne ; and that which is knowne , is beloned ; and that which is beloued is desired , and laboured for ; and that which is carefully laboured for , is acquired ; and when it is at length acquired , Ber in Ser. 35. in Can. it is with interminable and endlesse delight possessed : such delight , as that Bernard saith , That the soule which hath once learned and receiued of God to enter into it selfe , and in his very inwards to long for the presence of God , & euer to seek his face ; ( for God is a spirit , and those that seeke him , the must walke in the spirit , and not hue after the flesh ) such a soule ( I say ) I know not whether it account it more horrible and painefull to suffer Hell it selfe for a time , then after the sweetnesse of this spirituall studie once tasted , to goe out againe to the pleasures , or rather the grieuances of flesh , and to seeke againe the insatiable curiositie of the senses : Ecclesiastes saying ; Eccles. 1.8 . The eye is not satisfied with seing , nor the Eare with hearing . Behold a man well experienced ; Thou art good ( Oh Lord ) to them that hope in thee , to the soule that seeks thee . If any man labour to turne his soule from this good , I suppose hee will iudge it no other , then if hee saw himselfe thrust out of Paradise , and from entrance into glorie . This is the same Dauid that answered the Lord , bidding him seeke his face , Thy face , Lord , will I seeke . Therefore nothing is so much to bee feared of him , that hath once receiued this benefit , as that being relinquished of that grace , he be againe inforced to goe out to the consolations of the flesh , nay rather the desolations , and againe to suffer the tumults of the carnall senses . In this Contemplation was Augustine , when he said , That whatsoeuer he did in the World displeased him . Thirdly , The tokens of true Contemplation , is , to loath any longer to liue in the miserie of this World : Thobias 3. with Thobias ; It is better for me to die then liue ; with Iob , My soule loatheth my life : Iob. 10.1 . Rom. with Paul , Wretched man that I am , who shall deliuer me from this bodie of death ? also to thirst after the fountaine of life with the Prophet , Psal 41. As the Hart desiros the water-brookes so my soule longeth after thee ô God : with all the minde to retaine the loue of God and man ; to cleaue to the onely desire of his Maker ; all cares trodden vnderfoot , burning in desire to see the face of his Creatour . Fourthly , The impediments of Contemplation . As in the eye of the bodie three thinges doe hinder the sight of if ; so there are three which doe hinder the sight of the eye of the mind . The bodily eye may be sound , yet if it want the outward light , it sees nothing . It may also haue the light present ; and yet some bloud or humour falling into it , it may hinder the sight of it . It may also fall out , that neither of those , I say , neither light nor health may bee wanting ; yet some dust may fall into the eye , that may dull the sight . Therefore , these three , Darknesse , Humor , and Dust , hinder the sight of the bodie . These things are the same by which the inward sight is hindred ; but they borrow other names , For that which is here called Darknesse , is there called Sin ; that which is here called a Humour , is there called the confluence of the sweetnesse of sins , running into our me more , as into a certaine sinke ; and that which is here called Dust , is there called Care of Earthly things . These three confound the eye of the vnderstanding , & exclude it from the Contemplation of the true Light : namely , the Darkenesse of sinnes , the pleasing recordation of sinnes , and the care of Earthly busines . With these three diseases King Dauid complained he was troubled . First , Psal. 37. Psal. 32. The light of my eyes is not with me . Secondly , My bones consume through my daily complaining . Thirdly , I eate ashes in stead of bread the ashes of Action for the bread of Contemplation , as Hierome expounds it . Therefore whosoeuer directs the eye of his minde to Diuine Contemplation , hee must labour to acquite himselfe of these impediments . Against a threefolde disease , a threefolde remedie must bee had . The first is healed by repentance ; the second by prayer ; the third by holy exercises , after the example of Marie , who chose the one thing that was necessarie , sitting at Iesus his feete and hearing his preaching .

Now the parts of Contemplation may be reduced to these three considerations : the first appertayning to God ; the second to man ; he third to the comparison of visible thinges with invisible .

1 Of this part which appertaines to God are foure branches . The first of them is the admiration of the Diuine Maiestie ; that is to say , that God is one in essence , and three in persons ; that hee is the Father begetting ; the Sonne begotten ; and the Holy Ghost proceeding from the Father and the Some ; and that , before all times , and from all eternitie . For neither the Father beganue to beget ; nor the Sonne beganne to bee borne ; nor the Holy Ghost beganne to proceed : but the Father begetting was from euerlasting ; and the Some begotten was from euerlasting ; and the Holy Ghost proceeding was from euerlasting : three persons and one God . The Father , God alone ; the Sonne , God alone ; the Holy Ghost , God alone : because in the Father is the whole essentiall perfection of the Deitie ; and in the Sonne is the whole essentiall perfection of the Deitie ; and in the Holy Ghost is the whole essentiall perfection of the Deitie : not mult●phed according to the number of the persons ; but onely one , and most simply one , that is , one in number : else there should be three Gods , as there are three Persons . In this Contemplation we must remember that wee doe nothing except we keepe within the limits of Gods Word : for he that searcheth after the Maiestie , Pro. 25.27 . shal be oppressed of the glorie . Here we may comprehend with all Saints , what is the length , breadth , heighth , and depth , whereof the Apostle speakes ; Ephes. 3.18 . those foure vnmeasurable comprehensions and incomprehensible mensurations : First the length of God , that is , his eternitie : Secondly , Bern de con. l. 5. cap. 3. the breadth of GOD , that is , his Charitie . Thirdly . his heighth , that is his power . Fourthly , his depth , that is his wisdome . His length , that hath no limit of place or time : his breadth , that hath no bounds of men nor Creatures , Mat. 5 Ephes. 3.19 . for hee hates no thing that he made : He makes his Sunne to rise en the good and the bad ; nay his loue passeth all knowledge : his height , that hath nothing aboue him ; his depth that hath nothing below him . So is hee Length , for his eternitie ; Breadth for his charitie ; Heighth , for his Maiestic ; and Depth for his wisedome . Oh most wise Maiestie , and Maiesticall Wisedome ! Oh most louing Eternitie , and Eternall Charitie !

2 The second , is the consideration of the workes of God , that is to say of the Creation , Reparation , and Gubernation . In the Creation , his wisdome , power and goodnesse is to bee admired . In the Reparation , his Wisedome , Power , Iustice , and mercie . In the Gubernation , his truth , wisedome , iustice , mercie , and power .

3 The third , is the admiration of the iudgements of God ; whereof some are euident and some hidden . Those reuealed , know , and by no meanes decline from them . The hidden , because they are too deep , adore and reuerence .

4 The fourth , is the recordation and calling to minde of the promised happinesse , and future life : and on the other side , of the endlesse punishments of them that receiue not Christ .

Of these partes the first will inuite vs to the Reuerence and Feare of God : the second , to Loue : the third , to Humilitie ; and the fourth , to Faith , Hope , Patience ; and all of them together will inuite vs to thankesgiuing , by our Lord Iesus Christ .

The second member of Contemplation , is , concerning Man himselfe : which that most famous Apothegme and sentence commends to vs , Nosce te ipsum , Know thy selfe ; which is the one halfe of all Diuinitie . Hence Augustine desired no more of God , but Nouerim me , Nouerime te , That I may know my selfe , and know thee . This part , in respect of diuersitie of States of men , must be distributed into foure orders or degrees . Of which the first , is the state of the first Man , which is called the state of Innocencie . Of this state it is inquired , of whom thou art created ? Of GOD . Where ? in the Earthly Paradise . Whence ? from the sl●me of the Earth , and breath of God . What kinde ? desirous of rule , reasonable , and of free will and power in himselfe . How ? in the Image of God , Iust , Holy , True , ioyned to God . To what ? to immortalitie . For what ? to worship God : of which thing the forme of Man doth admonish vs ; for thither is the minde to be directed , whither the countenance is erected . The second , is the state of the second Man , which is truely called the state of Miserie . Adam hauing fallen from God , begat such as himselfe was by his fall , that is to say , miserable , impure , vniust , damned . Euery one that is borne , as Augustine saith , is borne Adam , that is to say , damned , of one damned . The third , is the state of the third Man ; in which Man being fallen is lift vp by the hand of God , that is , by Christ , who being apprehended by faith , reformes , iustifies , and sanctifies Man : and this is rightly called the state of grace . Of this state preacheth the Gospell of Christ . The fourth , is the state of the fourth Man , that is of perfect happinesse , in which wee shal bee like vnto Christ for euer . Of these parts , the first commends many thinges to bee contemplated , but chiefly the nobilitie and dignitie of Man , created in the Image of God , that hee might worship and celebrate God . The second admonisheth vs of the miserie of Man , to be deplored , into which hee fell by his owne default and will . The third commends t● vs the mercie of God , and vnspeakeable loue of the Sonne of God , to be meditated with faith and thankesgiuing . The fourth stirres vp a wonderfull gladnesse and comfort in the mindes of the godly from the hope of promised saluation , with thankesgiuing , and care of godly liuing .

The third member , is of the comparison of thinges visible and invisible . And how sweet this contemplation is , of comparing visible thinges to invisible , Heauenly . and spirituall thinges , no man can sufficiently expresse . For so hath GOD that most wise Architect framed these visible thinges , that Man being put as the Contemplator and beholder in the middest of them , hee might lead him , as by the hand , into the knowledge of things invisible , Heauenly , and spirituall . In which thing , the most high wisedome , goodnesse , power , and Maiestie of the Almaker is with admiration beholden , and this to that end , that he might be acknoledged , glorified , and worshipped of Man whome hee created to happinesse . This Contemplation our LORD commends to vs with diuers Parables in the Historie of the Gospell , signifying not obscurely ; That there is nothing visible created of GOD , which hath not some comparison to invisible thinges , namely , either to frame aright the manners of men , or to contemplate Heauenly and Spirituall things ; insomuch that whatsoeuer sensible thinges are framed by God , are ( as it were ) certaine Symboles and resemblances of some thinges , that are not exposed to our senses . To make this more plaine : The fire which wee see , is ( as it were ) a Symbole and resemblance of the Holy Spirit . For as the fire burnes , insightens , and purgeth ; so the Holy Spirit inflames the heartes , insightens the minde with the true light , and purgeth vices . This glorious Sunne ; is it not ( as it were ) the Symbole and representation , not onely of the humane nature , assumpted of the Sonne of God into an Hypostaticall Vnion , but also of the presence of Christ , and his efficacie in the Church ? Besides , the nature of things it selfe is to vs ( as it were ) a Schoolemaster , chiefly to the vnderstanding of the Mysteries of Holy Scriptures . What shall I say of the Figures of the olde Testament , by which the things of the new Testament are shadowed ? What meaneth the prohibition of the eating of certaine beastes ? was it not for the auoiding of certaine properties of theirs , vnto them good in their order , but to vs hurtful in the degree of our Dignitie ? What shall I say of the Types of the olde Couenant and Testament , by which Heauenly , Spirituall , and eternall thinges , were signified , offered , and receiued ? In the writings of Moses , the Prophets , Apostles , and Fathers , many such things are recounted ; so that I need not waste time in giuing you any further tast heereof ; but conclude this point with Senecas iudgement : Quicquid vides , & quicquid nòn vides , Deus est ; Whatsoeuer thou seest , and what o●uer thou seest not , is God ; that is , all things visible and invisible doe expresse vnto thee a Deitie , and lead thee , as by the hand , to contemplate Heauenly , Spirituall , and Eternall thinges . Thus then is it true that Diuines affirme , That the most High Beatitude and Felicitie is apprehended by contemplation , but perfected by fruition . Whilst we rise from Meditation to Contemplation , from Contemplation to Admiration , from Admiration to Al●●nation of mind : by this Contemplation Man is instructed to righteousnes , and consummated to glorie . For the grace of Contemplation , as Bernard saith , Bern. de inter . dom● . cap. 〈◊〉 . doth not onely cleanse the heart from all mundane loue , but sanctifies and inflames the mind to the loue of Heauenly thinges . He that by Diuine inspiration and reuelation is promoted to the grace of Contemplation , hath receiued certaine pledges of that future fulnesse , where hee shall for euer inherit and rest in eternall Contemplation . But hee that would be at leisure for Contemplation , he must of necessitie learne , not onely to rest from euil works , but euen from vaine c●gitations : else it is , as Bernard saith , vacare corpore , but not vacare corde , to be at leisure in body , but not to be at leisure in heart . Now as the ioy of that multitude of supernall Spirits , is not onely of the Contemplation of the Creatour , but in contemplating the Creatures : so must ours be , whilest wee are vnder the beggerly rudiments of the World . For whilest they find God in all his workes wonderfull , what maruell if euery where in admiring they reuerence him , in reuerencing they admire his wonderfull thinges , whome they so loue . Therefore they finde not onely in the incorporeall Creatures , but also in the corporeall , whence they may admire , whence they may worthily reuerence the Creatour of them . All these things they continually contemplate , in contemplating admire , and admiring reioyce . They reioyce at the Diuine Contemplation ; congratulate at the mutuall vision ; and admire at the speculation of corporeall thinges . Let vs learne , contemplating to admire , and admiring to contemplate , how the Citisens of that Heauenly Kingdome , and happinesse , doe without ceasing beholde all thinges that are vnder them ; do comprehend and see from high the reason and order of all thinges ; how infinitely they reioyce at their mutuall and indissoluble societie , and charitie ; how insatiably they are inflamed at the vision of Diuine Glorie and Brightnesse . Nothing is more pleasant , nothing more profitable , then the grace of Contemplation . By how much as thou art more delighted in Contemplation of Heauenly thinges , and being delighted doest admine ; by so much doest thou more willingly staie , more diligently search , more profoundly thou art illuminated . Euer shalt thou find in those things t● at which thou maist admire , and whence to be delighted . No where is there more plentifull matter of admiring , and no where more profitable cause of delighting . Therefore in these thinges let thy ad●●ration and delectation euer bee ; nor shall it bee needfull to seeke other thinges for these , and to runne hither and thither by a vaine wandering of cogitations ▪ for to know God , is the fulnesse of knowledge ; and the fulnesse of this knowledge is the fulnes of glorie , consummation of grace , and perpetuitie of life . To the fulnesse of this knowledge there is rather neede of intimous compunction , then profound inuestigation ; of sighes , then of arguments ; of often lamentations then of copious augmentations ; of teares , then of sentences ; of prayer , then of reading ; of the grace of teares , then of the knowledge of letters ; rather of the contemplation of heauenly things , then of the occupation of earthly things .

By this that hath beene said , it is most euident , how worthie of a Prince and euerie good Christian , this diuine worke of contemplation is , seeing it bringeth not onely to the knowledge and fulnesse of all knowledge of God , but also to the loue , reuerence , feare , seruice , and true worship of the true God ; whom to know in Iesus Christ , Io. 17.3 . is life eternall . Yet besides , it will not a little strengthen this conceit , to consider , that as the most noble & notable creatures are in site , higher ; in light , clearer , in appearance , beautifuller ; which we find true in the Sun & Stars : so those that sit aloft , and would haue the name to excell others in Nobilitie of vertues , & probitie of manners , ought to be more beautifull in conuersation , more cleare in discretion , more high in contemplation . For seeing all men were framed and created to this end , that they might possesse a perpetuall Kingdom , and glory ; and all are therefore tyed in an equall Obligation to vertues , which are as the way vnto that Kingdome ( contemplation being as it were the life-bloud of all vertues ) How can the Prince or great person thinke contemplat on vnfit for his degree , which onely fits him to know , serue , loue God , conuerse with God , and make him happie .

It is well knowne that all Philosophers haued : fined true felicitie to be no other thing , then a perfect action in a perfect life according to perfect vertue . And the iudgment of all wise men is , That this felicitie consi●s in contemplating & louing God : which thing indeede is the most excellent and honourable action ; such as is the vnderstanding , of the most excellent and honourable part of man ; such as is the mind , about and concerning the most excellent and honourable subiect , and thing , such as is God himselfe . Thus speak●s Aristotle in his Ethick● ; and in his Metaphysicks addes , That this action in diuine , not onely because it wholy vnites God to it selfe by contemplating and louing him , but also because it doth no other thing , but euen that which God himselfe doth , who onely doth contemplate and loue himselfe ; other thing ; by himselfe ; and the other diuine mindes , which in contemplating and louing God do moue the superiour Orbes , that they may beget vnder heauen that thing , which they see in God is to be begotten : so shall we be like vnto God and the heauenly creatures , if in contemplating and louing God we moue our owne Orbes , that is , the powers of the mind , our inward and outward senses , our members & bodies , to doe those things which we doe see to shine in God contemplated and beloued . This is the forme of humane felicity . For the mind of man is like to a rased Table , in which any thing may be painted , readie to be made all things , and to make all things ; God being obiected to it , to be contemplated and loued , it contemplates and loues : and so makes vs in some sort to labour to conforme our selues , and our actions , to those exemplarie vertues we see in God , to whose example we ought to conforme all our vertues : And therefore euermore his example is to be set before vs . Hence is that ancient Prouerbe , aswell of all the Latines as Greeks , celebrated of a good and vertuous man , Homo homini Deus , Man ought to be God to Man . And therefore Plutarch explicating this in his booke against an vnlearned Prince , denieth , That therefore the Saints are not called blessed , because they liue most long , but because they are the Princes of vertues : Which thing our Sauiour confirming , hath left vs this precept : Be perfect as your heauenly Father is perfect . This perfection , to whose example we ought to institute our selues , must be , first , eyther in respect of God , secondly , or of our selues , thirdly , or of others . First , In respect of God , we must referre all things to the knowledge and loue of him , in all things seeking a more full knowledge and loue of God , carrying him in our mindes ; and so we should breath , expresse , poure out , & ingraue , Matth. 5. the Diuinitie in our minds , words , gest●res , and all our actions , and so are we Gods to other men . Therefore wee shall detest sinne , euen the least sinne , because God doth detest it , not inforced through feare of punishment , or allured by any rewards , but inflamed with the loue of God ; nor shall bee cast downe from the place of vertue , by the most bitter sufferings of any torments , louing God , who of himselfe is most louely , albeit he should conferre vpon vs no good things , but should crush our bodies to peeces by exquisite torments , alienate all our friends from vs , cast vs out of house and home , and load vs with ignominies and all discomforts : and we shall make more account of the least dramme of the knowledge and loue of God , then of all other good things besides this , that can be imagined . Secondly , As concerning our selues , wee will striue to loue God more then our selues , and so , where need is , we will spend our liues and all we haue , rather then any thing shall bee done by vs , whereby any should thinke , speake , or doe concerning him , otherwise then is fit , albeit no good thing after death should remaine vnto vs , but most hard and cruell things were of vs to be indured for euer . For so shall we be translated into God , we shal liue to God , and God shall liue in vs , and we shall be most valiant , and most constant to performe all excellent things , and such and so diuine things , as the sharpenesse of no sight euer attained vnto : And to conclude , hauing gotten that worthy temperance , no excesse shall rest in vs , which may eyther weaken the bodie through lust , or dissipate our substance , or ingender diseases . Thirdly , As touching others , we shall not be theeues , iniurious , enuious , slanderers , vniust , such as do butcher and teare in peeces themselues with their owne sinnes . And seeing God is not so much beloued , as he doth loue , seeing he doth good , albeit he receiue no good from vs , 1. Cor. 4. ( for what haue we that we haue not receiued ? ) nay seeing his prouidence and care ouer those that are contumelious and iniurious to him : Mat. 5. therefore the truly-wise man will do good to all , and will ouercome euill men with benefits , and striue to bring them to the knowledge and loue of God ; and if they be stubborne , he w●ll not feare to desire God to lay their punishments on himselfe , so that they may be brought to God ; but if they be past hope , that then he will smite them , as Peter did Ananias , and Saphira , and as Paul did Elimas ; Act. 5. and as Simon Magus was at the Apostles prayers . Act. 13. So then the knowledge and loue of God is the rule and measure of all vertue . This is the perfection and felicitie , which contemplation and the loue of God engenders . If then contemplation be that most excellent action of the most excellent part , the minde ; and touching the most excellent subiect , God himselfe ; How can it be but most fit for the most excellent persons , Kings and Princes ?

But amongst all vertues , illustrious persons , and such as are set in the highest places in this world , seeme to haue a greater inclination to one more generous and regall then the rest : and that is Magnanimitie : whose nature is to disdaine to cast downe himselfe to abiect things , but to performe and procure the greatest things ; of which kinde are true and great honours , which is the proper worke also of contemplation , whose labour is not for base and contemptible things , but for true honours , the Kingdome of God , and the vnspeakable glorie thereof . Whence it doth manifestly follow , that seeing nothing in this world is more abiect then sinne , nor any thing of more excellency and magnanimitie , then vertue ; Princes and great ones are much to bee blamed , if they suffer themselues to be ouercome of any sinne , or doe depart from the more noble life of vertues and contemplation . Yet it is to be obserued , that this vertue of Magnanimitie is in this world mightily obscured , and troden vnder foote , by the blindnesse of men . For albeit many are by nature magnanimous , yet because they make great account of the prosperities and honours of this world , forgetting the more sublime and excellent honour of vertue it selfe , and chiefely of Fortitude , which consists in this , That a man doe vanquish himselfe : and also forgetting that most high reward , which in heauen is prepared for them that giue themselues to a spirituall life : Thus whilest they magnifie the things of this world , and are with all their hearts and strength occupied in them , they disesteem that in which true Magnanimitie consisteth , namely Vertue , and the contemplation of heauenly things . And they hence take a pretext and colour of this their complacency & worldly comportment , from the common vse and practise of this kinde of life , amongst the most high and noble persons , who ( for the most part ) ire besotted with these sublunarie , and base fooleries : nor in the meane time doe they obserue , that the truly-wise do laugh them to scorne ; euen as those most high celestiall Princes , and all the Courtiers of his Court , the least of whom hath a greater regall pompe then al the Caesars Courts of this brittle world , which onely is ( as it were ) but a little village , and yet doth so delude their vnderstandings .

From this will manifestly arise thus much : That in very deed they are most abiect and vnworthie of honour , albeit they are held for great in this world , who doe not exercise all their powers in the spirituall life , and seruice of the most high King and God , from whom onely they may obtaine those so excellent benefits , which in heart they so much desire . It is also euident , that Princes and great ones haue a greater Obligation to this vertue of Magnanimitie , and to all that proceeds from the same : and therefore it may truly be said , that for this Obligation and Magnanimitie , all doctrine which concernes a spirituall life , doth more appertaine to them then to others , whose pusillanimitie and weaknesse of minde , doth not lift vp themselues to desire and procure so difficult and great matters . Surely , if it be a base thing for Princes and Great ones to be exercised in gatheting vp the small crummes of Sugar , that fall from the ballance : much more abiect and base it is to place the minde in the vaine sweetnesse of delights , and prosperities of this world , seeing hence doth follow not onely obliuion , but also the perdition of the most high honour and glory , for the which was giuen them that great and generous minde they haue , and that mightie power , and great place they hold . Of all these things , that most glorious King of the vniuersall , heauenly , and earthly Court , our Lord Iesus Christ , hath giuen a most , cleare example , who offered his most regall person to innumerable iniuries and afflictions for those wonderfull things of heauen ; who for the ioy that was set before him , endured the Crosse , despised the shame , Heb. 12.2 . and is set at the right hand of the Throne of God ; who also with a minde truly great and glorious , Mat. 4.10.6 . despised the Kingdomes of this world , when they were offered him .

Surely , I know not by what title or right he will call himselfe an illustrious Lord in this world , who spends his life in acquiring the honours of this world , seeing he may behold his King to desire death , whereby to set him free from the vaine● loue of mundane honours , and transferre him to heauenly honours . Againe , I know not how he dare number himselfe amongst great and excellent men , who lets fall his heart vpon things so abiect and base , seeing in very truth that abiect things are farre distant and vnfit for sublime , great , and generous spirits .

This Magnanimitie ought singularly to induce Noble and Heroicke persons neuer to commit sinne , seeing sinne is the most abiect & vile thing in this world , in respect that it is aduersant to the fidelitie they owe to God , and vilifieth them in the sight of God and all good men . Surely , no tongue nor hand of another man can so affect vs with any iniurie , as our owne sinnes doe defile and shame vs , which we daily commit before God , before whom we are euer present . This Magnanimitie also must haue this effect in great ones ; not to feele any aduersitie , from whomsoeuer it come : seeing it cannot hurt a wise man any further then he will in his minde estimate it . But a true & magnanimous esteemer of things , doth not reckon any thing for any great euill , which doth not concerne the soule : for all the rest , where that is had , must be committed to obliuion ; and where that hath past away , it must no more moue vs , then that which for the vilitie of it deserues to be committed to forgetfulnesse . Vnto all these things which I haue spoken , great men and Rulers ought to inuite and moue their subiects by all possible meanes ; and that for many reasons : First , for that the King of Kings , and Lord of Lords , did so . Secondly , for that chiefely , euen for this cause , principalitie and power is giuen vnto them in the earth , seeing all good gouernment is to this end disposed of God , vnto which good gouernement they stand obliged . Thirdly , for that vnto great men is due a great and excellent societie , which cannot bee , vnlesse their people be godly and vertuous . Furthermore , amongst all men , vertue and good life is most glorious : which things ( of a suretie ) no Preacher can with so great facilitie , and such felicitie , plant in any Region or Kingdome , as those that gouerne it , if they would marke and do the things wee houe declared : and those that will not so doe , but thinke that the studie of vertue , religion , and contemplation , are vnsutable for Princes , and great persons , I may say as the blessed Apostle saith , That they are worse then Infidels . For as the soule and spirituall life is by so much more louely , by how much the whole world with the riches thereof is to be preferred before a basket of dung , as our Lord taught vs , who led a life full of calamities , and died a death full of sorrowes and ignominies ; teaching vs to liue a spirituall life , and little to esteeme of this corporall : so those that are greatest amongst men , ought to chuse , and bee exercised in , the greatest and best things , that is , in consummating a spirituall and heauenly life , contemning the vaine glory of this world , as a thing most vnworthie of a generous and magnanimous spirit . If this bee the difference betwixt the two liues , Spirituall and Carnall , then God in mercie open the vnderstandings of all , both high and low , that they may see their errours , and chuse with Marie the better part , which shall not be taken from them .

23. The fruitfull Admonition of Isocrates to Demonicus .

IN many thinges ( Demonicus ) wee finde the iudgements of good men to differ greatly from the nature of the wicked . But the greatest of all is in mutuall conversation , seeing these doe reuerence and esteeme onely their friendes present , but those loue their friends farre absent . Besides , the familiaritie of the wicked , is euen in a short time dissolued ; but the friendship of good men , the whole course of an Age doth not abolish . Therefore , I being perswaded that it becomes those desirous of glorie and aspiring to knowledg , not to imitate the euil , but the good haue sent vnto thee this Oration , for a gift , which may be an argument of the mutuall friendship betwixt vs , & a token of the familiarity betwixt me & Hipponicus : for it becomes the children , as of the substance , so of the Fathers friendship , to succeed as heires . Besides , I perceiue also the condition of things to fauour vs , and also the present time : for thou doest exceedingly desire knowledge , and I bestowe all my care in teaching others ; againe thou art giuen to Philosophie , and I bring them on by a right line , that are going towardes it .

Therefore how many soeuer do write perswasiue Orations to their friends , doe surely indeuour an excellent thing , yet doe not take in hand the most noble part of Philosopie . But those which prescribe vnto youth , not by what means to polish that high kinde of pleading , but that as much as belongs to Elegancie of manners , they may bee well and liberally brought vp : these by so much the more doe profit their hearers , by how much as those onely provoke to the garnishing of wordes ; but these endue vs also with good manners . Therefore we , not preparing an exhortation , but writing an institution , advise thee what thinges a young man is to follow , & what to flie , with whom to converse , and after what manner the course of life is to be framed : for how many soeuer haue holden this course of life , those onely at length haue truely come to vertue , then which there is no other possession either more honest or more durable : For Beautie , either Age weares , or Sicknesse consumes : Riches are rather the Ministers of vices , then of honestie ; as the thinges which nourish slouth , and stirre vp young men to the desire of pleasure . Strength , confirmed with prudence , may profit without which it brings more discommoditie to him that hath it : and as it adornes the bodies of them exercised , so it casts a darknesse vpon the industrie of the minde . On the other side , the possession of vertue , in whose mindes soeuer it shall incorruptly grow vp , doth onely waxe olde , being both more worthy then riches , and more profitable then the splendour of Birth ; making such thinges easie , as others cannot attaine ; stoutly sustaining thinges fearefull to the multitude , accounting slouth for a reproch , but labour for an high praise .

This thing it is easie to learne from the labours of Hercules , and gestes of Theseus , to whose workes that excellent vertue of manners added such an illustrious note of glorie , that not all the passages of Worlds shall euer bee able to obliterate their famous Actes .

For indeed , if thou callest to mind thy Fathers indeuours , thou shalt haue a domesticke and singular example of those thinges which I speake of : for so he framed his life , that hee made no small account of Vertue , nor waxed dull with slouth , but both accustomed his bodie to labours , and tamed and ouercame dangers with his minde . The same did neither aboue measure loue riches , but enioyed the present good thinges , as a mortall man ; againe , as not obnoxious to the chance of Death , neglected not thinges gotten ; nor ledde his life sordidely , but was both Honourable and Magnificall , and also to his friendes exposed and inlarged . Those also that followed the studie of Letters hee more admired and loued then those of kinne vnto him : supposing that to the coniunction of minds Nature was more powerfull then Law , manners then kinred , the choice of life then necessitie . And so , to number all his actions scarce one whole life would suffice : of which yet in a more conuenient time wee will resolue a more exact narration .

Now at the least wee haue delineated Hipponicus his nature howsoeuer , that thou maist haue whereby to compose thy life , as after an example , whilest thou hast his manner instead of a Law , and shalt labor to imitate and aemulate thy Fathers Vertues . For it shal be a dishonest thing , when Painters take euerie excellent beast to expresse to themselues , that yong men in like manner should not imitate their most excellent Parents . I would haue thee perswade thy selfe , that it nothing becomes Champions better , to prepare themselues against their aduersaries ; then thou shouldest take care , that in the same institute of life with thy Father , thou labour with like praise .

But yet he cannot be so affected in his minde , who shall not bee furnished with various and those most excellent precepts . For as by moderate labour the bodie increaseth ; so by Nature it is also ordained , that the minde by speeches of good profit , should grow vp . Therefore I will endeuour to set before thy eyes compendiously , by what way chiefly ( in my opinion ) thou must trauaile to attaine Vertue , and approue thy selfe vnto other mortall men .

1 Therefore obserue thou religiously the thinges that belong to God , aswell in sacrificing , as in keeping thy oath : That is a token of the abundance of thy riches ; this an argument of thy honestie of manners .

2 Doe thou euer worship the Diuine power ; yet most chiefly , as often as the Citie doth worship : for so shalt thou bee iudged both to please God , by Sacrifice , and also to defend the Lawes .

3 Shew thy selfe such to thy Parents , as thou wouldest haue triall of thy children towardes thee .

4 Vse exercises , not so much those that promote strength , as those that make for thy health ; which thou shalt doe if thou cease from labour , whilest thou art yet sufficient for labor .

5 Loue not vehement laughter , nor giue care to thinges spoken proudly : for this is the part of a foole , and that , of a mad man .

6 Thinke that thinges filthie to bee done , are not honest to be spoken .

7 Accustome thy selfe to shew a composed and graue countenance , not sowre and vnpleasant ; this , will gaine thee an opinion of obstinate fiercenesse ; that of Prudence .

8 Thinke chiefely , that cleannesse , shame fastnesse , equitie , and continencie , becomes thee : by all which the Nature of yong men seemes to bee contained in their dutie .

9 Conceiue that neuer any flagitious thing committed by thee , can bee kept secret : for howsoeuer it may bee kept from others , yet thou shalt carrie with thee in thy minde the conscience of that deed .

10 Feare God .

11 Honour thy Parents .

12 Reuerence , and esteeme thy friendes .

13 Obey the Lawes .

14 Follow pleasures ioyned with glory ; for that is the most excellent pleasure that is ioyned with honestie , without which it cannot want vice .

15 Feare criminations , albeit false : for the vulgar are not mooued with any certaine reason , but onely with opinion and fame .

16 Perswade thy selfe that whatsoeuer thou doest , euery man seeth : for howsoeuer thou continually hidest the businesse , yet hereafter it will come to light .

17 Wonderfully shalt thou bee commended , if thou seemest not to commit those thinges , which thou condemnest in others commiting them .

18 Being greedie of learning thou shalt easily know much .

19 The thinges thou knowest , conserue with frequent Meditation : the thinges thou neuer learned'st swallow together with the sciences ; for it is no lesse offensiue to reiect a profitable speech , then to despise a gift offered by a friend .

20 Whatsoeuer leisure thou shalt haue in thy life , bestowe it in hearing of precepts : for by this meanes thou shalt not difficultly learne those things , which with great labour haue beene excogitated and invented by others .

21 Conceiue that many documents are more worth then great riches : for these quickly waste , but those last for all times . For Wisedome onely before other possessions escapes mortalitie .

22 Doubt not to take , though a long iourney , to Masters that professe to teach any profitable thing : for where Merchants passe so many and vast Seas to increase their little substance gotten ; shall it not bee a filthie thing , if a young man neglect to trauaile an earthly iourney , to the end to beautifie his minde ?

23 Bee gentle in manners , affable in wordes : It is the part of humanitie , to speake to those we meet ; of affabilitie , to vse familiar speech with them .

24 Shew thy selfe facile to all : yet vse the best . So shalt thou not be odious vnto them , and vnto these thou shalt bee deare .

25 Haue not often speech with the same men : nor prolixe speeches of the same thinges ; for there is a satietie of all thinges .

26 Of thine owne accord take vpon thee labours , that being inforced thou maist be sufficient to beare them .

27 Moderate all those affections , vnder which to lie men count it vicious ; namely Lucre , Anger , Pleasure , Sorrow : which thou shalt doe , if thou count it gaine whereby to promote thy estimation , not whereby to flow in wealth .

28 Exercise not Anger more sharply vpon the delinquent , then as thou wouldest haue others to assay against thy sins .

29 In time or prosperitie know it is an vncomely thing to command seruants , and to bee a seruant to pleasures . In adversitie , behold other mens calamities , and call to mind thou art a man .

30 Keepe more diligently thy word , then monie left in thy custodie : for it becomes a good man to performe manners , more certainly then any oath .

31 I would thou shouldest thinke it is no lesse consequent , to derogate faith from the wicked , then to haue faith to the good ,

32 Reueale secrets to no man ; except it be expedient , both to thee that art the speaker , and to the hearer , that those thinges be published .

33 Take an oath offered thee , for two causes : either to acquite thy selfe of of a filthie crime , or to defend thy friend in danger .

34 Sweare not at all for monies sake ; no , not if thou shouldest sweare rightly and iustly , for to some thou shalt seeme to forsweare , to others , to bee sicke of the disease of Auatice .

35 Receiue no man into the number of thy friends , before thou knowest how he vsed his former friends . For thinke , he hee will bee such to thee , as hee shewed himselfe to others .

36 Slowly contract friendship ; but being once made a friend , defend it . For it is alike vicious , often to change friendes , as to haue no friend at all .

37 Trie not friendship by detriments and losses ; nor yet bee thou vnexperienced of their faith . This shall bee done , if thou feignest thou hast need of their help , when thou hast no need .

38 Communicate those things , which may bee eliminated and cast abroad , as if they were secrets : for if thou saile in thy opinion , thou shalt find no discommoditie ; Againe , if the thing fall out as thou wouldest , thou shalt haue their manners more approued .

39 Trie thy friendes by the miseries that make incursion into thy life : and from the constant societie in dangers . For as Gold is tried in the fire , so are friends knowne by adversitie .

40 Most fitly and commodiously vse thy friends ; if at any time neede require , thou shalt helpe them of thine owne accord , not expecting their obtestation and intreatie .

41 Thinke it equally flagitious , to ouercome thy enemies with the Talion , and like returne of iniuries , as to bee ouercome of thy friend with benefits .

42 Commend those friends , not onely which are sorrie for thy ill , but also those that doe not enuie thy good : for many , albeit they condole their friendes affliction with aduerse fortune ; yet enuie them that vse a prosperous fortune .

43 Make mention of thy absent friends amongst thy present friends , that thou maist seeme also to haue care of those when they are absent .

44 Let thy habit bee neat , not ouer-rich , curious or costly . In neatnesse is Magnificence : in elaborate worke is too much curiositie .

45 Loue not the supervacanuous possession of goods gotten , but the moderate vse .

46 Contemne those which are diligent to gather riches , but cannot vse them : for their condition is not much vnlike his , that possesseth a generous horse , himselfe being an ill horse-man .

41 Giue diligence to get riches , partly to possesse , partly to vse ; in vsing they shall bee to him that knowes to enjoy ; in possessing , to him that knowes to vse .

48 For two causes make much of thy substance gotten ; aswell that thou maist acquite thy selfe of a great mulct , as also helpe thy vertuous friend in time of calamitie . In the rest of thy life loue nothing exceedingly , and riches moderately .

49 Embrace thinges present yet enquire after better thinges .

50 Vpbraid no man his misfortune : for chance is common , and the event of future thinges is vncertaine .

51 Doe good vnto the vertuous : for the names of grace and fauour are a beautifull treasure to a good man .

52 If you affect the wicked with benefits , expect the same thing that they doe , which giue meat to strange dogs : for indifferently they barke at giuers , aswell as at strangers . So the wicked affect with iniurie , aswell those of whom they haue receiued benefits , as those that hurt them .

53 Hate flatterers , as also impostors : for both of them are iniurious to those that beleeue them .

54 If thou assent not to thy friends gratifying thee in a nefarious thing and of wicked example , thou shalt neuer haue them that will repugne thee , striuing to doe honourable and worthie actes .

55 Be affable to such as come to thee , not sowre : for euen slaues and drudges will scarce beare the superciliousnesse of the proud ; but that gentlenesse of manners , is to euery one most acceptable . And thou shalt be gentle , if thou be neither litigious nor froward , nor a wrangler in any thing : if neither thou doe too sharply oppose thy selfe against the anger of them with whom thou hast to doe , albeit they be angrie without cause ; but so farre giue place to the fierce till their mindes being composed and setled , thou shalt chastise them .

56 Handle not serious occasions in ridiculous thinges , nor in serious thinges follow sportes , for whatsoeuer is intempestiue , is euery where vnsavourie .

57 Place not thy benefits beyond deserts , which chanceth vnto the vulgar sort , which that they may doe , yet vnwilling doe helpe their friends .

58 Be not quarrellous ; for it is a grievous thing ; nor take a pleasure in reprouing , for this begets anger .

59 Chiefly shunne the occasion of drinking : but if the time require it rise before thou bee drunke . Fore the minde oppressed with drunkennesse , is not vnlike the Chariot that hath cast her driuer : for as it is violently carried headlong destitute of a guide ; so the minde , when the power of reason is corrupt , doth often impinge and dash against the rocke .

60 Expresse the condition of the immortall , by moderately enioying thinges gotten .

61 Thinke dexteritie in doing things so much to excell vnskilfulnesse , by how much as all men , who follow other advantages and short courses , doe wickedly ; but besides also runne into losse , instituting any thing vnluckily : for often , whom they haue in wordes offended , to them they doe indeede pay punishment .

62 See thou thinke and speake Honourably , amongst such as are the messingers betwixt you , of such as thou wouldest make thy friends ; for praise is a signe of friendshippe ; dispraise , of grudge .

63 When thou shalt take counsaile , make cases past the examples of future thinges : for whatsoeuer is obscure , shall most spedily be knowne by that which is manifest .

64 Slowly consult ; but the thinges thou haft once determined , speedily execute .

65 Thinke that the greatest gift wee haue from God , is prosperitie ; and from our selues , Prudence .

66 The thinges thou fearest franckly to professe , and yet wouldest communicate them with some friend ; see thou frame thy speech as of some other thing : for so shalt thou both know their opinion , and shalt not openly beare thy selfe .

67 If thou wilt consult with any of thinges belonging to thy selfe , first consider how he hath managed his owne affaires : for hee that hath not handled his owne businesse prudently , will scarce euer conceiue well of other mens .

68 So shalt thou bee much inflamed to take counsaile , if thou obseruest what calamities Temeritie and Rashnesse bringes forth : So haue wee the chiefest care of our health , as often as wee call to minde the sorrowes that sicknesse brought vs .

69 Imitate the manners of Kinges , and follow their studies ; for so shalt thou seeme both to approoue and aemulate them . In which respectt thou shalt bee commended with the vulgar , and also obtain the more constant fauor of Kings .

70 Obey the Lawes made by Kinges , whose manners are to be had in esteeme for most strong lawes . For as hee that liues in a popular State must obserue the people : so who liues vnder a Monarchie , ought to haue the King in admiration .

71 Hauing obtained Magistracie , vse no man that is of knowne improbitie , in the administration of things : for whatsoeuer fault he committeth shall be ascribed to thee .

72 Depart from publike offices , more glorious , not more rich : for to be praised of the vulgar is more woth than great riches .

73 Neyther thrust thy selfe into a wicked businesse , nor yet patronize it , for thou shalt be thought to commit such things thy selfe , as thou doest fauour others committing them .

74 So behaue thy selfe , that thou maist receiue more then iust , yet content to haue born that is equal , that they may see thee follow iustice , not because thou canst not , but because equity doth so require .

75 Preferre iust pouertie before riches vniustly gotten : for iustice doth so much excell riches , by how much as these onely helpe the liuing , but that begets glory , euen to the dead . The vse of these is common to the wicked ; but it is denied the wicked to come neere that .

76 Imitate no man that vseth ill acts , but rather embrace those that suffer detriment in a iust cause : for the iust man , albeit in nothing else , yet in a good life excels the vniust .

77 Be busily imployed in the things that belong to the life of all men ; yet chiefely adorne thy wit by exercise : for in the least things , viz. in mans little bodie , a good minde is the greatest thing .

78 Striue earnestly thus farre ; That thy bodie may be desirous of labour , and thy minde of learning : that by this thou maist execute what thou determinest , and by that , fore-see what is fitting .

79 Whatsoeuer thou wilt speake , ponder first with thy selfe : because many mens tongues runnes before their wits .

80 Thinke that no humane thing is perpetuall or stable : so shalt thou neither be transported with ioy in prosperitie , nor cast downe with sorrowes , when fortune plaies the step-mother .

81 Propose vnto thy selfe two times of speaking , the one of things well knowne to thee ; the other of necessary things . For in these onely it is better to speake then be silent ; in others much better to haue beene silent , then to haue spoken .

82 If any good befall thee , it is lawfull to reioyce ; if euill things , thou must moderately sorrow .

83 Take heede thou do not vtter thy selfe to others , albeit in another mans businesse ; for it is absurd to keepe thy treatures shut vp at home , and in publike to haue thy opinion disclosed .

84 Feare infamie more then danger : for ignorance ought to be no lesse fearefull to the good , th●● death to the wicked .

85. Chiefely , chuse to thyselfe a secure life : but if at any time thou bee brought into danger , demand thy safetie from high , not with spotted fame , but with excellent glory . Surely , fatall necessitie hath proposed to all men once to die : but honestly to depart from this life is from Nature granted vnto good men by a certaine priuiledge .

Nor ought it to seeme strange to thee , if of these aforesaid , some doe lesse agree to thy present age ( for I am not ignorant of that ) seeing I had a purpose in the same worke , to draw forth counsailes for thy present life , and to leaue documents for time to come . The vse whereof as thou maist easily learne , yet thou shalt hardly finde such , as from the heart will so counsaile thee . Therefore least thou shouldest desire the rest of some other men , but mightest from hence as from a storehouse draw them ; I haue thought it my dutie to omit nothing , whereby I might giue thee counsaile . Surely I shall think I haue receiued a great fauour from God , if I faile not of that opinion , I haue conceiued of thee . For euen as wee see many more affected with dainties , then wholesome meats : so there are that rather apply themselues to their friends , infected with the same contagion of vices , then to such as doe rightly admonish them . In which things thou doest plainly seeme to mee , to be affected after a contrarie manner , by an argument of thy industry which thou hast adhibited in the rest of thy institution . For he that prescribes to himselfe to do the best things , it is very likely he will not despise those that exhort him to vertue .

And chiefely thou shalt be enkindled to desire vertue and honestie , if thou shalt learne , that most truly at the length wee haue those pleasures which these doe bring forth . For in sloth , is desire of ingurgitation , & gluttonie : there is griefe together ioyned with pleasure ; but the labour and moderate institution of life , that is placed in acquiring vertue , brings vnto vs sincere and double permanent oblectation : and there we first feele the pleasure , and after are sorie , but heere euen from the labour , we enioy the sense of pleasure . Besides , in euery the sense of pleasure . Besides , in euery thing we are not so mindful of the beginning , as we are affected with the sense of the end ; for many things , that fal out in our liues , we take not in hand for the things themselues , but for the fruite we hope from thence .

Call to minde the crue of the wicked , who are not wont to doe but obliuious things , and of no moment , as ( forsooth ) hauing chosen this kinde of life to themselues from the beginning . On the contrarie , Vertue cannot bee neglected of good men , except they will incurre the reprehensions of many . For all men doe no otherwise hate the openly delinquent , then those that doe belie integritie of life : in the meane time not differing from the vulgar ; and not without cause . For where we reiect those that do but lie in their words , shal we not confesse them to be euill , that in their whole life are altogether aberrant ? Surely , we will say , that such men by good right are not onely delinquent against themselues , but euen traytours of their owne fortune , as that which hath betraid ( as it were ) in their hands , riches , estimation , and friends : and themselues vnworthie of their present felicitie .

And if it be lawfull for a mortall man to search into the minde of the Gods , I suppose they would make plaine in their owne children , how they are affected towards the wicked and the good . Iupiter , who begot Hercules and Tantalus ( as fables speake and is the constant opinion of all men ) indued the one with immortalitie for his vertues , and afflicted the other with most grieuous punishments for his sinnes . By which examples we ought to be inflamed to couet honestie , and so not onely to insist vpon the things wherof we haue spoken , but also to learne all the best sentences of Poets , and to marke the sayings of other wise men , if they haue spoken any thing profitably . For as the Bee sits on all flowres ( as we see ) drawing profitable things from euerie one : so whosoeuer affects learning , ought to bee ignorant of nothing , but euery where gather that may profit him : for euen scarce by this diligence shall hee ouercome the errours of Nature .

The Institution and Description of a good Prince , from the Panegyricke of C. Plinius to Traian the Emperour .

CHAP. I. Of a good Prince , and who he is .

1_HE is a good Prince , vnder whom it is lawfull ( without danger ) to inueigh against wicked Princes .

2 Domination and Principalitie are diuers in natures ; nor is a Prince more acceptable or gracious to any others , then such as hate , and are aggrieued at Lordship and Seruitude .

3 There is no blessing of God towards mortall men more excellent and beautifull , then a Prince that is chast , holy , and most like vnto God .

4 The true praise and fame of a Prince is not propagated by Images and Statues , but by benefits and vertue .

5 This is the commoditie of great Empires , in that more people may liue in peace vnder them : and the things that are in seuerall Prouinces most high and profitable , may be perceiued and inioyed of the other Prouinces of the same Kingdome ; And to conclude , the scarcitie of one Prouince may be helpt by another .

6 All kinde of men reioyce when the Prince is good .

7 Neyther can the felicitie of a Commonwealth be without the felicitie of a good Prince : nor shall the hapinesse of this bee euer stable , without the commoditie and happinesse of the common-wealth .

8 It is more honourable for the memorie to come , to bee called a good Prince , then a happie : for that is of vertue ; but this of fortune .

9 A good Prince ( that the people may honour him ) must arme , and diligently performe all the parts of his office ; and despise no parts of it : for hee that disdains his owne dutie , makes himselfe contemptible , and will be thought to be an Idoll , and no Prince .

CHAP. 11. The manners of a good Prince .

1_IN a good Prince there ought to be a heape of all vertues .

2 The Prince , as he must know himselfe to command men , so hee must know that himselfe also is a man : then the voices , titles and praises which are due onely to the diuine power , he shall hate as most filthie assentations .

3 In a good Prince three vertues are chiefely commended : Pretie , Temperance , and Mansuetude of minde .

4 Affabilitie also is the greatest vertue of a Prince , and the best part of mansuetude .

5 The liberalitie of the Prince towards the poore doth much commend him .

6 Secret accusers , complainants , and picke-thankes , that doe it publiquely , ( the most pestilent and most insidious , false and dangerous kinde of men ) are of a good Prince not onely to be punished , but taken out of the way .

7. Such as the Prince is , such are the rest of the Citizens .

8 At the Tables of Princes , there must be seene sobrietie in meate ; sweetnesse in speach ; a gentle inuitation of guests ; and honour of fludies : no petulancie , obscenitie , sawcinesse , malapert impudencie of words .

9 Also proceritie and hight of bodie , and dignitie of speech , doth much commend the Prince with the vulgar .

10 No Courtiers are lesse to be beleeued of a good Prince , then those who against the publique fame secretly instill wicked whisperings into him of any man : for one may safelier beleeue all men , than is , Fame ; then seuerall men , that is , these .

11 Hee is the best Prince , that hath the most holy , and piously instituted familie , and attendants : for not onely the Prince himselfe ought to be holy ; but also his Retinue , Traine , and Court ought to be such .

12 It is the chiefest worke of a good Prince , to procure to himselfe good friends , which he ought to cherish and heare : And therefore let him chuse good men .

CHAP. III. Election of a good Prince .

1_IT is of much consequence , that a good Prince be lawfully , and with solemne inuocation of the Diuine power , chosen or receiued : for that thing doth exceedingly commend him to the vulgar . It is the best praise of a Princes predecessor , to haue chosen or left a good successour .

2 The Prince receiues with a good conscience , the gouernment brought to him , who goes to it , and performes it with a minde onely of preseruing the Citizens : and whom the profit and voice of the Commonwealth , and not his own priuate commoditie calles and inuites .

3 So long ought the gouernment and life it self to be deare vnto a good Prince , as by him the Commonwealth may be safe and sound .

4 The first entrance of the Prince into his Cities , ought to be ioyfull and festiuall : and then a Congiarie , gift , and benefit to be giuen to the people .

CHAP IIII. His Actions in generall .

1_MEn doe auspicate and enterprise nothing aright , nothing wisely , without the helpe and counsaile of the immortall God , therefore the beginning of all their actions must arise from prayer .

2 That which being done doth greatly please , did also please before it was done . Therefore by this meanes , the minde and will of the Prince , before hid , is discouered .

3 It is the part of a good Prince , as well to amend the things peccant in the Tents , as at home in the Court.

4 Few are of that excellent disposition , that they measure not desire , or flie from that which is vnseemely and honest , according as it is profitable or vnprofitable for them . Whence it commeth to passe , that in taking politique counsailes , as well publique as priuate , profit is of great force . Yet we must see and take he●d , that in them profit doe not ouercome true honestie .

5 The life of a good Prince , is the censure and Law of the Citizens ; and that perpetuall : for all conforme themselues to it .

6 It is the dutie of a good Prince , most sincerely and most readily , to determine right , betwixt his subiects , but chiefely amongst the Prouinces differing amongst themselues .

7 A good Prince ought to restore the dead studies of good letters , and to affect the learned with rewards ; and also to take care that the youth be in them well instituted .

8 It is the dutie of a good Prince , to haue care , that the Iournies , Ports , and Commercies , in the whole Kingdome be safe and free .

9 It is the dutie of a good Prince to prouide for victuall ; and if any Region subiect to him , be pressed with scarcitie , to relieue it .

10 A good Prince must rather defend , and restore publique workes , then to build his own priuate .

11 It is the dutie of a good Prince to restore noble families collapsed , and to cherish and increase those , that haue or are wel deseruing of the commonwealth .

12 A militarie Prince is to be chosen , that both his subiects , and forrainers through the feare of him , may quietly be-contained in their dutie .

13 There is the worst militarie State , where the care of Armes is translated from the hands to the eyes : from labour to pleasure : and in militarie exercises , not any of the Veterans and old seruitors to assist and gouerne , but some Graeculous Master and smatterer .

14 That the Prince be Militarie , he must much and often be in dangers in the warres , himselfe : for so shall he be most skilfull in Militarie discipline .

15 It is the dutie of a good Prince , so to giue Armes to Souldiers , that they may vse them against himselfe , if he offend against the Commonwealth .

CHAP. V. The authoritie of a good Prince .

1 LEt not a good Prince permit himselfe to forbid that which the Senate commands to be done .

2 God hath not giuen power and gouernment to the strongest , as amongst beasts , so among men : therefore the authoritie of Kings is commended and established by vertue and iustice , not by violence and strength .

3 The innocencie of the Prince and the goodwill of the subiects , are his most faithfull keepers and guard .

4 Euen the greatest Prince is by his oath , as the obliged Officer of the Common-wealth ; and is lesse then the whole Commonwealth or Kingdome .

5 A good Prince is not aboue the Lawes : but the Lawes are aboue a good Prince .

CHAP. VI. The Exchequer of a good Prince .

1 LEt the Prince make an account with his Commonwealth , and render an account to it , of his receits and expences .

2 Vnder good Princes it is neither lawfull , by all meanes to increase the publike treasure , nor yet the exchequer of the Prince . But if the Exchequer inuade or occupie what is not his owne , it must be granted to take a course against it , by like right as against other Citizens .

3 The Exchequer is neuer poore , or neuer any euill cause thereof , but vnder a good Prince : for many vrge euer the commodities of the Exchequer , chiefely vnder tyrannicall Kings .

4 Those that are free , take it ill , if any of their Fathers inheritance be drawn from them by the Exchequer , as a twentieth part : therefore that tribute , or such-like extraordinaries imposed , must be remitted .

5 When any thing is giuen by the Prince , whereof no euident reason can be yeelded ; it is to bee thought rather ambition , vanting , prodigalitie , and wastfull riot , then the Princes liberalitie .

CHAP. VII . Vnder a good Prince , what kind of Counsailers .

1 IN him that is Counsailor to a Prince , are three things chiefly required : Libertie , Faith , and Truth .

What kinde of Gouernment .

2 The Prince doth ill prouide for the Common-wealth , when he procures impunitie to those Prefects of Prouinces or other gowned or warlike Magistrates , that through malignitie or negligence , doe liue ill in their Offices : but to them that doe vprightly discharge their Duties conferres no reward : for by this meanes he makes those worse , and these more slow to doe well .

3 Then most truly may it bee iudged , whether a man haue deserued his Honour , or no , after he hath gotten it . For Magistracie argues what a man is , yet are those prudently to be iudged and examined before , to whom Honours are to be commended .

What care of the people .

4 A good Prince ought to conuerse with his Subiects , as with his owne Children :

5 A good Prince doth but in vaine studie to defend the Common-wealth , or hope that hee can , if hee neglect the people : euen as a Head , wanting a Bodie , is readie presently to fall .

6 The Prince doth chiefly experience his Subiects minds , and bindes them vnto him by beneficence .

7 The Prince is neuer deceiued of anie , vnlesse hee first himselfe haue deceiued others .

What kinde of libertie of the people .

8 Vnder good Princes there are some rewardes of Vertue , which are in libertie ; and it is profitable to bee an honest man . But on the contrarie , vnder ill Princes , it is hurtfull to be a good man , or to be so accounted .

9 Men doe complaine almost of no Prince lesse , then of him , of whom it is most lawfull ; because the life of those Princes is wont to be most honest , which grant that libertie to the people .

10 Vnder a good Prince , it is lawfull for euery man to retaine , and safely to keepe their owne thinges , albeit they be magnificall , opulent , and rich :

11 Vnder a good Prince , there is that aemulation of Prince and People , amongest themselues , that they contend which shall loue others most .

12 The Prince must not hold any man about him against his will : for a mans libertie is more worth to euery man , then power

13 That which is sufficient for the Prince cannot bee but too much for priuate men .

CHAP. VIII . Of a Tyrant : and who he is .

1 IT is the custome of Tyrants , to cal the publique businesses , of greater moment , to themselues alone ; but consult and detaine the Senate or publique Councell , accustomed to advise of these thinges , and who otherwise should consult , in friuolous questions and thinges of no moment .

2 Tyrants , by how much more praysed for their true vertues , by so much doe thinke their vices vpbraided , and therefore themselues scorned : whence they grow angrie .

3 It is the Tyrants custome to hate those , whom the people or Senate as wel deseruing of him commends and loues .

4 It is more safe for euerie noble and great man , to haue a Tyrant angrie with him , then flattering and propitious , viz. dissembling .

5 It is the Tyrants custome whatsoeuer any Subiect hath that is good , excellent , and beautifull , whether it bee in thinges of the soile or of his owne proper right , to occuple and retaine to himselfe .

6 The onely crime of treason , is the singular crime of them , without fault : for by this pretext , euen the best men are ouerthrowne of their seruants .

7 Euen those that make wicked Princes , doe themselues hate wicked Princes ,

8 There is no time , no place , where the Ghostes of funestious , cruell and detestable Princes , can rest from the curses of Subiects and Posteritie .

9 In the thinges that are wel done by an ill Prince , not the thing or deed , but the Authour of the fact displeaseth .

10 All the whole Age of proud Princes is but short , and subiect to various dangers .

Now to conclude all : who shall not take profit by the many sweete instructions which this Booke tendreth him , may iustly with hearts griefe Complaine as euery vn-fortunate Courtier doth . Whose sorrow I feelingly thus expresse .

Contriui miserè miser Tot annos , Gustando mala , gratias agendo ; Sperando ; ingenueque seruiendo ; Tempus terendo , p●ssima ferendo . Tantorum mihi praemium laborum Sunt serô sapere & poenitere . I wretched , wretchedly haue spent thus many yeares in vaine , Receiuing wrongs , and giuing thankes , the haplesse Courtiers baine ; Hoping yet still , and seruing those ingenuously , I serued ; Lossing my time , bearing much griefe , for all my seruice starued . Of all these labours , all reward is this ; that I haue gained Late to be wise , and to repent that thus my soule was stained .

FINIS .