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

1 TRue Wisdome is that which esti­mates euery thing to bee such [Page 34]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 relatiō 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 [Page 35]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 [Page 36]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 [Page 37]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 vehemētly, & lon­ger enioy, thē mē. 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 [Page 38]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 [Page 39]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 [Page 40]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 [Page 41]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.

[Page 42]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 [Page 43]Minde: seeing the maladies of the Mind are more grieuous thē 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 [Page 44]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.

[Page 45]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.

[Page 46]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 [Page 47]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 [Page 48]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 [Page 49]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 [Page 50]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 shalbe 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.

[Page 51]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 VVisest 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 [Page 52]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.

[Page 53]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 brazē wal of cōfidence 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.

[Page 54]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.

[Page 55]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 [Page 58]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: whats 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 [Page 59]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 [Page 58]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, [Page 59]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.

[Page 62]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.

[Page 63]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.

[Page 62]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, [Page 63]is a great hurt to the whole Common­wealth.

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 VVhen 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.

[Page 66]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 [Page 65]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 Common­wealth 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 [Page 66]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 [Page 67]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 Common­wealth 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 [Page 68]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 [Page 69]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 [Page 70]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 [Page 71]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 [Page 72]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 shalbee destoyed; that [Page 73]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 anciēt Historian writes. The Caldaeans being the most ancient of [Page 74]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, [Page 75]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 [Page 76]the end of that most sweete and ingenu­ous Dialogue, which he frameth betwixt Socrates and Alcibiades, he concludeth, Nemo foelixesse potest, nisi sapiens bonus (que) 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 [Page 77]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 [Page 78]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 dependāce & 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 obediēce to parents & country, the third defence of our self & ours, the fourth, not to insidiate [Page 67]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 [Page 80]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 [Page 81]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 [Page 82]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. [Page 83]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 [Page 84]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 [Page 85]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 [Page 86]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 [Page 87]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 [Page 88]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?

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.

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. [Page 90]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 Ʋenus. So was Hannibal intangled with the beautie of women, and he and his Souldiers enfeobled with the pleasures of Capua: So was M. An­tonius [Page 91]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, [Page 92]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 vpō Gods assistāce, 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, [Page 93]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.

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, Violēces Rapines, Discords, Vsuries, Enuies, Frauds, Eph.. 5.6. Deceits, Trecheries. For these and such like comes the wrath of God vpon King­domes and Countries.

[Page 94]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 Ʋigil. Rara virtus est, nec â pluribus appetitur. Of this Ouid.

3 The third is the vnshamefastnes or shamelesnes of sinning. Sins may be horri­ble in nature, many in nūber, & 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 Ʋalerius l. 14. That shamefastnesse is the parent of eue­ry honest counsaile, and the guardian of [Page 95]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, [Page 96]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 [Page 97]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 [Page 98]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 [Page 99]truelty. 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 cōmit 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 [Page 98] [...] [Page 99] [...] [Page 100]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, Illiricū, Tartary, & ma­ny other Kingdomes, and returning into England, left to perpetuitie; Virtus, Eccle­sia, clerus, daemon, symonia, cessat, calcatur, premitur, regnat, dominatur: Vertue cea­seth, [Page 101]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 [Page 102] 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 volupt uousnesse 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 [Page 103]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 goldē 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 religiō, 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 [Page 104]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 Common­wealthes 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. [Page 105]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 [Page 106]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, [Page 107]and preferments, whereby the Cler­gie makes themselues verie slaues, pack­horses, 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, shalbe 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 [Page 108]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 Ʋopiscus, 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 [Page 109]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 [Page 106] [...] [Page 107] [...] [Page 108] [...] [Page 109] [...] [Page 110]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 Ʋespasian, 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 [Page 111] Tarquinius Superbus, till Augustus? And likewise since that time, the like is obser­ued since Augustus till the fall of Ʋa­lentinian, 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 [Page 112]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 [Page 113]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? VVee 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 [Page 114]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 [Page 115]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, [Page 116]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 [Page 117]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 [Page 118]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 [Page 119]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 Ʋalens, caused the Greeke Alpha­bet to be written in the ground, putting vpon euerie one of the letters a barley­corne, 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 [Page 120]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 [Page 121]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 soue­raign [...] 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. [Page 122]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 [Page 123]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 [Page 124]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 [Page 125]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 [Page 126]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, [Page 127]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 [Page 128]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. [Page 129]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. [Page 130]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 [Page 131]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 firmamēt. 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 [Page 128] [...] [Page 129] [...] [Page 130] [...] [Page 131] [...] [Page 132]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?

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 [Page 134]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 th̄e, takes fr̄o 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 [Page 135]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 long animity, and patience: Because sentence against [Page 118]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 hood­winked, that they cannot see the danger of their Estate. Most doe thinke, that [Page 137]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, [Page 138]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, [Page 139]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 be auen­ly Doctrine deliuered in the sacred Scrip­tures, ioyned with a godly and lawfull [Page 140]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, [Page 141]and cares of this life, and so that day come vpon you vnawares.

4 Let vs with an ardent zeale em­brace and exercise the contratie 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 [Page 142]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 Apostie 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, [Page 143]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 [Page 144]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.

[Page 145]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 [Page 146]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 [Page 147]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 [Page 148]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 [Page 149]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 coūted Discretion; Sorrow for our sins, sillinesse; babling, affabilitie; laughter, pleasantnes, pride of clothes and horses, honestie; and superfluitie of bed-ornaments, cleanell­nesse. [Page 150]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 [Page 151]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 imploymēt, 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 [Page 152]remoue our bodies frō 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: Ʋnde habeant cura est paucis, sed oportet haberi, Per scelus at (que) 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 [Page 153]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 [Page 154]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 [Page 155]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, [Page 156] 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, whē 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 [Page 157]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, [Page 158]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 [Page 159]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 [Page 160]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 [Page 161]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 [Page 162]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 voluntatē, & 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, [Page 163]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 arc 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, [Page 164]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, [Page 165]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 [Page 166]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 fuerāt inuiti manebant, prius corrupti ab alijs, post, alios corrumpentes, alienae pudicitiae proditores, prodigisuae. Sequebantur Curiam Regis exoletorum greges, prostibula gane arū. 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, [Page 167]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, [Page 168]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 [Page 169]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 mēbers 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 thē ­selues. 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 [Page 170]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 [Page 171]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 [Page 172]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, [Page 173]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 [Page 174]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: [Page 175] 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 [Page 176]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 [Page 177]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.

[Page 178]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 [Page 179]doe nothing except we keepe within the limits of Gods Word: for he that sear­cheth after the Maiestie, Pro. 25.27. shalbe 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 [Page 180]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 [Page 181]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; [Page 182]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 shalbee 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. [Page 183]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 [Page 184]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 [Page 185]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 [Page 186]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 contēplating 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 [Page 187]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 [Page 188]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 appearāce, 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. [Page 189]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 actiō 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 [Page 190]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 v [...]der 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, [Page 191]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 do h 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 [Page 192]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, [Page 193]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 [Page 194]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 [Page 195]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 [Page 196]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 [Page 197]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, [Page 198]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, [Page 199]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 [Page 200]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 [Page 202]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 māners, 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 [Page 203]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 [Page 204]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 shalbe a dishonest thing, [Page 205]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 [Page 206]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 fom 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 [Page 207]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 [Page 206]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.

[Page 209]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.

[Page 210]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 [Page 211]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 discōmoditie; 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.

[Page 212]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 ouer­rich, 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: [Page 213]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 [Page 214]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.

[Page 215]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: [Page 216]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 [Page 227]no man that is of knowne improbitie, in the administration of things: for what­soeuer fault he committeth shall be as­cribed to thee.

72 Depart frō publike offices, more glo­rious, not more rich: for to be praised of the vulgar is more woth thē 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.

[Page 218]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.

[Page 219]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 [Page 220]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 [Page 221]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 thēselues, 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 aberrāt? 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 [Page 222]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.