The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

The seventh SECTION. Twelve Maxims of Wisdom, which arise from the twelve precedent Considerations.

FRom these Considerations twelve goodly Ma∣xims * 1.1 of wisdom arise, greatly necessary for any who would enjoy true happiness.

I. The first is, to give to every thing its estimation, * 1.2 since the beginning of our unhappiness proceedeth from a false value which we set upon creatures. It marvellously importeth to estimate every thing ac∣cording to its worth. That good man Epictetus, said * 1.3 more than one would think, when he gave this ad∣vise: My friend if thou lovest a pot, remember thy self to be a pot. For want of the knowledge of the price of what we love, we put God under the Altar, and vice above, to allow it the best part of the incense.

II. For this cause it is necessary daily to endea∣vour * 1.4 to enfranchize our selves from the opinions of the world, and to use, not the ballance of wicked Chanaan, of whom the Scripture saith, Chanaan in manu ejus statera dolosa, but the ballance of Jesus Christ, which is the Cross. There we ought to weigh the pleasing and the profitable, good and evil, sowr and sweet, time and eternity, and to proportion our judgements, resolutions, designs, actions, proceed∣ings, to this great ballance which cannot deceive us. And as we are exteriourly to resist this torrent of popular opinions, so we interiourly have our pas∣sions which we must necessarily extirpate, that we may give a judgement upon every thing with full liberty, otherwise they cast chaff into our eyes, and so blind us

III. To live here as a pilgrime of the world, dis∣arrayed * 1.5 of all: To esteem nothing our own but our selves. All that which maketh us defie, quarrel, con∣test, accuse God and man, is, that we have thought our selves to be proprietaries of those things of which we have but onely the use. We must (saith Epictetus) take all the blessings and honours of the * 1.6 world as a passenger, who going out of a ship, gathers cockle-shels upon the sand, yet ever hath his eye upon the ship to which he is engaged. Saint Chrysostom maketh such account of this maxim, that he saith, There is but one virtue in the world that causeth all other vir∣tues, which is, to carry ones self as a pilgrim of this world, and a Citizen of Paradise.

IV. To have a very good opinion of the providence * 1.7 of God, who covereth as it were under the shadow of his royal mantle, all creatures. S. Augustine saith, that God hath not made the world, afterward to leave it, like a Carabin who hath shot off his pistol. He governeth and desendeth it, as the good nurse who driveth away the wasp from her infants face whilest it securely sleepeth. He yieldeth himself account∣able for all the hairs on our head. And dost thou * 1.8 then (saith S. Augustine) fear to perish, considing in God? One hair taken from thy head without thy know∣ledge or feeling, shall not perish; and shall thy soul be destroyed which is the root of all thy thoughts, and of all thy understandings? If God so preserve thy super∣fluities, what will he do to thy treasures? Trust with confidence in the providence of God, if you desire always to live content. If your life be a feast, the Divine providence is the salt which seasoneth it. If that be a pilgrimage, this is the staff. If that be a night, this is the break of day. If you will fight, it is a steely buckler. If you sleep, it is a bed of repose. Our life is composed of three shadows, which are time past, time present, and the future. Will you have a good share in them all? said that admirable Emperour Mar••us Aurelius: Dispose time past to for∣getfulness, * 1.9 the present to sanctity and justice, the future to providence.

V. To know the ways of this sacred providence, we must take heed not to be too wise, like some ar∣rogant * 1.10 and scattered spirits, who boast to wander and alienate themselves from the way which all Saints have held, and searching out new paths, find every where illusions and precipices. All these lovers of innovation and proper judgement, are Pharaoh's Counsellours, who have drunk in the cup of giddiness.

There is likewise found a little book of Apo∣thegmes, * 1.11 translated out of Arabick into Latine by Drusus, which hath these remarkeable words: To consult with the wise, is to be already half wife. A man is wise so long as he seeketh wisdom, but when he sup∣poseth he hath throughly attained it, then he becometh a fool.

VI. To have an assured scope to aim at, not one∣ly in general, which is to seek in all things the great∣est glory of God, and ones own salvation, but also in particular to make and propose to your self a re∣gular and well-pondered course of life. Some have so many affairs that they have not leisure either to live or die, others have nothing to do, and are per∣petually wandering, and as it were looking for the key of their house, and never entering into it. We * 1.12 must take in hand some employment and moderate retirement, therein following the inspiration of God, an intention pure to live in the place which shall be most proper for us, to unite our selves to him according to our capacity, following withal the consultation which we ought to make with our own natural constitution, the direction of those who know and govern us, provided they be dis-interes∣sed from their own passions. It is a business of no small importance to have good success herein. Some find without thinking thereof, conditions which seem made to their nature, as the nest of the Hal∣cyon is fit to his body. Others, for that they have made a false step, are enforced to bite the bridle all their life time, if by patience they do not correct the defects of their carriage. Above all things it is convenient here to purifie your intentions, and if you must be embarqued in the Court life, not to come thither as a Jannisary or a Mamaluck, to make a for∣tune, and do nothing else.

VII. To embrace a true and solid piety, such as * 1.13 our Fore-fathers have consigned over to us in all simplicity, and such as the Church instructeth us. Not to plaister nor disguise it for the accommoda∣tion of these petty ends: Such a practice is a great abomination, and cannot in conclusion avoid dread∣ful and dangerous accidents. You must serve God interiourly with great sincerity of heart, and most pure thoughts of his Majesty; exteriourly applying * 1.14 your self to ordinary services and ceremonies with most sincere freedom, without superstitions, scruples, vanities, presumptions, singularities. Behold (saith Synesius) the basis of the estate and total greatness of man.

VIII. To frame to your self a soul which is in a certain temper of integrity, consisting in well * 1.15 following the light of nature, and the touch of Heaven, which teacheth us we must do to another all that which we would have others to do unto us, and not to offer to another what we dislike in our selves. Behold the road-way of honesty, which whosoever forsaketh to become craftie, ever byas∣sing to his pretended advantages, shall in the end of his account, find himself deceived. That great fore∣mentioned Emperour Antoninus saith, the wisdom of man consisteth in three points: well to behave * 1.16 himself towards God, which is done by Religion; with himself, which is done by mortification of his passions; and with men, which is effected by spa∣ring and tolerating them, every where doing good, and after he hath done good, to have his ears prepa∣red to hear evil.

IX. To govern his desires within the limits of his * 1.17 capacity and modesty. It is a great note of folly to attempt all things, and do nothing; to be turmoyl∣ed with the present, and to have always the throat of an enraged concupiscence gaping after the time to come; to be vexed with himself, and not to be of power to repose within himself; to make the steps of honour the degrees of his ruin; to raise a fortune like a huge Colossus, to make it fall upon his * 1.18 own shoulders, and to leave no other witnesses of his greatness, but the prints of his fall. It is a thing very difficult to have much, and impossible to have all, but it is so easie a matter to despise all, that it consisteth in nothing but in a bare refusal.

X. To procure such an equality of spirit, so even * 1.19 so regular, that he scarcely feel the approach of hap∣piness, and when it is lost, not to make any shew of it. To behold the good of another as his own, and his own as another mans. To hold riches and honours as a river that glideth to day for you, to morrow for another. It is the nature thereof al∣ways to run gently; what wrong doth it to us? When prosperity laugheth on you, look back upon adversity which cometh in the rere, and remember you have seen tall ships lost in the harbour, even as it were in jest. S. Augustine pleased to repeat that verse of Virgil:

Mene sali placidi vultum, fluctus{que} quietos * 1.20 Ignorare jubes?

desirous thereby to signifie to us, that we should no more confide in the prosperities of the world, than to a still sea, which in his over-great calm oft-times presageth the near approaching tempest. Brave and valorous Captains heretofore made a Sacrifice to war in the midst of peace, and in the midst of war dressed Altars to Peace; to declare that in good, we should live in distrust of ill, and in evil, in hope of good, but in both the one and the other ever in equa∣lity. This verily is one of the master-pieces of wis∣dom, which God imparteth to spirits greatly resign∣ed, and who have passed through the most thin and slender searces.

XI. To behave ones self prudently in all kind of * 1.21 occasions, to examine the tenents and utmost bounds, the original, progress, end. Never to judge, till you have seen the bottom of the business, and therein to carry your self so, that if success cannot wait on your desires, you may not justly accuse either any crooked intention, or want of discretion. We are masters of our wils, but God hath reserved to himself the com∣mand over events.

XII. To be always ready to depart from hence * 1.22 chearfully, when death shall sound the retreat. Saint Chrysostom saith finely: This life is a nest framed of straw * 1.23 and morter: we are the little birds, shall we putrifie in the stench of this filthy nest? If devotion hath made us wings, why are we slothful? Let us bravely mount and take that flight which our Eagle tracked out unto us in the day of his Ascension. Remember, the quintessence of al wisdom is the meditation of death. It is a business we should learn all our life time to exercise it once. The faults therein committed are irreparable, and the loss without recovery. This con∣sisteth in three things, resignation, dis-engagement, and union. As for resignation be not too faint-hearted, nor suffer your self to be called upon to pay a debt, which so many millions of men have discharged be∣fore you, and which so many millions shall likewise pay after you: shew to those who visit you, patience in your sickness, resolution at your last hour, and not to desire any thing but spiritual assistances.

As for your departure, go out of the world as the chicken out of the shell.

I. Dispose of your temporal goods in time by ma∣king a just, clear, and perspicuous will. 2. Restore the goods of another. 3. Pay your debts as far as you can. 4. Lay open your affairs. 5. Give pious legacies, to charge the Altars of mercy with the last victims, 6. Reconcile your self, and above all things beware you carry not with you too much confidence and inordinate affection into the other world 7. Take order for the education of your children. 8. Dis∣pose of offices, if you have any, with an upright con∣science. 9. Forget not the labours of your poor ser∣vants.

After this disengagement draw the curtain betwixt your self and all creatures. By a good con∣fession unite your self to your Creatour, by the sa∣cred viaticum, extream unction, by acts of faith, hope, and charitie, by good suffrages of the Church, good admonitions, good purposes, good remembrances of the death of our Saviour, yielding your soul up up∣on a Crucifix, as a child who sleepeth on the breast of his nurce.

Notes

• * 1.1

  Often exa∣mine your life by these maxims.
• * 1.2

  1. Cood va∣lue.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  2. Light of mind in the choice. Osee. 12. Ballance of Chanaan.
• * 1.5

  3. To live a pilgrime.
• * 1.6

  Epict. Enche∣ri. l. c. 12.
• * 1.7

  4. Opinion of providence. Non fecit & abiit.
• * 1.8

  Aug. hom. 14. tom. 10. pag. 103. Times ergo ne pereas, cujus capillus non peribit? Si sic tua cu∣stodiantur su∣perflua, in quā∣ta securitate est amima tua? Non perit ca∣pillus quem cum tondetur non sentis, & perit anima per quam sentis?
• * 1.9

  Marc. Aurel. Anton. l. 2. de vita sua.
• * 1.10

  5. To flie evil innovation.
• * 1.11

  Interrogare sapientem di∣midia sapien∣tia est. Homo sapiens est quā∣diu quaerit sa∣pientiam: ubi putatse ad e∣jus culmen per∣venisse, desipit. 6. An assu∣red butt.
• * 1.12

  Vacation.
• * 1.13

  7. Solid pie∣ty.
• * 1.14

  Synesius de regul. ad Ar∣cad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  8. Honesty.
• * 1.16

  Antonin. l. 5. de vita sua.
• * 1.17

  9. Govern∣ment of pre∣tensions.
• * 1.18

  Senec. ep. ••••. Contemnere omnia quivis potest, omnia habere nem••.
• * 1.19

  10. Tran∣quility.
• * 1.20

  August. ep. 113. & alibi.
• * 1.21

  11. Discreti∣on in affairs.
• * 1.22

  12. Medita∣tion of death.
• * 1.23

  Chrys. hom. 2. in epist. Pauli ad Coloss.