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.

Conclusion of the MAXIMS, by an advice against Liberti∣nism, where all men are exhorted to zeal of true Reli∣gion, and the love of things eternal. Of the obscurity and persecution of TRUTH.

INcredulity is an immortal disease, which hath reigned from the beginning of the world, and which will never end but with the worlds dissolution. Dreams and lies are many times believed, because they insinuate themselves into the heart by charms; but truth, which will never bely her self, hath much ado to make her self understood, and if she be once known, she is beloved when she smiles, and feared when she frowneth.

There are four things have ever been much un∣known * 1.1 in the world, time, wind, terrestrial Paradise, and truth. Time is a marvellous creature, which per∣petually passeth over our heads, which numbereth all our steps, which measureth all our actions, which in∣separably runs along with our life, and we have much business to know it as well in its nature as progression. It is a very strange thing that there are such as pro∣mise themselves to reckon up the years of the world, as of an old man of three-score, and yet we know by the experience of so many ages, it is a great labyrinth wherein we still begin, never to end.

It was for this cause the Ancients placed the fi∣gures * 1.2 of Trytons on high Towrs with tails crooked∣ly winding, to represent unto us the intrication of the foulds and compasses of time. And for this also * 1.3 in the Prophet Esai, the Seraphins covered the face and feet of God with their wings, to teach us (faith S. Hierome) that we are very ignorant in things done before the world, and in those which shall happen to * 1.4 the end of it.

If we on the other side consider the wind, we cannot but sufficiently understand the commodities and discommodities of it, which have made the wise to doubt, whether it were expedient there should be winds in nature, because if their influences be good in some things, their furies are extreamly dreadfull in other. We see how upon one part the winds drench huge vessels laden with men and riches▪ on the other, they tear up trees, they ruin and overthrow houses: We likewise find, they favourably carrie the clouds * 1.5 to impart showers to all the world, they purge the air, they cause a good temperature in the elements, they are the occasion of commerce and navigations, to make the riches of the world common. We can∣not be ignorant of their effects. But as for their causes some commix atomes, other attribute the production of it to the Sun which rarifieth the air, other to va∣pours and exhalations: Others say they are the snee∣sing of this vast creature called the world, others think the element of the air is moved of it self. And indeed we can say nothing more certainly of it, than what the Prophet did, That God produceth the winds * 1.6 out of his treasures.

As for terrestrial Paradise, it is a question among Divines never to be ended, and which ministreth per∣petual busines to all Interpreters upon Genesis. Elias Thesbites durst boldly say, that not onely the garden of pleasure was still in being, but that doubtlesly many went thither, and the passage into it lay open to them, but that charmed with the beauties and contentments of this place they never returned. Which may be refuted with as much ease as it was invented. Origen and Philo following their allegories made a mystical Paradise and true idea's of Plato, wherein they were imitated by Psellus, who saith, that * 1.7 Caldaean Paradise, so calleth he it, was nothing else but a Quire of celestial virtues, which environed the heavenly Father, and beauties of fire issuing from fountains of the first workman.

Some place it in Indie, others in Mesopotamia, where there would be much ado well to accord these four rivers, but that recourse is had to the violence of the deluge. We must confess there are many things unknown, wherein God will exercise our faith, but not satisfie our curiositie. But nothing through al ages hath been so hidden and unknown, as truth. The Philosopher Heraclitus said, That its Altar was in a cloudy cavern, all covered with shades and darkness, whereinto seldom any came. And verily we see, that since sciences were invented, for the space of so ma∣ny Ages, we have beheld nothing but wranglings and wars among Philosophers, who seeking to make dis∣section of the great body of this Universe, have all mutually contended for the defence of truth, as they say: but many defending it, have so ill handled it, that they almost have dis-membered it, and for a so∣lid body, have in the end retained nought in their hands but a fantasm. It onely appertaineth to God to produce it, and to make it known to mortals, which he out of his infinite goodness hath at sundry times done: But men blinded, like unto Gyants, * 1.8 have ever persecuted poor truth out of a certain spi∣rit of incredulity and contradiction, the plague and poison of wisdom. After the Eternal Wisdom took lips of flesh, to reveal the secrets of Heaven unto us, four squadrons have furiously assaulted it: The one, of Jews, the others, of Gentiles, the third, of Mahu∣metans, the fourth, of Hereticks. And now adays after Hereticks, we must adde a fifth thereto, which is that of Libertines.

The Definition of Libertinism, the De∣scription, Division, and divers effects of Libertines.

2. LIbertinism is nothing else but a false liberty of belief and manners, which will have no other dependence, but on peculiar fancie and passion. It is verily a strange monster, whereof it seems Job made description under the figure of Behemoth, * 1.9 as much to say, as a creature composed of all sorts of beasts, of which it beareth the name. Libertinism likewise is a sin framed out of all manner of sins, whose effects it hath, to possess the miseries. Behe∣moth (saith he) eateth hay as an Ox; and the Liber∣tine from the table of Angels, is brought back to the stall of beasts, having no other care but to stuff his guts with corruptible meats, having despised the immortal Manna. The one hath his strength in his reins, the parts dedicated to lust, and the other is onely vigorous for impurity. The one hath bones of brass, and the other a heart of copper. The one makes shew of some gristles framed of iron, the other of some false moral virtues, really nothing but ini∣quity. Mountains bear grass to feed the one, and the tables of great men plenty, to entertain the other. The one sleepeth in moist places under the shadow of reeds, and the other in victualing-houses and idleness. The one threateneth to swallow Jordan, the river of the holy Land, and Libertinism will annihilate the most sincere part of Christianity.

We may say of all these impious, what S. Cyprian * 1.10 did of devils: These are impure and wandering spirits, which plunged in sensuality, and having lost the happi∣ness of Heaven, through the contagion of earth, forlorn and corrupt, cease not to ruin and corrupt.

Now observe they are not equal in malice or qua∣lity: But when I somewhat nearer consider their state, I find they are divided into six orders. The first comprehendeth many spirits, who are not of the worst, being somewhat reasonably grounded upon the principal points of Religion, but as much as they fail in all concerneth submission of spirit, so much are they enamoured of their own wit, and become lavish of tongue.

This often proceedeth either from birth, educa∣tion, too free conversation, some passion, or from opinion of proper abilitie, which is the cause they cut and mangle many things very confidently, con∣cerning the honour of the Church, and oeconomie of Religion. One while they strike at the Pope's authority, another while they desperately throw themselves upon the multiplication of Religious Orders, sometimes they censure all Ecclesiastical persons, sparing none: mean while they see not the subversion of Religion, always began by the con∣tempt of Priests. Sometimes they scoff at Confes∣sions and frequent Communions, another time ar∣gue against the doctrine of Purgatorie, then they slight Indulgences, contemn Saints, Images, and Reliques, sometimes declaim against other Cere∣monies and Customs of the Church. They ordina∣rily say, Jesus Christ sufficeth them, and that besides the blessed Sacrament, there is no need to take pains in other devotions.

Nay, that which more provokes and strengtheneth them in their beliefs, is what they observe in others, who not insisting in the more perfect ways of the uni∣versal Church, create devotions to themselves, which much incline to superstition: for neglecting the great and essential Maxims of our faith, they adhere to silly inventions of their own spirit: and you would almost say, the Father, the Holy Ghost, and the Word of God it self, were nothing with them in compari∣son of particular devotions of some Saints, or some slight observances, which they practise according to their own fancie. But if one happen to reprove them upon it, they are uncivilly offended therewith, and think such as speak with reason, are not within the compass of the upright judgement of faith. I affirm these kind of proceedings are not according to the order of the Church, the which honoureth all Saints, yea, and the blessed Virgin, in a degree infinitely be∣neath the Divine Majesty, nor doth it honour them, but to honour God in them and by them.

But if some abuse mysteries, must we therefore overthrow Altars? If some popular spirits ill in∣structed grow superstitious, must one therefore be∣come a Libertine? Must innocency be forsaken the more to hate the guilty? It is a pittifull thing to see good spirits, who make profession of Catholick Reli∣gion, and have in some things good apprehensions of piety, to take such liberty of words to themselves, that we know not what to make of them. Ought not they to consider, that a popular errour is one thing, and a position of the Church another? If some particulars introduce exorbitant devotions, let them reject, blame, and condemn them. We neither un∣dertake to defend nor justifie them. But when we speak of the invocation of Saints, of their Reliques, Canonizations, Indulgences, of the authority of our Holy Father, of the Institution of Religious Orders, and so many such like, which are authorized by ge∣neral Councels and by the belief of all antiquity, doth not a good judgement see, that to go about to oppose these Maxims, is to do that which S. Augustine speak∣eth, To suffer ones self to run into a folly, which hast∣neth to the height of insolencie? He, who admitteth a leak in a ship drowns it, who divideth Religion hath none at all, who resolves to believe this and re∣ject that, believes nothing. All that which cometh from one same authority, ought to be believed with like equality. Our faith is not grounded upon natu∣ral judgement, upon wit and discourse, but on the submission we ow to God and the Church, which is the Interpretess of his counsels. He who abideth therein, abides in true wisedom, who goeth out of it, shall find nothing but an Ocean of disturbances, and the shipwrack of his faith.

The second order of Libertines is of Neuters, wa∣vering and distrustfull, who are almost upon the in∣differencie of Religions, and hold their faith as a hawk without leashes: It quickly flies a way and lea∣veth them, to replenish more setled brains and more capable souls. In this number you have many squeazy stomachs, who affect to be Masters in matter of Re∣ligion, and are extream greedy of all sorts of innova∣tions. And if there be some bold spirit, who with sensual reason censureth the mysteries of our Religi∣on, that man is according to their tast a brave fellow, and his books deserve to be bound up in gold and purple. The Bible is not wise enough for them, their spirit of rebellion findeth faults and contradictions therein. They are in search of hidden mysteries, as were the Argonautes, who went out to win the golden fleece: And could they lay hold on Mahomets Alco∣ran, they will not spare to read it, the more to con∣found themselves in the labyrinth of their errours. After they have run all over, sounded all, quoted all, they find themselves empty, and have nothing so assu∣red as incertainty, nothing so undoubted as the loss of their faith, which they have almost wholly transform∣ed into a cursed Neutrality, the head-long descent of a horrible precipice.

The third order comprehendeth idle loyterers, and people of the throat and kitchen, who bear in their ensign for devise, that which is said to have been in∣scribed on Sardanapalus his tomb: Drink, eat, fill thy * 1.11 self in the ordures of flesh, and think thou hast nothing but that which thou affordest to thy sensualitie. They all say with Epicurus, As for my self I cannot un∣derstand any felicitie, unless it be in palates, in lips, in ears, in the belly, and all that which is common to us with beasts. These kind of men have not so much to do as other, they are not sollicitous concerning the secrets of nature, curious books, mystical Cabals, the Gospel, not Turkish Alcoran: they have found their God in themselves, and indeed will acknowledge no other but the belly. Their continual employment is to furnish out tables for it, which are its Altars, and to offer unto it dishes and sauces in sacrifice.

The fourth region containeth the malign, covert, and narrow observers, who yet still retain some fear of the smoke of the faggot: behold the cause, why they dare not declare themselves in open manner. They enter into the fold as wolves clothed in a sheeps skin, and tell the sheep they are much affected to their conservation, but that the dogs must be taken away, which do nothing but deafen their ears with barking both day and night. These are such as sow proposi∣tions with a double meaning, and have ever a back∣shop to hide themselves in; such as say, Catholick re∣ligion is good, if it were purged from so many super∣stitions, such as deceive young men under colour of doctrine, and when they have hit upon a curious spi∣rit, whom they esteem retentive of a secret recom∣mended, they draw the curtain aside, and reveal the mysteries of iniquity to him. They are such as make disguises and differences, which no man imagined, and make truth combat against A theism with so fee∣ble arms, that it were much better defended, to be left to its own nakedness; such as have a store-house of evil books, more impure than the stable of Augaeus, out of which they derive all their profanations, cloy∣ing the ears of the simple with a thousand objections, ever made in the name of a third person, who never dreamt of them: Lastly, such as silently build the Babylon of execrable confusions.

The fifth rank comprehendeth all those, who have sold their souls to ambition, and particular interest, and have nothing of religion, but seeming and cere∣monies. They are such as would make no scruple to set a foot upon the throat of their best friends, to raise their own fortune higher: Such as live fattened up with the Altar, being many times enemies of the Al∣tar: Such as lift their children aloft with an arm of silver, through all the ways of injustice, above the heads of men, and make the Church a prey to their ambition: Such as are present at Divine Service with postures of a puppet-player: Such as go to Gods word as to a Comedy, to see and to be seen, more for Ado∣nis than Jesus; and who in conclusion turn all piety into scoffs, retaining nothing of it, but a fantasm to serve their own ends. The sixth manner, is of such * 1.12 as are utterly impudent in words, and Libertines in actions, of whom the great S. Jude made a lively de∣scription: Certain men are crept in among us, repro∣bate and impious spirits, who apply all talents of grace and nature to lust, and to deny him that made them, to wit, our Lord Jesus Christ, Master and sole Mo∣narch of the whole world. Then he addeth, they are such as defile their flesh, and revolt against lawfull powers; such as blaspheme the Divine Majesty. They are gluttenous, cruel, and arrogant, who onely think to satiate themselves by others hunger; clouds with∣out water, tossed with turbulent winds; autumn∣trees, barren trees, trees twice dead, trees rooted out of the territory of the Church. They are waves of an enraged sea, which foam nothing but confusions; wan∣dering commets, to which God reserveth a tempest of darkness.

The Causes of Libertinism well observed by the Apostle S. Jude.

3. NOte, that this great Apostle doth here touch * 1.13 four sources of infidelity, which are in this very considerable. The chief and original of this corruption, is a bruitish lust, which with much infamie overfloweth as well in pleasures of the throat as sensuality, which he was willing to express by these words, when he said: The impious not onely act impu∣rities, * 1.14 but are the impurities themselves. For the Li∣bertines are true Borborites, (so were certain hereticks called) as one would say, bemired, because they natu∣rally delighted in uncleanness; they are dissolute peo∣ple, who have no other God but their belly, good cheer, and unbridled lust; from whence it cometh, their understandings clouded with bodily pleasures, thicken, and become wholly unable for things di∣vine. The people heretofore beloved, is puffed up with * 1.15 fat, hath kicked against, and forsaken its Creatour, said Moses.

Tertullian very well termeth gourmandize the pal∣sey of the understanding: for as a body is deprived of sense and motion, by the corporal palsey, which ob∣structeth the nerves, so the spirit oppressed by sensua∣lity, is wholly darkened, without any feeling of Reli∣gion, or any motion to works which concern salva∣tion. To live in fat, is to shut up the gate of wisdom. * 1.16 There is a palsey of corporal pleasures, which wasteth the spirit, and a ptissick which preserves it.

Nay Oecumenius discovereth somewhat more my∣sterious unto us, when interpreting the word maculae, according to the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he saith, They are certain rocks hidden under the waves, which surprize Saylours, and cause hydeous shipwracks. This very well agreeth to Libertines, and one may call them, ac∣cording to another translation; rough rocks, bollow * 1.17 stones, and shelves, which are the causes of so many falls. They are in feasts as gulphs in the Ocean, and over∣take ere aware, spirits already possessed with the va∣pours of wine and meats, at which time they are most * 1.18 open to sottish mirth. Ah how many young men de∣ceived by these impostures, after they have made ship∣wrack of reason in a tavern, have thereunto added the shipwrack of their faith! He was led as an ox to the slaughter, or as a skipping lamb, not foreseeing his captivitie, before the mortal arrow had transfixed his en∣trails, saith the Wiseman.

The second cause of infidelity, is a certain barren∣ness of wit, of judgement, discretion, of Chri∣stian virtues, and namely of humility, of good works, and worthy employments, and consequent∣ly a swelling of presumption, of imaginary ability, of vanitie, of idleness, which is much supported by wicked nature, effeminate education, too free con∣versation, access of evil company, which render a man absolutely barren. A matter excellently well signified by these words: They are clouds without water, such kind of trees as we see in Judea, unfur∣nished * 1.19 of fruits in Autumn, and despoiled of leaves; twice dead, that is to say, quite rotten. Faith will be manured by the exercises of piety, by presence at Divine Service, by keeping of fasts, by alms, and frequentation of Sacraments: Now these wicked ones, employed in sensual pleasures and evil company, forsake all the characters of their Christianity, which maketh them by little and little fall into a great for∣getfulness of God, into disdainfull pride, insup∣portable neglects, and into the maledictions utter∣ed by our Saviours lips against the unfruitfull tree. Of these is understood the decree of Heaven: Earth, * 1.20 earth, earth, hearken to the word of God. Our Lord hath said, Write down this man as a man barren, who shall never prosper during his life.

The third source is a tumult of enraged passions, which are waves of the sea, that vomit up their confusions; for these kind of spirits are in perpetual disturbances, nor hath the sea so many waves, as they anxieties, pride puffeth them, ambition preci∣pitateth them, hatred gnaweth them, delights con∣quer them, choller burneth them, fury transporteth them, hardness of heart makes them untractable, and impudence insupportable. And being unable to restrain their passions within themselves, they throw them abroad as the froath of waves, and scum of confusions. That is it which Saint Ambrose said, * 1.21 interpreting a passage of Jeremie: Then is it thy ig∣nominie, thy adulterie, thy neighing, and strangeness of thy fornication shall be seen to all the world on the mountains.

Lastly, the fourth root which rendereth their evil very desperate, is, a perpetual inconstancy, excellent∣ly compated in the passage of the Apostle to flying fires, formed in the air from exhalations of the earth. This sort of men perhaps may have qualities, which may give them some Iustre according to the world, and make them appear as stars in the firmament, of worldly honour, causing some to reflect on them with admiration of their wit, their eloquence, and behaviour. But they are (to speak properly) stars of earth and smoke, like unto that S. John calleth the * 1.22 star of worm-wood, which being not of the stars, enchased by the hand of God in celestial globes, but flying flames enkindled by some gross exhalations, proceeding perhaps from a dung-hill, fall back again * 1.23 on earth from whence they came. If they sometimes take certain semblances of virtue and pennance, they have no solidity in their good purposes: If they be touched and raised by some good inspiration, they are not constant, but having sowed certain rays of hope, fall back again into their myre, and falling, throw plague and poison among company.

Adde also to this discourse of the Apostle, two essential causes of our evils. One whereof is, that the disorder and impurity of manners being very ordi∣nary among young men, who are children of the rich best qualified; parents, in stead of repressing of exor∣bitancy, by the cutting off of excess and superfluity, which is the nurse of impiety; take no other care, but to put them into abundance over head and ears, and thrust them into dignities, in the weakness of ability, and greatest strength of passions. From thence pro∣ceedeth they behold one another like little Gods, and having shaken off the yoke of obedience to men, free themselves, what they may, from the com∣mands of the supream Master, having no other guid but temerity, nor other law, but the liberty of do∣ing all. Blasphemies, which in the mouthes of mean ones, would be esteemed monsters, pass from their lips for braveries, and such as come to adore their fortune, are constrained for worldly respect, to offer incense to their vices. Herein it is, parents make themselves guilty of high treason to the Divine Ma∣jesty, having so ill employed their travels and watchings, as day and night to have amassed riches, which serve for sinews to impiety, and scandal to the publick.

The other cause, which much fomenteth blasphe∣mies and irreverencies against Religion, is, that as ears are supple to hear them, so laws are greatly unprovi∣ded to punish them. Every man is pleased to revenge his particular injuries, and to reserve unto God the revenge of his own. Profane speeches, which hereto∣fore made the faithfull tear their garments, such hor∣rour they had to hear them, being now at this time uttered with some witty jests, flatter spirits, and being unable to gain the approbation of truth, they take it from the courtesies of men. It is to be feared, God permitteth this for vengeance of some sin, and wholly withdraws faith from these forlorn spirits, to place it among souls more purified.

Of the Ignorance and Nullitie of Libertinism.

4. I Find not any thing more intolerable, than to see impiety flatter it self with the pretext of abi∣lity learning, and goodness of wit, since it is ever accompanied by two evil conditions, ignorance and * 1.24 bruitishness. What light of understanding can there be in a Libertine, who makes profession to spit against the source of light? God (saith the Scripture) is the Lord of sciences, and on him depends the good order of * 1.25 all our thoughts. How much the more commerce one hath with the Essence Divine, so much the more splendour he enjoyeth, as the Ancient Philosophers do assure us. We resemble those statues, which spake in that proportion as the beams of the Sun reflect∣ed into their mouthes. We cannot so much as open our lips to speak worthily of God, unless God, who made them, unloose them for his greater glory.

I much esteem the sentence of S. Diadocus, who saith, * 1.26 There is nothing more miserable, or more ignorant, than a spirit which will speak of God out of God, that is to say, who being out of the limits of faith and innocency, dares undertake to touch so high a point, as that of divinity. Now we know by experience, the wicked are alienated both in thoughts and manners from this sovereign sanctity, and therefore we may undoubtedly resolve, they are most uncapable of sci∣ences, and especially those which are divine, being sworn enemies of the God of sciences.

Moreover, if that be true which Avicen the Philo∣sopher * 1.27 said, That immateriality is the root of spiri∣tuality, and that by how much the more a thing is discharged of matter, so much the more it is capable of intelligence, what reasonable discourse of man can one derive from a spirit, which is perpetually clouded with vapours of lust? Heraclitus in the secrets of his doctrine, required a drie soul, to render it capable of the most purified meditations of Philosophie: and can we think a spirit, which hath made a prison of its body, by pampering the flesh with all possible ten∣derness, will declare us the mysteries of hidden sci∣ences? Is it not to go about to gather grapes from thorns, figs from bushes, and golden grains out of straw? And say there were some apparance of so∣briety and modesty, know we not, pride is a form∣al obstacle to the puritie of great and noble sciences,

because it instantly blind-foldeth men with the pre∣sumption of their ability? Are we ignorant many would have become greatly knowing, had they not thought they were absolutely perfect? Now who is more haughty or more arrogant, than a Libertine, who if peradventure he have some smattering of let∣ters, is so puffed up with the opinion of his capacity, that he seems to himself to have slept in Sybilla's cave, to pronounce oracles, and judge all other men con∣sist of superstitions, and ideots.

Great wits, who have ravished the world with ad∣miration, * 1.28 resemble those rivers, which glide along with a peacefull majesty, not troubling any body with their waves. But these pettie shufflers murmure like unto brooks, and vex the whole world with their tattle. If it happen they arrive to some perfection in humane sciences (which is very seldom) they cannot command their spirit, which admits no other path than precipices. So that in the same things, wherein they take themselves to be wiser than other, they com∣mit errours, and make most shamefull lapses.

It is truly the disgrace and tomb of humane judge∣ment, * 1.29 to see the barbarous censure, which reigneth among those who pretend acuteness; for they think so many worthy men, who have penetrated into the abyss of the most sublime sciences, are ignorant of the Latin tongue: nay, if S. Augustine and S. Thomas might return into the world, they would be enter∣tained in these quaint Academies as grooms. But if there be some one can make an ode, a sonnet, a letter, can play the gentile wittie-one in company, and ut∣ter blasphemies with philosophie and affectation, he is the God of learning, and the Monarch of elo∣quence. But let a capable man sound these curious fellows, good God, what empty chambers in these great brain-pans! What darkness, and what confu∣sions! It is soon found they understand not one sole principle of true science, and that all their learning is like a house, that hath guilded gates, and chambers pe∣stered with spiders. Think then what a shame it is, when men of quality, who affect the reputation of be∣ing judicious, prostitute their wits to these gods of straw and dung, and for the tuneable cadence of a rime, loose all harmonies of faith and conscience.

All hereticks, who make boast to assail the Church * 1.30 for so many Ages, have likewise made a shew to bring with them into this combat, some recommend∣able qualities. Some came with points of logick, other with knowledge of things natural, other with elo∣quence, some vaunted profoundness in Scriptures, the rest to be versed in the reading of Councels and holy Fathers. They who have had no excellent thing in them, have brought an austere countenance, and sem∣blance of moral virtues. But such kind of men have nothing but ignorance with bruitishness, but scoffing sycophancy, but language, and the wind of infamous words. How can it then become them to talk of the Bible, and to argue upon holy Scripture, and the mysteries of our Religions? Shut up your ears against these Questions, if you be unable to stop their mouthes.

Is it handsom, think you, to see a wretched and in∣famous * 1.31 fellow to make himself the censurer of Divi∣nity and correctour of Scripture? God should have done this and that, in such and such a fashion, (say they:) as if any one knew what is in God, but the spi∣rit of God himself, who is never so great, as when he appeareth little to humane understanding.

There is but one word (saith Tertullian) to deter∣mine all disputations with such kind of men: do but ask them whether they be Christians, whether they renounce their Baptism and Christianitie. If so, let them wear the turbant, or go into the Coun∣trey of God-makers and Gentiles. But if they make profession of one same Christ, and one same Religion with us, why do they bely their profession, by the impudence of their unbridled speeches.

Faith (saith S. Zeno) is not faith, when it is sought. * 1.32 We stand not in need of curiosity after Jesus Christ, nor to search for the Gospel, said S. Cyprians great Master. Should an Angel from Heaven speak unto us, we are to change nothing in our belief. We have betaken us to the side of truth, we have a law which the Word declared unto us, which ten millions of Martyrs have signed with their bloud, which the best part of mankind professeth, the wisest heads of the world have illustrated by the light of their writings. To whom would we abandon it? To a caytive spi∣rit, which hath nothing great in it but sin, nothing specious but illusion, nothing undoubted but the loss of salvation.

Effects of Libertinism, and punishment of the Impious.

5. THe neglect of God, is the root of all wic∣kedness, nor can there be any thing entire in a soul despoiled of the fear of God. Im∣piety causeth most pernicious effects in States. First, for that it maketh havock of all good manners, lea∣ving not one spark of virtue. Secondly, in that it draweth on the inevitable vengeance of God upon Kingdoms and Common-wealths, which suffer this monster to strengthen it self to their prejudice.

Philo in the Book he made, that no salary of an un∣chast * 1.33 woman should be received in the Sanctuary, very wisely concluded, when he shewed, that he who is a Libertine and voluptuous, having no other aim in the world, but the contentments of nature, is un∣avoidably engaged to all manner of vice: He becomes (saith he) bold, deceitfull, irregular, unsociable, trouble∣som, chollerick, opiniative, disobedient, malicious, unjust, ungratefull, ignorant, treacherous, giddie, inconstant, scornfull, dishonest, cruel, infamous, arrogant, insatiable, wise in his own judgement, lives for himself, and is un∣willing to please any but himself; one while profuse, pre∣sently covetous, a calumniatour, an impostour, insensible, rebellious, guilfull, pernicious, froward, unmannerly, unci∣vil, a great talker, loud, vaunter, insolent, disdainfull, proud, quarrelsom, bitter, seditious, refractory, effeminate, and above all, a great lover of himself.

Nay, he goes further upon the like epithets very ju∣diciously, and sheweth us the seeds of all evils spring from this cursed liberty.

Now I leave you to judge, if according to the say∣ing * 1.34 of Machiavel himself, the means quickly to ruin an estate, be to fill it with evil manners; who sees not that Libertinism, drawing along with it all this great train of vices of corruptions, tendeth directly unto the utter desolation of Empires? But beside, there have been observed in all Ages hydeous punish∣ments from God, caused by impiety over Cities, Pro∣vinces, Kingdoms, and Common-wealths, which have bred these disorders.

And that you may be the better satisfied upon this point, I have at this time onely two considerations to present unto you, drawn from two models. In the first you shall see God's justice exercised before the Incarnation, upon the sins of infidelity and irreve∣rence towards sacred things. In the second, you shall behold the rough chastisements of those, who after the Incarnation lifted themselves up against the worlds Saviour. When God was pleased to correct the infamous Balaam, who was a Patriarch of atheists and wicked ones, he commanded not an Angel to speak unto him, because he was a Doctour, much un∣suitable to a carnal spirit, but he raised a she-ass to in∣struct him, in so much as he was become worse than a beast. It is likewise loss of time to deal with Li∣bertines by proofs derived from Schools, or from the invention of sciences. Men as bruitish as them∣selves

must be made to speak to them, who will put them in mind of the way they have held, and the sa∣lary they have received of their impieties. First, I establish this Maxim, for such either, who are not yet hardened, or are too yielding and consenting to evil company, that there are not any sins which God hath so suddenly, and more exemplary punished, than such as were committed against Religion. The Prophet Ezechiel, a captive in Babylon under King Nebuchad∣nezzar, discovered among tempests and flames, that marvellous chariot, which hath served for matter of question to all curious digladiation for the learned, and admiration for all Ages. I say, the great S. Ju∣stine Martyr, touched the sense very near, when he said, * 1.35 that in four figures, whereof the one was of an ox, the other of a man, the third of an Eagle, the fourth of a Lion, God signified the divers chastise∣ments he would exercise upon King Nebuchadnez∣zar, in that from a reasonable man he should become bruitish, eating grass as an ox, and that his hair should grow as the shag of a Lion, and his body be hoary like the feathers of an eagle, worn with old age. I adde also to his conceit, that God by these re∣presentations of four living creatures, seemed to say to him: O Nebuchadnezzar, whilest thou didst sin onely against men, I came with the slow pace of an ox, to punish thy offences, I suffered thee with much sweetness, as a man: but when thou grewest proud, im∣pious, atheistical, and tottering in the knowledge of the Divinity, I fell upon thy crowned head as the ea∣gle upon her prey, reducing thee to a bruitish life; and if thou goest forward, I will pull thee in pieces, as if thou hadst passed through the teeth of a Lion.

This makes me say, that God tolerateth sins for some time, which are of their own nature very enor∣mous; but as for impieties, either he speedily chasti∣seth them in the heat of crime, or reserveth them to unspeakable avengements. See you not in the history of Kings, how he tolerated David, defiled with mur∣der * 1.36 & adultery, nine whole months without taking no∣tice of his fault: But so soon as Ozias took the incenso∣ry to do an act of sacriledge and impiety, behold him instantly strucken with leaprousie in the most eminent part of his body. Why so? Because other sins are many times committed through infirmity, incitement, or frailty; but this which strikes at Gods jurisdiction, proceeds from an advised and deliberate malice. Be∣hold the cause wherefore God maketh arrows of all wood, and vengeance of all creatures, to punish it according to its demerit. Adde also hereunto a very remarkable proof, which is, that the Sovereign Judge, * 1.37 though oftentimes sending his Prophets to stay the crimes of adultery, of oppression, of injustice, and o∣ther like, suffered them to pass on in an ordinary way, yet when he dispatched messengers to confound ido∣latry and impiety, which was raised in Bethel by Je∣roboam, * 1.38 he made them flie like eagles and impetuous storms. This is verified in Jeroboam King of Israel, who began to offer incense to Idols, when a Prophet came out of Jerusalem, and arrived (as the Interpre∣ters observe) in Bethel before the incensing was fi∣nished, which happened in a very short time. If one ask how this man of God, in less than the space of a sacrifice, performed about six leagues, (for it was as far distant from Bethel to Jerusalem) it is answered, God bare him on the wings of winds, because he went of purpose to destroy atheism and impiety, which was hatched among the Israelites. And verily being come before this sacrilegious Altar, he cried out aloud to Jeroboam's face: O Altar, Altar, listen; for much bet∣ter * 1.39 is it to speak to these stones, than to an Atheist: God hath said, and it shall happen; an infant shall be born of the house of David, called Josias, who shall sa∣crifice the priests, which now incense to Idols on their own Altars, and there shall he turn their bones into dust. Which was afterward performed.

I now demand, if the celestial Father proceeded with such rigour against those, who altered some ce∣remony of the ancient Law, that he was not content∣ed to fall speedily upon them, more swift than eagles and tempests, but caused bones of the dead to be ta∣ken out of sepulchers, whereunto the right of nature had confined them, to burn and consume them on the Altar, which they had profaned; what will be∣come of those, who since the venerable mystery of the Incarnation of the Son of God, run into horrible sins of infidelity, and trample under foot the bloud of the Testament? Perhaps you yet conceive not sufficiently the greatnes of this crime, but I will make it appear unto you by a powerfull reason. S. Denys the * 1.40 Areopagite saith, that Being is the most intimate, most necessarie, most universal, and most perfect of all things, because it containeth in eminency all perfe∣ctions, which are not but participation of Being. And if this essence be strongly rooted in all creatures, so that there is none but God who can annihilate it, what shall we say of the essence of the Sovereign Creatour, which originally containeth all essences; God, to speak properly, being nothing but his own essence? There is no doubt, but it is an excellency wholly incomprehensible. Now we must necessarily infer, that by how much the more a thing is excel∣lent, so much the more the crimes which assail it, are punishable. Behold the cause why one cannot almost find pains suitable to Atheism and impiety, which re∣sist the essence of God.

The horrible punishments of the wicked for the sin of Impietie.

I Moreover affirm, if in a time when the Divinity was not yet fully published, it notwithstanding inflicted fearfull punishments, both on the living and dead, who had before-time offended, what will become of it after the publication of the Gospel, and the coming of the Word Incarnate, who maketh speak unto us, for the confirmation of his law and word, the bloud of so many millions of Martyrs, who died for defence of the truth, who hath opened to us on earth so many mouthes of Apostles, Evan∣gelists, Doctours, singular in wisdom and sanctity, as there are stars in heaven; who likewise gave speech to stones and marbles of those ancient Churches, to in∣struct us in our Religion? The stone shall crie out in * 1.41 the midst of walls, saith the Prophet Habacuc.

Nay, I demand, which is the more tolerable, either to despise Joseph in the fetters of bondage, or to of∣fer him an affront on Pharaoh's royal chariot? Every man of judgement will tell me there is no compari∣son, and that he who yielded not honour to Joseph, being a captive, seemed not worthy punishment: but to deny him honour, when Pharaoh having placed him in a chariot of glory, caused to be proclaimed by a Herauld of arms, Abrec, Abrec, Let all the world bow the knee before Joseph, was a crime of treason. We then inferre, if the Jews for having neglected Je∣sus Christ in bonds, in opprobries, in torments, and the pains of the Cross, were chastised with hydeous punishments to all posterity, what may we expect for such as revile heaven, and dishonour Jesus Christ in the chariot of his triumph, after they had seen and manifestly known, as by ways more than humane, that he put all the glory, power, wisdom and sanctity of the whole universe under his feet, and having now also after sixteen hundred years and more, through all the parts of the habitable world, both Altars and Sacrifices, where he hath received services and ho∣mages of so many Myters, Scepters, and Crowns, from wise and holy men, that it would be easier to number the sands of the sea, than to keep an account of them? But if you still doubt the punishment of the

Jews for the sin of impietie, do but read Histories both divine and humane, to be therein sufficiently informed.

The Jews were heretofore the chosen people, and are become the reprobate. God for them drave back the waves of the read sea, and suffered them to walk drie-foot between two waters, as between two chrystal vaults, and afterward, why did he drown them so many times in rivers of their bloud, with so horrible slaughters, that in the whole siege of Jerusa∣lem under Titus and Vespasian, were reckoned accor∣ding to Josephus his calculation, eleven hundred thou∣sand * 1.42 dead? God opened to them the sides of rocks to quench their thirst, and afterward, why dried he up the dugs of women, who saw their little ones die between their arms, they unable to give them one drop of milk? God for them made Manna and clouds of Quails to showt, and why afterward did he so afflict them with such cruel and enraged a famine, that the hands of mercifull mothers slew and roasted on coals their own proper children, and eat them to satisfie their hunger? God carried them through deserts as upon eagles wings, and wherefore afterward did he abandon them to eagles and vultures, which so many times made carrion of the bodies of his chil∣dren? God had given them a land so fat and fruitful, that it streamed altogether milk and honey, and wherefore afterward had it entrails of iron, denying food to the living, yea, burial to the dead? God gave them strength as a devouring fire, before which all Nations were but as straw, and why afterwards became it the shuttle-cock of the arms of Infidels? God gave them liberty for an inheritance, and why afterward obtained they not so much as an honour∣able servitude? Why at the siege of Jerusalem among so many thousand prisoners, did they so much dis∣dain to make use of a Jew, that there being never a a Cross to crucifie them, they were reserved for beasts to devour them, rather than derive any service from them? God gave them knowledge, and wherefore afterwards became they blockish, idle, and stupid in all learning? God ordained for them the assistance and protection of Angels, and why afterward for∣sook they their Temple, crying out aloud: Let us depart, let us depart from hence? God destined to them Royalty and Empire over neighbouring Nati∣ons, and why afterward had they not one inch of land at their own dispose, and especially of land, where formerly Jerusalem was built, unless they purchased it with money, onely to enjoy it one hour or two in the year, and weep over it, and bedew it with the water of their eyes, after they had so often moistened it with their bloud? God established priest-hood to them, and afterwards what became of Jerusalem the Holy? What became of Solomon's Temple, the mira∣cle of the world? Where is the Propitiatory? the Ta∣ble of Proposition-bread? the Rational, which was before the peoples oracle? Where is the majesty of High-priests, the comeliness of Prelates, the perpetuity of Sacrifices? From whence comes it, that it is above fifteen hundred years ago, since this miserable Nation goes wandering through the Regions of the earth, as abandoned into an eternal exile without Priests, with∣out Temple, without Sacrifice, without Prince. King, or government? O eternal God, how hast thou thrown down thy foot-stool! O God of justice, how hast thou made desolate thy royal Priesthood! O God of vengeance, how hast thou suffered thy Sanctuary to be profaned! Who hath ever heard speech of such a punishment? There have been adulteries, rapines, concussions, gluttonies, yea, and idolatries, which God hath not revenged in this manner? A captivity of three-score and ten years expiated all these sins, but this after fifteen hundred years, to what sin may we attribute it, but to the neglect of the essence of the Word Incarnate? After the time that the Son of God shut his eyes, steeped in tears and bloud, over the mi∣serable Jerusalem, he never hath opened them to afford them mercy. A Lord so sweet, so mild, so clement, as that he raised thieves almost from bloud and robbery, in an instant to thrones of glory, for having acknow∣ledged and confessed his name, so roughly to chastise the neglect of his authority, for the space of so many Ages; what meaneth this, but to prove the opposing of the divine Essence of God, is a crime of all, the most hydeous and unspeakable?

Run over the Histories of antiquity as long as you * 1.43 please, revolve in your memory all the experiences, which your Age may afford, and if you see the im∣pious come to a good end, say, There is no cause of fear. Cain, their Patriarch, banished from the sight of God, lived long like a melancholy spirit among forrests, with a perpetual affrightment, until Lamech took away his life: The Cainists were all drenched in the waters of the deluge: Pharaoh drowned in the Red-sea: Nebuchadnezzar turned into a beast: Ho∣lofernes slain in his bed by the hand of a woman: Se∣nacherib lost one hundred four-score and five thou∣sand men for a blasphemy: Antiochus strucken with a horrible maladie: Birds did eat the tongue of Nica∣nor, and his hand was hanged up over against the Temple: Heliodorus was visibly chastised by Angels: Herodes Agrippa born from the Theater to the bed of death: The President Saturninus strucken blind: Her∣mianus eaten by worms in his Pretourship: Leo the fourth, all covered over with botches and carbun∣cles: Bamba crowned with a diadem of pitch, after his eyes were pulled out: Julian the Apostate struck∣en with a dart from Heaven: Michael the Emperour, who had in his train a heap of young scoffers, that in scorn counterfeited the ceremonies of the Church, was torn in pieces as a victim, by his own servants: Olympius strucken with thunder in a bath. And if we observe times more near: Rogero dragged to a lay∣stall: Vanin burnt at Tholouse: Alsan Calefat divided between fire and water, and slain by his own hand.

Great eye of God, which art ever open upon the sins of the earth, who can steal himself from the light∣ning-flashes? Great hand of God, who thunderest and lightenest perpetually over rebellious heads, who is able to resist thy justice?

Advice to Youth, and such as too easily give way to impietie.

O Unfortunate youth, who having received the first tincture of good instruction, after thou wert bred with so much care and honour by those to whom thou owedst thy birth, betrayest the tears of thy parents, the travels of thy teachers, and the whole hopes of the publick! How canst thou em∣bark thy self among these treacherous and ignomi∣nious associates? How canst thou walk among so many shelves and precipices, not so much as once opening thy eyes, to behold the abyss thou hast under thy feet? So many heads crushed in pieces under the Divine vengeance, are as broken masts and shivers of a shipwrack, advanced on the promontory of rocks, to give notice of the deplorable events they have found, whose examples thou still pursuest, yet thou lookest on them with arms across, and dallyest in dan∣ger like a wanton victim, which leaps and skips be∣tween the ax and the knife.

God is my witness, I write these lines with a spirit of compassion, for so many who dissolutely abuse the gifts of Heaven, and if any one happen upon the rea∣ding of this, I beseech him by the love of his salvation not to despise a pen, which tendereth so sincere affe∣ction for the good of his soul.

A man who hath never so little reason, should he not argue within himself, and say, Verily the har∣monious

consent of so many Ages, which have up∣held and reverenced a Religion innocent, pure, and holy, is not a matter of sport. The horrible punish∣ments of such as sought to disengage themselves from the homage due to the Divinity of Jesus Christ, are no fables, since we still behold the foot-steps of their ru∣ins. The lights and reflections of the Divinity, which beset me on every side, are speaking tongues, the con∣sent of so many Ages and holy personages yet alive on the earth, are no small testimony. These kind of men, who seek to sow dangerous maxims in our minds, are creatures of little authority, evil manners, and of a conversation either insolent or covert. They are neither Apostles nor Prophets: It is not credible, truth should so long be hidden, to be discovered to them amidst their abomination: They have neither sanctity, miracles, nor reason: They are not rich but in libertinous words and blasphemies. All they can promise me, is nothing else but a slight contentment of nature in this life, yet cannot they give it me: For amidst these unlawfull pleasures, I feel my conscience much disturbed and perplexed with remorse: If I feared God, I should find this fear would banish all other affrightments from my heart. Now have I that, both of men and laws, yea even of beast: It seem∣eth at every accident which happeneth to me, each creature becomes a sword and an arrow of God to punish my evil thoughts and inordinate actions: If that be not true, which these men promise (as they make no clear proof of what they say) behold me then convinced of the most horrible crime which hath ever been; behold me the object of all the execrations that have fallen on their heads, who bent themselves against God: Behold me fettered in eternal and in∣explicable pains, which I shall escape neither alive nor dead. Every understanding man always inclineth to the surest way: I see, that following the opinion my Ancestours had in matter of Religion, there can hap∣pen no other evil unto me, bu•• to be an honest man, to replenish my heart with good desires, my thoughts with pleasing hopes, my hands with works of justice, and to waste my self like a torch of aromatick wood in a life, satisfied with it self, and laudable to posterity: whereas going along with these, I walk on thorns and ice in the depth of night, not knowing who pur∣sues me behind. Avaunt novelties, avaunt cursed im∣pieties, farewel infamous atheisms, adieu execrable li∣berty; you shall never be ought with me. O youth, if thou didst well tast these words, what repose, what contentment, what glory shouldst thou acquire? O un∣happy youth, which adherest to these impious and li∣centious companies, what wilt thou say, when time shall have taken from thee the scarf which now veil∣eth thine eyes, and that thou shalt see the chastisement of God, which shall follow thee in all thy underta∣kings, misery by thy sides, torments and pains before * 1.44 thee, and peoples execration over thy head? But you meek ones, and you men to halves, who endure with soft and flexible ears, unworthy blasphemies against God, under the shadow of wit and pleasant entertain∣ment, if you have yet any vein of Christianity in all your body, ought it not to bownd and leap against these criminals, who in the heat of wine and banquets, flout in your presences at the truth of a Religion, which your Ancestours left you with so much sweat, such virtues, and so many good examples? If you, who be men of quality and authority, persecute even to the gates of hell, such as once have offended you, when you do negligently suffer them to dishonour him, who hath imprinted the ray of majesty with his finger on your faces, do you not render your selves guilty of all the crimes committed through your coldness and neglects? God hath preserved since so many Ages, doth, and will preserve this Kingdom by the piety of our great King, by the zeal of his Clergie, by the prudence of his Councel and good Officers, and by the devotion of people, which are as sincere in France as in any place of the world, enlightened with the rays of faith: But it is for im∣piety; that Crowns are broken, that Scepters flie in pieces, and Empires have in all times passed from Nation to Nation. It is I (saith the great God) who make Councellours fools, and Judges stupid; I who * 1.45 change the golden girdle of Kings into a coard; I who throw confusion on the brow of Priests; I who supplant the greatest, when they seek to overthrow true pietie.

The Edict of Darius a Pagan King, which he made in favour of the Hebrews Temple, hath astonishing words, when he saith: What man soever shall be so * 1.46 hardie, as to change and alter my commandment for the building of the Temple of God, let a gibbet be erected for him of the same wood, of which his house is built, let it be raised in the street, let him be affixed thereunto, and his house confiscated. This teacheth you, it is a great un∣happiness to build your house at the expence of Gods houses: Rafters and beams of such edifices, have ma∣ny times served for instruments of punishment to such as raised them. The favours of great men, for∣tunes of ice, inexhaustible riches, reputation, friends, companions, factours, lackeys, buffons, all have forsa∣ken them as butter-flies, which escape the hand of a child; they are fallen through the sin of impiety, which hath made an eclipse of their fortune and life, in the brightest lustre of their greatness.

That the Remedie of our evil consisteth in the Zeal of our Faith.

6. THe Remedie of evils which turmoyl us, is wholly in our own hands, and the cure of our wounds dependeth on our own wills. Good examples and strong laws may do all on spirits, which have not yet totally renounced their own good, nor is there any one so desperate, who is not taken either by the hands of virtue, wholly made of adamant, or feareth not to fall into the chains of justice. Let Ecclesiasticks, whom God hath entrust∣ed with his bloud, his word, and his Sacraments, be∣gin first of all to dart rays of sanctity in the firma∣ment of honour, where God hath placed them: Let secular men in dignities and eminent fortunes, affect zeal in Religion: Let such as are stept far into age, bear the torch before youth: Let women en∣deavour to establish piety, which is the ornament of their sex: Let children be well bred, and trained within the laws of modesty: Let the doctrine of Jesus Christ be sealed with the seal of good manners; there is no Libertine, but will be daunted at the sight of a life led according to the laws of Christianity: For it is a mirrour, which killeth basilisks by rever∣beration of their proper poison. But if blasphemers continue still so impudent, as to vomit forth unclean and injurious words against the Religion we pro∣fess, have not laws, which are in the power of the Sovereign Princes on earth, and of their Ministers of State, iron hands able to stay their most daring im∣pudencies?

I call you hither, O holy Prelates, O Monarchs, * 1.47 Princes and Potentates, who are in the world as the great Intelligences, who make the Heavens move, and who by diversity of your aspects, cause calms and storms in this inferiour region wherein we live: I pray tell me, where do you think hath glory, which you naturally love, placed its throne and state, if not in the bosom of true piety, By what degrees are those immortal spirits of your Ancestours mounted up to the joys and delights of God, having replenish∣ed the earth with the veneration of their memory, if it were not by making the honour of the Sovereign

Master march in the front of all their designs, and thinking nought their own, but what was acquired for God?

Remember, you are not altogether like the Angel * 1.48 of the Apocalyps, which beareth the Sun, and Rain∣bows, and all the garnishments of glory on feet of brass: you enjoy dignities and supereminencies that draw the Great-ones into admiration, astonish infe∣riours, attract people, evict honour and wonder from all the world: But consider (if so you please) that all this is onely supported on feet of clay and morter. Time changeth you, cares consume you, maladies as∣sail you, death takes and despoileth you. They who adored you in thrones, may one day trample on you in sepulchers.

Alas! if it happen you carry all your own interests with violence of passion to the height of your pre∣tensions, and that you hold Religion, and the glory of Jesus in a perpetual contempt, what will your soul one day answer, when it leaves the body, unto the thundering voice of a living God, saying to you, as he did to Cyrus, in Isaiah, Assimilavi te, & non cog∣novisti * 1.49 me: I called thee by thy name, I created thee like unto my self, I made thee a little God on earth, and thou hast forgotten me. I so many times march∣ed before thy standards, many times have I humbled the most glorious of the earth for thee. I brake bra∣zen gates, pulled down iron bars to afford thee hid∣en treasures, and the wealth of Ages, which nature for thee preserved in her bosom. The Sun seemed not to shine in the world, but to enlighten thy great∣ness, the seas surged for thee, and for thee the earth was wholly bent to honour and obedience.

Admirer of thy self, and ignorant of Gods works, thou hast so ill husbanded my goods, that thou hast changed them all into evils; I gave thee rays, and thou hast made arrows of them to shoot against me. Did I seat thee on thrones, that there thy passions might sway? Did I imprint on thy forehead the character of my greatness, that thou mightest authorize crimes? Thou hadst a feeble pretext of Religion, and hast neg∣lected the effects: Thy interests reigned, and my ho∣nour suffered in thy house. At what aimed thy am∣bition so strong of wing, and so weak of brain, which onely thought how to envy what was above, the more to oppress any thing below it? What did that burning avarice, that profuse riot, that spirit of bloud and flesh, employed in the advancement of thine own house, to the contempt of mine? For an inch of land, a wretched matter of profit, the fantasie of an affront, jealousie onely subsisting in a body of smoke, all the elements must be troubled, men and swords drawn forth for revenge, and bloud of so many mor∣tals shed: but for my Name, which is blasphemed, it is sufficient to wag the finger, to shew onely a cold countenance, a slight touch of that great authority, whilst I was neglected, having done no other fault, but to have paid ingratitudes with benefits.

O you Great-ones, who sit at the stern of Church∣es and temporal Estates, how far will you become accountable to Gods justice, if you place not his honour in the first rank of all your intentions? Alas! Ought not you to entertain an ardent zeal towards the Religion which our Ancestours consigned unto us, with so many examples of piety, that Heaven hath not more stars, than we lights before our eyes? Can we well endure that the verities and maxims of God, which the Prophets foretold us, the Apostles pro∣nounced, the Confessours professed, the Martyrs de∣fended in the piece-meal mangling of their bodies, amidst combs and iron hooks, burning cauldrons, wheels armed with keen razours, should now adays be the sport of certain giddy spirits, and the aim of profane lips, who void of wit or shame, dare invade holy things? Is it not for this, O France, the beloved of God, and orient pearl of the world, thou hast seen in thy bosom so many hostilities, such contagions, fa∣mines, monsters, and devastations, that had not the arm of God supported thee, thou wouldst have been long since drenched in irrecoverable confusions? O you, who bear the sword of justice, and have autho∣rity in your hands, will you not one day say: All * 1.50 they who have the zeal of the law, and the pietie of our Ancestours, follow us couragiously, for behold we are rea∣die to revenge the quarrels of God, and to account his glorie on earth, in the same degree the Angels hold it in Heaven. This was the conceit of the valiant Macha∣bee, the Prince of Gods people, who having seen an Apostate of his Nation offer incense to an Idol, slew him with his own hand on the very same Altar, say∣ing aloud: He who hath the zeal of the law, let him * 1.51 follow me. Wo to me, since I am born to behold the de∣solation of my people! Holy things are in the hands of strangers: The Temple hath been handled as the most wicked man on earth: Our mysteries, our beauties, our glories are desolated: To what purpose do I still lead a miserable life? Fathers of families, will you not say to your children what he did to his: Children, be ye emulatours of the law, and yield your souls up for the testament of your Ancestours. Children, will you not answer what the holy Machabees did, by the lips of their elder brother: Let us die in virtue for our bre∣thren, and not defile our glory by any crime, which may be objected against us.

Let war be proclaimed against Libertines and blas∣phemers, who will still persevere with deliberate ma∣lice in their impiety: Let these infernal mouthes be stopped, and condemned to an eternal silence: Let the standard of the Cross be adored by all Nations, and the enemies of Jesus dissolved, as wax melted on the flames of burning coals, as smoke scattered in the air: Let a chast and sincere worship of God flourish every where, and sacrifices of praise mount to Hea∣ven, to obtain benedictions on earth.

But you, SIR, who most near approch to the Kings person, having given so many testimonies of your prudence, your courage, and fidelity, seem to speak unto him with the same tongue, which holdeth ears enchained by the charms of your eloquence, and say, what France pronounceth:

7. GReat King, for whom our Altars daily smoke * 1.52 in Sacrifices, and for whom our lips cease not to send forth thanksgivings of prosperitie to Heaven. The monsters are not all as yet vanquished: Behold the last head of Hydra, which God hath reserved to this triumphant sword, which the Cross guideth, va∣lour animateth, justice moderateth, and the stars crown. Needs must impietie be crushed under those feet, which have already trampled on so many Dragons, and be fet∣tered with an hundred iron chains, under the Altars we daily charge with our vows.

When Libra, the constellation of your birth, ariseth, the Ram falleth. It is not time (O Monarch of flower∣de-luces) that appearing on the throne of justice, with Ballance in hand, all sparkling with the rays of glorie, which environ you after so many battels concluded by your victories, you humble the horns of this Ram of insolent impiety, which dares so confidently oppose, both by words and actions, the Religion which crown you, the spirit which possesseth you, and the power which dire∣cteth you.

Alas, Alas, SIR, To what purpose were it to have walked on the smoking ruins of so many rebellious Ci∣ties? What would it avail to have thrown down in one Rochel, so many surly rocks with the help of so great, so faithfull, and happy counsel, and opening one gate there at your enterance, to have shut up a thousand a∣gainst factions and civil wars? What contentment could your Majesty have by wiping away the sweats on the Alps, you had gotten on the Ocean, and to have gathered

palms perpetually verdant for you, as well in the frozen ice of winter, as the scorching beats of summer, if you must again behold at your return, that Religion you so often defended, trodden under the feet of impiety, wounded by slanderous tongues, outraged by blasphemies, and con∣taminated by insolent spirits, who know not God, but to dishonour him? It now at this time presenteth it self to you with sighs in the heart, and tears in the eyes: It sheweth unto you the robe, which Clodovaeus, Charle∣maigne, and S. Lewis, your Predecessours, gave you with so much splendour, now torn in pieces with such violence; it imploreth your assistance, it expecteth your power, it breaths an air much the more sweet in the con∣fidence conceived of your zeal and courage.

I call to witness that great Angel, which hath led you by the hand to so many conquests and triumphs, making you dreadfull to your enemies, helpfull to your Allies, awfull to your subjects, and amiable to all the world; it is not here where he will limit your actions, and fix the co∣lumns of your memorie. We still hope quickly to see the day which shall drie up the tears of the poor, shall ease their burdens, shall sweeten their pains, shall ••our oyl on their yokes: And from whom should we expect all this, but from a Prince so pious, so benign? We promise our selves to see a Clergie, which shall speedily put it self into so good a way under your favour, entirely purified from the dregs of simonie, ignorance, and the liberty of evil actions. Who can give us this happiness, but a King, who hath under his heart a Temple for true piety? We sigh for that great day, that day, which shall for ever wash away the stains of bloud, impressed on the fore∣heads of French Nobilitie, which shall dissipate disor∣ders, shall stop the current of so many dissolutions; and what can assure us of it, but the certainty of your Edicts? We most earnestly desire to behold an absolute regulari∣tie in justice, and in all Officers, that a golden Age may shine again, which hath so often been varnished through the corruption of souls set at sale. And who shall do it but a King, that from his most innocent years so much hath cherished the title of Just, that be for it contemned the name of a Conquerour, which his valour presented him, and of Most Sacred, which the veneration of his virtues afforded him. Impiety vanquished, beareth the keys of all these hopes, nor shall we have any thing more to fear or desire, when that shall be throughly suppressed throughout all the parts of the Kingdom.

Dear delight of Heaven, is it not for this God drew you the last year from the gates of a sepulcher, and re∣stored you to life, to render us all to our selves? Alas! Great God, what a stroke of thunder was the news of this maladie! What a terrour to all Cities! What astonish∣ment in all Orders! What a wound in the heart of the whole Kingdom! Your poor France remembered the 27. day of September, made sacred by your royal birth: It considered this nativitie had done to your state, what the infusion of the soul into a bodie; and saw you almost ta∣ken hence at the same time that your Majestie entered. It beheld all that greatness, and those comforts readie to be shut up within your tomb. The Queens drenched in their deep sorrow, could not speak but by their tears and sobs: Your good Officers dissolved in lamentations at the foot of your bed, which was become at the Altars of grief. All humane hopes were cut off by the violence of the ma∣ladie. Nothing was expected but the fatal blow, which all the world deplored, and which no man could divert.

But who knoweth not, SIR, God permitted it to let us see your virtues by their bright reflection. The lustre of beautifull paintings must be suffered a little to mortifie, before we can judge of them. We could not sufficiently know your Majestie in the bright splendours of fortune, and such good success of arms: Needs must we have a character from God of men afflicted, and a mark of the Cross of Jesus to consummate so excellent qualities. And what heart was not then seized with admiration, when we saw a young King, so great, so flourishing, so awfull, to look death in the face with a confident eye, to expect it with a stable foot, to receive it willingly with a spirit infinitely peacefull: afterward to be fortified by Sacraments of the Church, with most exemplar devotion, and having given the last adieus to his good subjects, to go out of the world and all glorious honours, as joyfull as from a prison? But God with drew this stroke, when life held but by a slender threed, and heard the many prayers made throughout all France: He restored you to life at the same time he had given it you: He setled the pillars of this State, which then tottered over our heads: He raised our joys again, which were faded, and gave us that we would not loose, to gain the whole world. It is, SIR, to tell you, you must perform all God requireth at your sacred hands, and so to profit in sanctitie, that the earth may one day give you in reward of piety, the Altars you have rai∣sed to Heaven, by the valour of your arms.

To the King of all Ages Immortal and Invisible, to GOD alone be given honour and glory, for ever and ever.

Notes

• * 1.1

  Four things much un∣known.
• * 1.2

  Hadrianus Junius.
• * 1.3

  Isa. 6. Hieron. in Isa.
• * 1.4

  Non est ve∣strum nosse tempora & momenta quae Pater posuit in sua pote∣state. Actor. 1.
• * 1.5

  Senec. nat. q. l. 5.
• * 1.6

  Qui producit ventos de the∣sauris suis. Psal. 134. 7. Elias Thes∣bites in Ver∣bo.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  Non credent mihi, neque audient vocem meam.
• * 1.9

  Job. 40.
• * 1.10

  Spiritus in∣sinceri & va∣gi non desi∣nunt perditi perdere, & de∣provati erro∣rem pravitatis infundere. Cyprian. l. de Idol. vanitat. Division.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  Ʋt introierunt quidam homi∣nes, &c. Et hi carnem qui∣dem maculant, dominationem autem sper∣nunt, majesta∣tem autom bla∣sphemant. Hi sunt in epulis suis macule, &c.
• * 1.13

  Jud. Epist. Job 20.
• * 1.14

  Hi sunt in e∣pulis suis ma∣cula.
• * 1.15

  Incrassatus est dilectus & re∣••alcitravit, de∣••eliquit Deum factorem suum. Deut. 31.
• * 1.16

  Opimit•••• sapi∣entiam impe∣dit, exilitas expedit, para∣lisis mentem prodigit, p••i∣sis servat. Tertul. de a∣nima. c. 20.
• * 1.17

  Confragosa in mari saxa, ca∣vernosa•• rupes, & tenias.
• * 1.18

  Bos ductus ad victimam, ag∣nus lascivi••••s, & ignoram quod ad vincu∣la stultus tra∣hatur, donec transfigat sa∣gitta guttur e∣jus. Prov. 7. 2••
• * 1.19

  Nubes sine ••∣qua.
• * 1.20

  Jer. 22. 29. Terra, terra, terra, audi ser∣monem Domt∣ni. Haec dicit Dominus: Scribe virum istum sterilem, virum, qui in diebus suis non prosterabitur. Fluctus feri maris despu∣montes confu∣siones suas.
• * 1.21

  Tunc videbi∣tur ignominia tua, & adulte∣rium, & hin∣nitus, & alie∣natio fornica∣tionis tuae su∣pra colles. Ambr. l. de Abra.
• * 1.22

  Apoc. 8.
• * 1.23

  Crinemque vo∣lantia sydera ducunt.
• * 1.24

  Ignorance and bruitish∣ness of Liber∣tines. Reg. 1. 2.
• * 1.25

  Ʋnumquodque tantum habet de luce, quan∣tum retinet Esse divini. In memor. rer. difficil.
• * 1.26

  Diado. de per∣fect. spirit. c. 7 Nihil egentius ea mente quae de Deo extra Deum philoso∣phatur.
• * 1.27

  A notable saying of A∣vicen. Immaterialit•••• radix spiritu∣alitatis. Avicen. apud Capreol.
• * 1.28

  Great wits modest.
• * 1.29

  Arrogancy of Libertinism.
• * 1.30

  Their igno∣rance.
• * 1.31

  Tertul. l. 2. ad∣vers. Marc. c. 2 Censores divi∣nitatis dicen∣tes: sic non de∣buit Deus, & sic magis de∣buit, &c. Tert. de prae∣script. contra haeres. l. 1.
• * 1.32

  S. Zeno serm. de fide. Non est fides ubi quaritur fides. Tertul. Nobis curiositate opus non est post Christum, nec inquisitione post Evange∣lium.
• * 1.33

  The table of Philo of the manners of Libertines.
• * 1.34

  Tunishments of God upon Libertinism.
• * 1.35

  S. Iustin. in Epist. ad Or∣thodox. q. 44. An observa∣tion upon the chariot of E∣zechiel.
• * 1.36

  2 Par. p. 26. 18
• * 1.37

  Observation upon the cha∣stisement of impiety.
• * 1.38

  Reg. 3. 13.
• * 1.39

  Altare, Alta∣re, haec dicit Dominus, &c.
• * 1.40

  Dionys. c. 1. de divin. nomi∣nib.
• * 1.41

  Habac. 2. 11. Lapi•• de pa∣riete clamabit.
• * 1.42

  Vide Iose∣phum, & He∣gesippum, & Thraenos.
• * 1.43

  Tragical e∣vents of the wicked.
• * 1.44

  Against tole∣ration.
• * 1.45

  Adducet Con∣silarios in stul∣tum finem.
• * 1.46

  Omnis homo qui hanc muta∣verit jussionem tollatur lignum de domo ipsius & erigatur, & configatur in eo, & domus ejus publice∣tur. Esdras.
• * 1.47

  To the great∣ones of all Christendom.
• * 1.48

  Apo. 10.
• * 1.49

  Isaiah 45.
• * 1.50

  Omnis qui ze∣lum habet le∣gis, statuens te∣stamentum su∣um, exeat post me.
• * 1.51

  Vae mihi quis natus sum vi∣dere contritio∣nem populi mei! Sancts in manu extrant∣crum facts sunt, &c. Nunc ergo silii aemulatores e∣stote legis, & date animas vestras prote∣stamento Pa∣trum. Moriamur in virtule propter fratres nostros, & non infera∣mus crimen gloriae nostre.
• * 1.52

  An Apostro∣phe of France to the King.