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ONe passage more from Spaine; and then, I my selfe passe from it; that I may leave something, to come by the next Post, if they stirre mee farther. By great chance, there came to my hands, a Booke, called Regulae Societatis Iesu, The Rules of the Jesuits: which Booke, they have not
formerly suffered to be printed, but onely, in the Jesuits Colledge at Rome. And this Book, their Superiours alone, make use of, and are permitted to have. It containeth in part, a strange kinde of direction, how to square, and fashion their Novices, in the time of their two yeares Noviship; and especially, how to sift them, and search into their lifes, and natures, at their first entrance. The quick, and angry disposition most pleases them: because in persons, owing such dispositions, all the passions are more lively, and stirring. How also, to dispose of their young-men in the divers wayes of their naturall inclinations: and how to deale with them, according to their seve∣rall tempers; and chiefely, if they begin to look another way; and to lean from them. And how, when they send Letters from house to house, to mark them with private stamps in the inside; lest the character go∣ing alone, should bee counterfeit: with many more cunning pleats of Jesuiticall government. And it is one of their daily brags, that they live under Rule; we, with∣out Rule. But, were their Rules seasoned with more Christianity, and lesse policie; they would be more Christian. My Reader shall have his Rules likewise, and live under them, if he please. Thus much before I begin.
It is not obscure to mee, that these irreligi∣ous orders of Religion, fit and prepare their young subjects in their Noviships, by turn∣ing and twining their wills; with the sight of strange pictures, and with the manifold acts of blind obedience; for great businesse hereafter, perhaps, for the killing of Kings. The Doway-Monk gave Pius quintus in my presence, no better name, then old doting Foole; because he called in, the B••ll, which he had published against Queen Elizabeth: wherein notwithstanding, hee did absolve her subjects from their Oath of Allegeance, and from all obedience to her; and expresly commanded them to ••ake Arms against her.
LEt your understanding, which is the first, and superiour faculty of your soul, stand, not under, but over all your other fa∣culties; and take a survay of your Nature. And not this onely, but also, learne exactly, the maine course, and moreover, the divers turnings of your owne secret disposition. For, knowing perfectly, our owne natures, wee can best direct them, a proper way, to God. And the man, that perceiveth him∣selfe to be jealous, or angry, or otherwise
deficient, by nature; will upon occasion, more easily suspect an errour in himselfe, then in others: and consequently, discover, acknowledge, and suppresse with all readi∣nesse, the tumults of Passion: and indeed, will be more sound, and able, in the mana∣ging of all his affaires, as well temporall, as spirituall. Every man is composed of a man, and a beast: and the beast is given to the man, to be tamed, and governed by him. he that desireth to tame a beast, desireth al∣so chiefly, to know the secrets of his nature, and all the q••••int tricks of his inclination. This distinction in man, of man from him∣selfe, riseth from the two parts, or portions of the reasonable soule, the intellectuall, or superiour part; and th•• inferiour, otherwise called, the sensuall part: which though it may be said, if you will say so, a part of the reasonable soule, while it continueth in the body; is void of reason: and it is hard, to direct one, void of reason. This is all: Be Master of your selfe: The wise Master will know, and by his knowledge governe.
ROot evill Habits out of your Soule, and plant their contraries. Decline from evill, and doe good, sayes the Royall Prophet. For as a habit is gained, and strengthened by a frequent repetition, and multiplication of Acts, which are of the same stampe, and colour with the habit; as a habit of swearing is gained, and strengthe∣ned, by swearing often: so it is abated by disturbing, and abolished by destroying the course of such acts; as a habit of swearing is abated, and abolished by him, that ha∣ving often sworne, now seldome, or never sweareth. It is not one, or a few acts, which generate a habit: nor a small cessation from them which utterly corrupts it. And therefore, Children, entring upon the first yeare of knowledge, and discretion, plant vertuous habits, with great ease in their souls; and with much more facilitie, then people, whose yeeres, and sinnes are many; though much enabled with knowledge, wisdome and experience. The Reason is o∣pen: They are like faire paper, ready to take any inscription: these have much weeding∣worke, before they can turn to a new Plan∣tation. Here, I beseech thee, learne, to re∣member thy Creatour in the days of thy youth.
It was a Law in the days of old, that Man∣na should be gathered in the morning: And the rich orient Pearle, is begot of the morn∣ing dew. God requireth of you, the sweet∣nesse of the morning, the breake of the day, and the dawning of your life. Note, that we may sin grievously, put on by custome, though suddenly, rashly, and without re∣flexion: because wee have not abandoned the custome, and certain danger of sinning.
BEcause nothing can possibly stand with∣out a Foundation; the Foundation of the spirituall edifice, and Temple of God in your soule, can be no other, but Humilitie. Humilitie lyeth very low. And the deeper the Foundation is laid, the more strong will be the building, and more able to beare the injuries of Time, & assaults of the weather. And this, as all other Foundations, must be laid in the ground; in a deep and profound consideration, that you are all earth on the one side, and on the other side, all filth, all barrennesse, according to that of the Pro∣phet Esay, Wee are all as an unclean thing, and all our righteousnesses are as filthy rags.
Rags are of small use in themselves; but, fil∣thy rags are abominable: (It little matte∣reth, in whose name hee speaketh these words; for, every man may fit them to him∣selfe.) And according to that of our deare Saviour: When yee shall have done all those things which are commanded you, say, wee are unprofitable servants; we have done that which was our dutie to doe. Humilitie doth not consist, in esteeming our selves the grea∣test sinners; for, then it should consist in a lye; because we are not all the greatest; but in esteeming our selves great sinners; and ready to be the greatest, if God should pull away himselfe from us; and feeble workers with Gods grace. Our Saviours case, was different: for, hee was most humble, yet could not esteeme himselfe a sinner. O Hu∣militie, saith Saint Bernard, Quàm facilè vincis invincibilem? How easily doest thou conquer him, that is invincible? For, man was made to fill up the now-disturbed num∣ber of the Angels; which were created some while before the World; not long, for, it is not likely, that so noble a part of the World should be long created, before the whole, to which it belonged. They fell downe, though not from the possession, yet, from the title of happinesse, by pride. Not from the possession; for, had they beene uni∣ted
to God by the Beatifical Visiō, they could not have sinned, and therfore not have lost it, by sin. Wee rising up to the seats, prepared for them; ascend by Humility: rising by falling, and falling by rising, if wee rise, be∣fore he raiseth us, who, being dead, and bu∣ried, was not raised, but rose from death to life, by his own power. Pride, and Humi∣lity are of contrary dispositions: and more∣over, they worke contrarily upon the sub∣jects in which they are lodged; and are in the effect, and course of their proceedings, contrary even to themselves. Pride was the first sin in the Angels; and therefore, Humi∣litie is the first vertue in men; and all your thoughts, words, and actions, must be stee∣ped in it: Other Vertues keepe within a compasse; or only, now, and then goe some of them together, or always; or direct all Vertues outwardly, in respect of the Ver∣tues, as Prudence: but Humility is an ingre∣dient in every Vertue.
IN your entrance upon every worke, ha∣ving first examined the motives, ingredi∣ents, and circumstances, (for, one evill cir∣cumstance will corrupt the whole lumpe, and poyson a good action; and it is not ver∣tuous to pray ordinarily in the streets with outward observance, though it be vertuous to pray:) and it being now cleere to you, that your intended work falleth in, wholly; and meeteth in the same point, with Gods holy will; commend it seriously to GOD. And when you goe to dinner, or to bed, or turne to the acts and exercises of your Vo∣cation; begin all with a cleane and pure in∣tention, for the love and honour of GOD. And even the naturall work, to which, your nature is vehemently carried, and by which, you gaine temporally; being turned towards the true Loadstone, and put in the way to Gods glory; doth rise above nature, and a∣bove it selfe; and is much more gainfull spiritually: as being performed, not because it is agreeable with your desire, but because it is conformable to the divine will. And often, in the performance, and execution of the worke (if it require a long continuance
of action) renew; and if need bee, recti∣fie, smooth, and polish your intention; for being neglected, it quickly groweth crooked. And when you are called to a difficult work, or a work, that lyes thwart, and strives against the current of your na∣turall inclination; dignifie, and sweeten it often, with the comfortable remembrance of your most noble end. And whereas wee are openly commanded, so closely to carrie the good deeds of the right hand, that the left hand be not of the Counsell: and again, to turn so much of our selves outward, that our light may shine before men: it is in our duty to observe the Golden Mean, and keep the middle way betwixt the two Rocks. Carry an even hand betvvixt your concea∣ling your good vvorks, and your being a light to others. You must not conceale all, neither must you shine onely. Hide the inward; but shew the outward, not al∣wayes, nor with a sinister intention to the left hand; but to GOD; and those that will bee edified. Every Vertue standeth betwixt two extreames, and yet, toucheth neither: whereof the one offen∣deth in excesse; the other, in defect. The one is too couragious; the other is over-dull, but under the Vertue. Now the Devill deligh∣teth much to shew himselfe, not in his own
likenesse, but in that extream, which is like, and more nigh to the Vertue, or at least, to the appearance of it; as Prodigalitie is more like to Liberalitie, then Covetousnesse. God hath true Saints, and true Martyrs; which are both inside, and outside. The Devill hath false Saints, and false Martyrs; which are all outside, like his fairnesse. As Prudence, is the Governesse of all Vertues, so principally of Devotion.
KEep your heart always calme: and suf∣fer it to be stirred onely with the gen∣tle East, and West-winds of holy inspirati∣ons, to zeal, and vertuous anger. Examine your inward motions, whether they be in∣spirations or no, before you cry, come in: for, when God offereth an inspiration, hee will stand waiting with it, while you mea∣sure it by some better known and revealed Law of his. And be very watchfull over such Anger. For, it is a more knottie, and difficult piece of work, to be answerable to the rule of Saint Paul, Be angry and sin not: (the Prophet David spoke the same words, from the same spirit:) then not to be angry. As, the Curre taken out of the kennell, and
provoked to barke, will need an able, and cunning hand to hold him. And maintaine alwayes, a strong Guard before the weake doores of your senses, that no vain thing in∣vade the sense of seeing, hearing, or the rest: and use in times of such danger, Ejaculations and Aspirations, which are short sayings of the soule to God, or of things concerning God; and are like darts cast into the bo∣some of our beloved. These motions will do excellently at all times, when they come in the resemblance of our pious affections: As, upon this occasion: Lord, shut the win∣dows of my soule, that looking thorow them she may not be defiled. O sweet Com∣forter, speak inwardly to my soul, and when thou speakest to her, speake words of com∣fort, or binde her with some other chaine; that busied in listning to thee, shee may not heare thy holy name dishonoured. And upon other occasions: Oh that my head were wa∣ters, and mine eyes a fountain of teares, that I might weepe day and night. O Lord, Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee. Take counsell my soule: Commit thy way unto the Lord: trust also in him, and hee shall bring it to passe. Hearke my soule, when we taste, the thing we taste, is joyned to us; We nei∣ther see, nor heare in this manner: and ha∣ving
tasted, we know; And when the Body tasteth, wee commonly see first, and after∣wards taste. In our conversation with God, wee first taste, and then see. I speake not of Faith, being of another order. O taste and see that the Lord is good. Holy Scripture will give us matter without end. This is a delicious communi∣cation of our selves with God & our selves; when we are present onely with our selves, and with God. Keepe the double doores of your teeth and lips, the forts of silence, close; that your nimble, and busie tongue speake nothing, but what some way, directly or in∣directly, pertaineth to Gods glory, agreea∣bly to his good pleasure. And therefore, al∣ways, before you speak, think, Is this which I shall now say, immediatly or mediatly a∣vailable to the honour of God; and doth it helpe at first or last, to my spirituall profit? And when angry, immodest, injurious, or other foule, and sinfull words are spoken in your presence; employ your best endea∣vour in diverting the course of the dis∣course, if it be likely, that your labour, and counsell may passe without a repulse. If o∣therwise, shew a dislike, and suddenly with∣draw your selfe, from the most infectious company of so beastly, and so base an offen∣der: of such a hissing Serpent: of a vile
thing, so venomous, that hee voideth poyson at his mouth, For, he would not speake, if others did not heare him. And spare your selfe, and the miserable offender: For, you having heard vaine words, and especially, words fighting with modest; hee may af∣terwards, when hee is at his prayers, and when hee little thinketh of such a businesse, sin again in you. And in the heat of these en∣counters, believe not every thing, which you heare; but reflect upon the severall di∣spositions, with which, the Report meet∣eth in her Travels; and the strange desire of men to speak strange things. And consider, that Fame takes a new Disguise from every mans Tongue, and speaks as diversly, as the affections of men are divers; being like the Tarrand, which walking in a Garden, re∣presents the colour of every flower on his skin. It is a truth, which Tertullian saith of lying Fame, quae nec tunc quidem cum aliquid veri affert, sine men••acii vitio est; detrahens, adjiciens, demutans de veritate: Which neither then truly, when it proposeth a true thing, is without the scarre of a lie; drawing from, putting to, and changing the truth. Of men, some speak, as they have heard from old women and children; some as the tie of beliefe, benefits, kinred or neighbour-hood obligeth; some
as the Passion moveth; some to gaine their owne gainfull ends; and some speake by guesse; few, according to knowledge. And because the greater part of men are evill, you are not bound by the Law of God, who leadeth no man into errour; to trust, or believe every man. And yet, you may not judge the person, or decide the doubt; un∣lesse guided with a cleere, and certaine knowledge of evill. Wherefore, suspend your judgment, and gather up your minde into it selfe. One branch is yet wanting to this advertisement. You must continually stand waking, and watching over your thoughts: for the fit ordering of our thoughts within us, and of our senses with∣out us, will certainly keepe us from all distraction, and from all occasions of turn∣ing aside, in our way towards Christ. And therefore, upon every sally, or incurse of Temptation; turne quickly, from the suggestion, and representation of it. Then humbly acknowledge your own weaknesse, and call earnestly upon God for help. And lay up safe in your minde, that every shew, and representation of evill in our heart, is not evill to us; except it be seconded on our part, either with a full, and absolute consent; or with a weak, hanging, and half-consent; or with complacence: or except you did wilfully thrust your selfe upon the neer dan∣ger
of such representations. For, the divine Law commandeth us, to avoid even the oc∣casions of sin. And he, that wilfully touch∣eth upon the neere, and catching occasion; or openeth a little private doore to sin, or to the pleasures that wait upon it, as it were dallying, and sporting with them; is com∣monly tooke with some odde picture in the representation; by which engaged, he goeth on, and still on, and a little farther on: till he is swallowed up at last, into the great and deep Gulf of sin. For, as it is written in Ec∣clus. He that loveth danger, shal perish therein.
ATtend alwayes upon God, that you may know, when hee beckens, or calls to you, and which way he takes. At two doores Almighty God doth common∣ly stand, and call us to him: at the inward doore of the soul, and at the outward doore of the sense: inwardly, by his holy inspi∣rations; and outwardly, by his holy Word, and Preachers; though indeed, the inward calling is more frequent. For, to speak with a Councell, Nec momentum qui∣dem praeterit, in quo Deus non stat ad ostium, & pulsat, A moment of time doth not passe, in which, God standeth not at the doore of
our hearts, and earnestly knocks for en∣trance. To this end, take speciall notice of the calls, illuminations, and inspirations, which daily you have from Heaven. Which calls, and inspirations you may either total∣ly reject, or obey either in part, or conside∣red in their full extent and amplitude. If thou wilt bee perfect, goe through all, which the inspiration commandeth. If the inspiration pronounce absolutely, follow me; doe not confine him, that neither can be limited in himselfe, nor will be limited in his commands, to a certain compasse; and desire to goe first, and bury thy Father; lost the call coole, and the inspiration be lost in the crowde of other occasions. You shall discern an Inspiration from a Temptation, by the lawfulnesse of the action, to which you are moved; and of the end. Take heed therefore, of committing evill, under the faire, goodly, and godly pretence of a good end. The Devill hath one device above all this doctrine: He will sometimes move 〈◊〉〈◊〉, even to a godly worke; as, when hee is in formed by our beaten, customary, and daily practice, that wee shall draw a most heavie curse upon us, in performing the worke of God negligently. Observe, that God often∣times withdraweth himselfe and yet I erre, not himselfe, but his inward lights, and
those especially, which are tempered with the sweets of comfort, from his neerest and dearest friends. And then there will seeme to be a continuall night in their hearts; they will be very dry, and desolate; as receiving no drop of sensible dew from Heaven; I meane, of spirituall comfort, which glads the heart. And the Tempter will say, and often say, they are forsaken of God. This, the holy One of Israel doth: First, for our ex∣ercise, & triall. You may reply: why for our triall? God knoweth alreadie, what wee are able to doe, and above this, what wee will doe, put upon a triall. It is so. But hee urgeth us upon the combate, that wee may conquer, and purchase the Crowne, promi∣sed to the victory. No man shall gaine a Crown, but he that shall fairly, and lawful∣ly win it in the Combate. Nemo potest, nisi vicerit coronari; nemo autem vincere, nisi ante certaverit. Ipsi quoque coronae major est fru∣ctus, ubi major est labor: saith Saint Am∣brose: No man can be crowned, except hee bee a conquerour; no man can be a conque∣rour, except he fight: and where the labour is great, the crowne is more precious. It is the saying of old Epicharmus, cited by Xeno∣phon in his Memorables, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All good things are bought with labour. In the last Psalm, where
the Prophet awaketh us with his praysing God in all kindes of Instruments; there is but one Instrument mentioned, (the Trum∣pet) upon which wee play with the mouth only: in the rest, wee use our fingers, and hands: to declare, that but a small part of Gods service is performed with the mouth: Action is the mouths evidence, and the best Musick. The discourse of the Mouth, signi∣fied by the Trumpet, is but like the talk of a common Souldier; a rapsodie of brags, and boasting. And although GOD fore∣seeth sometimes, that we shall be foyled in the combate, and fall, both from the victo∣ry, and crowne; it is not his errour; for his helps, are sufficient to gain the victorie: and another couragiously working with the like helps, would gain the victorie. For, saith Saint Paul, Wee know that all things work together for good, to them that love God, to them who are the called according to his pur∣pose. The sufficient, and efficacious helps of God, in this onely differing; that helped suf∣ficiently wee do not, because wee will not work; helped efficaciously, wee doe. Se∣condly, that his presence when hee com∣meth, should be more esteemed. If day should alwayes continue; the Light and the Sun would not be thought so faire, as they are: But because Day commeth and goeth,
sheweth his face, and then, turneth aside; Night stepping betwixt day and day, teach∣eth us to value a benefit by the absence of it. And thus it is, in our outward affaires; Pro∣sperity and Adversitie, making day and night in the life of Man. Thirdly, lest wee should vainly thinke, that Gods lights, and inspirations are due to us; and that wee have true title to them, and the conti∣nuance of them: and lest wee should be proud of the comfort; and believe, that it comes tributarie to us, or as a payment for our service of God. Lastly, lest wee should love God more for the comfort, then for himself. And seriously, there is much drosse in the matter, when we are always comfor∣ted in our prayers; for, the comfort is acted in the sensuall part of the soule. Yet, at our first comming to God, and in our conversion to him, hee doth cherish us with many spe∣ciall comforts, which stay long with us; because wee came lately out of the World, all cold and torne; and there is now, more need of heat: Now, we are little children, and must be moved to goe, speake, and aske blessing with Sugar, and with Delicates; and there is now, some need of dandling, and of Songs, to make the childe smile. As also, when God setteth forward, sitting in the midst of his judgements, towards sin∣ners;
he beginneth with foft, and fair means; as wee likewise ought, in all our dealings: shewing to the life, that Gentlenesse is a property, most proper to him; as taking place, & issuing first out, upon all occasions.
To close up this Rule: By any means de∣fer not the execution of inspirations, now made intentions. Neither change Gods inspiration, for a new intention of your own making; though seemingly good, and plau∣sible. For, though it be good in it selfe; it is not good enough, put in ballance with the pure, and heavenly inspiration: and per∣haps, God sees that your eternall salvation (this is a high point) depends upon your carriage in the use, or abuse of that inspirati∣on: I suppose, it pointeth to some high mat∣ter. The Devill hath learned it, of the Par∣tridge; which, seeing a man neer to her nest, and apprehending danger, riseth a little, and putteth forward with a weake and stagge∣ring flight: then presently, tumbleth to the ground, as if there were a fault in one of her wings. Thus again, and again, and perhaps, againe: And playeth the counterfeit; till having tempted without the helpe of rea∣son, the reasonable creature from her nest, shee proveth suddenly, and strangely reco∣vered of her hurt, and flyeth strongly away. Thus the Devill will cunningly winde you
out of one good intention, into another, not so good, or not so good for you, in the know∣ledge of him that knows you: draw you on, and on; step, after step; with great varietie of wittie and pretty excuses, till at last, the plot gives, and you behold your self naked, and wrought miserably out of all. Hee would be a mad Devill, if he should tempt from very fair, to very foule. But hee hath a very good wit of his own, though hee doth not use it well: hee is a notable workman, and forgeth choice, and curious pretences. A malicious man, as big with poyson, as the Spider; will commonly say: Intruth, I do not intend to endamage my Neighbour (far be that from mee:) he, and I have beene old acquaintance, I knew his Father well: I de∣sire onely, to save my selfe; and with all, to make him know himselfe; to humble him, as God humbleth sinners, no otherwise; out of meere charity: others will be good sebo∣lers, and great Proficients by this example; I shall doe a world of good. And thus, other evill doers. Now, your end is indeed, evill: but you have pull'd a very good end or two, and those but imaginary, over it. And the evill end lieth hid in the bottome; that in your heat, and while the matter is upon the Anvile, and hot in the hammering, you scarce know your own end, your selfe. Al∣though
the thoughts be white, and of a faire skin, that beget the action immediatly, and neerely; yet the remote thoughts may sometimes be the Authors of it, and the other, but putative & supposititious. Though the Father and Mother bee white, if the Grandfather was an Ethiopian, the childe is sometimes black.
LEt this be thy daily Meditation, or as often, as Time, and thy occasions will give thee leave. Revolve in thy minde, the life and death of our most loving Saviour. Think, that Christ was borne in a journey, to instruct us, that this life is nothing but a journey, which wee take about the pay∣ment of tribute to Caesar: that he was born in a Stable, because hee came to seeke men, that were transformed into beasts: that he, who calleth himselfe, the living bread, chose Bethlehem, interpreted the house of bread; and a poore Village, for his Nativity; and Hierusalem, the principall Citie, and seat of the Governour, frequented with great re∣sort of people, for his passion. It was the meditation of S. Leo. Bethleem praeelegit Na∣tivitati, Hierosolymam passioni. Present thy
selfe before the Babe, and offer with the three Kings, Gold, Frankincense, & Myrrhe; Gold, as to a King; Frankincense, as to God; Myrrhe, as to a man, liable to a bitter passion; the gold of Charity, the Frankin∣cense of Devotion, the Myrrhe of Suffe∣rance. Rise, away, travell into Egypt, and help to carrie the childe; and in the way talk of the Messias. Up againe; come back; goe into the Temple; Sit down, and heare him dispute amongst the Doctors; and ob∣serve God in a little Doctor, triumphing over the greatest Doctors. Thrust Judas out of Christs company: then, follow as one of his Disciples, and make the number full. With admiration, heare his doctrine; and be witnesse to his miracles. Look upon him in his Transfiguration, and admire the beau∣tifull glimmerings of his Godhead. Cast thy garments in the way, and throw boughes before him: strip thy selfe of all, and sub∣mit both them, and thy selfe to Christ. Be present in the Chamber, wait upon him at the great Supper, and communicate in spirit, with him, and the Disciples. And kneeling, hold the Towell, and Water, in the wash∣ing of the poore Fisher-mens feet. Follow into the Garden; and conceive, that as A∣dam, and wee were made slaves in a Gar∣den; So Christ, his Father having promised,
was took, and arrested for the payment of the ransome, in a Garden. Chide the three Disciples for sleeping, and say, fie, fie, can you not watch one houre with your Savi∣our? and then, look with a pittifull eye up∣on him, and wipe the sweat of bloud from his browes, and cry, Alas poore Saviour. Go after him, when almost all the Disciples flie. Goe with him, from Pilat to Herod: and considering, that hee speaks not to He∣rod, even urged by a question; Call to mind, that Herod had killed his voyce, Iohn the Baptist, who said of himselfe, I am the voyce of one crying in the wildernesse: and think, his voyce being gone, how could he speak? And from Herod, back againe to Pilat. Be∣hold his purple robe, his reed, his crowne of thrones; and ponder, what gay robes indeed, rich Scepters, and crownes of gold and jewells; that is, robes, scepters, and crownes of glory, and immortality, he hath purchased for us. Watch with him, all the night, and feare, it will never be day, he is so tormented. And suppose, that thou seest, hearest, feelest, what he saw, heard, felt, and that thou smellest, and tastest the sweetnesse of his patience. Accompany him the next day, and help to carry his heavy crosse to mount Calvary. And there, as if thou hadst beene frozen hitherto, thaw into teares.
Run with all thy might, into his armes, held out at their full length, to receive thee, whilest he hangeth as he did, with his back towards the ungratefull Citie Ierusalem. Think profoundly, that he hath suffered his feet to be nail'd together, to demonstrate, that both the Jew, and Gentile goe now in one path. Waigh the matter: Because sinne entreth by the senses, therefore his Head, in which the senses most flourish, is crowned with searching thorns. O mervailous! what King is he, or of what Country, that weares a crowne of thornes? Surely, the King of all afflicted people, wheresoever they dwell. Because the hands and feet are the outward instruments of sin: therefore, his hands and feet are nail'd to the Crosse, for satisfaction. Because the heart is the inward Fountaine of ill thoughts; therefore his tender heart is pierced for thee. And hence learne, if thou hast sinned more grievously in any part of thy body, or faculty of thy soule; with a speciall diligence to estrange that part, or faculty from pleasure. Wonder, that the Thiefe confessed Christ on the Crosse, when even the Apostles either doubted, or altogether lost their Faith of his Divinity. Here unburden thy heart of all the injuries, ever offered to thee; with a valiant purpose, never to speak of them
againe. Lay downe all thy sinnes at the foot of the Crosse, whither the bloud drop∣peth; with a firme confidence, never to heare of them againe, and say from a good heart with S. Austen, Ille solus diffidat, qui tantum peccare potest, quantum Deus bonus est: Let him onely be diffident, who can sinne so much as God is good. See him, as farre as thou canst for weeping; shaking, and dying; and mervaile, that thy owne heart shakes not; and dye with him, by a most exact mortification. Looke pale like him, when hee was dead, with sorrow for thy sinnes. Behold him layed in the Sepul∣cher; and though the Jewes hide him, and binde him downe with a great stone, and a strong chaine over it, fastned in both ends to a rock, as old History mentioneth: and though the foolish Souldiers watch there in Armour; yet doubt not, but thou shalt see him again, even in his body: let him not shake thee off by dying. Come running, and having out-runne thy company, finde white Angels in the Grave; and pray, that by thy Grave, thou may'st passe to Angels. Be with him, even upon the mountaine, where hee ascended; and there, kneele before him, mark how his wounds are closed, and be glad, they are heal'd againe: kisse the very print of his feet in the ground: looke upon
his face; talk to him, pray for a blessing up∣on thy selfe, and the world; confesse thy faults; uncover thy weaknesse; and say, Lord, I am very tender in this part; begg the di∣vine help: then, as it were, dye for love, and ascend with him, crying, O Lord, leave me not, hitherto I have followed thee, now take me with thee, to thy Kingdome: and after this, give thy selfe gently up into heaven, and there see and heare those things, which neither eye hath seene, nor eare hath heard; and especially, the things, which concerne the entertainment of Christ.
THat you may proceed, with more cheerefulnesse, both in your speculati∣ons, and in the part of practicall perfor∣mance: If you desire to know, whether you now be in the grace, and favour of God; know it by this, which is more easie to be knowne: whether God be, I dare not say in grace, I hope I may say, in favour with you. If he be, he can stirre, and turne you, as he pleaseth: and it is your daily care, to give him full content, and satisfaction. If you love God, he loveth you; for his love is alwayes the first Mover; and it com∣meth
from his love of you, that you love him. Indeed, God loveth his Enemies, as we likewise, ought to doe: but his enemies doe not love him; neither doth he love his enemies intimately, and familiarly, as hee doth his friends. For, there is little com∣merce, little communication, (which is both the exercise, and recreation of love) be∣twixt God, and his enemies. You love God truly, if prompted by the love of him, you preferre him, and his law, in all cases, in all causes: and when you rightly fit, and order the acts of your election; not giving place to creatures, or sins, (which as they are sinnes, are not creatures) before God; and in a manner, deifie them. It would be strange above ordinary, and extraordinary; that God should command me to love him, and stirred by this love, to keepe his com∣mandements; and moreover, to give thanks continually, for the spirituall good, which by his grace, he worketh in me: and yet, I should never be able to know, when I, or others did love God; though perhaps, it might prove a knot in respect of others. And certainly, he that loveth God truly, is highly in his favour. For the true love of God, vir∣tually containeth Repentance, in which, the soule is united by Grace to God; and the love of God it selfe, is nothing but a close
Union of the soule with God. And, that I may raise my discourse to an infinite height, The holy Ghost, being the love of the Fa∣ther and the Sonne, is a firme knitting of them together.
VVHen you see, or learne by relation, that another is oppressed with sicknesse, or misery; goe aside presently, and, as it were, take God aside with you, and pray for the distressed party. And present∣ly, if occasion give way, visit the party. And afterwards, when you are gathered up together, body, minde and all, in some private place of Recollection, imagine your selfe stuck fast in the like misery; or acting the mournfull part of a dying man, with a certaine feeling of grievous paine; with a serious consideration of the comfortlesse be∣haviour of your friends; of the Physitians weaknesse, and wretched ignorance in re∣spect of Death, and her power, and policy; and of the fickle nature, and transitory con∣dition of riches; and how you (poore man) shall be carried away in a sorry sheet, layd in the cold ground, and there left alone, while those, who accompanied your body,
will returne cheerefully, almost every one, to his owne home, and now and then, talk of your past life, and especially your sinnes, but little think either of your present solita∣rinesse, desolation, or rottennesse. And then, let your better, and more sbulime thoughts triumph, and insult over the vanity of the world. For alwayes, when you would more fully contemplate the greatnesse of Gods benefits, take a full sight of his lesser favours, and of the persons, upon whom, the greatest benefits are not bestowed. And when thou beholdest one overflowne with drink, or otherwise offending God; laugh not; for laughing is ordinarily, the childe of delight: but, if it be possible, looke pale upon him, and loath his beastly practises. And bee truly sorrowfull, that so good a God, whom thou lovest, and desirest to love above all things, should bee so foully dishonoured. And let a chiefe part of thy daily griefe be, that God is every day, so much, and so basely injured in all places, and hath beene, and shall be in all places, and in all Ages. And whisper to thy selfe in a corner of thy heart, Now, now wicked men sweare, lye, prophane Gods blessed Name, drink themselves to the base condi∣tion of beasts, love beastly women more then God. These blowes upon the sweet
face of God, rebound upon my heart. I would give my life, and all that I have, to pre∣serve God's honour. And, be glad againe, because some few doe serve him, and be∣cause the Saints and Angels in Heaven, doe perfectly honour him; though not with honour, equall to his perfection. And say, I would, no man had ever sinned, did now sinne, or would sinne hereafter: And for you, that love God, goe on with comfort, double the heat of your affection towards him, and let the burden of the song still be, O God, I love thee. But beware, that in ha∣ting a sinner, you doe not hate the man, ly∣ing under the sinner. Hate sinne in it selfe, and also, hate it in such a person, but hate not the person. You ought to make an in∣cision betwixt the marrow, and the bones: love the men, but hate their manners. For thy enemies, hate them with a perfect hate, and let the highest point of thy sorrow be, that they are enemies to God, & that in be∣ing enemies to thee, they crook thee to their devices, & use thee to forward them upon the downfall of eternall damnation. It is a sinne, as black as the devill, to hate the de∣vill; if we doe not separate, and distinguish the object of our hate, from God's white creature in the devill. Yet, make a broad difference betwixt the imperfections of
men, and their foule enormities. Beare the burden of another's imperfections, for so thou shalt fulfill the law of Christ, and move God, and thy neighbour, to beare with thee. In a presse of people, one giveth way to the other: Bricks are made square, to lay the pavement even. God's dearest chil∣dren have their imperfections, and their skarres, even in their faces; that they may be humble, and acknowledge themselves to bee what they are: which imperfections are, as it were, the drosse, and earth of the soule. And yet, wee may not consort with knowne, and professed sinners.
The Minister is not true to his Religion, that is a silent Companion of Popish Priests: and it is not a good signe, or symptome, that Franciscus à Sancta Clara, alias Dam∣port, admitted him to a perusall of his Deus, Natura, Gratia, before it was printed; and yet, he so farre went on with that wicked, and unworthily insinuating Book, that hee suffered it to take it's course without a dis∣covery. How can this be characterized, but A holding of Counsell with Gods enemies? He is my neighbour: but, the more holy, and more excellent Obligation may not be bro∣ken, to set free, and save the meaner: when the one in reason and religion, inferres the destruction of the other. Hee and I are Pa∣stors,
and Pastors are so called, à pascendo, because they must feed their flocks. Of strangers, the Shepherds, being admonished frō heaven, did first adore the good Shepherd: and in the time when the Shepherds watch∣ed over their flocks, news came to them of a Saviour. It is not the Shepherds place, where the Wolves haunt; except his busi∣nesse be, to catch them, or chase them a∣way.
HAve a most vigilant care, that neither your cloaths, ordained onely to cover nakednesse, and to put you in minde of ori∣ginall sin, and the first Garment of fig-leaves; nor diet bee curious. What doth it availe thee, whether thy meat, or drinke be sweet, or bitter? It stayeth but a little in the taste. Doe not over-load your selfe in eating, or drinking: but, when you are at the Table, leave always some speciall thing, which in∣deed, you could well, and safely eat or drinke, but will not; because you will un∣derstandingly bridle your owne will, and
sensuall Appetite. Let not sleepe hold you long in her armes, but shake her off, and rise cheerfully to performe the will of him, that sent you into the World. Let not your re∣creation be more choice, neither flow in a greater measure, then due, and fit necessitie requireth. For so, you may please God as truly, in the pleasing Acts of Recreation, as in the laborious, and painfull exercise of so∣lid vertue. And the most precious Time, which others vainly cast away in drinking, feasting, gaming, sporting, and in the pur∣suit of loose, and idle vanities; fastning up∣on earthly things, because they are alto∣gether estranged from things heavenly; passe thou in feare and trembling, in pious meditations, and in the thoughts of Angels: You must goe always holding up your clean garment, that it be not defiled.
WHen you are put on by a strong, and vehement desire, towards an indifferent thing, by force bow the will another way. For in the full mastering of the powers, and passions, standeth absolute mortificati∣on; and consequently, true perfection. And truly, when wee desire, or love a temporall thing above an ordinary man∣ner, GOD doth ordinarily, and ex∣traordinarily chastise us in it, or by it, or by the want of it: because it breedeth a great expence of Time; and the desire, and love due to God, are turned upon a creature. When wee so love our children, that wee look over, or countenance vices in them; we are commonly punished in them: they bring our gray haires with sorrow to our graves. And likewise, when wee abhorre, and are wholly averted from an indifferent thing, God sendeth it in a full showre upon us: with a purpose to kill, and mortifie our wils, and affections. Some things, although
not evill in themselves, may not be lawful∣ly desired; as our own praise, and honour beyond the straine of our condition. The love of God can never be immoderate, be∣cause it can never be greater, then the thing, which is loved: and the will in loving, if it be carried directly to God, can never be dis∣ordinate.
Fast often. And if thy body be able to goe under the burthen, let not thy Fast admit of any kind of nourishment. And then, aske the benefits, thou most desirest. And by the way, remember, that to fast, as also to heare Sermons, are not properly ver∣tuous Acts, but the ready wayes to ver∣tue. And therefore, if the Body be not laid under the Soule, by fasting; and the Soule farthered in the practice of vertues, by hearing Sermons; no good is done, but harme in abundance: God is tempted, Time abused. Holy dayes are prophaned, The soul with God's Image, defiled; and these out∣ward acts puff us up, and wee contemne o∣thers, as prophane persons. The Soule is Mistris (I say not, absolute Mistris) of the Body. And therefore, her end being super∣naturall, and transcending all other ends; to comply with it, shee may curbe and fubdue the body, as she in reason pleaseth. The Soul of the Cōfessor giveth up his Body to punish∣ment;
and the Soul of the Martyr, his body to death, and dissolution; in the pursuit of their end. Zeno saith, Remorabantur in luce detenti, quorum membris pleni erant tumuli: They remained alive, and conversed with the li∣ving; with whose members, as, tongues, hands, fingers, feet, the Tombs of the dead were replenished. Yet break not your body, by fasting; for so, you may cut it off from the fit exercise of Vertue, and Gods service: and hee, that commands thee, not to kill thy Neighbour, will not suffer thee, to be thy owne murderer. Be not dejected, because you are weak, and cannot perfectly master your Bodie; for God delighteth to mani∣fest, and shew his strength in your weak∣nesse: Strength, and weaknesse are best met together. When you fall, catch hold upon God, and rise: falling again, again rise. Indeed, hee that goeth smoothly on, when all things smile upon him; and returneth backe, when the winde bloweth in his face; will never come to his own Countrey. And here note, that God dealeth with his Ser∣vants, and with all people, now by faire means, and now again, by foule. But it is a very suspitious, and doubtfull businesse, when we have more faire, and flowry way, then foule, and stonie: and it is very likely, that God hath now cast off the care of us.
The badge of Prosperity is one of Death's marks. The Oxe is fed full; and fat for the Shambles. God punisheth his best Servants, to wean them from the World, and to better their waight of Glory; Hee chastiseth every childe, which he receiveth. And therefore, when wee sin, and our sin is not followed with punishment, but one sinne is punished with another, & that other, with another; it is a most fearful case: for then God sheweth, he hath a farther ayme, then temporall pu∣nishment. As likewise, when wee have no sense, or feeling of our sins, no spirituall tri∣bulation, the soule is dangerously affected.
WHen thou art set on fire with a Temptation of the flesh, apply thy selfe instantly, to some kinde of employment: saying: Go Devill, now I read your basenesse in a big letter: Truly, now you begin to be a meere Foole; this is plaine filthines. How strangely the Divell hath besotted, yea, bewitched men! Some love women, far inferiour both in body and minde, to their wives, whom they neglect: damping and discountenancing their loves. But God will perhaps punish them, as his
manner is, with punishments, like to their sins. Other wives may succeed, that will doat upon their Husbands Inferiours. From love, worse then hate; and from false wo∣men that fry with love towards other men, their Husbands yet breathing, Good Lord, deliver us. For, they are like faire, strong, and heavie Chests, that appeare to the eye, and hang upon the hand, as if they were rich in money, plate, and jewels; but are stuffed only with stones, hay, and browne paper. As their gifts, so they.
The sin of the flesh is now more hainous, then it was before the Incarnation of Christ, because it tainteth the flesh, which he took, & which he hath already glorified. Parce in te Christo, saith one, Spare Christ in thy selfe. And fright away the Temptation, with a loathing and execration of such Beastlinesse, & with contempt of so base, and so quicke a pleasure; accompanied with shame, and with such a thought as this, I am a Villain; and followed with shame, hate, and sorrow, much unlike Repentance.
After your Triumph over Temptation, or your escape from danger; run to God, the onely disposer of your affaires, when they turne to vertuous Good; and give him, humble thanks. And reflect upon your mi∣sery, if you had fallen under that Temptati∣on,
or Danger. Then search into the secret, and learn, whether you did not by some for∣mer offence, pull the Temptation, or danger upon your selfe; which God now used, as a warning. And look with a neere eye, into the deep craft of the Devill. And for the present; mark how painfully hee kindleth, and bloweth the coals of emulation betwixt Brethren, Sisters, Scholers, men of the same Trade, people living in the same House, Neighbours, Families, Countries. How hee createth mistakes, suspitions, jealousies, with a purpose to call up Anger. I wil tel you; A great Author is of opiniō, that the devil doth oftentimes, set Dogs together by the eares, that hee may provoke men to quarrell.
By the falling out of two children, play∣ing at ball, hee turned all Italy into a com∣bustion, wherein many thousands lost their pretious lifes: passing by degrees (as hee doth in all his Temptations) from children to men, from Parents to all of the same bloud, from them to friends, and from these friends to their friends, and their friends friends: from houses to Cities, from Cities to Countries; and all this began from the play of two little children. I will give you a touch of his wonderfull deceits, out of my Experience: One seeing a dead man, and hearing the people that were present, say,
it was a beautifull corps; was fired with a great Temptation, to kill himselfe; that it might be said of him likewise, It is a beau∣tifull corps. This was a vain-glorious end; now for a seemingly vertuous end: Ano∣ther would faine have killed himselfe, that he might have revenged God's quarrell, and made an end of sinning against so blessed, and sweet a God. The devill is a great Po∣litician, he hath his faire ends, and his foule ends; ends to shew, and ends, which hee will not shew; ends, that are but veyles, drawne over his ends; ends, without end; many ends for one action.
This is not the rich Jesuits Rule, but the poore Carpenters Rule. And more Rules of this kind, (because I must not dwell here, betwixt Spaine, and the Low-Countries) you shall meet with, hereafter.
Psal 34. 14
Eccl. 12. 1.
Esay 64. 6.
Lu. 17. 10.
S. Bern.
Ephes. 4. 26.
Jer. 9. 1.
Psal. 73. 25.
Psal. 37. 5.
Psal. 34. 8.
Philo de Temul.
Tert. in A∣pol. cap. 7.
Eccl. 3. 26.
Conc. Se∣nonense.
Amb. Com∣ment. in c. 4 Lucae.
Epich apud X••noph.
Rom. 8. 28.
S. Leo serm. 1. de Epiph.
S. Aug. lib. de vera, & falsa poeni∣tentia, c 5.
Zeno de S. Arcadis.