after which caused an excellent wit to say that it drew life out of its blows and made a dug of its wounds Oh happy soul that resembleth this generous plant and which repleat with pious desires holy affections and sincere intentions produceth apprehensions and works a thousand times more precious than myrrhe when in the meditation the rays of Jesus Christ who is the true Sun of justice strikes the heart The practice of prayer consisteth in mental vocal Necessity and easiness of meditation and mixt Mental is that which is exercised in the heart vocal which is formed in the mouth mixt participateth of both Think it not to be a new thing not severed from your profession to meditate It were so if one would make your brain serve as a lymbeck for subtile and extravagant raptures disguised in new words and forms But when one speaketh of meditation he adviseth you to ponder and ruminate the points and maximes which concern your salvation with all sweetness that fruit most agreeable to your condition may be derived from thence The faintness weakness infidelity ignorance driness which reigneth in your souls cometh from no other source but the want of consideration Take this worthy exercise couragiously in hand and you shall feel your heart fattened with the unction of the Holy Ghost and your soul of a wilderness to become a little Paradise of God Be not affrighted hereat as if it were a thing impossible for you use a little method and you shall find nothing more easie and familiar What have you so natural in vital life as to breath And what more proper in the intellectual than to think Your soul hath no other operation for night and day it is employed in this exercise The Sun casteth forth beams and our soul thoughts Gather together onely those wandering thoughts which are scattered amongst so many objects into your center which is God Employ one part of the spitit industrie invention discourse which you are endowed withal for the mannaging of worldly affairs Employ them I say in the work of your salvation and you shall do wonders I undertake not here to raise you above the earth nor in the beginning to plunge you into the seven degrees of contemplation whereof S. Bonaventure speaketh in the treatise he composed thereof I speak not to you of fire unction extasie speculation tast of What you must understand to meditate well repose or glory but I speak that in few words which you may read more at large in the works of so many worthy men who have written upon that subject First know what meditation is secondly how it is ordered Meditation properly is a prayer of the heart by Definition of meditation which we humbly attentively and affectionately seek the truth which concerns our salvation thereby to guid us to the exercise of Christian virtues That you may meditate well you must know the causes degrees matter and form of meditation The Causes principal cause thereof is God who infuseth himself into our soul to frame a good thought as the Sun doth upon the earth to produce a flower It is a goodly thing to have the spirit subtile and fruitful It is to work without the Sun saith Origen to think to do any thing here without the grace of the Holy Ghost The first degree which leadeth to good and serious prayer is a good life and principally purity of heart tranquility of spirit desire to make your self an inward man Saint Augustine reciteth a saying of Porphyrius very remarkeable which he deriveth Aug. l. 9. de civit Dei c. 23. Deus omnium Pater nullius indiget sed nobis est benè cum cum adramus ipsam vitam precâ—m ad cum sacientes pâ—r inquisitionem imitationem de ipse from the mouth of this perfidious man as one should pull a thing stoln out of a thiefs coffer God the Creatour and Father of this whole Universe hath no need of our service but it is our good to serve him and adore him making of our life a perpetual prayer by a diligent enquiry of his perfections and imitation of his virtues Observe then the first degree of good prayer is good life The second as well this Authour hath noted is the perquisition to wit the search of verities by thinking on the things meditated which are the sundry considerations suggested to us by the spirit in the exercise of meditation The third is the affection which springeth from these considerations Our understanding is the steel and our will the flint As soon as they touch one another we see the sparkes of holy affections to flie out We must bray together the matters of prayer as Aromatick spices with the discussion of our understanding before we can extract good odours The fourth is the imitation and fruit of things we meditate on It is the mark at which our thoughts should aim otherwise if one should pretend nothing else but a vain business of the mind it would be to as much purpose to drive away butter-flies as to meditate Good meditation and good action ought to be entertained as two sisters holding one another by the robe As for the matter of meditation you must know Matter of meditation that all meditations are drawn from three books The first and most inferiour is the book of the great Three books of meditation world where one studieth to come by knowledge of the creature to the Creatour The second is the book of the little world where man studieth himself his beginning his end qualities habits faculties actions functions and the rest The third is the book of the Heavenly Father Jesus Christ our Saviour who verily is a guilded book limmed with the rays of the Divinity imprinted with all the characters of sanctity and from thence an infinitie of matter is drawn as those of benefits of four last things of the life death and passion of Jesus and of all the other mysteries You must digest every one in his time according to the opportunity tast and capacity of those who meditate Some appropriate meditations to every day of the week others make their circuit according to the moneth others follow the order of the mysteries and life of our Saviour as they are couched in so many books written of these matters The practice and form of meditation consisteth in six things The first to divide the subject you would Practise and form contained in six articles meditate on into certain points according to the appointment of some Directour or the help of a book Article 1 As if you meditate upon the knowledge of ones self to take for the first point what man is by nature For the second what he is by sin For the third what he may be by grace The second a little before the hour appointed for Article 2 meditation to call into memory the points which you would meditate on The third after you have implored the
of Nevers Barbarous Anger of Bajazet caused almost two thousand Falconers to be killed for a hawk which had not flown well He well deserved to be shut up in a cage as he was afterward for sporting with such prodigality with humane blood It is much more intolerable when Christian Princes flie out as did Lewis the young who being offended by Theobald Count of Champaigne entred into his territory and made strange spoil even to the setting of the great Church of Vitry a fire and therein burning fifteen hundred men who fled into it as into a Sanctuary But this enraged passion knew no distinction between sacred and profane and the confusion of this fancy confounded heaven and earth Good French men abhorred an act so barbarous and S. Bernard who then flourished made the thunders of Gods Lewis the Young admonished by S. Bernard chastiseth himself for hiâ— aâ—ger by sadnesse and penance judgements to roar in the Kings ear wherewith he was so terrified that re-entring into himselfe he fell into a deep melancholy which caused his mind to make a divorce from all worldly joyes wherewith he became so dejected that he was like to die had not S. Bernard sought to cure the wound he gave shewing that the true penitent ought to be sad without discomfort humble without sottishnesse timorous without despair and that the grief of his fall should not exclude the hope of his rising again But they are more tolerable who punish themselves with their own choler as Henry King of England that bit his lips gnashed his teeth pulled off his hair threw his bed and clothes on the ground eat straw and hay to expresse his impetuous passion 5. They who are arrogant and given to contemne Danger of scoffing Polydor. Virg. l. 9. and flout others draw fire and poison on their heads when they assail impatient natures which have not learnt to feed themselves with affronts and injuries A word flying like a spark of fire raiseth flames William the Conquerour of England very suspicious which are not quenched but with great effusion of bloud Philip the first hearing that VVilliam the Conquerour who was very grosse would not suffer any man to see him by reason of a corporall infirmity It is no wonder saith he if this big man be in the end brought a bed This being told to the other who was of a capricious spirit he protested he would rise from his child-bed but with so many torches and lights that he would carry fire into the bosome of France And verily he failed not therein and in this fury so heated himselfe that he died in proper flames A man hath little to do to enkindle a War at the charge of so many lives for a jest a cold countenance a letter not written obsequiously enough for a word inconsiderate 6. The Flemings were to blame when revolted against History of Froissard Philip of Valois they out of derision called him The found King and advanced a great Cock on their principall standard the device whereof was that The scoffs of certain rebellious Flemings severely punished by the generosity of Philip of Valois when he should crow the found King should enter into their city This so exasperated his great Courage that he waged them a battel and with such fury defeated them that Froissard assureth that of a huge army of Rebels there was not one left who became not a victime of his vengeance Lewis Outre-mer was detained prisoner at Roan for having in his anger spoken injuriously against Richard the young Duke of Normandy And Francis the First ruined all his affairs for having handled Charles Duke of Bourbon with some manner of indignity therein complying with the humour of the Queen his Mother 7. The Anger of potent women is above all dreadfull when they are not with-held by considerations of Anger of women conscience because they have a certain appetite of revenge which exceedeth all may be imagined Queen Eleonor wife of Lewis the Young who had as violent Queen Eleonor an enemy of France a spirit as ever animated the body of a woman seeing her self repudiated by her husband albeit upon most just reason conceived such rage fury against France that being afterward remarried to Henry of England she incestantly stirred up all the powers of that Kingdome to our ruine and sowed the first seeds of Warre Dupleix which the continuance of three hundred years which an infinite number of fights and battels which the reverence due to Religion the knot of mutuall Alliances and Oath interposed in sixscore Treaties could not wholly extinguish 8. There are other anger 's free and simple which Annals of France proceed from an indiscreet goodnesse but which fail not to occasion much evil to themselves when they assail eminent and vindicative people It was the misery of poore Enguerrand of Marigny who having governed Anger our of simplicity many timâ—s cause hurt for a word too free witnesse that of Enguerrand the Finances under Philip the Pair and afterward seeing himself persecuted by Charles of Valois unkle of Lewis Hutin Heir of a Crown was transported with so much heat that it cost him his life For this Prince sharply asking an account of him of the treasures of the deceased King he freely answered It is to you Sir I have given a good part of them and the rest hath been employed in the Kings affaires Whereupon Charles giving him the lie the other transported with passion had the boldnesse to say unto him By God It is you your self Sir This reply being of it self very insolent and spoken at a time when all conspired to his ruine sent him to the Gallows of Montfaucon which he had caused to be built in his greatest authority Men cold and well acquainted with affairs who commonly think much never speak ill of them that can hurt them 9. All these extravagancies which we have produced have proceeded from fervour but there are others cold and malign as are Aversions and Hatred which are no other then inveterate and hardened angers so much the more dangerous as they proceed from a spirit more deep and are plotted with more time and preparation So did Lewis the Eleventh who had many Labyrinths in his heart wherein he kep his revenges and oftentimes took delight to send them abroad with ceremony and pomp to take the more pleasure in them So soon as he was King he set himself to revenge his injuries as if power given from heaven ought to be an instrument of passion He persecuted a good subject which was the Count of Dammartin for no other crime but for having obeyed and executed the order of Charls the Seventh who had sent him into Daulphine to stop Lewis who then turmoiled and perplexed the King his father He prevented this plot and fled into Flanders yet ceased he not afterward to hate this good servant and albeit he prostrated himself at his
can ought avail me Ruffinus notwithstanding insisted protesting he would instantly perswade the Bishop what ever he pleased He failed not to find out the Bishop but the Saint gave him a very sharp reprehension advising him rather to dress his own wounds than intercede for others for he partly understood that he had a hand in this fatal counsel Ruffinus notwithstanding plyed it all he could and endeavoured to charm this man with fair words saying finally for conclusion he would immediately accompany the Emperour to the Church S Ambrose who was ever very serious answered If he come thither as a Tyrant I will stretch out my neek but if in quality of a Christian Emperour I am resolved to forbid him entrance Ruffinus well saw the Bishop was inflexible and went in haste to advise the Emperour not yet on this day to hazard his approach to the Church He found him on his way as a man distracted that had the arrow in his heart and hastened for remedy and he saying he had dealt with the Bishop It is no matter saith Theodosius let him do with me what he please but I am resolved to reconcile my self to the Church S. Ambrose advertised that Theodosius came went Aedicula jaculatoria out and expected him at the door of a little Cell seperated from the body of the Church where ordinarily salutations were made Then perceiving him environed with his Captains Come you oh Emperour saith he to force us No saith Theodosius I come in the quality of a most humble servant and beseech you that imitating the mercy of the Master whom you serve you would unloose my fetters otherwise my life will fail What penance replieth the holy man have you done for the expiation of so great a sin It is answereth Theodosius for you to appoint it and me to perform it Then was the time when to correct the precipitation of the Edict made against the Thessalonians he commanded him to suspend the execution of the sentence of death for the space of thirty days after which having brought him into the Church the faithfull Emperour prayed not standing on his feet nor kneeling but prostrated all along on the pavement which he watered with his tears tearing his Psal 118. Adhaesit pavimento anima mea vivisica me secundùm verbum tuum hair and pitifully pronouncing this versicle of David My soul is fastened to the pavement quicken me according to thy word When the time of Oblation was come he modestly lifted up himself having his eyes still bathed with tears and so went to present his offering then stayed within those rayls which seperated the Priests from the Laity attending in the same place to hear the rest of Mass Saint Ambrose asked him who set him there and whether he wanted any thing The Emperour answered He attended the holy Communion of which the sage Prelate being advertised he sent one of his chief Deacons which served at the Altar to let him understand that the Quire was the place of Priests and not of the Laicks that he instantly should go out to rank himself in his order adding the Purple might well make Emperours not Priests Theodosius obeyed and answered that what he had done was not on purpose but that such was the custom of the Church of Constantinople Yea it is also remarkable that returning afterward into the East and hearing Mass at Constantinople on a very solemn festival day after he had presented his offering he went out of the Quire whereat the Patriarch Nectarius amazed asked him why his Majesty retired in that manner He sighing answered I in the end have learned to my cost the difference between an Emperour and a Bishop To conclude I have found a Master of truth and to tell you mine opinion I do acknowledge amongst Bishops but one Ambrose worthy of that title Behold an incomparable authority which was as the rays of his great virtue and sanctity from whence distilled all that force and vigour which he had in treating with all men I imagine I hitherto have exposed the principal actions of S. Ambrose to the bright splendour of the day and so to have ordered them that all sorts of conditions may therein find matter of instruction It hath not been my intention to distend them by way of Annals but historical discourses proper to perswade virtue So likewise have I not been willing to charge this paper with other particular narrations which may be read in Paulinus Sozomen Ruffinus and which have exactly been sought out by Cardinal Baronius suitable to his purpose I conclude after I have told you that Paulinus his Secretary witnesseth he writing by him a little before his death saw a globe of fire which encompassed his head and in the end entered into his mouth making an admirable brightness reflect on his face which held him so rapt that whilest this vision continued it was impossible for him to write one word of those which Saint Ambrose dictated As for the rest having attained the threescore and Death of S. Ambrose fourth year of his age he was accounted as the Oracle of the world for they came from the utmost bounds of the earth to hear his wisdom as unto Solomon and after the death of Theodosius Stilicon who governed all held the presence of Saint Ambrose so necessary that he esteemed all the glory of the Roman Empire was tied to the life of this holy Prelate In effect when on the day of holy Saturday after his receiving the Communion he had sweetly rendered up his soul as Moses by the mouth of God a huge deluge of evils overflowed Italie which seemed not to be stayed but by the prayers of this Saint Let us I beseech you pass over his death in the manner of the Scripture which speaketh but one word of the end of so many great personages and let us never talk of death in a subject wholly replenished with immortality Oh what a life what a death to have born bees in his first birth on his lips and at his death globes of light in his mouth What a life to be framed from his tender age as a Samuel for the Tabernacle not knowing he was designed for the Tabernacle What a life to preserve himself in the corruption of the world in a most undefiled chastity as a fountain of fresh water in midst of the sea What a life to arrive to honour and dignities in flying them and to have enobled all his charges by the intefrity of his manners What a life not to have taught any virtue before he practised it and to become first learned in examples before he shewed himself eloquent in words What a life so to have governed a Church that it seemed a copy of Heaven and an eternal pattern of virtues What a life to have born on his shoulders the glory of Christendom and all the moveables of the house of God! What a life to have so many times trampled the head of
torch do you set on fire to burn and consume the house of God when blind with affection and benummed in judgement you so embrace your young apes that you strangle them with excess of indulgence To enkindle ambition in the veins of these yong sots almost at their coming out of the cradle to set them on the top of the house over mens heads with an arm and sling of silver be they vitious be they impious and dissolute be they stupid and heavy as earth so that they have the breath of favour and oars of silver as had the rowers of Queen Cleopatra needs must they be placed on the top of the Turret to be seen the further off Many times charges of great importance and superintendence over the heads of so many mortals are given to men to whom a silly farmers wife would not have committed the keeping of a cow The Idumeans enterprize upon the Sanctuary and these owls endeavour to drink up the Lamp-oyl of Churches by an ambition of so strong a flight that it will admit no limits but infinitie Have you no commiseration of the publick The Commonwealth is at this day an old song say you whereof little care is to be had we desire to know more than an air which is that of our own proper interest since it is an act of prudence well to accommodate ones affairs Yet are you no whit ashamed of your selves though silver furnish you with a brow of mettal to regard no man yet is it a shamefull thing to be desirous to erect in the world the tree of Nebuchadnezzar turned topsie-turvie where four-footed beasts are above and little birds beneath Were it not a goodly thing to see horses asses and bulls to neigh bray and bellow upon the branches of trees while the small birds of Heaven so many celestial spirits thrust from the rank which wisdom and virtue giveth go mourning up and down among the thorns of a necessitous life But we must prefer our children answer you Who says the contrary Raise them on the steps of actions Christian solid and illustrious cause them to pass through the Temple of virtue before they go to that of honour examine their talents their capacity their ability otherwise you do not advance but precipitate them into publick scorn into loss of reputation and danger of soul This benefice is not a benefice but a malefice but a golden snare a carcanet of Medea a Trojan horse which will produce arms You in procuring such an honour resemble those idolatrous parents who sacrificed their children to the God Moloch that is to Seldenus de Diis Syris pag. 78. say to the Sun and caused them to be burnt alive in the hollow statue of the Sun not caring to forgo their lives so they might loose them in those flames and lights which were the Hieroglyphicks of honour Oh meer madness for the life of a flie which we daily share with death to be willing to damme your self and posterity to stand on the brink of the abyss and not deign so much as onely open your eyes to behold the precipice The third SECTION Of vocation or calling IF you desire to know how you should proceed in the preferment of your children to Ecclesiastical degrees first understand it is true Mercury is not made of all wood If question be concerning a husbandman merchant artificer or shepheard we trie the nature of the children and endeavour to accommodate each one of them according to their dispositions and natural inclinations Suppose you it is onely fit for the Church to expose them at adventure without election or discretion What exorbitancy is it to think it lawfull to take the simplest and weakest for Priests and Religious What tyranny to divert some with all sorts of cunning and violence and thrust others on as it were with a fork To have in all your proceeding no other aim but the benefit of your family to force the Laws of Heaven to bow under the interests of your house to give that to God which you cannot settle else-where and if any accident happen to take that from God which you have given him Hereby it cometh to pass that after many years we behold birds which change both their plumage and kind upon some very slight cause not speaking of those who do so by way of counsel and conscience the scarlet Cloak succeeding the Church Cassock and the sword the Breviary wherein they do much worse than the wooers in the house of Ulysses who being not able to gain access to the Mistress made their address to the servants But these forsake the Ladie whom they have espoused to court the chamber-mayds professing all their life time the infidelity of their promises by the exchange of their habits Vocation is most necessary for admittance into the Church which appeareth in two points The one ordinary the other extraordinary Extraordinary calling hath marks and signs that draw near to a miracle So we see those who have been great and eminent in the Church have had some Genius which hath even in their infancy made the first glimmers of their greatness to appear drawing the whole world after them with astonishment So Moses though he were a little child tossed Pharaoh's Ioseph Antiq. lib. 2. cap. 5. Diadem like a shuttle-cock which gave a very ill presage to the Aegyptians of their approching ruin So Elias seemed from his mother to suck fire with milk which was a prediction his mouth should one day be as indeed it was the Arsenal of the God of hosts So the cradle of S. Epiphanius as Ennodius Epiph. de Prophetis Ennodius Anonymus in ejus vitâ Raderus Crantzius l. 4. relateth was seen all on fire A vine in a vision issued out of the mouth of little S. Ephraem A flaming pillar environed the head of S. Modestas And it is written that Gregorie the seventh who from a base extraction was born to the throne of S. Peter heaping together the chips he found in his fathers shop who was a Joyner and arranging them in divers figures innocently wrote without thinking thereon as a child in sport Dominabor à mari usque ad mare All these callings and many other of the like kind are known by extraordinary signs the rest take the ordinary way and are observed to be in the good nature of children fit to be dedicated to the Church which is a matter very considerable If you ask wherein this good nature consisteth I answer It is not in the influence of stars nor in the Genius as Pagans have placed it nor simply in the beauty of mind in the goodness of constitution health strength vigour of body though these may much contribute thereunto but it appeareth in two principal rays of which the one is tranquility from passions by making a reposed calm in a soul fit to entertain the spirit of God the other which ariseth from the first is the docibleness of a mind
such as these ought to be handled with much sweetness and clemency or they are covert vices of some wicked consciences which you neither ought nor may as yet manifest and here much industry and wisdom must be used to dislodge sin and draw the winding serpent out of his den as by the hand of the wise woman spoken of in Scripture or they are publick sins of men resolved who sin without hope of amendment to the infection of a Common-wealth and here is it you are to strengthen your self with all your power to take away the evil and evil men These are the precepts which S. Bonaventure giveth in his Treatise of the Wings of the Seraphin This discretion whereof I speak will shew you the manner of proceeding in affairs for it much importeth to lay hold of them by a certain handle which rendereth them much more easie We see by experience that those who make them spectacles of chrystal cut into diamond points for one pistolet on a table think they see a huge treasure in such sort their eyes are filled with illusions and yet their hand if they know not the secret will be much troubled to find out the piece of gold they seek for This daily happeneth in the course of the world affairs have an infinity of faces which present themselves to our thoughts even then when they are most subtile but they are hollow imaginations and he is really an able man who knoweth how to lay his finger upon the point of a business and grasp it as it is said at the right end You expect not here I should speak to you of the mannage of revenues artillerie arms sea-affairs fortifications petitions and decrees they being matters much alienated from my profession from whence I can derive no glory but by the confession of mine own ignorance Every one must look into the substance extent and the quality of affairs he treateth must learn what is profitable to be known for the discharge of his place inform himself of that which he cannot of himself fore-know willingly hearken to advices examine and weigh them with maturity Avoid above all six obstacles of good affairs which are Disorder Confusion Passion Sollicitude Irresolution Precipitation to do all things warily and peaceably so that no anxiety be shewed like unto Sejanus a man who had more spirit Actu otiosiâ— similliâ—us Velleius than conscience and of whom it is said that in the middest of his greatest employments he seemed ever idle There are some who give out many precepts upon every office and do as if one should make a large discourse to a man by teaching him to go Experience which is a wise Mistress so soon as she encountereth with a man endowed with some capacity sheweth him much more than books Finally your last liverie is Courage which is exceedingly necessary for men of your profession Calistenes a disciple of Aristotle observeth that the earthquake of the Isle of Delos was an unlucky presage to the Cities of Buris and Helice which were swallowed up in a gulf So when the bodies of States-men which are as this Island of the Sun tremble and bow to favour what may we expect but an absolute desolation of Provinces It is necessary to have a great courage to strengthen the arm against so great authority of iniquities and violences of men of quality who will confound elements and mix stars with the dust of the earth to come to the end of their exorbitant pretensions A great courage say I to resist the secret allurements which occur on the part of allies and friends especially of powerfull women to whom nature hath afforded such dangerous attractives that it is many times much easier to defend ones self from the horns of bulls the tusks of bores and the throat of Lions than from the cunning practises of such creatures A great courage in the manage of affairs and words that are to be used with certain persons who are quickly angry and heated in their harness what a brave virtue is it to endure and temper them with a mildness of spirit peaceable and charitable as it is said that with a honey-comb fountains of troubled water are cleansed and purified An Ancient said that Avicen de diluviis he who can well suffer an injury is worthy of an Empire his onely silence will disarm a passionate man and throw prostrate at his feet the same who seemed See La journée to roar over his head A great courage also to tolerate the ingratefull who often cast stones against those who gave them honey like unto those Atlantes who shot arrows against the Sun A great courage likewise in the bad success of affairs which cannot always prosper according to the measure of our travel and good desires And to tell you it in a word a very able courage when a man is ready to suffer the loss of office disgrace banishment poverty imprisonment and permit rather to have the heart turned out of your belly than any good resolution to be pulled from you which may be conceived for the Weal publick If you desire to arrive at these precious endowments let the Scripture be ever represented before your eyes as the pillar of clouds and flames which conducted the army of the living God There it is where you shall learn maxims of State scored out with most vigorous reflections of the wisdom of God and where you shall trample under foot with a generous contempt so many illusions which wretched souls seek for in the mouth of Pythonisses and Sorcerers Read the books of Wisdom the Prophets the book of holy Job and the divine Psalms of the King chosen out according to Gods own heart Consider the stream of so many Histories written in this theater of wonders which are characters of fire wherewith the Divine Providence is pleased to be figured to mortal eyes that we may learn the punishment of crimes and the crowns of virtues Represent unto your selves often in your idaeaes those great States-men who have flourished in the course of all Ages and derive light and fire from their examples to illuminate and inflame you in the self same list Behold him who had been refined above all others in the school of God I mean Moses Who Moses Dei de proximo arbiter Tertul. de Monogamiâ— August l. 22. contr Faust cap. 69. hath there been more humble in refusing charges more obedient in accepting them more faithfull in exercising them more industrious in executing the commandements of God more vigilant in government of the people more severe in the correction of vices more patient in sufferance of the infirmities of subjects and more zealous in the cordial love he bare to the whole world With these gifts he became the God of Monarchs he ruined the state of his enemies he unloosed the chains of an infinite number of slaves he opened seas he manured wildernesses he marched in the front of six hundred thousand
with a constancy which amazed this bloudy soul that so tortured her In the end she again took her garments going out of the water as from an Amphitheater of her glorious battel The twelfth SECTION The retreat of Hermingildus and his Conversion HErmingildus who knew nothing of what had passed beholding her somewhat pase and weakened with such harsh usage asked her if she felt any pain of body or affliction of mind to discolour her so much more than ordinary but the wise Princess replied It was nothing and that there was not any thing so important as to be worthy of his knowledge He who well perceived that she by her discretion dissembled some great affront enquired very curiously of those who might inform him and somewhat too soon discovered the cruel disgrace which his mother-in-law Goizintha had put upon his wife This transfixed him with a dolour so sensible and so enkindled him with fire and choller in his heart that if the fear of God and the sweetness of his wife had not served for a counterpoize to his passion he had torn this wicked Queen in pieces But the good Indegondis prostrating her self at his feet besought him by all that which was most noble in him not to precipitaâ—e the matter into such extremities and prevailed so well with her natural eloquence that he was contented to remove presently from the Court and retire to Sevil which his father had given him for his lively-hood Then was the time when those chast loves which had been crossed by the disturbances of Goizintha all obstacles being overcome enlarged themselves as a river which having broken his banks poureth it self with a victorious current in the wideness of his channel Hermingildus could not sufficiently satisfie himself to behold so many virtues in so great a beauty the modesty which she had witnessed in this last disgrace gave him apprehensions of her piety above all may be said Those who seek nothing in marriage but sensual pleasure which is more thin than smoke and much lighter than the wind cannot imagine how much these fair amities which are the daughters of virtues nourish holy delights These are celestial fires which are ever in the bosom of God as in their sphere It is he who begetteth them and breedeth them they being not constrained to descend upon earth to beg a caytiff nourishment from perishable creatures which promise so many wonders and produce nought but wind These two great souls beheld one another with the eyes of the dove and were mutually enflamed with affections so honest and innocent that Angels would not be ashamed to entertain the like fires since they are those of charity which is the eternal furnace of all souls the most purified Indegondis perceiving she had already great power in the affection of her husband and that there was no longer any step-mother to dissolve her designs sollicited him seriously for his Conversion and said Sir I must confess unto you the honour I have received from your alliance seemeth not accomplished whilest I behold between us a wall of division which separateth us in belief and Sacraments Since our amities are come to that point as to enjoy all in common and that they unite things most different why should we divide God who is most simple of nature Why should we make two Religions and two Altars since we now live in such manner that we have but one table one heart and one bed Verily Sir if I saw the least ray of truth in the Sect you profess and some hope of salvation I would submit thereunto the more to oblige me to your person which I love above all the things in the world But it is most undoubted that you are ill rectified that you pursue a fantasie in stead of a verity and that dying in this state you loose a soul so noble which I would purchase with expence of my bloud I boast not to be learned as you Arians who have so many goodly allegations of Scripture that you make the ignorant believe God is all that which to your selves you imagine Sir I for my part think the chief wisdom in matter of religion is not to be so wise as you are and to have a little more submission of spirit for faith is the inheritance of the humble and never doth the day of God shine in a soul which hath too much light of man You well see this heresie of the Arians is a revolted Band which hath forsaken the high way to wander cross the fields you are not ignorant that this Arius was a wicked Priest who raised an heresie for despight that he was not made Bishop and was rejected and solemnly condemned in a Councel of three hundred and eighteen Bishops These men were wise enough for you and me I fix my self upon their resolutions I follow the generality of the Church I adhere to the body of the tree and you tie your selves to a rotten branch I have no argument more strong than the succession of lawfull Pastours than the conformity of the Universal Church than the succession of all Ages than the wisdom sanctity and piety which I see resplendent on our side Besides I come from a Countrey where we have seen all the Arian Kings our neighbours round about to have had most unhappy ends when in the mean time my great grand-father King Clodovaeus for having sincerely embraced Catholick Religion received so many blessings from Heaven that he seemed to have good hap and victories under his pay I am not the daughter of a Prophet nor do I vaunt to have the spirit of prophesie but I dare well foretel the Kingdom of Spain shall not be of long continuance unless it vomit out this pestilence of Arianism which lies about the heart of it I would to God with expence of my life I might establish my Religion then should I account my self the most contented Queen of the world Hermingildus knew not what to answer to the strength of truth and love two the most powerfull things in the world onely he said it was a business which well deserved to be pondered and that these changes in persons of his quality are subject to much censure if they have not great reason for caution The good Princess to give him full leisure to advise thereupon handled the matter so by her industrie that he conferred with S. Leander who was a strong pillar of the Catholick faith in Spain The sage Prelate so well mannaged the spirit of this Prince that with assistance of God and the good offices of Indegondis who moved Heaven and earth for this conversion he drew him from errour This brave courage so soon as he saw the ray of truth needs would acknowledge and freely confess it taking the Chrism of Catholicks with pomp and solemnity even to the giving a largess of golden coyns which he purposely caused to be stamped a little too suddenly making his own image to be engraven thereon with a
not yet come yet withal commanded this man who rather chose death than to become an Authour of impiety in the re-establishment of this Temple The rage of Idolaters by the Magi professed enemies Terrible persecution of our Religion was not wholly extinct in the bloud of Audas but stirred up a violent persecution which almost proceeded to the undermyning the foundations of Christian religion in Persia Men were every where seen to be flayed and roasted pierced with bodkins and arrows thereby becoming spectacles of terrour and pitie to all those who beheld them Some were exposed to wasps in the boyling ardours of the Sun Others thrown into caves and places filled with infection to be devoured by rats and slowly gnawn by ugly vermine Their members fell in pieces and their life daily distilled drop after drop their faith unshaken which the sword of persecution sought for even in their entrails Their members were not tormented for they had none but wounds for they were all over covered with them and as torments redoubled one upon another gave no end to their sufferings so God found the means to finish their pain and life by the eternity of their crowns The King seeing so dreadfull tortures rather served to publish the glory of the Combattants than ruin their virtue resolved upon other cruelties which being apparently less violent were in effect much more pernicious There were among the Christians two Lords of prime quality the one whereof was called Hormisdas the other Suenes who being the two eyes of the Court and Standard-bearers of Christianity the endeavour of the Gentils was most violent against them to force them to abjure Religion Hormisdas is first summoned Hormisdas â—he strength of his will to return to the Persian superstition and being sent for to the Palace the King who much esteemed him both for his great nobility for he was of the bloud Royal as also for the services his father had done to the Crown in the quality of the Governour of a Province unwilling to loose him he made tryal of all sorts of allurements to gain him to his opinion But the brave Champion stood firm in his belief telling the King with many excellent reasons that destroying the faith of his true God in Persia he would bury the loyalty due to his Majesty in the ruins thereof which was the cause that Ildegerdes in stead of yielding the homage he owed to reason and truth became furiously chollerick so that degrading him of honour and confiscating all his goods yea leaving him nought at all but a poor pair of linnen breeches he sent him out to keep the camels of the Army adding to this great inhumanity the most barbarous scorn could be invented against a gentleman endowed with such excelleÌ„t parts But this couragious heart which had studied the glory of the Cross in the deep abyss of the ignominie of Jesus drave camels before the eyes of an Army wherein he had commanded with such alacrity as others govern Empires and thought his nakedness more glorious than the purple of Monarchs The King one day beholding him out of a chamber window among the camels roasted under the scorching Sun and all covered over with dust felt his heart mollified by the effect of his own cruelty and calling him into his palace after he had laid before him the worth of his extraction and the noble employments wherewith he meant to honour him he clothed him with rich apparel and conjured him by all the ways of friendship to return to the throne of honour by forsaking his Religion But Hormisdas displeased with such discourse took the robes were cast over his shoulders and tore them in pieces in the Kings presence saying Sir keep your gifts and impieties and know Hormisdas will never do any thing unworthy his courage which was the cause Ildegerdes thrust him naked out of the Court and sent him back again to his camels where he ware out a long painful martyrdom The same storm fell at that time upon Suenes one of Suenes perfecuted the wealthiest and most powerful in the kingdom and who had a thousand servants in his family Officers were sent to seize on his whole estate possessed by him not to maintain riot but cherish piety so that in a short time he saw himself reduced to beggery But he weighing how Almighty God who clotheth Heaven with beauties of light and in the spring-time maketh a garment for the earth bordred and adorned with so many millions of flowers had for us put on nakedness scorned all these violences and said aloud They were not near taking away the treasure of faith he bare in his heart who attempted it on this silly moveable of fortune The King purposely to afflict him the more took all his children from him to thrust them into servitude and fetters if they would follow their fathers example wherewith somewhat softened seeing they snatched from between his arms those who in the imbecility of age had more need of his example than wealth he kissing them said Children Keep constantly An excellent instruction for children the faith of your poor father and leave greatness and worldly fortunes to others You shall ever be wealthie enough if you persist loyal to God Faith will wipe away your tears will enrich your povertie glorisie your chains and immortalize the honour of your death This persecution is a cloud that passeth but we shall quickly behold a bright day which neither admitteth end nor darkness This constancy which should make all the world Stranger persecution of a man wonder exasperated the infidels so that daily seeking out all the ways how to torment and burn him with a soft fire they advised to give the confiscation of all his goods to one of his servants who had been the most treacherous and cruel against his Master He had nothing left but a wife who possessed in his heart the place of those chast correspondencies which the law of God afforded him and she in the beginning making a shew of willingness inseparably to follow the fortune of her husband much comforted this generous soul who thought nothing was his but what he gained to Jesus Christ But behold a strong battery to take from him the remainders of his consolation The King caused this woman to be vehemently solicited to make a divorce from her husband and to marry his servant to whom he already had given possession of his great estate This at the first a little startled the soul of this Lady she yet having some humanity in her but saw her self encompassed with many kinred and worldly friends who suggested according to the maxims of impiety That it was a folly to forsake a blessing so present to run Violent temptation of a woman after a fantasie of felicitie That the command of Kings must be obeyed who are visible gods on earth That a husband despoiled of all his means retaineth nothing of man but bodie nor
of his children who casteth an eye on these bad lessons though blotted out fails not to read them and to learn thence the science of his own ruin This unhappy Prince scorns to reflect on the mild temper the pennance and zeal of his father to look on his exorbitancies He cannot see this Sun but in eclipse and not seeking to make choice among so many eminent virtues which had made him happie he will not follow his steps but in a path where needs he must meet with ill adventures Although the holy Scripture speaketh not of the wicked deportments of this Prince until his incest yet there is a great probability he began not at the end nor mounted this tower of confusion by the top but rather arrived thither by the degrees of a life irregular effeminate and freed from the care of the soul wholly to resign himself to the service of the bodie and itâ—s concupiscence But in so much as loathing which always waits very near upon the most exquisite pleasures is wont every moment to put the levity of sinners upon new objects and in that besides the pride of those who hate thee O God supremely amiable perpetually mounteth until their giddiness precipitate them into the abyss Behold here our wicked one our Ammon plotteth incest with his sister Epicure before there was an Epicure in the world who rejecteth mean crimes distasteth common pleasures and projecteth an incest with his own sister not considering how unreasonable it is to sacrifice the honour of the royal house the tranquility of his father his soul and salvation to the distemper of his fancy He turneth his eyes from heaven and from the God of heaven whose wonders his father had so often sung unto him he is wholly for passion which predominateth over him nor entertains any other cogitations but to satisfie it Already this feaver which takes away his sense hath enflamed his bloud leaving him nought in his veins but the fire of hel which more and more encreaseth The contagion of this unsound soul spreads over the bodie Behold saith the historie he fals sick for the love of his sister who hath nothing at all in her which can displease him but her chastitie because that sets before him the great difficulties of his enterprize He hath a friend and this proves his main unhappiness a worldly wise one a flattering friend a companion of his riots but such amities which deserve not the name resemble false fires which seeming all enflamed are nothing elss but smoke very easily dissipated and whose bright splendour onely serves to lead into precipices This was Joadab one of David's Nephews who having Jodab counselleth Ammon to incest with his sister Thamar searched into the change both of his countenance and humour quickly understood the reason of it from his lips so that too easily complying with his passion he lastly gave him this counsel Lie saith he on your bed counterfeit sickness the King doubtless will visit you you shall beg of him that your sister Thamar may come to you to prepare your diet and he without doubt will assent to it Cruel friend nay rather soothing enemy what doest thou Thou well knowest that thus flexibly to serve the passion of this violent spirit thou subjectest him to the extremitie of all unhappiness Thou stranglest this Prince whilst thou flatterest him and in lieu of good offices givest him a hand to lead him down into ruin Were it not better to use fire and steel for the cure of this mad man than to comply with his malady to render it incurable Were it not better with a bitter but charitable correction to purge his bad humours than to powr into him a pleasing poison There is nothing more faithfully or more readily executed than an ill advise quickly our amourist is in his bed he entreateth Thamar of the King who came to visit him where behold the father too good for so bad a son grants what he demandeth The poor virgin likewise obeyeth the commands of her father and the suggestions of her own heart which had but too much tenderness towards so execrable a brother She runs like an innocent victim to the knife which must cut her throat she follows the bait not doubting the hook and goeth fearless into a place where she must loose all This dissembling sick man at first refuseth Ammon dissembleth sickness the broths she had prepared to procure him an appetite but having given command all should depart out of the chamber desires his sister to bring them in she who nothing doubted the practise readily goes in offers them to him but the enraged creature seizeth on her and requires to lie with her The poor Princess surprized in this attempt seeks Thamars advise to temper him with sweet words Alas dear brother saith she commit not such a violence upon me remember with your self this abomination is without example in Israel Banish such thoughts from you and take heed you enterprize not an act which will among the wisest be esteemed an unspeakable folly Whither shall I go after such a shame or what will you do when you have purchased so ill reputation By all means speak to the King he is a good father he perhaps will freely afford you that which you by violence would take The enraged monster will not so much as understand her he forceth her he finds himself to be the stronger and makes use of this advantage for the satisfaction of a passion nay rather of a fury which even the most part of bruit beasts abhor It is a strange thing how those who seek their contentment in the contempt of God and his ordinances make an ill reckoning They meet with worm-wood even in honey their fingers are pricked whilst they gather roses the odour of which so soon paineth them and in a word they see that loathing concludeth what was begun by disturbances and impatience This inconstant spirit promised himself pleasures without anxiety or period but behold him foiled in the first fruition This infinite love finds it's end in the beginning or rather it's change into aversion hatred Behold he presently despiseth his sister yea excessively Ammon despiseth his dishonoured sister mark the Scripture The hatred was much greater than was ever the affection He commands her to be gone and she exaggerating the second offence committed by him his so unworthy usage of her after such an outrage he willeth one of his servants to drive her out and shut the door after her Who can describe the griefs and agonies of this afflicted creature defamed by her brother and thrust by a groom out of a house wherinto she came not but to do him service She cast ashes on her head rent her garments lifts her hands over her head goes away weeping and lamenting like one distract to seek out her brother Absolon to give him an account of her dolours and to ask revenge This Prince one of
Deum pro cujus spiritu postules pro quâ oblationes annuas reddas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts for ransom of the soul answerable to what Tertullian writeth that it was the custom of the ancient Church to pray for the souls of the dead yea and to make annual offerings for them We must no longer say for evasion it is Plato it is Quintilian who speaketh but confess with Aristotle when we see an universal agreement in a proposition it is not one man speaks but the mouth of heaven which uttereth this verity When S. James telleth us God must be feared and proves it by example of the divels themselves he saith not we must fear God because Daemones credunt contremiscunt the divels do so but if any despise him he is therein worse than divels Likewise when the holy Fathers produce an example of Pagans it is not to instruct us by the Pagans but to shew that to waver in the belief of things they generally held by the sentence of nature is to be worse than a Pagan 3. I say for the second argument that so often as Second proof drawn from the light of faith Vnde haec quia ita facienda sunt disputare insolentissimae insania est a truth is proved to Catholicks by the universal consent of the Church and of all Ages if any one chance to make doubt of it it is an evident sign either that he hath a giddy spirit or is malicious in religion This proposition is grounded upon the axiom of S. Augustine who in his Epistle written to Januarius assureth us that when we find the tracks of a custom generally observed throughout the whole Church it is evident that it cometh from the Apostles or those to whom God hath given full Authority in the Church and that to go about to bely or question it is to pass from folly to insolency Now so it is the truth of purgatorie is established by the opinion practice sentence and decisions of all the Church in such sort that there is not any verity of our faith more fortified How is that Begin with our France Behold the Councel of Chalons upon Saone for prayers for the dead and the truth of purgatorie Go into Spain behold that of Braga into Germany behold that of Wormes into Italy behold the sixth Councel held at Rome under Pope Symmachus into Greece behold a number of Synods collected by Martius into Affrick behold the third of Carthage Lastly behold the three Oecumenical of Lateran Florence and Trent which say the same Doth not this suffice to establish a truth in the wit of a man who hath never so little understanding Our adversaries who still bark against this verity as dogs at the moons brightness when they have said Jesus made purgation of sins and that it was said to the good thief thou shalt to day be with me in Paradise or produced some other frivolous objections have shewed all their ability I leave you a little to ponder the goodly consequences Jesus purged sins there is then no purgatorie Should not we have cause to say in the same fashion Jesus prayed for remission of our sins then we no longer stand in need of prayer or pennance and in vain is that S. Luke saith that Jesus must suffer and Luc. 24. 47. that pennance was preached in his name As the prayers of our Saviour destroy not our prayers so his satisfaction overthroweth not ours He prayed that we might pray he satisfied to give strength and merit to our satisfaction which would be dead and unprofitable were they not quickened by his bloud To what purpose is it to say the good thief went directly to Paradise without feeling purgatorie As if we should say it was necessarie for all the world to pass that way Make your self a great Saint and you shall have nothing to do with it Purge all your sins by a love so fervent that the purifying flames may not find any thing to cleanse He who hath payed ows nothing and who hath satisfied in this world shall find unrestrained freedom in the other But think you in a life which contracteth so many stains a soul may be raised in an instant above the celestial orbs to the sight of God before it have passed by those purgations which the Divine justice ordaineth to every one according to his demerits Endeavour is used to deafen your ears with piety wranglings and unprofitable disputations to make you believe purgatory is an invention of interessed Priests it seems this doctrine came into the world but within these two dayes But read the Scripture and see the Fathers who interpret it you shall find proofs to fall upon you like a cloud for confirmation of this verity When S. Paul in the first to the Corinthians third Chapter said that the day of God to wit the day of judgement be it general or particular shall be manifested by fire which shall put every ones works upon trial and that he who upon the foundations of Jesus Basil in Isa c. 1. Non exterminium minatur sed purgationem innuit Ambros Hic ostendit paenas ignis passurum shall build with wood straw or hay to wit with vain and sleight works shall be saved as by fire he clearly declared the doctrine of purgatorie unless you be more illuminated than S. Basil and S. Ambrose who have judged it so for the first saith he threateneth the soul not with destruction but purgation and the other plainly expresseth he speaks of the pains of fire which God hath appointed to purify souls And it is a poor resistance to object he said as by fire and not by fire For it is a manner of expression in Scripture which nothing diminisheth the reality of things otherwise we should say when S. John wrote in the first Chapter of his Gospel that men saw Jesus as the onely Son of God that he were onely a figure of it not a truth And when S. Paul to the Philippians second Chapter witnesseth he was found as a man we might infer he were not man See you not how these silly curiosities of words directly invade the truth When S. Matthew in the twelfth Chapter makes mention of one sin which shall never be remitted either in this world or in the other S. Bernard in his three-score sixth homily upon the Canticles mainly insisteth upon this passage and takes it as an infallible proof of our doctrine When the Evangelist himself toucheth the discourse of the prisonner which shall be put into a place from whence be shall not come until he have paid the last penny Saint Cyprian Cyprian l. 4. ep 2. says plainly It is one thing to be a long time purged for sins by the torment of fire another by the purgation which is made by the passion of Jesus Christ When in the same Authour it is spoken of divers punishments of choller handled in the fift Chapter S. Augustine in
the first book of the sermon made on the mountain interpreteth all that of punishments in the other life When in the fourth Chapter of Tobie it is written of bread to be put upon the graves of the dead S. Chrysostom Homily thirty two upon S. Matthew referreth this passage to the custom of the ancient Church which called both the Priests and the poor purposely to pray for the dead When mention is made in the fourth of Kings of a solemn fast made for Saul Bede makes no question but it was for the quiet of his soul For S. Paul sheweth in the first to the Corinthians fifteenth Chapter that it was the custom to mortifie and macerate ones self for the dead and the second of Machabees saith it is a holy and a wholesome thing to pray for them Who knew more and who saw more in all this than the great S. Augustine who on the thirty seventh Psalm hath these words My God make me such in my life that I may not Aug. in Psal 37. Talem me reddas cui emendatorio igne non sit opus need the fire of Purgatorie after my death Hath the Roman Church hired all these so ancient Fathers to write such texts in its behalf Is it not a shame that a brainless Libertine with the eyes of a bat should mock at all these lights 4. Doubtless will some say these reasons are forcible The manner of Purgatory but I understand not where this purgatorie is and how souls are there tormented To that I answer the Church which walketh reservedly in its ordinances ever grounded on the word of God onely obligeth us to hold as an article of faith a third place for the purgation of souls which is neither Paradise nor hel As for circumstances of the place and manner Nyss de anima resurrectione Chrysost homil de Beatorum premiis Beda l. 3. hist Angl. â—9 of sensible torments it hath decryed nothing thereof as an article of our belief School Divines ordinarily set purgatorie in a subterranean place which is very probable It may also be that souls may be purged in the air in the sphear of fire and in divers parts of the elementary world according to the opinion of S. Gregory Nyssen S. Chrysostom and S. Gregory the great It dependeth on the prerogative of Gods power and the ministery of Angels As for punishments it is most certain the first consisteth Miris sed veris modis August in suspension from the sight of God a matter very dolorous to a soul which being out of the body far absented from its source is as would the globe of the earth be were it out of its place or like unto fire shut up in the bowels of mount Aetna It naturally desireth to rejoyn it self to God and the least retardation it feels from such felicitie is most sensible unto it It mourneth to be deprived from an infinite comfort when the thirst is most ardent and to see it self bereaved by its own fault yea such an one as might easily have been avoided The second is the pain of sense which is exercised by fire the great executioner of Gods justice and sometimes also by other wayes known to his providence as S. Bonaventure and holy Bede teach us If you say you cannot comprehend how a material thing worketh on a spiritual I ask of you again this soul which is in your bodie is it of any other kind than those in purgatorie And yet see you not how it daily suffereth in the bodie See you not how all the dolours of mortal flesh rebound back again by an amorous simpathy and a counter-buff wholly necessarie to the bottom of our soul And yet you ask how it can suffer Is it not true our soul containeth in it the root of understanding all sensible knowledge framed and accomplished by the help of the bodies organs Is it not true that being in the bodie it understandeth and feeleth with dependance on the bodie But separated doth it loose this root of understanding and knowledge Verily no For it then understandeth with independence on the body To speak also according to the opinion of some it may feel out of the body not onely by a knowledge naked and intellectual but experimental in some sort not unlike the understanding exercised in the bodie But there is no more corporal organ which is as the chariot of feeling What importeth it God by his power cannot he supply the organ of bodie and necessitate the soul immediately to feel the sharpness of fire as if it were still in the bodie And which is more some Divines think there would be no inconvenience to say the soul were revested by God with a bodie of air as in a sheath wherewith it should have Corink de purgatorio p. 529. the same sympathy it had before with the bodie it informed and this bodie being incorruptibly burnt as that of the damned should cause a painful quality to arise to torment it which I notwithstanding think not so probable But I rather believe the fire not being contrarie of its nature to the spirit might for all that be chosen and appointed by the singular disposition of providence to be unto the soul an afflicting sign in that it representeth to it in its flames the anger of an offended God as it shall be said in the subsequent Maxim Alas O Christians God grant we may be ignorant of this eternal and temporal fire and may rather be purged in this life than expect it in the other 5. When I come to the second point of this discourse Against the dulness of those who understand it not I cannot wonder enough at our stupidity lethargy we believe purgatorie and bely our belief by our works What may we hope in the other life living so negligently and remislely God is mercifull Behold our ordinarie saying But see we not in Scriptures the hand of God armed with fiery tempests over the infamous Cities of Sodom and Gomorrha and the bodies which sacrificed themselves in the flames of prodigious luxurie roasted and broyled under the breath of the anger of the Omnipotent See we not a whole world buried in the waters of a deluge waves of the Ocean rushing as in a citie sacked on the heads of offenders the sea becoming altogether the executioner and tomb of sinners See we not those beautifull Angels so beloved of God and so worthy of favour which also came most resplendent out of his hands lost by one thought of pride scorched and precipitated into dungeons of eternal flames Think we to be more to God than those cities replenished with an infinite number of souls than a whole world than legions of Angels Let us not flatter our selves by a presumptuous confidence of a mercy not due to a negligence so faint and dissolute The truth is no uncleanness enetreth into Paradise The truth is the eyes of the supream Judge cannot endure pollution
scatter in the air to serve as instruments and hands to their attractions This being common to other natures of plants metals and living creatures we must not think but that the body of man participateth therein by reason of its vivacity and the multitude of pores which give a more easie passage to such emissions There then cometh forth a spirituous substance which is according to Marsilius Ficinus a vapour of bloud pure subtil hot and clear more strong or weak according to the interiour agitation of spirits which carrieth along with it some quality of a temperate friendly and convenient which Marsilius Ficinus l. 1. de vita c. 2. insinuating it self into the heart and soul doth if it there find a disposition of conformity abide as a seed cast into the earth or as a Leaven which swelleth up a piece of dough and forms this love of correspondence with an admirable promptnesse and vigour From thence it cometh that brothers many times feel motions and affections of tendernesse one for another Surius without knowing each other as it happened to S. Justus who knew his brother Justinian among sundry slaves who were at the chain by this notice without any other fore-judgement Thence it comes that at first we are passionate for persons we never saw and that we wish them well though they alwayes have not so much grace nor beauty but there is some relation of humour which weaveth the web and tieth such affections All nature is full of such communications which are effects of Sympathy observed in the Corall which sensibly changeth according to his disposition who hath it about him as also in the flesh of beasts which boileth in the powdring-tub at the time of the fury of dogs because they have been bitten by a mad dog And in wine which seems to be sprinkled all over with certain white flowers when the vines are in blossome So it happeneth that the spirits which do in our bodies Modification of the opinion who place love onely in transpiration Species forma semel per oâ—ulos illigaâ—a vix magni luctaminis manu solviter Hieron in Threnos cap. 3. what the winds do in Nature being transpired from one body to another and carrying in their wings qualities consonant do infallibly excite and awaken the inclinations But it is not credible or at least ordinary that this manner of working should be as in things inanimate and that it hath nothing to do with the senses for it is principally the eyes which are interressed therein breathing thence the most thin spirits and darting forth the visuall rayes as the arrows of love which penetrate the heart are united confounded and lost one within another then heating the bloud they strike the Imagination and attract wills which are so linked one to another that one cannot perceive the knot which so fast tied them together If transpiration alone of spirit indifferently proceeding from all the parts of the body were able to enflame concupiscence we must then say that a blind man set at a certain distance from a perfect beauty would become enamoured with beholding it hearing it smelling it couching it or by any sense understanding it which notwithstanding happeneth not in that manner and if nature thus proceeded and that this passion were to be taken as a Contagion we might extreamly fear the approch of bodies and persist in continuall apprehensions to be infected by them It is certain that the senses being well guarded shut up all the gates against love A Guard over the senses since the Imagination it self stirreth not but upon their report but after they yield themselves up by a too familiar conversation and resign their defences a terrible havock is made in the mind for love entereth thereunto as a Conquerour into a surprized City and imprinteth that pleasing face in every drop of the masse of bloud It engraveth it on the Imagination It figureth it on every thought and there is nothing any longer entire in the mind which is not divided between slavery and frenzy § 7. The effects of Sensuall Love IT is a strange thing that this fury hath a thousand hands and a thousand attractives a thousand wayes of working quite different and many times opposite It takes by the eyes by the ears by the imagination by chance of purpose by flying pressing forward honouring insulting by complacence and by disdain Sometimes also it layes hold by tears by laughing by modesty by audacity by confidence by carelessenesse by wiles by simplicity by speech and by silence Sometimes it assaileth in company sometimes in solitude at windows at grates in Theatres and in Cabinets at Bals at sports in a feast at a Comedy sometimes at Church at prayers in acts of Penance And who can assure us against it without the protection of God Eustatius the Interpreter of Homer saith there are some who feign Love to be the sonne of the wind and the Rainbow in Heaven in my opinion to signifie unto us its Inconstancy and diversified colours and this beautifull Iris in the beginning appears all in Rubies in Diamonds and Emeralds over our heads afterward to cause rain and tempests So love shewing it self at first with such bright semblances to our senses occasioneth storms and corruption in our minds Observe one transfixed with violent love and you The miserable state of one passionately in love Insomnia aetumnae terror fuga stultitià que adeò temerâ—tas in cogitantia excors immodestia c. Plautus in Moâ—cat shall find he hath all that in his love which Divines have placed in Hell darkenesse Flames the worm of Conscience an ill Savour Banishment from the sight of God You shall see a man whose mind is bewitched brain dislocated and Reason eclipsed All he beholdeth all he meditateth on all he speaketh all he dreameth is the creature he loveth He hath her in his head and heart painted graved carved in all the most pleasing forms For her he sometimes entereth into quakings sometimes into faintings another while into fits of fire and Ice He flieth in the air and instantly is â—â—enged in the Abysse He attendeth he espieth He fears He hopes he despairs He groneth he sigheth He blusheth he waxeth pale He doteth in the best company He talks to woods and fountains He writeth He blots out He teareth He lives like a spectre estranged from the conversation of men Repast is irksome to him and Repose which charmeth all the cares of the world is not made for him Still this fair one still this cruell one tormenteth him and God maketh him a whip of the thing he most loveth Yet is this more strange in the other sex which hath naturally more inclimation to honesty A Lady chaste or a Virgin well-bred who begins to wax cold in the love of God and in the exercise of devotion and takes too much liberty in her conversation with men finds her self insensibly surprized by the eyes and ears by
to save himself in a Region of nothing O poor soul thou fearest the poverty which thy Jesus Resolution against fear hath consecrated in the Crib and in Clouts Thou fearest the reproaches which he hath sanctified in the losse of his reputation thou fearest the dolours which he hath lodged in his virginall flesh thou fearest death which he overcame for thee thou fearest the false opinions of the world And what fearest thou not since thou dreadest fantasies which are lesse then the shadow of an hair There is but one thing which thou fearest not to Nulla metuendi causa nisi ne quod amamus aut adeptum amittamus aut non adipiscamur speratum Aug. q. 33. 83. lose innocency and sanctity which thou exposest to so many liberties and alluring occasions so prodigall thou art of a good which thou hast not O thou welbeloved of God although the most ungratefull to the love of God! wilt not thou dresse thy wounds wilt not thou apply some remedies to those vicious fears which gnaw thee and daily devour thee If thou wilt follow my counsell thy first resolution shall be to regulate the love of thy self not to have so indulgent and passionate a care of all things which concern thee as if thou wert an onely one in the species and that thy death were waited on by the Sepulchre of the world Thy aim should be to unloose thy self as much as thou mayest from so many ties and dependencies which multiply thy slaveries Thou must as it were live here a life of Nabatheans which were people of Arabia who neither planted nor sowed nor Diodor. l. 6. built but by expresse laws flew from delicious and fruitfull Countreys for fear that Riches might subjugate them to Passions the Commands of great ones But if we cannot come to this heighth at least let us have our heart well devested from these ardent affections which we have towards worldly enablements and behold them as one would an inconstant moving of shadows and spirits which glide before our eyes with a swift course and which ever move with the step of time and of the Sun to account as already lost whatsoever may be lost to cast your immortall cares upon an immortall soul and to place it in the first rank of your affections But if naturall love do yet tie us to health to life to honour and to slight pleasures to the preservation of our own person to whom should we entrust all this but to the Divine Providence with whom so many just have deposited their goods their reputation their life their bloud and hove loft nothing by this confidence but have transmitted Qui te tibi committis melius te potest servare qui te potuit antequam esses creare Aug. serm 8. de verbis Apostol their purchases and conquests to the bosome of Eternity In all which happeneth to us let us look towards this eye of God which perpetually beholdeth us this puissant hand of God this amorous direction Let us behold it as our Pole-starre as our flaming pillar as our great intelligence which manageth all the treasures of our life Let us learn to repose us in his bosome to slumber upon his heart to sleep between his arms Upon the first accident which befalleth us let us readily bend our knees in prayer let us adore the ordinances of our sovereign Master Let us behold with a confident countenance all which is happened or may happen Let us say God knoweth all this God permitteth all this God governeth all this He loves me as his creature he wisheth me well as one who hath given himself to him he can free me from this affliction if it be his holy will He is all good to will it he is all potent to do it Nay he is all wise to will and to do all that which is best Let us not meddle with the great current of his Counsels He maketh light in the most dusky nights and havens in the most forlorn shipwracks Were we with him in the shades of death what should we fear being between the arms of life Secondly let us not be corrupted by opinions which invade Nullus est miseriarum modu◠si timetur quantum potest Sence ep 13. us with a great shew of spectres and terrours and make us so often to fear things which are not and which shall never be It is to be too soon miserable to be so before the instant and if we for some time must be so let us consider that all the blessing and evils of the world are not great since they cannot long time be great Let us take away the mask from these fears of Poverty of Sicknesse and above all from humane respects as one would from him who goes about to affright children Why fear we so much such and such accidents which they who are made of no other flesh and bones then we do daily despise The acquaintance with perils hardneth to perils and there is nothing so terrible as the ignorance of reall truths Lastly let us hold for certain that a great part of our tranquillity dependeth upon our conscience Let us settle in Anchora mentis pondu◠timoris S. Gregor it repose by a good Confession let us constantly undertake the fear of God who will cure us of all our fears since the Anchor of the floating understanding is the Honour of the Divinity The tenth Treatise Of BOLDNESSE § 1. The Picture and Essence of it BOldnesse is very well depainted in the bosome of power shewing a heart in its The picture 〈◊〉 Boldness hand all encompassed with spirits and flames its visage is replenished with confidence its habit altogether warlike and countenance undaunted It looketh upon good all invironed with dangers as a Rose among thorns or as the golden fleece among dragons and is no whit amazed but it is on fire to flie through perils and to beat down all obstacles which oppose its conquest Good hap walketh before it by its sides innocency benignity piety strength experience and other good qualities which excite courage The presence thereof dissipateth a thousand petty Fancies which are lost in the obscurity of night not able to endure the sparkling of its eyes All this natively representeth unto us the nature and It s essence condition of Boldnesse which is properly an effect of good hope and a resolution of courage against dangers It is no wonder if Power hold it in its bosome since all the Boldnesse a man hath comes to him from the opinion he conceives to be able enough not to yield to the accidents which may assault him This heart of fire in which so many vigorous spirits sparkle is a token of the bold who commonly have more heat and vivacity from whence it comerh that young-men have herein more advantage then old were it not that they derive more assurance from some other part then from the weaknesse of their age The
the People with astonishment They removed themselves according to the Orders of their Legislatour to the foot of the Mountain Sinai with a prohibition to passe further All the Mountain smoaked as a great Fornace by reason that God was descended thither all in fire which made it extream terrible But Moses his dear favourite ascended to the highest top amidst the fires the darknesses and the flames in that Luminous obscurity where God presided that spake to him face to face as to his most intimate confident After all that thundering voyce of the Living God was heard that pronounced his Decrees and his Laws in that Chamber of Justice hung with fire and lights that trembled under the footsteps of his Majesty All this Law was set down in writing with a most exact care and is yet read every day in the five Books of the Law Now Religion being the Basis of all Policy without which great Kingdomes are but great Robbings This wise Law-giver applyed his whole care and travell to the rooting out of Idolatry and to the causing of the Adorable Majesty of God to be acknowledged in the condition of a worship truly Monarchicall and incommunicable to any other as appears in the punishment which he inflicted on those that had worshiped the golden Calf For the Scripture saith That when the Israelites perceived that Moses tarried a long time on the Mountain of Sinai in those amiable Colloquies that he had with God they grew weary of it and said to the high Priest Aaron That since that man that had brought them out of Egypt was lost they ought to dream no more of him but make in his place Gods that should march in the head of their Army Aaron that perperhaps had a mind to make them lose the relish of that design by the price to which it would amount demanded of them the Pendents of the ears of their Wives and of their Children to go to work about it but their madnesse was so great that they devested themselves freely of all that they had most precious to make a God to their own phansie Aaron accommodating himself to their humour through a great weaknesse made them a Statue that had some resemblance of the Ox Apis that was adored in Egypt As soon as they had perceived it they began to cry Courage Israel behold the God that hath drawn thee out of the slavery of Egypt Aaron accompanied him with an Altar and caused a solemn Feast to be bidden for the morrow after at which the people failed not to be present offering many sacrifices making good cheer and dancing about that Idol God advertised Moses of that disorder and commanded him to descend suddenly from the Mountain to remedy it although he intended to destroy them and had done it had he not been appeased by the most humble Remonstrances and Supplications of his servant He failed not to betake himself speedily to the Camp where he saw that Abomination and the Dances that were made about it which inflamed him so much with Choler that he brake the Tables of the Law written by the hand of God thinking that such a present was not seasonable for Idolaters and Drunkards He rebuked Aaron sharply who excused himself coldly enough and not intending that so abominable a crime should passe without an exemplary punishment He took the Golden Calf and beat it into dust which he steep'd in water to make all those drink of it that had defiled themselves with that sacrilege and to make them understand that sinne that seems at first to have some sweetnesse is extreamly bitter in its effects After which he commanded That all those that would be on Gods side should follow him and the Tribe of Levi as being the most interressed failed not to joyn with him whereupon seeing them all well animated he gave them order to passe through all the Camp from one door to the other with their swords in their hands and to slay all that they met without sparing their nearest kindred This was executed and all the Army was immediately filled with Massacres Rivers of blood ran on all sides accompanied with the sad howlings of a scared multitude that expected every minute the stroke of death God would have that this so severe a punishment be executed upon those miserable men to cause an eternall horrour of Idolatry which is the most capitall of all sins And to retein the worship of God a thousand pretty Ceremonies were practised after the structure of the Tabernacle of the Ark of Covenant of the Table of the Shew-bread of the Altars and after the institution of the Pontificall habits of the Offerings and of the Sacrifices that were celebrated with much order and a singular Majesty Moses also was indefatigable in rendring Justice sitting from the morning till the night on his Tribunall to hear the requests of all the particular men that came to him which Jethro his father in law that was come to visit him having perceived said to him that it was impossible for him to be long able to undergo so troublesome a labour and that he ought to choose amongst all the people some Puissant men fearing God true and enemies of covetousnesse to administer Justice and that it would be sufficient to reserve to himself the controversies that should be of greatest importance Moses believed his counsell and established an handsome order for the decision of the differences that should arise amongst the People He passed fourty years in the wildernesse in divers habitations partly in war against the enemies partly in preserving peace amongst his People and confirming all the laws which he established by the command of God In this exercise he lived to the age of an hundred and twenty years sepaparated himself from all things of the world and was so united to God that it seemed that even his Body it self passed into the nature and condition of an immortall Spirit In fine God having shewed him upon the mountain Nebo all the Land of Promise which he had got to by so many good counsells and so much pains he dyed in that view without entring into it was mourned for thirty dayes by the Israelites and interred of set purpose in a sepulchre unknown to the eyes of men for fear lest he should give an occasion of some Idolatry to that people that would have held him for a Deity Never had man a Birth more forlorn a Life more various or a Death more glorious of an exposed Infant he became a Kings son of a Kings son an Exile of an Exile a Shepheard of a Shepheard a Captain of a Captain a Prophet of a Prophet a Law-giver of a Law-giver a Sovereign the God of Kings and the King of all the Prophets Active at Court Devout in Solitude Victorious in War Happy in Peace Wise in his Laws Terrible in his Arms a man of Prodigies that opened Seas Manur'd Wildernesses Commanded things Sensible and Insensible and exercised an Empire on
who devoured them immediately and published an Edict in favour of the true Religion This King reigned seventeen years till such time as Cyrus by a most particular design of God seized upon the Monarchy and dealt favourably with the faithfull people Daniel remained alwayes very considerable having seen five Kings passe away and was at last honoured even by his enemies themselves for his rare virtues and for the wonders that God had placed in his person One may observe in his life abundance of Lineaments that adorn highly the conversation of a true Courtier as are his constancy in Religion his Devotion the tendernesse of his love to God his Charity towards his neighbour his modesty his sparingness to speak of himself his Moderation in Prosperity his Strength of spirit in Adversity his inviolable Firmnesse never to yield to sin his exact Faithfulnesse towards his Master his Conscience Science and Ability in the Administration of his Charges his Love to his Friends his Compassion to the Miserable his affability towards all the World his patient enduring of the humours of Strangers his Prudence in his Conduct and the blessing of God that made all his enterprises prosper THE RELIGIOUS MEN. ELIJAH ELISHA ELIIAH THE PROPHETTT ELISHA THE PROPHETT BEhold here an admirable Courtier that was never of the number of those flatterers of the Court that keep Truth in Iron-Chains and give to vices the colour of virtue Elijah was a Prophet that included the name of God and of the Sun in his Name and who all his life-time bare the perfections of them both as being a true child of Light of Fire and a visible image of the invisible beauties As he was yet hanging at his mothers breast his father had a vision by which it seemed to him that his son sucked fire in stead of Milk and nourished himself with a most pure flame which without offending him furnished him with an Aliment as delicious as possible So was he all his life a Man of Fire and as it seemed that that King of Elements followed the course of his words and will so he burnt also in the Interiour with that fire that kindles the heart of Angels He was the first of men that set up the Standart of Virginity that consecrated it upon his body when it was unknown and despised in the World who made an Angelicall order of the Mount Carmel to which he hath transmitted his spirit through a long and sweet posterity that hath found sources of contemplation which he derived to the world to water the barrennesse of the Earth that hath traced the Originals of all his virtues upon that fair Carmel upon that sacred solitude that was his first Terrestriall Paradise His Speech was Thunder and his Life Lightning his Example a School of great Actions his Zeal a Devouring fire his Negotiations the affairs of Eternity His Conversation an Idea of the Contemplative and Civil Life his Translation a Miracle without peer I leave to those that have undertaken to write his Life the retail of his Virtues and of his Miracles staying onely upon his Actions that he did at Court treating with the Kings Ahab Jehu Ahazias and the wicked Queen Jezabel He flourished nine hundred years before the Nativity of our Lord in the Kingdome of Israel which was then divided both by Religion and by Policy from that of Judah and Jerusalem Ahab the son of Amri an ill Crow of an ill Egge held then the Empire and being married to a Sidonian the daughter of the King of Sidon which was called Jezabel an haughty and malicious woman he was totally governed by her and to render himself complacent to her humours caused a Temple to be erected to the God Baal and near that Temple a Grove to be Planted where were committed all the Abominations ordinary to Idolaters Elijah that burned with the Zeal of the honour of God was touched with a most sensible grief by so scandalous an action and was stireed up by his great Master to destroy that Mystery of Iniquity Now he knowing that it was hard to Preach efficaciously the Truth to Spirits froliking it in the middest of the smiling prosperities of the world thought by the order of the God of the Universe that it was best to afflict that wicked people by a long famine and great adversities to make them reflect upon themselves and return to the worship of the true Religion He sware then aloud and publickly before Ahab for the punishment of his Idolatry that there should not be during three years either rain or dew upon the earth and that the Heavens should become Brasse to chastise that Age of Iron and that he should not expect that it should be opened during that time unlesse it were by the words of his mouth As soon as he had said this in the presence of witnesses he went away to the Eastern Coast and hid himself at the Brook of Carith over against Jordan where God nourished him by Ravens that brought him orderly every day his portion In the mean while the drought failed not to raise a great famine on the earth and chiefly in the Kingdome of Israel where one could see nothing but people crying with hunger But the Heavens took in hand to revenge the God of Heaven and the Clouds that are as the Breasts of the Earth had no water for a people that abused the Elements and all the Creatures to the prejudice of the Creatour In the mean while God that spares not alwayes the Lands and Goods of his Servants in a common havock that they may not amuse themselves on the vain prosperities of the World permitted that that Brook that furnished the Prophet with water should grow dry as well as the rest But as the Ocean which retires it self out of one River swells it self in another so this great Nursing-father of Elias that seemed to fail in matter of that little Rivulet recompensed it by the miraculous liberality of a poor widdow He forsook not that station that Providence had assigned him although barren before he had orders for it from God his Master who sent him to the Countrey of Sidon to Sarepta assuring him that he had already provided for his nourishment The Prophet arriving at the destined place found at the City-gate a poor Widow-woman the mother of a little sonne and forasmuch as he knew that the Famine was great every where that he might not astonish her at first he desired of her onely a glasse of water which she gave him with a good will after which he prayes her to add to it a morsell of bread but the good woman sware to him that she had but one handfull of Meal left in the great rigour of Famine and that she was going to gather two or three small sticks to make a little fire and to bake a Cake which would be the last that she and her sonne should eat in all their lives for after that repast they must
report of the Hereticks themselves as it appeareth in the Book of Cambden who hath wrote the Life of Cambden pag. 493. Elizabeth and who doth not deny but that Walsingham did open and make up the letters again which Gifford brought him counterfeiting in them what he thought good And he himself confesseth that it was the judgement of the most rational men that the Secretaries of the Queen of Scotland were seduced and corrupted with money And it is certain that Amanuensium absentium qui pretio corrupti videbantur testintonio oppressa est they demanded a Recompence of Walsingham who told them that they ought to content themselves with their lives And added that in condemning their Mistress without producing the Witnesses they had not proceeded according to the Rules of Justice Observe here the judgement of the Hugenots themselves her most cruel Enemies I speak of those who have some sparks of a good conscience and not of those Incendiaries who write Rapsodies full of ignorance and folly All this may serve for an invincible proof of her innocence but her evil Judges The unjust Judgement who had sold themselves to iniquity did not cease to proceed further even to the Sentence of Condemnation which they carried to the Queen of England and was presented to the Parliament for the publication of it Thither Elizabeth did come in person with a studied Speech where she gave thanks to God for the Deliverance from this danger and thanks to her Subjects for the affection to their Queen Afterwards coming to the work in hand she shewed her self to be extreamly afflicted for the Queen of Scotland that a Person of her Sex Estate and Bloud should be convicted to have conspired against her Adding that she was most willing to pardon her and to abandon her own life if it would render the affairs of England more flourishing but in this effect she would neither prejudice her self nor the good of her Kingdom In this action she came with a heart full of vengeance however she would put upon it the reputation of Sweetness and of Clemency imitating the Herods and Tyberius Caesar who never did worse than when they spake best and laughed in their hearts when they distilled the tears of Crocodiles from their eyes With joyned hands she desired that her Parliament would but demand that thing of her which most willingly she would not grant Sometimes she would flatter them with the Respects and cordial Affections they did bear her on purpose to incite them to pursue this business Sometimes she seemed to be weary of their too much zeal Sometimes she said she would preserve her self And sometimes she said she would abandon her own preservation to exercise her clemency Her spirit which was greatly given to dissimulation made never more leaps nor daunced more Rounds than in this business And to speak the truth she perplexed her self in her own labyrinth and endeavouring too much to hide her self she laid her self more open saying unto those who demanded the death of the Queen of Scotland I pray and conjure you to content your self with an Answer without an Answer I approve your judgement and comprehend the reasons but I pray you excuse the carefull and the doubtfull thought which doth torment me and take in good part the gracious affection which I bear you and this Answer if it be of that worth as you esteem it for an Answer If I say I will not do what you demand peradventure I shall say more than I think If that I will do it I shall precipitate my self to my ruin whom you are willing to preserve In the end the Sentence of Death was confirmed by the Authority of Parliament and Beal was sent to the Queen of Scotland to carry her the news of her mournfull Condemnation and to acquaint her that the Estates demanded the Execution to be dispatched for Justice Security and Necessity Her great heart was no way dejected at this so violent a Rigour and damnable Injustice but listing up her eyes and her hands to Heaven she gave thanks to God demanding immediately a Priest to administer to her the Sacrament and to dispose her to die Paulet Execrable indignity who had the guard of her did use her after this most barbarously commanding the Officers of her house to beat down the cloth of State that was in her chamber but when he observed that no man would touch it and that they onely answered him by tears and lamentations which would have softened the heart of any man he performed the Execution by the Guard and took from the poor Prisoner all the marks of Royalty to make her behold her Funeral alive and to make her heart to bleed with a mortal wound before the bloud were drawn from the veins of her body by the hands of the Hang-man But Elizabeth did yet deferre the Execution whether it were for the fear of sorreign Princes being not able to see clear enough into their power and protection or whether it were to gain the imaginary Reputation of Mercy or whether by degrees she would consume this poor sacrifice by a small fire prolonging the languors of her imprisonment The other was resolved to write unto her not in a base and begging stile to crave her life but to demand an honest Burial Behold her letters to that effect MADAM I Give thanks to God with all my heart who by the Sentence of Death hath been pleased to put an end to the tedious pilgrimage of my life I desire not that it may be prolonged having had too long a time to trie the bitterness of it I onely beseech your Majestie that since I am to expect no favour from some Zealous Ministers of State who hold the first place in your Councels I may receive from You onely and from no other these following favours In the first place I desire that since it is not allowed me to hope for a Burial in England according to the Solemnities of the Roman Church practised by the ancient Kings your Ancestours and mine and that in Scotland they have forced and violated the Ashes of my Grand-fathers that my Bodie when my Adversaries shall be satiated with my innocent bloud may be carried by my own servants into some holy Land and above all if it may be into France to be there interred where the Bones of the Queen my most honoured Mother are lodged to the end my poor Bodie which knew no rest whiles joyned to my soul might now find rest being separated from it Secondly I beseech Your Majestie in the apprehension which I have of the tyrannie of those to whose power You abandon me that I may not suffer in any private place but in the view of my servants and other people who may give a testimonie of my faith and of my obedience to the true Church and defend the remnant of my life and my last sighâ— against the false Reports which my Adversaries may contrive