SECTION. I. The Excellency of Riches, and the miseries of the want thereof.

RIches and Honour (saith King Solomon) come from GOD; And the blessing of the LORD maketh Rich. Prov. 10.22. Therefore in respect of the Author, [Page 2] God himselfe, they are to be esteemed in their good use and fruition of much worth and excellency, wherefore againe (saith the Kingly Preacher) Every man to whom God hath given Riches and Wealth, and hath given him power to eat thereof, and to take his portion, & to rejoyce therin; This is the gift of God: Surely he will not much remember the dayes of his life, because God answereth him in the joy of his heart, Eccles. 5.19.

The excellency of Riches also ap­peareth in respect of the good effects thereof. Many good and excellent effects and benefits doe often spring from this fountaine of Riches; Such as are, good education and learning, Also Friends, Lovers, Acquaintance, (The rich hath many friends, Prov. 14.20.) Likewise Honour, Autho­rity, Respect, Servants, Counsellors: Also faire and pleasant Houses, Or­chards, Gardens, Fields, and Possessi­ons of many kindes, The choysest kind of Dyet, both Meates and Drinkes; [Page 3] The most pleasant Sports, Recreati­ons, and Pleasures of divers sorts. In summe; Even all Terrestriall Felici­ties seeme to be at the Rich mans command: The doting world smiles as it were onely upon him, applaudes onely his sayings, his doings, and be­stowes upon him her choysest fa­vours.

Riches also may be imployed to many good uses and purposes, as well to Gods glory, as to the good of our selves and others, The same may serve and be used to the advancement of all Piety and Vertue. They may excite and encourage us to all good­nesse; to thankfulnesse, to charity, to the Love of God who gives them, To espie, seeke and enjoy the Riches of a divine Soule, which are all hea­venly Graces, Joyes and Consolati­ons: and those eternall most glori­ous Treasures which are in God him­selfe, in heaven. But of this more in the fifth Section of this Partition.

And wee shall the rather well [Page 4] esteeme of riches, and more appa­rantly, see the worth and excellen­cies thereof, if we consider the mise­ries of Poverty and want of Riches.

Poverty makes men subject to the saddest indurances amongst men, To be reproach't, disdained; and that often­times even by their kindred & neigh­bors, ( Prov. 14.30.) though perhaps they be well deserving; And their good parts also to be not regarded, but rather despised, only because they are Poore. The wisedome of the poore is despised & his words are not heard, Eccles 9.19. So as oftentimes their wisdome is (by this mad world) estee­med but folly. Poverty makes many men to suffer hunger and thirst, cold, and want, to be lyable to the most common and grievous oppressions, wrongs, & abuses of cruel men. There is not in the world such another object of pitty, as the poore miserable man. Oh; I wonder at the multitude of men in the world that can so insult o­ver, oppresse and abuse poore misera­ble [Page 5] men as we usually see they do; the rather I wonder thereat since God might justly have made us such, and more miserable then they: what flinty & maligne hearts have such men who can willingly rejoyce and adde to the calamities of them who are already e­ven nothing els but an heap of misery.

Though Poverty to such as make a good use thereof is a happy estate, and a pious wise man may be sweetly con­tented even therein, as shalbe declared in the fourth Section, yet we see too commonly that to many men in the world the same is a miserable conditi­on: For by reason of Poverty, many men as also their children become ill tutor'd, rude, uncivill, Yea Poverty is an occasion that some men turne Rogues, Theeves, Villains, that others will flatter, dissemble, lie, sweare, for­sweare, and prostitute themselves to divers hatefull vices and impieties, also repine, grieve, and some even rea­dy to make themselves away through desperate griefe and sorrow.

Riches therefore being so excellent and beneficiall, as hath beene said, and the want thereof so irkesome and mi­serable, let us by all meanes endeavour to avoyd such courses as consume and waste Riches, and to use and take such wayes as may gaine and encrease the same: of which in the next Section.

SECTION II. To avoyd such courses as consume Riches, and the way to gaine and encrease the same.

FIrst (therefore) let us eschew idlenesse, lazinesse, careles­nesse, neglect of businesse, of Time, of occasions and opportunities, all which doe very much hinder a mans estate in a life time. Hee becommeth poore that dealeth with a flacke hand, Prov. 10.4. Also Pride, high-mindednesse and vaine-glory; which is the hinderance [Page 7] of many mens estate, and the undo­ing of some, who to shew themselves magnificent forsooth, doe live much above their estate and degree, especi­ally some of our young Heires, who after their covetous fathers decease, doe creep into Satin and Plush, turne Roarers, Blades, Gallants, learne to swagger, smoake, drinke stoutly, spend bravely, like Emperours, as they say, and to cry, Hang money, fly Ducke, &c. So as, the one part of their estate they hang on their backes, and the other part they turne downe their throats. So all riotous courses, all ex­cessive and too costly banquetting, tipling, roaring, smoaking, whoring, immoderate gaming (as at Cards and Dice) for money, also hawkes, hounds, horses, and overcostly Recrea­tions; which doe much hinder many mens estate, who otherwise in a life time might be much more rich and wealthy. Such courses have been the bane of many whole Families, and of much possessions.

Flattering fellowes also, and Pa­rasites (who are especially resident and to be met withall in Tavernes and Taphouses) are much to be taken heed of; who by insinuating into mens mindes, and applauding their sayings and actions doe often deceive many (otherwise) wise men, who being tickled with their cunning applauses, doe suffer themselves by such men to be possest even from themselves, and to be carried away by them to all rio­tous and prodigall courses. Certain­ly if there be any Dallilah under hea­ven, 'tis ill company, if we will be led away and rul'd by them, they will strangely blinde us, and betray us, These flattering Jackes doe espe­cially worke upon our young Fling­brain'd fantasticke Prodigals, and of­ten abuse them into ill bargaines, and cause them to lend them money, give them gifts, to become their Sureties, pay their debts, and lead them to all manner of riot, prodigallity and ex­pences, and in the end perhaps cheat [Page 9] or laugh at them.

You braine-sicke Hotspurs, Prodi­gall Heires; 'Twere good for you if you were wiser then to be flatter'd and gull'd out of your lands and reve­nues by such Syccophants and idle flagging companions, that fawne and seeke to feed on you, as the little bird Trochilus in the Jawes of the Crocodile; Be not Carrion for such Crowes to prey upon; You will at last ('tis like) have occasion to curse them as Herod and Alexander did their flat­terers in their greatest exigents. Know that though you should spend all you have upon these Canibals, though they should fawne and feed upon you like Harpies and Fleshwoolves, yet in the end you shall scarce have as much releefe and respect from them as the Prodigall from his former Com­rades, scarce so much as huskes or swines meat, but rather scornes, scoffes and derision.

They are inconsiderate men, and ill stewards of a good estate, who la­vish [Page 10] away the same especially in ill, company. He does Bounty injury that makes her as common as a Strumpet by shewing her too much abroad; and so make her and him­selfe but derided by the wiser sort of men. Who gives or spends too much, more then his estate will allow, must fall or desist with shame. To live well of a little is much more ho­nour, then to spend a great deale vain­ly; it is not good to make our too la­vish kindnesse to others to be cruelty to our selves. Though it be good to give, and freely to such as are in ne­cessity, and in a good manner to be li­berall to our friends, yet a wise man will give or spend no more then the safety of his estate will allow. Hee hath the best fame that keepes his estate, and yet not too niggardly.

In expences therefore, as I thinke 'tis not good to be too pinching, so also I thinke it bad to be too prodi­gall: yet I thinke it better to be too sparing then too profuse; though [Page 11] neither of them good. 'Tis no dis­grace to make our ability our Com­passe to sayle by; There is better use to be made of our talents then to cast them away vainely, we ought rather to employ them for gaine.

Let us take heed also that Law­yers doe not picke our Purses, as the Eagle did the meate out of the opened Oyster, and leave us onely shels instead of meat to feed on, lest we have need of as strong patience to digest this as the Ostridge hath a sto­mack to digest Iron.

There is a farre better and cheaper way to reconcile differences, then by Lawyers, namely by mediation of friends and arbitrators. Yet if a man be forced to goe to Law, and have a very good cause, I thinke it the safest way (even for his estate, as well as for his credit and for example) to be di­ligent therein, and goe on soundly. But this going to Law, especially here in England, is so tedious, so irkesome, so servile, so costly, as that it should [Page 12] be a wise mans last remedy and re­fuge.

To proceed. So also borrowing of money and paying interest, unnessary gifts, lending of mony and suertyship have impoverished many thousand men. All which, and the like ill cour­ses that consume and hinder Riches are to be avoided.

And further, let us take and use all such good wayes and courses as may encrease or preserve our estates here­in. The usuall meanes whereby Ri­ches are preserved and encreased are such as follow.

First, to be diligent, forward and industrious in our Callings, and in such affaires as we undertake; The hand of the diligent maketh Rich, Prou. 10 4. Such men who are dili­gent, stirring spirits in the world, are much more like to be Rich, then slug­gish, carelesse men; Industry is never wholly unfruitfull, if it bring not joy with incomming profit, yet 'tis like it will banish vice, and idle wastefull [Page 13] courses out of our busied mindes. I have often found hurt of idlenesse, but never of a lawfull businesse; even that which is not profitable in it selfe is yet often made so by imployment. And diligence commonly brings a recompence that sweetens it. I have seldome knowne an industrious man want, but rather he still increaseth in Riches. With what proportion'd successe doth that family commonly flourish where an industrious discreet guide steereth in an ordered course, as if some good Angell were alwayes assigned with blessings in his hand to crowne diligence.

Also the better to thrive and en­crease in Riches, it is good not to neg­lect but to take time and opportuni­ties, to strike while the iron is hot, as the Proverbe goes, to use all good meanes to obtaine some profitable grants, offices, preferments, and digni­ties, such as they are most fit for and capable of, and may by any good meanes accomplish either by them­selves, [Page 14] friends, or money, either in lawfull cases; Also by procuring certificates, or letters commendatory from such as have power therein, or otherwise, according to the nature of the businesse. It is true indeed that a modest man, his desires are more limi­ted then his fortunes, which though meane, yet he is contented, thinkes the same preferment enough, and doth something to deserve this; Hee is hardly drawne to seek more and grea­ter, though he truely deserves it; But now since in this Age there are a mul­titude of impudent men (and some of them worthlesse) who putting them­selves forth, seeking first, and standing in the way, preferment stumbles on them. Therefore many worthy men, as they are unpreferred, so are they like to be, unlesse they can put on a brazen face, which although it be­comes them not, yet they thinke it not amisse to make a vertue of neces­sity.

Let therfore the worthy and consci­onable [Page 15] Lawyer and Physitian, if they meane to get preferment, use all good and honest meanes to enrich them­selves.

By these generous and noble pro­fessions of Physicke and the Law, ma­ny men attain to abundance of Riches; wherefore it is that many Schollers apply themselves in all haste to one of these.

So likewise such men have occasi­on and opportunity, may use all good meanes to gain preferment and riches under the King, Queene, Noblemen, such especially as are in places of greatest dignity and authority, and beare the greatest Offices.

The Farmer and Husbandman may likewise use all good meanes to gaine some good Lease or Tenancy, which are most usually to be gotten of some conscionable Landlord, or some re­gardlesse prodigale young Heire. Al­so of some Corporation or Compa­ny, of some Colledge, the Church, or under the Crowne; Of which be di­vers [Page 16] that may be good preferment, for a Gentleman. And so of all o­thers..

It seemes in some respects not amisse also that the Batchellour get as rich a wife as he may with love, or one by whom he may gaine preferment. 'Tis like the Richest are sometimes or ought to be best educated; And though some proud Coxecombes perchance will be the more malepart for their Riches, yet 'tis like a good wife will not be the worse for a good portion, And if she be an ill one, she had need of goods to make her better.

And further to this purpose. It is good for such as meane to thrive to looke into their estate to know what they are worth, and to take care that they be not wasted by servants and officers. If a man doe but save, 'tis like he shall encrease. And if he have the patience to attend but every little good occasion of profit, he may easily thrive; These little occasions come thicker and faster then others, and [Page 17] though they seeme but small, yet in time the same will amount to a good summe of Riches.

Also to consider of necessary char­ges and expences; and to live within Compasse. So drawing in their estate as it may be least for shew and most for profit; as a man that is worth 500 l. a yeere, may well and in good sort live after the rate of two or three hundred, and gaine the rest. And so of a greater estate; and likewise such men whose estate is meane and little, It is better for them to live rather be­neath, then either levell or above it. To fal in estate is a shame & disgrace, but to rise is honor & praise-worthy.

SECTION. III. Of the dangers and abuses of Riches hindering happinesse therein, which are to be avoyded; especially of Covetousnesse.

WHile we have thus viewed the excellency and benefits of Riches, the miseries of the want thereof, and the [Page 18] wayes to gaine and encrease the same. Let us by all means take heed of their abuses and dangers, which otherwise will hinder our happinesse therein, and on the contrary bring upon us much mischiefe and misery.

On the one side the dangers of Ri­ches are, Pride, Arrogancy, Disdaine, Insolency, Presumption, Sloth, Slug­gishnesse, Delicacy, and all Licenti­ousnesse, which the same occasioneth to many men, so as their Riches doe but serve thereby to encrease their misery and perdition. Many thousand men use their Riches to the main­taining & countenancing of riot, lust, Intemperance, Idlenesse, and all man­ner of sensuality, and evill pleasures (of the miseries and remedies where­of I intend to write in due place) So as it had been better for them to have suffered irkesome poverty.

That man therfore who wold be hap­py, in his Riches, must by all means avoyd these dangers and abuses therof.

On the other side; the danger of [Page 19] Riches is that Common vice of many rich men, namely, Covetousnesse. Let us, if we meane to be happy in our Riches, take heed that we plunge not our selves into this unsatiable, sordid, and miserable vice, lest that with Shemei, while we seeke our servant we lose our selves.

How many men are there now in the world that doe quite and cleane lose the felicity of a quiet life for to set up their happinesse (though meer­ly imaginary) in the amassement of Riches. And if heaven heare their covetous desires with designe to pu­nish them, and give them some favou­rable successe to their Cares, they be­come then even Idolaters indeed of those treasures which before they adored but in hope; And so become miserable by too ardently desiring that which otherwise might doe them good.

It is now in our Age almost as it was in the Prophet Ieremies time; Even from the meanest to the grea­test, [Page 20] men are given to covetousnesse, and to deale falsely, Ier. 6.10. Let us therefore view this vice and the effects thereof: But first to prevent mistakes and Cavils; let me say that in the ensuing discourse against Covetous­nesse, I doe not meane that honest and necessary desire of Riches, and ende­vours to gaine the same (which eve­ry man ought to have for the good of himselfe, family, and others) which may be called honest frugality, and is commendable in all men; insomuch as no men are more praise-worthy and happy in this respect then such as frugally desire Riches, and provide for themselves and theirs; But now to define what I intend by Covetous­nesse and proceed. Covetousnesse is an over-greedy, unsatiable, niggardly, sottish, and ravenous desire of Riches, from which springeth abundance of evils and miseries; The due conside­ration wherof is remedy sufficient to flight our disorderly affections from the same; Let us therfore view them.

Covetousnesse is the root of all evill, (Saint Paul saith) from thence often springs deceit, contentions, ly­ing, Simony, Vsury, thefts, quarrels, suites, strifes, treasons and murders.

Insomuch that if a mans heart be very deepely set on Couetousnesse, he will commit any vice or wicked­nesse to effect his ravenous desires, Like that Italian Monke, who being corrupted with money, poyson'd the Emperour, Henry the seventh. Or as that Citizens sonne of Venice, whose father having committed a crime and hid himselfe, a reward was appointed by the State to him that should bring his head; Whereupon his sonne slew him and brought his head to the Duke. Or as Iudas for money betray­ed our Saviour.

The Riches of the world if too much beloved, do attract and draw the eie of the soule from it selfe, or at least so blindes the same as it cannot per­forme such good actions as it ought either to the glory of God, the good [Page 22] of others, or it selfe: for Covetous­nesse banisheth out of the soule the most sublime and heavenly graces, noblenesse of spirit, humanity, cour­tesie, love, kindnesse, mutuall enter­tainments, naturall affection, and rea­son. It turnes the soule into a low, earthy dunghill, temper and disposi­tion, and causeth men to become very muckwormes and slaves to money. It draweth away the minde from all more excellent pleasures, and so blin­deth it that, it cannot see them. Tell the covetous man of the choysest de­lights on Earth; yea, of Heaven it selfe, yet hee is so blinde and brutish as to thinke all a kinde of madnesse and folly that is above his low sordid temper and disposition. So as Covetousnesse bereaveth a man, or at least hindereth him in all the pleasures of the earth and of heaven also; and which is most strange, of that which he so much desires, even the pleasures of Riches themselves; for he regardeth not what felicity hee [Page 23] may derive from the substance which he doth possesse, but ever thinketh how well he should be if he had some great matter which he hath not; and the want thereof almost continually grieves him; even like children and fooles, who will pule and whine for a toy they want or long for, of which they are more sensible then of all the present good or future hope they have or may enjoy. So that according to the Proverbe, The covetous man sels his horse to get Hay; which when he hath t doth him little or no good. He doth even contemne and neglect him­selfe, and all other good pleasures and felicities to gain this of Riches, which when he hath he neither uses well nor enjoyes, but still remaines disconten­tedly unsatisfied. The more he hath, the more he desires; even his Riches are to him but as drinke in a dropsie; for as those increase, so his desires are still the more enlarged, even as the grave, the wombe, the earth, the fire, which are never satisfied. Prov. 30.15, [Page 24] 16. His heart may be compared to those leane Kine (which Pharaoh saw in his dreame) who devoured the fat Kine and were never the fuller. That which hee hath is not regarded for want of that which he hath not, al­though he possesse abundance. So Covetousnesse is an unsatiable desire which continually (as with hunger) gnawes and discontents the minde.

Though Covetous men have Hou­ses, Lands, Riches, Revenues, Or­chards, Vineyards, Fields enough, yea, abundance (as Ahab King of Isra­el had) yet (as Ahabs did at Naboths Vineyard) their eyes will envie and looke obliquely at their neighbours goods, houses, lands, &c. and especial­ly their teeth will water at that which their nose most drops over, that which lies most pat in their way, very neere and fit for them. They are even (as he was sicke in the suddes and sullens for want therof, and lack some politick Iezabel to make them a caudle, though of the blood of the Vinetor and [Page 25] Grape of the Vineyard; some wise Lawyer, cunning snap, or politicke pate of their owne, to devise a way to get the same, either by hooke or by crooke, as they say, though the Devill be in the Councell, either by oppres­sion, extortion, or couzening circum­vention. So envie also pines the co­vetous man.

Also cares, plots, and ravenous de­sires to get Riches, doe alwayes pos­sesse him; And what base offices, paines therein, and reproaches there­by, as also what sordid and niggardly pinching of himselfe will he not en­dure to save and gaine a little money? Feares also of loosing what he posses­ses, grieves him. He is alwayes suspi­tious, grudging, complaining, and dis­contented. Sorrow and griefe also in parting from Riches doth greatly vex him. He can scarce afford himself and family necessaries without brawling, pining and grieving. The often re­membrance of losses and expences past, doth also much trouble him. In [Page 26] a bad yeere, or at some great losse, hee could even affoord to make himselfe away. As old Hermon who dreaming he had spent a summe of money, for griefe, hang'd himselfe; Or as that co­vetous Phidon, who being faln into de­sparation for a great losse, went to buy a haltar to hang himselfe withall, but finding the price too dear, leapt into a River. It is reported of another who being sicke, was told hee must take Physicke, or die, and being demanded of the Physitian, ten shillings to reco­ver him, answered, the same might better be saved to defray the charges of his buriall; To which purpose is that ancient Epitaph,

These covetous cares, feares and griefes, doe often distemper the body; also they are an occasion of restlesse unpleasing, and interrupted sleepe, pi­ning and drying the body, causing in some men a wearish and pale consti­tution, and shortning their lives. And [Page 27] sometimes by accident also covetous­nesse may cause losse of Riches, of ho­nour, of health, and of life it selfe. Ge­hezi lost his health by reason of his covetousnesse, Achan, Iudas, Ananias, Saphira their lives. Mauritious the Emperour was deptived of his Em­pire for his covetousnesse. King Cres­sus of Lydia by seeking to encrease his Riches, lost his Kingdome, and after his life. So as it appeares that often­times Riches doe covetous men no more good than Achans, Midas, or the Tholouse gold, or Iudas his thirty pie­ces of silver to the possessours.

When age and sicknesse approach­eth and appeareth to the covetous man, he is stung at the heart to thinke he must part with his Riches, which addes to all his paines and griefes and perchance kils him the sooner. So hee leaves his Riches (saith God by his Prophet Ieremy) and at his end shall be a foole, Ierem. 17.11. Such men therefore as meane to bee happy in respect of their Riches, must [Page 28] take Saint Pauls counsell, who saith; Let your conversation be without co­vetousnesse, and be content with such things as you have, Hebr. 13.5. Let us then banish out of our soules this low sordid and miserable vice of Co­vetousnesse, and endevour to settle our mindes in a contented and fearelesse condition; Of which in the ensuing Section.

SECTION. IIII. Our mindes ought to be perswaded of the goodnesse and fitnesse of our estate, and setled in a contented condition.

LEt us endevour to be tho­rowly and firmely perswa­ded, that what estate soever we possesse, it is best (if not in it selfe) yet for us; and so convert our mindes to such a resolved habit of contentednesse, as that we doe not [Page 29] too much feare the losse, or be grieved for the want of Riches.

Let us therefore use our best ende­vours in all good wayes for the at­tainment thereof; let us be thankfull to heaven for (and rejoyce in) what we have, using the same well, and still leaving the successe and issue of all our good endevours to God, relying on, & trusting him in al things, so may we be surely and truely perswaded, that what estate soever we possesse is most good, most fit for us, and be conten­ted with all accidents and crosses; yea, even in the lowest condition of Pover­ty; For the spirit of a man wil bear his infirmities; so that if we can live more for our soules then bodies wee may finde Remedies against, yea, Con­tentment amidst Losses, Crosses, Po­verty, and Misery: Let us maintaine confidently that a man may find Con­tentment in all conditions with the onely Riches of a tractable soule, re­solv'd and resign'd to take all things as they come without ever distrusting [Page 30] or arguing divine providence. Hee whose will submits to Gods will, lives ever contented. He is most rich and happy. And why then should we not submit to his will, the rather since hee wils all things that are good.

All things worke to the good of them that love God, saith Saint Paul. To such as relye on and trust him in all things, even crosses and poverty is ablessed estate, and furthereth them in the happy way to heaven. And it is no matter which way we goe (whe­ther through adversity or prosperity, riches or poverty) so we come to hea­ven.

Further to this purpose that wee may not too much feare the losse of Riches, if we possesse them, nor be too much grieved or dejected for their want; but rather rejoyce and be con­tented, even in losses and poverty, let us consider (first concerning losses and crosses in Riches) That 'tis good for us sometimes to be crost. Nothing [Page 31] would be more tedious and noysome to our minds, then to be glutted with continuall prosperities, as with Iolli­ties. What a proud and foolish thing wold man grow to be, if he shold alwaies attain his desires in the world, and never be crost; surely he would in time forget goodnesse, and God him­selfe. How farre, how secure, should we run on in vice if some crosses did not sometimes checke us and make us rememher our selves. There are some few perchance whose pathes are wash't with Butter, and the Rose Bud crownes them even continually. They seldome meet with losses and crosses, but how dangerous a thing is it to live in oyled vice, when her wayes are made slippery therewith and leade to ruine and misery. And without doubt that is not onely the best, but the pleasantest life that is sprinkled with the Salt of some crosses; with­out this even prosperity and plea­sures would be soone ranke, tainted, stale, and corrupted; and we should be [Page 32] even cloyd, and perchance glutted therewith.

Some crosses, sorrowes, losses and discontents doe increase, quicken, and en [...]ighten both our soules and our joyes; when does joy relish more plea­sant and sweeter then after crosses and misery are past? And oftentimes those so farre doe us good, as they make us better, more circumspect, industri­ous, couragious, wiser, livelier spiri­ted, then ever before; so as without them we should want much of the joyes and prosperity we have. I have very often observed in my selfe and some others, that those crosses which in reason we thought would have done us much hurt, have yet bin occasion of very much good to us. So as it ap­peares it is usually a fit mixture of ad­versity with prosperity, that makes both good and pleasant to us, and our lives the happier ever after; And ma­ny men after some (though per­chance small) losses, crosses and wants, become thereby so industrious and [Page 33] circumspect ever after, as they grow also very much the richer thereby in a lives time, as well as the more joyfull and happy.

However let us be contented, and even scorne to be of so fraile and low a temper as to be impatient at every losse and crosse which happens; the rather since no man lives without them sometimes. How contented was Thales and Bias at the losse of their ri­ches? Fabricius, Seranius, Marcus Curi­us, and others have made themselves merry with their losses. Zeno thank­ed God after his shipwracke. So let us endevour to he contented.

If we should lose something, yet let us looke to what is left, and let us rejoyce and be thankfull that we have lost no more, and that we have yet something left, perhaps sufficient, and much more then many others who de­serve the same better then we. If we should should lose all, yet Gods pre­sence is infinite plenty; Divine graces are eternall Treasures, if wee [Page 34] have these, they are better then all the Riches in the world.

And now concerning poverty it selfe; It is esteemed a very peaceable and quiet estate. One saith, that many wise men have seemed to embrace a quiet poore estate as some divine thing.

Our Saviour himselfe was poore on earth. Many of the Saints of God have beene willingly poore. How pati­ent and contented was Iob at the losse of his riches, in his poverty. Saint Peter and Saint Iohn could say, Silver and gold have we none, The Devill saith, All this will I give thee if thou wilt fall downe and worship me. How foolish are their conceits then who esteeme a man the better and happier for riches without grace; and grace wee see is sufficient to make a man so hap­py and heavenly as to be a Saint, with­out riches, as well as with it; and so to make poore men herres of heaven.

Many Phi osophers and wise men have beene voluntarily poore. Crates [Page 35] threw his Riches into the sea, because he saw the same hindered his quiet­nesse.. Marcus Curius, Phocian, Philo­pemen, Cinon, Anaxarchus, Anacreon, Xe­nocrates, and all the Stoikes, Zeno, Dio­gines, Cleanthes, and divers others have esteemed poverty a happy conditi­on, and preferred the same before much riches. And the rather because riches to many men become snares and baites to vice and wickenesse, and hinder men ofttimes in goodnesse; and he that is free from the cares be­longing to riches, hath the more liber­ty to attend the divine and waightier affaires of the soule. Therefore many both Christians and Philosophers, out of the greatnesse of their courage, have endevoured to despise riches and forsaken them, though perchance un­warrantably to discharge themselves of the good use and exercise of many good duties and vertues that might be performed there by. But to goe on.

Although it be more praise-wor­thy to mount up to heaven through [Page 36] many difficulties and temptations then otherwise; yet as it seemes pover­ty is an easier way to heaven, which our Saviour implyes, saying, it is hard for a rich man to enter into hea­ven. Marke 10. Yet true it is, that as it is more hard and difficult, so it is more commendable and glorious for a rich man to be pious & vertuous. But indeed it is even rare to see rich men religious, for while the earth allowes them such pleasures they make it their heaven, and looke for no other; who wonders to see them neglect the bet­ter when they dote upon the worse. And riches oftentimes also are occasi­ons of vice and wick [...]dnesse, and by our ill using of them, become even as snares of Satan to make us neglect God and goodnesse, and hecome more evill and vitious. And hereby many rich men doe like Envie exttract evill out of good, their riches encrease their misery.

How dangerous riches are to many men in this kinde, See Psal. 52.7. [Page 37] Eccles. 5.13. Ezek. 28.5. Matth. 13.22. and 19.23. Marke 10.23, 24. &c. 1 Tim. 6.9, 10 Iam. 5. and many other places in the sacred Scriptures. So that it seemes, 'tis a greater danger to be very rich then very poore, for Ri­ches oft times make men lose good wayes, but poverty keepes them in the right pathes.

Poore men are commonly more free from idlenesse, luxury, and intem­perance then rich men, and conse­quently from such Aches, Paines, In­firmities and loathsome diseases, as are incident and often caused thereby to many rich men: and also from pride, vaine, glory, insolency, ambition, suspition, feares, cares, complaints, contentions, peevishnesse, discontents, disturbances, and all such vexations as many rich men are usually possest with, who (like Haman, Esther 3.5. and 5.9.13.) are commonly vext at every triflle, whereas poore men are usually more contented with all things, more vertuous, more meeke, [Page 38] fearelesse, free, and happy men; and seldome troubled with any more important thoughts then how to finde meanes to passe their time in the au­sterities whereunto they are already habituated, and which are by custome made easie, yea, even pleasant to them. They seldome envie or repine after others fortunes, as being equally estranged both from their knowledge and reach; in which respects also they may be stiled happy men. They re­maine safe and at quiet, as it were in a harbor, while great rich men are ex­posed to danger, as it were in a tem­pest, floating on the maine Ocean.

The health of the body and the contentment of the minde are the on­ly reall riches in the world; and we see that poore men are commonly more healthy then idle intemperate rich men, and have better stomacks; their course fare tastes as well to them as the rich mans dainties. Their cloth suite becomes them as well and keeps their healthy bodies as warme as the [Page 39] gallants bravery, and they are as well pleased therewith. The poore man and woman laughes at the gallants slasht sute with gold lace, and new odde fashions, at the Madams strange attires, at her naked breasts and armes, at the spots in her face, & thinks them proud, foolish, wilde and phantastick.

He is really the richest man that is most contented, and most rejoyceth in that which he hath though it be but competency, but a little; Hee that hath a minde contentedly good, en­joyes in it boundlesse possessions. And to view the world; Who whistles out more content, and sings more merrily then the low-fortun'd Countreyman, the painefull Labourer, and the honest Plowman, and who (say they) are better Common-wealthes men then we; yea, even the Cobler under his stall will merrily chant away his time and his worke. So it appeares that many poore men sing, whistle, laugh, are merry and rejoyce at their worke, while many rich men are sullen, melancholly, and [Page 40] droope in idlenesse.

Who enjoyes more sweetnesse in pleasure than they which gaine it by industry and paines. Those fowles and fishes taste best which we kill our selves, when wee travell a birding or fishing. That bread tastes best which men labour for themselves. And how doe many poore labouring men eate their bread with joy, and their healthy stomackes doe well digest the same, while many rich mens stomacks w ^ch. are corrupted by idlenesse and intem­perance, doe even loath their owne dainties. Yea, even the very sleepe of him that laboureth and travelleth is sweet (saith the wise man) but (saith he) the satiety and abundance of the rich will not suffer him to sleepe, Eccles. 5.12.

How happy then is the contented man, yea, though he be poore. And me thinkes Crato shew'd a braver spirit when hee danc'd and laught in his thredbare Clo [...]ke and his Wallet at his backe, then Alexander when hee [Page 41] wept that he had not such a huge beast as the Empire of this world to govern, and a richer world to conquer and pos­sesse. So Crato wisely seem'd to con­temne, what Alexander cry'd for.

So it appeares that many poore men are commonly more Pious, more vertuous, more healthy and more con­tented then many rich men; and though many rich men are wise in their owne conceits, Prov 28.11. yet wealth without wit, and without mo­dest worth and honesty, is but as a rich saddle to ride a foole or a knave in; and a poore man that hath understan­ding, searches him out, Prov. 28.11. he laughes at him in his sleeve, & con­temnes him. King David saith, God shall destroy the wicked man, he shall take him from his riches, he shall plucke him from his dwelling, and root him out of the Land of the li­ving. The righteous man also shall see this and feare, and shall laugh him to scorne, and say, Loe this is the man that tooke not God for his strength, but [Page 42] trusted unto the multitude of his ri­ches, and strengthened himselfe in his wickednesse; but as for me I am a greene Olive in the house of God, &c. Psal. 52.6, 7, 8, 9, &c. Thus the poore man may comfort himselfe and re­joyce.

I am the longer in this Section, be­cause I thinke it a very good deed to endevour to comfort poore men who have most need thereof. Blessed is hee that considereth the poor & needy, &c. Psal. 41. v. 2, 3. And indeed there are no men that can enjoy riches more freely, fearelesly and happily, then such as know how to be contented and hap­py in a poore estate. This knowledge frees them from all the fears & unne­cessary distempers, which many men take about their riches. And mee thinks there are no men more foolish (as miserable) then discontented men. And so no men more wise (as happy) then such as can be contented in all estates and conditions. Therefore to proceed yet further in this so good and necessary discourse.

The poore and the rich are in this life equally travellers, both preten­ding to heaven; Now if the rich passe through the fairerway, yet they re-en­counter in the end a thorne instead of every flower which they have past up­on; every pleasure is a griefe in par­ting from; and past happinesse is an irksome remembrance; so that if rich men should laugh for joy in the pre­sence of a thousands delights, is it not to prepare in their breast the matter of as many griefes, since every plea­sure is a disposition to a kinde of martyrdome, by the necessary and in­fallible privation of it's sweets, where­of while we taste, it menaceth us? So that in the end, especially at death, rich men seeme to be more miserable then poore men in their greater losses. And since we must all passe through the ne­cessary privations, losses and miseries of this world, is it not better to suffer those evils w ^ch we cannot avoid sooner then later? The richest of the world is at last found as poore as the poorest [Page 44] companion, and very likely more mi­serable. 'Tis nor to be wondred at, if rich men be more affraid of dangers and of death then poore men, since their greater losses, and also their ac­customed delicacy, makes the same to them more dreadfull; whereas many poore men seem to embrace death, and rejoyce thereat, as if some good Angel were come to free thē out of the mise­ries of this life, & carry thē to heaven.

So as losses, crosses, dangers, sick­nesse and death, are nothing so grie­vous to the poore, as to the rich, covetous, ambitious, and voluptuous man; & 'tis like if he can make a good use of his poverty, being the more ver­tuous and pious thereby, that heaven will be so much the more pleasant to him eternally, as he was here more mi­serable for a time, a moment in com­parison; for joy after misery past is the sweeter.

There are yet further meditations come into my mind concerning this blessed subject. I hope there will bee [Page 45] no Reader so maligne spirited as to envie and grudge the happinesse of poore men, but rather let us greatly rejoyce thereat. Oh blessed be God that giveth such, and so much happi­nesse to many of those poore people whom the stony evill hearted inso­lent rich men of the world doe op­presse, abuse, scorne, contemne and trample upon. A truely good soule will desire and rejoyce to see every man good and happy, as wel the poore as the rich.

The Prophet, King David saith, A little that the righteous man hath, is better then great riches of the wicked. Let therefore a poore man be religi­ous, & then though his estate be never so little, yet is he richer & happier the the richest impenitent wicked man in the world. This little is a blessing to the righteous, but to a wicked man, riches are but usurped, and being not used well to the glory of God, but ra­ther to ill ends, and in vitious courses, they do but encrease of his misery and ru [...]e.

It may be said, that rich men may doe more good then poore men having more meanes; It is true, and blessed indeed are those rich men that live well and doe good with their riches. Yet why may not poore men doe as much good, especially to themselves as the rich. If Christ may be judge in this case, he saith, the poore widdow gave more then all the rich ones, though she gave but two mites out of her poverty, when they gave abun­dance out of their superfluity, and con­sequently 'tis like she is more rewar­ded in heaven; Yea, even the good will of the poore man and his wishes, to doe good with his riches, if he had it, is as acceptable to God as the rich mans almes; For God accepteth the will for the deed when ability to per­forme the deed is wanting. How much more easie is it then for poore men to be charitable, and so to lay up for themselves treasures in heaven, then rich men, since onely his good will is required, w [...]en the rich mans money [Page 47] also is requisite, (as in due and neces­sary collections for the poore, and otherwise) which ofttimes comes even as hard and heavily from some covetous rich mens purses, as drops of their blood. And in truth many rich men are so farre from doing good with their riches, as they do ofttimes much hurt thereby. They become thereby the more insolent, dissolute and viti­ous, and with their riches they coun­tenance and maintaine ill cour­ses. And their riches (as hath been said) are to them even as snares and baites of wickednesse.

To the poore man therefore wee may truely say, Hadst thou beene rich, 'tis like thou wouldst have beene proud, insolent, ambitious, covetous, an oppressor, or an intemperate, licen­tious, luxurious, idle, miserable man. Perhaps thy want of riches hath beene an occasion of thy conversion and en­crease of goodnesse; If so, thou art a most happy man, thou art infinitely more [Page 48] blessed then a wicked impenitent unconverted man, though he be the richest, the greatest Monarch on earth.

Poore men, how happy are you, if you bee Gods servants? even those eternall riches of the kingdome of heaven belong to you as well as to any other, Luke 6.20. Rich men, how miserable are you, if you be impious and vitious? Then weepe and howle for the miseries that shall come upon you, &c. Iam 5.1, &c. How is your estate worthy of pitty rather then en­vie, if you have no other Paradise then your riches? What if you bee the worlds favourites, and she endow you with her choysest treasures; yet since you want grace, your riches shall turn but to your greater misery? Both rich and poore, let us bend our choysest de­signes and endevours to gaine this in­estimable Treasure of divine Grace; without the same all other riches are worth nothing; with it even a poore & small estate is sufficient to make a man truely rich contented and happy. [Page 49] Hee that gaines Heaven, though earth should allow him nothing, shall [...]et have plenty abundance, and that f [...]r better then the earth can produce, or man imagine. Heaven is an object of consolation to the poorest and most miserable; And certainly the more grace here, the more happinesse there. And since many poore men, servants, and others are more gracious and more pious then some rich men, they shall be also crowned with coelestiall glory; when the other richer ones shal perchance be excluded, or in a lesse degree glorious. Poore Lazarus (though miserable and despised on earth) is now in heaven triumphing, enjoying infinite eternall treasures.

Poore men; if you have grace learn then to be sweetly contented. Doe not murmur at the abundant riches and prosperities of some vitious men. Do but consider as King David did, how they perish and come to a fearefull end, and you will have no cause of the least repining envy. Me thinks even in [Page 50] pity you should thinke they have need of some happinesse here, that shall have nothing but woe hereafter. And since you are heires to an heaven of eternall riches and happinesse; O be you sweetly contented with this your owne happinesse, and rather pitty then envy theirs.

God himself seemeth to have an espe­ciall care of poore men (aswell as rich) if they be his servants. As appeares in divers places of the sacred Scriptures. As for example, The Lord heareth the poore, Psal. 69.34. Hee is favourable unto them, and preserveth their souls, He will deliver them, and their bloud is deare in his sight, Psa. 72.12, 13, &c. Hee avengeth and maintaineth their cause, Psal. 140.12. The Gospell is ap­pointed to be preached to them, Luke 4.18. They are blessed and intituled to the kingdome of heaven, Luk. 6.20. And in this kingdome, surely the Pro­phet intendeth, when he saith, That God raiseth up the poore, that he may set him with Princes, even with the [Page 51] Princes of his people, Psal. 113.7, 8. O then deare soules, Though you be as poore as ever Iob was, yet lift up and so lace here your dejected spirtts; Here is cause enough (if you bee capable thereof) to make you exceeding merry and rejoyce for ever. You see that God himselfe taketh an especiall care of you, and that all his graces and bles­sings, all the eternall treasures and feli­cities of heaven, are exposed to your (aswell as to the rich mans) aime; That infinite fountain of all riches and hap­pinesse God himselfe gives, and offers himselfe and his heavenly blessings to bee possessed and enjoyed of the poorest soule, that will by a divine lively faith apply this happinesse to himselfe: Insomueh that you cannot wish greater riches or happinesse then you may enjoy in God, in heavenly Treasures.

Be ye therefore contented, and re­joyce even in poverty, and let no man too much feare the losse, or grieve for the want of riches, since there is▪ or [Page 52] may be such blessednesse in a poore estate.

This discourse of Contentment, I thinke so necessary as I am yet unwil­ling to leave the same. My meditati­ons extend themselves yet further.

Why should we feare the losse, or grieve too much for the want of riches which are so weake and worthlesse as they cannot so much as mitigate the least paine (much lesse deliver us from death) or by infinite degrees satisfie our divine soules, which are as farre beyond them, as heaven is above earth. They are even capable to eie, & desire, infinite and eternall happines, heaven and God himselfe. But riches are alto­gether insufficient to bestow upon us true and lasting happinesse; They have wings and fly away, as the wise man saith, Prov. 23.5. One day saw Iob the richest, and the poorest man of all the East. And millions of men have found the truth of this by experience, that riches are most uncertain, undurable. And although it be true that in them­selves [Page 53] they be something both, in re­spect of time and worth, and much to be esteemed in their good use, even as the gifts and blessings of God, and from which doth spring many good and excellent benefits, as hath been de­clared in the first Section; yet in com­parison of the eternall riches of hea­ven in God himselfe, they are even as nothing, not to be regarded, but alto­gether vaine, variable, undurable and fugitive; unconstant as the moon, brit­tle as the glasse, frayle as Ice, momen­tary as thought, in such comparison.

The possessors of them are also vaine, fading and undurable. The mighty Craessus (of whom it is said the Mines seemed to serve for a coffer, the Indies for a cabinet, and the Ocean for a new river of Pactalus) is dead; What is now become of Cyrus of Alex­ander, of rich Gobrias, Pollicrates, Lucul­lus, and the rest of those who are regi­stred in the catalogue of rich men, and of their riches? Death hath taken them all away.

Be contented then, fret not, envy not; and as King David saith, Bee not afraid when one is made rich, for when he dyes he shall carry nothing away, Psal. 49.16. He is even as vaine, as fraile, as undurable, as his riches.

But rather let us lift up our soules (since the riches of the earth can no way satisfie them) to those infinite and eternall riches of heaven, to God him­selfe. And when our souls solace them­selves in those divine exhillerations, which do and should often cheere and elevate a Christian heavenly minde. Oh how poorely may we think of such drossy toyes as are earthly riches in comparison of these heavenly!

It is certaine also, that no men can take greater pleasure and felicity even in earthly riches, then such, who are able when they please to contemne them, even as vanity in comparison of heavenly treasures. This divine con­tempt of them puts away all feare of the losse of them, all distraction about them, and so makes us enjoy the same [Page 55] more freely. Besides, it is a most excel­lent pleasure to our soules to know themselves so high, so heavenly, as even when they please upon good occasion to contemne the world, in such hea­venly respects.

Let me yet goe on further in this happy discourse of Contentment. There is (saith King Solomon) that ma­keth himselfe rich, yet hath nothing, Prov. 13.7. And who is that thinke you? Surely it is the contented pious man. Saint Paul saith, Godlinesse with contentment is great gain: For we brought nothing into this world, and it is certaine we can carry nothing out; And having food and raiment, let us be therew [...]th con­tent, 1 Tim. 6.6, 7, 8. What remaines then but that we seeke these true and permanent riches, which are content­ment, and divine graces; whereby wee shall possesse heaven and God him­selfe.

That saying of Philosophers is most true, That he is most rich, who is most con­tented; and therefore it is strange that [Page 56] some have put this apparant truth in­to a Paradoxe, when nothing is more certaine then it; the minde having no more proper nor effectuall riches then this of Contentment. A contented joyfull minde is the chiefest riches in the world. He that covets no more ri­ches then what he hath, is, as if he pos­s [...]ssed all the riches in the world; To him that desires but a little, a little seemes much; and we know that a lit­tle is enough to suffice nature, and to live well. If we desire and live accor­ding to nature and reason as we should, we shall alwaies find that which is suf­ficient; but if we live according to common opinion, while wee live wee shall never finde it. A man that hath but any Art or Science, yea that hath but his hands at will, how can he justly complaine of want or poverty, since in nature and reason, so little and so few things are necessary and sufficient, those few to bee found almost every where in such plenty, as being mode­rately used may suffice the condition of every man.

How happily, and how healthfully doe those creatures live which follow harmelesse nature and reason. How well are they pleased with convenien­cies, & care not for curiosities nor su­perfluities. It is a notable folly not to be contented with so much as is natu­rall and necessary. Sufficiency is a large Seigniory, a Kingdome, if wee could (as in nature and reason wee should) be contented therewith.

If we have much, yet let us not much regard the superfluity, but in our minds rather set it apart for losses and crosses: We may take as much fe­licity in sufficiency, as if we possessed all the world; which if we did, we could enjoy the rest onely by looking on, and contemplation. So may we while it is others.

How reasonable, how easie, how happy is it, for a man to be contented with a reasonable meane estate; and having so, to thinke himselfe right blessed therein, to live a life full of joy and happinesse, to live and raigne as a [Page 58] Vice-Roy over his owne affections; to be so farre from grumbling and being discontented, as to bee rather very thankfull and joyfull, that his lot is fal­len into so faire a ground, as to have sufficient, and not to want what is na­turall and necessary.

If we have not abundance, yet since we have that which is needfull, conve­nient, decent, and sufficient in all re­spects, why should we not be most pleasingly contented therewith, as an estate that heaven seems to smile upon with a gracious aspect, and promise of blessing, if we can but enjoy it, bee thankfull and live well therewith. If we can doe this, then may we be assu­red the estate that God gives us, is best for us, whether it be little or much: he was ever so carefull of his children, as to give them that which is most for their good. Vnworthy men they are who can thinke God will suffer such to want that which is good for them, who with a dutiful endeavour do depend on him. Let us truly love, serve him, & be­leeve, [Page 59] and upon my soule he will never faile us in what is best for us; either he will give us that which we desire, or better, if not in this life, yet most cer­tainly in that which is infinitely bet­ter, in heaven eternally, yea in both if it be good for us. Let me be so dutifull and depend on him, and I have ground enough to be contented and heartily joyfull.. Henceforth then it shall be my resolution to bee contented and sweetly pleased onely with what God pleases I shall enjoy. Further, concer­ning Gods love, care and providence towards his children. Read Psal. 34 10.37.3. &c. 84.11. Matth. 6.25. Luke 12, 23. And to this purpose Saint Paul adviseth us. Be content (saith he) with such things as ye have: For God hath said, I will never leave thee nor forsake thee, Heb. 13.5.

Some men would perswade us, that it is impossible to finde any firme quiet and contentment in this world, without wishing or desiring any other thing or condition then wee now en­joy, [Page 60] whether little or much. But if we will be guided by divine reason and wisedome, what is more easie? what impossibility can there be to regulate our wils to Gods? What reason is there to the contrary, but that wee should even with good grace and swee­test contentment obey our Soveraigns, our heavenly fathers decrees, and live upon earth onely of the pure gifts and blessings of heaven; without wishing any other then what he wils and plea­ses? If we could truly love and know God, it were impossible but we should be infinitely pleased with all that hee pleases, and with nothing else. Oh how rich, how happy are they who are able to undergoe what heaven hath decreed without complaint, without desiring any other, without arguing or distru­sting divine providence, still endeavo­ring to doe the best they may, and still being sweetly contented and pleased with what heaven wils. What greater riches then this can a man wish or de­sire.

To conclude then, let us therefore above all, rely on the divine provi­dence of God, and trust him in all things. So may we assuredly know that what estate soever we possesse, is most good, most fit for us. This is the way to be contented, so may wee rejoyce in the riches which we do pos­sesse, and not feare the losse or want thereof.

SECTION V. Of the good and divine use of Riches.

IF God please to give us Riches, let us use them well. Though Riches be often abused by evil vitious men to their great prejudice, and sometimes ruine; yet prudent religious men can use the same, as also the benefits which spring from thence to many good ends and purposes, as to the glory of God, and [Page 62] good of his Church.

And although poverty may be a blessed estate also, to such as can use the same well, as hath been shewed in the fourth Section. So likewise is Ri­ches an happy estate to such as can use them well, as hath been also shew­ed in the first Section; as being the gifts and blessings of God: From which also spring many blessed and happy effects in their good use and imployment. And it seemes more praise-worthy, and a greater vertue to command and use Riches well, then to contemne and neglect them, unlesse in some cases, as in comparison of hea­venly Treasures, divine Happinesse. They who otherwise contemne and neglect them, seeme to doe the same out of pride and presumption, con­temning nnd neglecting even the gifts and blessings of God, as if they were wiser in refusing, then God in offering the enjoyance of such blessings, for so they are in their good use: And also they doe unworthily discharge them­selves [Page 63] of many good duties, exercises, and vertues which are required in the good and honest government of Ri­ches, in their acquisition and attain­ment, in their conservation, distribu­tion, good use, and imployment. Not to desire, search, conserve, use well, and so enjoy Riches in a good and ver­tuous manner, is rather weaknesse of mind then wisedome.

The lawfull enjoying of Riches, and the benefits springing from thence may stirre up our mindes to their fountaine, and so to enjoy God in them, and them through him. And the same also may stirre us up to many other good and divine duties and gra­ces; as first, to thankfulnesse and love of God who gives them. To speake in­geniously (and my soule is very lively toucht with what I speake) every time when I consider how God hath bestow­ed many inestimable gratious favours upon me both concerning my body and soule. Among very many others, to name onely these, That he hath ele­vated [Page 64] me above the temptations of po­verty, want, and misery, to which the greatest part of the world is reduced, and hath given me what I thinke is necessary and very largely sufficient for me, and also hath very often chea­red, elevated, and enriched my soul too, with his divine Riches of heavenly joyes, consolations, and illuminations. Oh, I cannot but ever greatly love his divine goodnesse, ever blesse his graci­ous providence and loving favours for the same; yet confesse that I have no way deserved the least part thereof, but rarher the contrary! The poorest, most disconsolate and most miserable man in the world, wherein did I differ from him before time was, when we were both nothing; and yet God hath bestowed such blessings on me rather then on him, whereof to reach the rea­son were to finde the bottomes of in­finite mercies, to which I must remain for ever infinitely obliged. Oh God, that thou wouldst make me as I desire (if it might be) infinite thankfull, infi­nitely [Page 65] to love thee.

Also Riches should excite us to, and encourage us in all other duties of piety; That since God hath given them to us, we also should also serve him the more freely, willingly, cheerefully and diligently. Let us then by all meanes expresse our thankfulnesse, in our dili­gent and willing endeavours to serve and please him.

And parsicularly, Riches should stirre us up to charity towards the poore, the rather since God might justly have made them rich, and us the poorest and most miserable creatures in the world. Oh let us in the midst of our plenty, remember, pitty, and re­lieve the necessities and grievous mise­ries of poore miserable men, accor­ding to our abilities and good oppor­tunities. God hath the rather given us Riches, that we should doe so. Let us take old Tobits counsell, who saith, Give almes, and turn not thy face from the poore, and then the face of the Lord shall not be turned away from [Page 66] thee; If thou hast much give plenteou­sly, if thou hast little, give according to that little, for so thou layest up for thy selfe a good reward, &c. Tob. 4.7, 8, 9, 10. Oh see what gratious promises and encouragements are to this purpose! He that hath mercy on the poore, hap­py is he, Prov. 14.21. He shall be bles­sed, 22.9. He shall not lacke, 28.27. Blessed is he that considereth the poor and needy, the Lord shall deliver him in the time of trouble, &c. Psal. 41.12. God loveth a cheerfull giver, 2 Cor. 9.7. With such sacrifices hee is well pleased, Heb. 13.6. He that hath pitty on the poore, lendeth unto the Lord, and he will pay him againe, Prov. 19.17. It seemes with infinite and eternall Interest, even with heavenly treasures, Mat. 19.21. Luke 12.33. 1 Tim. 6.19. O then let us take our Saviours coun­sell, Lay up for your selves treasures in Heaven, &c. Mat. 16.20.

But that which I have chiefly inten­ded to discourse of in this Section concerning the divine use of Riches is, [Page 67] That the same may stirre us up to search after, and enjoy in some mea­sure, even on earth, those infinitely more excellent and permanent Riches of God himselfe, of heaven; The Ri­ches and felicities of the earth are but reflections from the divine beames of heavenly treasures and happinesse, whereby noble soules are divinely di­rected and illuminated by the help of these small rivolets, to search out that true source and fountaine of all happi­nesse, God himselfe, and his heavenly Treasures, that is, his divine graces and felicities; That treasure, those bright pearles mentioned, 2 Cor. 4.6, 7. which shineth out of darknesse, and lightneth the earthly vessels of our hearts, which is the knowledge of the glory of God in the face of Iesus Christ, 2 Cor. 4.6, 7. How divinely doth Saint Paul wish to see and enjoy these Riches; O that the eyes of our understanding were en­lightened, that we might know what is the Riches of Gods inheritance in the Saints, Eph. 1.18. Let therefore these [Page 68] externall treasures of the earth stirre up our soules to the desire and acquist of the eternall and heavenly Riches, which are infinitely more excellent, and of which these of the earth are but as shadowes and little forecasts.

It is the poore mans onely hope to be rich in the world to come, and this hope, if divine and heavenly enough, is sufficient to possesse the poorest man with Riches farre more worth then all the huge amazements of earthly trea­sures. The rich man also doth, or may with reason imagine that if externall, transitory, terrestriall Riches, affoord him some happinesse, he shall be much more happy in the enjoying of the eternall and heavenly.

Insomuch that even by reason, wee may as it were by these earthly, in some sort learne and espy those infi­nitely more excellent Riches of hea­ven; so as children at first by lear­ning a few letters, doe afterwards spell, reade, and so in time attaine to much knowledge and wisedome; and then [Page 69] being good schollers, they doe in com­parison of the more excellent things they have learned, even contemne the reading of their A, B, C, and spelling bookes, yet still scorne not to use these letters and rudiments of learning, but so, as they can be above them, and use them as they please for their owne ad­vantage: So we being at first but as children in the knowledge of heavenly things, may yet even by the Riches of the earth in their good use and enjoy­ance learne to spel and spye therefrom in some measure the Riches of hea­ven. And so having from these transi­tory and earthly felicities, learned eter­nall heavenly happinesse, we may be able to be above, and even to despise these earthly in comparison of the hea­venly Treasures which are infinitely more excellent; yet so, as that without such comparison, and in respect of their Authour, of our nature and ne­cessities, and of their good use, we st [...]ll est [...]eme them well accordingly, still use them for our advantage, and so in [Page 70] all respects to increase our happinesse, still endeavouring by these (as by let­ters) to read & learn further into those more excellent treasures and felicities of heaven. And they are so much more excellent, as that all the Riches in the world are not comparable to the least degree of divine grace, since by the price thereof we may buy the eternall Riches of God himselfe: The Lord is rich unto all that call upon him, Rom. 10.12. And these Riches are indeed infinitely beyond mans weake expres­sion or shallow earthly apprehension. Saint Paul himselfe it seems could not finde words to expresse these Riches, nor search the depth of them, which made him to say, O the depth of the Ri­ches of God. Rom. 11.33. and to cal them the unsearchable Riches of Christ, Eph. 3.8. also the exceeding Riches of his grace, Eph. 2.7.

In desiring these Riches, we cannot be too covetous; Covet earnestly the best gifts saith Saint Paul. O let our desires and our designes be eager in [Page 71] the pursuite of these heavenly Trea­sures. And let the Riches of the earth help to direct, encourage and incite us to the acquist of those divine Riches.

What though the blinde buzzards of the world dote onely upon earthly Riches, and cannot see these infinitely more excellent heavenly Treasures? yet Gods Saints (the eyes of whose un­derstanding are enlightned, Eph. 1.18.) do very perspicuously and gloriously view them, 2 Cor. 4.6, 7. And thogh we use these earthly felicities as passage-boats and ships, the better to carry us to the haven where we should be, to that cape of good hope, to those happy Islands, the heavenly Canaan, yet doe we not set our hearts so on these ships or boats, as to neglect or forget our heavenly haven, but rather so, as the better and oftner to remember the same, and to convey us thither. And we can with a most willing minde, when God pleases leave those ships (as Saint Paul did his) to arrive at this our hea­venly countrey. Though as Travell [...]rs [Page 72] in an Inne, while we are here, we re­fresh our selves with these, yet it is but the better to encourage and strengthen us in our journey towards our heaven­ly home, where our soules are already oftentimes solacing themselves with divine hopes, desires, contemplations, joyes of those heavenly Riches, wherof we are now heires, Rom. 8.17. Gal. 4.7. Tit. 3.7.

And we may truly say, That such men as terminate their hopes, desires and affections, to possesse those eter­nall heavenly treasures (which are only able to quench the thirst of our souls) are the richest in the world. Whence it is that a truly pious man can in comparison of these divine Ri­ches, when he pleases, trample under foot very generously all the treasures and Riches of the earth, through the knowledge of those which his spirit possesseth, while he contemplates the eternall glorious Riches of heaven.

How rich is he, O Lord, who is thus heavenly minded, enough to contemne [Page 73] worldly in comparison of divine trea­sures, and to enjoy earthly Riches on­ly in thee, and to thy glory. How con­tented is he who thinks and contem­plates often of eternall Riches. Oh, how happy is he that makes thy selfe his treasures. O God, let it ever be the choisest desires of my soule to be so rich, so contented, so happy. Preserve me ever if it please thee in this divine temper (wherein I now finde my selfe) already to marke out, and set up my repose, my delight, my treasures above the world, with thee, O Lord, in heaven.

SECTION. I. The excellency thereof, and the misery of Dishonour.

A Good name (saith king Solomon) is rather to be chosen than great Riches, Prov. 22.1. It is better than preci­ous ointment, Ecc. 7.1.

Honour is defined by some to bee the rumour of a beautifull and vertu­ous action, which reboundeth from our selves to the view of the world; and by reflection into our selves, brin­geth [Page 75] unto us a testimony of what others beleeve of us, which turneth to a pleasing contentment and joy of the minde. By others, true Honour is defined to be the shining brightnesse of vertuous and worthy actions, refle­cted from our owne conscience unto the sight and view of those with whom we live. It may be called a gracefull re­spect, or renowned reputation, which every man ought to have in recom­pence of his worthinesse, declared unto the world by good and glorious deeds, and approved by the acknowledgment of good and vertuous men. It is not then an imaginary phantasie, but a splendent brightnesse which maketh him that is the subject therof to shine forth as the sparkling rayes of a preti­ous diamond. And it shineth most brightly in such as are of greatest birth of greatest riches, of greatest dignity and authority both in Church and common-wealth,

And forasmuch as it proceedeth from vertuous and worthy actions, it [Page 76] is a divine good, a caelestiall Treasure, viewed and approved of by God and Angels, and is alwaies accompanied with inward delectation and pleasure; And we are to know that this divine approbation and inward delight of the soule is the onely reward that vertue looks for in doing good and honoura­ble actions. The opinion of men is much too weake a recompence for vertue, and not to be compared with the inward delight of the soule; And vertue desireth not a more ample or rich Theatre to shew her selfe and her actions, then her owne soule and con­science; The testimony thereof shee esteemes much better then of all the world besides; yet with modesty, in all good waies she disdaineth not (but ra­ther endeavoureth and rejoyceth to gaine) this outward honour also. A good name amongst men.

And so much doth vertue esteeme of this honour which deservedly pro­ceeds from good and worthy actions, that amongst vertuous noble great spi­rits, [Page 77] nothing seemes to be more desi­rous and pleasant; insomuch as they will spare no labour, no paine, but willingly and fearelesly will adventure through many difficulties, many pe­rils, obtaine the same.

True honor and good estimation, is the most illustrious, most commenda­ble, and most durable good that a man hath in this world, forasmuch as he leaveth unto the world a good testimo­ny of his life, and to his own posterity a good example.

Honour also may serve to many good uses, as to countenance and up­hold all goodnesse and good men, to stirre and inflame us to all good, pious, and laudable actions, and thereby to looke to that fountaine of all honour and glory, God himselfe, and those coe­lestiall rayes of glory; of which these terrestriall are but little reflections, those eternall crownes and kingdomes of heaven. But of this more hereafter. And we shall the better esteeme of ho­nour, and more plainly see it's excel­lency, [Page 78] if we consider the misery of the contrary that is of shame and disho­nour.

There is no greater griefe and vexa­tion to high and generous spirits, than dishonour and ignominy; insomuch as they will take any paines and travell, yea, and chuse rather to dye then lose their honour, their good estimati­on.

True it is there are many impudent people in the world, who will not be moved with dishonour and ignominy; but even with a face of brasse will out-beard all modest shame and honesty, very impudently oppose all goodnes, and maintaine all wickednesse; yet a generous modest man, a gallant and gratious spirit will be very sad, and grieve exceedingly, when he hath done any dishonourable actions, and so to be disgraced, and lose their good name and honour.

Wherefore true honour, and good repute, being so excellent as hath been said, and the contrary so disdainfull [Page 79] and miserable, the same is very requi­site to be sought after in all good waies and actions.

SECTION. II. How Honour is to be attained unto.

HOnour or good estimation is commonly gained either by high and noble birth, by riches, or by vertuous, pious and worthy acti­ons, especially by such as are most profitable to the Church or common wealth.

Vertuous, pious, and worthy acti­ons are alone sufficient to ennoble men of a low meane birth and degree, and to make them very illustrious and honourable. Doe that which is good (saith Saint Paul) and thou shalt have praise of the same, Rom. 13.3.

Abdolominus was a Gardiner, and yet for his vertues was made King of [Page 80] Syria. Iphicrates and Marius were meanly borne. Caesar was a potters son; so also was Agathocles the King of Ci­cily, These for their vertues and valor attained great honour. Pizarro that poore Spanish souldier, was by Charles the fifth, for his valour, made Mar­quesse of Anatillo. Pertinax, Valenti­nian, Probus Aurelius, and others by their vertues and worthy actions be­came Emperours of Rome. And divers others in all ages have been advanced to great honour and dignity for their valour and other vertues; And for those glorious actions which they have done for the good of the common wealth wherein they have lived. Socra­tes, Virgill, Horace, Homer, Demosthenes, Bias, and infinite others of low and un­worthy birth have been famous for their wisedome. And very many also (which is indeed the best honour) have been famous for piety, and those wor­thy actions which they have done for the advancement thereof; and so for the good of the Church of God.

However vertuous, pious, and wor­thy actions give true pleasure to the conscience, and makes us honourable and illustrious in the sight of good men, and most certainly (however the maligne spirits of the world may cen­sure) of Angels, yea and of God him­selfe, 1. Sam. 2.30. Psal. 149.9. Psal. 45.13. Cant. 6.10. Iohn 1.12. Gal. 4.7. 1 Iohn 3.2.

But in such as are of highest autho­rity, of noblest descent, and parentage, and of greatest riches, in Emperours, Kings, Princes, Nobles, Magistrates and all Superiours, doe worthy vertu­ous and pious actions, shine more splendently and gloriously then in others.

And it is most usuall, that such as are of greatest birth and authority, are also of more courteous, faire, and so honourable deportment and carriage, and of a more generous, heroicall, and noble spirit then others; for honoura­ble descent, authority and dignity, are strong motives and spurres to the no­ble [Page 82] exploits of vertue. They canot but consider that it is a most unworthy thing to belye a mans birth and autho­rity, and most worthy to innoble the same by honourable actions. Where­fore it is said that such as are of royall and noble births, and in places of grea­test dignity, majestracy and autho­rity, either in Church or common wealth, ought to demeane themselves most worthily and nobly; for vertuous, pious and worthy actions, are legiti­mate parents of true honour, without which it can no more be, then a sha­dow without a body; for otherwise it is only as a shadow of honour, and a bubble of vaine glory; nor can such false and vitious honour be any true pleasure to the conscience of such men, but rather ought to be a grief un­to them, knowing that themselves are foule and darkesome within, however they may paint themselves with the gay outside of ostentation and hipo­crisie. And no wise man will bow to a molten calfe, though made of gold; [Page 83] And little better or worse are vitious unworthy men (though great) then Images, Calfes, Bruites; As King David signifieth, Man that is in honor and understandeth not, is like the beasts that perish. Or if the body doe bow to such a vitious unworthy man, the minde tels it, that it honours an unworthy subject, and even then while the body bowes, the minde contemnes him. Nor doth vice and wickednesse shew more deformed in any men, then in such as degenerate from their high birth and authority, since their great­nesse drawes more eyes to behold their vices, and therefore commonly they leave a more infamous and rotten name behind them to posterity. And if we peruse all histories, wee shall finde that such as have given them­selves to vitious courses, are alwaies registred as infamous for their unwor­thy governing in their places of au­thority. And on the contrary, the friends and followers of vertue to have been men of divine spirits, and of [Page 84] most heroicall performances for the benefit of mankinde, and so registred for excellent in the list of Princes, sol­diers and Philosophers.

There are also divers kinds and de­grees of true honour, which are to be attained unto by vertue in our parti­cular and generall vocations.

The first is, in respect of a mans selfe: For he that possesseth vertue, gi­veth lawes unto himselfe, and thereby endeavoureth to conquer his unruly and moderate passions and affections (whereby he becommeth Lord of his owne Dominions) and to make him­selfe a perfect man by the exercise of good and vertuous actions. Without this no man can be said to be truly ho­nourable: For what greater servitude and basenesse, then to be in a slavish subjection to our owne disordered pas­sions and affections: And what an ex­cellent honour is it (such as God and Angels approve of) to see a man con­quer and be commander of himselfe? This is the ground of all true Honour.

The second is in respect of a family; When a man hath once gotten a habit of vertue, and so knoweth how to go­verne himselfe, he shall easily be able also to governe and instruct a family. No man liveth more unworthily then he that liveth meerely for himself. But he that imployeth his endeavours for the good of his family, friends, kindred and neighbours, in good and laudable wayes, liveth well, worthily and hono­rably.

The third is, in respect of the com­mon wealth. There is great affinity between a politicall and oeconimicall body; insomuch as some Polititians say, they differ only in magnitude and proportion of businesse, and have like­ly the same period: So that hee who well knoweth how to govern himselfe and a family, may by diligence, study, wisedome, and usuall conversation in the affaires of State, in the lawes and customes of the countrey, be able to governe a common wealth, or at least with no great difficulty to execute and [Page 86] performe the duties of his office, place and dignity therein, in a laudable and so honourable manner. Neither indeed ought we to give greater honour to any men, then to such as imploy them­selves for the generall good of the Church and common wealth.

And it is certaine, that such as are truly honourable and generous spirits, doe feele themselves lively toucht in soule with an earnest desire of doing good unto those with whom they live, so that herein they are not daunted with the greatnesse of paine, or feare of perill.

Let us therefore learne to demeane our selves worthily and laudably in our places and callings, whatsoever they be, as well particular as generall: For although the greatest honour is due to such as doe acquite themselves of great high places of authority, in Church and common wealth; yet ho­nour, according to each mans degree and desert, is generally due to those persons that doe well performe their [Page 87] duty in their professions, and vocati­ons both generall of Christianity, and publique good, and also particular, whatsoever the same be.

And since also he is to be esteemed truly honourable, who doth well go­verne himselfe in the wayes of vertue and piety, and therein doth worthily; (for true honour only consists in ver­tuous and pious actions) Let us ende­vour to apply our selves to the acqui­sition both of morall and divine pru­dence, fortitude, and all the most noble vertues and graces; to scorne and des­pise all unworthy and base actions; and on the contrary, to addict our selves to the acquisition of good and excellent (though difficult) things, to be resolute therein, and couragious; to stand upon our owne bottomes in all good ver­tuous pious wayes, and not to be led away with flatteries and idle opinions, nor with the discouragements or bar­king reproaches of base, vitious, disso­lute people; to imitate as farre as wee may, the best men in their most [Page 88] sublime and excellent actions.

But we are still to observe and re­member this caution, that wee should not onely be vertuous, pious, and doe good onely for outward honour and glory, as if that were the solary and re­ward thereof; the opinion of men is farre to weake a pay for divine vertue and grace. And as the same is too mo­dest, so also too noble to beg such a re­compence. We should perswade our selves that vertue and divine grace (were it not to doe good to others) de­sireth not, nor seeketh a more ample and rich Theatre, to shew it selfe then her owne soule and conscience, no other recompence then the content­ment and pleasures thereof in its own witnesse of well doing, which is farre better then the testimony of all the world besides. Therefore a truly vertu­ous, pious man (who is truly an honou­rable man, 1 Iohn 3.2.) scornes to look for only outward rewards; he holds it for a Principle, a Maxime, that the fruit of honourable actions is to have [Page 89] acted them, yea to have endeavoured them. Wherein he taketh most plea­sing delight, and if any outward honor, as the good opinion of men, and so a good name bee added to this inward delight of his soule, he also modestly rejoyces, and well esteemes thereof, yet but as an uncertaine, fraile (though good) blessing, and not to be compared with the inward testimony and de­light of his conscience, in well doing. Yet he endeavoureth in all good wayes with modesty to gaine this outward honour also, a good name, and the good opinion of men; for vertue not onely adorneth a man with true wise­dome, modesty, and a pleasing conver­sation, but also accompanieth him with valour and magnanimity takes away from him all base feare of dan­ger and of death, and inciteth every one that is endued with a generous di­sposition, to erect unto himselfe an eternall remembrance, by vertuous, glorious, and so honourable actions.

To proceed more particularly. This [Page 90] crown of honour also duely belongeth unto two sorts of men; that is, first, to such as professe learning. Secondly, to such as professe Armes or martiall affaires. Forasmuch as the endeavours of the valiant Generall, Captaine, and souldiers, seemes to aime almost whol­ly at honour and the renowne of men: I shall first, in this respect discourse of them.

Honour is most justly due unto those men, who spend their lives in the service of their Prince and countrey, and voluntarily oppose themselves to apparant dangers for the preservation of the common wealth from forreine invasions; and to maintaine our Reli­gion, our Lawes, and liberty, which next under God are the necessary cause of our well being. Since they take such great paines in so many and great dangers, for such high and worthy ends, this crown of honour therefore in this respect most worthily appertained to such men; neither shineth it so magni­ficently and gloriously in any affaires, [Page 91] as in the couragious attempts of mar­tiall enterprizes.

Therefore it is that the golden Mer­chant (although he be a very profitable and worthy member of the common-wealth) yet so much honoured as the poore souldier, for the one heapeth up a mountaine of treasure, respecting chiefly his owne enriching; the other practiseth but few meanes to enrich himselfe, and those also as instruments of honour; the principall end of all his endeavours being referred to the main­tenance of our Religion and liberty, to the good of our countrey, to the faithfull service of our King, and to the acquisition of honour and glory.

Wherefore in antient times, as ho­nourable rewards of such men, have been given crownes, lawrels, garlands, statues, a certaine forme of accoutre­ments; the honour of some sirname, orders of knighthood, places of worth and dignity, precedency in assemblies, pensions of money, and the like, have been worthily bestowed upon such as [Page 92] have valiantly fought for their Religi­on, their Prince, and countrey; and Armes have been permitted to noble personages, as the recognisance of their honour. But it falleth out some­times, that some of these and the like markes of honour, to such as have not deserved the same, are an occasion of their greater disgrace; for high titles and great authority without vertue and publique utility, are deservedly contemptible: And also sometimes it may be greater honour not to have these honourable marks, having deser­ved them then to have them: It is more honourable unto me (said Cato) that every man should aske me why I have not a statue erected in the market place, then why I have it. These mili­tary martiall affaires therefore do con­ferre on men such deserved honour, as crowneth them with a shining light, reflecting a splendent brigtnesse to posterity. Insomuch as divers famous Philosophers and Historiographers, as Socrates, Xenophon, Architas, Thucy­dides, [Page 93] Thales, Epiminondas, and a milli-of other famous men have offered themselves to all perils to gaine honor and glory, and for the benefit and safety of their common wealth. Yea, insomuch as many Emperours, Kings, and Princes have esteemed, and doe esteeme it a great addition to their honour to maintaine, and to be marti­all defendors (if occasion be) of their Religion and countrey.

This crowne of honour also most deservingly belongeth unto them which professe learning, especially those most honourable, sublime, and generous professions of Divinity, Law and Physick.

Divinity (which concernes princi­pally that most excellent part of man, the eternall heavenly soule; and the professors thereof being conversant in the knowledge of God and his true Re­ligion, the science of living well and blessedly for ever, and so in all super­naturall, divine and eternall things) is most honourable and most worthy the [Page 94] study and knowledge of the greatest Monarch on earth. Nor can there be a greater addition to the honour of Em­perours, Kings, and Princes, then to be religious and worthy defendors of the true Christian faith.

The law also is a generous and hono­rable profession (however it be abused, and although there be many unneces­sary sharking and unconscionable Lawyers, of whom let us beware) the good use and intent thereof is most honourable and excellent; As for the preservation of mens persons from death and violence, their good names from reproach, slander, and infamy; also their goods and lands from waste and spoile, and to dispose the property thereof. And in generall, for the good and prosperity of the weale publique, and maintenance of all vertue and true Religion. Insomuch as many Kings and Princes have thought it their greatest honor to be well skilled herein, to make and establish good and profitable Lawes and Decrees; as [Page 95] Numa, Trajan, Antonius Pius, Severus, Iu­stinian, Lycurgus, and many others.

Phisicke also is an honourable pro­fession (however there be many igno­rant and unlearned Emperickes in di­vers Townes, which makes this noble and profitable science to be evill spo­ken of by some) yet schollers doe well know the Theory of Phisicke is a spa­cious field of knowledge, requiring in the learned professor, the Latine and Greeke tongues especially; and to be well skilled in philosophy and history, especially naturall, to know the whole structure and frame of the body of man, the operation of all vegetatives and minerals, both simples and com­pounds, and so to enquire into the most secret and obstrusest closets of nature; also skill in Astronomy, Astro­logy, and so much of the juditials upon all manner of Calculations as may be well warranted and not superstitiously affected; with much other kinde of art and learning. Divers Kings, as Orsiris and Zesostris, Kings of Aegypt, Mithri­dates [Page 96] King of Pontus, Evax King of Arabia, and others have written tracts of this subject of Physicke; and Aes­culapius for his skill herein was estee­med a god.

To conclude this Section; although it be true that few men are capable to attaine the top of honour, yet wee ought not to be discouraged, but to make more account of that little which we can attaine unto (especially by living well and honestly in our ge­nerall vocation, and also particular, whatsoever the same be) then of all the rest of our wealth. For why, even the mighty statesman is in some respects beholding to the husbandman, mer­chant, sea-man, all arts-men, and me­chanickes; so as he cannot live with­out them, like as they cannot subsist without the statesman; God being pleased herein to shew his good provi­dence, so uniting each man to other in an indissoluble knot of necessity, and accepting of every mans good and vertuous endeavours aswell in small [Page 97] matters as in great; for true honour onely consists in vertuous and pious actions, which doe shine forth most brightly in the sight of good men, yea to the view, approbation, and delight of Angels, and of God himselfe, Psal. 45.11, 13, 15, &c. Cant. 6.10. 1 Sam. 2.30. Prov. 11.20. Ier. 9.24. And though by vitious men even these vertuous and gracious actions may be reproach't and disesteemed in this life, yet shall the same be crownes of honor and glory to us in the heavenly life eternally, when wee shall shine as the firmament the stars, & the sun for glo­ry, Dan. 12.3. 1 Cor. 15.41, 42. yea in some sort even as the glorious body of Christ himselfe, Phil. 3.20. 1 Iohn 3.2.

So then let us endeavour to attaine this true honour or good estimation, which is gained by vertuous, pious, profitable and worthy actions, the ra­ther since the same appeares to be the most illustrious, most commenda­ble and most durable good, that a man [Page 98] can possesse, forasmuch as he leaveth a good example to posterity, a good te­stimony of his life to the world, and is crowned thereby with everlasting ho­nour and glory in the heavens.

SECTION. III. Of the abuses and dangers of Honour, which ought to be avoyded, especially Ambition.

LEt us consider, that we are by all meanes to eschew the abuses and dangers of honour, which otherwise will hinder our happinesse therein, and bring upon us mischiefe and misery.

Many men while fortune smiles (as they say) abuse their honour and au­thority, to the maintenance of them­selves in, and to the support of all dis­solute & wicked courses, priviledging themselves therein by their greatnesse they grow proud, stout, arrogant, in­solent, [Page 99] forget God and goodnesse, and plunge themselves into all licentious and voluptuous courses (of the mise­ries whereof I shall write God wil­ling in their due places) And at the last perhaps lose their honour, and leave a rotten stinking name and me­mory behind them. However, if men use (or rather abuse) their honour to vitious dissolute wicked courses, the same will turne to their greater perdi­tion. It had been better for such men to have endured despicable shame, dis­grace, and ignominy. These dangers and abuses of honour, therefore, are by all means to be avoided.

A further danger of honour hinde­ring happinesse, and causing misery, is that common vice of many great men, namely, Ambition. But first observe this caution, That in this ensuing dis­course against Ambition. I doe not intend to speak against that honest am­bition, or desire of honour which stirs us up to vertuous, gracious (and therin worthy and honourable) actions. I [Page 100] thinke it good that we looke up to the examples of those men who are most worthy and vertuous, that we may out of an honest emulation and desire, mend our selves by continuall stri­ving to imitate their vertues and no­blenesse, and so to doe worthily in all good and laudable actions for the be­nefit, aswell of Gods Church and the common wealth, as of our families and selves. But now to define what I in­tend in this Section by Ambition. It is a vice of excesse, and contrary to modesty, which is a part of tempe­rance; namely, it is an excessive desire of outward honour. It is commonly an unsatiable desire, and composed with pride, vaine glory, insolency, and the like. It is the most haughty vice of all others, and seated in the very soule it selfe, and therefore most dange­rous.

Before we view the evill and misera­ble effects thereof, a few words concer­ning the extent. Men espying a bright lustre and excellency in honour; they [Page 101] are prone to runne thereafter without the bound-markes of reason, and so plunge themselves into this boundles and top-lesse vice of Ambition.

The gay and glorious outside of this Glow-worme, vaine-glory, ac­companied with outward pompe, pride, hipocrisie, vanity, and wicked­nesse, so bewitcheth the world to seeke thereafter, as they are even mad to gaine the same, and endeavour by im­pudency, flattery, bribery, or any other basenesse to attain their desires. It is strange to thinke how some men will even sigh after this false outside of honour, with designes to hazzard life and soule for the conquest of these vaine felicities. Insomuch as many men in our times seeme to be of the same minde with those chiefe Rulers mentioned, Luke 12.42. who loved the praise of men more then the praise of God, ver. 43.

But let us now briefly view the va­nity, evils, dangers, and miseries of this vice of Ambition.

What folly and vanity is it which makes men (as many doe) take such paines even with all vitious meanes, as flattery, bribery, impu­dency, and the like, to gaine that out­ward honour, which without the in­ward testimony of a good conscience, is but as smoke, a vapour, aire, breath, opinion, wherein he loseth his owne liberty to follow the passions and hu­mours of other men.

Ambitious thoughts make a man cleane forget what he ought to be, and abandon all actions of duty, transports him beyond equity and reason, and commonly brings him to a great and miserable downefall. From this perni­tious root of Ambition, springeth abundance of evils to the soule of man, for he that is wholly infected with this vice becommeth proud, ungrate­full, insolent, faithlesse, dishonest, en­vious, mutinous, an oppressour, an Atheist, a traitor, a contentious and seditious person. Ambition hath been the cause of divers murders, warres, [Page 103] and ruine of Empires, Kingdomes, Cities, and a multitude of families and persons. Alexanders ambition was the decay of the Easterne world, and Iulius Caesars of the most flouri­shing common wealth then being.

Ambition often trampleth and contemneth even Religion it selfe: It will make Ieroboam and Mahomet to tollerate any Religion so they may raigne. Those Arch-heretickes and Schismatickes of the world, what was it but Ambition that puffed them up to be chiefe leaders, though in errours and lies. What was it but ambition that stirred up, and continued the con­troversie of supremacy betweene the Churches of Ierusalem, Antioch, Constantinople, and Rome, the space of almost 300. yeares, untill at last Phocas adjudged the supremacy to the Bishop of Rome, which brought forth horrible tumults, deadly hatred, and shamefull schismes among the Chur­ches. And since the ambition of divers Popes, when sometimes two or three [Page 104] have raigned together, hath caused the bloudshedding and ruine of many Christians. Also how much bloud was shed by reason of those ambitious divisions of Caesar and Pompey, of Scylla and Marius, of Cneus Pompeius, and Quintus Fabius in Rome. Of the hou­ses of Orleance and Burgundy in France. Of Yorke and Lancaster in England. How many ambitious spi­rits have done hatefull murders, that they might rule and raigne alone, as Abimilech, Athalia, Ioram, Zimri, Ro­mulus, Dionysius, Busiris, Periander, Se­miramis Queene of Naples, Henry the fifth, and Antonius Emperours, Man­froy, and Irene mother to the Emperor Constantine, Richard the third of Eng­land, and many others, Bassianus the Turke; also Selimus, who killed Corun­tus his younger brother, and five of his Nephewes, Solyman who murdered his owne sonne the valiant Mustapha, Adrian the Emperour many of his Emulators, Maximinus all his Sena­tors, Herod of Iury all the Synedrim [Page 105] and bloud-royall of the Iewes, with many others whom I might recount. Ambition was the ruine and perdition even of the Angels themselves.

From this ambitious and inordi­nate desire, springeth a multitude of vaine purposes, plots, cares, jealousies, envies, feares, griefes, and discon­tents.

Ambitious men thinke still their owne condition not good enough, be­cause others are better, and pine with envy at the honour and prosperity of their neighbours. It is a greater griefe to an ambitious man to suffer one to goe beyond him, then it is pleasure to leave a thousand behind him. Hee en­joyes not so much the honour he hath, as pines with envy, desire, and acqui­sition of what he hath not, and what others have. Thus Themistocles is said to be more fretted at the glory of Miltiades, then joyous of his owne; and Aristides at his emulated corrivals, then at all the honours hee receives from the Athenians.

An ambitious man grieves, and is exceeding angry, if others neglect him, and thinke him not so good as he thinks himselfe. If Haman be not bow­ed unto by Mordecai, he is ful of indig­nation and griefe.

The remembrance of any disgrace or injury past, doth often much grieve ambitious men, and feares of that which may come perplexes them. And if they be once crossed in their ambitious desires, and in stead of ri­sing, fall, they become exceeding sad & melancholy; insomuch as many ambi­tious men, after such losse of their ho­nour, or crosse in their ambition, have seemed even to scorne the world, and mankinde, been ready to turne here­tikes, traitors, and desperately to spend their dayes, and so end them.

These immoderate desires, cares, feares, & griefs do often cause the body to pine & wither, increase melancholy, shorten life. By this aspiring vice of ambition, many millions of men have wrought their owne overthrow. [Page 107] Baasha, Zimri, Shallum, and Pekah kings of Israel, Absolom, proud Iezabel, Ha­man, Nebuchadnezzar, and Herod are re­markable examples of the miserable downefall of pride and ambition. Hi­stories make mention of thirty seven Emperours of Rome, within the space of 100 yeares, onely three of them died of sicknesse in their beds. The rest came to untimely ends. The ex­amples also of Pharaoh, Adonizebeck, Agag, of Bajazet, and the Kings of Asia who drew that once Scythians shep­heards coach, also Valerian, Mauritius, Richard the second of England, Francis King of France imprisoned by Charles the fifth, Robert Duke of Normandy, and divers others in all ages; yea the death and ruine of all the Emperours, Kings, Princes, and famous men that ever were in the world, who are now all buried in earth, and rotten in cor­ruption, doe shew sufficiently the va­nity, uncertainty, and frailty of that honour and greatnesse, which ambiti­ous men so unsatiably desire and seeke [Page 108] after. Insomuch as the grave and wormes have conquered and devoured the greatest conquerors, princes, and renowned men.

And as if honour and ambition did but the sooner hasten men to this ru­ine and destruction, with what vio­lence doe many great men runne into this vice of ambition, till they breake their owne neckes. They rise but to fall; as did Iulius Caesar, Pompey, Hani­ball, Marcus, Crassus, Marius, Spurius Melius, Sejanus, Byron, Nicias, Agesi­laus, Cumenes, Xerxes, Pyrrhus, and a million of others, both antient and moderne.

Though ambitious men should at­tain to some height of their ambitious desires, yea commence even the highest degrees of vaine glory, yet would they not be contented; they would still be ambitious, and wish (like Alexander) that there were more worlds for them to rule and domineere over.

Although ambition be commonly noted to be seated onely in generous, [Page 109] noble and great spirits, yet there are some meane men of low degree that are toucht with this vice of ambition; there are some beggers that would very fain be men of office and authori­ty, though it were but to be revenged of the Constable, and put him also in the stockes. Some Mechanickes would faine grow to be Gentlemen, and rise higher, according to that old Epi­gram:

So ambitious men are never satisfi­ed with rising till they fall to the grave; they will ever be swelling like the frog in the fable, though it be till they burst. An ambitious Gentleman would very faine be a Knight; a Knight a Lord, and so a Count, a Duke, a King, an Emperour, and then [Page 110] of more larger, richer, and better do­minions, kingdomes, empires, worlds, &c. But they shall fall as low as death. Nor doth honour at all satisfie their ambition, but rather increase the same. If perchance they attaine to some high degree thereof, yet they desire, care, feare, plot, grieve, envy, pine, and so still perplexe themselves. So that it is an unsatiable desire, even as a bot­tomelesse gulfe, and therefore unnatu­rall: For the Philosophers say, there is no vacuity in nature; but this desire is ever empty, never satisfied. Honour it selfe doth but serve as more fuell to in­crease the fire thereof. The motions of an ambitious mans desire are as Ixions wheele, ever turning and returning, never giving rest, but alwaies vexing and troubling the mind. What con­tent can he have who is haunted with such a hag as ambition. It appeares therefore, that an ambitious man is seldome contented, often vexed, never satisfied. If he attaine to be the grea­test Monarch on earth, he is vexed at [Page 111] mortality, and grieves because he is not a God. The Angels themselves who fell, are thought to be thus ambi­tious, who aspiring to be as Gods, were therefore throwne downe to the depth of hell. And since perswading our first parents also to be immortall, and as gods on earth, though they kept not Gods command [...]ment, Gen. 3.4, 5. And they aspiring to this, by breaking the same, were therefore driven out of Paradise, and exposed to shame, mise­ry, and death.

They who doe ambitiously dote af­ter honour, thinke perchance the same will prove rocks of defence in all exi­gents, when indeed they are like to find one day the same to be but castles in the aire: They imagine perchance like the Nimrodian builders, that they shall thereby eternize their names, and so climbe up to heaven; but in truth they are like to fall to the lowest cen­tre of ruine: for the higher ambitious men rise, the greater is their downfall and ruine. When sicknesse and death [Page 112] appeares, it is unspeakable how they grieve to see themselves ready to bee throwne downe to the grave, and their honour to lye in the dust. So is all their glory buried in ruine.

It seemes God himselfe hateth and resisteth haughty, ambitious, proud men, Proverbs 16.5. Iames 4.6. and will consume them as stubble, Mal. 4.1.

Let us then, if we will be happy in respect of honour, take heed that this boundlesse, perilous, unsatiable, and miserable vice of ambition doe not possesse us. And in this respect of honour also (aswell as of riches) let us endeavour to settle our minds in a free, fearelesse, contented, happy con­dition.

SECTION. IIII. We ought to possesse our minds with such an habit of Contentment, as that we do not too much feare the losse of Honour, or grieve at dishonour.

SEeing the excellency of ho­nour, and the misery of dishonor, Let us in all good waies endevour to attain the same, and to avoid the abuses & dangers thereof (of these I have written.) And also let us endeavour to use honour well, and so we may freely and divinely enjoy it (of this in the fifth Section.) But now also that we may be farther, and more freely happy therein, Let us endeavour to settle our minds in such an habit of contentednesse, as that wee doe not too much feare the losse of ho­nour, or grieve for the want thereof.

Let us leave the successe of all our [Page 114] good endeavours to God, relying on, and trusting him in all things. So may we be truly perswaded that all things shall convert to our good, That what honor or good repute soever we have, the same is most good, most fit for us; yea, then we need not feare the losse or want thereof, but may be truly conten­ted, and rejoyce even in reproach, di­shonour, and shame; which that wee may, let us further consider and re­solve.

And first concerning reproach, slander, and detraction. Wee may not thinke to live in this world without evill words and reproaches, especially of dissolute maligne peo­ple. But let us endeavour with a manly courage, to contemne and tread under foot the follies, the childish braw­lings, and currish carping of such men, as we would the barking of a dog. Hee, whose soule is truly innocent, wise, and magnanimous, smileth at, and contemneth the reproaches of foolish, brainesicke, dissolute, mali­tious [Page 115] people. As for such as are truly good and vertuous, they will not wil­lingly reproach or wrong any man: and for the other, their ill censures are not worth regarding, but rather to be contemned, yea, we may rejoyce there­at. It is a good signe, happy are we if we be reproached for goodnesse, wee may then rejoyce with glorious hea­venly joy. Saint Peter so adviseth and telleth us: Rejoyce (saith he) inasmuch as ye are partakers of Christs suffe­rings, that when his glory shall be re­vealed, ye may be glad with exceeding joy. If ye be reproached for the name of Christ (so for any goodnesse, any pious Christian actions) happy are ye for the spirit of glory, and of God resteth upon you, 1 Pet. 4.13, 14. Let us then when such vitious men re­proach us, endeavour to be the better, the more happy and joyfull.

Let us endeavour to please God, and if we can, good men also, and then it matters not to please others. To have every man speake well of us is [Page 116] impossible, because however wee de­meane our selves, some Cynicke will barke at our wayes and actions; A man must live as in a cell, be foolishly idle, obscure, and weakly neglect to doe all (though good) open actions, or else he cannot escape the lash of censori­ous, detractive, reproachfull, vitious, maligne spirits. If we should be viti­ous, profuse, and dissolute, wee should please (perchance) such as are so, but not God nor good men. And if we live vertuously and piously, the world will hate us as separatists from the folly and vices thereof, and then our repu­tations will surely be traduced by the ignominious aspersions of malevolent tongues; for to be good is by many (yet onely by fooles, and those whom King Solomon notes for the worst and most fooles, namely, wicked men) thought contemptible: But indeed he is wiser that pleases one good, then a thousand bad men. And he is the best and wisest that pleaseth God. And since God accepts of good wils and endeavours [Page 117] for deeds; happy is he that endeavou­reth to please him.

Let me here (if it be so) make a di­gression. Since in writing and publi­shing this book, I have endevoured and hoped to please God & vertuous pious men, and since I have been very much encouraged herein by some, I am con­tent to be reproached and reviled by malignant tongues, rather then for­beare to doe that good which I hope the publishing hereof will doe, rather then hurt; for I expect to be reproched and abused by some such kind of men for writing and publishing this (thogh it tend principally to happinesse even on earth) especially I expect the same from some who perchance (though in a generall way) will finde themselves toucht in this Tractate; namely, neg­ligent, idle, carelesse, prodigall people, and also covetous men; likewise, low, base, unworthy minded men, and also ambitious spirits (of these I have writ­ten formerly, the rest follow) also too rugged, overnice Tymons, Disdainers [Page 118] of women and marriage, you may call them Love-haters; also doting, effoe­minate, sottish, phantasticke, adle-pa­ted lovers; and likewise whoremasters. Further, gluttons, gurmundizers, also tipling blades, roaring boyes, & all in­temperate vitious persons. Also meere carnall, sensuall fooles, such as neither know nor perceive those divine Ri­ches, Honours, and delights of heaven (of which in the last Sections of each partition is discoursed.) But especial­ly I expect to be reproacht by car­ping, barking, currish, rugged, maligne discontented spirits; such as envy, pine, and grudge at all happy pleasant­nesse, especially at all pleasing (though harmelesse and profitable) books, such as aime at delight and happinesse. But to say what I thinke, that such men are the most fooles (as well as misera­ble) who do wilfully live most discon­tented, sullen, envious, malitious, and sorrowfull; and that such are very like­ly the best and wisest (aswell as happi­est) who doe live most contentedly, lo­vingly, [Page 119] and joyfully even on earth. That this is plainely true, I have en­deavoured to shew in those three for­mer treatises, which I have written concerning this subject, Happinesse on earth. And of which I intend to publish more hereafter, as not know­ing a better, more profitable or plea­sing subject, to study, thinke, or write of. But whither do I wander; To re­turne. Since I have endeavoured in this booke to please God and good men, I will not care what others thinke or say thereof. And if I did not thinke the publishing of this Treatise would doe good rather then hurt (and the rather I thinke so since I find so much good to my selfe in writing thereof) and also if I had not beene very much encouraged herein by some who have read a former Coppy hereof, whose Judgements and sincerity I cannot but with very good reason trust and think worthily of, I should not otherwise have presumed to publish the same; But since therefore I think and hope [Page 120] the same will doe good, I dare not, I will not hinder or neglect the same, though I were sure that all the maligne spirited men in the world would re­proach, detract from, and abuse the same and me, as much as possibly they could.

I know it is very easie (for such as will be malitious) to censure and con­tradict even goodnesse & truth it self; for truth is but one, & seeming truths are many: and few works are perform'd without some errors, at least seeming ones in some mens judgements, whose opinions are as various as false. No man can write a leafe, but malice and opinion (being disposed to cavill) may carp thereat. The cleanest corne will not be without some touch of soile, no not after often winnowing; and so our best actions, our best workes are but a kind of Miscellany, not without some tincture of faults. And since we know nothing in this world that man can do absolutely perfect, but stained with many imperfections; It shall suffice [Page 121] to content my selfe, that for the pre­sent time I have done as wel as I could: And since I have endeavoured to doe well, mine owne soule and conscience in the witnesse of well endeavouring, shall be armour of proofe against all the assaults of reproachfull and ma­lignant tongues. When I am older and wiser, I may chance doe better.

Men thinke by censuring (though malitiously and uncharitably) to be accounted wise forsooth, but in a wise mans judgement they shew themselves but fooles: For this you may ever ob­serve, that the most censurers, are com­monly the most malitious fooles, or else the most ignorant ones: Frequent detractions, reproaches and dispraises, are at best but faults of malitious or uncharitable wit, and such wit is folly. And to speake sooth, (for why should we not call a spade, a spade, as they say) Those men who doe malitiously de­tract from, reproach, and abuse vertu­ous, pious men, and their good works and actions, are no better then knaves, [...] [Page 122] as some have charactarised such men to be knaves in graine. This I speake only by way of admonition and pre­vention. Let not us therefore by any meanes detract from, scandalize, re­proach or abuse any mans good, vertu­ous, pious actions. And if any man doe so malitiously abuse us, let us not be so unwise, as to grieve one jot at the malitious, detractive, reproachfull abuses of such fooles and knaves; but rather to despise the same.

Though I know my endeavours and skill to be but weak and unworthy, yet since they are well intended, I know, heaven accepts of a good wil, and good endeavours, for good deeds, though weakly, and unworthily performed; Therfore I am contented: but if I could doe very well indeed, yet will I look to be repro [...]ched, abused, and scandalized; for proud, envious, malitious evil spiri­ted men cannot endure to see a man do or deserve well; they are very squint-eyed, to note, picke, yea seemingly to m [...]ke faults in good men even of their good act [...]ons, and deprave those things [Page 123] which their soules know to be good, & so to blemish even the fairest reputati­ons; Though they canot without a very impudent face directly reproach good actions, yet they will do it slily & cun­ningly, with such ifs, buts, sour gestures, musty proverbs, & detractive speeches as disrellish even the best deeds and goodnes it self: So as they would make men think that there is somthing so ill (though well, or a small circumstance) as must annihilate, yea, villifie even the best actions. As for one or two exam­ples, I wil now imagine an honest man and a deboist, idle, swaggering, maliti­ous man, talking together; The honest man saying, That the Author of a cer­taine good book was very well busied, when he was writing the same, and that the other for shame cannot deny this, but rather thinke that hee was much better busied in writing the same, then himselfe is usually at the taverne and tap-house; but now that he studies how to come in with some if, or but, which he thinks will spoile all the commen­dations, and this is very like to be the [Page 124] matter; namely, he sayes, the authour had done well if he had not printed the same, but this printing spoiles all, &c. and perchance he then brings out some old musty overworne proverbe, where­by he would faine if he could give you (though slyly) to understand that all authors are fooles in print, and that himselfe is a very wise man for saying so, though he very foolishly condemne that which perchance himselfe is un­capable of, much lesse to perform; but he would not shew himselfe (he saith) to be a foole in print by any meanes; And here Momus shews his wisdome, in that he so feares, and shames to shew himselfe what he is. Hee had rather perchance be a foole more privately, then publiquely: But what? shall a man be so weake, so poore spirited, so simple, as to feare or shame to doe well, because of the idle detractions of such men. Bashfulnesse in goodnesse is at best but a frayle vertue, or rather a weake unworthy vice; A cowardly feare in well doing, and to shew the same is vitious▪ same [...] [Page 125] 'tis pitty) doe weakly forbeare to doe and publish good actions for feare the malitious, detractive knavish men in the world, should carp at, abuse, or misconstrue them; looking more to what they shall be thought, then what is good to be done: But indeed, a spi­rit modestly forward to shew it selfe in (aswell as to doe) good and well ad­vised actions, is truly vertuous and commendable, and the rather if it can contemne, and be above the malitious reproaches of detractive, carping, cur­rish to [...]gues.

And now concerning my selfe: Since I am conscious to my selfe, that I doe intend and endeavour well and honestly, I will thinke my selfe happy, whatsoever the world judges of me. I will never be ashamed of that which beares the seales of good endeavours and vertue. And why should I be asha­med to doe any thing in private, that I would not that men (aswell as God and Angels) should know of. I protest (before God) I would that all men in [Page 126] the world (if it pleased him) knew all both the thoughts and actions of my life past, so as they knew all aswell good as bad, and my resolutions con­cerning future time. Why should we endeavour to doe any but good acti­ons, and such as 'tis no matter who sees how well we are busied. And what? shall we be ashamed to shew that to the world, wherein we have endeavou­red to doe well? It is to be reputed an unworthy feare and cowardise, that puls a man backe from endeavouring to doe good, and to shew the same to the world, although there be many men in the world so sordid and foolish, and others so malitious, bad and kna­vish, as to reproach and abuse good­nesse. Having endeavoured to doe well, I will not be ashamed to set my name thereunto, and after good advisement, to shew the same publiquely in print; and if I may (as I hope) please heaven, and doe (though but a little) good thereby, it matters not for mens re­proaches and abuses; but only to make [Page 127] me the more happy; for Christ him­selfe assures it, Blessed are they that are reviled and suffer for goodnesse. So then let men censure me as they will for endeavouring, to doe well, and shewing it, I am resolved to doe more, and I wish that many men more in the world, would be more diligent and forward in this kinde.

I will further imagine the said Mo­mus is againe discoursing to the same honest man, and by some old, over­worne, thread-bare proverbs, and sen­tences, would seeme to make the ho­nest man beleeve if he could, that al­most all moderne authors have stollen out of other mens works, that they are theeves of wit, and other as bad names as he can imagine, and so would very unworthily, if he could, overthrow the best (I take it) of moderne learning and very much goodnesse; for (as I will imagine the honest man tels Momus) First, it were now a folly for men meerely to study, novelties; since as King Solomon in his time could say, [Page 128] There is nothing new under the sunne, so that now (as 'tis said) no new thing can be said or written, which hath not been before: yet (as one saith) as a childe standing upon a tall mans shoulders, may see further than the tall man himselfe: So moderne wri­ters, overviewing, new studying, refi­ning, and making use of others, adding their owne inventions and experi­ments, and duely sorting the same ac­cording to the new alterations and de­vises of the present times, may excell the former and more antient. And by composing the same in a new manner, method, and stile, and by altering, ad­ding to, abridging, & sometimes con­verting their matter to other purpo­ses, it may seeme to be (and be as useful as if it were all) new, and which to do, is often as difficult, and requires well nigh as much art, as wholly the inven­tion of new matters; and is better to be esteemed, because more authenti­call. Therefore I thinke it now the best kind of study and learning, to [Page 129] search, and note the opinions of the best and wisest former authors, and so to contract, refine, and alter the same according to the present times, or to any good and necessary purposes and occasions. Thus to doe, is so farre from theeving, stealing, &c. as it is the best way that I can thinke of, to learne to be honest, just, sincere, vertuous, pi­ous, and ought rather to be called in­dustry, diligence, and the best way to goodnesse, and may be very well com­pared to the best and most commen­dable industry and diligence of Bees, who doe gather a sew combes of honey from the sweetnesse of many and divers floures, and yet the floures no whit the worse, but still remaine as good and pleasant as before. And I thinke it as good, lawfull, and necessary for a scholler to make use of bookes, as any other profession to use the imple­ments, tooles, and instruments of their art which they cannot be without; for what else is their principall art and learning, but to reade, note, study, col­lect, [Page 130] refine, contrive, digest, contract, and so to shew their learning, and in­struct others: and what better and more authenticall way then this, so to search and note the opinions of the best and most commendable authors. Also I know not a better course then this to avoid idlenesse, and all manner of vices, and to increase in all vertue and goodnesse. I thinke if all schol­lers, whether they be Gentlemen or others, would thus busie themselves (though 'twere but a few houres in a day) they would not (especially du­ring that time) be at leisure to be viti­ous, but would very likely gaine very much unexpected, and even unexpres­sable happinesse in time thereby, and so not onely doe very much good to themselves, but to others also if they would. And a most blessed age it were, if men would thus busie themselves. Now therefore what a knave (I cannot terme him bad enough) is Momus, so to scandalize and reproach those courses which ought rather to be highly com­mended, [Page 131] and called the best and most necessary learning, industry, diligence, art, and way to goodnesse, happinesse and the like: This I write, hoping it may doe good to some who may have leisure and bookes enough sometimes, to exercise themselves in this way, and the rather since (concerning my selfe) I have found so much good and hap­pinesse thus in reading, noting, col­lecting, contracting, studying, dige­sting, and writing, as I protest I would not lose for all the choisest earthly happinesse that the world can produce, as may be guessed by a former booke which I have written, entituled, Heaven within us, or, Divine Happinesse on Earth. And so much pleasure have I taken (even in being busie) herein, as I thinke never any man hath in idle­nesse or vitious courses. And since I finde this so good and happy a way, I am resolved often to trace therein, though all malitious vitious men should continually reproach and scan­dalize the same and me.

Yet once more I will imagine Mo­mus telling the honest man, that the world is already too full of books, even cloyed, pestered, annoyed therewith; and that therefore new ones are super­fluous; and the honest man telling Momus, that there are not too many good bookes, and that men (especially schollers) may easily enquire, and know which are the best, and use only them; That there are as many, and di­vers minds, as men, and therefore 'tis good that there be many and divers kinds of good bookes; That most men are but of plaine and common under­standing, and therefore many plaine and easie bookes are necessary, That new things are most lookt upon and noted, and therefore it is not amisse that there be often new good bookes published, and the like. But admit it be so, that the world is cloyed with too many bookes; therefore it is the more requisite that men should en­deavour to collect, refine, and epito­mize the same, and to publish that on­ly [Page 133] which is good, necessary, and well pleasing to vertuous, pious men; and in this respect (concerning my selfe also (if I have failed therein (though I hope not much) yet I have endeavou­red to doe as well as I could; yet truly my owne meditations, contemplati­ons, and so additions in the studying and writing hereof, have extended the book (especially in some necessary places thereof, where I thought good) much longer then I intended. I should perhaps have pleased some men, to have cited abundance of authours, to shew much reading, and intermixed a multitude of Latine phrases and sen­tences, &c. (especially to please such who thinke all learning is comprized therein.) All which indeed may be performed by a weake scholler in this age; insomuch as a man may easily col­lect even out of moderne English Au­thours, such matter enough to make a booke swel in Folio, to a great volume: but in this compendious discourse I thought better to neglect the same, and [Page 134] so to be as briefe as conveniently I could. In this booke I have endeavou­red to use such a severall stile and lan­guage, as (according to my weake skil and judgement) becomes the severall matters discoursed of in the Treatise. And since I have been very much en­couraged in this way by many worthy friends, aswell Divines, as others (as I can shew and 'tis well knowne) under some of their hands, I am the more freely willing to commit the same to publique view and censure, notwith­standing the common and pernitious slanders and reproaches of Momus, Zoylus, and their followers.

But (if I have digressed) to returne. Let us further consider, that some ene­mies and reproaches are even good and necessary for us, to purifie, to try, to quicken, and enliven all vertue and divine graces in us. Let us endeavour to m [...]ke a good use even of reproches, by bei [...]g the better, more circum­spect, and diligent in all goodnesse, more wise, resolute and contagious [Page 135] therein, and then happy are we; wee may rejoyce rather, then sorrow at such reproach, that occasioneth such good effects. And (againe concerning my selfe) I confesse that if I had not had some very strange eager enemies, and been reproached, 'tis very like I had not had the leisure to have been happy. I protest me thinkes I do very plainly perceive that the same hath oc­casioned my greatest joy and felicity; yea, that all the enemies, reproaches, and crosses of my life, have turned to the increase of my good and happi­nes; and that the remembrance of them doth now but serve to enliven & quic­ken my present joyes. But to proceed.

It is common to all men to be evill spoken of and reviled, especially reli­gious and pious men most undeser­vingly; The Apostles, Martyrs, and all the Saints have bin so abused, those men of whom the world was not wor­thy, Heb. 12.36, 38. We doe but fol­low our le [...]ders; yea our Captaine and Saviour himselfe hath led this way, [Page 136] and he will crowne such with eternall triumphant honour and glory, who patiently follow him in suffering. 'Tis a comfort to have such a leader, such companions.

Hath God our Saviour most loving-suffered so much to make us happy, and shall not we (even willingly and joyfully) suffer so little for his sake as the reproach of envious and malitious tongues. Let us be ashamed to goe to heaven without suffering somthing for our Saviours sake.

When ill men hate and revile us, it is a signe of goodnesse in us. Such men would love us, if we did use and allow their courses. If we doe well, they will hate and reproach us. Let us then (as the Apostles did) rejoyce that wee are worthy to suffer for goodnes sake: Such reproach is a blessing, our Savi­our saith it: Blessed are you (saith hee) when man shall revile, &c. for my sake, rejoyce, and be exceeding glad, for great is your reward in Heaven, Matt. 6. What a weake conceit have we of heaven, if [Page 137] we cannot willingly suffer even death it selfe for the least of it's rewards. If we were truly capable thereof, how joyfully should we suffer the greatest torments on earth, to gaine such a re­ward; and glory to thinke at what an easie rate (in comparison) we should gaine the same. Puny Christians are we, not worthy the name, if we be dis­hartened at the airy reproach of disso­lute people, when our Saviour saith, Great is your reward in heaven. Let it then be as heavenly musicke to our eares, to heare such vitious men, so re­vile and reproach us: We shall be re­warded with eternall honour and glo­ry in heaven.

I reckon (saith Saint Paul) that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8.18. And our light affliction, which is but for a moment, worketh for us a farre more exceeding and eternall weight of glory. Of this glory let us contemplate, let us lift up our minds [Page 138] to those crownes and thrones of hea­venly honour and glory: from thence let us looke downe on those barking, bitelesse, vitious men of the world, and so being above their malice and reproaches, let us contemne the same, and pity them.

But say? admit we be justly spoken evill of, that we have plunged our selves into ill courses and actions, whereby we have justly deserved to be so (for no man lives without faults) yet let us be contented, let us make a good use of our disgraces, so may they be an occasion of our rejoycing. Let them make us see our ill deservings, repent, and amend, seeke and returne to good­nesse: Oh blessed is such disgrace that bringeth forth so good effects.

And although there be many impu­dent, brazen-faced people in the world, who can scoffe at, and out-beard all modest shame and honesty, and shamelesly maintaine all vice and wickednesse; yet a generous modest man will grieve, and be ashamed of ill-doing. [Page 139] It is a signe of modest grace and goodnesse, to be ashamed of, and grie­ved for our faults; 'tis then good hope that we repent and become new better men; as King David, Saint Peter, Saint Paul, Saint Augustine, Mary Mag­dalen, and infinite others have done, who had as great faults, and perchance farre greater then we; yet after seeing and being ashamed of their ill cour­ses, they repented, became new men, famous Saints.

So let us endeavour as farre as wee may, to imitate all good and excellent men. 'Tis said of Themistocles, that he was a vaine and vitious youth; but after he made the world amends by his worthy deeds.

A generous and modest shame keeps us from doing ill, and makes us strive to excell in all good things; in­somuch, that such as are possest there­with, are like to be the best men of fewest faults: And of all others, these are they who are most like to do great and worthy matters, while obstinate, [Page 140] shamelesse people, who impudently maintaine, and go on in a course of vice & wickednes, without remorse, are like to come to dishonour and ruine: Such men indeed, however they may bee esteemed in this world, noble, brave, gallant blades; yet while they remain unconverted in such vitious courses, they are base and dishonourable ser­vants and slaves to their owne disorde­red lusts and affections. Whereas (in a wise mans eyes, there cannot be a greater honour to a man even in this world, then to become of such a noble temper, and free spirit, as to conquer his irregular affections, and to returne from vitious unworthy courses, into the wayes of divine grace and vertue, which makes a man to become Lord of himselfe in this life, and at the end thereof (by Gods grace) guerdons him with eternall honour in the hea­vens. And it seems God himselfe and Angels rejoyce at this; There is more joy in Heaven (saith our Saviour) for one Sinner that repenteth, then [Page 141] ninety and nine just Persons, which need no repentance. Happy are we, and with everlasting honour and glory shall we be crowned, if we be occasi­ons of such joy in heaven.

Now a few words concerning dis­honourable and despised men, in gene­rall. Oh what pitty it is to thinke, how many hard and evill-hearted men there are in the world, who being somewhat richer, and perchance therefore onely better esteemed in the world, doe very insolently scorne, contemne, mocke, scoffe, reproach, and abuse poore men of a low and meane degree. But sirs, thinke I pray, Oh thinke that God might justly have made you the poo­rest, meanest, and most despised man in the world; and that it shewes a very maligne and satanicall heart, unjustly to despise, reproach, mocke, abuse, in­sult over, and so adde to the griefe and misery of such men who are already most low, contemned, and miserable. But let such low, despised men, know that God himselfe, who is most just, [Page 142] sees their misery and wrongs, and will one day redresse the same; And if they can be patient, and goe on in well-doing, they shall hereafter be crowned with glory, honour, immortality, eter­nall life, Rom. 2.7.

And 'tis most like (however they may thinke otherwise) that disgrace, infamy and contempt, makes many men the better, especially frees them from pride, vaine-glory, insolen­cy, ambition, and also makes them more humble and meeke: And with such God himselfe dwels, Esa. 57.15. He promises them grace and exaltati­on, 1 Pet. 5.6. There are very many gratious promises in the sacred Scrip­tures to the meeke and humble. The kingdome of heaven is theirs, Matth. 6.5. where they shall be crowned with eternall honour and glory, and set with heavenly Princes, Psal. 113.7. So if they can be the better and more humble for their disgrace, wrongs, and low condition, their light momentary affliction shall worke for them a farre [Page 143] more exceeding eternal weight of glo­ry, 2 Cor. 4.17. Such heavenly glory and honor, as is not worthy to be com­pared with their disgraces and suffe­rings in this life, Rom. 8.18.

Despised men, you whom the world scornes and reproaches; how happy, how honourable are you if you be vertuous and pious? Since God himselfe is your father, and the king­dome of heaven your reward, since it is your fathers good pleasure to give you a kingdome, Luke 12.32. Feare not then, but rejoyce, for you have so much cause of joy (if you can see it) enough to make you unexpressably, yea infinitely and everlastingly joyful. To you Christ himselfe shall one day say, Come you blessed of my Father, inherit the kingdome prepared for you from the beginning of the world, Matt. 25. Be then but Gods servants, and you are most honourable freemen. His service is perfect freedome. Then however you may be despised, disgra­ced, and miserable in this world; yet [Page 144] are you such of whom the world is not worthy ( Heb. 11.36, 38.) most illu­strious, and honourable even in the sight of heaven. You are the sonnes of the most high God, guarded by An­gels, and feared by devils. Eternity and the kingdome of heaven are prepared for your honour and glory. Can you or dare you wish greater honour and hap­pinesse? Who will not say then, but such men are most happy, and right honourable?

Concerning poore despised men, you may see or collect more consola­tions before in the first partition, and fourth Section.

Let us then bee contented and not too much feare the losse of honour, or grieve for the want thereof, since there may bee such happinesse even in the good use of Reproach, Contempt, and Dishonour.

To discourse yet further concerning this subject of Contentment in re­spect of honour also. Why should we feare the losse, or grieve for the want of [Page 145] outward pomp and honour since (al­though it be true that in it selfe, and in the good use thereof, it is of much worth and excellency, as hath been shewed, yet) in comparison of the eternall glory and honour of heaven, it is to be esteemed even as nothing, either in respect of time or worth. Insomuch as in such comparison, it is more glory to despise honour, then to attaine it, to contemne and be above the world, then to conquer it; the ra­ther, since after such attaining and conquest, a man knowes not what to doe with it, and after a moment of time, in comparison of eternity, it passeth away from man, or man from it.

Yea some have found that honour hath been rather a losse then a gaine, but an occasion of envy, jealousie, op­position, stormes, and sometimes of poverty or death it selfe; Witnesse those worthies, Themistocles, Phocian, Aristides, Scipio, Cicero, Seneca, Socra­tes, and divers others. Many also have [Page 146] found the same but honourable servi­tudes and troubles. All earthly things shew to us perchance better then they are, and sometimes the devill also may tempt us (as he went about to tempt Christ) and so (in our contemplations) shew us the kingdomes and glory of the world; but not the dangers, trou­bles, cares, feares, and vigilancies thereof: Thus especially hee tempts ambitious men; but many men who have duely considered these effects of honour, and how the same may often hinder peace, quietnesse, also divine studies, and resolutions, have rather thought themselves happy without then with it; insomuch as many Kings and Princes have voluntarily forsaken and refused it. Dioclesian, Sylla, Caro­lus Martellus, Ottanes King of Persia, Pope Celestinus, Edward the Confessor, and eight crowned Kings of England, while it was held of the Saxons, and many others, (though it hath been thought superstition, and unwarranta­ble for men so to forsake their digni­ties, [Page 147] offices and callings) have changed their Scepters for books, knowing there was lesse trouble, and (perchance more peace, joy, and felicity, in a study then in a kingdome. He that is guided by reason, and loves himselfe, is con­tented with an indifferent fortune. Likewise divers of the saints in all ages, even the Apostles have volunta­rily refused outward honour; and our Saviour himselfe, setting before him the glory of heaven (as 'tis said) wil­lingly endured the crosse, and despised the shame. For in such comparison of eternal and heavenly glory, this exter­nall, terrestriall honour, is not worthy to be esteemed, but as altogether vain, as meere aire, breath, clouds, mists, vapours, shadowes, dreames, yea lesse, even as nothing. It doth not so much as touch a man, onely his name, which is nothing of his substance, a thing se­parated in the aire from him, very un­certaine, fugitive, and undurable: So that if an ambitious man were but awaked out of his vaine-glorious [Page 148] dreame, restored to his wits, brought out of fooles paradise, he would plain­ly see how in the prosecution of this vanity, he did but run paths very vain, devious and dangerous, onely to build castles in the aire, or (according to a better phrase) to sow the winds, and reap the whirlwinds. Then would hee remaine even most sweetly contented with a meane condition.

So uncertaine and undurable is ho­nour, that one day hath seene Haman honoured and hanged: So Nebuchadnez­zar, a King and a beast, Bajazet an Em­perour, and a caged prisoner (I might instance in many more.) But if the re­nowne of a man doth make a longer noyse in the world, a life time or more, yet to what a small purpose is it, since 'tis but a noyse that passeth away with a thought; and since the man him­selfe also passeth away to nothing, or worse to death, the grave, and corrup­tion. Where is now great Alexander, whose valour could admit no compa­rison, whose victories have spread [Page 149] through the Vniverse; as likewise Cyrus his predecessour, who upon his golden chariot was attended with that magnificent pomp, as made men ido­latrize in admiration of it? So also Caesar, Marke Antony, Pompey, Hanni­ball, Scipio and all the rest who have bin registred in the world for famous? They are dead, and parted from their glory. And to what a small purpose is all their conquests, their honour and glory come to, since even the very wormes have conquered them all, and reduced them to nothing but corrup­tion.

I am even astonisht, when I consi­der that so great a number of Empe­rors, Kings, Princes, Prelates, Nobles, who have commanded the world, should now be conquered by so poore and contemptible things, as death, and the wormes, and be imprisoned for ever in a narrow darksome grave, and there to become onely a lump of filth, a box of pallid putrifaction, a nest of crawlers, so full of gastlinesse and hor­rour, [Page 150] as you would be even afraid to looke upon them.

Let us be contented then, and not be ambitious, or envy any mans ho­nour and glory. No? not if an unwor­thy, vitious, impious man, should grow great and honourable in the world. Be not afraid (saith King David) when the glory of his house increaseth, for he shall carry nothing away with him when he dieth, neither shall his pomp fol­low him, Psal. 49.16. What difference is there between the most honourable, and the most despised man in the grave. The poore despised mans com­fort is, his excesse to heaven is as free (and 'tis like freer with lesse impedi­ments) then the other, and his depar­ture from the earth, not so grievous, since he hath no pomp and glory, but rather infamy, disgrace, and misery, to depart from, and (if hee be a pious Christian) he expects a crown of glory in heaven.

Why then should wee too much feare the losse, or grieve for the want [Page 151] of externall honour and glory, since (as hath been shewed) in respect of the eternall and heavenly, which wee expect to possesse, it is not worth our thoughts, but (in such comparison) appeares altogether vaine, fading and undurable, as also the possessors there­of. And it is most worthy considera­tion, that such spirits as are divine enough to contemne earthly, in re­spect of the heavenly honour and glory (which they looke for, and in some sort already view by a heavenly light in their soules) are the most happy men. The renowne of a vertuous pious man is much greater, and more glori­ous then that of Caesar or Alexander; And this honour onely lasteth eternal­ly. If we have this honour, it matters not for any other; we need not care which way we goe, whether thtough honour or dishonour on earth, so wee come to that glory in heaven. Let us trust and relye on God, and we are however blessed. God makes us to be borne, and live in what degree he plea­ses. [Page 152] If we live in a mean, low, and despi­sed condition among men till death, God hath so ordained; So it must be: And if we can (as if we were divinely wise, we may) even willingly, and with sweetest contentment, obey his heaven­ly decrees, and relye on his divine providence, without distrust, we are certainly happy. It should (and why should it not) be an heaven of joy to us, to thinke that God (whom wee should love Infinitely above our selves) is in heaven, & that his name is glorified, and his will is done on earth as in heaven.

To conclude then, let us in respect of worldly honor, rely on Gods provi­dence what ever befals us, knowing that if we trust in him, we shall have that which is most good, most fit for for us; Let us make a good use both of honour and dishonour. And so we may (and let us endeavour to be) contented and rejoyce in this respect, and so in all things.

SECTION V. The good and divine use of Honour.

ALthough the vaine immode­rate ambitious desire of praise and honour bee not good, yet the moderate and vertuous desire thereof is certainly very com­mendable, and also profitable, aswell for private as publick good; for it con­taines men in their duty, awakens, stirs up, and inflames them to worthy and honourable actions; and may serve to many good and divine uses. Such ho­nour (therefore) and good estimation, as we have, let us use the same well, and in the good use thereof enjoy it freely.

However many vitious men use this treasure of Honour to many ill purposes, to the countenance and fur­therance of vice and impiety, and so perhaps to their owne ruine; and doe [Page 154] desire and seeke the same in a vain and vitious way, onely to satisfie their pride, arrogancy, covetousnesse, and other ill desires; yet vertuous pious men can desire and use the same to ma­ny good ends and purposes, as to the benefit of themselves, their family, the common-wealth, the Church, and in all respects to the glory of God, and so can truly enjoy much pleasure and felicity therein; and embrace the same as a blessing and gift of God, as a little foretaste of that honour and glory which they expect to enjoy in heaven. And by this good and divine use of honour, to bee excited to search, taste, see, and enjoy (in some measure even on earth) that heavenly honour and glory, is that which I principally intend to discourse of in this Section.

This terrestriall honour and hap­pinesse is a little reflection from the lightening wherewith heaven illumi­nates divine soules, directing them to the acquisition of the true source and fountaine of all honour, glory, and [Page 155] happinesse, by the aide of these small springs and rivolets. Let then the ex­cellency and splendency of this terre­striall honour, stirre us up to view, search, and enjoy that eternall honour and glory of heaven, which in the sa­cred Scriptures is called a kingdome in divers places, the kingdome of God and of heaven, Mat. 3.2. and 6.33, &c. A heavenly kingdome, 2 Tim. 4.18. A kingdome prepared for, and to be given to us, Mat. 25.34. Luke 12.32. A crowne which (in expectation and in divine glorious and heavenly con­templation, and so in vision) wee may already have, and are advised to hold fast, Rev. 3.11. and wee are by that Prince of Kings, Iesus Christ, already made and called Kings and Priests un­to God his father, to him be glory and dominion for ever and ever, Amen. Rev. 1.5, 6. Great men, ambitious men, despised men, all men harke to this heavenly language, which most cer­tainly tels us we may (and bids us seek to) possesse such a Kingdome, such a [Page 156] crowne, such honour and glory, as if we were truly capable thereof, would make us even on earth so high and heavenly minded, as even to disdaine (in comparison thereof) the most glo­rious earthly honour, but only so farre as it may serve to the furtherance and increase of this heavenly honour and glory; and then should we bend all our choisest desires and endeavours to seek this honour and glory of God, of hea­ven.

But by the way let me say, or rather let the sacred Oracles of God tell us, that before this honour is humility, Prov. 15.33. Isa. 57.15. Mat. 6.5. Luke 1.52. 1 Pet. 5.6. and divers other pla­ces. We should deny and esteeme our selves, as the Laodiceans, wretched, miserable, poore, blinde, naked ( Rev. 3.17.) and so denying our selves, wee should looke up to Christ Iesus our Redeemer and Saviour, and as hee counsels us ( ver. 18.) buy of him pure gold, white rayment, &c. all divine and heavenly graces, and so thereby [Page 157] live well, graciously, piously; for to such as so live, is this honour and glory promised, Psal. 84.11. and 91.14, 15, 16, and 149.9. Rom. 2.7, 10. So then though we must deny our selves, yet in Christ Iesus, if we be endued with his heavenly graces, and so live well, we ought to think our selves rich, honourable, happy, and illustrious, even in the sight of God and Angels, Isa. 43.4. that we are as Kings children, and all-glorious within, Psal. 45.14. faire as the moone, cleere as the sun, and terrible as an army with banners, Cant. 6.10. even the sonnes of God, and heires of the kingdome of heaven, Iohn 1.12. Gal. 4.6, 7. 1 Iohn 3.2. Kings and Priests unto God, Rev. 1.6. Such honor have all his Saints, Psal. 149.9.

So then let our designes be so high and heavenly, even as to acquire a kingdome, a heavenly kingdome, the kingdome of God, Mat. 6.33. Luke 12. In him let us seeke for glory, honour, immortality, eternall life, Rom. 2.7. We all desire to be honourable, and [Page 158] the way so be most truly and highly honourable, is to seeke for this im­mortall glory of heaven, which is in­deed the poore and despised mans only hope and life, and ought to be the well reputed, and noble mans onely ambi­tion; and this hope, this desire (if di­vine and heavenly enough) and the ac­quisition thereof, is by Gods grace sufficient to ennoble even the most despised man on earth, with honor and happinesse, far more worth then this world can give or imagine.

What now, if the dishonourable slaves of sinne and wickednesse (those whom God himselfe hath branded with the ignoble names of swine, Mat. 7.6. and dogs, Rev. 22.15. who neither see nor know those heavenly dignities, honours, and glories of the Saints of God) should trample those divine pearles of grace, and barke at those heavenly honoured men, yet let us be contented; we know 'tis the nature of the beasts and curs; & so let them wal­low in their filth, and snarle at us still, [Page 159] it matters not while we are so happy as to know these truths (oh would they were so happy also) that we are so hono­rable as to be the servants of God, yea his sonnes, and heires of the kingdome of heaven, as hath been shewed. And yet further, now lately searching those heavenly Oracles, I find that God is pleased so to honour us, as to call us (so farre as we are good and happy) his owne image, Gen. 1.27. Col. 3.10. yea the very divine nature, 2 Pet. 1.4. the temples of the holy Ghost, 1 Cor. 6.19 6.16. wherein God himselfe dwels, Isa. 57.15. 1 Iohn 4.12, 13, 15, 16. the beloved of God, Cant. 1. &c. the glory of God and of Iesus Christ, Rom. 3.23. 2 Cor. 8.22. With divers other, hono­rable, glorious, and heavenly excel­lencies, enough to make us exceeding joyfull and very gloriously high and heavenly minded, even in the midst of all the reproaches and abuses that the devill and all his imps can imagine against piety and pious men; and so to contemne the same, even as we would [Page 160] the barking of a bitelesse cur, or rather (as hath bin said before) to esteem the same as heavenly musicke and bles­sings, since it doth serve but to increase this our heavenly honour and glory, Mat. 6. 1 Pet. 4.13, 14.

Now then let us raise up our thoughts and desires from this terre­striall, to the heavenly glory; let it be our onely ambition to rest in Gods fa­vour on earth, and to be crowned with eternall glory in heaven: And in the meane time, let us often pray with Moses, O Lord we beseech thee shew us thy glory, Exod. 33.18. and often endeavour already to soare aloft upon the wings of faith and divine contem­plation unto this heavenly glory, those everlasting heavenly glorious crownes, and thrones, which wee shall hereafter possesse. Let this earthly glory and honour be an help to direct our soules thither, and to learne the excellency of that infinitely, transcen­dent eternall glory of heaven, from which this earthly, as a little bright [Page 161] reflection doth proceed.

And as children by the use and view of toyes and trifles, such as they ap­prehend, are encouraged to learn (and doe thereby espy) the way to greater excellencies, and after seeing the vani­ty of those toyes, and looking above them, doe even contemne them in comparison of the more excellent things which then they know: So let us (as children in Gods family) make a good use of this earthly honour, and be thereby encouraged and excited to learne and search the way to the eter­nall glory of heaven; of which this is but a shadow: And when we are grown wise and skilfull men in rhe know­ledge of divine things, Let us then in comparison endeavour to be above, and even contemne these toyes and trifles of the world, for such is earthly honour even in it's greatest excellency in comparison of the heavenly honour and glory; and then let us untye our selves from the overmuch, and viti­ous desire of terrestriall honor, which [Page 162] can never satisfie us, and with a desire full of sprightfulnesse, love, and joy, elevate our thoughts to heaven, to eter­nity; for certaine it is, that those souls which doe often contemplate the hea­venly glory, and doe well know the ex­cellency thereof, are often raised farre above all the greatnesse of the earth, inasmuch as eternity is above time, and infinite glory above a shadow thereof. And in these contemplations, they are often so transported and raised beyond and above themselves, as if they were then capable of terrestriall and humane vanities, they would not know themselves, while their souls doe thus direct their lookes, desires, affe­ctions, and contemplations wholly to God himselfe to heaven. Insomuch that while their spirits are so raysed in such divine thoughts and illumina­tions, they doe seeme very gloriously then to despise all the honour and greatnesse of the earth, and with unex­pressable delight to marke out the thrones of their honour in the king­dome [Page 163] of heaven; where they know that a crowne of immortall glory shall for ever environ their heads. And in these divine thoughts and elevations, they are often even astonisht with such wonderfull delights and happinesse, as they can finde neither measure, nor li­mits in these divine glorious amuze­ments, heavenly irradiations, and ele­vations of spirit.

So not being able to find any thing on earth, worthy of their greatnesse, they have designed the crowne, and set up the throne of their honour and glo­ry in the empyrean heaven.

To conclude, Let it alwaies be our glory to glorifie our fathet which is in heaven, Mat. 5.16. Ier. 9.23. They that honour me, I will honour, saith God, 1 Sam. 2.30. Psal. 9.14, 15, 16. O how honourable, how happy is he whom God is pleased to honour. Teach (oh Lord) this secret divine language to my heart, to desire onely thy ho­nour, thy glory, and that I may [Page 164] glory onely in thee who art mans sove­raigne glory, yea onely, true happines. Let me esteeme this honour, this glo­ry, this happinesse, as heaven alrea­dy.

SECTION. I. Of the excellency of such Conjugall, or Marriage Love in generall, and the miseries of the losse and want thereof.

KIng Solomon saith, a prudent wife is from the Lord, Prov. 19.4. From the beginning of the creation (saith our Saviour) God made them male and female, for this cause shall a man leave his father and mother, and shall cleave to his wife, and they two shall be one flesh, Mar. [Page 166] 10.7. Mat. 19. So it appeares God himselfe is the Author of this lawfull, conjugall, or marriage-love. And ther­fore in respect of him the Authour to be very well esteemed accordingly. Therefore in his sacred word (by King Solomon) he saith, Rejoyce in the wife of thy youth, &c. See Prov. 18.2. Eccl. 9.9. and by Saint Paul, Husbands love your wives as Christ loved his Church: So ought men to love their wives as their owne bodies, for he that loveth his wife, loveth himselfe, Eph. 5.25, 28.

Let me here againe make a short, though perchance very necessary di­gression. Since God himselfe (as hath been shewed) is the Authour of this Conjugall, true Love, and commends the same unto us. I doe intend (God willing) to write on, of this Subject, though all the severe Grandsires and Stoickes of the world should frowne, and the more nice then wise people tur [...]e aside their heads, and though envious, malitious people, should [Page 167] pine and grieve exceedingly at such loving felicities; though over-doting sottish and brain-sicke Lovers should be toucht to the quick in this ensuing discourse, and therefore kicke, and though whoremasters should be gall'd and lash, though Momus or jeering Coxecombes should carp and scoffe at this subject of Conjugall Love; and though meere earthly sensuall fooles should not see or conceive the good and divine use thereof, which is prin­cipally heavenly Love of God. And I protest I shall in this discourse prin­cipally endeavour to please God (the Authour of this Love) that is, to doe good, for I know all goodnesse pleaseth him, and what better and more neces­sary endeavour, then to increase this so good and necessary happinesse of Conjugall, or Marriage-Love in the world, from which springeth so many good and happy effects therein, as in this, the next, the fourth and fifth Se­ctions of this Partitio [...], I intend to shew more largely. And in the next [Page 168] place, I would gladly also please all vertuous, pious men, and of them es­pecially true-lovers, which I hope I shall, the rather since I have formerly been much encouraged by such, and since I have followed (and learned the substance of this Partition of) many wise and worthy Authours, who have formerly written of this subject, done much good thereby, and are deser­vingly commended for the same. And lastly, I write this to please and recre­ate my selfe also amidst more serious studies and occasions. Now therefore let the said severe Grandsires, Stoicks, over-nice people, envious, malitious men, over-doting, sottish, brain-sicke Lovers, carping, scoffing, geering coxcombs, meere sensualists, or any other vitious men (for such onely I thinke will) frowne, looke aside, pine, grieve, be angry, barke, stir, kick, lash, carp, scoffe, soulely detract, or remain still meere sensuall fooles, I care not since I have endeavoured, and shall en­deavour to doe this good hereby:

And since God the Authour of this Conjugall Love hath commended the same unto us in such a sweet amiable and pleasant manner, as is said, Prov. 5.18, &c. Eccles. 9.9. Ephes. 5. and di­vers other places, and also in the Can­ticles, and elsewhere, even in a misteri­ous and divine way; therefore if I, or any man endeavour to shew and in­crease this happinesse, and to do this so necessary good in a pleasing [...]d harmelesse manner; what wise well dis­posed man; who but some rugged, discontented, envious, carping, ma­ligne spirited men, will be displeased therewith? I wonder why any should be so maligne as to dislike, grudge, or envy the felicities of lovers. I protest, I wish that all the true-lovers, and married men in the world, might en­joy as much pleasure and felicity in their loves and wives, as they can wish and thinke of, though it were [Page 170] upon this condition, that my selfe should lose all my joyes, hopes and wishes herein, and never enjoy any. But now I returne from whence I have digressed, to shew the excellency of this lawfull, Conjugall Love; and because this subject is so necessary, pleasant, and beneficiall, I shall per­chance be the longer about the same.

From the Author, I proceed to the Object of this Conjugall Love: The excellency thereof may further appeare, in respect of the Object, which is, woman, who is the image of God aswell as man, Gen. 1.27. An help meet for him, 2.28. A part of himself, 31. Wine is strong, Kings are strong; but a woman is stronger, and hath do­minion over Kings, saith Zorobabel, Esdr. 4. All men submit to Love, saith the Poet. When that Hermits boy, who had alwaies been brought up in the wildernesse, came first abroad in the world, was asked what pleased him best therein; readily replyed, Those things which you call women. A ver­tuous [Page 171] woman (saith King Solomon) is a crowne to her husband, Prov. 12.4. Much more (in divers Authours) I finde in commendations of women, and I wish that they did deserve the same.

Loves excellency also appeares in respect of the parties affected; The bravest, the most noble, generous and gallant spirits are commonly most and best taken, and possest with this Love; wherefore it is called heroicall Love. It is said to be a true note of a worthy generous minde, and of the most ingenious schollers, to be in love, especially in their youthfull yeres; for rude and dull understandings cannot raise their thoughts to bee capable of those high, sweet, and delicate fan­cies which we see that Love usually produces, in such worthy, generous, and ingenuous minds.

And the parts of man affected also, are his most excellent parts, as the heart, liver, bloud, and braines (as Phisitians say) and consequently the [Page 172] imagination and reason. I say reason, for want of Love, shewes want of rea­son, either stupidity or peevishnesse in a man. Yet it is most certaine that divine Love is infinitely more excel­lent, and above this humane love, and such men as are of a divine temper, may easily overcome the same; but we all have bodies aswell as soules; we are composed of humanity aswell as divi­nity, and he that never felt the power of this Love, may be esteemed as some Eunuch or sot, or else of a super-hu­mane temper. And on the other side, excesse of love shewes weaknesse, do­tishnesse, and folly, and then these ex­cellent parts of man are misaffected. Such love is without reason. But true love is most agreeable thereunto, and therefore excellent.

And further, the excellency of this Conjugall or Marriage-Love, appea­reth by the effects thereof, which are many: To instance in some of them. This Love excites men unto honoura­ble actions and enterprises, takes [Page 173] away cowardise, covetousnesse, rude­nesse, and makes men couragious, li­berall, civill, courteous, loving, in­genious, and of a gracefull demeanor, quickens, enlarges, and illuminates the mind. Insomuch as many worthy and ingenious lovers, their minds have thereby growne so quicke, aiery and spirituall, as their high, soaring, nim­ble, and pleasing fancies, have concei­ved and delivered most excellent, fa­mous and delightfull Poems, Histo­ries, &c. as if the Authors seemed to be more beholding to Love then to the Muses.

This Love preserves and increases mankinde in a perpetuall generation; and unites Families, Provinces, and Kingdomes.

It is said there is no earthly hap­pinesse like this of the sweet society of true-lovers in the way of marriage, and of a loving husband and wife; their joyes are doubled and redoubled by Love. How sweetly may they counsell assist, and comfort one another in all things.

By this blessed union, the number of parents, friends, and kindred is in­creased. It may be an occasion of sweet and lovely children, who in after-times may be a very great joy and felicity to their parents; and these may remaine as living pictures, to shew their me­mory from generation to generation. Lysippus, Mentor, Polycletus, Zeuxis, or Parthasius, had neere the skill to en­grave or paint the father and mother never so well and lively. And great is the pleasure that loving Parents enjoy in their children.

A multitude of felicities, a million of joyfull and blessed effects spring from true love. And indeed this con­jugall or marriage love and society, sweetens all other actions, discourses, all other pleasures and felicities, and even in all respects increases true joy and happinesse.

This Love also may excite us to di­vine and heavenly Love. But of this subject I intend to write in the fifth Section of this Partition.

This blessednesse and excellency of Love will be more apparent, if wee consider the miseries either of the losse of such love before, or of the want thereof after marriage. It is wonder­full to thinke how many lovers for losse or want of enjoying their wishes in this kinde, plunge themselves into a multitude of cares, feares, sorrowes, blindnesse, dotage, servitude, slavery, mischiefe, and miseries. Many men will venture their goods, fame, lives, and (as king Iohn for Matilda) crownes if they had them, to enjoy their loves.

Sorrow, dejection, much waking, sighing, neglects, peevishnesse, rest­lesse thoughts, brutish attempts, want of appetite, palenesse, and leannesse, are common effects and symptomes of the want of enjoying, and of the losse of love. And millions of men having lost their loves, become therefore me­lancholy, discontented and dejected all their life time after; And many there be (saith Zorobabel) that have run out of their wits for women, and become [Page 176] servants for their sakes, Esdr. 4.26. These things are commonly knowne; Bedlam hath been full of examples. Many also have perished, have erred, and sinned for women, Esdr. 4.27. Examples hereof also have been com­mon in all ages. Histories are full of them: And many that have consum [...]d away, and died for want of enjoying and losing their loves; yea, some for griefe thereof have been their owne executioners, and made themselves away.

And after marriage, it is strange to thinke what jealousies, contentions, feares, sorrowes, strange actions, ge­stures, lookes, bitter words, outrages, and debates are betweene men and their wives, for want of true love and discretion. And how many men for want of this love, have turned whore­masters; and also divers men, not lo­ving at home, fly abroad, and so become Taverne and Alehouse hunters, disso­lute people, spoile themselves, and wrong their families. These miseries [Page 177] have alwaies been, and are so common to all mens view, as they need but little disquisition.

Since it appeares that true love is so excellent, and the contrary so irke­some and miserable, it is requisite therefore in the next place, that we do even very diligently learne and view the way to this excellent happinesse of Conjugall or Marriage Love.

SECTION. II. Shewing how to love truly, enjoy our wi­shes, please our lovers, and increase Love.

THat wee may truly love, ob­taine our Loves, enjoy them, and live well together, first let us make a good choise in Love. Such are most like to obtaine their loves who chuse well and conve­niently; for there is no greater mo­tives to love then this, when there is a [Page 178] fit and convenient sympathy in all things between them. Hee who hath made such a good and convenient choise in Love, may even justly hope to have almost gained his love already. One word, one smile between such, will cause more love then many words and gifts betweene others. Diversities breed nothing but disunion, and sweet congruity is the cause of Love. Hence growes the height of love and friend­ship, when two simillary soules shall joyne in all their commixions and this assimulation, pure and good in all things. Those are observed to agree and love best, who are both alike of good conditions, both wise and reli­gious. And it is the crown of blessings to live in such happinesse, Prov. 12.4.

Let therefore piety and vertue be the first mover of our affections; and the rather, to chuse well, let us take that Divines counsell, who wisheth us to invite Christ to our wedding, and to pray to him for a good wife, or else none at all, which he thinks best for [Page 179] us; for an evill woman (as the wise man saith) makes a sorry countenance, and an heavy heart, and a man had rather dwell with a Lyon, then keep house with such a wife, Eccl. 29.27. and he that hath her, is as if he held a Scorpi­on, ver. 7. What is to be seene among such husbands and wives, as are of vi­tious and impious conditions, but strife, tumults, disorder, suspition, confusion, and misery in the end; wher­as none live more lovingly, pleasantly, and happily together, then such as are of gracious & vertuous conditions. A vertuous & well given lover is much better to be esteemed then a fine face with ill conditions. Let us not then be so sensuall, as to love onely the face and corps, but looke higher, and see something in our lovers of an Ange­licall nature, that is, a free, vertuous and gracious mind; which to an under­standing man, appeares to be a divine Essence, and to which he mingles his soule in Love; which (if truly thought on) will appeare to be a farre more ex­cellent [Page 180] and permanent Love then that of the body, and consequently more pleasant. A vertuous pious wife is far more pretious then rubies, Prov. 31.10 She is as the Kings daughter, all-glo­rious within, Psal. 45. So then let us spheare our Loves, and seeke beauty rather in a minde then in a counte­nance.

In the next place after piety, vertue and good conditions, it is requisite to looke after corporall and externall re­spects, and as neere as we may, to chuse such as are of equall yeares, birth, for­tunes and degree, of good parentage and kindred, of such a countenance, complexion, and constitution as best agrees to our love and disposition; for inconsiderate and unequall marriages are commonly very pernitious, and a multitude of mischievous and misera­ble effects spring from such marri­ages; As if a sound and healthy person marries one that is diseased and impo­tent; if an honest man marries a whore; or an honest woman a knave; [Page 181] if one that is well tempered in minde, marry a phantastick, adle-pated, brain-sicke, scolding piece; or if one that's young, marry with an old doting com­panion, or in any othar respects very unfitly, what better successe can they look for then Minos had with Pasiphaë, Vulcan with Venus, Menelaus with Hel­len, Ptolomny with the whorish Thais, Claudius with the lustfull Messalina, or Hierome King of Sicily, with Pytho. What is like to ensue but suspition, jealousie, strife, shame, sorrow, discon­tent, and misery. Therefore it is very requisite that men should love and marry such as are equall, fit, and con­venient for them.

It is a good time, as some say, for a man to marry between five and twenty yeare old and thirty, and for a woman between her age of eighteen, and two and twenty. And it seemes better (saith one) to love below then above ones selfe in estate and degree; for (saith he) this will the more oblige a lover to be the more loving, diligent, and plea­sing [Page 182] ever after. But notwithstanding we may truly say, that although light-headed, phantasticke, proud, malapert women (as many of them are) will be the worse for a good estate and paren­tage; yet a good woman (though there be not many such) will be rather the better then worse for the same. But however it is thought best, as neere as men may with conveniency, to chuse such as are of fit and convenient yeres, birth, fortunes, degree, parentage, constitution, and especially of like vertuous and gratious conditions; for when two meet of the same good con­dition, what is it but the same soule in two bodies, or rather in one body, since marriage so unites, as they are no more two, but one flesh, Mat. 19.5.6. as it were two persons intermutually transported into one another. So that even with the same reason that we love our selves, we love those that are so like and united to us. But yet it seemes best to chuse (if we may) such as are more vertuous and gracious then our [Page 183] selves; for to live with such ('tis good hope and like) will in time make us the more like them, and consequently, the better and more happy.

The choise hereof being esteemed the chiefest action of our life, most neerely concerning us, and from whence springs our future good and happinesse, ought to be very diligently thought on, and considered; and especi­ally that we chuse such a one, as from our hearts we can truly, and for good causes love dearely. From such a lo­ving, fit, equall and good choyce, is like to spring abundance of most sweet delights and felicities.

Having made a good choyse, wee may and should use all good meanes to gaine Love, to please our Lovers, and encrease Love, which in such a good convenient choyce, is very ne­cessary, and very like to be happily ef­fected, even by such ordinary and usu­all meanes, as are commonly used by lovers, and prescribed in divers Au­thours for the same purpose; but as [Page 184] for those common allurements and oc­casions of love, which some Authors write of largely; as pleasant, comely, and well composed gestures, pace, car­riage, behaviour; also of glances, smiles, salutations, complements, con­ference, familiarity, gifts, tokens, fa­vours, letters, meetings, feasts, wine, musicke, amorous tales, singing, dan­cing, and the like: I list not to treat of, and the rather, because (if all these things were well used onely to good purposes (as some of them are often too much abused; yet) they are so usu­ally practised by, and even naturall to lovers, as they need but little disqui­sition.

Time, place, and opportunity often occasioneth love. Also importunity to some kinde of women; and sometimes also (I know that) neglect and scorne doth in some of these female kinds, much increase love; for some of them are of such proud, imperious conditi­ons, as they will insult over, and even scorne such puny lovers, as will be [Page 185] pinned upon their sleeves. Hence it is, women are compared to shadowes; if we follow them, they will goe from us; if we goe away, they will follow us againe; wherefore sometimes to neg­lect, seemeth better then importunity, and whetteth love Though indeed such as will not be gained either without much importunity, or much neglect, are to be thought no whit the better in that respect, but rather they may be thought the more nice, proud, or scornfull, or else that they thinke their lovers not good enough, or not fit and convenient for them.

But that which in this respect I in­tend only to treat so at large, is, Artifi­ciall discourse; yet before I begin, let me tel you that I think it a very neces­sary & good deed, to endevour to help and comfort such as are afflicted and need comfort, and who need the same more then lovers. If you will not be­leeve me, looke upon thereupon their pale cheeks, and sad melancholy looks▪ Consider their sighs, &c. And to hel [...] [Page 186] some of these, I intend to endeavour in this ensuing art of discourse, and in the next Section after, to shew reme­dies and consolations against losse of love, against an oversottish and doting love, and against the miseries incident to crosse marriages, &c. so as they may remaine sweetly contented notwith­standing. I doe also thinke it a very ne­cessary, charitable, and good deed, well pleasing to God and good men, to en­deavour to increase love, joy, and hap­pinesse, especially this Conjugall or Marriage-Love and delights. Oh that [...] could invent and write of such sweet [...]nd pleasing love delights and discour­ [...]es thereof, as might alwaies possesse [...]he hearts of true and vertuous lovers, with as much joy and happinesse in [...]ach other, as they can wish or thinke [...]f.

Reverend and good old men, Give [...]e leave also I pray to write a few [...]ords to you, before I begin to write [...]his ensuing Art of discourse. If any [...]f you chance to read the same (though [Page 187] some of your age are growne much too severe and rigid; yet) I cannot but hope that your goodnesse will remem­ber your former, more youthfull, warme and loving hearts, and no whit hinder or grudge, but rather be well pleased with, and rejoyce to thinke of such joyes and felicities of lovers, as I shall discourse of, though perchance it be not solid, severe, and serious enough, to agree with your age, yet I hope you will thinke it fit, convenient, and good for young nuptiall true-lo­vers, for whose sake it is especially written. Yet I shall endeavour (accor­ding to my weake abilities) to write the same in a serious, artificial, though pleasing, delightfull way.

And if any man shall too severely and rigidly thinke the ensuing love discourse too light of this subject, le [...] me tell them I have many good pre­cepts, presidents, and good reasons for what I have done: But I intend to an­swer such objections toward the end o [...] this Section, therefore now to proceed [...]

SECTION. III. Remedies and considerations against the losse of Love, against an over-sottish and doting Love, and against the mi­series incident to crosse marriages.

BVt now here comes a question. What is to be done if wee should lose our Loves, &c. In­deed many Lovers for want of enjoy­ing their wishes in this kinde, become extreme melancholly and sorrowfull, and some for Remedy betake them­selves to ill courses, as Whoring and Tavern-haunting, and sometimes spoyle themselves. This is to leap out of the warme Sunne into the fire. But if we consider rightly, there is little or no cause why wee should grieve for such a losse, but wee may rejoyce notwithstanding. Of this hereaf­ter.

But first of some Remedies and Considerations usually prescribed in Authors against this malady, the losse of Love; As, to withstand beginnings, to avoyd all occasions, to goe to some other Mistresse, a better, if shee may be gained, or if not, yet to know, that of all necessary evils (such as men say Wives are) any may serve for necessi­ty, and because they are said to bee evils, 'tis like better to have none at all.

Though we Batchelours perchance may thinke wives fine things, yet such as have tryed will tell us other­wise, as that there are many thornes amidst the Roses of Marriage, which hinder the pleasures thereof, and cause much sorrow. That married mens shooes wring them and we know not where. That the love of the body is at the highest, and will fall when it hath gotten admittance into the hid­den and worst parts thereof, and that so it is of the minde: though our Lo­vers shew us their best conditions for­ward, [Page 220] yet when those hidden and worst parts of the soule which they dare not shew the world, are detected, 'tis like we shall finde them much worse then wee look't for. How soone was Aha­suerus weary of his Vasti, Marke Antho­ny of the daughter of Caesar, Philip King of France, of the King of Denmarkes daughter, Selenchus King of Syria, of the faire Stratonices, and Nero of his Poppea. And so, many in all Ages though they prosecute their Loves before marriage by many and strange promises, oathes, and protestations of Love, yet after they doe distaste, and perchance (as Amon loathed Thamar) they even loath their Wives.

We see after honey monthes past, Marriages often turne to repentance, bitternesse, dislike, contempt. How soone doe many women waxe stale, fulsome, phlegmaticke, out of fashion, infirme, diseased, or old, riveld, wi­therd; or at their best, a wise man can very plainely and perpicuously see their greatest beauty and lovelinesse [Page 221] so vaine, fading, uncertain and undure­able, even as a bubble, dew, snow, smoake, winde, aire, yea, even as nothing, for a thousand yeares are even as nothing to eternity. And their beauty passeth away with time as swift as thought, and so after a mo­ment of time in comparison of eter­nity, comes to nothing; and in the meane time, a Feavour, small Poxe, losse of an eye, or limme, one of many and divers severall diseases, yea, even a little scarre, or however Age and Time spoyles the choysest beauties. And yet before they are spoyled, even at their best and greatest beauty if thou sawest them in foule, ragged, na­sty, Beggers apparell, or when they scold, brawle, are angry, mad, gape, make ill favoured faces, or (as one saith) undrest, you would very likely be quite out of love with, and per­chance loath them. But let us looke to future time, they are creatures of an inferiour nature (as beasts) who minde only present things; A wise [Page 222] mans soule is of a future nature, as well as present: It can see things to come also, as if they were present. If then you have a wise mans eyes in your soule, and can but see (yea, if you will but imagine or suppose that you see) the fairest, loveliest, and choisest beau­ties as they shall be, when they are sick, olde, withered, dead, rotten in their graves, the same will appeare so ugly, gastly, terrible, dreadfull, as you will be so far out of love, as rather to loath and shun them. Yea, if thou couldst but see what they are now al­ready, that is, but earth, a meere ex­crement which thou so admirest, thy soule would be at rest. Imagine her skin from her face, or other parts of her body. There is nothing within but filthy Phlegme, Choller, Melan­choly, Blood, Gall, Spittle, Snevill, Snot, and other stinking, putrid, ex­crementall, loathsome stuffe. If you thinke I speake unseemly; in this case it is a good deed and necessary, for it is a remedy against Love. I hope [Page 223] (young man) you are now wiser than to grieve and pine away for Love.

Now come we to view the minde of women, and see whether wee can finde remedy enough in consideration of their common ill conditions, to make even a pining Lover out of love with them. They are many of them commonly noted to be proud, idle, sluts, scolds, jealous, scornfull, arro­gant, and so imperious not to be in­dured; light, peevish, froward, sad, lumpish, prodigall, discontented, & of divers other ill conditions. Yet I must confesse I take this upon trust, upon other mens words, I write only what I reade, and heare them say of wo­men; for my owne part I must con­fesse, for ought I can see or finde, wo­men are as good, and in some respects better than men, as modest, loving, kinde, frugall, temperate, constant, and the like vertues. But I am but one man, and one or a few swallows makes no Summer, as the Proverbe goes; Other men have said, and it seemes [Page 224] found otherwise. King Solomon it seemes could not finde one good wo­man among a thousand, Eccles. 7.28. And he makes it a question; Who can finde a vertuous woman, Prov. 31.10. A good woman is a rare thing on the earth, hardly to be found, it seemes as Rubies, &c. ver. 10. and so perchance are good husbands too, for I will confesse now I am in the hu­mour, whether it be true or false, that for ought I know, men are as bad, or worse then women. So that what can we expect among married people, but (what we often may see) brawling, vexing, grieving, and discontented­nesse. It is a kinde of Purgatory to tye a mans self to the vaine humours, inconstancy, peevishnesse, jealousie, malice, frowardnesse, lumpishnesse, rage, brawling, scolding, craving, evill desires, obstinacy, and bad con­ditions of a woman. The wise man saith, It is better to dwell in the cor­ner of a house top, or in the wilder­nesse, than with a brawling, contenti­ous, [Page 225] angry woman, Prov. 21.9.19. He had rather dwell with a Lion, and a Dragon, than keep house with an evill woman, Ecclus. 25.16. Shee causeth her husband to sigh bitterly, ver. 18. She abateth the courage, ma­keth a heavy countenance, a wounded heart, weake hands, and feeble knees, ver. 23. She is more bitter than death, Prov. 7.26.

And it is observable that many men are commonly more sullen, dull, sad, and pensive after marriage than they were before. Wee see married men seldome goe without care, sor­row, and heavinesse, as if they were in feare, or discontented, and many of them after marriage looke like the pourtraicture of misfortune. And yet these men before they were marri­ed thought a wife a fine thing, and ima­gined a Paradise in gaining her. But when a man hath got a wife, it is very like he findes but Copper instead of Gold, a Snake instead of Fish, or if a Fish, an Eele by the taile; a wanton [Page 226] Venus, a lustfull Messalina, a whorish Thais, or a scolding Zantippe, a braw­ling Iuno, or else Pigmalions Image, a very Picture, a silken-feathered goose, a faire Coxecomb, a very bable, one that must be humoured in every toy, and trifle, or else it will poute and brawle. So that by such a marriage, he gets Nettles instead of Roses, a chiding as bad as halfe a hanging eve­ry day, also Curtaine (and perchance Curtezan) Sermons, Juniper, and bowlster Lectures every night. And so instead of a hoped Paradise, hee findes a reall Purgatory. He hath lost his liberty, and is in as bad a case as a Bird in a Limebush, or a Mouse in a Trap.

Many men have been undone, and ruined by their wives. A great many sad examples may be produced of the evils that have happened to men by women, but this would be too long to recite, and there is matter enough be­sides for this purpose to remedy pine­ing Love. Wee may reade in divers [Page 227] Philosophers, and other Authors of many wise, witty, and merry speeches, opinions, and stories against marri­age. Since they are commonly known, I shall instance, and give a taste but in some few of them. One saith, that since women were made of the rib of a man, which is a crooked thing, they have ever been of very crooked condi­tions. That they brooke their name Woman, a woe to man. That God made them for a help to man, and they help indeed to waste his goods, to in­crease his trouble, care, sorrow, &c. Another saith, that during the time of ones mariage there are but two good daies, namely, the marriage day, and the day of the wives death. A third, that he who wants trouble, should get to be a Master of a Ship, or marry a wife. Another, that evill yeares, and wives never faile. Another, that if a man would see a perfect and well agreeing marriage, the husband must be deafe, and the wife blinde, that hee may not heare his wives brawling, [Page 228] nor she see her husbands faults. Again, of him that said, before forty yeare old it was too soone to marry, and af­ter too late. And another, that wo­men have but two faults, that is, com­monly to say ill, and doe ill. They tell us also of an old Proverb, That a good Wife, a good Mule, and a good Goat are three naughty beasts. And of him that said, all the time he was unmar­ried, which was thirty yeares, seemed to him but as thirty daies, but the sixe yeares since he was married, seemed to him sixe hundred yeares, they were so tedious. Of him also, who when his friend wished him not to marry his son so young, but to stay till he were wise, answered, not so, for if he once grow wise he will never marry. And of another that next day after his wed­ding to a fine, young, rich wife, being rebuked by his friends for being so sad and melancholy, shewed them his foote, saying, you see this fine new Shooe, but you know not where it wrings me. They forget not also to [Page 229] tell of Iobs wife, that notwithstanding he had so many afflictions, yet that he had one worse plague than all the rest, he had a wife, and that the devill left her to vexe him, and to tempt him to offend God. They tell us also of him, who seeing his wife fall into a swift running River, sought her up the streame, saying, she alwaies used to goe against the streame of reason and goodnesse. And they tell of him also, who being with his wife at Sea, in a storme, when the Master of the Ship willed that all ponderous troublesome things should be throwne over-board, he tooke his wife, and threw her over into the Sea. And of a man whose neighbours wife having hanged her selfe in a Fig tree, he wished, Oh that he had a tree in his Garden would beare such fruit. And of another, whose wife being lately dead, one of her friends chanced to say to him that she hoped his wife was in heaven; Is she so (said her husband) then I hope I shall never come there, for I [Page 230] would be very loath to be troubled with her againe. These things, I sup­pose, they tell us Comically, and in Jest, and so I hope you are wise enough to reade them.

But in good earnest againe, Marri­age is said to be a Rocke, on which many men cast themselves away, also a Yoke, and a bondage, a multitude of hinderances, charges, cares, crosses, and annoiances are incident to marri­ed people. What wise man would marry?

Some men are Cornuted, and fa­ther Children which are none of their owne. To many men their children prove undutifull, disobedient, arro­gant, prodigall, and become bitter Crosses to their Parents; as Ham to Noah, Absolon to David, Hophni, and Phineas to old Eli. Of moderne Ex­amples to this purpose, there are in­numerable. If I should reckon up all the troubles, vexations, cares, charges, hinderances, and miseries belonging to marriage, I should be very much [Page 231] too long and tedious.

Besides, I might (for this purpose) tell how happily Batchelours live without wives; how freely, securely, merrily, pleasantly, and without con­troule.

There are yet further more gene­rous, and sublime remedies, conside­rations, and consolations to ease and cheare the soule of a discontented and pining Lover. As to consider that S. Paul, and very many wise men, learn­ed Divines, Philosophers, and others, prefer a single life before marriage, I hope you will beleeve them. And al­so that marriage corrupts many great and good spirits, hinders many good and worthy actions and enterprises.

I have married a wife (saith one) and therefore I cannot come. Luke 14.20.

Also to consider that it is fittest for such to marry who are of lower minds, such as have the most grosse spirits, more of earth than heaven in them; tye such men to women, to the flesh, [Page 232] to mundane troubles, cares, dist [...]acti­ons, &c. Let the other be free and happy.

Also to contemne, and even scoffe at Cupid and all his wooden darts, like that young man, who could merrily sing

So to endeavour to be Cupids Ma­sters, to use him as we list; and if we chance to play with him a little some­times for recreation (as wise men doe with a foole, or Ladies with a little dog) yet let us also scoffe at, contemn, and despise him when we please and see good occasion.

But now concerning that which is the best and most glorious remedy and consolation, not onely against pining Love, but against all other mundane desires, wants, losses, and crosses; which is to endeavour so to be possessed and inflamed with divine love of God [Page 233] and heavenly joy in him, and so to trust in his never fayling providence, as to be most sweetly contented and pleased at heavens will and pleasure, to rejoice even in losses and crosses, and thinke them divine love-tokens, as certainely they are to them who love him, Rom. 8.28. He that loves God better than himselfe, cannot but be sweetly plea­sed with his will in all things. So let us endeavour to love him above our selves, and so to be pleased with his pleasure, as to say, yea, Vow to God & men to this purpose (if there be occa­sion) as I doe now, That since 'tis Gods will, I wish no other happinesse then what I doe enjoy, but all things to be as they are since he thinks good. Me thinks I neither dare nor can wish greater happinesse then to know that God (whom I would love infinitely above my selfe) is infinitely happy. Let us then endeavour to be of such an heavenly temper, so enlightened with divine Love and Joyes, as to have little or no roome left in our [Page 234] soules for carnall, grosser love and joyes, while we are elevated in heaven­ly thoughts and contemplations; for certainly those spirits, which are tru­ly raised to the knowledge of divine things, and doe well know the Art of heavenly contemplations, are elevated above all the love and pleasures of the earth, inasmuch as eternall heavenly felicities, are above humane, tempo­rary, earthly vanities, and not finding any thing on earth worthy of their love and desires, they doe note and set out their desires, their pleasures, and felicities in heaven: So as they doe in part beforehand taste of the sweetnesse of those delights, which they pretend to receive at the end of their life, which makes them very graciously to set under their feet all the Love and pleasures of the earth, while their soules are in such contemplations, di­recting their aimes to heaven. And while they are in these divine extasies, their spirits are so strong, as they doe overcome their carnall desires, so hea­venly, [Page 235] as they doe then esteeme the greatest pleasures of the body (as this of carnall Love) but as dung and drosse in comparison of the heavenly Love and pleasures which they enjoy in their soules. And in such contempla­tions and comparison, they rejoyce more in [...]contemning this earthly love and pleasures, then in enjoying the same. What need wee care for far­things, who may have gold enough? for earthly, that may have heavenly happinesse?

But as Saint Paul signifies, Marri­age hinders this divine Love and hea­venly pleasures. He that is married (saith he) careth for the things of the world, how he may please his wife. But he that is unmarried careth for the things that belong to the Lord, &c. 1 Cor. 7.32. &c. One doubted not to say, that if men could live without desiring women and other superfluous things of the world, they would be vi­sited and very familiarly accompa­nied with Angels. And certainely, [Page 236] there bee many married men in the world, if they did but truly know the excellency of such a contemplative heavenly life, and did seriously consi­der how freely and joyfully Batche­lors may live, they would even runne through fire and water to be so happy.

But now lest married men should be too much displeased, with what I have written, Let me tell them, I write this chiefly to comfort, ease and cheere the hearts of discontented, me­lancholy, pining, languishing Lovers: And herein I thinke I have endeavou­red to doe a very good deed, and to shew very good causes and reason enough to cheere, comfort, and rejoice the most sad, drooping, languishing, and discontented Lover, if he be not gone out of his senses or without rea­son. And let those displeased married men (if any be so) know or thinke, that when we speake against Marriage, wee meane onely of unfit and evill marri­ages: Such as that of Spungius and Philtra. They would quarrell, sweare, [Page 237] curse, fight, &c. Let such be alwayes scoft at, and remaine miserable, till they mend their manners.

And least Batchelours should bee too averse from Marriage, and such as lose their first Love should forbeare a second choyce, which alwayes drowns the love of the former in oblivion, and is one of the best Remedies against Loves losse, for heere they finde it againe in another; Let us still say (as Saint Paul saith) That marriage is honourable in all men, and that it is good to marry, though better to live single. And that a Consonant, equall, and fit marriage when both parties bee loving, kinde, wise, constant, and of good conditions, is even a Terrestriall Paradise, and from thence as hath been dilated, proceedeth a marvellous deale of happy blessed effects.

But me thinkes I cannot yet leave this subject of the vanity, frailty, folly, and miseries of Love, (I meane now only of an oversottish & doting Love) it is so necessary. For seeing the ex­cellency [Page 238] of lawful Love, and the many sweet and blessed effects springing from thence, it is great reason to take heed, that we doe not (as many men in the world have done) plunge our selves beyond the Boundmarkes of Reason and Discretion, into an over-sottish and doting affection.

Oh, how strange, and what pitty it is to thinke, how many, otherwise most famous, wise, and best of men, have beene so bewitched and besot­ted with this over-doting Love, (though but for a time, and after re­pented) in so much as they have com­mitted some Crimes, and many grosse dotages for Love, as we may read of Iacob, Ruben, Iudah, Sampson, David, and Solomon (to omit the more unwotthy ones) in the sacred Scriptures. To reade and consider also of Caesar, Ha­niball, Theseus, Achilles, Pompey, Marke Anthony, Troylus, Hercules, and many other famous, great and noble spirits, also of Socrates himselfe, and many of the wisest Philosophers, and many [Page 239] Worthies in all Ages; What mad, foolish, and strange prankes, practises, and dotages, they have acted for Love? Also to heare the Poets tell of men that degenerate into Dogs, Hogs, Asses, Bruites, for Love; as Lycaon in­to a Wolfe; Calista, a Beare, Elpenor and Grillus into Swine by Circe, Apu­laeus into an Asse, yea, Iupiter himselfe for Europa, Laeda, and others into a Bull, a Swan, a golden Showre, a Satyr, a Shepheard, for Love; expressing by their Morals, how men by their foo­lish over-fond Love and Lusts make Beasts and Bruits of themselves.

How can we but strangely wonder to consider that so many thousand men created after Gods owne Image, En­obled with such an excellent soule, should be so besotted with this over-fond and doting Love, as that they doe even strive by all meanes more to please their Lovers then God him­selfe, and all the world besides; and so neglect the love of that infinitely to be beloved, and Glorious, Amiable, [Page 240] and loving God, for the love of so fraile and vaine a creature. Yea, and even to worship and Idolatrize to her. So as they desire, thinke of, dream of, delight in nothing more, & almost nothing else but her, though millions of choysest delights, and fe­licities both earthly and heavenly present themselves to their enjoyment if they had wit and grace enough to enjoy the same. Yet they very foo­lishly neglect all these, and place all their felicity in this weake, fraile, vaine creature.

She must be as they say, their Mi­stresse forsooth, their life, their soule, their Angell, their Paradise, their Goddesse (indeed rather their Idoll) their every thing. Their mouthes, hearts, eyes, eares, thoughts are never well but when they are full of her. As he that is bit with a mad Dog, thinkes all he sees is Dogs, so this foolish, fond, mad Lover, thinkes, sayes, and wishes, to heare and see almost no­thing else but her; and without her [Page 241] he is even all amort, and as melancho­ly as a Cat. They are even as mad of love as if they had eaten Hemlockes, and wanted Helebore, and in this mad­nesse so blinded they are, and deluded, as to thinke their Mistresses the most beautifull, lovely, sweet, amiable, neat, fine, witty, wise, and the onely Paragon of their Sexe, when in the eyes of others that are not so mad, blinde, and deluded, there is no such matter, but rather they see them per­haps very homely, however vaine, fraile, and perchance unworthy things. And yet these brainsicke, Inamoratoes, will say and thinke for­sooth that they are sweeter than all the severall or compounded flowers, and perfumes; fairer and brighter than Lillies, Ivory, Glasse, Silver, Gold, Pearles, Stars, Moone, Sunne, Angels, yea, even as heaven it selfe. All these are but thought on, and brought to expresse and delineate her. All former, and all other beauties [...]hat ever the world could or now can [Page 242] shew, all the Nymphs, Graces, and Goddesses must stand behinde, hold the Candle to, and waite upon her beauties, worth, &c.

Also to thinke how servile and sla­vish they are to their Mistresses, even as if they were their drudges, lackeyes, bondmen, they will refuse no labour, no toile, saying, they will goe as farre as Jericho, and grand-Caire, or to the worlds end for their sakes, undertake as great adventures, as all the Knights Errants, suffer all perils, fight with all opposites, doe wonders for her sake; Yea, and as Dido for Aeneas Piramus with Thisbe, that they will even die for their sakes. And also to consider how they plunge themselves into a multitude of biting cares, feares, suspitions, perturbations, discontents, jealousies, and sorrows; how they pine, languish, looke pale, leane, an [...] how they doe even neglect and spoil [...] themselves. Yea, how that many hav [...] run into fowle errors, flatteries crimes, immodest prankes, impudency, [Page 243] slanders, detractions, treacheries, enmities, hatred, malice, envy, cru­elty, bloodshed, murders, and mad­nesse for love.

And here perchance I also may bee taxed of folly, for writing this Love-discourse. Well, since I am in a hu­mour, and in a Section to write of the folly and vanity of Love, I would (if I thought it would doe any good) con­fesse it. I know some very wise men indeed have confessed it to be a folly to love, and to write thereof, &c. As one of the most famous of them saith in one of his Poems,

And perchance Momus will say that I am a third foole also that is in Print, and here Momus shewes his discretion, chusing to be perchance a Cobler, or a foole in Love, rather privately, than

He is perhaps so sottish, or braine­sick, as not to be capable of such an heroicall, quickning, and delightfull temper as true love; yet it is like he can be foolishly fond, talke baudily, and doe worse then he talkes; but leaving Momus againe to his carping, fretting, pining, folly, I returne and proceed. The truth is, that lawfull true love is good and commendable, and it is only an over-fond, unfit, or undue Love that I write against in this Section. We may plainly see the difference if we be wise; for from the one proceedeth (as hath been said) a multitude of good, blessed, pleasant and happy effects, and from the other (as hath also been shewed) commeth a multitude of evils, sorrows, strange dotages, and miseries. Insomuch as me thinkes I could willingly againe [Page 245] write of the vanity and folly of this over-sottish and fond love, though I have been so long already. It is a ve­hement passion and perturbation of the minde, a monster of nature, a de­stroyer of wit and art. It often be­reaves men of manlinesse of spirit, and of divine Graces; and makes them sometimes to fall in love even with painted vanities, meere outside creatures, things empty of goodnesse, and composed of pride, folly, and wic­kednesse.

If we love such as have no other beauties but their bodies, what do we but love as irrationall creatures doe; Reason tels us we love that which the scratch of a pin may deface, that which some Physitians say, is subject to above three hundred common disea­ses, that which a short time spoiles and disfigures. That which is all loathsome within, and that which shall be hereafter nothing but putrifi­ed and rotten corruption. Where is now the faire Helena, Cleopatra, Are­thusa, [Page 246] Hero, Lucretia, Irene, Lais, Cresi­da, Laurea, Corinna, Roxane, Panthea, Leucippe, Ariadne, Polyxena, Lesbia, Rosamond, and the rest of those admi­red pieces whom the world hath seemed to adore, where is now their beauty and glory? They are dead, be­come a sinke of corruption, and so gastly as you would be afraid to looke upon them. Thinke now you proud dames, what Mettle you are made of, and let it give a checke to your Pride.

Flatter not your selves before your glasse, you mistresses, and madames of the world, I meane you, who are empty and void of grace, and full of pride and wickednesse, you that take a pride to subject and charme divers spirits, and to bereave them of reason and grace; you that study each day new lessons of vanity, pride, and nicenesse, to wound hearts whereby you undoe foules: Your body is just of the same temper with the shadow which you see in your glasse, you are even as nothing. Or if you will that I say you are som­thing, [Page 247] you are a meere dunghill cove­red with snow, a sinke of infection en­vironed with flowers, a rich coffer full of lothsomnesse; you are the fraylest and most changeable things in the world; I dare hardly eye you any lon­ger, for feare while I looke upon you, you vanish from my eyes, since you are ready to change, and to dye every houre.

Me thinkes I could even laugh at your vanities, and mocke at those that admire you so fondly. I could willing­ly turne backe, and teare those former Love discourses out of my booke, in contempt of your frailties and vani­ties, were it not for their sakes, who are indeed true-lovers. But for such lovers sakes truly, who are not possest with this over-fond and doting affection on the one side. Nor with a stupid, bloc­kish, or peevish Love on the other side, such who are indeed vertuous, dis­creet, modest, loving, constant, of sweet and gracious conditions: I could wish that I were capable to invent such [Page 248] sweet and pleasant Love-straines, as might continually fill their hearts with as much joy and delight in each others, as can be thought of. Let us then endeavour to be such True-Lo­vers, and to all such as to our selves, let us wish all happinesse.

But once more you doting and over-fond Lovers, harke yee; you that by reason of your unusuall feares, sor­rowes, suspition, anxiety, dotage, neg­lect, melancholy, sighes, much wake­ning, leane body, pale cheekes, hollow eyes, looke as if you were planet-strucke: I pray thinke seriously againe, what a fraile peece of earth, vanity, and corruption 'tis that you so foolishly dote upon, and 'twill make you wiser, and may set your heart and soule at quiet, in peace.

But now for some remedies and considerations against discontents af­ter marriage. Such men therefore who mistake themselves (as many do) thinking they take an Angel by the hand at their marriage day in the [Page 249] Church, but after finde they have a Scorpion in their house, and in their beds; (for King Solomon saith, an evill woman is like a Scorpion) So if they should finde and marry some scold­ing, brawling, ill conditioned woman, yet let them be contented; Let them be as wise as they may; and consider womens weaknesses and infirmities; that if perhaps men had their bodies, they would be as fraile and as passio­nate as women. And if women were freed from the frailty of their Sexe, they would be as manly, and excellent as men. And though women have di­vers naturall infirmities both of body and minde, yet a wise man will love his wife not a jot the worse, because he knowes the same are naturall.

But few women are Angels, and he that would have a wife without passi­ons, must marry when the signe is not in heaven. And for this scolding ma­lady, this is esteemed a good remedy; To be silent and not regard her, or ra­ther to smile and laugh at her. Also [Page 250] let them with wise Socrates, learne the exercises of patience, wisdome, and many other vertues from their wives maligne conditions.

But let men see if the fault be not in themselves. The reason why many women are so bad, is because they have ill husbands. Some men, as if their wives (like Wallnut trees, and Stockfish) were the better for beating, will very unmanly and uncivilly mis­use them, and that perchance when themselves by reason of their ill cour­ses are justly in all the blame. And it is strange to thinke how many crosses, and distempers in marriage many men doe make more than they finde. They are of such crosse and untoward condi­tions, that if they can finde none, yet they will make holes in one anothers coates, and pick faults even out of matters of nothing, and make little faults great by their foolish aggrava­tions, to both their griefe and vexati­on, so living together as two snarling dogs in a paire of couples. And by [Page 251] their lewd, luxurious, foolish, chur­lish, brawling, indiscreet, unconscio­nable carriage to one another, they en­joy no content, but rather griefe in their marriages; so making that an earthly hell, which if they were both wise and good, might be a terrestriall Paradise. The best remedy then for this, is to mend their ill manners, and to endeavour to make one another as good as they can. Happy are they whose wives are an occasion of their being good. And sometimes a good man may chance to make a good wife of an ill one.

It is also fit that men should use their wives well, and maintaine them in good fashion, according to their meanes, and to let them have such rea­sonable, and convenient liberty and Authority, as is fit a Wife (who is a mans second selfe) should have and enjoy. For want of this, many women being too straitly kept under, unkindly and churlishly used, are even forced to flye out beyond Reason to [Page 252] become froward, contentious, jealous, discontented; and some to turne Queanes even by compulsion.

Too much liberty and authority on the other side is not fit to bee allow'd them, especially to such kinde of Wo­men as love not their owne houses, but by reason of too much gadding abroad learne more tricks then bee good; who are then onely contented and pleasant; and at home nothing but brawle, and be commonly sullen, froward, peevish, discontented, and of idle lewd conditions.

Let therefore both men and women endeavour to avoyde all occasions of strife and discontent as much as they may; and such as cannot be avoyded, either to dissemble or contemne, and to make the best use thereof. And in all respects to endeavour to live lo­vingly familiarly and pleasantly in such sort as becomes them.

Saint Paul giveth us excellent dire­ctions! So ought men to love their Wives (saith he) as their owne bo­dies, [Page 253] for no man ever yet hated his owne flesh, but nourisheth and che­risheth it, even as the Lord his Church, Ephes. 5.25. And againe, ye men, love your Wives, and be not bitter unto them, Col. 3.19. And to women hee saith, Wives submit your selves unto your Husbands, as un­to the Lord, for the Husband is head of the Wife, even as Christ is head of the Church, Ephes. 5.22.

S. Peter also giveth directions to this purpose in his first Epistle and third Chapter. I will write the same at large for they are most excellent. He begins with Wives, and is longest about them, they having as it seemes most need of Instruction. Ye Wives (saith he) bee in subjection to your owne Husbands, that if any obey not the Word, they also may without the Word, be wonne by the conversation of their Wives, while they behold their chast conversation coupled with fear, whose adorning let it be the orna­ment of a meeke and quiet spirit, [Page 254] which is in the sight of God, of great price; for after this manner in the old time the holy women also who trusted in God, adorned themselves, being in subjection to their owne hus­bands, even as Sara obeyed Abraham, calling him Lord, whose daughters ye are as long as ye doe well, &c. Like­wise ye husbands (saith he) dwell with your wives according to knowledge, giving honour unto the wife, as unto the weaker vessell, and as being heires together of the grace of life, that your prayers may not be hindered. Final­ly, be ye of one minde, having com­passion one of another, be pittifull, be courteous, not rendering evil for evill, or railing for railing, but in contrari­wise blessing, knowing that ye are thereunto called, that ye may inherite a blessing. Thus much S. Peter in his first Epistle, Chap. 3. ver. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.

So then, let men and their wives in all respects endeavour to live toge­ther as they ought, according to such [Page 255] divine directions. Let them alwaies be familiar, kinde, pleasant, and as loving as may be, and mutually enjoy together all the blessings and benefits belonging to this lawfull conjugall, or marriage love and society.

And especially let them be pious and religious; Then though their beauty and bodies should decay and become infirme, yet their very soules may be in love with one another, which is far more excellent than bo­dily love. So while they view one another as divine and celestiall crea­tures, as the beloved of God himselfe, their loves may still kindle and in­crease, untill both they and it ascend to that glorious Paradise of God, where love (all divine and heavenly) flames beyond imagination, and en­dures beyond time, for ever.

SECTION. IV. Of unlawfull Lusts, the extent thereof in this Age. The miseries and remedies thereof, with a briefe perswasion to marriage.

WHile we view the excellen­cy of lawfull and true love, let us also beware of un­lawfull and raging lusts. There is well nigh as much difference (as one saith) betweene true love, and unlawfull lusts, as between heaven and hell, for lawfull marriage, or con­jugall love is honourable, blessed, and ordained of God. A remedy against these unlawfull lusts. And from this love springeth (as hath been declared) a million of blessed and joyfull ef­fects. But all unlawfull lusts and the effects thereof, as fornications, adul­teries, incests, and the like, are cursed, [Page 257] and often forbidden, and threatned against in Gods sacred Word, as all men acquainted therewith doe well know, and from thence proceedeth a multitude of evill and miserable ef­fects.

And yet in this age, how strangely doe these evils extend themselves; so as it seemes it is now as it was in the Prophet Ieremies time; The land is full of adulterers. Ier. 23.10. It is strange to thinke how many men range after many severall women. They run abroad as beasts run to rutt, after every Gill and Queane they can meet with, though perchance their owne wives be far more comely, ami­able, and chast; yet will they like some goatish Procullus, or lustfull Clo­dius, take all they can get, and never be contented, unlesse like a common Bull or Boare, they may run and range where they list, and would if they could, have more severals than ever Solomon or Ahasuerus had, or as many as the Turkes, Muscovits, Zeriffes, [Page 258] and Persians have at this day. And al­though perchance they often loath their owne actions, yet in a while againe they are of another minde, and Stallion-like will againe runne after their Gils and Truls; and so though perhaps they may be sometimes satia­ted, yet not satisfied: Etna and Vesu­vius will be as soone quenched with Oyle, as their raging lust satisfied. They will never bee contented with that One whom they ought to love truly, and enjoy only; but so incon­stant and incontinent they are, that within a few Moones after marriage they thinke themselves cloyed, glut­ted, grow wisesick, and perchance pre­ferre some ill favoured, ill condition­ed, common quean before a good wife. She that before marriage was wooed by many monstrous solicitations, oathes, promises, and protestations of love, is now undeservedly distasted, and perchance loathed, (as Amnon loa­thed Thamar) or forsaken and disre­spected, (as Demophoon dealt with [Page 259] Phillis) and some idle stinking whore respected before her, and this perhaps for little or no cause or reason, but on­ly because it is the nature and nurture of such beasts so to doe; although they be better in their owne pastures, yet they will breake over all fences of credit, civility, conscience, and Chri­stianity for new and other pastures, and although the same prove to them as Rot-grasse to sheep, bring them to diseases, undoing, shame, and misery.

But especially among idle, young, Taverne, Taphouse, Tipling compa­nions, their principall discourse tends to the increase of these unlawfull lusts, as of women and their appurtenances, of Cuckolds and Cuckoldmakers, what men weare hornes, what women britches, and what willing ones there be in the Towne or Parish, how such pieces are to be handled, and many ri­baldry obscene discourses, songs, tales and jests. Of such things is their chief mirth, and their wit is never so prompt as here, especially among [Page 260] young men who usually at their pot-meetings, pervert all occasions of talk into baudery, and out of all other dis­courses, they commonly fall into this, and are most taken with it; and this sets the young gamester on edge, and if he once get the trick on it, he is very unlike to leave it, untill the poxe, shame, or some other mischiefe take him. And in these Taverne and Tap­house meetings among such compani­ons, to the intent that wives may bee out of request among them, and per­haps for other base ends, they endea­vour to possesse one another, that change and variety is good: (though indeed it carries away the minde from all goodnesse and true love, and so di­vides and cloies it, that it hinders all true and most delightfull pleasures in love, and is often an occasion of shame and of divers diseases, alwaies of sad­nesse, repentance, or greater mischiefs; but these things are not talked of, or perhaps scoft at, till by wofull experi­ence they finde and feele them.) But [Page 261] these inducements to unlawfull lusts, and whoring, they think are no faults, but fine devices and mirth, while they speake but over the fields, and under the Rose, as by the names of trickes of youth, playing with Mistresses, graft­ing of hornes, Cuckoldmaking, and the like fine words which they often use and leave out, adultery, whoring, knaving, and such words, as being too plaine, too grosse, and spoiling all the mirth; though yet there be some im­pudent, brazen-faced, dissolute knaves, that over their pots, and among their Companions will even bragge of, and glory in their Whoring and wicked­nesse.

Let us now briefly view the mise­ries of such unlawfull Lusts and Whoring: The same often causeth to the bodies of many men loathsome diseases, as Pox, Gout, Sciatica, Con­vulsions, Aches, and divers others. It usually causeth dulnesse and weak­nesse, Whoredome takes away the heart, Hos. 4.11. and often shortens life

By reason of this unlawfvll Lusting, Whoring and Knaving, many men consume their estates; in Feasts, Ban­quets, Revelling, Pride, and Gifts, thinking therby to seeme magnificent and please their Minions, who when they have emptied their Purses, and (as the Divell serves Witches) suckt away their best blood, they leave them to poverty, want, shame and mi­sery.

These Lusts and Whoring, have also (in all Ages) beene occasion of much jealousies, strife, dissention, di­sturbance, and subversion of multi­tudes of persons, families, townes, and kingdoms. The same hath bin the ruine of strong men, as Sampson of wise men, as Solomon, of Priests, as Helies sonnes, of Elders, as in the story of Susanna. Histories are very full of Examples in this kinde, as of Caracalla the Empe­rour, [Page 263] Childericke the first of that name King of France, Teundezillus King of Spaine, Redoaldus King of Lombardy, Mulleasses King of Thunis, Abusahid King of Fesse, and his sixe sonnes, of Tarquin, Antonius, Cleopatra, Appius Claudius, Alexander Medices, Duke of Florence, Galleatius, Duke of Millaine, Peter Lewis Duke of Placentia, Ione Queen of Naples, and others innume­rable. The same was an occasion of the destruction of the old World, of Sodome & Gomorrah, of the Syche­mites, of Troy, of Persepolis, of Spain in the Raign of King Rodericke, and of many other Townes and Countries.

From this root of unlawfull Lusts springeth also to the soule of man a multitude of Evils and Miseries, such as commonly attend fornications, A­dulteries, Incests, Rapes, and the like; From hence commeth Cares, Feares, Jealousies, Perplexities, Enmities, Contention, hatred, heartburnings, Paines, Sadnesse, Dulnesse; and some­times fiery dot [...]ge, madnesse, breach of [Page 264] of Vowes, Treacheries, Duels and murders are hereby occasioned. Shame and Repentance is certainely the end thereof, or worse, Despaire and ever­lasting misery without Reconciliati­on to God through Christ our Savi­our.

Thus it appeares, though these un­lawfull Lusts may seeme to promise much, as the Harlot did to the young Man, to take their fill of Love, Prov. 7.18. Yet this filling proves but emptinesse, or rather fils the heart full of Evill, Sorrow, and misery. The same brings forth but a Wind-egge, a Moone Calfe, some imperfect Em­brio, or Monstrous Birth; as Shame, Melancholy, Sorrow, Diseases, Mise­ry, and perchance Ruine both of Body and Soule; for an Whore is a deepe ditch, &c. Prov. 23.7. and 22.14. And hee that goeth after her, goeth as an Oxe to the slaughter, as a Foole to the Stockes, and till a Dart strike through his Liver, &c. Pro. 7.22, 23. So though the same seemeth to be pleasant as [Page 265] Honey and Oyle at first, yet the end is bitter as Wormewood, and sharpe as a two edged Sword, saith King Solomon, Prov. 5.4. and her house is the way to death and hell, verse 5. and chap. 7.27. Whoremongers and Adulte­rers God will judge, Hebr. 13.4. and will be a swift witnesse against them, Mal. 3.5. Reade also, Prov. 6.32, 33. Iob 31.12. 1 Pet. 2.11. 1 Cor. 6.15. 1 Thess. 4.3. and Col. 3.5. The seri­ous Consideration of all these evils and miseries may justly cause men speedily to repent, amend, and for ever greatly hate and endevour to avoyd such unlawfull Lusts.

You Courtiers and others who thinke it a trimme peece of glory to get a Mistresse and a Ladies favour forsooth; you, who esteeme and call your Minions or Whores divine and caelestiall names, and would (like A­dam) give Paradise (if you had it) for an Apple, venture heaven to satisfie your base and unlawfull Lusts, you that adore these Victimes, and thinke [Page 266] your selves most happy when you can tempt the chastity of these female creatures and overcome them to your Lusts; what doe you but with Ixion embrace a cloude for Iuno? What doe you enjoy and adore but a Crust full of Corruption, that must shortly rot and turne to Putrifaction? What a thing is this? a peece of Clay quickned with life adores a Snowy dunghill; but there shall come a time when the crust of your pleasures shall be bro­ken, and you shall see what shame, griefe, dulnesse, aches, diseases, evils and miseries lies within; what have you done but acted the Devils stratagems which he hath taught you? Thinke what horror you shall suffer at the day of judgement, unlesse you repent and amend.

Other Remedies usually prescribed against these unlawfull Lusts are; A moderate, coole, dry, and sparing diet, fasting, prayer, continuall action in some good businesse or imployments, and to be alwayes studying, contem­plating, [Page 267] or thinking of other good matters, especially of heavenly things.

But one of the best and most usuall Remedies for such as are of an unruly temper, is lawfull Conjugall Love and Marriage, for such desires should be contained in the chaste breast of one Companion onely, and that in the way of Marriage. Who doth other­wise, transgresses the Lawes of God, of Nature, of Nations, of Families, and of Justice. Hee breaketh faith, trust, and constancy, brings in uncer­tainties, jealousies, discontents, and as hath beene shew'd, a multitude of evils and miseries,

Let therefore married men endea­vour to love their Wives as much as they can, and let Batchelours, if they may marry such as from their hearts they can truely Love, for true Lovers (as I conceive) may take more pleasure in the enjoying one another, then if they might possesse the Love and soci­ety of as many Minions and beauties [Page 268] as they can desire in the world; for why, diversity of Loves (as in objects to the sight) hinder intire and true pleasure in any. And wee know that one dainty dish most pleasing to our Palate is more delightfull, than abun­dance which cloyes our eyes and sto­macke.

I shall now endeavour briefly to perswade such as may conveniently (though a single life be otherwise to be preferr'd before it) to this honou­rable and blessed estate of Marriage. Marriage (saith one) filleth the world with men, and heaven with Saints.

It hath alwayes beene confest by all reasonable men, That a Conso­nant Marriage, (such as when both parties be equally matcht in respect of yeres, birth, constitution and fortunes, and especially of loving, kinde, wise, constant, and good conditions, such as live together like Abraham and Sarah, Isaack and Rebecca, Petus and Aria, Sene­ca and Paulina, Cato and Portia, Rube­nus Celar and his Ennea, and the rest of [Page 269] those who are recorded as true and happy Lovers) is even an earthly Pa­radise of Happinesse. And no man can justly blame such marriages, unto which the Lawes both divine and hu­mane exhort, Nature provoketh, Ho­nesty draweth, all Nations approve of, aboundance of felicity inviteth, and necessity of continuing mankind con­straineth. If all men should live un­married an hundred yeeres, the world would be unpeopled; and this alone may excuse and commend such men who like of Marriage better then sin­gle life, since the one turnes to desola­tion, and the other to encreasing of Mankinde. The Grecians, the Ro­mans did, and the Spaniards do (in ho­nour of Marriage) give priviledges thereunto. Marriage is honourable among all men, Saint Paul saith, Among Christians, Iewes, Turkes, Pa­gans, (and why not among Fryers and Jesuites too, if they be men) in praise of which ordnance of God and men, the pennes of many Authors in all [Page 270] Ages have beene exercised (yea of the Papists themselves, who make it a Sacrament, and yet forbid the same to their Priests.) The best & most learned Philosophers have praised and used the same, as Socrates, Plato, Aristotle, Se­neca, Plutarch, and divers others. Though there be many enemies to the name of marriage, yet few to the use of it. He was made imperfect, that is not tending to propagation. He that is perfect and marries not, is said to be guilty of a contempt against Nature and Justice. And why should any man thinke that God is pleased with that rigid inhibition of Marriage among the Papists, which crosseth the current of Nature and his owne ordination. It is the doctrine of Devils, to forbid marriage, 1 Tim 4.1, 3. Some thinke the best chastity is Matrimoniall or Conjugall Chastity; when Paires keep themselves in a moderate intermutuall enjoyance, one constant to the other.

And though (as hath beene said) a contemplative divine spirit can [Page 271] overcome Nature, and contemne the greatest earthly joy and pleasure, in comparison of heavenly delights, and take great pleasure in such contempt; Yet all men have not this divine grace of Continency. And looking downe­wards againe, we may consider that we have bodies as well as soules, which require due and convenient recreati­ons. And though (as Saint Paul well observed) Marriage hindereth a hea­venly contemplative life, in respect of care and other disturbances; yet, in respect of all these forenamed con­siderations and many other, it is good to marry, though better to live single, if we burne not, and if we have divine grace enough to live continent. Who­so findeth a Wife (saith King Solomon, surely he meaneth a good Wife) find­eth a good thing, and obtaineth favour of the Lord, Prov. 18.22.

And since this Conjugall or Mar­riage society, is ordained and blessed of God in Paradise in the state of per­fection, approved of and commended [Page 272] by Christ when he was on earth, and since by his Apostles and Saints, and is said to be honourable among all men. A remedy against fornication, and un­lawfull Lusts, a resemblance and figure betweene Christ and his Church. An uniting of two into one flesh, and as some affirme, into one spirit also, say­ing that the spirits of true Lovers doe passe one into another, so (as Saint Pe­ter adviseth them and us) they may be of one mind (1 Pet. 3.8.) and since it is the sweetest and nearest relation of Love, friendship and society, the occa­sion and encrease of children, families and all Mankinde; it cannot be deni'd, but it is good to marry, especially for such whose bodies and mindes doe sympathize, and who are both of lo­ving and good conditions. From such a marriage (as hath beene dilated) springeth the best and pleasantest de­lights and felicities of this life.

To conclude then; let us wish all joy to such happy Lovers; Let all the Muses sing the most delightful strains, [Page 273] and all the Graces dance the choysest Rounde layes at their Wedding. Let all pleasantnesse, Love and Joy dwell in their hearts. And as their yeares, so may their love and joy increase, that in after times they may say, This is the twentieth or thirtieth yeare of our joy. And let them still take King So­lomons counsell. Rejoyce with the Wife of thy youth, let her be unto thee as the loving Hinde and pleasant Roe, &c. Pro. 5.19.

SECTION. V. The good use of Conjugall Love, and so concluding with a briefe Discourse of Divine Love.

SVch men who use these ex­ternall Felicities of the World, (as this of Conju­gall or Marriage Love) to the glory of God, and to good ends, [Page 274] with moderate delectation, are better to be reputed, then they who unduly, inconsiderately, rashly, inconvenient­ly, and superstitiously (as some Monks and others doe) neglect and refuse such a good, which God himselfe free­ly offers and commends to our accep­tance, and the rather since these ex­ternall Pleasures and earthly blessings may serve to many excellent uses, stir­ring us up to all duties of Piety, to the Love of God, to joy in him, to thank­fulnesse, and so in all respects to his praise and glory.

But the principall good use of this Conjugall or Marriage Love, and the felicities thereof, which I shall now insist upon, is; That by viewing, and enjoying such pleasures and felicities of the Earth, we may looke higher to their fountaine, contemplating the Love, Lovelinesse, Beauty, sweetnesse, and excellency of the Creator and gi­ver of these, who is infinitely more ex­celling. And so to conclude this divisi­on, with this Section of Divine Love, [Page 275] a Subject requiring our purest and most Angelicall attention and affe­ction.

True it is that all other excellencies are but dung and drosse in respect of God, yet by and through these lower Loves, delights, and felicities of the Earth, these little glimmering Rayes proceeding from that Sunne of Glory God himselfe, wee may espie some light of him, and of that eternall Love, Beauty, Glory, and happinesse, which we pretend hereafter to enjoy, and so in some measure, spell and spie Heaven from the Earth. Neither ought wee to disdaine to make such comparisons between corporeal & spiritual things, between Earth y and Heavenly, though in respect of the excellency of the spirituall and heavenly, there is no comparison; yet (as children have need at first to be allured to the acquist of great and excellent matters, by such toyes and trifles as they appre­hend, so) in respect of our weak ap­prehension such comparisons and [Page 276] similitudes are and ought to be used in a convenient manner. So as wee may make a very good use of earthly feli­cities, in this respect (as men doe of Spectacles) for by and through the good use of these our dimme eies may see the cleerer into heavenly Excel­lencies, and consequently be the more enamour'd of them, and so stirred up to seeke and enjoy them. And in this respect of Conjugall Love, the sacred Scripture gives us many and faire ex­amples. As in divers places thereof Christ and his Church are compared to Lovers betrothed, and to be marri­ed together. And the Church is cal­led the Bride, the Lambes wife, Rev. 21.9. and the end of the world is cal­led their Marriage day. Rev. 19.17. S. Iohn Baptist calleth Christ the Bride­groom, & his Chur: the bride, Ioh. 3.29 And Christ calleth himself the Bride­groome, Marke 3. That song of songs betweene two Lovers betrothed each to other, is by the consent of all Di­vines a most pleasant Love-song be­tween Christ and his Church, I might [Page 277] instance in many other places.

What remaines then, but that from this earthly, we looke up, seeke, and enjoy that fountaine and essence of all love, lovelinesse, beauty, sweetnesse, and excellency; which is infinitely more loving, lovely, sweet, excellent, and permanent than all the other beau­ties, delights, and excellencies of the world, if they were all united toge­ther. If we could truly thinke what God is, how lovely, beautifull, glori­ous, and in all respects infinitely ex­cellent, our hearts would presently be filled with love and admiration of him; insomuch as then we should set­tle our dearest thoughts on him; and in his love we should be filled with swee­test flames of joy and pleasures. One thing have I desired, saith King David, and I will still desire, to behold the beauty of the Lord. His beauty infi­nitely excels the beauty and glory of the Sun, Moone, Stars, Angels, hea­ven, or what is most excellent; when therefore we see the most inchanting [Page 278] beauty, and lovelinesse the world can shew us, let us thinke there is yet in­finitely more beauty and lovelinesse in God the Creator, and fountaine of this. Let us endeavour to see a kinde of infinitely higher, purer, amiable, divine and heavenly perfection even through the frailty of a face.

Who would not gaze himselfe into admiration, when he shall see so rich a treasure as Vertue and divine Grace, dwell in so pure a Cabinet as a lovely beauty or countenance. If such beauty and glory can dwell with corruption, what excellencies are in the Saints above? Oh, if there be such beauty, lovelinesse and pleasure in a creature, as that it hath such power to draw thereunto the eyes, eares, and affecti­ons of such as behold and consider it, how much more beautifull and lovely is God himselfe, who is the Ocean from which these, and all other excel­lencies spring? How should this di­vine beauty of God attract our desires and inflame us with love and joy?

Me thinkes I cannot leave this so pleasing, lovely, divine subject; there­fore yet againe: If we so much en­deavour, and be so much affected with the comelinesse of creatures, how should we be rapt at the admirable glorious beauty and lustre of God himselfe? Even the brightest, love­liest beauty on earth, what is it but a very little derivative from that infi­nitely perfect, and primitive beauty which is God? but a sparke from that infinite fire. A glimpse from that sun. And if this little image and Idea of beauty (which is but corporall and externall) so delight us; Oh, could we view and contemplate that infinite­ly pure, and perfect beauty in God, How sweetly and necessarily should we (as the Angels) love him, and be delighted therewith! Yea, if with S. Peter we could truly espie but one Ray thereof; We should indeed say, It is good for us to be here, and great­ly desire to build Tabernacles, and dwell where we might ever behold [Page 280] such beauty, such glory, such happi­nesse.

Also when we consider how our selves, and all true lovers freely, and gladly offer love to one another, though we be but earthly creatures, Oh let us thinke how freely God him­selfe offers love to us, and how glad­ly we should embrace his love, and as far as we can, love him againe. He of­fers his love most freely indeed to such as will accept the same. For Wise­dome cries out in the streets, &c. Prov. 8. How lovingly doth he invite us to come into his faire Garden, to eate and drinke with him, to be merry, and to enjoy his presence for ever. Cant. 5. &c. Oh what love is this! The infinitely glorious King of hea­ven most freely offers infinite love to infinitely sinfull and miserable beg­gars on earth; so God offers love to man. Oh let not us be so infinitely blinde, foolish, and wretched, as to re­fuse the same, but let us embrace it with most eager, swift, flaming de­sires [Page 281] and affections; and let us wholly dedicate our loves and our selves to him. Let us love nothing else but so as it may encrease our thankfulnesse and love to him, our joy and glory in him, and as it may please and glorifie him. Let us deny our selves, and al­ready endeavour to goe out of our selves to live above our selves with him, even a life heavenly on earth. Let us so poure forth our soules into God, and insoul our selves into him, as that his divine love and joy, yea, himselfe may wholly possesse us; and the rather since he loves us so freely, Hos. 14.4. and with an everlasting love, Ier. 31.3.

When a foule is once thus possest with the beauty, lovelinesse, and free love of God to it, it will be often thinking of him, often mounting up to heaven, as a vapour exhaled by that Sun of Glory; often gliding after its love, being so attracted by the allure­ments of his most amiable, faire, di­vine beauty and lovelinesse, and also [Page 282] the most free love and assistance of God himselfe. Insomuch as it will be enlightened with glorious thoughts, high apprehensions, ardent affections, and heavenly joyes in him: For hee drawes us with the bands of love, Hos. 11.4.

Yet further of this most excellent and heavenly subject, which we may the rather remember and contemplate when we have considered the great love of true lovers, and what they will suffer for one anothers sakes. But then, oh to thinke of the infinite love of God to us, which infinitely transcends that of humane lovers; to consider that this infinite glorious God should send his only Son a part of himselfe to redeeme and glorifie us, who have so offended him; that this part of him­selfe, this very God, our Saviour, Je­sus Christ should unvaile himselfe of all his glory, come to live on earth, and suffer so much, such a death for such miserable wretches as we are, when we were his enemies, to deliver [Page 283] us from death, hell, and all misery, and to merit for us heaven and all fe­licity, it is sufficient to make us over­come (and with S. Ignatius even to weep) with love and joy, to think that our Love was crucified for us. See, what a Vertue is in the Passion of our Saviour, that if our soules in Contem­plation of his wounds should resent the smart, yet knowing that he suffer­ed all this most willingly to make us happy, it is enough to make us even swoune with love and joy, and be exta­sied with a thousand sorts of pleasures, insomuch as to be willing even with sweetest joy to die of love for his sake.

Oh Lord, what are we that thou shouldst daigne to accept our love, but that thou shouldest so desire it at such a rate as thy heart blood, is a mi­racle of mercy, far beyond all humane and angelicall apprehension; who, un­lesse a devill or a blinde ignorant worldling will not greatly thanke thee, and love thee, who hast and doest so infinitely merit the same; and the [Page 284] rather also, since who truly loves thee, shall for thy sake, and by thy sufferings and merits enjoy infinite heavenly happinesse, and may in some degree taste thereof even on earth. Lord teach us a language wholly divine, and heavenly, to thank thee for such Love. O love the Lord, all ye his Saints.

Moreover, when we thinke how lo­vers sweet discourses please one ano­ther, let us then also contemplate our soules sweet conversation, discourses, and soliloquies with our beloved God and Saviour. Oh how our soules may be inflamed with divine love and joy, when wee contemplate these most sweet and pleasant words of our belo­ved, calling us his Sister, his Spouse, his Love, his Dove, &c. and saying, thou art all faire my Love, there is no spot in thee; Thou hast ravished my heart with one of thine eyes, &c. Cant. 4. And my beloved is the fairest among women, the chiefest among ten thousand, looking forth as the morning, faire as the Moone, pure as [Page 285] the Sun, &c. Cant. 5. That she is a Kings daughter, As a Queene in a ve­sture of Gold of Ophir, embroidered raiment of needle worke, that the King might take pleasure in her beau­ty, Psal. 45. Clothed with the white raiment, the righteousnesse of Jesus Christ, crowned and enriched with his tryed and purified Gold, his heavenly graces, Rev. 3. O how the sweet har­monious accents of these words do ra­vish the spirits, and powerfully attract the hearts of all those thereunto, who are able truly but to heare the Eccho of them, and to perceive the sweetness thereof: Insomuch as they are ready to borrow wings on all sides, and to flie out of themselves, that they may be wholly possest with the love and joy of their Saviour.

Let us then feelingly speake to our beloved in the same language that he speakes to us, then which indeed can be no better, no sweeter. Come then my beloved, Kisse me with the kisses of thy mouth, for thy love is [Page 286] better then wine; Draw me, and I will runne after thee. Shew me, Oh thou whom my soule loveth, where thou feedest, and where thou makest thy flock to rest at noon, Can. 1.2, 4, 7. Stay me with thy Flagons, and comfort me with Apples, for I am sicke of Love, Cant. 2.5. Come my Beloved, let us goe forth into the fields, let us lodge in the villages, let us get up early to the vineyards, let us see if the Vine flou­rish, whether the tender Grape ap­peare, and the Pomegranate bud forth; There will I give thee my Love, Cant. 7.11, 12. Set me as a Seale on thine heart, and as a Signet on thine arme; for Love is as strong as death: it is a fire, a vehement flame, many waters cannot quench Love, and the floods cannot drowne it, &c. Cant. 8.6, 7. Let us also endevour to be perswaded with Saint Paul, that neither life nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, &c. shall ever be able to se­parate us from the love of God which [Page 287] is in CHRIST, Romans chap. 8. verse 38.

True Love, suffers not for the sub­ject which it loves; It hath a power in it to change the nature of things: From the time that a soule is chastly taken with this passion, even the pains & torments thereof, are changing the name and quality within the heart; They are Roses rather then Thornes; for if it sigh, it is of Joy, and not of paine; If it be necessary to die for the glory of this lovely cause of it's life, it is no death to it, but a meere Rap't of Contentment, which severs it selfe from it selfe, in favour of another selfe whom it loves more then it selfe. So that if we were truely capable of the Love, Beauty, Glory, and Excellency of our Saviour, though with Saint Lawrence wee should broyle upon de­vouring flames, yet our hearts which would burne more hot with the fire of his love, then that of our punishment, would quite extinguish the same; for our hearts being all a flame already, [Page 288] and our soules a fire, how could we ex­pire amidst those heates, though our bodies were burned to ashes, since the stronger must needs prevaile? Inso­much as we should fee e the delights of heaven in the fire; whereof wee should make our selves a crowne of glory. It seemes also Policarpus, Ma­ster Glover, Master Sanders and others, both Primitive, and Queene Maryan Martyrs, were so warmed with those truely Promethean fires of divine Love, as exhilarated their soules with heavenly delights at the stake in the fire. So let us endevour to be bapti­zed with the baptisme of the fire of Heavenly Love and Joy; And then how willingly and delightfully shall we suffer all the tribulations we meet with for his sake whom our soules so divinely love and rejoyce in, Jesus Christ?

Me thinkes I could gladly dwell in this Discourse of Divine Love. The more to enflame our Loves to God, see how he wooes us unto his Love by [Page 289] very many and gracious Promises of Happinesse in his divine Word to such as Love him. Insomuch as all things shall worke to their good, Rom. 2.28. But I shall onely men­tion and conclude with that of Saint Paul, 1 Cor. 2.9. Eye hath not seene, nor eare heard, neither hath it en­tred into the heart of man those things which God hath prepared for them that love him. Thinke then you soules of the World what felici­ty this is. We know the eye hath seene most beautifull, lovely, and glorious things, the eare hath heard rare consorts of Musick & Voices. The heart of man can imagine worlds of Diamonds more glorious then the Sunne, and millions of ex­treame Pleasures, Delights, and Fe­licities: What sweet Joy and Plea­sure hath the heart of Man imagi­ned of the Orchards of Adonis, the Gardens of Hesperides, the Delights of the fortunate Islands, of the Elizi­an [Page 290] Fields and Turkes Paradise; but let humane Imagination thinke of all these at once; And let them imagine also a Quire of Syrens; Let them joyne therunto in consort both the Harpe of Orpheus, and Voyce of Amphian, Let Apollo, and all the Muses bee there to beare a part; Let all the Graces, all the Nymphes be present in this Imaginary Paradise. Let them search within the compasse of Na­ture all the choysest Pleasures which it hath produced in the word hitherto, to charme our Senses, and to ravish our Spi­rits. In summe, let them assem­ble in one Subject all whatsoever is and hath beene most beautifull and delitious in the World; Yet are all these but meere Chimera's, and as a vaine Idea, a meere shadow of a body of pleasure in compari­son of these divine thoughts and pleasures which the Saints may and [Page 291] shall enjoy in the Contemplation of God and of his infinite Beauty, Glory, Love, and of the Felici­ties which hee hath prepared for them that love him. Their thoughts and Contemplations, even in this life may be composed of unuttera­ble Glories, Crownes, Kingdomes, Divine Visions, heavenly exul­tations of Spirit, of extreame mar­veilous Joyes, Pleasures and Feli­cities. It is impossible to expresse the pleasures of a heavenly soule. The Contentments thereof are not to be so called. It's Extasies and Ravishments cannot bee uttered: Saint Paul himselfe could not ex­presse the same; He could not tell whether he were in his body or no. So as the heart that feeles them can­not comprehend them: Well and truely therefore doth Saint Paul say, That such pleasures have not entred into the heart of man, as God hath prepared for them that love him. [Page 292] Not entred into the heart of Man? This seemes to be a Riddle, how can man enjoy it then? Indeed hee must be above a naturall man, above himselfe that enjoyes such plea­sures; he must be a Partaker of the Divine Nature, of a super-humane and heavenly temper; for all grace is above Nature. And if by reason of our Frailties and Infirmities, we cannot attaine to such a height of Love to, and Joy in God in this life, yet if wee endeavour truely to love him, hee (who alwayes accepts the Will for the Deed, and whose power is made perfect in our weak­nesse and infirmities, as Saint Paul saith) will lovingly accept of our good Wishes, Wils, and Endea­vours. And then there shall come a time when we shall see God as he is, know him as wee are knowne, love him beyond expression, and en­joy in him infinite pleasures and felicities for ever. And then wee [Page 293] shall bee made like him, as Saint Iohn saith, 1 Iohn 3.2. In such sort as fire by uniting it selfe to Iron, in an exceeding extreame heate doth purifie the Iron, and convert the same into fire; In like manner (but above all degrees of compa­rison) doth God purifie and reduce us to a being supernaturall and dei­fied, unites and takes the soule into his owne divine Nature: And this fire which shall so unite us to God is Divine Love. And then shall we have a new being, we shall bee like him, 1 Iohn 3.2. Phil. 3.21. One with him as his members, and as a wife to her husband, Rev. 21. Wee shall dwell in him, and he in us, 1 Iohn 4.16. And then wee shall also have a new name, that is, of our Spouse, of our Beloved, of God himselfe; for saith our Sa­viour, I will write upon him the Name of my God. Revel. 3.12. [Page 294] So as hereby the soule becomes a part of God, and as it seemes, may be said to bee no more a soule, but God himselfe, and with him, and in him enjoyes all happinesse.

Oh then let us fervently wish, and long for this time which shall be at the marriage of the Kings Sonne, to which the Angels shall invite us. Then shall we celebrate an everlasting wedding feast, our soules shall be the Bride, and Love shall be the banner over us; And then shall wee enjoy infinite plea­sures and felicities for ever. How may the thoughts of this heavenly happinesse delight and possesse us with divine Love and Joy before hand also, while we live on earth.

To come towards a Conclusion. If we could truly say with King Davids heart, I love the Lord; and with Saint Peter, Lord thou knowest that I love thee; if all our streame could runne in that Tor­rent, [Page 295] to love only him, and all o­ther things but only for him, and so farre as they tend to his love and glory; Oh then what peace, what delight, what a heaven upon earth should we enjoy? If we were capa­ble truly to love and know God, it were impossible but wee should be infinitely pleased with what hee pleases, and with nothing else. Oh Lord, if thou wouldest make me so love thee as I should, and as I desire, which is infinitely, I should certainely enjoy such de­lights in thy love, as would trans­port me to an heaven of joy imme­diatly. Keepe me (I pray thee with all my soule) still in this minde, to wish no other happinesse then what I enjoy in thy love, of thy goodnesse, to thy glory; and which may en­crease my love to thee. Me thinkes I can desire nor wish no greater happinesse than I now enjoy, in knowing that God (whom I would [Page 296] love infinitely above my selfe,) is infinitely happy. I doe esteeme it more happinesse to mee then hea­ven, already to know that my Love, my God is in heaven.

SECTION. I. The benefits of eating in generall; also the abuses of eating, and the extent thereof.

BEhold that which I have seene (saith the Preacher, Eccles. 5.18.) it is good and comely for a man to eate and to drinke, and [...]o take comfort in his labours, for this is [Page 218] his portion. And againe. There is no­thing better (saith hee) than to eate and drinke, Eccles. 2.24. The same is the gift of God. chap. 3.13. and 5.19. Iob. 36.31. It is the blessing of God, Psalm. 128.2. Behold, (sayth God by his Prophet Esay,) my servants shall eate and rejoyce, Esay 65.13. They shall eate and praise the Lord, Chap. 62.9.

By eating we sustaine Nature, re­paire infirmities of the body, satisfie hunger, please our appetites, and pre­serve life it selfe. Without this happi­nesse of Eating we should become on earth wholy miserable, enjoy no­thing, and must of necessity die and perish. For the most solid parts of the body are sustained, strengthened, and repaired by eating, as the humid parts are by drinking, and the aierie, or spirituall parts are by pleasant, and comfortable savours, and wholsome aire. Bread strengtheneth the heart of man, saith the Prophet, Psal. 104.15.

Eating also serves to glad and re­joyce the heart. And especially [Page 219] Gods children and servants, should eate with joy and gladnesse. To such speaketh the wise Preacher, saying, Goe thy way eate thy bread with joy, and drinke thy wine with a merry heart, for God accepteth thy workes, Eccles. 9.7. See also as before, Esay 65.13.14. and 1 Tim. 4.3. And so also for good society one with another, as those ancient Christians mentioned in Acts 2.46. who eate their bread together with gladnesse & singlenesse of heart.

The moderate, naturall, conveni­ent, and pleasant use of eating, makes the body a fit and apt instrument for the Soule, yea it preserves and main­taines the whole body and soule in due temper and good disposition. Though it be true indeed that mode­rate, due, and convenient fasting, and abstinence from meate (according to the prescription of our Saviour, and good customes of the Church and Saints) is good and necessary, disbur­thening our bodies and mindes of ma­ny grosse humours, vapours and spi­rits, [Page 120] and so taking away sloth, dulnesse, and many distempers, making our soules to become the more Angel-like, free, quicke, and sprightly in the performance of all spirituall and di­vine exercises, and so most apt and well prepared for the conceiving, re­ceiving, and retaining of all divine and heavenly contemplations, illumi­nations, and consolations. But this, fasting, and abstinence is to be used onely at due, and convenient times, and upon occasions, and without su­perstition, and annoyance to the body and minde. But usually, a temperate, cheerfull dyet is best, both for the body and minde. And such as accu­stome themselves to a due, moderate, and convenient dyet, are commonly observed to be the most healthfull, free, cheerfull, happy men, most fit & best prepared for the performance o [...] all good exercises, both corporall and mentall, both humane and heavenly: but of this convenient dyet, and the good effects thereof, more hereafter.

Against the superstitious refusall of the good and convenient use of meates, and other blessings of God (as many Papists and others doe) I have written formerly in the booke called, The Terrestriall Paradise: and therefore here I omit the same. Onely now I wish the superstitious therein, to read the 14. Chapter to the Ro­mans: wherein it plainly appeares, that such are the weaker Christians, who are too nice, and superstitious in this kinde; and yet also that wee are not to despise, judge, and offend those weake Christians, since they doe it to please God, though super­stitiously; but rather that wee should endeavour to convert them from their superstition, mildly, lovingly, and peaceably, Rom. 14. And also, 1 Tim. 4.3, 4, 5.

By this blessing of eating also wee may be stirred up to praise and glori­fie God, as Saint Paul adviseth us, 1 Cor. 10.31. and so to love and re­joyce in him the fountaine of this, [Page 222] and all blessings. Also to seeke and enjoy the celestiall manna, and food of Heaven: that eternall feast of de­lights and pleasures, which we expect to enjoy in God himselfe. Thus much of the benefits of eating in ge­nerall, and briefly.

In the next place according to my former method) I thinke I shall not need to studie a way for men to gaine food or victuals, for hee that hath, or can gaine but a very meane estate of riches (of which I have writ before) cannot want meate and drinke largely sufficient: yea nature is so bountifull in this, that who so hath his Armes, and his hands at liberty, need not complaine of want. And 'tis Saint Pauls command, that if any would not worke they should not eate. 2 Thess. 3.10. Enough to suffice na­ture is everywhere to be had, and what need wee care for more than suffici­ent, enough is as good as a feast, as the Proverbe sayes, and indeed better than our usuall feasts, yea meales, [Page 223] which are commonly so intemperate, as wee had better to eate much lesse than wee use to doe. Therefore in these ensuing Partitions, I thinke that somewhat a differing Method from the former is most necessary; and first to begin with the abuses of eating, hindering happinesse therein; the manner and extent thereof, and af­ter the dangers and remedies of these abuses; and then the rules, and right order of a due, good, and convenient diet, also the felicities thereof, &c.

See then first the abuses, and mis­chiefes thereof.

Many men finding such excellen­cie, benefits, and pleasures in eating (as hath beene said) doe plunge them­selves beyond the good uses thereof into disorderly and immoderate abu­ses, hindering themselves of much happinesse therein, and instead there­of causing much mischiefe and mi­serie.

For now in this intemperate age, gluttony, and disorder domineeres. [Page 124] What a numberlesse many of need­lesse Cookes, Taverne-keepers, Com­fitmakers, and others are there in the world, who do daily bring in an un­necessary company of new inventions, making much more businesse in the world than needs, in procuring this and that kinde of dainty dish from se­verall countries, and after strange and nice fashions; whereas with much lesse cost and trouble wee might bee much better served with that which growes at home, and is easie to be found in every village. Many men do incessantly weary themselves and o­thers in searching the world for rari­ties, and compounding of new deli­cacies to satisfie their pride, vanitie, curiosity, their licentious, unreasona­ble, unnaturall, monstrous desires, and to sacrifice to that Curtian Gulph, that devouring Minotaure their bel­lies, whom the ordinary creatures cannot content in refreshing nature, which is, and ought to be sweetly pleased, and contented with modera­tion [Page 125] and reason. But these will needes over-ballance, and overwhelme Na­ture with superfluities, both in quali­tie and quantitie; insomuch as some, like gurmandizing Helluo's will eate enough to suffice many reasonable men: some men will eate foure or five full meales in a day, againe and againe, before the former meale be well digested. Others sit two or three howres at a meale, and so cause in time abundance of crudities, distem­pers, corruptions, and dulnesse both to their bodies and mindes.

'Tis strange to thinke how men will stretch their bellies to the largest size, swell them as bigge as blowne bagges; stuffe and cramme them even top full: so long and often pampe­ring their paunches, as if they did not eate to live, but live to eate, and eate to dye before their time. So like cor­motants, they eate as if they had ob­tained Polyxenus wish, even to have their neckes as long as Cranes, the more pleasantly (or rather mon­strously) [Page 226] to glut downe their gobbets, not regarding all this while, how they spoyle themselves; but still endea­vouring by all allurements of Cooke­ry, to provoke their Epicurean sto­mackes (though already oppressed) by their too curious sallets, sauces, and a multitude of idle devices. These abuses are so common, so little re­garded, and not blamed as they de­serve to be, as methinkes I could af­ford to write them over againe. What excesse, what a multitude, and exqui­site preparation of viands, and delica­cies is now come in request, and it is our custome in our greatest, and most sumptuous superfluities to crave par­don for not providing enough.

In our age many men (with Alphon­sus that Epicurean King of Arragon) could most unworthily wish rather to live tenne yeares in gluttony, and ex­cesse, than a hundred with tempe­rance, and sobriety; and so like Ap­pitius, doe swinishly set their chiefe happinesse in gluttony, as if they [Page 227] were no better than beasts. They seeme to love their guts better than God. Whose God is their belly, accor­ding to Saint Pauls phrase, Phil. 3.17. Their eyes stand out with fatnesse, Psal. 37.7. Than like Iesurun, being wa­xen fat and growne thicke they kicke, they forsake God, &c. Deut. 32.15. and breake his Covenant. Chapt. 31.20. Then they say to their soules, eate drinke and be merry, as hee sayd Luk. 12.19. But if they repent not of their gluttony, idlenesse, licentious­nesse, luxury, impiety, God will one day say to them as it follows, vers. 20. Thou foole thy soule shall be required of thee.

Further, concerning the extent of these abuses. How much doth this age goe beyond former Arges in glut­tony. How abstemious were many Philosophers and Heathens, as well as Christians. How sparing was Eliahs diet, That when hee had eaten, the Angell came to him the second time and bid him eate more, but our super­fluity [Page 128] is such, as wee had need of Angels to come daily, and bid us eate lesse.

It is true indeed that histories in former ages have found out, and bran­ded some belly-gods with infamy, and disgrace, insomuch as Maximi­nus, Geta, Galba, Caligula, Helioga­bulus, Sardanapalus, Vitellius, Tiberius, Lucullus, Sergius Aurata, Abdius of Rome, Fabius, called also for his glut­tony Gurges, and the rest who are registred in the list of gluttons; rot in their corruptions, and therefore lye more covered with infamy than with earth. But certainly never did intem­perance extend and spread it selfe in all respects more than in our times. If ever that saying were true, 'tis in our age: That many more perish by intemperance, than the sword.

Had Plato lived in our dayes, surely hee would have turned his divine elo­quence to the prayse of those Syracu­sians, whom in his time hee taxed of gluttony for filling their bellies twice [Page 129] a day: for these men in respect of our usages and customes may seeme great masters of temperance. He that with us in our age eates but two good meales a day is applauded (and well hee may in our climate, if hee be an able sound man) for a person of great temperance, and singular good dyet.

How many excellent, Heroicall spirits, noble and generous Gentle­men in our times, who have had inge­nuous and liberall education, might have lived many happy yeares in great prosperity, shined like bright starres in their Spheres, and much good might have reflected from them to the Common-wealth, Country, and to their friends also, if they had not too much prostituted themselves to intemperate licentiousnesse, and so glutted and spoyled both their bodies and soules.

SECTION II. The dangers, and abuses of eating ought to be eschew'd, since the same causeth much evill, misery, and hindereth hap­pinesse therein.

THat wee may avoyd the a­buses of eating, and so be happy therein; let us view and hate the evill and mi­serable effects thereof.

Though King Solomon saith, There is nothing better than that a man shoul [...] eate and drinke. &c. Eccles. 5.25. that is in a good and temperate man­ner, yet a disorderly and intempe­rate diet doth a man very much hurt and mischiefe: It doth especially hinder and annoy Students, idle Gal­lants, and such as use little exercise or stirring of the body, as shop-keepers, and diverse others, who live in great Townes and Citties: for hereby [Page 231] health is decayed, the body becomes sluggish, noysome, ill sented, and full fraught with mucke, and excrements, causing crudities, rheumes, distillati­ons, obstructions, oppression of sto­macke, appoplexie, epilepsie, and ma­ny wofull distempers and maladies. And such a disorderly intemperate diet, not onely hurts our selves, but osten propagates noysome hereditary diseases to posterity.

Hereby also life is shortned, as the Wise man signifieth, By surfetting (saith hee) many have perished, but hee that dieteth himselfe prolongeth his life. And that sentence of his is worthy most diligent consideration, who saies, The sword hath killed thousands, but g [...]uttony ten thousands. And that by the worst kinds of diseases, and death, for by reason of a multitude of di­stempered and ill humours caused by intemperance, is usually occasioned unnaturall loathsome diseases, and distempers, painfull sicknesses, and violent death.

Let me here tell what is written of Gorgius. That hee spent his whole Patrimony, rich revenues in feasting and intemperance; spoyled both his body and minde by gluttony, filled his belly full of noysome crudities and humours, grew extreame fat and foggie, his cheekes became like blowne bagges, his belly hung over his knees like an Artificiall Pent­house; his legges by hydropticke humours were growne bigge enough to beare Goliah, and yet so weake and painefull as they could scarce beare this gluttonous Monster: In summe, he became filled with a multitude of noysome diseases, and so in raging paines and distempers he died. Thus

To proceed, by reason of a dis­orderly intemperate diet are ingen­dred abundance of unnecessary hu­mours, [Page 133] stopping the passages of the spirits, cloying and filling the joynts, and the whole body too full of rheumes and moisture; causing dulnesse, drowzinesse, stupidity, sloth, and lumpishnesse. Every man may in time finde in himselfe, how pre­judiciall, both to his body and minde a usuall, full, intemperate diet is in this kinde.

Also by reason hereof, the spirits are annoyed and distempered, where­by the passions become enthralled, and the minde prone to all sensuall and evill desires; insomuch as it is observed that many intemperate gluttonous men are commonly ene­mies to vertue and goodnesse; exam­ples and maintainers of dissolute­nesse and impiety.

By this meanes of an intemperate disorderly diet, the memory and un­derstanding is also dulled and stupifi­ed, and so the minde becommeth heavie and unapt for the performance of the functions proper thereunto; [Page 234] such as are, studie, prayer, meditation: In such sort as the quicknesse and activity of the soule is quite dampt, utterly disabled, and made unfit for any good excellent imployments, to conceive or receive deepe and di­vine contemplations, or heavenly il­luminations, by reason of the corrup­tion and burthensome fulnesse of a distempered disordered body.

Wherefore let us by all meanes avoid intemperate and disorderly ea­ting: It seemes we should rather put a knife to our throat then spoyle our selves with gluttonous eating. Prov. 23.1.2. And when wee have eaten and are full, then let us beware lest we forget the Lord, &c. Deut. 6.11. Let us pray with wise Agur. Feed me O Lord with foode convenient for me, lest I be full and deny thee, or lest I want, &c. Prov. 30.8.9.

So let us eschew all abusive in­temperate eating, and accustome our selves to such a good, moderate, and convenient course of diet, as I intend [Page 235] to treat of in the next ensuing Secti­ons; which if we use our selves unto (as shall be dilated) will be sufficient, pleasant, and most beneficiall.

It is onely an ill custome that in­creases the appetite and desire beyond a due measure and order, wherefore if wee have by intemperance brought our stomackes to an inordinate desire of eating: let us now alter the same by a contrary good custome. It is safer for bodily health to decline an ill custome in this kinde by degrees, then suddenly, in as much as sudden alterations doe much distemper and indanger the body: but if the same be by little and little abated, it bring­eth the stomack by degrees to a good disposition and temper; and so con­tracts the same as its former greedi­nesse will bee abated, and it will bee contented with that which is suffici­ent, as appeares by some students, and others, who having lived a seden­tary life, and used to eate three or foure meales in a day, finding the [Page 136] same to dull their bodies and mindes, have abated of their usuall customes, and by little and little brought their stomackes to desire but two meales in a day, so as they have beene as well pleased therewith, & so in much bet­ter temper then formerly. And let us know that we may still eate such and so much as is necessary, sufficient, most pleasant and beneficiall in all respects, as shall bee shewed, and which is such a due proportion and order, as is to be dilated in the follow­ing Sections.

SECT. III. Rules concerning a right order, and due proportion of diet, with some cautions therein.

TO the intent that we may be happy in respect of eating, let us duely order and use the same; otherwise being abused the same becomes evill, and [Page 137] will turne to our annoyance and mi­sery. We ought therefore rightly to order and moderate our selves in this matter, eating so much, of such kinde, and in such sort, as may maintaine our bodies and mindes in good temper, and not any way distemper and annoy the same.

But forasmuch as there is great difference in respect of the severall kindes of meate, of the climate, the time and manner of eating, and the age, complexion, and constitution of our bodies, and of our accustoma­ry manner of living and exercise, this matter would require a very large di­scourse, but I shall onely endeavour to give a taste concerning some prin­cipall matters herein, yet so much as perchance will bee necessary in this compendious discourse.

First, briefely then concerning such as are of a phlegmaticke complexi­on, of a dull, slow, lazie condition. It is best for them to use somewhat a sparing diet (especially at supper) [Page 238] easie of digestion, dry, warme, free from vapours, not too fat and foggie, roast rather then sod, bread white, and well baked, to eate a crust thereof, or some other hard and dry morsell at the end of their meales after drinke. Hearbs and rootes, hot and dry are best for them; to name onely some few and common, as Marigold, Spe­rage, Persley, Penny-Royall, Rose­mary, Sage, Marjoram, Baume, Bet­tony, Hysop, Time, Savory, Origan, Stychas, Cowslip, young Cresses, Vervin, Setwell, Germander, Angel­lico, the flowers of Meliot and Ca­momill, Basill rootes, and the rest which are hot and dry in operation. Also Salt, salted meates, Mustard and the like are somtimes good for them, as likewise Pepper, Nutmeg, Cloves, Macis, Ginger, Cinamon, and other Spices.

Also concerning such as are of a Sanguine complexion, and of vo­luptuous, vaine, and sensuall condi­tions, also for young men, a mode­rate [Page 239] diet, coole, soluble, and of little nourishment, is most convenient for them; As also hearbs that are cold and dry in operation, such as are En­dive, Succory, Sorrell, Borrage, Bu­glosse, Strawberry-leaves, Cinqfoile, and others: Also let them use Fumi­tary, Sene, and such others as purge and clense the bloud: As also open­ing potions, Julips and the like.

Now for such as are of a cholerick complexion, of impatient, rash, or of quicke, active, sturring conditions, a larger quantity of diet may bee al­lowed to them then to the phlegma­ticke, so as their diet be not too salt, hot, hard, and dry, but rather it should bee coole, fresh, moist, and soluble; And they may the rather eate such a more plentifull diet then others, because their hot and dry bodies are better, and sooner able to digest the same; And because such a liberall diet doth allay the impatiencie, and the extravagant lightnesse and wan­dring of their spirits. And therefore [Page 140] solid meates are not amisse for them; Fishes are cooling and good for them, especially fresh Fish: Also all cooling hearbs, as Lettuce, Sorrell, Endive, Buglosse, Fumitory, Borage, Spinage, Beets, Violet leaves, Prim­rose, Purslane, Water-Lillies, and the like: Also Cucumers, Melons, Ap­ples, especially baked or sod, and after cold; Plummes, especially Damsons, stu'd Prunes, and such other coole or moist things.

And also for such men as are of a melancholy complexion, of sad, timorous, and sullen conditions; likewise for old men, a temperate diet is most convenient, and such as is easie of digestion, warme, sod, young, moist, and of good juice, and nou­rishment. Butter, Honey, and all such things as are hot and moist in operation; As also all cordiall hearbs and spices which revive and quicken the spirits, as Marigold, Rosemary, Marjoram, Sage, Baulme, Bettony, Hysop, Time, Savory, Bo­rage, [Page 241] Buglosse, Clove-gilliflowers, Cowslip flowers: Also Ginger, Cloves, Nutmeg, Indian Nut, Cina­mon, Saffron, are said to be cordiall; with all other things which doe re­vive and comfort the heart and spi­rits are good for them.

But of these directions concerning diet, with divers other tending to the rectifying of humours, and to the health and welfare both of the body and mind, I have written more at large in a former booke called, The happie minde. Therefore now I proceed.

Some Physitians say that the most soluble and lightest meate, that which is easiest of digestion, is best to bee first eaten at meales, because then the same will better digest, and sooner descend after concoction, whereas if last eaten after more hard and binding meate is by the same hindered to descend, and so being digested before the other is apt to pu­trifie and ingender crudities, the cause of obstructions and many diseases; [Page 242] yet some are of opinion that the Sto­macke mingles all confusedly toge­ther, making thereof that which they call Chylus; yet the safest way is best to be taken, and experience may teach us that a due and convenient order is good. But indeed it is best (they say) to eate but of one or two sorts of meate at a meale, or if of se­verall, that they differ not much in quality.

For the quantity, let the strength of our severall stomackes bee our best guide; and let us keepe rather within then exceede the same. Three reasonable meales in a day is suffici­cient for any complexion, and two for such as are phlegmaticke, which proportion is allowed and commen­ded by the best Physitians of our times, to such as are in health and of a good temper, and for our climate in England. There ought to be sixe at least or eight houres betweene each meale to such healthy well tempered men. And it is best to eate when the [Page 243] stomacke and appetite desires, and is by such a distance of time well prepared for it, and the former meale well digested. And sometimes to forbeare a meale, or fast a day till the evening, or to eate but a little therein; (especially to such as are phlegma­tick) doth clense and purifie both the body and minde, and makes the same the more free, apt, and fit for all good exercises and contempla­tions.

Somewhat more may be allowed to bee eaten in Winter then in Sum­mer; and in our Northerne cold, then in a more hot climate. So like­wise (which is usually rectified natu­rally) children and old men by reason of the debilitie of nature are not able to receive much at once, and therefore eate little, yet somewhat often. Lusty young able men of strong constitu­tion, good stomackes, and digestion, usually doe, and may eate more then weake, crazie, sickly people. A spare diet, and especially a light supper is [Page 244] best for such men as are subject to phlegme, rheumes, and defluxion, and it is good for them to stay up or walke an houre or two after supper before they goe to bed. Leane cho­lericke men finde much hurt by long abstinence from meate, and so (it is said) doe such as are much subject to ingender winde in their stomackes; therefore such may eate more and oftner then the phlegmaticke. It seemes also by common experience that such as live in the Country, espe­cially in a cleer and sharp aire, and do use labour and exercise, can well di­gest a meale in a day more (though their meales be also larger) then such as live in close Cities and Townes with little exercise of body.

Now to adde some cautions in, and excitations too, the observance of the former Rules, encreasing our happinesse therein. All which Rules and prescriptions before mentioned in this Section, wee neede not too p [...]ecisely to observe, as some men [Page 245] over nicely doe, bringing themselves to overmuch care and slavery, in the observation and caution about the number and diversities of the same Rules, and divers others, prescribed by many Physitians. For why, somtimes upon occasion, if we be drawne into some excesses, diminutions, and digressions, if they bee not much nor often, are of little prejudice to bodi­ly health; so as our usuall custome be to observe a temperate and good diet. And also it is observed, they that tie themselves to a constant strict course, doe contract their sto­mackes to such a habit, as they are not able to endure errors when they happen: Wherefore it seemes some­times it is not amisse to digresse, so as it bee but seldome and little, and so as we returne to, and usually keep an orderly and temperate course therein.

Nor are we by any meanes to con­temne such Rules, concerning an or­derly and temperate diet, but to em­brace [Page 246] and observe the same, as farre as wee may conveniently, without too much care and perplexity therein, for that, much, long, or often digresses therefrom, are very pernitious and hurtfull, and are an occasion of al­most all manner of distempers and diseases both of minde and body. And we are to know, that as all vertue, so this of temperance is most perfect and pure when it is observed in the most orderly and exact manner, which if wee cannot performe so precisely and exactly as we should, yet the meere observance thereof may be in some sort beneficiall.

Which Rules we shall not onely be willing, but thinke our selves very happie and much rejoyce to observe, and use with all conveniencie, if wee consider the easinesse, pleasantnesse, and sufficiencie of such an orderly, convenient, and temperate course of diet, and the many benefits which spring from thence, especially to such as are studious and religious, of [Page 247] which in the ensuing Sections.

SECT. IIII. A moderate diet and due order therein is sufficient, easie, pleasant, and most be­neficiall.

THat such a due order and pro­portion of diet, as is prescri­bed in the former Section, is sufficient and easie to be observed, appeares; for as much as a reasona­ble man desires no more, no other­wise, and hee thinkes it a most plea­sant thing to be temperate: whereas, disorder and intemperance displeases, and perchance distempers him; yea, even very bruits may teach some men; they are even as well pleased with convenient foode as daintie, and eate not to distemper, but satisfie; How seldome doe wee finde any of them diseased, unlesse by mans mis­using them, otherwise they are usu­ally sound and uncomplaying.

And by experience we know that [Page 248] two or three reasonable meales in a day is largely sufficient to content any stomacke, which is not disorderly accustomed to more.

And to the intent wee may the ra­ther know that such an order and quantity of diet is largely sufficient, let me tell how divers Physitians and others have prescribed and used much more nice and strict allowances as one meale a day, and some about foureteene or sixteene ounces; and doe exact much more observation and caution, about the quality of diet, the times of eating, and pre­scribe such a number of Rules con­cerning the severall kindes of diet, as well compounds as simples, as would very much perplex some men, and bring them to perfect slavery to per­forme so many and severall Injuncti­ons. And it is not unlike but many of them have observed in themselves, such strict Rules as they have prescri­bed to others, so farre as conveniently they might, and that they thought [Page 249] themselves happie in so doing. Wee reade of the Inhabitants of the old world, also of the Indians called Pandorae, and another sort called Seres, likewise of the Floridans, also of a people called Macrobii in A­frica, and of the sect of Essaeans in Iudaea, that lived very long, and fared very hardly. The like we reade of the Romans, the Arcadians, the Por­tugals, and the Persians in antient times, that they used a very spare diet, whereby they lived long, and had lit­tle acquaintance with Physicke or Physitians. So also we reade of Gal­len, Plato, Isocrates, Tully, and divers others, that used a very temperate sparing diet, and yet lived long. It is recorded of Herodicus, that being but of a very crazie constitution of body; yet by vertue of a very precise diet at­tained to the age of an hundred yeers. And of Socrates, that by reason of a temperate sober diet, he had alwayes a strong bodie, and lived all his time in good health. And that Calanus the [Page 250] Philosopher lived so seventy three yeeres without any sicknesse. Ascle­piades relied so much upon his good temperate diet, that (it is said) hee would lay a great wager against fortune, that hee would never fall sicke, but die meerely of old age. How course was the diet of Daniel and his three companions, and of Saint Iohn Baptist! It is strange to reade of the prodigious abstinence of divers antient Hermits, Anacho­rites, and Fathers of the Church in former ages; who are registred in sun­dry Authors! Many of them eate but once a day, and fared onely with bread and water, or with hearbes and some other meane sustenance, whereby they lived very long and healthie. And of that admirable example of the Vene­tian Lodo vicke Cornaro, who did eate and drink very sparingly many yeeres together by a just weight, by which meanes he recovered his health, and lived long after, continuing an able man, both in strength and senses, till [Page 251] he came to bee above a hundred yeeres of age! Indeed, if we (espe­cially in our climate) should attempt to observe and to keepe exactly, such a prodigious, severe, and strict course of diet, as some men have thus pre­scribed and exemplified, it might hinder the vigor and welfare both of our bodies and mindes, causing much weaknesse, melancholy, and distem­pers; and would be too great, rigid­nesse, slavery, and superstition, unlesse the temperature of our bodies requi­red the same. Yet this good use wee may make thereof (to which intent I write the same) that seeing learned and wise men have prescribed such strict and rigid courses of diet, and many men have lived long and in good health by using such courses; and being accustomed thereunto thought the same sufficient, and plea­sant: how much more should wee thinke a farre better, more reasonable, large, and dainty diet, (such as our later and more experienced Physitians [Page 252] approve of, for our climate; namely, two or three reasonable meales in a day, of such good and wholesome foode as our Country usually affords, in a due and orderly manner) to bee most sufficient, easie to be observed, pleasant, and delightfull.

The stomacke being used to such a temperate diet, and being thereby well prepared, it maketh ordinary diet equall, yea, more pleasant to the temperate man, then rare dainties to the idle gluttonous man, whose bo­dy is usually unhealthie, and stomack out of temper by disorder and ex­cesse.

And as such a temperate, orderly, and convenient diet is sufficient in all respects for nature, health, and delight; so also is it most excellent and bene­ficiall. Though sometimes, variety of meate, and a free diet be not amisse (especially for such as are cholericke, leane, and such as use much exercise and labour) yet let men (especially phlegmaticke, grosse men, also Citi­zens, [Page 253] and such as live sedentary lives without exercises and stirring, and most especially such of them as are studious and religious) seriously con­sider what excellent benefits, many learned Physitians, do tell us, proceed from a good temperate, spare, and meane diet; and as they see occasi­on, let them observe the same. These ensuing considerations thereof re­quire the soule to bee at leisure for them. I shall endeavour to collect briefely some of the principall bene­fits thereof.

They tell us, that a temperate good diet is an occasion of good con­coction, which maketh good bloud, and ingendreth good spirits; That the same prevents crudities, rheumes, obstructions, and such diseases as are bred thereby, which are indeed almost all usuall maladies: yea, that a tem­pe ate, spare diet cureth, or at least mitigateth all those diseases that have beene so bred in us by intempe­rance, disorder and fulnesse, though [Page 254] already seized upon us, by making an easie and generall evacuation in the body; consuming the crudities, rheumes, and superfluous humours therein, extenuating that which is over-thickned, opening obstructions, and so unlocking all the passages of the humours and spirits. That here­by also head-ach and dizzinesse is cu­red, fluxes stayed, loathsome Itches taken away; In summe, all the super­fluous, corrupted, and ill humours in the body whatsoever, are hereby drai­ned and cleered. All which is done easily, without disturbance, with­out paine, without cost and losse of time, without stirring and distempe­ring the humours; so as this most excellent medicine of a temperate and spare diet seemes to bee the best physicke that can be. How many men doe we reade and often heare of, who have beene subject to Gouts, and other diseases by physicke incurable, have yet quite recovered their health, or at least their diseases have beene [Page 255] much mitigated, and eased by such a good, temperate, and sparing diet?

By such a good, temperate diet, the body is kept cleane from all noysom­nesse, and filthinesse, and made heal­thie, agill, lightsome, and expedite to performe the motions appertaining thereunto. Sound and quiet sleepe is also hereby caused; the temperate man gets up at peepe of day, (saith one) fresh as the morning it selfe, full of vigor and activity both of body and minde, well prepared, and apt for all manner of affaires. The sonne of Syrach affirmes this. Sound sleepe commeth of moderate eating (saith he) and a temperate man riseth early, and his wits are with him. Ecclus. 31.

Such a diet is also an occasion of long life. It is most certaine and can­not be denied, but a good, temperate, convenient diet doth prolong the life of man; in so much as by vertue thereof a mans life may bee happily lengthned to well-nigh a hundred yeeres or more, as hath beene plainely [Page 256] shewed by the former examples. And experience (as well as millions of ex­amples in former ages) teacheth that by reason of such a diet, many men attaine to a good and happie old age.

The same also is an occasion of a calme, quiet death; for such men as have beene accustomed to such a good temperate diet, having thereby prevented evill humours, there is but little inward cause to molest them, so as their soules part from their bodies easily and quietly, with little distur­bance of nature and passions.

A temperate and spare diet also ta­keth away the occasions of sloth and dulnesse, which are abundance of un­necessary humours, stopping the pas­sages of the spirits, cloying the joynts, and filling them too full of moysture; these being taken away, the spirits are cleered and purified: so as the minde also is lesse clogged with the grosse vapours of fulnesse and repletion; whereby the senses are kept sound, the [Page 257] passions mollified, the affections well tempered, evill concupiscence abated, and the whole soule freed from abundance of incumbrances. Hereby also the reason is cleered, the wit sharpned, the understanding soli­ditated, and the whole soule made more cheerefull, quick, sprightly, piercing, and free to apprehend, re­ceive, and retaine all good, all divine, and excellent matters.

If we peruse all histories, we shall finde, that such as are registred for ex­cellent in the list of Princes, Philo­sophers, and Souldiers, and as men of excellent spirits, and of most heroi­call performances for the benefit of mankinde, are commonly also regi­stred for the friends and followers of temperance, as was Cyrus, Augustus, Alexander Severus, Socrates, Marcus Cato, Epimnondas, The Roman Curii, and Fabritii, with many others. The Lacedemonians, as valiant as they were, made expresse profession of vertue and temperance. And we may [Page 258] alwayes observe that temperate men are commonly vertuous and pious men. The wise man saith. Blessed art thou, O Land, when thy Princes eate in due season, &c. Eccles. 10.16.

To conclude, let us then most wil­lingly embrace this divine vertue of temperance: And so in a good tem­perate and convenient manner; let us eate and drinke with joy and plea­sure ( Eccles. 9.7.) the rather since it is (as hath beene said) so good, and so comely a thing so to doe ( Eccles. 2.24.) and likewise so sufficient, so plea­sant, and so beneficiall.

SECTION V. The good and divine use of Eating.

WHether yee eate or drinke, or whatsoever yee do else, let all be done to the praise and glory of God, saith Saint Paul. 1. Cor. 10.31. This is the [Page 259] best use of eating, to the praise and glory of God. And as was saint Pauls precept, so his practise: Hee tooke bread, and gave thankes to God, &c. Acts 27.35. For this use (saith hee) God hath created the same to be re­ceived with thanksgiving of them which beleeve and know the truth, 1. Tim. 4.3. for every creature of God is good, and nothing is to be refused, if it bee received with thanksgiving, &c. vers. 4.5. I have written former­ly against Popish superstitious refu­sall of the good use of meates, and therefore not now to write thereof; onely methinkes that the first five verses of this chapter (1. Tim. 4.) is sufficient in this respect to give any reasonable Christian good satisfacti­on. Therefore let not us superstiti­ously despise, and refuse the good use of such gifts and blessings of God, but rather in a good and temperate manner use them to the health and welfare both of our bodies and minds (as hath beene shewed) and as here [Page 260] Saint Paul adviseth us to the praise and glory of God.

And since our Country and con­dition affords plenty and variety for our entertaine, Oh let us bee very thankfull to our most gratious Crea­tor, for the liberall use of these his creatures, and acknowledge this un­expresseable mercie, that we have not yet according to our demerits en­dured that grievous and insupportable misery of hunger and famine, which other Nations, Kingdomes, Coun­tries, and Families have suffered, but have foode both corporall and spiri­tuall, even Gods plenty! And in the midst of our dainties and varieties: let us sometimes remember the misery wherewith poore hungry peo­ple are tortured. Heaven might have given them plenty and us want. Oh then, let us especially at seasonable times bestow some part of our plenty on their miserable wants. Bles­sed are such as give of their bread and meate to the poore. Prov. 22.9. [Page 261] Ezek. 10.7. Luke 14.13. Yea, Jesus Christ himself takes this as done unto himselfe, and will reward the same of his free grace, with a heavenly King­dome. Matth. 25. Then shall the King say, come yee blessed of my Father, in­herit the Kingdome prepared for you, for I was an hungry, and yee gave me meate, &c. vers. 34.35. Oh blessed soules that releeve Jesus Christ in his poore members!

And let the sweetenesse, pleasant­nesse, and benefits, of these terrestri­all, externall felicities, excite us to seeke for, and taste of that heavenly Manna of divine grace, which is so excellent, that many Saints of God, even in this life, have and doe enjoy a continuall feast within them, which is the tranquillity of a good consci­ence. And indeed these pleasures of eating, and other the like enjoyances (which are but little rayes, glimpses, and reflexions of eternall heavenly delights) doe principally serve to this purpose, to enlighten and guide us to [Page 262] the search and acquisition of that fountaine, that ocean of all true de­lights and sweetnesse, that bread of life, God himselfe, and of his heaven­ly pleasures and felicities, which wee may already taste of in some degree; for in the Church of God, in his di­vine service, love, and goodnesse, there is plenty of spirituall dainties. He allowes more to his family then ever Solomon allowed daily to his. Every day is to them a continuall feast; a Christmas day, a feast above that of Ahasuerus, that of the Roman Galba, or of Lucullus; a feast in his holy Mountaine of Syon, a feast of fat things full of marrow, &c. Esay. 25.6. Wisedome hath killed her Oxen already, hath mingled her Wine, hath furnished her table, and most lovingly invites us to come to eate of her bread, &c. Prov. 9.2.5. There is the milke of the word, the bread of the Sacrament, the Oyle of the spirit, that heavenly unction which cheeres the countenance, and [Page 263] divinely glads the hearts of the Israel of God. There the faithfull espou­sed soule, the Bride of the Kings sonne is invited and led into his faire banquetting house, and into his plea­sant garden of Myrrhe and spices, eates. Honey with the Honey-combe, drinkes wine with milke; yea, eates and drinkes abundantly of these hea­venly dainties. Cant. 5. Oh, if wee were but truely capable to relish the sweetnesse hereof, we should bee ex­tasied with divine joy!

Yea, our beloved Saviour Jesus Christ himselfe, offers, knocks, cals, and if we will open unto him, he will come into us, and will sup with us, and we with him. Rev. 3.20. Oh what heavenly cates, viands, and dainties can they want, whom God himselfe pleaseth to come in unto, to dwell with, and to feast withall! What happinesse may they enjoy with whom the God of all happinesse is present; yea, who may enjoy God himselfe: for I am the bread of life, [Page 264] saith our Saviour, Iohn 6.48. which came downe from Heaven, vers. 51. And he that eateth of this bread shall live for ever, vers. 58. yea, hath eter­nall life, vers. 54. It seemes we begin eternall life already, enjoy Heaven on Earth in some degree; yea, God himselfe within us, vers. 56. Oh hap­py, thrice happy, infinitely, Eternal­ly happy are such men then, who can taste of and enjoy this bread of life, this heavenly bread of eternall life! Oh sweete Saviour give us daily this bread. Let us especially endeavour to taste and feede on this divine food, by faith in our hearts, when we re­paire to the Sacrament thereof, even with sweetest heavenly joy and thanksgiving.

Oh that men would therefore praise the Lord, for he satisfieth the longing soule, and filleth the hungry soule with his goodnesse, Psal. 107.8.9! Oh taste and see that the Lord is good. Psal. 34.8. The young Li­ons doe lacke and suffer hunger, but [Page 265] they that seeke the Lord shall not want any good thing, vers. 10.

To proceede, let this happinesse of eating, make us often mindfull of that celestiall, eternall love-feast, the Lambs Supper, Rev. 19.9. where Heaven shall bee our banqueting-house; the Angels our attendants, and Jesus Christ our Bridegroome, and where we shall enjoy millions of pleasures for ever. Then shall we be abundantly satisfied with the plea­sures of Gods owne house. Psal. 36.8. Then shall we everlastingly feede on that most delitious Manna, the foode of Heaven, the sweetnesse of eternall joy and happinesse; which if we could but truely thinke of, even in this life, it were sufficient to charme our spirits with sweetest, divinest heavenly pleasures.

The sweetest delights are divine and heavenly, and the way to relish them beyond all sweets is often to muse and taste of them, for having our soules often contemplating and [Page 266] tasting such delitious heavenly dain­ties, the same extracteth from thence this vertue, to bring us into a ravish­ment of delights.

How many men have been so tran­sported in the divine contemplation of the sweetnesse of God, and of his heavenly excellencies, as they have seemed already to feast on the joies of eternity. O my sweet Lord, let me also I pray thee often feast of thy heaven­ly joyes: thou knowest my soule de­sires to taste of no delights but thee, in thee, and for thy glory; and since all goodnesse, all sweetnesse, and the fulnesse of all delights is only in thee (for what is Heaven oh Lord without thee) let my soul I desire thee, be filled with thy sweetnesse, and then surely I shall enjoy the delights of Heaven within me.

SECTION. I. The benefits of Drinking in generall, also the abuses and extent thereof in this drinking Age.

MY servants (saith God) shall eate, drinke, re­joyce, and sing for joy of heart. Esa. 65.13.14. So then, if wee bee Gods servants, we may eate and drink with merry hearts, for God accepteth [Page 268] our workes. Eccles. 9.7. This also is good and comely, and the gift of God, Eccles. 2.24. and 3.13.5.18. &c.

As eating, so drinking also is a na­turall action and pleasure, necessary for the sustentation and reparation of Nature, especially the humid parts of the body. It preserveth health and hel­peth many infirmities. And for this purpose S. Paul adviseth Timothy to drink a little wine, &c. 1. Tim. 3.23.

Drinking doth helpe the distribu­tion of food through the body, it doth in some sort nourish the body, and preserveth life it selfe, without which man cannot long well subsist. It seemeth to be of as great utility as meate, and the want thereof more irkesome and grievous.

It comforteth the miserable, sor­rowfull, and heavie harted, as King Solomon signifieth. Prov. 3.23. It is delightfull, it cheereth and quickneth the minde, Iudges 9.13. It maketh glad the heart of man saith King Da­v [...]d. Psalme 104.15. Encreaseth [Page 269] mirth. Eccles. 10.19.

To speake the same againe. Here­by thirst is quenched, naturall moy­sture preserved, good digestion of meate caused, the spirits quickned, and the vigor and welfare both of bo­dy and minde maintained, and some­times love and good-fellowship by mutuall pledgings and entertaine­ments is thereby encreased.

This also may stirre us to praise and love God for such his blessings, also to look up to, and rejoyce in him their fountain, & so to search & enjoy that Celestiall Nectar, that water of eternall life, those rivers of pleasures which are to be enjoyed in and with God himselfe for ever.

Now concerning the abuses of drinking, and the extent thereof in this drinking age. Our depraved na­ture finding and espying such delight and benefits in drinking (see now a mischiefe) is prone to go beyond the good uses thereof into abuses, so hin­dring our selves of the happines which [Page 270] otherwise we might have therein, and causing much evill and misery.

First concerning the manner of these abuses. Many young men of hot, cholericke, and sanguine com­plexions, and such as are of impati­ent, light, unsetled, wavering, and phantasticke conditions, will com­monly drinke of the strongest, stalest, wine and beere, adding more fuell to their already too hot fires, over-heat­ing and inflaming their bodies & spi­rits, making themselves more hot, cholericke, impatient, phantasticke, idle, &c. Some grosse fat men will usually drinke sweete, muddy, thicke, new wine, ale, and beëre, encreasing their grossenesse and corpulencie: And so of the like.

But our most ordinary and generall fault is, wee commonly drinke too much hot and strong wine and drinks; It is a most usuall custome when wee meete together to drinke beyond a due measure and proportion. And some more then their strength and [Page 271] braines will afford, perhaps till they are sick, sottish, wilde, or till they tumble, vomit, sleepe, or the like. O­thers there are yet worse swil-bowles, more notable, strong-brained drin­kers, who will swallow whole cups and cans in abundance, turne through their guts whole barrels in few dayes, as much as would suffice twenty or thirty reasonable men, and yet sel­dome shrinke at it; of these able­brain'd, Grand, Arch-drinkers, of their common ill conditions, and how they are more dangerous and worse then weake brain'd drinkers, I intend to write in the next Section.

Also in respect of time, both in ex­cesse of time, and at unfit times; It is common that men will sit drinking five or six houres together in Taverns and tipling-houses, yea, some whole dayes and nights. And the night (as if they were in another Horizon, to make our night their day) many men esteeme the onely time to roare in; As for sleepe (then which indeed no­thing [Page 272] is better for them) they seeme to hate it as deaths cater-cozen, and cannot afford to spend the night so idely, as if God made starres to sleep by. So also when tis fit they were about other better and necessary busi­nes and occasions. And some make the Lords day of all the dayes in the weeke, the especiall day to goe to the tap-house and tipple in, and that too as soone as ever they are out of the Church; yea, many men even in the time of divine service will slide into a Tavern or Alehouse, and think they are out of the Devils danger, if neither the Priest, the Justice, the Churchwardens, their Parents, nor Masters see them.

Also in respect of mens estimation and affections. Divers men love drinke too much, even against nature and reason. They seeme to esteeme Sacke good liquor, and idle tipling devices and courses above all the feli­cites of the world besides; yea, a­bove Heaven and God himselfe. So as their chiefe happinesse seemes to [Page 273] be little better then the felicity of ir­rationall creatures, a littleshort plea­sure in the throate, and some other idle fugitive delights, the end where­of is commonly melancholy and sorrow; and yet how many men doe esteeme it a brave worthy action to drinke stoutly. Though in truth a Horse or a Cow may doe as worthy a businesse, yet this is the prime boa­sting and glory of our swill-bowles and pot-gallants. They thinke it a victory, evē worthy a triumph (though basely) to make another man (to use their owne termes) foxt, flawd, fud­dl'd, payd, scowr'd, pepper'd, potshot, slasht, casheir'd, and the like.

Now concerning the extent of these drinking abuses, divers Greekes, as Agamemnon, Nestor, and Alexander, (yet in their later dayes onely) are in Histories taxed as infamous for abu­sive drinking; Also Romans, as Nero, Caligula, that drinke devouring Bono­sus, Heliogabulus, and others. Some ancient writers have taxed the Lydians, [Page 274] the Persians, the Thracians, the Caeltae, and the Teutons, (by whom is meant the Gaules, and Germans.) But in our age these abusive drinking courses doe extend themselves in almost all the Countries of the world, among all sorts of people. The Dutch men of all others have greatest aspersions laid upon them in this kinde. The Tran­silvanians, Wallachians, Hungarians, and Polanders, are said to drinke after the Dutch. The Danes, Swedes, Norwayans, and of late yeeres the French also are noted of excessive and riotous drin­king; yea, tis said, that abusive drin­king is (not onely) the Epidemicall disease or vice (of our English Nation which abounds with an unnecessary company of Tavernes and Tap-hou­ses) but of the whole world it selfe.

These drinking abuses extend them­selves in respect of all ages, sexes, conditions, and degrees. Some old men who ought to give better exam­ples will to the Taverne, tipple, and abuse themselves: And young men [Page 275] also, some by that time they come to three or foure yeeres standing in bri­ches, can travell to the Taverne and Tap-house, and at sixteene or eigh­teene yeeres of age, they are able to commence Masters in the Art of drinking. Some women also will tipple, smoke, &c.

These drinking abuses are not only used by the most unworthy and worst sort of men (which is common) but also, by many (else) wise men of good parts, worth, and degree, and (which is to be sorrowed for) such as are of a faire, loving, kinde, free, pleasant, and sociable carriage and behaviour, are often more allured and carried away (both by inward and outward provo­cations) to these drinking courses, then others sottish punie people and sordid Misers, who are commonly in this respect free. Also these drin­king abuses extend themselves to men of all degrees; not onely to Hosts, Tapsters, Pedlers, &c. but also to ma­ny good Tradesemen, of whom many [Page 276] thousand spend on the Sunday and Holidayes in Tap-houses almost as much as they gain in the week before, to the great griefe, and euen undoing of their families; and tis commonly noted the best workmen are the worst husbands. Also some Constables, Churchwardens, Sidemen, Alecun­ners, and the rest, who by the Statute ought to present such abuses, will herein often abuse themselves; so as it is need to present them. So like­wise some of all sorts, Merchants, Souldiers, Lawyers, Physitians, Gen­tlemen, Gallants, and great men; will too much and too often goe to and stay at the Tavern, and tipple, roar, &c.

Seeing these drinking abuses doe thus extend themselves, and are so common, let us take heede they hurt not us.

Timothy was so abstinent in this kinde, that Saint Paul bids him drink no more water but a little wine, for his healths sake. But if Saint Paul were to write to a number of men in [Page 277] our dayes, who are so busie with healths, &c. surely he would charge them, as they loved the health and welfare both of their bodies and soules, not to drinke so much wine, &c.

SECT. II. The abuses of Drinking because of the evill and miserable effects thereof are to be avoided.

LEt us now briefely view the evill and miserable effects of abusive drin­king, to the intent wee may eschew the same, and bee happy therein. These evill and miserable effects are many and various (both concerning body and minde) according to the severall hu­mours and complexions of men; and some proceeding from excessive moist and cold causes, some from [Page 278] hot, some from corrupted, and some of mixt causes and distempers. To in­stance briefely, and first concerning such as are cold, moist, and phlegma­ticke men.

Though it be good and comely to eate and drink in a good & temperate manner, Eccles. 5. Yet Physitians say, that over-much moysture caused by much and disorderly drinking (espe­cially of strong drinkes) doth pester and dull the braine by the exhalations of a multitude of unnecessary va­pours; the superfluity whereof (by reason of the weaknesse & coldnesse of the braine, after the heate of the liquor is past) remaines undigested and raw; and being there refrigera­ted, is an occasion of much cold phlegme and rhumes, which distill in­to the other parts of the body, and in time, perchance doe corrupt and pu­trifie the same, and fill it full of ill noysome humours and distempers. These distillations are the fountaine and cause of divers infirmities, as ob­structions, [Page 279] an ill stomacke, and loa­thing of meate, ill digestion, unnatu­rall thirst, apoplexies and paralysies even depriving some men of their sen­ses, also a distempered lethargy, or sleepy lazinesse, yawning, dulnesse, and heavinesse, dropsies also, and purfi­nesse, fatnesse, grosenesse, sweld bel­lies, gouts, and hydropticke humours descending into the legges: whence it commeth to passe that oftentimes those cold diseases are ingendred in many men, who usually drinke strong and hot drinkes, especially to such as are of the phlegmaticke complexion, and somtimes to the sanguine and me­lancholly. Also the body working up­on the soule by the mediation of spi­rits and humours, is a cause that from these cold diseases do proceed many distempers in the minde, as dulnesse, heavinesse, forgetfulnesse, drowsi­nesse, lazinesse, and a minde unfit for any good, worthie, excellent actions and contemplations, and in some men even a deprivation of reason and sen­ses. [Page 280] Hence it is (as we may observe) that there are many dull, sottish, slee­pie, lazie, heavie maudlin tiplers. Wine takes away the heart. Hosea 4.11.

And also, that excesse of strong and hot drinkes causeth inflammati­on of heart, liver, bloud, and of the other humours, and the spirits, espe­cially to such men as are of a hot, cholericke, and sanguine complexi­on, from whence proceede divers distempers and diseases; as Vertigo or giddinesse in the head, and paines therein, lightnesse of the braine, weakenesse of nerves and sinnewes, distemperature of spirits; alteration of colour and complexion, and cau­sing in some men fiery lookes, pim­pled faces, and red noses; also to some Pleurisie, burning-Feavers, and violent raging sicknesse and death. By reason also of these inflammations of humours and spirits, and other hot distempers, the minde being thereby tickled and distempered becommeth vaine-glorious, conceited; prone to [Page 281] sensuall desires, riot, and all manner of prodigality: also to anger, con­tentions, cursings, swearing, slande­ring, gybing, quarrelling, fighting, and stabbing. Srong drinke is raging. Prov. 20.1.

And further, that excessive drin­king causeth melancholy and sad­nesse. True it is, that wine and strong drinkes, if moderately used, doe heate and quicken that heavie, cold, dry, thicke humour of the spleene, called naturall melancholy, causing mirth and cheerefulnesse, even in the most surly and severest people. But in ex­cesse, doth coole, distemper, and sur­charge the stomacke and spleene, with too great a conflux of ill humours, over-whelming, wasting, dulling, and distempering those good and pure spirits, which otherwise would cause cheerefulnesse, and being thereby mixed with such cold phlegme and distillations as come from the braine after the heate of the liquor is past, and the superfluous vapours refrigera­ted [Page 282] therein, occasioneth sadnesse, sor­row, sullennesse, and heavinesse. And this may be noted in many men, who at first, after they have drunke wine a while, are exceeding joviall, lively, and set upon a merry pin; but after when they have surcharged their stomacks, and when the heate of the wine is out of their braine, and the vapours there­of cooled therein, and distilled, they become exceeding sad, heavie, dull, and discontented. As for example, a man that is potshot (as they say) with good Sacke at night, look upon him next day in the morning, and see him like the picture of ill fortune, sad, heavie, sullen, quarrelsome, and discontented, and looking as if hee came lately out of Purgatory.

And these be the effects which pro­ceed from the spirits, of Sacke and strong liquor (if abused) so much ap­proved of, and practised by our brain-sicke, dissolute, roaring Gallants, Pot-Poets, and Bacchanalian Students, who use to tipple and talke Philosophy in [Page 283] the Taverne, and be addle-pated, and ready to sleepe at their bookes, and in their study, when they come there, and where perchance they remaine exceeding sad and melancholy till they returne to the Taverne againe. Hence it is that the frothy wits of many of these our Pot-blades, & their loud cracklings of laughter doe stand at the courtesie of the Barrell. With­out Sack & good liquor their wits and spirits, like themselves, are even all amort and defunct, chilled and frozen up, but tother quart or pottle revives them againe, and very likely sets their wits, their spirits, and perchance their noses afire together. But this conti­nues not; this heate of mirth either is soone over-whelmed and drowned in their excesse, and then they become sickish, adle-pated, quarrelsome, wild, or sullen, or else is soone cooled and refrigerated in their braine, and then they become very sad and me­lancholy.

But see a further mischiefe, men be­ing [Page 284] thus ingulpht in melancholy and discontent, will yet againe seeke to remedy themselves by these drinking courses which are indeede occasions thereof, and so hinder themselves from seeking or finding the true meanes to be eased of this their discontent and melancholy. It is reported of the Danes, Dutch-men, Polanders, and Bo­heminans, that they will goe and drink downe their melancholy and griefe; so with us, many men will to the Ta­verne and seeke out their joviall com­panions, as they call them, to passe away the time in merriment, as they say, and to drinke away their melan­choly and discontent; It is true in­deede that moderate drinking, mirth, and good company, is a very good remedy against discontent: But here's the mischiefe, excessive drinking and abuses in this kinde are occasions to many men (as hath beene shewed) of their greater griefe and melancholy, and the remedies which they seeke herein to cure their disease by this [Page 285] meanes doth encrease the same, so as they doe but claw a scab that itches, and might otherwise be healed. After all these frivolous deferrings, their melancholy and griefe will returne and be worse then before, which ap­peares in many men, who by long custome in such abuses, grow to such an habit of melancholy and discon­tent, as they become sad, sorrowfull, angry, froward, and quarrelsome, sometimes even among their cuppes and merriest companions; and as King Solomon saith, even in laughter their hearts are sorrowfull. So that it is onely excessive and abusive drin­king which is the cause of all this griefe, misery, melancholy, and dis­content, and so hindereth happinesse therein: And if we could refraine only the excesses and abuses thereof, it were a good remedy against discon­tent and melancholy, and as hath been shewed, many good benefits and felici­ties would spring from the good and moderate use of drinking, and so wee [Page 286] might enjoy the same freely, and bee as good fellowes, as merry and as happy as may be; Of which more hereafter.

So it appeares by what hath beene said, that to some men cold and moist, to others hot distempers both of bo­dy and minde, and to many men me­lancholy and sadnesse, are caused by excessive and abusive drinking. Now I might adde, that to some a strange mixture of diseases and distempers are hereby caused, proceeding of cold, moist, hot, inflamed, corupted, and divers mixt causes in one body, in so much as some men therby become rheumaticke, grosse, fat, lazie, dull, heavie, sullen, melancholy, and full of cold distempers, and yet inflamed with heate and choler, and so also very wilde, testy, braine-sicke, chole­ricke, and froward, as appeares in ma­ny of our tun-bellied Hosts, Hostesses some Dutch swill-bowles, & others. In so much as many of them become evē replete with ill humours in the body [Page 287] and maligne dispositions in the mind. Therefore let us by all meanes es­chew these abusive drinking courses.

Here let mee write of a common error in the world, by which multi­tudes are deceived and led away to these drinking abuses. The error is this, many men doe thinke the worst drunkards to be the bravest men; that is, men who can drinke abundance, and make a common custome of it, and yet beare it well, and come off finely, as they say, and not reele, stag­gar, vomit, sleepe, or the like; why, such a man they commonly esteeme no drunkard, or at least not so bad as weake-brain'd, soone distempered drinkers, though these notable com­mon strong-brain'd drinkers have such gorges as to devoure as much as would suffice two or three families, who will glory to drinke it off, if it were a mile to the bottome, as they say, who will sit from morning till night, or from thence till morning, drinke with all companies, and yet [Page 288] scarce faile or blunke at it; And yet such men forsooth are accounted no drunkards, but rather brave fellowes, the onely gallants and sparkes; boone companions, Low-Counrey Souldi­ers, stiffe blades, steele to the backe, and the like; yea, they are applauded and reputed by some the bravest men in the Kingdome. Now the truth is, that such stout, able, impudent, roa­ring, fine, plausible, methodicall, common strong-brain'd drinkers, are commonly the worst, most dange­rous, most exemplary drunkards, and most threatned in the sacred Scrip­tures. To make this appeare more plainely. First, as maybe noted, they are commonly as bad, or rather of worse conditions then others of wea­ker braines. It is true indeed, they all are bad, and that the weaker braind are more fraile and open, and so disco­ver their faults and imperfections more apparently, and are then most fraile and faulty, when their braines are distempered. But these strong [Page 289] brain'd, fine, plausible, common drin­kers are usually (which is worse) more slily, cunningly, closely, and perni­tiously vitious. Many of them can strangely countenance and colour vice and lewdnes with brave shewes, with Art and faire termes, insomuch as they can maintaine dissolute courses with a pernitious shew of a good face and good words, and seeme to bragge of, and glory in wickednesse. Yea ma­ny of them can impudently (as well as slily) maintaine vice and wicked­nesse, and can outbeard goodnesse, and seeme to dash it out of countenance, and so openly and audaciously op­pose vertue, piety, and the professors thereof. And although they are poli­tick enough to carry themselves faire­ly in some companies, and seeme then to be of good conditions; yet take them among their fellowes and fami­liars, such as are of the same garb, such as will seeme to approve of their courses. and you may observe how dissolute and impious they are, even [Page 290] by their courses, as among divers other their idle obscene baudy talke, their swearing, cursing, ill wishes, ill coun­sell, maintaining of vice, gybing, scof­fing at, and abusing of piety and good­nesse; railing at and reproaching of Ministers, Magistrates, and all good vertuous, pious men, all that live above their swinish, idle, dissolute courses. Secondly, they are more dangerous and exemplary; for weake brain'd drinkers, almost every one sees their faults and imperfections, they are ex­amples wherby men use to take heed; yea, even themselves often are asham'd of and dislike themselves, and often perchance repent, after they are sober, and if they be not extreamely besot­ted, there is hope of amendment; but the stiffe able drinkers, such as call themselves boone companions, being more cunning, more plausible, more liked of, accompanied, followed, ap­plauded and sooth'd up in their ill courses (and so become conceited therein) seldome repent or leave the [Page 291] same, but rather will boast, bragge of, and glory in these their idle, lewd, vi­tious courses. I wish there were not many Gentlemen of these ill condi­tions, but such are indeed the shame of Gentlemen. And these notable, stiffe, able, strong-brain'd common drinkers, plausible blades, and as they call themselves fine companions (though of many course conditions) are the principal occasions that others are drawne to these ill courses; and therefore most dangerous, and to bee avoyded. Thirdly, the Scriptures treating of drunkennesse in the great­est woes and threatnings thereof, chiefely and mainely aimeth at such men as these; As for example, Woe (saith the Prophet to them that are mighty to drinke wine, and men of strength to mingle strong drinke, &c. Esay. 5.22. &c. Theres for strong-brain'd, able, mighty, stout drinkers. Againe, Woe to them that rise up early to follow strong drinke, that continue untill night, till wine inflame them. Esay. 5.11. also [Page 292] Prov. 23.30. Theres for them that rise to be at it, and stay long by it. A­gaine, Woe to them that drinke by bowles, &c. Amos 6.6. Theres for methodi­call drinkers, such as drinke by mea­sures, by whole cups, healths, &c. and will not leave so much as a pearle (as they say) behinde. Also Woe to them that go and seek out mixt wine, Prov. 23.30. Theres for walking Drinkers, that goe from one Parish, and from one tipling house to another to seeke it out. Also Woe be to him that provoketh his neighbour to drinke, and maketh him drunken; Theres for such plausible drinkers as allure, draw, or provoke others to drinking courses, and for bragging victorious drinkers, that thinke it a brave thing to fox (as they say) or fuddle their neighbours and companions. Thus we see the most evill, pernitious, dangerous, exempla­ry, wofull, and miserable drinkers, are the strongbrain'd, able, devoted, com­mon, methodicall, walking, plausible, provoking, victorious drinkers, and [Page 293] that they are even worse then weake-brain'd drinkers, contrary to the com­mon opinion and error whereby many thousands are led to these abuses.

In the next place let mee render some examples of the effects of ex­cessive and abusive drinking; and first for recreations sake amidst more seri­ous discourse, a few merry or ridicu­lous stories thereof, which I have read or heard of. One being foxt, and comming late over a bridge, chanced to fall into a ditch, knee-deepe in mud and water, where not being able to get out, fell asleepe; towards mor­ning one comming by when he began to wake, heard him say aloud; Thou whore, why doest thou lay no more clothes upon my feete. Another see­ing a company come out of a Taverne doore, look'd up to see what signe it was, and with looking up, reeled and tumbled downe; being scrambled up againe; Gentlemen (saies he) pray what signe's this? One answered, a signe that you are foxt. Another very [Page 294] tall man being in a Winter night very late foxt, asleepe in a chimney corner, where the mantle was very low; The host not being able to wake him, went to bed and left him, where he lay till towards morning, and having soundly bepist himselfe, awakes, rises up, and not remembring where he was, being within the mantle, knocks his head first at the one side, then at the other within the chimney, and could not finde a way out; at last looking up­wards, he saw light at the top of the chimney. and feeling himselfe very wet and cold, apprehended that hee was fallen into a Well, and began to call very loud, and very pittifully for helpe; whereupon they in the house awak'd, wondered, rose to helpe him in all haste, but when they knew the matter, soundly laught at him. Again, a company being drinking in a cham­ber, one of their heads ak'd, and think­ing to steale away from them into a­nother roome to sleepe, found a paire of staires, where hee goes up into an [Page 295] old garret just over their heads, which not being boorded, he dropt through the seiling just downe amongst them againe; they were at first afraid, but after made good sport in laughing at him. Another was so pittifully pot-shaken, that going to make water, hee tooke the end of his skirt in his hand and pist in his britches. I hope you are wise enough to read these tales with a detestation of such foolish and ridiculous actions, and the cause thereof, abusive drinking, as well as for recreation. I might tell many more to this purpose, but these may suffice for a taste of their rediculous courses.

But now to write more sadly, I might also tell many stories & ex­amples of hatefull mischiefes and murders, that have beene the evill and miserable effects of these drinking a­buses. But to speake onely of a few, lest in this briefe discourse I become too tedious. A certaine man beating his wife in his drinke, broke her arme [Page 296] and legge, and being rebuked for it, wisht also he had broke her neck. The sonne of Cyrill (in Hippo) in his drink would have violated his sister, he beat his mother being great with childe, killed his father, and did other mis­chiefes; Oh mighty domination of the Devill, saith Saint Augustine. A­lexander in his drinke killed his deare friend Clitus, and being come to him­selfe, ('tis said) he would have killed himselfe for killing Clitus. Examples of murders, duels, stabs, wounds, sad accidents, and of untimely death, are very frequently registred and heard of, by reason of these drinking abuses. And in our times, how many rash, braine-sicke, pot-valiant, swash-buck­lers are there, that seeme to feare nei­ther God, nor the Devill, nor hanging; that although commonly themselves doe all the wrong, yet will bee ready to draw their Rapiers upon every slight occasion (especially when they get advantage of weapon or the like, and have some ready to backe them if [Page 297] need bee looking on) and make no bones nor conscience to venter dying, hanging, losse of Heaven, and dam­ning for a trifle, and so to turne vil­laines, murderers, humane Devils, I cannot terme them too bad; and I feare not to anger the worst of them with speaking truth; And yet tis no­ted, that some of these desperate, pot-valourous, foole-hardy villaines (though they seeme to be the Devils Lievtenants) are oftentimes shame­fully beaten; And 'tis like if they were put upon a good cause, as the defence of their Prince and Country, that they would (like that drinking Army which the Romans so easily con­quered) soonest turne cowards, or like those English men at the siege of Groyne in Gallizia, where many hun­dred lost their lives by reason of their drinking. So also I might write of divers stories and examples how ma­ny men come to untimely deaths in their drinke or by reason of drinking. Elah, Zimri, Olofernes, came to untime­ly [Page 298] ends in their drinke. So also (as Histories report) did Fliolmus King of Gothes, Cleonicus King of Lacedemonia, King Hardecanutus of England, and meaner persons innumerable. Master Ward in a Printed Sermon telleth di­vers stories at large of above thirty se­verall persons in the Kingdome that came to very strange and untimely deaths, by reason of abusive drinking. And Master Stowe in his Annals tel­leth of a lamentable and remarkable accident of a hundred and eighty per­sons that died in & by excessive drink­ing in lesse then three daies space. And how many men in our dayes by reason of abusive and intemperate drinking (like Alexander) die even in the flower of their age, or at least doe much shor­ten their life.

I might further discourse concer­ning the evill and miserable effects of drinking abuses, concerning mens credit, estates, families, the Common­wealth, and also Piety and Religion, but these would then extend this Se­ction [Page 299] too long, And also since many Authors have written thereof at large, I will now voluntarily omit the same and proceed.

SECT. III. Difficulties of forsaking such drinking abuses, and the remedies thereof, ten­ding to the encreasing our happinesse therein.

IF we consider rightly, wee cannot but confesse truely, that it is a marvellous hard matter (in this age) to for­sake these drinking abusive courses, especially to such as have much used they same, by reason of many strong provocations both inwardly and out­wardly.

First inwardly, by much drinking, especially of strong and hot drinkes, they cause in their stomacks a strange mixture of cold, clammy, saltish, [Page 300] eagre and tart humors (yet with some difference according to mens severall complexions) whereby is occasioned strange and unnaturall thirst, and de­sire of such liquors as they are most accustomed too. (So as they drinke and are not filled with drinke.) Hag. 1.6. And according to that old Epitaph.

And secondly, they have many out­ward provocations and allurements to these drinking courses, such as are calling themselves, and being esteem­ed the onely gallants, blades, wits, good-fellowes, sparkes, generous, jo­viall, merry companions and the like, (though many of them are, such as be­fore I have shew'd) and among them­selves they seriously (though simply) esteeme such the bravest men who [Page 301] can drinke most, can play it off finely, as they say, with many other fine termes (though the Brewers horses can doe as brave acts as this to drinke much.) They have also many strange devices, and provocations, to allure and provoke men to drinke whole cups in abundance; They have an Art of drinking, with divers methods and mysteries therein, and there are Sta­tutes enacted among themselves, and Lawes with forfeitures thereupon. And under colour of such customes, healths, pledgings, courtesies, and the like they doe strangly abuse them­selves, and seriously jeere, laugh at and contemne such as will not be al­so abused. And they have a tricke, sir, notably to scoffe at such as will no [...] pledge them so much as they drinke and thinke it a very great disgrace i [...] themselves, and others to refuse th [...] same; insomuch as some of the [...] will swill downe as much drinke at sitting as would suffice a man two [...] three weekes (perhaps till they a [...] [Page 02] sicke againe) rather then endure such a disgrace, as they thinke it, to refuse to pledge their companions, and so ve­ry seriously (though very sillily) they even scoffe one another into abuses, folly, and misery; and in so doing they thinke themselves notable fine blades, and very much contemne and reproach such as will not likewise a­buse themselves. Besides, in Taverns and Tap-houses mine Host, Hostesse, the Vintner, Tapster, peradventure a Wench and others are at their ser­vice, and here they may call for what [...]hey please, either fine, neate, briske, [...]parkling Canary, double Beere, Ale, [...]or what else you will. (But all for money sir, and 'tis like, a halfe-peny­worth for two pence.) Here they may [...]eare of all the idle newes in the Pa­ [...]ish and Towne, especially about Women, about Cuckolds, and the [...]ke, and also where the best Wine, Beere, or Ale is; who was lately foxt, [...]aw'd, or sent to the dogges, as they [...]y; and who did that notable act to [Page 303] make them so, and also what fine pranks and reakes he and they play'd, how much money they spent, when, and how bravely, &c. and this idle di­scourse doth notably take and please their adle pated, phantastick humors. Here also they may have free liberty (as 'tis a common custome) not only to laugh and be merry, to sing, &c. but to scoffe, jeere, raile, abuse, curse, swear, talk baudily, look big, quarrell, fight roare, gape, and keep a mad quarter, to smoke, spet, to drinke notably, and to abuse themselves into all evill and misery, but all for money sir. And here it is that they thinke themselves in their Kingdome.

However such outward provocations to such men, as are not used to them, and to such as can see through them, will justly seeme very slender, idle, and ridiculous; and some of them irksome, vitious, impious and hellish, yet to many thousand braine-sicke men in this age, they appeare so ex­cellent, as that they very weakely and [Page 304] swinishly esteeme such courses their choysest recreation and soveraigne fe­licity, wherein peradventure consists their greatest misery as hath beene shewed. And to speake more seri­ously. Certainely, if there be any Dalilah on earth, 'tis ill company. If we use the same, they will so insinu­ate into our minds, as 'tis very likely we shall first be drawne to a tolera­tion and allowance, afterwards per­chance to action, custome, and de­light in their courses, if we be not very cautelous, and wise enough to see the vanity, folly, ridiculousnes, & impiety thereof: Insomuch as hath beene ob­served, that very few men who have long and much used such drinking courses have ever forsaken them, nor can they bee perswaded thereunto by any meanes. And indeed if we more seriously think of it, it will appeare a marvellous hard matter for such a man to forsake his chiefe delights, his old rooted customes, his habit, his very nature as I may say. Insomuch as [Page 305] there had need to be prescribed super­naturall and divine remedies to con­vert such a man from himselfe; and indeed, unlesse a man have supernatu­rall and divine Grace in him, he can­not so much as truely and seriously endeavour to forsake such rooted customary habits; and hee that can but onely so endeavour (though hee often fall through frailty) is to bee well esteemed inasmuch as wee see in him a willing minde to forsake ill and doe well, which is the divine Grace of God in man, who accepteth the will for the deed, whose power (saith Saint Paul) is made perfect through our weaknesse and infirmities. And even in this life there are no actions more worthy of commendations then to endeavour as much as wee may to conquer our irregular affections, and so to become Lord of our selves.

So also for a young man to bee tempted by such and so many devices as are commonly used in this drink­ing age, and that in his chiefe season [Page 306] of temptation, if he doe but serious­ly endeavour to avoid such courses, and so to become temperate, staid, and frugall in these intemperate wild, and riotous times, he is to be thought a gratious spirit. And if he be of such a divine temper, that by reason of the heavenly mirth and musicke within his soule, he can bee above such low pleasures in comparison, and so can contemne the common excessive swilling of many whole cups, and roaring, swearing, cursing, rayling, re­proaching, abusing, gybing at good­nesse, ribaldish, scurrilous mirth, and loud gapings of laughter at such bau­dy stuffe, as musicke rather to please the Devill then him, and so avoids all such ill courses; how may health, prosperity, yea heaven and earth smile upon such a man. And also to deride and scoffe at these idle tipling courses, even in their owne colours and height of seeming felicity, is a master-peece.

Neither doe there want naturall re­medies in this respect of drinking, to [Page 307] alter the ill disposition and temper of our bodies, and to rectifie the disor­derly affections of our minds. As for example, if we be possest with an un­naturall thirst and desire of strong and hot drinkes, wee may purge out that strange mixture of cold, clāmy, eagre, salt, and tart humours, which are the causes thereof. Or else wee may alter the same by disuse of the occasions. Such men therefore as have used to drinke much Sacke and other strong liquors, if by degrees they passe from a greater quantity to a lesser, and so from hotter liquors to cooler (which is better then sudden alterations and lesse distempers the body) substract­ing the quantity and quality, by little and little, untill they come to a due proportion and order, their stomackes will then in good time bee so contra­cted again, and fitted for this quantity and quality, as they will not any more be troubled with the former greedines thereof. And custome in this kinde is of such force that it maketh small [Page 308] beere, yea water (as appeares in the ensuing alleadged examples) to some men equall in delight and pleasantnes to the choycest dainties, wines and strongest liquors to such as usually drinke no other.

But it is not safe concerning bodi­ly health, wholly to alter an old roo­ted naturall custome. As for a man that hath beene much and long used to wine or strong drinke, now to for­beare it altogether is not safe, but on­ly in a reasonable manner; for having brought his stomacke to a naturall ha­bit and desire thereof; it is not amisse sometimes within the limits of a due proportion, and temperance to che­rish himselfe therewith; especially, if he be of declining and aged yeeres, or of a dull, slow, heavie, sad disposition; to refresh and cheere his aged, decay­ing, and dejected spirits.

There bee also divers remedies to rectifie the minde herein, as to consi­der all the evill and miserable effects of such abusive drinking (which are [Page 309] treated of in divers Authors, and com­mon to the view of all men) especial­ly to our bodies and mindes, as hath beene declared; which truely to think on, is in reason sufficient to flight a­way our irregular affections from such excesse and abuses.

Also to thinke how vaine, empty, and idle such outward provocations are, which allure us to such courses; What are wee a pin the better to bee waited upon sometimes a while by some (perchance misreckoning, nick­ing, frothing, cheating) Tapster, Vint­ner, or the like, who are aswell ser­vants to every idle deboist fellow as others, and whose service is common­ly but to make your purse lighter? Al­so what are we a jot the better for keeping company with fawning flat­terers and parasites, then whom in­deed there are not more dangerous people in the world? Or with disso­lute braine-sicke phantasticke pot-gallants? Or what are we a button the worse for their common, silly pot-jeeres, [Page 310] and barking reproaches, whose drinke-sop adle pates we know are of­ten pumping to reproach and abuse such as professe frugality, civility, temperance, piety, & sober goodnesse, and to speak against all excellent sub­lime things, such as are above their weake, low, swinish capacities and customes, and thwart, or oppose their undue vitious courses? Methinkes it should be as a divine consort of Cae­lestiall musicke to our eares, to heare such men reproach and revile us; As hath beene formerly shew'd, it is a good and blessed signe; It seemes we are converted from their ill cour­ses and disallow them. Also what are we the better to heare such company, bragge, domineere, call themselves good-fellowes, blades, and the like? Let us bee much rather disliked, and reproached by such men, for being temperate, sober, civill, stayd, frugall vertuous and pious, then bladed and good-fellow'd with a hug for abusing and spoyling our selves. And further, [Page 311] what are wee the better to heare them roare, sweare, curse gybe, scoffe, sing idle scurrilous songs, talk baudily & to little purpose, and sometimes per­chance as loud as they gape three or foure at once; or to see them smoke their noses, sit swilling off abundance of whole cups, perchance foure or five houres together, and pissing it out a­gaine, as if we knew no better actions? Or to observe the idle silly orders and devices of such people, such as are fil­ling up the cup to the brimma; drinke it off fairely, as they say, upon the naile, to the little finger, not to leave so much as a pearle behinde, or pin the basket; calling tother pint or jugge when wee have too much be­fore; to see our selves pledg'd, ma­king wet reckonings, enforcing of whole cups, healths, and the like: What need I particularise, almost all their pot devices and customes, (to a reasonable man well in his wits, that is not besotted therewith) seeme so vaine, absurd, silly, and rediculous, as [Page 312] he is even wonder-strucke to thinke that so many wise men of excellent parts, in all places, are so besotted with such silly devices, who otherwise truely (I meane the more worthy, courteous, wise, and generous sort of such as are usually termed good-fel­lowes, &c.) doe as farre excell divers other niggardly, covetous, rugged, un­sociable, degenerate, and puny spirits, as Gold doth Earth, or the Sunne a Candle (untill they have spoyled themselves by drinking) and so would be esteemed, if they would not use such degenerate courses.

Further to rectifie our minds here­in, let us know, that we may still drink such and so much as is necessary, yea, most pleasant, delightfull, and bene­ficiall in all respects (as is to be decla­red) and which is such a due propor­tion as is to be dilated in the ensuing Sections, insomuch as we may be, as merry therein, and as good-fellowes, yea, much better companions then in excesse and abuses (if wee had reason [Page 313] to see it) and be happy therein.

I pray Sir, pardon me, if you thinke I have written any thing too bitterly and tartly. Indeed I have beene very sparing (except in some few very ne­cessary places) of grosse and sower termes, in respect of some Authors, who have written of this subject, ho­ping the same will the rather worke upon courteous, faire conditioned, kind, free, wise, pleasant, & sociable na­tures, such as I know many are, who are too much inclined and most allu­red to those drinking abuses: and if you thinke I have writ any thing too jesting or gybingly; who will blame me (but such as are too severe) if I have written the truth in a pleasant way; and I hope this also will the bet­ter worke upon such natures before named. And in good earnest now, (concerning my selfe) I confesse that I love sometimes to drinke two or three cups of wine, or good liquor for recreation among my friends, and although I dislike our common ex­cessive [Page 314] drinking courses, and some silly pernitious devices and customes of this drinking age, and also al­though I love to bee civill, and to heare other men talke more then my selfe; yet truely I thinke very well of mirth and good-fellowship in good sort, and it doth me much good to see and heare men drinke, sing, dis­course, be joyfull, pleasant, and merry without abuses. But I proceed.

SECT. IIII. Rules concerning a right order and due proportion of drinking, and shewing that the same is very sufficient, pleasant, easie, and most beneficiall.

TO the intent that wee may bee happy in respect of drinking, let us use the same in such sort as by a right ordering and moderating of eve­ry severall kinde of drinke, by sutable [Page 315] degrees and convenient proportions, the same may tend to our well being. Such a moderation and proportion I meane, as is very easie to bee under­gone, pleasant and beneficiall; so much as brings strength and vigor, both in minde and body, and on the contrary not so much as is trouble­some or breeding distemper therein.

To treate thereof briefely, it is best for young men, cholericke and san­guine complexions, usually to drinke coole, small, and milde wine, beere, or ale; And to avoid such as is very strong, hot, stale; and sower, as much as they may. And for the phlegma­ticke, grosse, fat, and melancholy men, it is best commonly to drinke such wine and beere as is thin, piercing, and pure; And to forbeare new, thick, sweete, and muddy stuffe.

A cup or two of Sacke, Metheglin, strong Beere, Ale, or other good li­quor is not amisse for old, weake, and decayed men; and for such as are heavie, sad, and sorrowfull, sometimes [Page 316] to comfort their drooping spirits: yet too much strong and hot liquors (by reason of the superfluous multitude of vapours, exhaling to the braine, remaining unconcocted, and after the heate thereof is past, are there refrige­rated into cold phlegme) doth cause even to old, sad, and drooping men, a greater heavinesse and melancholy. However a reasonable quantity doth much cheere, quicken, and revive them.

The quantity most convenient is so much as by reason and our own ex­perience, doth make our bodies and mindes apt and healthy to performe their offices, and no way distempers or hinders them. But for as much as our appetite is deceitful (especially if by custome we get an ill disposition in the stomacke) and is alwayes can­vassing for sensuality, blinding our reason and carrying us beyond the due measure of temperance and welfare; Let us therefore consider a due pro­portion and measure.

Physitians say that usually three or foure reasonable draughts at a meale is sufficient for any man, and that be­tweene meales it is not good to drink above the same proportion. This pro­portion of three draughts at a time, at the most, was determined by the Sy­nod of Nants, as being sufficient in nature and reason for any man; and the same is approved of by divers Philosophers, Poets, and others. Or if you will (according to the laudable custome of some men) now and then for recreation sit in a Taverne or Ale-house till you have dranke each man his pint of wine, or jug of beere, or thereabouts, and no more, is commen­dable; so as the same be onely some­times (not commonly) and onely for good recreation or occasion, and without abuses.

But forasmuch as a different pro­portion is to be allotted in respect of [...]ime, age, complexion, and the like, [...]his may easily be (and commonly is naturally) remedied either by drink­ing [Page 318] greater or lesser draughts, or ad­ding a draught or two more in a day, when and to whom it is requisite. As in Summer more then in Winter, the cholericke more then the phlegma­ticke, so as it bee not too strong or hot; children usually drinke lesser draughts then men; labourers may drinke more, and more often then idle people: So to drinke when naturall thirst requires (if the body be not too hot, or distempered) is good, for very much thirst is ill for the stomack, and it is good that the same be common­ly kept cleane, and sometimes moist.

Physitians also say, it is not good to drinke betweene meales, till after the first concoction, or till two or three houres after the meale (unlesse much thirst require) especially for such as are phlegmaticke. But some thinke a good draught or two of warme beere taken halfe an houre be­fore meales is a good preparative for the stomacke, especially for such as are dry and thirsty.

Neither doth it much matter con­cerning bodily health, if sometimes we be drawne to digresse a little from such a due order and proportion. To exceed sometimes this quantitie, and water the body by a more liberall drinking then usuall, is by some thought not amisse for health, so as the same be done but very seldome, and so as we presently return again to our wonted and usuall sobriety; for such accidental and seldome excesses are of little prejudice to health: And in this respect it is not good over­scrupulously, and too precisely to tye our selves to an exact proportion, lest we contract our stomackes to such an habit as will not admit of any errours when they happen without distempe­rature, but long and often excesses are very pernitious. However it is good to have our mindes directed to a per­fect, precise, and exact measure, and to have the same (as a patterne) dili­gently marked, and imprinted in our mindes, to the intent that wee may [Page 320] imitate the same, or come as neer ther­unto as we may, without too much nicenesse and inconvenience, knowing that all vertue is most really and best performed when we observe the same in a perfect manner. And also let us the rather as neere as we can conveni­ently, most willingly apply our minds thereunto, knowing that such a due proportion and order as is before mentioned, is very sufficient, easie, pleasant, and most beneficiall, as now followeth to be declared.

And first, that the same due propor­tion and order of drinking is sufficient and easie to be undergone appeares, inasmuch as a well tempered nature requires no more; for what reasona­ble man (who hath not by ill custome altered his nature) desires to drinke a­bove three or foure draughts at a time, or (if you will) above a pint a wine or an usuall jug of beer for his part at a sitting, or otherwise any way out of good order; insomuch as he thinkes it an easie and pleasant thing to bee [Page 321] temperate, whereas all intemperance and disorder displeases, and very like­ly distempers him; yea, even brute, irrationall creatures are contented with and desire no more then suffici­encie: It is onely an unrasonable na­ture, and perhaps corrupted by ill custome that makes us desire more, for wee know that one or two draughts at once, is sufficient to quench thirst, and suffice nature.

And that we may the rather know how largely sufficient and easie such a due proportion and order of drinking is; Let me tell you how some learned Physitians and others doe prescribe farre more strict rules therein: as that children, cholericke, and young men should not at all drinke any hot or strong wine. That foureteene or sixe­teene ounces of drinke in a day is suf­ficient. That above three draughts at a time is madnesse, and the like; now if wise men have thought such over­nice, and too strict rules and obser­vances to be good; then surely that [Page 322] which is better, more reasonable, and much larger is very sufficient, and easie to be observed. So concerning exam­ples. We read of divers men in for­mer ages, as commonly before the flood, and long after, and since the sect of Esseans, also the Iberians, some of the Indians, and in o­ther Countries, that dranke onely water, and yet were lusty, strong, and well pleas'd therewith. So likewise of Philadelphus King of Egypt, Bernice Queene of Syria, Porus and Phaotes two Kings of India, of Anchimolus and Moschus two Philosophers, of Pole­mon the Academicke, of Archonides, Mago of Carthage, Andrew of Argos, Iulius Viator a Roman Knight, Lasyr­tas, Lasionus, and of Iulian sirnamed Saba, that is, old man; Also of Saint Anthony, and of divers Hermits, Ana­chorits, and others, who would drink no other but water, (as likewise many men of later times) and yet lived very healthy, strong, and to a very old age; Nor did they desire any other drinke, [Page 323] being used to this, but thought the same (to their taste and use) much better then stronger liquors. Now al­though it were superstition, rigidnes, and folly in us to use such a severe course, unlesse the temperature of our bodies required the same. Yet this we may learne, that if such a more ri­gid and strict course, as to drinke so sparingly, and that only water, be suf­ficient, easie, and pleasant to them which are accustomed thereunto, much more many such nourishing and pleasant drinks as our Countrey usual­ly affords, and such a larger proportion as is prescribed suffice, and be very ea­sily observed by reasonable men.

Further, let us consider the suffici­encie and benefits of such a due pro­portion and order, which doth not onely preserve us from a multitude of evils and miseries, which excesse and disorder causeth, as hath beene shew­ed; but it is also sufficient in the lar­gest degree to afford all benefits in respect of society outwardly, and [...] [Page 324] the body and minde inwardly, that can with reason be expected thereby.

And first in respect of society, or good-fellowship as we call it; Is not such a due proportion as sufficient as a greater quantity to maintaine amity and friendship by mutuall entertain­ments, courtesies, and expressions of love in drinking to, and pledging of one another? He is an unmannerly, unreasonable, and in this respect worse then brutish friend, that re­quires above foure or five draughts at once for an entertainment or wel­come. So also, at feasts, banquets, and merry meetings, to season our discourses and mirth, somtimes with two or three cups of wine, or good liquor round about (so as without compulsion, as at Ahasuerus feast, every man drinke no more then hee plea­seth) as at the marriage feast in Cana of Galile to cheere the heart, is not a­misse. And is not this well and large­ly sufficient, why should wee desire [...]re? Or if we will to the Taverne [Page 325] or Tap-house goe to meete with our friends for good recreation, or on other good occasions, may wee not be good-fellowes, and discourse, sing, laugh, bee merry, and use sometimes honest disports, as well with sufficien­cie as with excesse? And (as in our Grand-fathers dayes men were wont to do) now & then sitting and talking an houre or two (upon the like good occasion or convenient recreation) over a pint or two of wine, or each man his pint or jug at the most, and that onely with good and harmelesse company, who doe hatefully banish from their faire and honest society, all riot, murmurs, quarrels, cursings, swearing, intemperance, and abuses; and where each mans tongue plea­santly trowles in harmelesse manner, where the Muses and sweete mirth agree; And now and then when each man pleases in a temperate manner to adde a cup or two of wine as a Cor­diall to sweeten and quicken all the mirth. I pray tell me, is not this far [Page 326] better then to sit, according to the usuall custome of our times, roaring, bragging, quarrelling, talking baudi­ly, swearing, cursing, smoaking, and in an unreasonable sort to sit some­times five or sixe houres or longer continually swilling and guzelling whole cups as fast as wee can drinke, and pissing it out againe, as if wee knew no better actions.

Likewise concerning the body, such a moderate and due proportion and order is largely sufficient, and most beneficiall to sustaine and preserve nature, to fortifie and warme the sto­macke, to cause good digestion and concoction of meate, to refresh, nou­rish, and moisten the most dejected and dryest body, to comfort and strengthen age and weakenesse, and to encrease beauty and cheerefulnesse; wheras excesse and abuses, as hath bin shew'd, spoileth, surchargeth, annoieth, corrupteth, puffeth up, inflameth, di­stempereth, over-whelmeth, or hinde­reth the body in all these felicities.

And to the minde in like manner, the same due proportion and order is sufficient to allay griefe and qualifie cares, in a farre better manner then excesse and disorder can; and so to quicken the minde and make it plea­sant, lively, and cheerefull, whereas excesse and abuses dulleth and di­stempers the braine, and encreases melancholy and sadnesse after the heate of the liquor is past, and the va­pours thereof cooled in the braine, as hath beene shew'd; besides many o­ther annoyances.

And is not then a temperate pro­portion and order most sufficient, ea­sie, pleasant, and beneficiall, how much better is it then by intempe­rance and abuses to annoy our bodies and mindes, and bring upon our selves a multitude of ill & miserable effects. Let us then ever with open armes em­brace this divine vertue of tempe­rance, since the same is so easie, suffi­cient, pleasant, and since in all respects springeth from thence so much hap­pinesse. [Page 328] And once againe let me say, that within the limits of this most excellent vertue of temperance let us still be good-fellowes, as merry, joy­full and pleasant as may be; since it is also a good and comely thing so to doe. Eccles. 5.18. &c. And since we are also advised to eate and drink with merry hearts, &c. Eccles. 9.7. And (to conclude as I began this Partiti­on) since God himselfe saith that his servants shall eat, drink, rejoyce, and sing for joy of heart. Esay. 65.13.14.

SECTION V. The good and divine use of Drinking.

SO then, if we can avoid the abuses of drinking, let us enjoy it in the good and temperate use therof freely, and cheerfully with all the good plea­sures and felicities belonging thereun­to; alwayes remembring S. Pauls rule. Let all be done to the praise and glory

Let therefore the sparkling colours, pleasant and delitious tastes, and sweetnesse of wine, and other pleasing drinkes, put us in minde of the foun­taine from which they spring, God himselfe; At whose right hand are rivers of pleasures for evermore.

He most lovingly invites us to taste of that eternall Well-spring of happi­nesse, saying, if any man thirst let him come unto me and drinke, &c. Iohn 7.37. Ho, every one that thirsteth, come, &c. Esay. 55.1. Blessed are they which hunger and thirst after righteousnesse, for they shall be filled. Matth. 5.6. Let us then endeavour feelingly and with a heavenly elevation of spirit, to say with King David, My soule is a thirst for God; yea, even for the living God; And, like as the Hart desireth the water brooks, so longeth my soule after thee, O God.

So it appeares there is a spirituall thirst in the Saints of God, which no­thing but this spirituall drinke, the Caelestiall Nectar of divine grace and [Page 330] consolations can satisfie. This spiri­tuall heavenly drink is in sacred Scrip­tures termed a divine feast of wine on the lees well refined, &c. 25.6. Wine and Milke, Cant. 5.1. choice mingled wine compounded even by wisdome her selfe. Prov. 9.2. To which shee most lovingly invites us, vers. 5. And this wine is the Caelestiall Nectar of divine grace and heavenly consolati­ons. Yea, our Saviour Jesus Christ himselfe is the spirituall Rocke from whence this heavenly drink springeth. 1 Cor. 10.4. And most lovingly (at the institution of that blessed Sacra­ment) He saith, drinke yee all of this, for this is my blood, &c. Oh blessed, in­finitely and eternall blessed are those happie soules, who by a true and lively faith with most joyfull thanksgiving can taste and drinke of this heavenly water of life, springing from this Rocke our blessed Redeemer Jesus, this Well of water, springing up unto eternall life. Iohn 4.13. Oh blessed Redeemer, sweete Jesus, we pray thee [Page 331] (with that woman of Samaria) give us of this water, vers. 15. this living water, Iohn 7.38. which is thy holy and hea­venly Spirit. vers. 39. Oh happy may wee bee then, to enjoy this heavenly fountaine, the God of consolations within us. We may enjoy even rivers of living water, vers. 39. Mee thinkes I now taste thereof within me. I am all in a divine Muze, full of joyfull, glorious, heavenly thoughts, in consi­deration of these soule-ravishing words and sentences of our blessed and most gracious Saviour, so full of delectation and sweetnesse, that such as have heavenly soules to taste and relish the pleasantnesse thereof, may be often (much better then with choysest wine) cheered and quickned, and so often filled with heavenly joyes and delectations; such a mans soule is often full of glading vivifica­tions, and divine soule-quickning ir­radiations (such as meere worldlings are not acquainted with) insomuch as they can (with Saint Paul) bee filled [Page 332] with consolations, and abound with joyes even in the midst of tribulati­ons, and (with Saint Stephen and other heavenly Martyrs) even in death it selfe.

To proceed, as there is a spirituall thirst and a spirituall drinke; so also there may be as it were a kinde of spirituall drunkennesse in the Saints of God. A holy madnesse as a Fa­ther cals it, that is, when the soule is elevated and quickned with a divine taste of the heavenly pleasures in this life, as it is above, and even besides it selfe with joy and delights. It seemes Saint Paul was in this extasie when he could not tell whether he was in his body or not. 2. Cor. 12.2. And St. Peter having tasted of this heavenly Nectar, seemes to say hee knowes not what; Master (saies he) It is good for us to be here. Let us build three Taberna­cles, one for thee, &c. It seemes he was transported beside himselfe, having but tasted of this heavenly Nectar of divine and glorious consolations.

And if we also could drink suffici­ently therof, it would sweetly enchant our soules and bring us into a most pleasing extasie of heavenly joy; yea, even but to thinke thereof truly, were sufficient to make us all amazed and transported with heavenly amaze­ments & delectations, not being able to finde bounds nor measure in this divine joy and happinesse; the same would so sweetly and gloriously cheere, quicken, enlighten, and elevate our spirits, as it would make us even of a divine and heavenly tem­per already.

To conclude, let us acknowledge; In thee, O Lord, is the fulnesse of this heavenly water of life, those eternall rivers of pleasures. Oh heavenly, bles­sed Lord God, since in thee is all sweetnesse, all pleasures, all happines, Oh let it be the onely thirst, desire, and delight of my soule to enjoy thee; let this joy in thee be my heaven upon earth.