Christian moderation In two books. By Jos: Exon.

THE FIRST BOOK. Of Moderation in matter of Practice.

§. 1. Of the use and necessity of Moderati∣on, in generall.

I Cannot but second, & commend that great Clerk of Paris, who (as our witty coun∣tryman Bromiard reports) when King Lewes of France required him to write down the best word that ever he had learnt, call'd for a

faire skin of parchment, and in the midst of it, wrote this one word, MEASURE, and sent it sealed up to the King: The King opening the sheet, and finding no other in∣scription, thought himself mocked by his Philosopher, and calling for him, expostulated the matter; but when it was shewed him that all vertues, and all religious and wor∣thy actions were regulated by this one word, and that without this, vertue it self turned vicious, he rest∣ed well satisfied: And so he well might; for it was a word well worthy of one of the seven Sages of Greece; from whom indeed it was borrowed, and onely put in∣to a new coat. For, whiles he said of old (for his Motto) Nothing too much, hee meant no other but to

comprehend both extreames un∣der the mention of one: neither in his sense is it any paradox to say, that too little is too much; for as too much bounty is prodigality, so too much sparing is niggardli∣nesse: so as in every defect there is an excesse; and both, are a trans∣gression of Measure. Neither could ought be spoken, of more use or excellency; For, what goodnesse can there be in the world without Moderation, whether in the use of Gods creatures, or in our own dis∣position and carriage? Without this, Justice is no other then cruell rigour; mercy, unjust remisnesse; pleasure, bruitish sensuality; love, frenzy; anger, fury; sorrow, despe∣rate mopishnesse; joy, distempered wildnesse; knowledge, saucy curi∣osity;

piety, superstition; care, wracking distraction; courage, mad rashnesse; Shortly, there can be nothing under heaven, with∣out it, but meere vice and confu∣sion: Like as in nature, if the ele∣ments should forget the temper of their due mixture, and incroach upon each other by excesse, what could follow but universall ruine? or what is it that shall put an end to this great frame of the world, but the predominancy of that last devouring fire? It is therefore Mo∣deration, by which this inferiour world stands: since that wise and great God, who hath ordained the continuance of it, hath decreed so to contemper all the parts there∣of, that none of them should ex∣ceed the bounds of their owne

proportion, and degree, to the pre∣judice of the other. Yea, what is the heaven it selfe, but (as Gerson compares it well) as a great clock regularly moving in an equall sway of all the Orbes, without difference of poyse, without varia∣tion of minutes, in a constant state of eviternall eavennesse, both of beeing and motion: Neither is it any other, by which this little world of ours, (whether of body or minde) is upheld in any safe, or tolerable estate; when humours passe their stint, the body sickens; when passions, the minde.

There is nothing therefore in the world more wholsome, or more necessary for us to learne, then this gracious lesson of mode∣ration: without which, in very

truth a man is so far from being a Christian, that he is not himselfe. This is the center, wherein all both divine, and morall philoso∣phy meet; the rule of life, the go∣vernesse of manners, the silken string that runs through the pearl∣chain of all vertues, the very Eclip∣tick line, under which reason and religion moves without any devi∣ation: and therefore most wor∣thy of our best thoughts, of our most carefull observance.

§. II. Practicall moderation in matter of the palate: And therein, first of the excesse: and then, of the other extremity in defect.

WHat then is there inci∣dent into the whole course of humane life, but matter of practice, or matter of speculation and judge∣ment? and both these are swayed and ordered by Moderation.

Practicall Moderation shall lead the way, as that which is most worthy; and whereto the speculative is for the most part, re∣duced; and whereby it is mainly governed. This, howsoever it

reacheth to the managing of all the inward dispositions of the soule, and all the outward carriages of life, and may therefore admit of so many severalties of discourse, as there are varieties of desires, incli∣nations, actions, passions of man: Yet shall, for the tractation of it, be confined to some few of those noted heads, which we meet with in every turne of this our earthly pilgrimage.

The chiefe imployment of Mo∣deration is in the matter of plea∣sure, which like an unruly and headstrong horse is ready to run away with the rider, if the strict curb of just moderation doe not hold it in; the indiscreet check whereof, also, may prove no lesse perilous to an unskilfull manager:

Pleasures, whether in matter of diet, and other appurtenances of life, or in matter of lust.

We begin with the first; where∣in the ex••reams of both kindes are palpable, and worthy both of our full consideration, and carefull ac∣cordance.

How prone we are to excesse in these pleasures of the palate, ap∣peares too well, in that this temp∣tation found place in paradise it selfe: the first motive that inclined our liquorous Grandmother Eve, was, that shee saw the tree was good for food; and then followes, that it was pleasant to the eyes; her appetite betraid her soul: and after, when in that first world men be∣gan to be multiplyed, that Giant∣ly brood of men-eaters (if we may

beleeve Berosus) procured aborti∣ons, to pamper their gluttony with tender morsells: Afterwards, even in the holy Seed, we finde an Isaac apt to misplace the blessing for a dish of Venison, and his son Esau selling his birth-right for a messe of broth. We finde Israel temp∣ting God in the desart, and longing to be fed with flesh, and cram∣ming it in till it came out of their nostrils. We finde too many un∣der the Gospell, whose belly is their God, and therein, their bane. By unsatiable greedinesse have ma∣ny been dead, saith Ecclesiasticus; and how many doe we see daily that digge their graves with their teeth; and doe therefore perish, because they doe not put their knife to their throat? And as for

immoderation in drinking, the first newes that we heare of wine, is in Noahs drunkennesse, he was the true Ianus, the inventer of the scruzing of the Grape to his cost; whom if the Heathens celebrated, we justly censure, as beginning this glory in shame: The next was in Lots incest and stupidity; and ever since, wine is a mocker, as wise Solomon well styles it. The Heathen have made a God of it, and give it the title of Freedome; Abuse hath made it a Divell and turned that liberty into licentious∣nesse; whereupon some foolish hereticks have absurdly ascribed it to that hellish originall; wine, saith the Apostle, wherein is excesse; How many have our eyes beene witnesses of, whom their unruly

appetite, this way hath turned in∣to beasts, how many into mon∣sters of wickednesse? Certainly, a drunkard is, in, at all. Neither is there any vice under heaven, from which he can secure himselfe: It is memorable that our Jewish Doctors tell us of a certaine Gen∣tile King, who lighting upon ele∣ven of their learned, and holy Rab∣bins, put them to their choyce, whether they would eate swines flesh, or drink of their Ethnick wine, or lie with harlots; swines flesh they hated, harlots they pro∣fessed to abhorre, wine they yeeld unto; but, by that time they had awhile plyed that bewitching li∣quor, all came alike to them, both the flesh of swine, and of harlots were easily admitted. Experience

yeelds us so wofull instances of the lamentable effects of drunken∣nesse, every day, that we need not dwell upon particulars.

The other extreame, is more rare, and though faulty enough, yet lesse bruitish: How many have all ages afforded who out of a feare of complying too much with their appetite, have not stuck to offer hard measure to nature; not thinking they could be godly enough, except they were cruell to themselves. It is hard to beleeve the reports of the rigorous auste∣rity of some of the ancient; One of whom, Macarius could professe to Euagrius that in twenty yeares he had not taken his fill of bread, or water, or sleep. Another, Arse∣nius would not give himselfe so

much ease as to sit, or stand in ta∣king repast, but was still wont to eate walking: professing that he would not gratifie his body so much, as to yeeld it so much ease, and holding the time, but lost, which he bestowed in feeding. And for the quality of their suste∣nance; what shall we say to the diet of some votaries? Amongst whom Laurence Bishop of Dublin was wont to eat no other bread, then that which was mixed with lie, in emulation of him that said, I have eaten ashes as bread. Fryer Valentine went beyond him, who for ten yeares together did eate no∣thing but only bread dipt in the juice of wormwood. I shall not need to presse any other instance of this kinde, then that which

St. Ierome gives of Paul the first hermite, who living in a cave, within the desart, was beholden to a Palme-tree both for his diet and cloathes; whereto he addes, Quod ne cui impossibile, &c. which that it may not seeme impossible to any man, I take the Lord Iesus, and all his Angells to witnesse, that I have seene Monkes, whereof one shut up for thirty yeares together, that lived only with Barly bread, and muddy water. Thus he. Had not these men placed a kinde of holinesse in crossing their palate, they might have fared otherwise. When Francis of Assise was bidden to the great Cardinall Hostiensis to din∣ner, he poures downe upon that curious Damask cloth (spread for better viands) before them, all

those scraps of almes out of his sleeve, which his good Dames of the City had given him; and could say, that if the Cardinalls cheare were better, yet his was holyer. Yet even these parcells might bee delicate (panis desideriorum) in comparison of Daniels pulse, or the Baptists locusts, or the Fuille∣tans salads. That which Eusebius casts upon St. Iames, we see now practised by the Carthusians, and Minimes, abstinence from flesh: some antiquity of tradition hath dieted St. Peter with lupines, St. Matthew with berries, and herbs; howsoever, I know those Saints had fared better; the one feasted his Master at his owne house; the other fed on fish and hony-comb at his Masters last table, and saw

the sheet let dovvne with all varie∣ties of dainties; and heard, Arise Peter, kill and eate. And if we yeeld so much to Baronius as to grant that St. Paul was alvvaies abste∣mious, (though it follovves not, as Lorinus well, because for thirty dayes he complyed with Naza∣rites in the Temple) it is more then we ovve him; since it is not like he that prescribed wine to Timo∣thy, a younger man, would forbear it himselfe, upon the like or grea∣ter necessities. This we are sure of, that this chosen vessell was carefull to beat dovvne his body; and that many of those ancient Worthies, the great patternes of mortification, stinted their flesh with the straitest. Good Hilarion in stead of barly, could threaten to

feed this asse of his with chaffe: and devout Bernard professes how much wrong hee had done to himselfe, by this well-meant ri∣gor, in disabling him for better services; complaining that he had by this meanes turned a vertue in∣to vice, and killed a subject, whiles hee meant to subdue an enemy: And even their St. Francis himselfe at his death could confesse too late, that he had used his brother Body too hardly.

A faint imitation of which se∣verity, we finde in those, who now adayes turne religious absti∣nence into change of diet; and therein place no little merit. For my part, I cannot yeeld there is more delicacy in flesh then in o∣ther dishes; I remember it was

the word of that wise States-man of Rome, that it was never well with them, since a fish was sold for more then an Oxe; and that famous glutton could say of old; That is the best flesh, which is no flesh; and all experience shewes that oyle, wine, shell-fishes, are more powerfull to stir and inflame na∣ture then other duller liquors; and viands of flesh, which are of more grosse, and heavy nourishment; neither was it for nothing that the Mythologists fained Venus to be bred of the Sea. The ingenuity of Lindanus can confesse how little these kindes of fasts differ from the most exact gluttonies. Let the fond Ebionites, Encratites, Manichees, hate the very nature of some meates; I am sure they are all alike

to their maker; There is one flesh of Fish, saith the holy Apostle: That which goes into the body defiles not the man, saith our Saviour. How ever therfore these differences are fit for civill considerations, and in that regard are in all due obedience to be strictly observed, yet in spiritu∣all respects they come not within any view, as those which the Cre∣ator of Sea and Land hath left both in themselves, and to him equally indifferent.

§. III. Of some extremities in other vsages of the body.

THe like austerity hath beene affected of old in other usages of the body, whether in ap∣parell, lodging, restraint of recrea∣tions. It is well knowne how some over-devout amongst the seaven kindes of Pharisees, garded their fringes with thornes, and knockt their heads against the walls, till the blood issued forth. And even amongst the Manichees ••n St. Austins time, there were some more strict then their fellowes, which called themselves Mattarios,

who gloryed to lye upon hard mattes, not envying Faustus his Featherbeds. It was a great com∣petition betwixt two pretended Saints, St. Francis and St. Clare, whether should have the rougher coate: Although all was one to that incurious Saint of Assise, for had his coat beene better, it had gone to the next begger; wherein I cannot but wonder at the diffe∣rence of humors in two that goe for their Saints: It is spoken to the praise of Anthony the Hermite that he never saw himselfe naked; whereas to the wonder of the o∣thers mortification, it is said, that other forenamed Saint of theirs, stript himselfe stark naked, before the Bishop of Assise, and in that forme (like a Mahumetan Dervis)

ran through the streets. Yet these are but small self-penances in com∣parison of some others: Our story tells us that the Monke Acepsemas lay threescore yeares close hid in a blinde roome, where he never spake with any man, never was seene of any man. But Didymus went yet beyond him who in his whole life of ninety yeares never conversed with any. Yet these might passe their time with ease, in comparison of an Hilarion, who put himselfe into a little-ease; so penall a lodging that he could nei∣ther stand upright for the height, nor stretch out his legges for the length: or a Symeon Stylites, that chained himselfe to an hollow pillar of the like in capacity. Yet all this taske was tolerable, in re∣spect

of the cruell piety of those men, that stuck not to tew & lanci∣nate their bodies; like that Superi∣anus the Scholar of Lacharis, of whom Suidas speakes, that would scourge himself into learning; such were the famous whip-stocks in the time of Gregory the tenth, which out of Italy passing into Germany, astonished the beholders with their bloody shoulders, affecting glory and merit in that selfe-mar∣tyrdome.

And though the dangerous o∣pinions which attended this pra∣ctice in the first authors, were condemned, as hereticall, yet the usage itselfe is continued in Spain, and some other parts; and, not without a secret kind of horrour, applauded by the multitude, as an

undoubted argument of serious and deep mortification: And what marvell, when that which is acted in the streets but once, by a few muffled penitents, is pretended to be done in cells and closets as in a set course of discipline, by the most of their strict votaries: But all these, and what ever acts of penance, must yeeld to that of Goderannus, (a souldier of Christ, as our Capgrave styles him) who when the Host, given by his St. Hugh to a leprous man in the height of that loath∣somness, was rendred again, with the interest of some other odious ejections, did that, which in favour of the queasie stomack of my rea∣der, I must conceale: Onely this, that their Saint which beheld it, could say, that S. Laurence his Grid∣iron

was far more tolerable. To shut up all, S. Martin would needs die in sackcloth and ashes. Such hard usages have some zealous self-enemies put upon their bo∣dies; no doubt in a mis-grounded conceit of greater holinesse, and higher acceptance at the hands of God; from whom they shall once heare that old question in the like case to the Jews, Who required this of you? As if God took pleasure in the misery of his best creature, and had so ordered it, that Grace could not consist with prosperity and contentment.

We have seene then both those extremities wherewith men are mis-carried in matter of the palate, and some outward usages of the body.

§. IV. Of the extreames in the cases of lust.

AS for the delight of the marriage-bed which some salacious spirits have thought fit in an eminence or propriety to call plea∣sure, how far it hath bewitched men it is too apparent. How ma∣ny are thus drunk with their own wine! spending their bodies to satisfy those sensuall desires wher∣with they are impotently trans∣ported; like that bird of whom Suidas speaks, which dies in the very act of his feathering. Certain∣ly, there is no such Tyran in the world as lust, which, where it pre∣vailes

enslaveth the soule, and sen∣deth his best subjects, not to the mill with Sampson, or to the di∣staffe with Hercules, but to the chambers of death, to the dunge∣on of hell. The witty Athenians could enact a Law for Bigamie; and Socrates himself, who was by the Oracle named for the wisest man of his time, and the greatest master of his passions, could be content to practice that, wherein he was well punished; And how their famous Philosophers were affected, I had rather S. Ierome should speak then I: And the Turks at this day, whom their Al∣coran restraines from wine, yet are by their law let loose to this full scope of sensuality. What speak I of these, when the very Patri∣arks,

and Princes of Gods peculiar people were palpably exorbitant in this kinde; The man after Gods own heart (in respect of the sin∣cerity of his soule) divided himself betwixt sixe partners of his bed; the mistaking of which permissi∣on hath drawne the modern Jews into a false opinion of no lesse then eighteen wives allowed still to their Princes: But for his son So∣lomon (in other things the wisest under heaven) from whom the East••rne Potentates have borrow∣ed their Seraglio's, what stint was there of his bedfellowes? he could not so much as know all their fa∣ces. Neither was it for nothing that the all••wise God saw it fit in his royall law, to give us two Commandements against lust,

and but one onely against murder or theft; Doubtlesse (as Gerson well observes) because he saw us naturally more prone to these wanton desires, then to those vio∣lent.

Contrarily, there have not wan∣ted some, who out of a strong affe∣ctation of continency, & an over-valuation of the merit of virgini∣ty, have poured too much water upon the honest flames of their lawfull desires, and have offered a willing violence to nature; Not to speak of Origen, and some others that have voluntarily evirated themselves (a practice justly cryed downe by some Councels) such were Amnon the Heremite, and Pe∣lagius the Monk in the Ecclesiasti∣call history, who the first day of

their marriage took up a resoluti∣on of the continuance of a virgi∣nall chastity (a fashion which some improbable legends have have cast upon S. Iohn the beloved Disciple in his mis-imputed mar∣riage in Cana) and retired to an a∣greed solitarinesse. Many formall votaries have made profession of no lesse continency, but with what successe I take no pleasure to relate: Let an indifferent man speak; Erasmus in an Epistle to his Grunnius: who tels us of store of Monasteries, such, as in compari∣son vvhereof the stews were more sober, more modest. Out of their owne ingenuous casuists, out of the vvofull complaints of their Alvarez, Pelagius, S. Brigit, Gerson, others, it were easie to tell shame∣full

tales if we made disgrace our ayme; it shall be enough to desire any reader to informe himselfe of the reason alledged in the Coun∣cel of Ments, under Pope Stephen, of so strict an inhibition to their cler∣gie, not to admit of so much as their sister to come within their doors; and to take notice of that old by-word, In Hispania preti &c. I take no joy to discover the mise∣rable nakednesse of Christians; Inordinate minds where is no re∣straint of Grace, are apt to run thus wilde, whether amongst them, or us; but there, so much more, as there is lesse allowance of lawfull remedies; A point, which some of the most ingenuous spirits of the Roman correspondence have se∣riously wisht to have recom∣mended

to wiser consideration, and redresse.

§. V. The liberty that God hath given us in the use of his creatures.

I Meant to dwell only so long in the extreams, as to make my passage to the meane, which is the sole drift of our indeavour. There is therefore betwixt excesse and defect, whereof we have spo∣ken, a lawfull and allowed lati∣tude of just pleasure, which the bounty of our good God hath al∣lowed to his dearest creature, man; whereof it is meet for us to take knowledge. To begin with the

Palate. He who is the author of appetite, hath provided, and allow∣ed meanes to satisfie it, not with asparing hand, as for meere neces∣sity; but sometimes also liberally, for delight. I have oft wondred to see how providently the great House-keeper of the world hath taken seasonable order for the maintenance of all his creatures; so as, their mouthes are not sooner ready then their meat. Whether in man or beast, conception is imme∣diately seconded with nourish∣ment, neither is the issue brought forth into the light of the world, before there be bottles of milk rea∣dy prepared for the sustenance.

The birds (except some dome∣stick) hatch not their young in the dead of winter, but when the

growing Spring hath yeelded a meet meanes of their food. In the very silk-worme I have observed, that the small, and scarce-sensible seed, which it casts, comes not to life and disclosure untill the mul∣bery (which is the slowest of all trees) yeelds her lease for its neces∣sary preservation: And the same God, who hath given the crea∣ture life, appetite, meat, hath by a secret instinct directed them to seeke it; so as the whelp, even be∣fore it can see, hunts for the teat; ••nd those shell-fishes to which ••ature hath denyed meanes of ••ight or smelling, yet can follow, ••nd purchase their food. And if ••ll thy creatures, O God, vvait up∣on thee, that thou maist give them ••heir meat in due season; if thou

openest thy hand, and they are filled vvith good; how much more magnificent art thou to that creature, for whom thou madest all the rest? Thou, vvho at the first broughtst him forth into a vvorld furnished before-hand vvith all varieties, hast beene gra∣ciously pleased to store him stil•• vvith all things that might serve for the use of meat, medicine, deli∣cacy: Hadst thou only intended our meere preservation, a little had beene enough; Nature is neithe•• vvanton nor insatiable. We know vvhat those Brachmanni are repor∣ted to have said, to the great Con∣queror of the world, in shamin•• his conquest by their owne: W•• know vvhat the Romane com∣mander said to his Souldiers in ••

just indignation at their nicenesse; Ye have the river Nilus running by you, and doe you aske for vvine? and how he upbraided them vvith this scornfull taxation; Blush for shame, those that overcome ••ou, drink water. We know vvhat ••he vvise and just Socrates returned ••o Archelaus, tempting his fidelity vvith large proffers: Goe, said he, ••ell your Master, that foure gilles of floure are sold at Athens for an ••alf-peny, & that our vvells yeeld ••s vvater for nothing: But now, ••ince our liberall Creator hath ••hought good to furnish our Ta∣••les, vvith forty kindes at the least of beasts, and Foules; vvith two hundred (as they are computed) of fishes, besides the rich, and dainty provenues of our gardens,

and orchards, and the sweet juice of our Canes, and the Cells of our hives, what should this argue, but that he (vvho made nothing in vaine, and all for man) intended to provide, not for our necessity only, but for our just delight? The Fa∣ther of the faithfull, though he promised only to comfort the hearts of his great, and divine guests with a morsell of bread, yet he entertaines them with a tender and fat calfe, with butter and milk, the delicates of those homelyer times. But this, in all likelihood, was but small cheare in comparison of that which he prepared for the celebrity of his son Isaacs weaning, which is by Moses styled a great Feast: After this, when his son Isaac feasted a

King, doe we not think there were all the choice services, the times would afford? Sampson, though by Gods destination a Nazarite, yet kept his wedding Feast seaven daies long: Samuel, a Prophet of God, feasted thirty persons, and reserved a choyce bit for his best guest: What speak I of this? When every new moone was wont to be celebrated with a solemne feast by Gods people: and David shelters himselfe under this excuse, for his absence from the Table of Saul. I might well have silenced all the rest, if I had only mentioned Great Solomons both practice, and counsell. There is nothing better (saith he) for a man, then that hee should eat and drink; and that hee should make his soule enjoy good in his

labour; This also I saw that it was from the hand of God; for who can eat? or who can hasten hereunto more then I? Certainly this challenge is un∣answerable; Neither hath the Spi∣rit of God thought it unfit to give us a Bill-of-fare of that mighty King; and to record in those holy Archives, the particulars of his dai∣ly expences of Meale, floure, oxen, sheep, besides Harts, Roe-bucks, fallow-deere, and fatted fowles, which the Monarches of all ages may admire, none can emulate.

What speak I yet of this, when he that was greater then Solomon, sanctified feasting by his owne blessed example? He, the Lord of glory that took up wi••h a manger for his cradle, and (after the Car∣penters cottage) owned no house

but heaven, is invited to a Bridall feast, (the jolliest commonly of all meetings) carries his traine with him, helps on the cheere by turn∣ing water into the richest wine. Had he beene so sowre, as some sullen Hypochondriaques (who place holinesse in a dull austerity) would fancy him, it had been an easie answer, They want wine; all the better, water is more fit; this safe liquor wil send the guests home coolely tempered; but now, as one that would be known to be a favourer of honest and mode∣rate delight, he bids, Fill the water∣pots with (that which hee would make better) Wine. Neither was it any rare or strange matter for our Saviour to honour, and blesse other feasts with his presence; Mat∣thew

the Publican, when he was called from his Tole-booth to a Discipleship, and was now to be matriculated into the family of Christ, entertained his new Master with a sumptuous banquet; him∣selfe (now an Evangelist) speakes modestly of his own cheer, as if it had beene but common fare, but S. Luke tells us, It was a great feast. What should I speak of the Ta∣bles of Zacheus, of Simon the Pha∣risee, of Martha and Mary? so did our Saviour in a sweet sociable∣nesse of carriage, apply himselfe to a free conversation with men, in the cheerefull use of Gods good creatures, that his envious malig∣ners took occasion hereupon to slander him with the unjust and blasphemous imputation of (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)

a wine-bibber, a friend to Pub∣licans and sinners. He that made the creatures, can best tell how to use them; his practice is more then all laws; Those men therefore are not more injurious to themselves, then to the divine beneficence, who in an opinion of greater san∣ctity, abridge themselves of a mo∣derate participation of those com∣fortable helps, God hath allowed them; and sit sullenly at a liberall board with their hat pulld over their eyes, not so much as remo∣ving their napkin from their tren∣cher, unjustly scrupling their con∣science with Touch not, taste not, handle not. There are times of absti∣nence; and not of a private fast on∣ly, but much more of a Bannitum j••junium, as that Councel styled it;

solemne and sacred; There are out of civill grounds, wholsome laws for either forbearance, or change of diet; far be it from us to detrect our strict obedience to these. Sure∣ly, unlesse we will take up that lawlesse resolution of Disrumpa∣mus vincula, (Let us break their bonds, & cast their cords from us) we must be content to be tyed by the teeth; and in these cases to determine with Frier Giles, that the best diet is to eate nothing; but where we are left open from all just restraint of divine and humane lawes, to pine our selves in an affectation of holinesse, and so partially to carve unto our selves, as if all things were not cleane unto the cleane: it is but a wayward and thank∣lesse austerity.

The like may be said for other usages of the body, in matter of at∣tire, sleep, lodging, recreation. Socra∣tes the historian tells of Sisinnius the witty Bishop of the over∣strait-laced sect of the Novatians, a man of singular temperance, and moderation, yet somewhat more spruce, liberall, and costly in his ap∣parel, and more nice in his fre∣quent bathings, then ordinary; that being asked where hee found it written that a Priest for his daily array should be suted in white, answered, Yea, tell me first, where you find it written that a Bishop should be clothed in black; you cannot shew me this, I can shew you the other, for Solomon sayes, Let thy garments be white: How fit∣ly the Text is applyed, I labour not;

sure I am that no wise man need to be more nice then a Novatian; and that the Kingly Preacher in that liberall concession of his gives large scope to our lawfull liberty, in the use of Gods blessings; hee allowes (within the compasse of our callings) rich sutes to the back, sweet oyles for the head, comfor∣table drinks for the stomach: Nei∣ther ought we to be scant, where God meant to be bountifull. And, if he have made us the Lords of the world, why are we wilfull beggers? Wherefore hath he given the warme fleece to the sheep, the rich hides to the Bever and Ermin, the curious case to the silk-worm, the soft and faire feathers to the fowles of the aire, but, after their owne use, for ours? Wherefore

hath he clothed the trees with cot∣ton, or the fields with flaxe? wher∣fore hath hee enriched the earth with variety of sweet and delicate flowers, with precious metals, and with more precious stones, the sea with beautifull and costly pearles? why hath he treasured up such orient and pleasing colours in graines and fishes, if not for the use and behoofe of man? what o∣ther creature knows wherefore they serve? or, how can our bles∣sed Creator be any other then a greater loser by our either igno∣rance or willing neglect?

As for the comfort of conjugall society, what other did our good God intend in the making of that meet helper? He that made those creatures, could have made many

more, & having set this stint to his creation, he that made the woman of the man, could as well have made man of man, and could in the infinitenesse of his wisedome have appointed thousands of waies for the multiplication of mankinde; but now having thought meet to pitch upō the tra∣ducing of man, by this living rib of his owne, he hath holily ordai∣ned that they two shall be one flesh; not onely, as two bodies ani∣mated with one soule, but rather, as one body animated with two united spirits; so as it is equally lawfull for them to enjoy each o∣ther in a mutuall, and holy com∣munion, and to enjoy themselves in their single and personall con∣tentments. How safely then may

we take wise Solomons vvord, for this innocent and sweet conver∣sation: Let thy fountaine be blessed, and rejoyce with the wife of thy youth; let her be as the loving hinde, and plea∣sant Roe, let her brests satisfie thee at all times, and be thou ravisht alwayes with her love: And when towards the latter end of his daies, he had found more bitter then death the woman whose heart is snares and nets, and her hands as bands; Yet even then, he renues this charge in the height of his mortification. Live joyfully with the wife whom thou lovest, all the dayes of the life of thy va∣nity, which he hath given thee under the Sun all the dayes of thy vanity; for that is thy portion in this life, and in thy labour which thou takest under the Sun.

§. VI. Together with our liberty, the just bounds of our moderation, in the liberall use of Gods creatures: and therein our limitation in respects to God.

SO then that God, who hath given us meat, drink, apparell, wife, children, recreations, and what ever other convenien∣ces of this life, intended no other, but that we should make our use, and have the fruition of these comforts; and if he meant not that we should take some plea∣sure in the fruition of them, wherefore are they given us as

blessings? or what place is there for our thankfulnesse?

If I may take no pleasure in one food above another, what use is there of my taste? what difference doe I make betwixt a course crust, and the finest of the wheat? why am I more bound to God for gi∣ving me wine then water, many dishes then one, better then worse? or how can I be more sensible of my obligation?

If I may not take contentment in the wife of my youth, where∣fore is she mine? what is left to me to counterpoyse those hous∣hold distractions, which doe un∣avoidably attend the state of ma∣trimony? If I may not joy in my children, what difference is there to me betwixt my owne, and o∣ther

mens, save that my care is more without hope of requitall? And if I may not take pleasure in my recreation, how is it such? what difference is there betwixt it and work? Yea, if I may not take pleasure in the works of my cal∣ling, what difference is there be∣twixt a slave and me?

But the same God who hath allowed us to take pleasure in all these hath also thought good to set bounds, and stints to our plea∣sure, which we may not exceed; he hath indulged to us a lawfull freedome, not a wilde licentious∣nesse: If wee passe our limits, we sin. Now because in our natu∣rall pronenesse to excesse there is nothing more difficult, then to keepe within due compasse, and

to be at once delighted and holy, it highly concernes us to take no∣tice of those just boundaries, with∣in which our freest pleasure must be ranged.

First then, we cannot offend in our delectations, if we be sure to take God with us; more plainly, we shall safely partake of our plea∣sures, if we receive them as from God, if we enjoy them in God, if we referre them to God: From God, as the author and giver of them; in God, as the allower and sanctifier of them; to God, as to the end, and scope of them: the least deviation from any of these, makes our delights vicious. Wee receive them as from God, when we know them to be allowed of him, and granted to us, by him:

Herein therefore lawfull pleasures differ from sinfull; we have his vvarrant for the one, for the other his inhibition. The act may be alike in both, but differs both in the subject, and ground of it; Gods institution justifies that act in a lawfull conjugall society, which he abhorres and condemnes in a stranger: Marriage is made in heaven, adultery is brewed in hell. The teeth kept the same pace un∣der the law in eating the cleane flesh, and the uncleane; and still doe, in the morsells of sufficiency, and surfet; The first draught of the wine, vvhich is for refreshing, goes downe the same vvay, vvith the lavish, and supern••••erary ca∣rowses of drunkennesse: That ho∣ly God, whose will is the rule of

goodnesse, cannot give any appro∣bation of evill; If then I can bold∣ly present my pleasure in the face of God, and say, Lord, this is the de∣light thou hast allowed me, the liberty thou givest, I take; here is thy word, and my deed; my heart cannot but sit downe in a comfortable assu∣rance.

We enjoy them in God, whiles we can enjoy God in them, not suffering our selves so to be posses∣sed of them, as that we should let goe the sweet hold of the divine presence, and complacency: the very thought whereof must ne∣cessarily exclude all disorder, and excesse. It is the brand which St. Iude sets upon the sensuall false-tea∣chers of his time, feeding without feare; and the Prophet Esay to the

same purpose, The Harp and the Viole, the Tabret and the Pipe, and wine are in their feasts; but they re∣gard not the work of the Lord, neither consider the operation of his hands. If then we be so taken up with any earthly pleasures, that they doe either banish God from our hearts, or steale our hearts from God; our tables are made snares to us, and our wives in stead of ribs become thornes in our sides. For me, let me rather want de∣lights then be transported by them from better joyes; they shall not passe with me for pleasures, but for torments, that shall rob me of the fruition of my God.

We referre them to God, when we partake of them with an intu∣ition of the glory of him, from

whom we receive them, and in whom we enjoy them; not ma∣king any pleasure its owne end, wherein we shall rest, but the way to a better; Whether ye eate or drink, or whatsoever ye doe, (saith the Apostle) doe all to the glory of God. We doe well to look up to hea∣ven, and to say grace at our meales, but I have read of an holy man, that was wont to give thankes for every morsell that he put into his mouth; and I could envy his holy and free thoughts; but sooner could I take up the resolu∣tion of that votary, who profes∣sed that he did in every creature of God finde both edification, and matter of devotion; and when one shewed him a lewd, and debaucht ruffian, and askt

him what good he could pick out of such a prospect? Yes, said he, I can so farre enjoy his wickednesse, as to be thankfull to God, for giving me that grace which he wants. Shortly, let me never have any pleasure, upon which I cannot pray to God for a blessing, and for which I cannot returne my thanks-giving.

§. VII. The limitation of our liberty, in respect of the pleasures themselves, first for the kinde, then for the quantity, and quality of them.

OUr pleasures cannot be amisse, whiles they have these respects to God. There are also considerable limitations, which they have within themselves.

The first whereof must bee, that they be in their very kinde lawfull; for as there is no dish whereof we may warrantably surfet; so there are some whereof we may not taste: for our first parents to but set their teeth in

the forbidden fruit, yea to touch it, was not free from evill: Any mor∣sell of an uncleane meat, under the law was no lesse sinfull, then the whole dish: The wholsomest of all foods, if taken in excesse, may destroy nature; in so much as we finde one that dyed of strawberries, the most harmlesse fruit that the earth beareth; but the least measure of poyson is too much: Whereto we may also adde, that the same thing may be poison to one, vvhich to another is either meat or medicine, even as it is in bodily diets: A Turk eates in one day so much opium vvith pleasure, as vvould be the bane of many westerne Christians; and Erasmus professes that fish vvas death to him, vvhich to others is

both nourishing and delicate. For a Socrates to ride upon a stick, or to learne to fiddle, or dance in his old age, was a sight as uncouth, as it vvas in his boyes becomming, and commendable. It is said of Thales Milesius, one of the great sa∣ges of Greece, that he was pressed to death in a throng at their Gym∣nick sports; any vvise man would presently ask, vvhat that vvise man did there? To personate an histo∣ry on an Academicall theatre may be a mutuall delight to the actor, and beholders, but for a professed divine to doe it, can be no other then unmeet, and that which is justly forbidden in some Synodes. The vvilde Carnevalls abroad, however they may be tolerated in the young laity by their indulgent

Confessors, yet for persons that professe to be Clerks, or religious votaries (what pretences soever may be set upon it by favourable Casuists) cannot but be extreamly faulty.

The kinde yeelded to be law∣full, and meet, both in it selfe, and to the person using it, there must be due consideration had of the quality, quantity, manner, circum∣stances that are able to make even good things evill.

For the first, Both religion and right reason require, that we should not be wanton, and over∣delicate in our contentments; that our pleasures should be like our selves, masculine, and temperate. It was a check that fell seasonably from Vespasian, and recorded to

his great honor by Suetonius, that when a yong man came to him curiously perfumed, I had rather (said he) thou hadst smelt of garlick: and that praise is no meane one, which Gerson the Chancelor of Paris gives to King Lewis the Saint, that he regarded not of how dainty composition his excre∣ment were made, neither meant to be a cooke for the wormes. Surely that curiosity of mixture, whereby not the eye and the pa∣late, but the sent also must be feasted, is more fit for Sybarites, then for Christians; Dissolved pearles are for the draught of Aesop the Tragedians son, or Anthonies great Mistris: Let a Vitellius or Heliogobalus hunt over Seas and Lands for the dainty bit of this

birds tongue, that fishes roe, or that beasts sweet bread; the Oy∣sters of this coast, the scollops of that other, this root, that fruit: What doe Christians with this vaine Apician like gluttony? It was a fit rule for that monster of the gut (whom even the Romane luxury censured) that those dishes please best, which cost most. I have both heard and read, that when some of our English Mer∣chants in Germany, entertained Martin Luther with some other of his Dutch friends, at their table, when amongst other liberall di∣shes, he saw a Pastie at the first cut∣ting up, reeking upwards, and fil∣ling the roome with an hot and spicy steame, in stead of thanks, he frowned, and angerly said,

Now woe be to them that bring these delicacies into our Germany. It is not easie to set stints to the quality or price of diets: for that which to one nation, or person may passe for meane and course, may to another be costly and de∣licious. If we may beleeve relati∣ons, in Angola dogges flesh is held for the daintiest meat, in so much as one mastive hath beene exchan∣ged there for twenty slaves, the price of 120▪ ducats; our Frogges, Snailes, Mushroms, would some∣where be accepted for a good ser∣vice: and we know what the Tartars are wont to esteeme of their Cosmo, whiles we make a face at the mention of it. Laercius tells us, that when Plato in a thrif∣ty discourse with rich Aristippus

was saying, that an half-peny was enough to furnish a temperate mans dinner, well then, said he, and fifty drachma's are no more then so, to me. Custome of the place, care of health, regard to our ability, are fit moderators of eve∣ry mans palate; but the true Chri∣stian is governed by an higher law, giving only such way to his appe∣tite, as may well consist with due mortification. It was the rule which Columbanus (of whom there are many monumēts in these Westerne parts) gave to his fol∣lowers; Let the diet of Monkes bee course, and late, so as it may sustaine, and not hurt. We are no Rechabites, no votaries, free from all yokes (of this kind) save the Almighties, which is no other then an holy

temperance: He hath allowed us the finest of the wheat, and wine that makes glad the heart, we are not tyed to Prodicus his sawce, which is the fire; nor to Bernards, which is salt and hunger; we may with old Isaac call for savoury meat, such as we love. Happy are vve, if vve know how to use our blessings, and have learned so to order our appetite, as that vve make it neither a slave nor a vvan∣ton.

For the quantity, Pleasure is hony; Eat not too much hony, saith Solomon; that is to be tasted on the top of the finger, not to be scoped up with the vvhole hand; we may be too great niggards to our selves this vvay, denying those helps to na∣ture vvhereby it may be more

cheerfully inabled unto good: Ionathan complained justly that Sauls rash vow of not tasting any food, that day, had troubled the Land; See I pray you how mine eyes are enlightned, because I tasted a little hony; how much more, if the people had eaten freely to day had they prevailed? It was the rule of a great p••••terne of strict devotion, If abstinence goe beyond the bounds of a vertue, it turns vice: and our Alensis vvell, If our fast must be afflictive, yet with due mo∣deration; neither is it required that a man should fast his utmost, but so much as may well stand with the conservati∣on of nature in her meet vigour: Nei∣ther are we tyed to the old mans dyet in Suidas, salt and two barly-cornes; or to the liberall allow∣ance which Francis of Assise made

to his St. Clare, an ounce and halfe of bread in a day: neither need vve be driven (as Socrates coun∣selled poore Eschines) to borrow of our selves: but on the other side, vve may not let loose the reines of our appetite, and as glut∣tons are vvont to doe, cram in so much to breakfast, that vve have no stomach to supper. Not in sur∣fetting and drunkennesse, saith the blessed Apostle. It seemed a strange thing to Anacharsis the Scythian, as Laertius observes, to see the Greeks drink in small cruzes at the begin∣ning of their feasts, and in large bowles at the latter end, (an order ill imitated by the lavish Healthists of our time) as if they intended not satisfaction, and refreshing of nature, but wilfull excesse. If the

bounty of God allow us to bee sometimes merry, in our mode∣rate feasts, yet never mad; he is so far from crowning any man for drinking (as it is said Alexander the Great did his Promachus) that he hath passed a woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Well may we say of our cups as was wont to be said of the Ionians, they are good servants, ill free-men, and masters. Too much oyle puts out the lamp; both reason and health are drowned in over-deep cups: Our body is as a well-set clock which keeps good time; if it be too much or indiscreetly tamper'd with, the larum runs out before the houre. The like care of avoi∣ding extremity must be had in all

other delights. The very Heathen Orator could say, He is not worthy of the name of a man, that would be a whole day in pleasure. Sleep and re∣creations are as necessary as meat, but both must know their stint. If a Beare or a Dormouse grow fat with sleep, I am sure the minde of man is thus affamished: Sloth∣fulnesse, saith Solomon, casteth into a deep sleep, and an idle soule shall suffer hunger. It was a dead sleep where∣in Adam lost his rib, Ishbosheth his life, the Harlot her sonne, the foolish Virgins their entrance. How long then wilt thou sleep, O sl••ggard? when wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little fol∣ding of the hands to sleep; so shall thy poverty come as one that travaileth, and thy want as an armed man.

As for sports, when they take up so much time and labour as to turne trades, they have lost them∣selves, and perhaps marr'd their Masters. It was a just exception that Salustius tooke to Sempronia, not that she danced, but that she danced too well: and our story tells us, when rich Clisthenes would choose a fit match for his only daughter, and amongst other suitors the sonne of Terpander▪ the Athenian was most likely to speed, the young man to ingratiate him∣selfe the more, after dinner danced some Attick Jigges, with much cunning and activity; Well, well, said Clisthenes, Terpanders sonne, you have danced away your mar∣riage. If the Iron be blunt, the edge must be whetted, saith Solomon; but if

we shall weare away all the steele with too much whetting, the toole must needs be left unprofi∣table.

§. VIII. The limitation, and moderation of the pleasure of conjugall society.

BUt the greatest danger of immoderation is in matter of lust; an im∣petuous passion, and that which commonly beares downe reason before it; and too often even there, where the stron∣gest resolutions, and most religi∣ous vowes have made head a∣gainst it: Insomuch as Alvarez Pelagius sticks not to confesse, that

there was scarce any of the holy sisters in his time sine devoto carnali; and Dominicus a Soto professes he cannot deny, that their Clergy a∣bounds with concubinaries and adulterers. What should I menti∣on the toleration and yearly rent of publique stewes? these known Curtizans in Spaine, and Italy, pay to their great Land-lords for their lust; whereas amongst the Abas∣sines, wages are given them out of the common purse; Yea, even those, who are allowed lawfull remedies, shall finde it taske e∣nough, so to order their desires, as they may not offend in their ap∣plication. To deny the lawfulnesse of matrimoniall benevolence were to cast mire in the face of our Creator; yet there may be such de∣ordination

in the acts thereof, as may draw sin into the marriage-bed; in so much as Gerson can tell us, there is lesse difficulty in for∣bearing these desires, then in curb∣ing, and moderating them once admitted: For pleasure ever, as both S. Ambrose and Hierome have observed, drawes on a strong ap∣petite of it selfe; and (as Chrysologus well) is like a dog, beat him off, he flees away, make much of him, he follows us the more. The Jewes note that in foure places of the law they are admonished to in∣crease and multiply; and therefore hold, that after twenty yeares of age, who so finds (the Iezer) in himselfe, is bound under paine of sin to marry; Somewhat of kin to the divinity of that old Physician

at Basil, of whom Erasmus speaks, who taught in his publique Le∣cture, that this (Increase and multi∣ply) was our Saviours last legacy to the world, which we had thought had been (Pacem meam do vobis) My peace I give to you, and that it were pitty that any fruitfull soile should lie fallow; positions wild∣ly licentious, and such as leave no place for a gracious Eunuchisme for the kingdome of heaven. Vir∣ginall chastity is a grace worthy of our fervent prayers, worthy of our best indeavors. I hear the great Apostle of the Gentiles say, He that gives his virgin in marriage doth well, but he that gives her not in marriage doth better; And why should not every one (where there is a diffe∣rence of meliority) strive towards

the best? All may strive, but all can not attaine. He that is able to re∣ceive it, let him receive it, saith our Saviour. But he that cannot receive the blessing of single chastity, may receive the blessing of chaste mar∣riage: an institution, which if it had not been pure and innocent, had never been made in Paradise, by the all-holy Maker of Paradise, both in earth, and heaven. In the managing, and fruition vvhereof, we may not follow bruitish ap∣petite, and lawlesse sensuality; but must be over-ruled vvith right reason, Christian modesty, and due respects to the ends of that blessed ordinance.

Our strictest Casuists will grant, that for the conservation of man∣kind, even a votary may, yea must

marry, and we have in our times known those, who for the conti∣nuation of a lineall succession of some great families, have been fetcht from their cells to a Bride-chamber: As for the remedy of incontinency, our Apostle hath passed a plaine (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Come together againe.

As for the pleasure of conjugall society, I doe not find a more clear decision, then that of the volumi∣nous Jesuite Salmeron. To a faith∣full man (saith he) unto whom Christ hath made all things cleane, that turpi∣tude,

and absorption (of reason) which commonly attends the act of matrimo∣niall knowledge is not a sin; for as the Apostle teacheth, All things are cleane unto the cleane, as Clemens in the third book of his Stromata worthily ex∣pounds it; Moreover, that pleasure or delectation which doth naturally follow the act of generation, which is by God naturally inbred in every living crea∣ture, and is not desired meerly for its owne sake, is no sin at all; even as the delight which accompanieth eating, & drinking, and sleeping, is not judged unlawfull: So therefore it is not onely to be granted that marriage is no sin; but he that is at liberty, and free from any vow, and hath not a will to contain himself, shall not acquit himselfe of a grievous sin, if he seek not a wife; for of such like S. Paul saith, If they doe not

containe, let them marry; for it is bet∣ter to marry then to burne: that is, as S. Ambrose interprets it, to be over∣come of lust. Thus far Salmeron. And to the same purpose the learned Chancelor of Paris determines, that however those meetings which have no other intuition but meer pleasure, cannot be free from some veniall offence; yet that he who comes to the marriage-bed, not without a certaine renitency and regret of minde that he cannot live without the use of matrimony, offends not. Shortly then, howsoever it be difficult, if not altogether impossible to pre∣scribe fixed limits to all ages and complexions; yet this we may un∣doubtedly resolve, that we must keepe within the bounds of just

sobriety, of the health, and conti∣nued vigour of nature, of our apti∣tude to Gods service, of our ala∣crity in our vocations; not ma∣king appetite our measure, but reason; hating that Messaline-like disposition, which may be wea∣ried, not satisfied; affecting to quench, not to solicit lust; using our pleasure as the traveller doth water, not as the drunkard, wine; whereby he is enflamed and en∣thirsted the more.

§. IX. Of the limitation of our pleasures in the manner of using them.

THus much for the just quantity of our lawfull delights; the manner of

our using them remaines; Whe∣ther those of the boord, or of the bed, or of the field; one uni∣versall rule serves for them all: we may not pursue them either over-eagerly, or indiscreetly. If wee may use them, we may not set our hearts upon them; and if wee give our selves leave to en∣joy them, yet wee may not let our selves loose to their fruiti∣on: Carelesnesse is here our best posture; They that rejoyce, as if they rejoyced not; they that have wives, as if they had none; they that buy, as if they possessed not; they that use the world, as if they used it not, saith the blessed Apostle. Far be it from a Chri∣stian heart so to be affected with any earthly delight, as if his

felicity dwelt in it, his utter de∣jection and misery in the want of it: that as Phaltiel did his wife, he should follow it weeping. It was a good charge that the holy man gave to his votary, that he should not totus comedere; and the Spouse in the Divine Marriage-song can say, I slept, but my heart waketh: thus, whiles we shall take our pleasure, our pleasure shall not take us.

Discretion must be the second guide of our pleasure: as in other circumstances, so especially in the choice of meet places, and seasons. It was a shamelesse word of that brutish Cynick, that hee would plantare hominem in foro; The Jews made it a matter of their 39. lashes, for a man to lie with his owne

wife in the open field: and if it were notoriously filthy for Absa∣lom, to come neare to his Fathers Concubines in the darkest closet, surely to set up a tent upon the roofe of the house, and in the sight of the Sun, and all ••srael to act that wickednesse, was no lesse then flagitious villany. The very love-feasts of the primitive Chri∣stians were therefore cryed downe, by the Apostle, be∣cause they were misplaced; Have yee not houses to eate and drink in? and so were the vigils in the succeeding ages. If markets, if sports, be never so warrantable, yet in a Church, not without a foule profanation: So likewise there are times, which doe justly stave off even those carnall de∣lights,

which else would passe with allowance: The Priests un∣der the law whiles they did eate the holy bread, (which was in their severall courses twice in the yeare) must abstaine from the so∣ciety of their wives; the like charge doth the Apostle impose upon his Corinthians, Defraud not one ano∣ther, except it be with consent for a time, that ye may give your selves to fasting and prayer. It was a com∣mendable resolution of good Vriah, The Ark of God, and Israel, and Iudah abide in tents, and my Lord Ioab, and the servants of my Lord are encamped in the open fields, shall I then goe in to my house, to eat and to drink, and to lie with my wife? As thou livest, and as thy soule liveth, I will not doe this

thing. When a solemne fast is in∣dicted, for a man to entertaine his friends with a feast, is no better then an high impiety and disobe∣dience; neither can it be worthy of lesse then a just mulct and cen∣sure in those, who cast their libe∣rallest invitations upon those daies which by the wholsome lawes both of Church and Common∣welth are designed to abstinence; and it is a strange charge that Al∣fonsus de Vargas layes upon the Je∣suites, that, upon a sleight pretence, made no bones of a fat capon on Good Friday: There is a time for all things, saith wise Solomon; there is a time to embrace, and a time to refraine from imbracing; A time to mourne, and a time to dance. If then our plea∣sure shall be rightly differenced, for

the kinde, and where that is al∣lowable, ordered aright for the measure, quality, manner of enjoy∣ing it, we shall be safely cheerfull, and our life holily comfortable.

§. X. Motives to Moderation in the use of all our pleasures.

BUt, because it is no ea∣sie task to keep our hearts in so meet a temper, and to curb in our appetite from a lawlesse im∣moderation, it will be necessary for us seriously to consider, First, the shortnesse of them; They are like to that time, on whose wings they are carried, fugitive and tran∣sient;

gone whiles they come, and as the Apostle speaks, in their very use perishing. Lysimachus, when in his extremity of drought he had yeelded himselfe and his crowne to the Scythians, for a draught of water, Good God (saith he) how great a felicity haue I forgone for how short a pleasure? Who ever enjoy'd full de∣light a day? or if he could, what is he the better for it to morrow? He may be worse, but who ever is the better for his yesterdayes feast? Sweet meats, and fat mor∣sels glut the soonest; and that which was pleasant in the palate, is noysome in the maw, and gut. As for those bodily delights wherein luxurious men place their chief felicity, alas! what poore abortions they are, dead in the ve∣ry

co••ception, not lasting out their mention, what vanishing sha∣dows, what a short nothing? And how great a madnesse is it to place our contentment upon meere transitorinesse, to fall in love with that face which cannot stay to be saluted?

2 The unprofitablenes of them: It is easie to name thousands that have mis-carried by the use of plea∣sures, who, with Vlysses his compa∣nions have been turned into swi∣nish beasts, by the cups of this Circe; but shew me the man that ever was the better for them: we have known want, like to the hard soil of Ithaca, breed good wits; but what can fulnesse yeeld, save fat guts, ill humours, dull braines? The observation is as true as old,

that the flesh is nourished with soft, but the minde with hard meats: The Falconer keeps his hawk sharp that would flye vvell; and the horses are breath'd, and dieted, that vvould vvin the bell, and the vvager. Sampson vvas not so strong, nor David so holy, nor Solomon so vvise, as not to be foyl∣ed vvith these assaults. It vvas one straine in Moses his song, Iesurun is waxed fat and kicked; Thou didst drink of the pure blood of the grape: thou art waxen fat, thou art grown thick, thou art covered with fatnesse: then he for∣sook God that made him, and lightly e∣steemed the rock of his salvation. How many brave hopes have vvee knovvn dashed vvith youthly ex∣cesse? how many high, and gal∣lant spirits effeminated? Hannibal

could complaine that he brought men into Campania, but carryed women out againe. Who ever knew any man that by the super∣fluity of earthly contentments grew more wise, more learned, more vertuous, more devout? Whereas it is no rare thing to finde those, whom a strait and hard hand hath improved in all these; It is better to goe to the house of mourning, saith Solomon, then to goe to the house of feasting: Sorrow is better then laughter, for by the sad∣nesse of the countenance the heart is made better. If Iobs children do but meet at a kinde banquet, their fa∣ther is faine to expiate their feast with sacrifice; for seldome is ever jollity without excesse; where∣as in a sad austerity there is no

feare of over-lashing.

Thirdly, as there is no profit in the immoderation of these mo∣mentany pleasures, so no little pain in the loose: This hony-bagge hath ever a sting attending it; so as we are commonly plagued (as Bernard well) in that wherein we were mis-delighted. Fishes and fowles are well pleased with their baites, but when the hook or gin seizeth them, they are too late sen∣sible of their misery. I have known potions, that have been very plea∣sant in the mouth, which have wrought churlishly in the guttes; such are these pleasures: What fruit have you (saith the Apostle) in those things whereof ye are now asha∣med? The world deales with too many (as our Bromiard observes)

like a bad neighbour, that makes a man drunk purposely, to defeat him of his purse or patrimony, when the liquor is evaporated, the man awakes, and findes himselfe a beggar: Could we foresee the issue of these sinfull delights, we durst not but fall off. Had any man be∣fore-hand said, Death is in the pot, which of the children of the Prophets durst have been so hardy as to put in his spoone? It vvas a good answer of a vvell mea∣ning novice, vvho vvhen he vvas told because that hee was ten∣der and delicate, he could never in∣dure the hardship of a strict pro∣fession, answered, Yes, I will there∣fore indure it the rather, for being so tender and delicate, much lesse shall I be able to indure the paines of hell.

Could vve then fore-consider the everlasting torments, vvhich at∣tend the momentany pleasures of sin; We vvould say to the best and most plausible of them, as Sir Tho∣mas is reported to have said to his vvife, Gentle Eve I will none of your apple: and would be loth (as that Philosopher said in the like case) to buy repentance (yea torment) at so deare a rate.

§. XI. Of the mo••eration of our desires in matter of wealth and honour, &c.

NExt to the moderation of our pleasures is that of our desires, if not rather before it; for whereas there are three acts of our

sensitive appetite, in respect of good, loving, desiring, delight: Love makes way to our desires, and de∣light followes it; but because the desires we now speak of, are ra∣ther covetous, then love-some; of outward abilities, rather then bo∣dily pleasures, we cannot repent of this order of their tractation. And surely, of the two, our desires are much more insatiable and boundlesse then our delights. A gluttons belly is much sooner fil∣led then his eye: For that only can quiet the appetite of an intel∣lectuall nature, which is all and infinitely good; all other things doe rather whet then satiate our longings. All this sensible world (as Gerson well) is but as one little morsell to the stomach of the soul,

and if a thousand worlds could be let downe they cannot fill it; for the minde is by receiving en∣larged to receive more; and still cryes like the daughters of the horse-leech, Give, Give. Every soule (as St. Austin wittily) is either Christs spouse, or the Divels harlot: I adde, if Christs spouse, she takes up with him, and accounts all things in the world but dung, yea but losse in compa∣rison of him: If the Divells harlot, she runs wilde after every gaudy pleasure, and profit; like the bar∣ren womb, in Solomon, which ne∣ver saith, It is enough. So then the true Christian soule, as it can say with David, whom have I in heaven but thee, and there is nothing in earth that I desire besides thee; so it can say

with St. Paul, I have learned both to want and to abound, to be full and to be hungry, and in whatsoever estate to be therewith content. Our desires therefore are both the surest mea∣sures of our present estate, and the truest prognosticks of our future: Vpon those words of Solomon, As the tree falls so it shall lie, Bernard wittily, How the tree will fall thou shalt soone know by the store, and weight of the boughes; Our boughes are our desires, on which side soever they grow and sway most, so shall the soule fall. It was a word too good for him that sold his birth-right for a messe of pottage, I have enough my brother: Iacob himselfe could have said no more; this moderation ar∣gues a greater good then it selfe; for as nothing comes amisse to

that man who holds nothing e∣nough, (since the love of mony is the root of all evill) so he that can stint his desires is canon-proofe against tentations; whence it is that the best and wisest men have still held themselves shortest: Even he that had more then enough, could say, Give me not over-much. Who knowes not the bare feet and pat∣ched cloaks of the famous Philo∣sophers amongst the heathen? Plu∣tarch wonders at Cato, that being now old, and having passed both a Consul-ship and Triumph, he never wore any garment that ex∣ceeded the worth of an hundred pence. It was the wish of learned Erasmus, after the refused offers of great preferments, that he might so order his expences, that he

might make all eaven at his death; so as when he dyed, he might be out of every mans debt, and might have only so much mony left, as might serve to bring him honest∣ly to his grave: And it was little otherwise (it seemes) with the painfull and eminent Master Cal∣vin, who after all his power and prevalence in his place, was found at his death to be worth some forty pounds sterling; a summe which many a Master gives his groome for a few yeares service: Yea, in the very chaire of Rome, (vvhere a man vvould least look to meet vvith moderation) vve finde Clement 4. vvhen he would place out his two daughters, gave to the one thirty pounds in a Nun∣nery, to the other three hundred

in her marriage; And Alexander the 5. who was chosen Pope in the Councell of Pisa, had vvont to say he was a rich Bishop, a poore Cardinall, and a beggarly Pope: The extreame lowlinesse of Cele∣stine the 5. who from an Anacho∣rets cell was fetcht into the Chaire, (and gave the name to that Order) was too much noted to hold long; he that would onely ride upon an asse; (whiles his successors mount on shoulders) soone walks on foot to his desert, and thence to his prison. This man was of the diet of a brother of his, Pope Adrian, who caused it to be written on his grave, that nothing fell out to him in all his life more unhappily, then that hee was advanced to rule: These are, I confesse, meer Hetero∣clites

of the Papacy; the common rule is otherwise; to let passe the report which the Archbishop of Lions made in the Councel of Ba∣sil of those many Millions, which in the time of Pope Martin came to the Court of Rome out of France alone; and the yearely summes registred in our Acts, which out of this Iland flew thi∣ther, above the Kings revenues: we know in our time what mil∣lions of gold Sixtus 5. who chan∣ged a neat-heards cloak for a Fran∣ciscans cowle, (and therefore by vertue of his order might touch no silver) raked together in five yeares space. The story is famous of the discourse betwixt Pope In∣nocent the 4. and Thomas Aquinas; When that great Clerk came to

Rome, and looked somewhat a∣mazedly upon the masse of Plate, and treasure which he there saw; Lo, said the Pope, you see, Thomas, we cannot say as S. Peter did of old, Silver and gold have I none; No, said Aquinas, neither can you com∣mand as he did, the lame man to arise and walk. There was not more difference in the wealth of the time, then in the vertue. It was an heroicall word of S. Paul; As having all things, yet possessing nothing; and a resolution no lesse, that ra∣ther then he would be put down by the brag of the false-teachers a∣mong the Corinthians, he would lay his fingers to the stitching of skins for Tent-making. What speak I of these meannesses, when he tells us of holy men, that wan∣dred

about in sheep-skins, and goats skins, in deserts, and moun∣tains, and caves of the earth? Yea what doe I fall into the mention of any of these, when I heare the Lord of life, the God of glory, who had the command of earth, and heaven, say, The foxes have holes, and the birds of the ayre haue nests, but the son of man hath not where to lay his head? It was a base and unworthy imputation, that hath been cast upon him by some ignorant fa∣vourers of wilfull poverty, that he lived upon pure almes. If our bles∣sed Saviour, and his train had not a common stock, wherefore was Iudas the purse-bearer? and why in that office did he repine at the costly oyntment bestowed upon his Master, as that which might

have been sold for 300, pence to the use of the poore, if himselfe had not wont to be a receiver of the like summes in a pretence of distribution? wherein had he been a thiefe, if he had not both wont, and meant to lurch out of the common Treasury? Certainly, he that said, It is better to giue then to re∣ceive, would not faile of the bet∣ter, and take up with the worse: and he who sent his Cators to Sichem to buy meat, would not goe upon trust with Samaritans: Now, he that shall aske how this stock should arise, may easily think that he vvho commanded the fish to bring him tribute-mo∣ny, had a thousand vvayes to make his owne provision: Amongst vvhich, this is cleare and eminent;

His chosen vessel could say, Even so the Lord hath ordained that they which preach the Gospell, should live of the Gospell. Lo this was Christs owne ordination, was it not there∣fore his practice? and if any man would rather cast it upon our Sa∣viours care for the provision of succeeding times, he may soone learne, that when the blessed Son of God sent his Disciples as Le∣gates from his own side, to preach the Gospell, without scrip, or mo∣ny, the word was, dignus est, The labourer is worthy of his wages: he saith not, The begger is vvorthy of his almes: This maintenance vvas not of beneficence, but duty: So as Salmeron observes well, neither Christ nor his Apostles were in a∣ny vvant; they earned what they

had, and they had what was suffi∣cient: And if that gracious Messi∣ah beg'd water of the Samaritan woman, at Iacobs vvell, it vvas be∣cause he thirsted after the salvation of her, and her neighbours; and vvould take this occasion to be∣stow upon them the vvaters of life, vvhich they had not other∣vvise knowne, or desired; I heare vvhere he askt for vvater, a com∣mon element, and that for vvhich the giver vvas no whit the poorer, I vvould faine heare vvhere hee askt for bread, vvhere for meat: I find vvhere he gave bread more then once, to thousands, and fish to boot; but where ever did he ask a morsell, or finne? shortly then, he vvho could have commanded all the pomp and royalty of the

whole world, would appeare in the forme of a servant, that he might sanctifie a meane and moderate condition to us. It is true, there can bee no certaine proportion of our either having, or desiring; since the conditions of men are in a vast difference; for that coat which is too bigge for a dwarfe, will not so much as come upon a Giants sleeve: and it is but just and lawfull for every man to affect so much, as may bee sufficient, not only for the necessi∣ty of his person, but for the decen∣cy of his estate; the neglect where∣of may be sordid, and deservedly taxable. It is said of Gregory the great, that he sharply reproved Paschafius Bishop of Naples; for that he used to walk down to the

Sea-side, attended only with one or two of his Clergy, without that meet port which his place re∣quired. Surely, he that goeth be∣low himself, disparageth his voca∣tion, and whiles he would seeme humble, is no other then carelesse: But all things considered, he that can cut eavenest betweene want and excesse, is in the safest, easiest, happiest estate: A truth, which if it were duely entertained, would quit mens hearts of a world of vexation, which now they doe willingly draw upon themselves; for he that resolves to be rich, and great, as he must needs fall into many snares of sin, so into mani∣fold distractions of cares. It was a true word of wise Bion, in La∣ertius, who when he was asked,

what man lived most unquietly, answered, He that in a great estate affects to be prosperous: In all ex∣perience, he that sets too high a pitch to his desires, lives upon the rack; neither can be loosed, till he remit of his great thoughts, and resolve to clip his wings and train, and to take up with the present. Very seasonable and witty was that answer, which Cyneas in the story gave to ambitious Pyrrhus, when that great Conqueror be∣gan speech of his designes: Well, said Cyneas, when thou hast van∣quished the Romans, vvhat vvilt thou then doe? I will then (said Pyrrhus) saile over to Sicily; And vvhat wilt thou doe, said Cyneas, vvhen that is vvon? then vvill vve said Pyrrhus, subdue Africk; Well,

and when that is effected, vvhat vvilt thou (said Cyneas) then doe? Why then, said Pyrrhus, we vvill sit downe and spend the rest of our time merrily, and contented∣ly: And vvhat hinders thee, said Cyneas, that vvithout all this la∣bour & perill, thou canst not now doe so before-hand? Certainly, nothing lies crosse the vvay of our contentation, but our owne thoughts; and those the all-wise God leaves there on purpose for the just torture of great hearts. It vvas a truly Apostolicall, and di∣vine counsell that the chosen ves∣sell gives to his Hebrewes; Let your conversation be without covetous∣nesse; and be content with such things as ye have: vvhich unto his Timo∣thy he limits to food and rayment;

and backs it irrefragably with a reason fetcht from our first and last estate; For we brought nothing into this world, and it is certaine wee shall carry nothing out. Lo, wee begin and end vvith nothing; and no lesse then all can sate us vvhile vve are: Oh the infinite avarice and ambition of men! the Sea hath both bottome, and bounds, the heart of man hath neither. There are those, as our Bromiard ob∣serves, who in a faire pretence of mor∣tification, like soaring Kites, flie up from the earth, and cry, Fie, Fie, in their flight, as if they scorned these lower vanities, and yet when they have done, stoop upon the first carrion that comes in their eye: False Phari∣sees that under the colour of long prayers devoure widowes hou∣ses;

Pharisaicall votaries that un∣der colour of wilfull poverty, sweep away vvhole Countries in∣to their Corban. Amongst the very Mahumetans under the name of sanctity, the Scirifii in Africk, in our very age, the sonnes of Scirifius Hascenus, desire no more patrimo∣ny from their father, but a drum, and an ensigne; and thus furni∣shed, (religion being their sole pretext) they run away with the large kingdomes of Fez, and Mo∣rocco. And what other spirit pos∣sessed Fryer Campanella, a poore Dominican in our time, who durst think of changing his cowle for a crowne, ayming at no lesse in his secret treaty with the Turks, then the now divided Empire of Italy? How no lesse rise then insa∣tiable

are these desires of men? One plots for a Lordship, another for a Coronet. One hath swal∣lowed a crozier, another a Scep∣ter; a third a Monarchy, and a fourth all these: Of all the ambi∣tions that have come to my no∣tice, I doe most wonder at that of Maximilian the first, who being Emperour affected also to be Pope; and for that purpose, in his letter written to the Baron of Lich∣tenstein, offered the summe of three hundred thousand Ducats, besides the pawne of foure rich and preci∣ously stuffed chests, together with the sumptuous pall of his Princely investiture; vvhereof (said he) af∣ter we are seized of the Papacy, vve shall have no further use: Though vvhy not (saith Ware∣mundus)

as vvell as Pope Boniface the eight, vvho girded vvith his sword, and crowned vvith an Imperiall Diadem came abroad magnificently amongst the people and could openly professe, I am both Caesar and Pope. Vaine men! whi∣ther doe our restlesse desires carry us, unlesse grace and wiser thoughts pineon their wings? Which if vve doe seriously affect; there is a double remedy of this immoderation; The first is the due consideration of our owne condition, both in the shortnesse and ficklenesse of our life, and the length and vveight of our recko∣ning. Alas, if all the vvorld were mine, how long could I injoy it? Thou foole, this night shall they take away thy soule, as vvas said to the

rich projector in the parable, and then whose shall all these things bee? Were I the great King of Babylon, vvhen I see the hand writing my destiny upon the vvall, vvhat should I care for the massie bowls of my cupboord, or the golden roofe of my Palace? vvhat foole vvas ever fond of the orient co∣lours of a bubble? vvho ever vvas at the cost to gild a mud-vvall? or to embroyder that tent vvhich he must remove to morrow? Such is my condition here; I must al∣ter, it cannot. It is the best cere∣mony that I could note in all the pack of those Pontificall rites, that an herald burnes tovve before the nevv Pope in all the height of his pomp, and cryes Holy Father, thus passes the glory of the world: Thus,

even thus indeed, the glory passes; the account passes not so soon: It is a long reckoning that remaines to be made for great receipts: for vve are not the owners; vve are the baylifes or stewards of our vvhole estates: In the day of our great Au∣dit, there is not one peny but must be calculated; and vvhat can the greatnesse of the summe (passed through our hands) then availe us, other then to adde difficulty to the computation, and danger to the accountant? When Death shall come roughly to us in the style that Benedict did to Totilaes ser∣vant, Lay downe that thou bearest, for it is not thine owne; and the great Master of the universall family of the world shall call us to a redde rationem, for all that we have recei∣ved;

Woe is me, what pleasure shall it be to me that I had much? What is the poore horse the better for the carriage of a rich sumpter all day, when at night he shall lie downe with a galled back? I heare him that wished to live Croesus, wishing to die a beggarly Cynick, that was not worth his shroud: The cheare goes downe well, till it come to the shot; when that goes too deep, vve quarrell at our excesse. Oh our madnesse to doat upon our future repentance!

The second remedy, is the due consideration of the object of our desires: Alas, vvhat poore stuffe is this vvherewith vve are transpor∣ted? what is the most preciovs me∣tall of either colour, but thick clay, as the maker himself calls it? What

is the largest territory but an insen∣sible spot of contemptible earth? what are the greatest commands, but a glorious servitude? what the highest offices, but golden fetters? vvhat the highest titles, but aire and sound? And if the fond minds of worldlings can set other glosses on these bewitching content∣ments, yet, as when a man that hath eaten saffron, breathes upon a painted face, he presently descryes and shames the false complexion; so when the truly rationall and ju∣dicious shall come to spend his thoughts upon the best, and all of these garish and glittering allure∣ments, he shall speedily detect their vanity, and bewray their dis∣sembled unworthinesse.

§. XII. The moderation of our passions: and therein first of our sorrow.

THe moderation of our passions challengeth the next roome; In the pursuit whereof (since their variety is great) it were easie to passe our bounds; but we shall moderate our discourse, and select some of the most impe∣tuous: As for love and joy, they have so much affinity with plea∣sure and delight whereof we have already treated, that we shall spare the labour of their further men∣tion.

Sorrow shall take the first

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place; a passion that hath beene guilty of much blood. We have read and heard of some few, that have dyed of joy; as Chilon of Spar∣ta, when he imbraced his sonne returning with honour; and Cli∣demus the Athenian, when he was crowned by the Players; these Tertullian instances in; So Pope Leo the tenth (if we beleeve Iovius) is said to dye for the joy of taking Millaine; so Senas the Generall of the Turkish gallies, dyed for the joy of the returne of that sonne, whom he had given for lost; It was with these, as with them, whom we have seene choaked with those cordiall waters, which they have received for the remedy of their qualmes: But our expe∣rience tells us of a thousand for

one, that have beene kill'd with griefe: Not perhaps in a sudden violence (which kinde of death Caesar esteemed more easie) but in a lingring, and languishing forme of murder; for a broken spirit dry∣eth and bones, saith Solomon; and by the sorrow of the heart, the spirit is bro∣ken. This is our childs part which was beset us in Paradise be∣fore we were: By the mothers side, In sorrow shalt thou bring forth; By the fathers, In sorrow shalt thou eat of it, all the dayes of thy life: Sor∣row in birth, sorrow in life, and in death sorrow. The shadow doth not more inseparably follow the body, then this doth our exi∣stence; so as he that meant to say Thrice miserable, mistooke not much, when he said, Thrice man.

If we look upon those who have had the greatest share in Gods love, we shall finde them to have drunk deepest of this cup. The great mirrour of patience can say, My bowels boyled and rested not; the dayes of affliction prevented me. I went mourning without the Sun; I am a brother to Dragons, and a companion to owles. And the sweet singer of Israel warbles out sad straines of complaint, in this kinde; The sor∣rowes of death compassed me about, and the paines of hell gat hold on me; And againe, My soule melts for very heavinesse. Esay cryes out of his loynes; Ieremy of his bowells; and good Ezekiah chatters like a Crane or Swallow, and mournes like a Dove. What speak I of these, when I hear the Lord of life and glory say, My

soule is exceeding heavy, even to the death.

Now this sorrow is ever out of the sense of some evill: Evill, whe∣ther of sin, or of punishment; Of sinne, whether of others, or our owne. Punishment, as bodily sicknesse, death of friends, world∣ly losses; all these are just grounds of sorrow. Rivers of waters run downe mine eyes, because they keep not thy law, saith holy David. And doe we not think he sorrowed more for his owne sinnes? There is no rest in my bones, saith he, because of my sinne, And all the night long I make my bed to swim; I water my couch with my teares.

Punishment doth not more ne∣cessarily follow upon sinne, then sorrow followes punishment;

Davids eye is consumed because of his griefe. Ezekiah turnes him to the wall and weeps; And whiles St. Paul chargeth not to mourn immoderatly for the dead, he supposeth just teares due: Gar∣ments were allowed to be torne by Gods people at the death of friends; and at the Parents death, after thirty dayes wearing, it was their guise to lay downe those rent garments, never to be sowne up againe; wee pitty and grieve at the childishnesse of those inno∣cent babes, that can play at wink and hide about their Fathers hearse: And for afflictions, whe∣ther of body or estate, how are they such, if we feele them not? and how doe we feele them, if we sorrow not? The sense of paine

argues life, as St. Ambrose well. It is ill taken by the Almighty from his people that he had striken them but they grieved not; this is (what lyes in us) to disappoint God of his purpose; and to put our selves into the posture of Solo∣mons drunkard; They have striken me (doth he say) and I was not sick, they have beaten me, and I felt it not; we are wont to censure that child for stubborne and gracelesse, that sheds no teares when he is whip∣ped: It cannot be well with us, if vve sorrow not; Blessed are they that mourne. But there are certaine just conditions and cautions of our griefe, vvhich vve cannot ex∣ceed or neglect, vvithout offence both to God, and to our selves.

Whereof the first shall be, that

the cause of our sorrow be just: not fancied, not insufficient; For vve have knowne some that have brew'd their owne griefe, vvho vvith Simeon Stylites have volunta∣rily chained up themselves in their owne pillar, vvhen they might have enjoyed free scope of com∣fortable liberty. How many me∣lancholique peeces have vvith meere imaginations made their lives miserable, and vvorne out their dayes in the bitternesse of their soule; only out of those conceits vvhich the by-standers have hooted at, as either impossi∣ble, or ridiculous? One thinkes himselfe loathsomly deformed, another disgraced and infamous; a third dying or dead: One thinks himselfe transmuted into some

beast: another possessed by some ill spirit. What forme cannot this humour put on? I leave these kind of complainants to good counsell and Ellebore. Others there are, who have indeed reall crosses, but farre below their sorrow, passio∣nately lamenting even small af∣flictions: so we have seene a child, when he hath taken a heedlesse and harmlesse fall, bewray his griefe with loud crying, and in a foolish anguish knocking his head against that ground, which he accuseth for his miscarriage: Thus we finde certain Armenians, styled of old by the name of Cha∣zinzarii, who kept a yearely fast, called Arzibur, in the sad memory of the dogge of Sergius, their Mar∣tyr, (of that name) devoured by

a wolfe; which attendant of his, was wont to goe before his Ma∣ster, and by some dumb signes, call forth the disciples to their de∣votions: It was an affliction to Rachel that she had no children, but she had no reason so to be affe∣cted with it, as to say, Give me chil∣dren, or else I dye: Ionah had cause to be sorry for the losse of his Gourd, but he had no reason to say, It is better for me to dye then to live: These dispositions are like unto a new cart, which screaks, and cryes, even whiles it hath no burden but his owne wheeles, whereas that which is long used, and well liquored, goes silently a∣way with an heavy load.

Our second caution therefore must be, that even our just sorrow

be moderate; for the quantity, not more then enough. It was a rule of the Lycians (as St. Ambrose tells us) if a man would mourn above his stint, to put him into a womans habit; we may mourne for the dead, but not as men without hope: David mournes, at least enough, for his sick childe, but when hee perceives it once dead, he riseth up, and washeth, anointeth and refresheth himselfe, and changeth his apparell, and comes into the Lords house to worship. Hath good Melaina lost her husband, and her children at once? her teares are just, but she dries them up at last with this resolution, that she shall now the more freely be∣take her selfe to her devotion. Have we lost our worldly goods?

they had not beene goods, if they vvere not vvorth our griefe for their miscarriage; if, as our riches have wings, they be flowne up to heaven, (being taken away by the same hand that gave them) it is good reason our sorrow should give way to our submission and obedience: and we should say vvith Iob, The Lord hath given, and the Lord hath taken, blessed bee the name of the Lord. As then on the one side we may not so obdure our selves, as to be like the Spartan boyes, vvhich would not so much as change a countenance at their beating; so on the other side, vve may not be like to those Anticks of stone, vvhich vve see carved out under the end of great beams in vast buildings, vvhich seeme

to make vvry and vvrencht faces, as if they vvere hard put to it, vvith the vveight, vvhen as indeed they beare little or nothing.

Our third Caution is, that the measure of this sorrow be propor∣tioned, vvhether it be more or lesse, according to the cause of the sorrow; for it may be so mode∣rate, as to be unproportionable. Griefe for crosses should be small, and impassionate; griefe for sin can hardly be too much: and as those crosses, and those sins differ in degree, so should the degrees of our sorrow; he therefore that grieves more for a crosse, then for his sinne; or grieves equally for a small crosse and a greater, offends in the undue proportion of his sorrow: Shortly then, there is a

worldly sorrow, and there is a spirituall; both which must know their just limits; right reason and true Philosophy teaches the one, the other Divinity.

I have lost my goods; were they mine first? perhaps I was but their keeper, or bearer, not their owner; I see the groom that keeps the horse is not much troubled to flea him; what doth he lose but his labour in tending him? What was the mule in Plutarch, after his lying down in the water, troubled with the melting of that burden of salt, which he carryed? or what paines is it to the silly asse, that the treasure which he bore is taken off, and laid up in his Masters chest?

I see many sweating in the mint

upon severall imployments, they have money enough under their hands, what are they the richer? or doe they greeve to see it carryed away in full sacks from their fin∣gering? My goods are lost; were they not only lent me for a time, till they should be called for? were they not delivered into my hands, only to be paid back upon account? if the owner require them at his day, what harme is done? so that my reckoning bee eaven, how can I complaine to be eased of a charge?

I have lost my goods by ship∣wrack; It is well that my selfe have escaped; how have I heard and read of Philosophers, who have voluntarily cast their gold into the Sea; the windes have

done that for me, which their hands did for themselves? per∣haps that very wealth had beene my undoing, which at least, can doe no harme where it is; why did I trust such friends as winde and water, if I did not looke to be disappointed?

I have lost my goods by casu∣alty of fire; even that casualty was not without a providence: He that sent that fire, meant to try me by it; he had not sent it, but that he knew there was drosse of worldlinesse and corruption to be thus purged out of me: It is a worse flame that I have deserved; and if by this lesser and momenta∣ny fire, the mercy of God hath meant to prevent that greater, and everlasting, I have reason (as the

Martyrs were wont) to embrace the flame.

I have lost my goods by robbe∣ry, cosenage, oppression; I would be loth to be in his case that hath thus found them: Let him mourn that hath thus purchased a curse: for me, I have but forceably trans∣ferred my charge, where it will be wofully audited for. It is all one to me whether it be fire, or water, or fraud, or violence that hath rob∣bed me; there is one and the same hand of God in all these events: let me kisse that hand which strikes me with these varieties of rods, and I shall say, It is good for me that I was afflicted.

My friend, my wife, my child is dead; say rather they are depar∣ted: I can scarce allow it to be a

death, where they decease well: prosectio est, quam tu putas mortem, as Tertullian of old. It is a meere departure of those partners which must once meet, and from those friends which must soone follow and overtake us. Sorrow is so proper for a funerall that the Jews were wont to hire mourners, ra∣ther then they would want them: Even our blessed Saviour bestow∣ed teares upon the Exequies of him, whom he meant presently to raise: it is not for us to be too niggardly of this warme dew; but those teares which are shed at the decease of good soules, should be like those drops of raine which fall in a Sun-shine, mixed with rayes of comfort. Let them put no stint to their sorrow who

think there is no rest, no happi∣nesse after death: but for us, who know death to be only the end of our life, not of our being; yea rather the change of a better life for worse; we have reason to dry up our teares, and in some sort to imitate the patterne of those nati∣ons, which were wont to mourne at the birth of their children, and rejoyce and feast at their death: a practise, which in part was taken up by the Jewes themselves, who with their mourners mixed also musitians in their Funerall ban∣quets, and countenanced by great and wise Solomon, The day of death is better then ones birth day.

Shortly then, I have parted with a good child, but to a better Father, to a more glorious patri∣mony:

whether now is the childs gaine, or the Fathers losse greater? and what can it be but selfe-love that makes me more sensible of my owne losse, then my childes glory? It is my weaknesse there∣fore, if I doe not either swallow, or stifle my sorrow.

I have lost my health and am seized with sicknesse and paine: This, this, next to death is the King of sorrowes; all earthly crosses vaile to it, and confesse themselves trifles in comparison: what ease can I now find in good vvords more then Callicon found to his head in that chaffe, vvhere∣with he stuffed his earthen pitcher, vvhich he made his pillow? vvhiles the thorne is ranckling in my foot, vvhat ease can I finde in

a poultesse? Know, O weak man, there is that in a Christian heart vvhich is a more then sufficient cordiall against sicknesse, paines, death, and that can triumph over the vvorst extremities. This is the victory, vvhich overcomes a vvorld (of miseries) even our faith. Not so only (saith the chosen vessell) but we glory or rejoyce in tri∣bulations: For, lo, our faith is it vvhich puts true constructions upon our paines. Health it self vvould not be vvelcome to us, if we did not know it good; and if vve could be perswaded that sick∣nesse were good, or better for us, vvhy should not that be equally vvelcome? It vvas a good speech of that Hermite, vvho vvhen he heard a man praying vehemently

for the removall of his disease, said, (Fili, rem tibi necessariam abjicere audes?) Alas, sonne, you goe about to be rid of a necessary commodity. The Christian heart knowes it is in the hands of him who could as easily avert evill, as send it; and whose love is no lesse, then his power; and therefore resolves, he could not suffer, if not for the better. The parent is indulgent to his child, were his love well impro∣ved; if he would not suffer his son to be let blood in a plurifie, whiles the Physitian knowes he dyes if he bleed not? An ignorant pesant hath digg'd up a lump of pretious Ore, doe we not smile at him, if he be unwilling the finer should put it into the fire? The presse is prepared for the grapes and O∣lives,

and (as Austin well) neither of them will yeeld their comfor∣table and wholsome juyce with∣out an hard strayning; would not that fond Manichee make him∣selfe ridiculous, that should sor∣bid to gather, much more to wring them? Shortly then, am I visited with sicknesse? it is not for me (like a man that is over∣loaded with too heavy a burden) to make ill faces; but to stir up my Christian resolution, and to pos∣sesse my soule in patience, as well knowing that the vessell that would be fit for Gods cup-board, must be hammered with many stroakes; the corne for Gods table must passe under the sickle, the flayle, the mill; the spices for Gods perfume must be bruised and bea∣ten.

In ••umme; worldly crosses cannot affect us with too deepe sorrow, if we have the grace and leasure to turne them round, and view them on all sides; for if we finde their face sowre, and grisly, their back is comely and beauti∣full: No chastening for the present seemeth to be joyous, but grie∣vous; neverthelesse, afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby: wherefore lift up the hands which hang downe, and the feeble knees.

§. XIII. Of spirituall sorrow and the moderati∣on thereof.

NOt so rise, but more painfull is the spirituall sorrow, vvhether for the sense of sinnes, or the vvant of grace. This is that which the Apostle styles (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a godly sorrow, vvork∣ing repentance to salvation, not to be repented of: the tears vvhereof, the Almighty puts up in his bot∣tle, and keeps them for most preti∣ous, it is seldome vvhen this griefe exceeds; too many are so afraid of enough, that they are vvilling to learne of their confessors, that a

meere velleity of sorrow is suffici∣ent to true repentance: But give me not an attrition, but a contriti∣on of heart; give me a drouping head, red eyes, blubbered cheeks, a macerated body met vvith a pen∣sive soule, give me sackcloth and ashes, fastings, watchings, prostra∣tions, ejulations, vvhen I have offended my God; and let me bee let loose to my free sorrow: Let me be in bitternesse (as Zechariah expresses it) as one that is in bitter∣nesse for his only sonne. Not, but that it is possible to drink too deep of this bitter cup: We have known those, who have pined themselves away, in a continuall heavinesse, refusing all possible meanes of comfort, out of a sense of their sinnes, vvhose vvhole life hath

beene like a gloomy winters day, all over-cast vvith clouds, vvithout the least glimpse of a Sun shine; vve have seene them that have thus lived and dyed disconsolate, raving, despairing: Experience makes this so true, that we may well conclude, that even the best spirituall sorrow must be modera∣ted, the worst shunned; every sorrow for sinne is not good: there is a sorrow that lookes at the punishment through the sinne, not regarding the offence; but the smart of evill; this would not care for the frowne of God, if he vvould not strike, as that vvhich indeed feares not God; but hell; as that vvhich apprehends only lashes and torm••nts: this is inci∣dent even to divells, and damned

soules; all vvhich cannot but na∣turally abhorre paine and torture: What malefactor vvas ever in the vvorld, that vvas not troubled to thinke of his execution? There is a sorrow that lookes not at the punishment, but the sinne, regar∣ding, not so much the deserved smart, as the offence; that is more troubled with a Fathers frowne, then with the whip in a strangers hand; with the desertions of God, then with the feare of an hell: Under this sorrow, and some∣times perhaps under the mixture of both, doth God suffer his dea∣rest ones to dwell for a time, numbring all their teares, and sighes, recording all their knocks on their breasts, and stroakes on their thighes, and shakings of

their heads, and taking pleasure to view their profitable, and at last happy self-conflicts.

It is said of Anthony the holy Hermite, that having beene once in his desart, beaten and buffeted by Divells, he cryed out to his Saviour (O bone Iesu ubi eras?) O good Iesus where wert thou, whil••s I was thus handled? and received answer, Iuxta te, sed expectavi cer∣tamen tuum: I was by thee, but stayed to see how thou wouldest behave thy selfe in the combat. Surely, so doth our good God to all his: he pas∣seth a (videndo vidi) upon all their sorrowes, and will at last give an happy issue with the temptation; In the meane time it cannot but con∣cerne us, to temper this mixed sor∣row of ours with a meet modera∣tion:

Heare this then thou drou∣ping soul, thou are dismayed with the haynousnesse of thy sinnes, and the sense of Gods anger for them; dost thou know with whom thou hast to doe? hast thou heard him proclaim his own style? The Lord, the Lord, mercifull and gratious, long suffering, and abun∣dant in goodnesse and truth, keeping mercy for thousands, forgiving iniqui∣ties and transgressions, and sinnes; and canst thou distrust that infi∣nite goodnesse? Lo, if there were no mercy in heaven, thou couldst not be otherwise affected; Looke up and see that glorious light that shines about thee; With the Lord there is mercy, and with him is plen∣tious redemption. And is there plen∣tious redemption for all, and

none for thee? Because thou hast wronged God in his justice, wilt thou more wrong him in his mercy? and because thou hast wronged him in both, wilt thou wrong thy selfe in him? Know, O thou weak man, in what hands thou art. He that said, Thy mercy O Lord is in the heavens, and thy faith∣fulnesse reacheth unto the clouds; said also, Thy mercy is great above the heavens, and thy truth reacheth unto the clouds. It is a sure comfort to thee, that he cannot faile in his faithfulnesse and truth; thou art upon earth, and these reach above thee, to the clouds, but if thy sinnes could be so great and high, as to o∣ver-look the clouds, yet his mercy is beyond them, for it reacheth unto heaven; and if they could in

an hellish presumption reach so high as heaven, yet his mercy is great above the heavens; higher then this they cannot. If now thy hainous sinnes could sink thee to the bottome of hell, yet that mer∣cy which is above the heavens, can fetch thee up againe: Thou art a grievous sinner; we know one that said he was the chiefe of sinners, who is now one of the prime Saints in heaven: Looke upon those whom thou must confesse worse then thy selfe: Cast back thine eyes but upon Manasseh, the lewd son of an holy Parent; See him rearing up Altars to Baal, worshipping all the host of heaven, building Altars for his new Gods, in the very courts of the house of the Lord▪ causing

his sonnes to passe through the fire, trading with witches, and wicked spirits, seducing Gods people to more then Amoritish wickednesse, filling the streets of Jerusalem with innocent bloud: say if thy sinne can be thus crim∣son; yet, behold this man a no lesse famous example of mercy then wickednesse: And what? is the hand of God shortned that he can∣not now save? Or, hath the Lord cast off for ever? and will he be favourable no more? Is his mercy cleane gone for ever? hath God forgotten to be graci∣ous? hath he in anger shut up his ten∣der mercies? O man, say justly, on: This is mine infirmity; thine in∣firmity sure enough; and take heed, if thou persist to distrust, that it be not worse: These mis∣prisons

of God are dangerous; The honour of his mercy is justly deare to him; no marvell if he cannot indure it to be questioned; when the temptation is blowne over, heare what the same tongue sayes, The Lord is mercifull and gra∣tious, slow to anger, and plentious in mercy. He will not alway chide, neither will he keep his anger for ever: He hath not dealt with us after our sinnes, nor rewarded us after our iniquities: For as the heaven is high above the earth, so great is his mercy towards them that feare him. Oh then, lay hold on the large, and illimited mercy of thy God, and thou art safe: What cares the debtor for the length of a bill that is crossed? what cares the condemned person for the sentence of death, whiles

hee hath his pardon sealed in his bosome? Thou art an hai∣nous sinner: Wherefore came thy Saviour? wherefore suffe∣red he? If thy sinne remaine, wherefore serves his bloud? If thy debt bee still called for, wherefore was thine obligation cancelled? If thou be still captive to sin and death, wherefore was that deare ransome paid? why did he stretch forth his blessed hands upon the crosse, but to receive thee? why did he bow downe his head but to invite thee? why vvas his precious side opened, but that he might take thee into his heart? Thou despisest him, if thou trustest him not; Iudas and thou shall sin more in despairing, then in betraying him. Oh then,

gather heart to thy selfe, from the merits, from the mercies of thine All-sufficient Redeemer, against all thy sinfulnesse: For, who is it that shall be once thy Judge? be∣fore what Tribunall shalt thou appeare, to receive thy sentence? Is it not thy Saviour that sits there? He that dyed for thee, that he might rescue thee from death; shall he, can he doome thee to that death from which he came to save thee? Comfort thy self then with these words, and if thou wouldst keep thy soule in an e∣quall temper, as thou hast two eyes, fixe the one of them upon Gods justice to keep thee low and humble, and to quit thee from presumption: fixe the other upon his transcendent mercy, to keepe

thee from the depth of sorrow and desperation.

§. XIV. Of the moderation of the Passion of Feare.

SOrrow is for present and felt evils; Feare is onely of evils future: A passion so afflictive, that even the expectation of a doubtful mischief that may come, is more grievous to us sometimes, then the sense of that mischiefe, when it is come. That which Tor∣quemade reports of a Spanish Lord in his knowledge, I could se∣cond with examples at home, of some, who have been thought

otherwise valiant, yet, if they had been but locked up in a chamber, would either break the doores, or offer to leap out of the windows; yet not knowing of any danger imminent: And if in an imagina∣ry, or possible evill, feare have these effects, what shall we expect from it in those which are reall and certaine? It is marvellous, and scarce credible, which both histo∣ries and eyes can witnesse in this kinde; Iames Osorius, a young Gen∣tleman of Spaine, born of a noble Family, one of the Courtiers of Charles the fift, being upon occasi∣on of a wicked designe of lust to an honourable Lady, emprisoned, with an intent of his execution the next day, was suddenly so chan∣ged with the feare of the arrest of

death, that in the morning when he was brought forth, none of the beholders knew him; his haire was turned so white, as if he had been fourescore years old: upon sight whereof, the Empe∣rour pardoned him, as having been enough punished with the fear of that which he should have suffered. Levinus Lemnius a late Phi∣losopher (in whom my younger age took much delight) recounts the story, and discourses probably upon the naturall reasons of this alteration. The like report is made by Iulius Scaliger, of a Kinsman of Franciscus Gonzaga, in his time im∣prisoned upon suspition of trea∣son, who with the feare of torture and death, was in one nights space thus changed. And Coelius Rodigi∣nus

tells us of a Falconer, who climbing up to a rocky hill for an hawks nest, was with the break∣ing of a rope (wherewith he was raised) so affrighted, that instantly his haire turned. What need we more instances? My selfe have seene one, to whom the same ac∣cident was said to have befalne, though now the colour were (up∣on the fall of that weak fleece) al∣tered. What speak we of this? Death it self hath followed some∣times, upon this very fear of death; so as some have dyed lest they should dye. Montague gives us an instance of a Gentleman, at the siege of S. Paul, who fell downe stark dead, in the breach, without any touch of stroke, save what his owne heart gave him: Yea, how

have we knowne some, that have dyed out of the feare of that, whereof they might have dyed; and yet have escaped? A passenger rideth by night over the narrow plank of an high and broken bridge, and in the morning dyes to see the horror of that fall hee might have had. There is no evill whether true or fancyed, but may be the subject of feare: There may be a Pisander so timorous, that he is afraid to see his own breath: and our Florilegus tels us of a Lewes King of France, so afraid of the sea, that he said it was more then an humane matter to crosse the water; and durst not passe be∣twixt Dover and VVhitsands, till he had implored the aid of St. Thomas of Canterbury: but all

these feares have a relation to that utmost of all terribles; and if other evils, as displeasure, shame, paine, danger, sicknesse, be the usuall sub∣jects of feare also, yet Death is the King of feare: I am of the mind of Lucretius therefore, although to a better purpose, that if a man would see better dayes, he must free his heart from that slavish fear of death, wherewith it is com∣monly molested. In what a mise∣rable servitude are those men, whereof Erasmus speaketh to his Grunnius, who so abhorre the thought of death, that they cannot abide the smell of Frankincense, because it is wont to bee used at funeralls? They who are ready to swound at the sight of a coffin; and (if they could otherwise

choose) could be content not to lie in a sheet, because it recalls the thought of that, wherein they shall be once wrapped? It con∣cerns a wise man to obdure him∣self against these weak feares, and to resolve to meet Death boldly, in the teeth: Nothing is more re∣markable in all the passages of our blessed Saviour, then that which S. Luke records of him, that when he was to go up (his last) to Jeru∣salem, where he must die, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) he stedfastly set his face to that fatall journey: The word implyes a resolution of courage against some evill to be conflicted with. Maldonate would have the Metaphor fetcht from the cu∣stome of Bulls, who when they must fight, are wont to fetch up a

kind of sprightly terrour into their countenance; at least, it imports a firme purpose of an undaunted spirit to grapple with some fore∣expected evill: thus must wee learne to doe against our last e∣nemie.

Tell me then, thou weak man, thou fearest death: will it not come if thou feare it not? will it come the later for thy feare? Is not thy life thus made miserable be∣fore it come?

Is not this the condition, upon which thou receivedst life, to part with it when it should be called for? art thou discontent at thy be∣ing? dost thou murmur that thou art a man, because therein thou art mortall? Doth any thing befall thee different from the best, and all

of thy kind? Look back upon all that have been before thee, where are those innumerable numbers of men which peopled the earth but in the last century of yeares? see whether the great Monarches of the world speed any other∣wise: & couldst thou expect lesse, upon the many and sensible war∣nings of thy mortality? what lan∣guage have thy sicknesses, and de∣cayes of nature spoken to thee, but this (of a true harbingers) Death is comming? And how well shouldst thou be pleased with his approach? Say that thou were sen∣tenced to live some hundreds of yeares, with thine infirmities to boot, what a burden wouldst thou be to thy selfe? how more discontented wouldst thou be that

thou mightst not die? why art thou not as well displeased that thou must be old? And when wouldst thou part that thou mightst avoid it? Thou fearest death; How many heathens have undergone it with courage? Shall I see a bold Roman spurring his horse, to leap down into a dread∣full Gulfe, for the benefit of those from whom he cannot receive thanks? Shall I see a Cleombrotus, casting himselfe resolutely from the rock, to enjoy that separate life of the soule which Plato discour∣sed of? Shall I heare a Canius (of whom Seneca speaks) jeering his tyran, and his death together, and more regarding the victory of his game, then the losse of his life? shall I hear of some Indian wives,

that affect and glory to cast them∣selves into the fire with the car∣casses of their dead husbands? shall I see Turks filling up ditches with their wilfully-slaughtered bodies, for the fruition of their brutish paradise; And shall I bee cowardly, where Pagans are va∣liant?

Yea, how many have I known that have eagely sought for death and cannot finde it? how many, who upon frivolous occasions by self-dispatches have cast away that life, which they could not other∣wise be rid of? what conceit soe∣ver I have of the price of life, their undervaluation of it hath beene such, that they have parted with it for nothing; they have run to meet that death, which I flie from,

as formidable and ugly?

Thou fearest death: Look up∣on the examples of those holy men, who have tendered them∣selves to the painfullest martyr∣dome; see Ignatius resolving to challenge the Lions; see the ten∣der virgins, daring the worst cru∣elty of Tyrants, and embracing death in his worst formes; see sil∣ly Mothers, in an ambition of a crowne of life, running with their children in their armes, to over∣take death; see those resolute Saints that might have been loosed from their wheels, and racks, with proffers of life and honour, and scorned the exchange? Doe I pro∣fesse their faith, doe I looke for their glory, and shall I partake nothing of their courage?

Thou art afraid of death: what a slaughter dost thou make every houre of all other creatures? what meale passeth thee, wherein some of them doe not bleed for thee? yea, not for need, not for use, but for sport, for pleasure, dost thou kill them dayly, without pitty, without scruple: Alas, we made them not, they are our fellowes; he that made us, made them too: How much are we lesse to God, then they are to us? Doe we see so many thousands of them then dye for us, and shall we think much to returne our life to our Creator?

Thou art afraid of death: Thou mistakest him; thou thinkest him an enemy, he is a friend; If his vi∣sage be sowre, and hard, he is no

other then the grim porter of Para∣radise, which shall let thee into glory: Like unto Peters good Angell, he may smite thee on the side, but he shall lead thee out of thy prison, through the Iron gates into the City of God. Were there an absolute perition in our disso∣lution, we could not feare it too much; now that it doth but part us a while for our advantage, what doe we feare but our gaine? The stalk and eare arises from the graine, but it must rot first: Oh our foolishnesse, if we be unwil∣ling that one grain should putrifie for the increase of an hundred!

Thou art afraid of death: Hast thou well considered from how many evills it acquites thee? All the tumults of State, all the blou∣dy

cruelties of warre, all the vex∣ations of unquiet neighbours, all secret discontentments of minde, all the tormenting paines of body are hereby eased at once; thou shalt no more complaine of; rack∣ing convulsions, of thy wringing collicks, of the dreadfull quarry that is within thy reynes, and bladder, of thy belking goutes, of thy scalding feavers, of thy gal∣ling ulcers, of the threats of thine Imposthumes, the stoppings of thy strangury, the giddinesse of thy vertigo, or any other of those killing diseases, wherewith thy life was wont to be infested: here is a full Supersedea•• for them all; what reason hast thou to be affraid of ease?

Lastly, thou fearest death; Is

it not that thy Saviour under∣went for thee? did thy blessed redeemer drink of this cup, and art thou no willing to pledge him? His was a bitter one in respect of thine; for it was besides, spieed with the wrath of his Father due to our sinnes; yet he drank it up to the very dregges for thee, and wilt thou shrink at an ordinary drought from his hand? And why did he yeeld to death, but to over∣come him? Why was death suffe∣red to seize upon that Lord of life, but that by dying he might pull out the sting of death? The sting of death is sinne; So then, death hath lost his sting, now thou mayest carry it in thy bosome; it may coole thee, it cannot hurt thee. Temper then thy feare with these

thoughts; and that thou mayest not be too much troubled with the sight of death, acquaint thy selfe with him before-hand; pre∣sent him to thy thoughts, enter∣taine him in thy holy and resolute discourses: It was good counsell that Bernard gave to his novice, that he should put himselfe (for his meditations) into the place where the dead body•• were wont to be wash••, and to settle himselfe upon the beare, whereon they were wont to be carryed forth: so feeling and frequent re∣membrances could not but make death familiar; and who can star∣tle at the sight of a familiar ac∣quaintance? at a stranger we doe; especially if he come upon us on a sudden; but if hee bee a dayly

and entire guest, he is at all houres welcome, without our dismay, or trouble.

§. XV. Of the moderation of the passion of anger.

OF all the passions that are incident to a man, there is none so impe∣tuous, or that produ∣ceth so terrible effects, as anger; for besides that intrinsecall mis∣chiefe, which it works upon a mans owne heart, (in regard whereof Hugo said well, Pride robs me of God, envy of my neigh∣bour, anger of my selfe) what bloudy Tragedies doth this pas∣sion

act every day in the world, making the whole earth nothing but either an Amphitheater for fights, or a shambles for slaughter? so much the more need is there, of an effectuall moderation of so turbulent an affection: Our schoole hath wont to distinguish it; there is a zealous anger, and there is a vicious: The great Do∣ctor of the Gentiles, when hee sayes, Be angry, and sin not, showes there may be a sin-lesse anger; He that knew no sinne was not free from this passion, when he whip∣ped the money-changers (twice) out of the Temple: Surely, if we be not thus angry, we shall sinne. If a man can be so coole, as with∣out any inward commotion to suffer Gods honour to be trod in

the dust, he shall finde God justly angry with him for his want of anger. I know not whether it vvere a praise that was given to Theodosius, that never any man saw him angry; so as it may fall, an immunity from anger can bee no other then a dull stupidity: Moses was a meek man, as any upon earth; yet, vvas he not an∣gry vvhen he smote the Egyptian? vvas he not angry, vvhen upon the sight of Israels Idolatry, hee threw downe and brake the Ta∣bles of God, vvhich he had in his hand?

There is so little need of quenching this holy fire, that there is more need of a bellowes to blow it up, that it might flame up to that perfect height, of the

Psalmist, My zeale hath consumed me, because mine enemies have forgot∣ten thy words: Oh the truly hea∣venly fire that burnt in that sacred bosome! he doth not say, my zeale hath warmed me, but hath consumed me; as if it were his highest perfection to be thus sacri∣ficed and burnt to ashes; neither doth he say, because my friends have forgotten thy words, but, Because my enemies: Every man can be troubled with a friends miscarriage, but to be so deeply affected for an enemy, must needs be transcendently gracious. It is the vicious anger we must oppose in our selves: In it selfe that passi∣on is neither good nor evill: it is either, as it is used: Like as we are wont to say of the planet Mercury,

that the influences are either good or evill, according to his conjun∣ction with starres of either opera∣tion; our anger then proves vici∣ous, when it offends, either in the cause, or the quantity; when the cause is unjust, or the quantity ex∣cessive: The cause is unjust, when we are angry with a man for a thing that is good, for an indiffe∣rent thing, for a thing that is trivi∣all: Kain is angry, because his bro∣thers sacrifice is accepted; Pharaoh was angry with Israel, because they vvould be devout, and goe serve God in the wildernesse: vvhen the man of God reproves Ieroboam and his Altar, he in a rage stretches forth his hand for a re∣venge; Iehoiakim when he heares some lines of Ieremia••s scroll, cuts

it vvith a pen-knife and casts it in∣to the fire in a fury; and Ahab professes to hate Michaiah because he never prophesied good to him; whiles he should have hated him∣selfe, that would not deserve any newes but evill: So that Tyran Cambyses, because Praxaspes re∣proved him for his drunkennesse, shoots his son to the heart, and sayes, See what a steddy hand I have when I am drunk! this we feele every day; Let a man never so discreetly reprove a swearer, or drunkard, or uncleane person, or any other enormious sinner, hee straight flyes out into a raging an∣ger, and verifies the old word, ve∣ritas odium: Am I become your enemy, because I told you the truth? saith S. Paul to the Galathians: It may

be possible (which wise Solomon observes) that he who rebukes a man, afterwards, may finde more favour, then he that flattereth: but in the meane time whiles the blood is up, that anger which a man should turne inward upon himselfe for his sin, he spends outwardly upon his reprover: To be angry for good, is devilish; to be angry for that which is neither good nor evill, or that which is sleight and frivolous, is idle and absurd: for whereas anger is a kindling of the blood about the heart, how unfit is it that it should be set on fire with every straw? and wherefore serves our reason, if not to discern of those objects, wherewith it is, or is not, meet for us to be affected? Thus the Jewish Doctors tell us,

that Pharaoh was angry with his baker and butler, for no other cause, but for that there was a fly in his cup, and a little grain of gra∣vell in his bread: It is our Saviours word upon the Mount, He that is angry with his brother without a cause, shall be in danger of the Iudgement: the well governed heart must be like a strong oake, which is not moved but with a blustering winde; not like an aspen leafe, that shakes with the least stirring of the ayre. Now, even where the cause is just, yet the quantity may offend: And the quantity shall offend, if it be either too long, or too vehement. Those leaden an∣gers can never be but sinfull, which lye heavy, and goe slowly away. What shall be done to thee,

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thou false tongue? saith the Psalmist: even sharp arrowes of the mighty, with codes of Iuniper: And why of Ju∣niper? S. Ierome tells us, that of all wood, that keeps fire the longest; in so much that the coales raked up in ashes, will (as he saith) hold fire for a whole yeare: those there∣fore which were formerly turned (carbones desolatorii) are now tran∣slated justly, coals of Iuniper. It must be onely a lying, false, slanderous tongue that is a fit subject for coals of Juniper; even the same that is no lesse fit for the fire of hel: what should these Juniper fires doe in Christian hearts, against offending brethren? I find in Suidas, certain fishes that are called (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which carry their coler in their heads: such should Christians be,

not letting it settle in their hearts, but venting it at their tongues. The charge of the Apostle is, that we should not let the Sun goe down up∣on our anger; much lesse may we let it rise againe: nightly anger is like the Serene in other countryes, unwholsome, if not deadly; but to yeare and day our wrath, is more then brutish, and partakes too much of him that is a man∣slayer from the beginning.

And as our anger may not be too long, so not too intense, & ve∣hement, whiles it lasts: it is not for a Christians wrath to be like the Dog-star, which when it rises, scorches the earth, and burnes up the fruits; or like a Comet, that still portends war and death: but rather, like unto one of those gli∣ding

starres, that we see in a win∣ters night, which, as it is, blazes not long, and hurts nothing, so ends in a coole, and not unwhol∣some moisture. Our anger there∣fore must be tempered with mer∣cy, and charity, otherwise, it is like to a fire under an empty ket∣tle, which burnes the vessell to no purpose: Such wrath is cruell, such anger outragious. Now, for the moderation of this dangerous passion, it is not for me to prescribe Athenodorus his Alphabet, that re∣medy is so poore, that the very prescription is enough to move anger; rather let me commend that of Bernards, Consideration; and that not so much when wee are once provoked, for that is too late; and the assaults of this passi∣on

are too sudden: but as wise Princes are wont in the midst of peace, to provide for warre; so must we in the calmest state of our mindes, prepare against this in∣ward turbulency.

Art thou therefore subject to choler? Look upon that passion with sober eyes; see whether it be any other but a short fit of mad∣nesse: Look upon the person of a man thus transported, see his eies red, glaring, sparkling; his cheekes now pale as ashes, then fiery and swolne up as with a poyson; his head and hands shaking, his lips quivering, his mouth foaming, his tongue doubling, his feet uncon∣stantly shifting, and the whole man (which Hippocrates notes as the effect of a most desperate dis∣ease)

become utterly unlike him∣selfe: See in another, how well this forme doth become thy selfe; Look upon thy selfe, be sensible of thine owne distemper, thou shalt finde anger justly fetcht from angor, vexation: thou shalt finde it (it is Austins comparison) like to vinegar, vvhich discolours the vessell it stands in; thou shalt finde thou canst not take up a coale to throw at another, but thou shalt burne thy owne fingers; thou shalt finde that, while thou stin∣gest others, thou shalt make a drone of thy selfe; and that of So∣lomon shall bee verified of thee, Anger resteth in the bosome of fooles.

Look to the effects of it, thou shalt finde it utterly disables thee from good; The wrath of man do••h

not work the righteousnesse of God, as St. Iames: Thou shalt finde it ex∣poses thee to all mischief; for he that hath no rule over his owne spirit, is like a City that is broken downe, and without walls, saith Solomon. What enemy may not rush into such a City at pleasure? Just such advan∣tage doth thine anger give to thy spirituall enemies; and therefore St. Paul, when he charges us not to suffer the Sun to goe downe up∣on our anger; addes, Give no place to the Divell; as if this continuing passion did open the gates of the heart, for Satans entrance and free possession.

Thou shalt finde this the great make-bate of the world, the be∣ginner of all quarrells; For as the churning of the milke bringeth forth

butter, and the wringing of the nose bringeth forth blood, so the forcing of wrath bringeth forth strife, saith wise Solomon. Wrath then brings forth quarrels, and quarrels blood∣shed, manslaughter, murders: What is it that hath so drowned Christendome in bloud, but the anger of discordant Princes? what but this is guilty of so many bru∣tish duells, so many bloody mas∣sacres? And where thine anger shall stay when it is once broke loose, it is not in thy power to determine; I am sure if it staies not the sooner, it ends in a curse. Cursed bee their anger for it was fierce, and their wrath for it was cruell.

Look but upon the the temper of well governed Heathens, and

be ashamed to heare an Archtyas say to his Bayly, I had punisht thee if I had not been angry; or that Phi∣losopher say to Xenocrates, whip this boy, for I am angry: or to see a greater Philosopher then hee, who when he had discoursed a∣gainst anger, and shewed how unfit the passion is for a wise man; one of his auditors purposely spit in his face, from whom he recei∣ved no other answer, but this, I am not angry, but I doubt whether I should not be so: or to see a Pisi∣stratus not more troubled with rayling words of an adversary, then if an hood-winkt man had reeled upon him heedlesly in his way: or to heare a Socrates pro∣fesse himselfe no more affected with the scolding of his Xantippe,

then with the creaking of a Cart▪ wheele; and when he was unci∣villy washed from her chamber, to say only, After such thunder, I lookt for raine: or to heare a Cato say, that he could and did pardon all offenders but himselfe: and when Lentulus spat in his face, to heare no other language fall from him, then, I will now say those men are deceived, that deny Lentulus to have a mouth: or to heare a Clean∣thes, when one called him asse, to say only, he should be then fit to carry Zenoes budget: or to see a Crates, when Nicodromus struck him with his fist, onely to put a board before his forehead with a jeering inscription. It were easie to weary a reader with instances of this kind: And shall meer Pa∣gans

that were without God in the world, have such rule over their passions, and shall a Christi∣an, who professeth a more divine philosophie, and whose first les∣son is to deny himself, & to mor∣tifie all evil and corrupt affections, give the reyns to the wild and un∣ruly eruptions of his rage? how shall these heathens in profession, justly condemn us professed Chri∣stians, who are in practice hea∣thenish?

Lastly, look but upon the termes wherein thou standest with God; how grievously dost thou pro∣voke him every day to his face? one of thy offences against that in∣finite Majesty, is more then thou canst be capable to receive from all thine enemies upon earth: yet,

how silently doth he passe over all thy hainous affronts, and bids his sun to shine, and his raine to fall, as well upon thy ground, as the holiest owners? how graciously doth he still invite thee to repentance? how sweetly doth he labour to win thee with new mercies? and dost thou call thy self the son of that Father, whom thou wilt not imitate? Dost thou pray daily to him to forgive thee, as thou forgivest others, whiles thou resolvest to forgive none, whom thou canst plague with revenge? Looke upon thy deare Redeemer, and heare him, whiles his cruell executioners were rack∣ing out his hands and feet, and nailing them to the tree of shame and curse, crying, Father forgive

them, for they know not what they do; and canst thou give thy self out for a disciple to this Saviour, if for eve∣ry offence of thy brother, thou break forth into raging impreca∣tions, railing speeches, furious acti∣ons? Lay all these seriously to thy heart in the middest of thy greatest tranquillity, and have them ready before thine eyes, for the next on∣set of thy passion; and withall, plie thy God with thy prayers, that hee who moulded thy heart at first, would be pleased to temper it aright; to coole these sinfull in∣flamations by the power of his grace, that so he may make good in thee that happy word of the Psalmist; Surely, the wrath of man shall praise thee; the remainder of wrath shalt thou restraine. Amen.

FINIS.

Notes

• Brom. sum. prae∣dic.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ne••uid ni∣mis.

  So Pytha∣goras; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Non est ergo temperātia, in solis rese∣cādis super∣fluis, est & in admitten∣dis necessa∣riis. Bern. de Consid. l. 1. c. 8.
• Gen. 6.
• Beros. Baylonic.
• Psa. 78.29.
• Num. 11.10.
• ••cclus. 37.••2.
• Prov. 23.2.
• Prov. 2.10
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Liber pater
• Eph. 5.18.
• Schicard. de Jur. Reg Hebr. V. Bell. Gentilis Rex Pir∣g••ndicus, &c.
• Socrat. l. 4. c. 18.
• Vita 5. Laur.
• Ps. 102.10.
• Lib. con∣for. 8.
• Hieron. in vit. Pauli.
• Panis elee∣mosynae pa∣nis sanctus. Confor. Fruct. se∣paratur.
• De se Pe∣trus. Solo pane & oli∣vis, raro{que} oleribus a∣tor. Clem. de gestis Petri.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Socrat. l. 4. c 18.
• Bern. Me∣ditat. de∣votiss.
• Conform. l. 2. fruct. ••. p. 211.
• O quantum distamus ab his qui tem∣pore Anto∣nii suere Monachi! Bern. Apo∣log. ad Gul. Ab∣bat.
• Jesunia no∣stra vini co∣pia natant, pis cium va∣rietate car∣nium supe∣rant deliciat▪
• 1 Cor. 15.
• 3. Genus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex Thalm. Drus. T••ihaeres.
• August. l. 5. contr. Faustum.
• Conform. p. 105. Vidi tunicā B. Francis. & S. Clarae, grossi••r & rudior erat tunica S. Clarae.
• Socr. l. 1. c. 13.
• Con••o••m. p. 211.
• Theod. l. 4. c. 28.
• Socrat. l. 4. c. 18.
• Sozom. l. 3 c. 13.
• Binius Anno. 1275.
• Jo: Cap∣grave de S. Henrico Herem.
• Cinore & cilicio recu∣babat agro∣tus, rogarunt discipuli ut si••eret villa stramenta supponi, re∣spondit, Non decet christi∣a••••m nisi in ci••ere & ci∣licio mori. Sever. Sulp. l. 2.
• Cig••lus.
• Prov. 7.27.
• In tan••um Graci & Romani hoc quondam vicio labo••a∣run••, ut & clarissimi philosophorū Graecia ha∣beren•• pub∣licè concu∣binos, &c. Hieron. in illa Es. 2. & pu••ris alienis ad∣haeserunt.
• 2 Sam. 12.8
• Munster in praecept. Mosaica. Schicard. de Jur. Reg. Hebr.
• Non 〈◊〉〈◊〉 adducam quanta sit turba mona∣steriorum 〈◊〉〈◊〉 quibus 〈◊〉〈◊〉 nulla viget disciplina pietatis, ut prae his lupa∣naria si••••, & magis sobri••, & magis pudica. Illustr. Ep. Grunnio.
• Concil. Mogunt. sub Ste∣phano. c. 10. Bin.
• Rivet. resp. ad Sylv. S. Petra.
• Ambros.
• Pescen. Niger.
• Gen. 18.5.
• Gen. 21.8.
• Viz. Abi∣melec. Gen. 26.30
• Jud. 14.17
• 1 Sam. 9.22.
• Eccles. 2.24, 25.
• Mat. 9.10.
• Luk. 5.29.
• Concil. Salegun∣stad. Anno 1022.
• Sivis be••e comedere jejuns. Confor. 8.
• Socrat. l. 6. c. 20.
• Prov. 5.18, 19.
• Eccl. 7.26.
• Eccles. 9.9.
• Jude 12.
• ••say. 5 12.
• Gen. 3.3.
• Melchior Suerinen∣sis Episc. ex ducibus Brunswic. Krantz. Metrop. l. 10. c. 36.
• Gers. Serm de B. Lu∣dovico.
• Heliogab. Aelius Lamprid.
• Jo: Pory, Append. to Leo's hist. of Africk.
• Cibus sit vilis Mona∣chorum & Vespertinu••, ut & susti∣neat & non noceat. Reg. Columb. c. 3.
• Gen. 27.4.
• P••••••i•• est non 〈◊〉〈◊〉 frequenti•• ••••••c ga••dio∣rum, &c. B••rn. Ep. 17••.
• 1 Sam. 14.29.
• Qui carnem suam supra modum af∣fligit, ci∣vem suum occidit: si plus quam oportet ali∣mentis refi∣cit, hosiem nu••rit. Hugo. In∣stit. Mo∣nast. in reg. D. August. c. 3.
• Alens. To. 4. q. 28. mem 6. Et si jejuni∣um, &c.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suid.
• Es. 5.22.
• Quaet. si ex toto cor de ridere non licet? Negatur. Reg. Basilii c. 32.
• Prov. 19.15.
• Gen. 2.21. 2 Sam. 4.5 1 King. 3.20. Mat. 25.5.
• Vix ••l••qua sanctimoni∣alium sine devoto car∣nali.

  Alv. Pel. de Planctu. l. 2.73.
• Curent in unaqu••que civitate lo∣cum mere∣tricibus as∣signandum ab hominum frequentia, & a majo∣ribus Eccle∣siis remo∣tum.

  In concil. Mediolan. ••. habito a Carolo Boromaeo.
• Jo. Pory 〈◊〉〈◊〉 supra.
• Tatianus, nihil d••fferre a ••a••rimo∣nio Scorta∣tionem s••d idem esse. Epiph. h••eres. de Tatianis.
• Facitior est saepe, &c. ficut ••••bri••, pot••s, & ig∣nis 〈…〉〈…〉 magis succendun∣tur. Gers. Reg. mora∣les de Lu∣xuria.
• Munster. in praecept. Mos.
• Erasm. Epist. Da∣••eli Sti∣baro.

  Medicus se∣nex Basileae in publica professione docui••, &c.
• 1 Cor. 7.38.
• 1 Cor. 7.5.
• Salm••ron Tom. 5. Tract. 9. de tem∣poribus luctus. Fideli, cui Christus omn••a mundavit, iila turpitudo & absorp••io non est peccatum, nam ut ait Apostolus, Omnia munda mundis u•• egregiè expon••t Clem l. 3. Strom. in fine. Ad haec volupta•• aut d••lectatio quae na••uraliter censequi••••a opus generationis quae omni animan••i ingenita est à Deo, nec prop••er se c••pe∣titur, pecc••••ū ullum non est; quemad••••••dū & delecta••io quae consequ•••••••• ed••ntē & biben••ē, aut somnū capien••ē non censetur illicita; Non solū erg•• nuptiae non sunt peccatū, sed ille qui esset solutus & liber à vo••••, nec velle•• se continere, crim••u non effugeret, si uxorem ••on quaereret, potius qu im ••ri, i. vinci a libidine, &c. Salmer. To. 5. Tract. 9. &c.
• B. Ambr. To. 4.
• Non sine re¦nitentia, & dolore quo∣dam animi, quòd sine usu matri∣monii vive∣re non pos∣sit, &c.
• 1 Cor. 7.29, 30, 31.
• Ber••▪
• Cant. 5.2.
• Nullo modo placuit bis in die satu∣rum fieri. Cic. Tus∣cul. l. 1.
• Schicard. de jure reg. Hebr.
• ••1 Cor. 11.
• 1 Cor. 7.5.
• 2 Sam. 11.11.
• Alphons. Varg. stra∣tagem. Jes. c. 11.
• Eccles. 3.4, 5.
• Onerat quippe talis cibus volup∣tatis, irri∣tatque fa∣mem non sa••ia••. Gers. serm. ad eccles. cautelam. Paupertas nemini ma∣lum nisi re∣pugnanti. Senec. Ep. 123. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Deut. 32.15.
• Quan••o in∣ferius dele∣ctamur, ā∣to à supern•• amore dis∣jungimur. Bern. de inter. do∣mo. c. 45.
• Eccles. 7.2, 3.
• Brom. sum p••aed. V. Gula.
• Cambdēs remaines.
• Jo: de Ne∣apoli q. 28.
• To••us iste mundus sen∣sibilis ad a∣nimae ven∣trem quid est nisi b••lus exiguus, &c Ger. Serm. ad eccles. cautel.
• Cor vix ad unius milvi r••fectionem sufficere pos∣set, & totus mundus ei non sufficit. Bern. de interiore domo. c. 63.
• Aug. Gun. ad literam.
• Phil. 3.8.
• Prov. 30.16.
• Ps 73.25.
• Phil. 4.11▪ 12.
• Cui nihil satis est, nihil rurpe est. Timo••heus in Aristo∣phontum prodigum. Aelian. 1 Tim. 6.10.

  Si vis cum laetitia ani∣mi vivere, nol•• multa habere.

  Bern. ubi supra. c. 45.
• Plut. in vit. Laz. Bayf. de re vest.
• Bin. in vi∣ta Clem. 4. Anno. 1268.
• Bin. Anno. 1410.
• Bin. in vita Celestini Electi. Ann. 1294.
• Adrian 4. Nihil si••i in vita infoeli∣cius accidis∣se, quam quod impe∣rárit.
• Henr. a Token in Sylv. loc. com. Hop∣pin. de O∣rig. Templ.
• Reditus Romani computati ab Henrico 3. ad tan∣tumascen∣derunt quantum reditus re∣gis, viz. l. x. millia mar∣carum puri reditus, praeter alia emolumenta. Florilegus. Ann. 1245.
• Ciracella in ejus vit. cit. a Rive∣tio contr. Sylv. S. Pet••a.
• Sicut Pau∣lus ditissi∣mus pauper dicebat, Si∣cut nihil ha∣bentes, & omnia possi∣dentes. Am∣bros. de vitiorum, virtutum{que} conflictu.
• Heb. 11 37, 38.
• Joh. 4 8.
• 1 Cor. 9.14.
• Salmer. Tom. 5. tract. 5.
• Senec. de Tranquil∣lit.
• Heb. 13.5.
• 1 Tim. 6.8.
• 1 Tim. 6.7
• Vnder the Antiochi the Levites took upon them to be Kings, and turned Sa∣duces, and died vio∣lently. B••ought. ex Fen Gers.
• Tertullus Patric us Romanus lo∣cuples, pa••ri∣monium de∣di•• Bene∣dicto, &c. regn•••• po••ius quam coeno∣bia vir san∣ctus posteris 〈◊〉〈◊〉 Volater.
• Mendican∣tes autem fratres et si praedia non sunt iustituti habere, ta∣men nihil haben••es om∣nia possident. Krantz. Metrop. l. 7. c. 47.
• Caesar a Branche∣doro Mo∣nita Polit.
• An. 1311. Sept. 16. ut Ware∣mundus de Erenb••rgh in ve••isi∣mil. de reg∣ni subsid. Idem Branche∣dorus ibid.
• Vrspergens Cuspin. in vita Alber∣ti. vide O∣rationem praemoni∣toriā Caes. Branche∣dori.

  M••gnitudo non habet cer••um mo∣dum. Sen. Epist. 43.
• Depon•• quod portas, nam non est tuum.
• Melius est minus ege▪ e quam plus habere. una ex reg. Aug.
• Habac. 2.6.
• Tertul. de Anima. c. 52.
• Pro 17.12
• Pro. 15.13.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Job. 30.27 28, 29.
• Ps. 18.4.
• Ps, 116.3.
• Ps. 119.28
• Es. 21.3.
• Jer. 4.19.
• Esa. 38.14.
• Mar. 14.34
• Ps. 119.136.
• Ps. 6.6.
• Psal. 6.7.
• Jer. 5.3.
• Pro. 23.2.
• 1. Caution of sorrow.
• Prateol. Elench. Haeres. V. Chazin∣zarii.
• Gen. 30.
• 2. Caution of our sorrow.
• Ambros. de obitu Sa∣tyri fiatris.
• 1 Thes. 4.13.
• 2 Sam. 12.21.
• Hieron. Epist.
• Non mihi peri••, sed praei••, &c. Bern. Epist 270.
• Nullas ha∣beant la∣chrymarum ferias, nul∣lam ••ristitiae requiem consequan∣tur, qui nullam pu∣tant requi∣em, mortuo∣rum. Nobis vero quibus mors non na••urae sed vitae istius sinis, &c. Amb. de obitu frat. Satyri.
• Monumen∣tarii Ce∣raulae. A∣pul. Mat. 9.23. Eccl. 7.1.
• Aut absor∣bendus, aut premendus omnis dolor. Ambros. ut supra.
• Suidas.
• Rom. 5.3.
• Aug. in Psal. 83. Torcul••ria paran••ur avis, & oli∣vis, nec ••va vinum, &c.
• Heb. 12.11
• 2 Cor. 7.10
• Fr•• a Vict. Relect.
• Zech. 12.10.
• Exod. 3.7.
• 1 Cor. 10.13.
• Exod. 34.6, 7.
• Ps. 130.7.
• Ps. 36.5.
• Ps. 108.4.
• 2 King. 21.3, 4, 5, 6, 7, 9.11, 16.
• Psal. 77.
• 7
• 8
• 9
• 10
• 11
• Ps. 103.8, 9, 10, 11.
• Anth. Torque∣made 3. journee. Sim. Gou∣••art hist. memorab.
• Levin. Le∣mnius de Miraculiox
• Citat. 2 Simone Goulart. Hist••ire Memorab.
• Suid.
• Florilegus An. 1589.
• Lucret. Inprimis ti∣mor est A∣cheron••is a∣gendus, Fun∣ditus huma∣nam qui vitam tur∣bat ab imo.
• Ea gensita mortem hor∣ret, ut ad thuris odo∣rem efferen∣tur, quòd in▪ funeribus solet accen∣di. Erasm. Epist. Grunnio.
• Luk. 9.51.
• Vultum corrugan••es obfirmant. Mald. in loc.
• 1 Cor. 15.56.
• Ira per zelum, Ira per vicium.
• Eph. 4.26.
• Socrat. l. 7. c. 22.
• Psal. 119.139.
• Jer. 36.23.
• Herod. Seneca.
• Gal. 4.16.
• Mat. 5.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• ••lum•• cas i••as g••runt. Plaut.
• Ps. 120.3, 4
• Prov. 27.4.
• Eccles. 7 9.
• Jam. 1.20.
• Prov. 25.28.
• Eph. 5.26.
• Pr. 30.33.
• Gen. 49.7.
• Ps. 76.10.