Holy living in which are described the means and instruments of obtaining every virute, and the remedies against every vice, and considerations serving to the resisting all temptations : together with prayers containing the whole duty of a Christian, and the parts of devotion occasians [sic], and furnished for all necessities / by Jer. Taylor.

SECT. VI. Of contentedness in all estates and accidents.

Virtues and Discourses are like Friends, necessary in all fortunes; but those are the best which are Friends in our sadnesses, and support us in our sorrows, and sad acci∣dents: and in this sense, no man that is vir∣tuous can be friendlesse; nor hath any man

reason to complain of the Divine Providence, or accuse the publick disorder of things, or his own infelicity, since God hath appointed one remedy for all the evils in the World, and that is, a contented spirit: For this alone makes a man passe through fire, and not be scorched; through Seas, and not be drowned, through hunger and nakedness, and want no∣thing. For since all the evil in the world con∣sists in the disagreeing between the object and the appetite, as when a man hath what he desires not, or desires what he hath not, or desires amisse; he that composes his spirit to the present accident, hath variety of in∣stances for his virtue, but none to trouble him, because his desires enlarge not beyond his present fortune: and a wise man is placed in the variety of chances like the Nave or Centre of a wheel, in the midst of all the cir∣cumvolutions and changes of posture, with∣out violence or change, save that it turns gently in complyance with its changed parts, and is indifferent which part is up and which is down; for there is some virtue or other to be exercised what ever happens, either pati∣ence or thanksgiving, love or fear, modera∣tion or humility, charity or contentedness, and they are every one of them equally in order to his great end, and immortal felici∣ty: and beauty is not made by white or red, by black eyes and a round face by a straight body and a smooth skin; but by a propor∣tion to the fancy: No rules can make ama∣bility, our mindes and apprehensions make that; and so is our felicity; and we may be reconciled to poverty & a low fortune, if we

suffer contentedness and the grace of God to make the proportions. For no man is poor that does not think himself so: But if in a full fortune, with impatience he desires more, he proclaims his wants and his beggerly condi∣tion.* 1.1 But because this grace of contentedness was the sum of all the old moral Philosophy, and a great duty in Christianity, and of most universal use in the whole course of our lives, and the only instrument to ease the burdens of the world and the enmities of sad chances, it will not be amisse to presse it by the proper arguments by which God hath bound it up∣on our spirits, it being fastned by Reason and Religion, by duty and interest, by necessity and conveniency, by example, and by the proposition of excellent rewards, no lesse then peace and felicity.

1. Contentedness in all estates is a duty of Religion: it is the great reasonableness of complying with the Divine providence which governs all the World, and hath so ordered us in the administration of his great Family. He were a strange fool that should be angry because Dogs and sheep need no shoes, and yet himself is full of care to get some: God hath supplied those needs to them by natural provisions; and to thee by an artificial: for he hath given thee reason to learn a trade, or some meanes to make or buy them, so that it onely differs in the manner of our provision; and which had you rather want, shoes or reason? And my Patron that hath given me a Farm is freer to me then if he gives a loaf ready baked. But however, all these gifts come from him, and therefore

it is fit he should dispence them as he please; and if we murmure here, we may at the next melancholy be troubled that God did not make us to be Angels, or Stars. For if that which we are or have, doe not content us, we may be troubled for every thing in the World, which is besides our being, or our possessions.

God is the Master of the Scenes, we must not choose which part we shall act; it con∣cerns us only to be careful that we doe it well,* 1.2 alwaies saying, If this please God let it be as it is: and we who pray that Gods will may be done in Earth as it is in Heaven, must remember that the Angels doe whatsoever is commanded them, and go where ever they are sent, and refuse no circumstances: and if their imployment be crossed by a higher decree,* 1.3 they sit down in peace and rejoice in the event; and when the Angel of Judea could not prevail in behalf of the people committed to his charge, because the Angel of Persia opposed it, he only told the story at the command of God, and was as content, and worshipped with as great an extasie in his proportion, as the prevailing Spirit. Do•• thou so likewise: keep the station where God hath placed you, and you shall never long for things without, but sit at home fea∣sting upon the Divine Providence and thy own reason, by which we are taught that it is necessary and reasonable to submit to God.

For, is not all the World Gods family? Are not we his creatures? Are we not as clay in the hand of the Potter? Doe we not

live upon his meat, and move by his strength, and doe our work by his light? Are we any thing but what we are from him, and shall there be a mutiny among the flocks and herds, because their Lord or their Shepherd chooses their pastures, and suffers them not to wander into Deserts and unknown waies? If we choose, we doe it so foolishly that we cannot like it long, and most commonly not at all: but God who can doe what he please, is wise to choose safely for us, affectionate to comply with our needs, and powerful to exe∣cute all his wise decrees. Here therefore is the wisdome of the contented man, to let God choose for him: for when we have given up our wills to him, and stand in that station of the battel where our great General hath placed us, our spirits must needs rest while our conditions have for their security the power, the wisdom, and the charity of God.

2. Contentedness in all accidents brings great peace of spirit: and is the great and only instrument of temporal felicity. It re∣moves the sting from the accident, and makes a man not to depend upon chance, and the uncertain dispositions of men for his well-being, but only on GOD and his own Spirit. We our selves make our fortunes good or bad,* 1.4 and when God lets loose a Tyrant upon us or a sickness, or scorn, or a lessened for∣tune, if we fear to die, or know not to be pa∣tient, or are proud, or covetous, then the ca∣lamity sits heavy on us. But if we know how to manage a noble principle, and fear not Death so much as a dishonest action, and think impatience a worse evil then a Feaver,

and Pride to be the biggest disgrace, and po∣verty to be infinitely desirable before the torments of covetousness; then we who now think vice to be so easie, and make it so fa∣miliar, and think the cure so impossible, shall quickly be of another minde, and reckon these accidents amongst things eligible.

But no man can be happy that hath great hopes and great fears of things without, and events depending upon other men, or upon the chances of Fortune. The rewards of vir∣tue are certain, and our provisions for our natural support are certain, or if we want meat till we die, then we die of that disease, and there are many worse then to die with an atropby or Consumption, or unapt and courser nourishment: But he that suffers a transporting passion concerning things with∣in the power of others, is free from sorrow and amazement no longer then his enemy shall give him leave; and it is ten to one but he shall be smitten then, and there where it shall most trouble him: for so the Adder teaches us where to strike, by her curious and fearful defending of her head. The old Stoicks when you told them of a sad story would still answer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What is that to me? Yes, for the Tyrant hath sentenced you also to prison. Well! what is that? He will put a chain upon my legge, but he can∣not binde my soul. No: but he will kill you. Then Ile die. If presently, let me goe that I may presently be freer then himself: but if not till anon or to morrow, I will dine first, or sleep, or doe what reason and nature calls for, as at other times. This in Gentile Philo∣sophy

is the same with the discourse of Saint Paul,* 1.5 I have learned in whatsoever state I am therewith to be content. I know both how to be abased, and I know how to abound; every where and in all things I am instructed, both how to be full and to be hungry, both to a∣bound and suffer need.

We are in the world like men playing at Tables, the chance is not in our power, but to play it, is; and when it is fallen we must manage it as we can, and let nothing trouble us, but when we doe a base action, or speak like a fool, or think wickedly: these things God hath put into our powers: but concern∣ing those things w^ch are wholly in the choice of another, they cannot fall under our delibe∣ration, and therefore neither are they fit for our passions. My fear may make me miserable but it cannot prevent what another hath in his power and purpose: and prosperities can only enjoyed by them who fear not at all to lose them, since the amazement and passi∣on concerning the future takes off all the pleasure of the present possession. Therefore if thou hast lost thy land, doe not also lose thy constancy: and if thou must die a little soo∣ner, yet doe not die impatiently. For no chance is evil to him that is content,* 1.6 and to a man nothing is miserable, unlesse it be un∣reasonable. No man can make another man to be his slave, unlesse he hath first enslaved himself to life and death, to pleasure or pain, to hope or fear; command these passions, and you are freer then the Parthian Kings.

Instruments or exercises to procure contentedness.

Upon the strength of these premises we

may reduce this virtue to practise by its pro∣per instruments first, and then by some more special considerations or arguments of con∣tent.

1. When any thing happens to our dis∣pleasure, let us endeavour to take off its trouble by turning it into spiritual or artifi∣cial advantage, and handle it on that side, in which it may be useful to the designes of reason. For there is nothing but hath a double handle, or at least we have two hands to apprehend it. When an enemy reproaches us, let us look on him as an impartial relator of our faults, for he will tell thee truer then thy fondest friend will, and thou mayest call them pretious balms, though they break thy head, and forgive his anger while thou makest use of the plainness of his declamation. The Ox when he is weary treads surest, and if there be nothing else in the disgrace but that it makes us to walk warily, and tread sure for fear of our enemies, that is better then to be flattered into pride and carelesness. This is the charity of Christian Philosophy, which expounds the sense of the Divine providence fairly, and reconciles us to it by a charitable construction: and we may as well refuse all physick if we consider it only as unpleasant in the tast, and we may finde fault with the rich valleys of Thasus, because they are cir∣cled with sharp mountains: but so also we may be in charity with every unpleasant ac∣cident, because though it tast bitter it is in∣tended for health and medicine.

If therefore thou fallest from thy imploy∣ment in publick, take sanctuary in an honest

retirement, being indifferent to thy gain a∣broad, or thy safety at home: If thou art out of favour with thy Prince, secure the fa∣vour of the King of kings, and then there is no harm come to thee: and when Zeno Ci∣tiensis lost all his goods in a storm, he retired to the studies of Philosophy, to his short cloak, and a severe life, and gave thanks to fortune for his prosperous mischance. When the North-winde blows hard, and it rains sadly, none but fools sit down in it and crie: wise people defend themselves against it with a warm garment, or a good fire, and a drie roof: when a storm of a sad mischance beats upon our spirits, turn it into some advantage by observing where it can serve another end, either of religion or prudence, of more safety or lesse envie: it will turn into something that is good, if we list to make it so: at least it may make us weary of the worlds vanity, and take off our confidence from uncertain riches, and make our spirits to dwell in those regions, where content dwels essentially: if it does any good to our souls, it hath made more then sufficient recompense for all the temporal affliction. He that threw a stone at a dog, and hit his cruel stepmother, said, that although he intended it otherwise, yet the stone was not quite lost: and if we fail in the first designe, if we bring it home to ano∣ther equally to content us, or more to profit us, then we have put our conditions past the power of chance; and this was called in the old Greek Comedy a being revenged on for∣tune by becoming Philosophers, and turning the chance into reason or religion: for so a

wise man shall overrule his starres, and have a greater influence upon his own content, then all the constellations and planets of the firmament.

2. Never compare thy condition with those above thee; but to secure thy content, look upon those thousands with whom thou wouldest not for any interest change thy for∣tune and condition. A souldier must not think himself unprosperous, if he be not suc∣cessful as the son of Philip, or cannot grasp a fortune as big as the Roman Empire: Be content that thou art not lessened as was Pyrrbus: or if thou beest, that thou art not routed like Crassus: and when that comes to thee, it is a great prosperity, that thou art not cag'd and made a spectacle like Ba••azet: or thy eyes were not pull'd out like Zede∣kiahs: or that thou wert not flead alive like Valentinian. If thou admirest the greatness of Xerxes, look also on those that digged the mountain Atho, or whose ears and noses were cut off, because the Hellespont carried a way the bridge. It is a fine thing (thou thinkest) to be carried on mens shoulders: but give God thanks that thou art not forced to carry a rich fool upon thy shoulders: as those poor men doe whom thou beholdest. There are but few Kings in mankinde, but many thousands who are very miserable, if compared to thee. However it is a huge folly rather to grieve for the good of others, then to rejoyce for that good which God hath given us of our own.

And yet there is no wise or good man that would change persons or conditions intirely

with any man in the world. It may be he would have one mans wealth added to him∣self, or the power of a second, or the learn∣ing of a third, but still he would receive these into his own person, because he loves that best, and therefore esteems it best, and therefore over values all that which he is, before all that which any other man in the world can be. Would any man be Dives to have his wealth, or Iudas for his office, or Saul for his kingdome, or Ab∣solon for his beauty, or Achitophel for his policy? It is likely he would with all these, and yet he would be the same person still. For every man hath desires of his own, and objects just fitted to them, without which he cannot be, unlesse he were not himself. And let every man that loves himself so well as to love himself before all the world, consider if he have not something, for which in the whole he values himself faire more then he can value any man else. There is therefore no reason to take the finest feathers from all the winged nation to deck that bird, that thinks already she is more valuable then any the inhabitants of the ayre. Either change all or none. Cease to love your self best, or be content with that portion of be∣ing and blessing for which you love your self so well.

3. It conduces much to our content, if we passe by those things which happen to our trouble, and consider that which is plea∣sing and prosperous, that by the represen∣tation of the better, the worse may be blot∣ted out: and at the worst you have enough

to keep you alive, and to keep up, and to im∣prove your hopes of Heaven. If I be over∣thrown in my suit at Law, yet my house is left me still and my land: or I have a virtu∣ous wife, or hopeful children, or kinde freinds, or good hopes: If I have lost one childe, it may be I have two or three still left me; or else reckon the blessings which already you have received, and therefore be pleased in the change and variety of affairs to receive evil from the hand of God as well as good. Antipater of Tarsus used this art to support his sorrows on his death-bed, and reckoned the good things of his past life, not forgetting to recount it as a blessing, an ar∣gument that God took care of him, that he had a prosperous journey from Cilicia to A∣thens.* 1.7 Or else please thy self with hopes of the future: for we were born with this sadness upon us; and it was a change that brought us in∣to it, and a change may bring us out again. Harvest will come,* 1.8 and then every farmer is rich, at least for a moneth or two. It may be thou art en∣tred into the cloud which will bring a gentle showre to refresh thy sorrows.

Now suppose thy self in as great a sadness, as ever did load thy spirit, wouldst thou not bear it cheerfully and nobly, if thou wert sure that within a certain space some strange ex∣cellent fortune would relieve thee, and en∣rich thee, and recompense thee so as to over∣flow all thy hopes and thy desires, and capa∣cities? Now then, when a sadness lies heavy upon thee, remember that thou art a Chri∣stian

designed to the inheritance of Jesus: and what dost thou think concerning thy great fortune, thy lot and portion of eter∣nity? Doest thou think thou shalt be saved or damned? Indeed if thou thinkest thou shalt perish, I cannot blame thee to be sad, sad till thy heart-strings crack: but then why art thou troubled at the losse of thy money? what should a damned man doe with mo∣ney, which in so great a sadness it is impos∣sible for him to enjoy? Did ever any man upon the rack, afflict himself because he had received a crosse answer from his Mistresse? or call for the particulars of a purchase upon the gallows? It thou doest really believe thou shalt be damned, I doe not say it will cure the sadness of thy poverty, but it will swallow it up. * But if thou believest thou shalt be saved, consider how great is that joy, how infinite is that change, how unspeakable is the glory, how excellent is the recompense for all the sufferings in the world, if they were all laden upon the spirit? So that let thy condition be what it will, if thou con∣siderest thy own present condition, and compare it to thy future possibility, thou canst not feel the present smart of a crosse fortune to any great degree, either because thou hast a farre bigger sorrow, or a farre bigger joy. Here thou art but a stranger travelling to thy Countrey, where the glories of a kingdome are prepared for thee, it is therefore a huge folly to be much afflicted because thou hast a lesse convenient Inne to lodge in by the way.

But these arts of looking forwards and

backwards are more then enough to support the spirit of a Christian: there is no man but hath blessings enough in present possession to outweigh the evils of a great affliction. Tell the joynts of thy body, and doe not ac∣cuse the universal providence for a lame leg, or the want of a finger, when all the rest is perfect: and you have a noble soul, a par∣ticle of Divinity, the image of GOD him∣self: and by the want of a finger you may the better know how to estimate the remain∣ing parts. and to account for every degree of the surviving blessings. Aristippus in a great suit at Law lest a Farm, and to a gentleman who in civility pitied and deplored his losse, He answered, I have two Farms left still, and that is more then I have lost, and more then you have by one. If you misse an Office for which you stood Candidate, then be∣sides that you are quit of the cares and the envy of it, you still have all those excellencies which rendred you capable to receive it, and they are better then the best Office in the Common-wealth. If your estate be les∣sened, you need the lesse to care who go∣verns the Province, whether he be rude or gentle. I am crossed in my journey, and yet I scaped robbers; and I consider, that if I had been set upon by Villains, I would have redeemed that evil by this which I now suf∣fer, and have counted it a deliverance: or if I did fall into the hands of theeves, yet they did not steal my land: or I am fallen into the hands of Publicans and Sequestra∣tors, and they have taken all from me, what now? let me look about me. They, have

left me the Sun and the Moon, Fire and Wa∣ter, a loving wife, and many friends to pity me, and some to releive me, and I can still discourse, and unlesse I list they have not taken away my merry countenance, and my cheerful spirit, and a good conscience: they still have left me the providence of God, and all the promises of the Gospel, and my Re∣ligion, and my hopes of Heaven, and my cha••••ity to them too: and still I sleep, and di∣gest, I eat and drink, I read and meditate, I can walk in my neighbours pleasant fields, and see the varieties of natural beauties, and delight in all that in which God delights, that is in virtue and wisdom, in the whole creation, and in God himselfe: and he that hath so many causes of joy, and so great, is very much in love with sorow and peevish∣nes, who loses all these pleasures, and choo∣ses to sit down upon his little handful of thornes: such a person were fit to bear Nero company in his funeral sorrow for the losse of one of Poppea's hairs, or help to mourn for Lesbia's sparrow: and because he loves it, he deserves to starve in the midst of plenty, and to want comfort while he is encircled with blessings.

4. Enjoy the present whatsoever it be, and be not solicitous for the future:* 1.9 for if you take your foot from the pre∣sent standing, and thrust it for∣ward toward to morrows event, you are in a restlesse condition: it is like refusing to quench your present thirst by fearing you shall want drink the next day. If it be well to day, it is madness

to make the present miserable by fearing it may be ill to morrow, when your belly is full of to daies dinner to fear you shall want the next daies supper: for it may be you shall not, and then to what purpose was this daies affliction?* 1.10 But if to morrow you shall want, your sorrow will come time e∣nough, though you doe not hasten it, let your trouble tarry till its own day comes. But if it chance to be ill to day, doe not increase it by the care of to morrow. Enjoy the blessings of this day, if God sends them, and the evils of it bear pa∣tiently and sweetly: for this day is only ou••s, we are dead to yesterday, and we are not yet born to the morrow. He therefore that en∣joyes the present, if it be good, enjoyes as much as is possible: and if only that daies trouble leans upon him, it is singular and fi∣nite. Sufficient to the day (said Christ) is the evil thereof. Sufficient but not intolerable: but if we look abroad and bring into one daies thoughts the evil of many, certain and uncertain, what will be and what will never be, our load will be as intolerable as it is un∣reasonable. To reprove this instrument of discontent, the Ancients feigned that in Hell stood a man twisting a rope of Hay, and still he twisted on, suffering an Asse to eat up all that was finished: so miserable is he who thrusts his passions forwards towards future events, and suffers all that he may enjoy to be lost and devoured by folly and inconsidera∣tion, thinking nothing fit to be enjoyed, but

that which is not, or cannot be had. Just so, many young persons are loath to die, and therefore desire to live to old age, and when they are come thither, are troubled that they are come to that state of, life to which before they were come, they were hugely afraid they should never come.

5. Let us prepare our mindes against chan∣ges, alwaies expecting them, that we be not surprized when they come: For nothing is so great an enemy to tranquillity and a conten∣ted spirit, as the amazement and confusions of unreadiness and inconsideration: and when our fortunes are violently changed, our spirits are unchanged, if they alwaies stood in the Suburbs and ••xp••••••••tion of sorrows. O Death, how bitter art thou to a man that is at rest in his possessions: and to the rich Man who had promised to himself ease and fulness for many years, it was a sad arrest, that his soul was surprised the first night: but the Apostles who every day knockt at the gate of death, and looked up∣on it continually, went to their Martyrdome in peace and evenness.

6. Let us often frame to our selves and re∣present to our considerations the images of those blessings we have, just as we usually un∣derstand them when we want them. Con∣sider how desirable health is to a sick man, or liberty to a prisoner; and if but a sit of the tooth-ach seises us with violence, all those troubles which in our health afflicted us, disband instantly and seem inconsider∣able. He that in his health is troubled that he is in debt, and spends sleeplesse nights, and

refuses meat because of his infelicity, let him fall into a fit of the Stone or a high Feaver, despises the arrest of all his first troubles, and is as a man unconcerned. Remember then that God hath given thee a blessing, the want of which is infinitely more trouble then thy present debt or poverty, or losse; & therefore is now more to be valued in the possession, & ought to outweigh thy trouble. The very privative blessings, the blessings of immunity, safeguard, liberty and integrity which we commonly enjoy, deserve the thanksgiving of a whole life. If God should send a Cancer upon thy face, or a Wolf in∣to thy side, if he should spread a crust of Le∣prosie upon thy skin, what wouldst thou give to be but as now thou art? Wouldst thou not on that condition be as poor as I am? or as the meanest of thy brethren? Would you not choose your present losse or affliction as a thing extremely eligible, and a redem∣ption to thee if thou mightest exchange the other for this? Thou art quit from a thousand calamities, every one of which if it were upon thee would make thee in∣sensible of thy present sorrow: and there∣fore let thy joy (which should be as great for thy freedom from them, as in thy sad∣ness when thou feelest any of them) doe the same cure upon thy discontent. For if we be not extremely folish or vain, thanklesse or senslesse, a great joy is more apt to cure sorrow and discontent, then a great trouble is. I have known an affecti∣onate Wife when she he hath been in fear of parting with her beloved Husband, heartily

desire of God his life or society upon any conditions that were not sinful; and choose to beg with him, rather then to feast with∣out him: and the same person hath upon that consideration born poverty nobly, when God hath heard her prayer in the other matter: What wise man in the world is there who does not preferre a small fortune with peace before a great one with conten∣tion, and warre and violence? and then he is no longer wise if he alters his opinion when he hath his wish.

7. If you will secure a contented spirit you must measure your desires by your for∣tune and condition, not your fortunes by your desires: That is, be governed by your needs, not by your fancy; by Nature,* 1.11 not by evil customs and ambitious principles. He that would shoot an arrow out of a Plow, or hunt a Hare with an Elephant, is not unfortunate for missing the mark or prey; but he is foolish for choosing such un∣apt instruments: and so is he that runs after his content with appetites not springing from natural needs, but from artificial, phanta∣stical and violent necessities: These are not to be satisfied; or if they were, a man hath chosen an evil instrument towards his con∣tent: Nature did not intend rest to a Man by filling of such desires. Is that Beast better that hath two or three Mountains to graze on, then a little Bee that feeds on Dew or Manna, and lives upon what falls every morning from the Store-hou∣ses of Heaven, Clouds and Providence? Can a Man quench his thirst better out of a River

then a full Urn,* 1.12 or drink better from the Fountain whē it is finely paved with Marble, then when it swels o∣ver the green Turf? Pride and artificial glutto∣nies doe but adulterate Nature, making our diet healthlesse, our appetites impatient and unsatisfiable, and the taste mixt, phantastical, and m••retricious. But that which we miscall poverty, is indeed Nature: and its propor∣tions are the just measures of a Man, and the best instruments of content: But when we create needs that God or Nature never made, we have erected to our selves an infi∣nite stock of trouble that can have no period. Sempronius complained of want of clothes, and was much troubled for a new suit, be∣ing ashamed to appeare in the Theatre with his Gown a little thred-bare: but when he got it and gave his old clothes to Codrus, the poor man was ravisht with joy, and went and gave God thanks for his new purchase: and Codrus was made richly fine and cheer∣fully warm by that which Sempronius was ashamed to wear; and yet their natural needs were both alike, the difference only was, that Sempronius had some artificial and phan∣tastical necessities superinduced, which Co∣drus had not; and was harder to be releived, and could not have joy at so cheap a rate; because he only lived according to Nature, the other by Pride and ill customes, and mea∣sures

taken by other mens eyes and tongues, and artificial needs. He that propounds to his fancy things greater then himself, or his needs, and is discontent and troubled when he fails of such purchases, ought not to ac∣cuse Providence, or blame his fortune, but his folly. God and Nature made no more needs then they mean to satisfie: and he that will make more must look for satisfaction where he can.

8. In all troubles and sadder accidents, let us take sanctuary in Religion, and by inno∣cence cast out anchors for our souls to keep them from shipwrack, though they be not kept from storm.* 1.13 For what Philosophy shall comfort a Villain that is haled to the rack for murdering his Prince; or that is broken upon the wheel for Sacrilege? His cup is full of pure and unmingled sorrow: His body is rent with torment, his name with ignomi∣ny, his soul with shame and sorrow which are to last eternally: but when a man suffers in a good cause, or is afflicted and yet walles not perversly with his God, then,* 1.14 Anytus and Melitus may kill me, but they cannot hurt me, then Saint Pauls character is engraved in the forehead of our fortune: We are trou∣bled on every side, but not in di••••resled;* 1.15 per∣plexed, but not in despaire; persecuted but not forsaken; cast down, but not destroyed: and who is he that will harm you, if ye be fol∣lowers of that which is good? For indeed every thing in the world is indifferent, but sin: and all the scorchings of the Sun are very tolerable in respect of the burnings of a Feaver or a Calenture. The greatest evils

are from within us: and from our selves also we must look for our greatest good; for God is the Fountain of it, but reaches it to us by our owne hands; and when all things look sadly round about us, then only we shall finde how excellent a fortune it is to have GOD to our friend; and of all friend∣ships that only is created to support us in our needs. For it is sin that turns an Ague into a Feaver, and a Feaver to the Plague, feare into dispair, anger into rage, and losse into madness, and sorrow to amazement and confusion: but if either we were innocent, or else by the sadness are made penitent, we are put to school, or into the Theatre, ei∣ther to learn how, or else actually to com∣bat for a Crown; the accident may serve an end of mercy, but is not a messenger of wrath.

Let us not therefore be governed by ex∣ternal, and present, and seeming things; nor let us make the same judgment of things, that common and weak understandings doe; nor make other men, and they not the wi∣sest, to be judges of our felicity, so that we be happy or miserable as they please to think us, but let reason, and experience, and re∣ligion, and hope relying upon the Divine promises be the measure of our judgment. No wise man did ever describe felicity with∣out virtue:* 1.16 and no good man did ever think virtue could depend upon the variety of a good or bad fortune. It is no evil to be poor, but to be vitious and impatient.

Means to obtain content by way of consideration.

To these exercises and spiritual instruments if we adde the following considerations con∣cerning the nature and circumstances of hu∣mane chance, we may better secure our peace. For as to children who are afraid of vaine I∣mages, we use to perswade confidence by making them to handle and look neerer such things that when in such a familiarity they perceive them innocent, they may overcome their fears: so must timorous, phantastical, sad & discontented persons be treated; they must be made to consider and on all sides to look upon the accident, and to take all its dimensions, and consider its consequences, and to behold the purpose of God, and the common mistakes of men, and their evil sen∣tences they usually passe upon them; For then we shall perceive that like Colts of unma∣naged Horses we start at dead bones and livelesse blocks, things that are unactive as they are innocent. But if we secure our hopes and our fears, and make them moderate and within government, we may the sooner o∣vercome the evil of the accident; For no∣thing that we feel is so bad as what we fear.* 1.17

1. Consider that the universal providence of God hath so ordered it that the good things of Nature and Fortune are divided, that we may know how to bear our own & relieve each others wants and imperfections. It is not for a Man, but for a God to have all excellencies and all felicities. He sup∣ports my poverty with his wealth, I counsel

and instruct him with my learning and expe∣rience. He hath many friends, I many chil∣dren: He hath no heir, I have no inheri∣tance: and any one great blessing together with the common portions of Nature and necessity is a fair fortune, if it be but health or strength, or the swiftness of abimaaz. For it is an unreasonable discontent to be trou∣bled that I have not so good Cokes, or Dogs, or Horses as my Neighbour, being more troubled that I want one thing that I need not, then thankful for having received all that I need. Nero had this disease, that he was not content with the fortune of the whole Empire, but put the Fidlers to death for being more skilful in the trade then he was: and Dionysius the elder, was so angry at Philoxenus for singing, and with Plato for disputing better then he did, that he sold Plato a Slave into Aegina, and condemned the other to the Quarries.

This consideration is to be enlarged by adding to it that there are some instances of fortune and a fair condition that cannot stand with some others, but if you desire this, you must lose that, and unlesse you be con∣tent with one, you lose the comfort of both. If you covet Learning, you must have leisure and a retired life: if to be a Politician, you must go abroad and get experience and doe all businesses, and keep all company, and have no leisure at all. If you will be rich, you must be frugal: if you will be popular, you must be bountifull: If a Philosopher, you must despise riches. The Greek that designed to make the most exquisite picture that

could be imagined, fancied the eye of Chione, and the hair of Paegnium, and Tarsia's lip, Philenium's chin, and the forehead of Del∣phia, and set all these upon Milphidippa's neck, and thought that he should out doe both Art and Nature. But when he came to view the proportions, he found that what was ex∣cellent in Tarsia did not agree with the other excellency of Philenium; and although singly they were rare pieces, yet in the whole they made a most ugly face. The dispersed ex∣cellencies and blessings of many men, if given to one, would not make a handsome, but a monstrous fortune. Use therefore that faculty which Nature hath given thee, and thy education hath made actual, and thy calling hath made a duty: but if thou desi∣rest to be a Saint, refuse not his persecution: If thou wouldest be famous as Epaminondas or Fabricius, accept also of their poverty, for that added lustre to their persons and envy to their fortune, and their virtue without it coul not have been so excellent, Let Eu∣shorion sleep quietly with his old rich Wife: and let Medius drink on with Alexander: and remember thou canst not have the riches of the first, unlesse you have the old Wife too; nor the favour which the second had with his Prince, unlesse you buy it at his price, that is, lay thy sobriety down at first,* 1.18 and thy health a little after; and then their condition though it look splendidly, yet when you handle it on all sides, it will prick your fingers.

2. Consider how many excellent perso∣ges in all Ages have suffered as great or

greater calamities then this which now tempts thee to impatience. Agis was the most noble of the Greeks, and yet his Wife bore a Childe by Alcibiades: and Philip was Prince of Iturea, and yet his wise ran away with his Brother Herod in to Galilee: and certainly in a great fortune that was a great calamity. But these are but single in∣stances. Almost all the ages of the world have noted that their most eminent Schol••rs were m••st eminently poor, some by choice, but most by chance, and an inevitable decree of providence: And in the whole sex of wo∣men God hath decreed the sharpest pains of child birth to show that there is no state exempt from sorrow, and yet that the wea∣kest persons have strength more than e∣nough to bear the greatest evil: and the greatest Queens, and the Mothers of Saints and Apostles, have no charter of exemption from this sad sentence. But the Lord of men and Angels was also the King of sufferings; and if thy course robe trouble thee, remem∣ber the swadling cloathes of Jesus: i•• thy bed be uneasie, yet i•• is not worse then his Ma••∣ger; and it is no sadness to have a thin table, if thou callest to minde that the King of heaven and earth was fed with a little breast-milk; and yet besides this he suffe∣red all the sorrows which we deserved. We therefore have great reason to sit down upon our own hearths, and warm our selves at our own fires, and feed up∣on content at home: for it were a strange pride to expect to be more gently treated by the Divine providence then the best and

wisest men, then Apostles and Saints, nay, the son of the Eternal God, the heir of both the worlds.

This Consideration may be enlarged by surveying all the states and families of the world:* 1.19 and he that at once saw Aegina and Megara, Pyraeus and Corinth lie gasping in their ruines, and almost buried in their own heaps, had reason to blame Cicero for mourn∣ing impatiently the death of one woman. In the most beauteous and splendid fortune there are many cares and proper interrupti∣ons and allayes; In the fortune of a Prince there is not the course to be of beggery; but there are infinite cares:* 1.20 and the Judge sits upon the Tribunal with great ceremo∣ny and ostentation of fortune, and yet at his house, or in his brest there is something that causes him to sigh deeply. Pittacus was a wise and valiant man, but his Wife overthrew the Table when he had in∣vited his friends: upon which the good man to excuse her incivility and his own mis∣fortune, said, That every man had one evil, and he was most happy that had but that alone; And if nothing else happens, yet sicknesses so often doe imbitter the for∣tune and content of a family, that a Phy∣sician in a few years, and with the practise upon a very few families, gets experience enough to administer to almost all diseases. And when thy little misfortūe troubles thee, remember that thou hast kown the best of

Kings, and the best of Men put to death pub∣lickly by his own subjects.

3. There are many accidents which are esteemed great calamities, and yet we have reason enough to bear them well and un∣concernedly; for they neither touch our bo∣dies nor our souls: our health and our vir∣tue remains intire, our life and our reputati∣on. It may be I am slighted, or I have recei∣ved ill language, but my head akes not for it, neither hath it broke my thigh, nor taken away my virtue, unlesse I lose my charity or my patience. Inquire therefore what you are the worse either in your soul or in your body, for what hath happened: for upon this very stock many evils will disappear, since the body and the soul make up the whole man:* 1.21 and when the daughter of S••ilp•• prov'd a wanton, he said it was none of his sin, and therefore there was no reason it should be his misery: And if an enemy hath taken all that from a Prince whereby he was a king; he may refresh himself by consider∣ing all that is left him, whereby he is a Man.

4. Consider that sad accidents and a state of affliction is a School of virtue: it reduces our spirits to soberness, and our counsels to moderation; it corrects levity▪ and interrupts the confidence of sini••ng. It is good for me (said David) that I have been afflicted, for thereby I have learned thy law.* 1.22 And, I know (O ••o••d that thou of very faithfullnesse hast caused me to be troubled. For God, who in mercy and wisdome governes the world,

would never have suffered so many sadnesses, and have sent them especially to the most virtuous and the wisest men, but that he in∣tends they should be the seminary of com∣fort, the nursery of virtue, the exercise of wis∣dom, the tryall of patience, the venturing for a crown, and the gate of glory.

5. Consider that afflictions are oftentimes the occasions of great temporal advantages: and we must not look upon them as they sit down heavily upon us, but as they serve some of Gods ends, and the purposes of universal Providence: And when a Prince sights just∣ly, and yet unprosperously, if he could see all those reasons for which God hath so ordered it, he would think it the most reasonable thing in the world, and that it would be very ill to have it otherwise. If a man could have opened one of the pages of the Divine coun∣sel, and could have seen the event of Josephs being sold to the Merchants of Amaleck he might with much reason have dried up the young mans tears: and when Gods purposes are opened in the events of things, as it was in the case of Joseph, when he sustained his Fathers family and became Lord of Egypt, then we see what ill judgment we made of things, and that we were passionate as chil∣dren and transported with sense and mis∣taken interests. The case of Themitocles was almost like that o•• Joseph, for being banished into Egypt, he also grew in favour with the King, and told his wife He had been undone, unlesse he had been undone. For God esteems it one of his glories that he brings good out of evil, and therefore it were but reason we

should trust God to governe his own world as he pleases: and that he should patiently wait till the change cometh, or the reason be discovered.

And this consideration is also of great use to them who envy at the prosperity of the wicked, and the successe of Persecutors, and the baites of fishes, and the bread of dogs. God fails not to sow blessings in the long furrows which the plowers plow upon the back of the Church: and this successe which troubles us will be a great glory to God, and a great benefit to his Saints and servants, and a great ruine to the Persecutors, who shall have but the fortune of Theramenes one of the thirty Tyrants of Athens, who scaped when his house fell upon him, and was short∣ly after put to death with torments by his Collegues in the Tyranny.

To which also may be added that the great evils which happen to the best and wisest men are one of the great arguments, upon the strength of which we can expect felicity to our souls, and the joyes of ano∣ther world. And certainly they are then very tolerable and eligible, when with so great advantages they minister to the faith and hope of a Christian. But if we consider what unspeakable tortures are provided for the wicked to all eternity, we should not be troubled to see them prosperous here, but rather wonder that their portion in this life is not bigger, and that ever they should be sick or crossed, or affronted, or troubled with the contradiction and disease of their own vices, since if they were fortunate beyond

their own ambition it could not make them recompense for one hours torment in Hell, which yet they shall have for their eternal portion.

After all these considerations deriving from sense and experience, grace and reason, there are two remedies still remaining, and they are Necessity and Time.

6. For it is but reasonable to bear that accident patiently which God sends, since impatience does but intangle us like the fluttering of a bird in a net, but cannot at all ease our trouble, or prevent the accident: it must be run through,* 1.23 and therefore it were better we compose our selves to a patient, then to a troubled and miserable suffering.

7. But however, if you will not otherwise be cured, time at last will doe it alone; and then consider, doe you mean to m••••ur•• al∣waies, or but for a time? If alwaies, you are miserable and foolish. If for a time, then why will you not apply those reasons to your grief at first, with which you will cure it at last: or if you will not cure it with reason, see how little of a man there is in you, that you suffer time to doe more with you then reason or religion: you suffer your selves to be cured just as a beast or a tree is; let it alone and the thing will heal it self; but this is neither honourable to thy per∣son, nor of reputation to thy religion. However be content to bear thy calamity, because thou art sure in a little time it will sit down gentle and easie: For to a mortal man no evil is immortal: And here let the worst thing happen that can, it will end in

death, and we commonly think that to be neer enough.

8. Lastly, of those things which are reck∣oned amongst evils, some are better then their contraries; and to a good man the very worst is tolerable.

Poverty or a low Fortune.

1 Poverty is better then riches, and a mean fortune to be chosen before a great and splendid one. It is indeed despised and makes men contemtible: it exposes a man to the insolence of evil persons, and leaves a man defencelesse: it is alwaies suspected: its stories are accounted lies, and all its coun∣sels follies: it puts a man from all imploy∣ment: it makes a mans discourses tedious, and his society troublesome. This is the worst of it: and yet all this, and for worse then this, the Apostles suffered for being Christians; and Christianity it self may be esteemed an affliction as well as poverty, if this be all that can be said against it; for the Apostles and the most eminent Christians were really poor, and were used contemptu∣ously:* 1.24 and yet, that poverty is despised may be an argument to commend it, if it be de∣spised by none but persons vitious and igno∣rant. However, certain it is that a great for∣tune is a great vanity, and riches is nothing but danger, trouble, and temptation; like a garment that is too long, and bears a train; not so useful to one, but it is troublesome to two; to him that bears the one part upon his shoulders, and to him that bears the other part in his hands: But poverty is the sister

of a good minde, the parent of sober coun∣sels, and the nurse of all virtue.

For, what is it that you admire in the fortune of a great King: Is it that he alwaies goes in a great company? You may thrust your self into the same croud, or go often to Church, and then you have as great a company as he hath, and that may upon as good ground please you as him, that is, justly neither: for so impertinent and uselesse pomp, and the other circumstances of his distance, are not made for him, but for his subjects, that they may learn to separate him from common usages, and be taught to be governed. But if you look upon them as sine things in them∣selves,* 1.25 you may quickly alter your opinion when you shall consider that they cannot cure the toothach, nor make one wise, or fill the b••lly, or give one nights sleep, (though they help to break many) nor satisfying any appetite of Nature, or Reason, or Religion: but they are states of greatness which only makes it possible for a Man to be made ex∣tremely miserable. And it was long agoe ob∣served by the Greek Tragedians, and from them by Arianus,* 1.26 saying,

That all our Tragedies are of Kings and Princes, and rich or ambi∣tious personages, but you never see a poor man have a part, unlesse it be as a Chorus, or to fill up the Scenes, to dance or to be derided: but the Kings and the great Generals; First (sayes he) they begin with

joy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 crown the houses: but about the third or fourth Act, they cry out, O Citheron! why didst thou spare my life to reserve me for this more sad calamity?

And this is really true in the great accidents of the world: for a great estate hath great crosses, and a mean fortune hath but small ones. It may be the poor man loses a Cow (for if his Childe dies he is quit of his big∣gest care) but such an accident in a rich and splendid Family doubles upon the spirits of the parents: Or it may be the poor man is troubled to pay his rent, and that's his big∣gest trouble: but it is a bigger care to se∣cure a great fortune in a troubled estate, or with equal greatness, or with the circumstan∣ces of honour, and the m••••ness of reputation to defend a Law-suit: and that which will secure a common mans whole estate, is not enough to defend a great mans honour.

And therefore it was not without mysterie observed among the Ancients,* 1.27 that they who made Gods of gold and silver, of hope and fear, peace and fortune, Garlick and Onions, Beasts and Serpents, and a quartan ague, yet never deified money: meaning, that how∣ever wealth was admired by common or abused understandings: yet from riches, that is from that proportion of good things which is beyond the necessities of Nature,* 1.28 no mo∣ment could be added to a mans real content or happiness. Co••n from Sardinia, herds of Calabrian cattel, meadows through which pleasant Liris glides, silks from Tyrus, and

golden Chalices to drown my health in, are nothing but instruments of vanity or sin, and suppose a disease in the soul of him that longs for them or admires them:* 1.29 And this I have otherwhere represented more largely; to which I here add, that riches have very great dangers to their souls, not only who covet them, but to all that have them. For if a great personage undertakes an action passionately, and upon great interest, let him manage it indiscreetly, let the whole designe be unjust, let it be acted with all the malice and impotency in the World, he shall have enough to flatter him, but not enough to reprove him. He had need be a bold man that shall tell his Patron, he is going to Hell; and that Prince had need be a good man that shall suffer such a Mo∣nitor: And though it be a strange kinde of civility and an evil dutifulness in Friends and Relatives to suffer him to perish with∣out reproof or medicine, rather then to seem unmannerly to a great sinner; yet it is no••e of their least infelicities, that their wealth and greatness shall put them into sinne, and yet put them past reproof. I need not instance in the habitual intempe∣rance of rich Tables, nor the evil accidents and effects of fulness; pride and lust, wan∣tonness and softness of disposition, huge talking, and an imperious spirit, despite of Religion, and contempt of poor persons: At the best,* 1.30 it is a great temptation for a man to have in his power whatsoever he can have him in his sensual desires; and therefore riches is a blessing like to a present made of a whole

Vintage to a Man in a Hectick Feaver; he will be much tempted to drink of it, and if he does he is inflamed, and may chance to die with the kindness.

Now besides what hath been already no∣ted in the state of poverty there is nothing to be accounted for, but the fear of wanting necessaries, of which if a man could be se∣cured, that he might live free from care, all the other parts of it might be reckoned a∣mongst the advantages of wise and sober persons, rather then objections against that state of fortune.

But concerning this I consider, that there must needs be great security to all Christi∣ans, since Christ not only made expresse pro∣mises that we should have sufficient for this life; but also took great pains and used many arguments to create confidence in us: and such they were which by their own strength were sufficient, though you abate the autho∣rity of the Speaker. The Son of God told us, his Father takes care of us: He that knew all his Fathers counsels and his whole kind∣ness towards mankinde, told us so. How great is the truth, how certain, how neces∣sary, which Christ himself proved by argu∣ments. The excellent words and most com∣fortable sentences which are our Bills of Ex∣change, upon the credit of which we lay our cares down, and receive provisions for our need,* 1.31 are these.

Take no thought for your life what ye shall eat or what ye ••••all drink nor yet for your body what ye shall put on. Is not the life more then meat, and the body then raiment? Behold the fowls of the ayre,

for they sow not, neither doe they reap, nor gather into barns, yet your heavenly Father feedeth them. Are ye not much better then they? Which of you by taking thought can adde one cubit to his stature? And why take ye thought for raiment? Consider the Lillies of the field, how they grow: They toil not, neither doe they spin, and yet I say unto you that even Solomon in all his glory, was not arayed like one of these. Therefore if God so clothe the grasse of the field which to day is, and to morrow is ca•••• into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought saying, what shall we eat, or what shall we drink •••• wherewith all shall we be clothed? (for after all these things doe the gentiles seek For your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. Take therefore no thought for the morrow: for the m••rrow shall take though: for the things ••f it self: sufficient to the day is the evil thereof.

The same discourse is repeated by Saint Luke:* 1.32 and accordingly our duty is urged and our confidence abetted by the Disciples of our Lord, in divers places of ho∣ly Scripture. So Saint Paul,* 1.33 Be careful for nothing, but in every thing by prayer and sup∣plication with thanksgiving, let your request be made known unto God: And again,* 1.34 Charge them that are rich in this world that they be not high-minded, nor trust in uncertain ri∣ches, but in the living GOD, who giveth us ••ichly all things to enjoy. And yet again,

Let your conversation be without covetous∣ness, and be content with such things as ye have; for he hath said, I will never leave thee, nor forsake thee: So that we may boldly say, The Lord is my helper. And all this is by S. Peter summed up in our duty, thus: Cast all your care upon him for he careth for you: Which words he seems to have borrowed out of the 55 Psalm, verse 23. where David saith the same thing almost in the same words; To which I only adde the obser∣vation made by him, and the argument of experience; I have been young and now am old, and yet saw I never the righteous for∣saken, nor his seed begging their bread. And now after all this, a fearless confidence in God, and concerning a provision of necessa∣ries, is so reasonable that it is become a du∣ty; and he is scarce a Christian whose faith is so little as to be jealous in God and suspi∣cious concerning meat and clothes: that man hath nothing in him of the nobleness or confidence of Charity.

Does not God provide for all the birds and beasts and fishes? Doe not the sparrows flie from their bush, and every morning finde meat where they laid it not? Doe not the young ravens call to God and he feeds them? and were it reasonable that the sons of the family should fear the Father would give meat to the chickens and the servants, his sheep and his dogs, but give none to them? He were a very ill Father that should doe so: or he were a very foolish son that should think so of a good Father. * But besides the reasonableness of this faith and

this hope; we have infinite experience of it. How innocent, how careless, how secure is Infancy? and yet how certainly provided for? we have lived at Gods charges all the daies of our life, and have (as the Italian Proverb saies) set down to meat at the sound of a bell; and hitherto he hath not failed us: we have no reason to suspect him for the future; we doe not use to serve men so; and lesse time of tryal creates great con∣fidences in us towards them who for twenty years together never broke their word with us: and God hath so ordered i••, that a man shall have had the experience of many years provision, before he shall understand how to doubt: that he may be provided for an answer against the temptation shall come, and the mercies felt in his childehood, may make him fear lesse when he is a man. * Adde to this that God hath given us his holy Spi∣rit; he hath promised Heaven to us; he hath given us his Son; and we are taught from Scripture to make this inference from hence. How should not he with him give us all things else?

The Charge of many Children.

We have a title to be provided for as we are Gods creatures: another title as we are his Children: another because God hath promised: and every of our children hath the same title; and therefore it is a huge folly and infidelity to be troubled and full of care because we have many children. Every childe we have to feed is a new revenue, a new title to Gods care and providence; so

that many children are a great wealth: and if it be said they are chargeable, it is no more then all wealth and great revenues are. For what difference is it? Titius keeps ten ploughs, Cornelia hath ten children: He hath land enough to imploy, and to feed all his hindes; she blessings, and promises, and the provisions▪ and the truth of God to maintain all her children. His hindes and horses eat up all his corn, and her children are suffici∣ently maintained with her little. They bring in and eat up; and she indeed eats up, but they also bring in from the store-houses of heaven, and the granaries of God: and my children are not so much mine as they are Gods: he feeds them in the womb by waies secret and insensible; and would not work a perpetual miracle to bring them forth, and then to starve them.

Violent necessities.

But some men are highly tempted, and are brought to a straight, that without a miracle they cannot be relieved, what shall they doe? It may be their pride or vanity hath brought the necessity upon them, and it is not a need of Gods making; and if it be not, they must cure it themselves by lessening their desires, and moderating their appetites; and yet if it be innocent though unnecessary, God does usually relieve such necessities; and he does not only upon our prayers grant us more then he promised of temporall things: but also he gives many times more then we ask. This is no object for our faith, but ground enough for a temporal and pru∣dent

hope: and if we fail in the particular, God will turn it to a bigger mercy, if we submit to his dispensation, and adore him in the denial. But if it be a matter of ne∣cessity, let not any man by way of impati∣ence crie out, that God will not work a mi∣racle; for God by miracle did give meat and drink to his people in the wilderness, of which he had made no particular promise in any Covenant: and if all natural means fail, it is certain that God will rather work a mi∣racle then break his word: He can doe that, He cannot doe this. Only we must remem∣ber that our portion of temporal things is but food and ralment: God hath not promi∣sed us coaches and horses, rich houses and jewels, Tyrian silks and Persian carpets; nei∣ther hath he promised to minister to our needs in such circumstances as we shall ap∣point, but such as himself shall choose. God will enable either thee to pay thy debt (if thou beggest it of him) or else he will pay it for thee, that is, take thy desire as a discharge of thy duty, and Pay it to thy Creditor in blessings, or in some secret of his providence. It may be he hath laid up in the corn that shall feed thee in the granary of thy Brother; or will clothe thee with his wool; he enabled Saint Peter to pay his Gabel, by the mini∣stery of a fish; and Elias to be waited on by a crow, who has both his minister, and his steward for provisions: and his Holy Son rode in triumph upon an asse that grazed in another mans postures. And if God gives to him the dominion & reserves the use to thee, thou hast the better half of the two; but the

charitable man serves God and serves thy need; and both joyn to provide for thee, and God blesses both. But if he takes away the flesh-pots from thee, he can also alter the appetite, and he hath given thee power and commandment to restrain it: and if he lessens the revenue, he will also shrink the necessity; or if he gives but a very little, he will make it go a great way: or if he sends thee but course diet, he will blesse it and make it healthful, and can cure all the an∣guish of thy poverty by giving thee pati∣ence, and the grace of contentedness. For the grace of God secures you of provisions, and yet the grace of God feeds and supports the spirit in the want of provisions: and if a thin table be apt to enfeeble the spirits of one used to feed better, yet the cheerfulness of a spirit that is blessed will make a thin table become a delicacy, if the man was as well taught as he was fed, and learned his duty when he received the blessing. Poverty therefore is in some senses eligible and to be preferred before riches, but in all senses it is very tolerable.

Death of Children, or nearest Relatives and Friends.

There are some persons who have been noted for excellent in their lives and passions, rarely innocent, and yet hugely penitent for indiscretions and harmless infirmities, such as was Paulina one of the ghostly children of S. Hierom, and yet when any of her children died she was arrested with a sorrow so great as brought her to the margent of her grave.

And the more tender our spirts are made by Religion, the more easie we are to let in grief, if the cause be innocent, and be but in any sense twisted with piety and due af∣fections. * To cure which we may consider that all the world must die, and therefore to be impatient at the death of a person cōcer∣ning whom it was certain and known that he must die, is to mourn because thy friend or childe was not born an Angel, and when thou hast a while made thy self miserable by an importunate and uselesse grief, it may be thou shalt die thy self, and leave others to their choice whether they will mourn for thee or no: but by that time it will appear how impertinent that greif was which served no end of life, and en∣ded in thy own funeral. But what great matter is it, if sparkes fly upward, or a stone falls into a pit, if that which was combustible be burned, or that which was liquid be melted, or that which is mor∣tal doe die? It is no more then a man does every day; for every night death hath gotten possession of that day, and we shall never live that day over again; and when the last day is come, there are no more daies left for us to die. And what is sleeping and waking, but living and dying? what is Spring and Autumn, youth and old age, morning and evening, but real images of life and death, and really the same to many considerable effects and changes?

Untimely death.

But it is not meer dying that is pretended

by some as the cause of their impatient mourning; but that the childe died young, before he knew good and evill, his right hand from his le••t, and so lost all his portion of this world: and they know not of what excellency his portion in the next shall be. * If he died young, he left but little, for he understood but little, and had not capacities of great pleasures, or great cares: but yet be died innocent, and before the sweetness of his soul was defloured and ravishd from him by the flames and follies of a froward age: he went out from the dining-rooms before he had fallen into errour by the in∣temperance of his meat, or the deluge of drink: and he hath obtained this favour of God, that his soul hath suffered a lesse im∣prisonment, and her load was sooner taken off, that he might with lesser delaies go and converse with immortal spirits: and the babe is taken into Paradise before he knows good and evil, (For that knowledge threw our great Father out) and this ignorance re∣turnes the childe thither. * But (as concern∣ing thy own particular) remove thy thoughts back to those daies in which thy childe was not born, and you are now but as then you was, and there is no difference but that you had a son born, and if you reckon that for evil, you are unthankful for the blessing; if it be good, it is better that you had the bles∣sing for a whil•• then not at all, and yet if he had never been born,* 1.35 this sorrow had not

been at all: but be no more displeased at God for giving you a blessing for a while, then you would have been if he had not given it at all; and reckon that intervening blessing for a gain, but account it not an evil; and if it be a good, turn not into sorrow and sadness. * But if we have great reason to complain of the calamities and evils of our life, then we have the lesse reason to grieve that those whom we loved, have so small a portion of evil assigned to them. And it is no small advantage, that our chil∣dren dying young receive: For their condi∣tion of a blessed immortality is rendred to them secure by being snatcht from the dan∣gers of an evil choice, and carired to their little cells of felicity, where they can weep no more, And this the wisest of the Gentiles understood well, when they forbade any of∣ferings or libations to be made for dead In∣fants as was usual for their other dead; as believing they were entred into a secure pos∣session, to wich they went with no other condition, but that they passed into it through the way of mortality, and for a few months wore an uneasie garment. And let weeping parents say, if they doe not think that the evils their little babes have suffered, are suf∣ficient. If they be, why are they troubled that they were taken from those many and greater, which in succeeding years are great enough to trie all the reason and religion which art and nature, and the grace of God hath produced in us, to enable us for such sad contentions. And possibly we may doubt concerning men and women, but we cannot

suspect that to Infants death can be such an evil, but that it brings to them much more good then it takes from them in this life.

Death unseasonable.

But others can well bear the death of In∣fants: but when they have spent some years of childehood or youth, and are entred into arts and society, when they are hopeful and provided for, when the parents are to reap the comfort of all their fears and cares, then it breakes the spirit to lose them. This is true in many; but this is not love to the dead, but to themselves: for they misse what they had flattered themselves into by hope and opinion: and if it were kindness to the dead, they may consider, that since we hope he is gone to God and to rest, it is an ill ex∣pression of our love to them, that we weep for their good fortune. For that life is not best which is longest: and when they are descended into the grave, it shall not be in∣quired how long they have lived, but how well: and yet this shortening of their daies is an evil wholly depending upon opinion.* 1.36 For if men did naturally live but twenty years, then we should be satisfied if they died about sixteen, or eighteen: and yet eighteen years now are as long as eighteen years would be then; and if a man were but of a daies life, it is well if he lasts till Even song, and then saies his Compline an hour before the time: and we are pleased and call not that death immature if he lives till seventy: and yet this age is as short of the old pe∣riods, before and since the flood, as this

yout••s age (for whom you mourn) is of the present fulness. Suppose therefore a decree passed upon this person (as there have been many upon all mankinde) and God hath set him a shorter period; and then we may as well bear the immature death of the young man, as the death of the oldest man: for they also are immature & unseasonable in respect of the old periods of many generations. * And why are we troubled that he had arts and sciences before he died? or are we troubled that he does not live to make use of them? the first is cause of joy, for they are excellent in order to certain ends: And the second cannot be cause of sorrow, because he hath no need to use them as the case now stands, being provided for with the provisions of an Angel, and the manner of Eternity. Howe∣ver, the sons and the parents, friends and re∣latives are in the world, like hours and mi∣nutes to a day. The hour comes & must pass; and some stay but minutes, and they also pass, & shall never return again. But let it be con∣sidered, that from the time in which a man is conceived, from that time forward to Eter∣nity he shall never cease to be: and let him die young or old, still he hath an immortal soul, and hath laid down his body only for a time, as that which was the instrument of his trouble and sorrow, and the scene of sicknes∣ses and disease. But he is in a more noble manner of being, after death, then he can be here: and the childe may with more reason be allowed to crie for leaving his mothers womb for this world, then a man can for changing this world for another.

Sudden death or violent.

Others are yet troubled at the manner of their childes or friends death. He was drow∣ned, or lost his head, or died of the plague, and this is a new spring of sorrow: but no man can give a sensible account, how it shall be worse for a childe to die with drowning in half an hour, then to endure a feaver of one and twenty daies. And if my friend lost his head, so he did not lose his constancy, and his religion, he died with huge advantage.

Being Childelesse.

But by this means I am left without an Heir: Well, suppose that: Thou hast no Heir, and I have no inheritance; and there are many Kings and Emperours that have died childlesse: many Royal lines are ex∣tinguished: And Augustus Caesar was for∣ced to adopt his wives son to inherit all the Roman greatness. And there are many wise persons that never married; and we read no where that any of the children of the A∣postles did survive their Fathers: and all that inherit any thing of Christs kingdom come to it by Adoption, not by natural in∣heritance: and to die without a natural heir is no intolerable evil, since it was sancti∣fied in the person of Jesus who died a Virgin.

Evil or unfortunate Children.

And by this means we are freed from the greater sorrows of having a fool, a swine, or a goat to rule after us in our families: and yet even this condition admits of comfort.

For all the wilde ••mericans are supposed to be the sons of Dodanim;* 1.37 and the sons of Jacob are now the most scattered and despi∣sed people in the whole world. The son of Solomon was but a silly weak man; and the son of H••zekiah was wicked: and all the fools and barbarous people, all the thieves and pirates, all the slaves and miserable men and women of the world are the sons and daughters of Noah; and we must not look to be exempted from that portion of sorrow which God gave to Noah, and Adam, to Abraham, to Isaac and to Jacob: I pray God send us into the lot of Abraham. But if any thing happens worse to us, it is e∣nough for us that we bear it evenly.* 1.38

Our own death.

And how if you were to die your self? you know you must. Only be ready for it,* 1.39 by the preparations of a good life; and then it is the greatest good that ever happened to thee: else there is nothing that can comfort you. But if you have served God in a holy life, send away the women and the weepers, tell them it is as much intemperance to weep too much, as to laugh too much: and when thou art alone, or with fitting company, die as thou shouldest; but doe not die impatient∣ly, and like a fox catched in a trap. For if you fear death you shall never the more a∣void it, but you make it miserable. Faunius that kill'd himself for fear of death died as certainly, as Portia that eat burning coals, or Cato that cut his own throat.* 1.40 To die is

necessary and natural, and it may be honour∣able: but to die poorly, and basely, and sin∣fully, that alone is it that can make a man unfortunate. No man can be a slave, but he that fears pain, or fears to die. To such a man nothing but chance & peaceable times can secure his duty, and he depends upon things without, for his felicity; and so is well but during the pleasure of his enemy, or a Thief or a Tyrant, or it may be of a dog, or a wilde bull.

Prayers for the several Graces and parts of Christian Sobriety.

A prayer against sensuality.

O Eternal Father, thou that sittest in Hea∣ven invested with essential Glories and Divine perfections, fill my soul with so deep a sence of the excellencies of spiritual and heavenly things, that my affections being weaned from the pleasures of the world, and the false allurements of sin, I may with great severity and the prudence of a holy disci∣pline and strict desires, with clear resolutions and a free spirit, have my conversation in Heaven and heavenly imployments; that be∣ing in affections as in my condition a Pil∣grim and a stranger here, I may covet after and labour for an abiding city, and at last may enter into and for ever dwell in the Ce∣lestial Jerusalem which is the mother of us all, through Jesus Christ our Lord. Amen

For Temperance.

O Almighty God and gracious Father of men and Angels, who openest thy hand and fillest all things with plenty, and hast provided for thy servant sufficient to satis∣fie all my needs: teach me to use thy crea∣tures soberly and temperately, that I may not with loads of meat or drink make the temptations of my enemy to prevail upon me, or my spirit unapt for the performance of my duty, or my body healthless, or my af∣fections sensual and unholy. O my God, never suffer that the blessings which thou givest me may either minister to sin or sick∣ness, but to health and holiness, and thanks∣giving, that in the strength of thy provisi∣ons I may cheerfully and actively, and dili∣gently serve thee: that I may worthily feast at thy table here, and be accounted worthy through thy grace to be admitted to thy table hereafter at the Eternal supper of the Lamb, to sing an Allelujah to God the Fa∣ther, the Son and the Holy Ghost for ever and ever. Amen.

For Chastity: to be said especially by unmarried persons.

ALmighty God, our most holy and eternal Father, who art of pure eyes, and canst behold no uncleanness; let thy gracious and holy Spirit descend upon thy servant, and reprove the spirit of Fornication and Uncleannesse, and cast him out, that my body may be a holy Temple, and my soul a Sanctuary to entertain the PRINCE

of purities, the holy and eternal Spirit of God. O let no impure thoughts pollute that soul which God hath sanctified; no unclean words pollute that tongue which God hath commanded to be an Organ of his praises▪ no unholy and unchaste action rend the vail of that Temple where the holy JESUS hath been pleased to enter, and hath chosen for his habitation: but seal up all my senses from all vain objects, and let them be intire∣ly possessed with Religion, and fortified with prudence, watchfulness and mortification: that I possessing my vessel in holiness, may lay it down with a holy hope, and receive it again in a joyful resurrection through Jesus Christ our Lord. Amen.

A Prayer for the love of God, to be said by Virgins and Widows professed or resolved so to live: and may be used by any one.

O Holy and purest Jesus who wert plea∣sed to espouse every holy soul and joyn it to thee with a holy union, and mysterious instruments of religious society and commu∣nications; O fill my soul with Religion and desires, holy as the thoughts of Cherubim, passionate beyond the love of women, that I may love thee as much as ever any creature loved thee, even with all my soul, and all my faculties, and all the degrees of every faculty; let me know no loves but those of duty and charity, obedience and devotion that I may for ever run after thee who art the King of Virgins, and with whom whole kingdoms are in love, and for whose sake Queens have died; and at whose feet Kings with joy have

laid their Crowns and Scepters: My soul is thine O dearest Jesu, thou art my Lord, and hast bound up my eyes and heart from all strange affections; give me for my dowry purity and humility, modesty and devotion, charity and patience, and at last bring me in∣to the Bride-chamber to partake of the feli∣cities, and to lie in the bosome of the Bride-groom to eternal ages, O holy and sweetest Saviour Jesus. Amen.

A Prayer to be said by married persons in be∣half of themselves and each other.

O Eternal and gracious Father who hast consecrated the holy estate of marriage to become mysterious, and to represent the union of Christ and his church, let thy holy Spirit so guide me in the doing the duties of this state, that it may not became a sin unto me; nor that liberty which thou hast hal∣lowed by the holy Jesus, become an occasion of licentiousness by my own weakness and sensuality: and doe thou forgive all those irregularities and too sensual applications which may have in any degree discomposed my spirit and the severity of a Christian. Let me in all accidents and circumstances be se∣vere in my duty towards thee, affectionate and dear to my Wife [or Husband] a guide and good example to my family, and in all quietness, sobriety, prudence and peace, a follower of those holy pairs who have served thee with godliness and a good testimony: and the blessings of the eternal God, bles∣sings of the right hand and of the left, be upon the body and soul of thy servant my

Wife [or Husband] and abide upon her [or him] till the end of a holy and happy life; and grant that both of us may live together for ever in the embraces of the holy and e∣ternal Jesus, our Lord and saviour. Amen.

A prayer for the grace of Humility.

O Holy and most gracious Master and Sa∣viour Jesus, who by thy example and by thy precept, by the practise of a whole life and frequent discourses didst command us to be meek and humble in imitation of thy in∣comparable sweetness and great humility: be pleased to give me the grace as thou hast given me the commandment: enable me to doe whatsoever thou commandest, and com∣mand whatsoever thou pleasest: O mortifie in me all proud thoughts, and vain opinions of my self: let me return to thee acknow∣ledgment and the fruits of all those good things thou hast given me, that by confessing I am wholly in debt to thee for them, I may not boast my self for what I have received, and for what I am highly accountable: and for what is my own, teach me to be asha∣med and humbled, it being nothing but sin and misery, weakness and uncleanness. Let me go before my brethren in nothing but in striving to doe them honour and thee glory; never to seek my own praise; never to de∣light in it when it is offered; that despising my self I may be accepted by thee in the honours with which thou shalt crown thy humble and despised servants for Jesus his sake in the kingdome of eternal glory. Amen.

Acts of Humility and Modesty by way of prayer and meditation.

I.

Lord I know that my spirit is light and thorny, my body is brutish and exposed to sickness; I am constant to folly, and in∣constant in holy purposes: My labours are vain and fruitless; my fortune full of change and trouble, seldom pleasing, never perfect: My wisdom is holly; being ignorant even of the parts and passions of my own body: and what am I, O Lord, before thee, but a miserable person, hugely in debt, not able to pay?

II.

Lord I am nothing, and I have nothing of my self, I am lesse then the least of all thy mercies.

III.

What was I before my birth? First no∣thing, and then uncleanness. What during my childehood? weakness and folly. What in my youth? folly still and passion, lust and wildness. What in my whole life? a great sinner, a deceived and an abused person. Lord pity me, for it is thy goodness that I am kept from confusion and amazement, when I consider the misery and shame of my person, and the defilements of my na∣ture.

IV.

Lord what am I, and Lord what art thou? What is man that thou art mindful of him, and the son of man that thou so regardest him?

V.

How can Man be justified with God? or how can he be clean that is born of a Wo∣man? Behold even to the Moon and it shi∣neth not, yea the Starres are not pure in his sight. How much lesse Man that is a Worm, and the son of Man which is a Worm? Job 25.

A Prayer for a contented spirit, and the grace of moderation and patience.

O Almighty God, Father and Lord of all the creatures, who hast disposed al things and all chances so as may best glorifie thy wisdom, and serve the ends of thy justice, and magnifie thy mercy, by secret and undiscern∣ible waies bringing good out of evil; I most humbly beseech thee to give me wisdome from above, that I may adore thee and ad∣mire thy waies, and footsteps which are in the great Deep and not to be searched out; teach me to submit to thy providence in all things, to be content in all changes of person and condition, to be temperate in prosperi∣ty, and to read my duty in the lines of thy mercy, and in adversity to be meek, patient and resigned, and to look through the cloud, that I may wait for the consolation of the Lord, and the day of redemption; in the mean time doing my duty with an unwea∣ried diligence, and an undisturbed resoluti∣on, having no fondness for the vanities or possessions of this World, but laying up my hopes in Heaven and the rewards of holy li∣ving, and being strengthned with the Spirit in the inner man, through Jesus Christ our Lord. Amen.

Notes

• * 1.1

  Nam facta tibi est, si dissimules, injuria.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  ••an. 14.13,
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arria••: Ep▪
• * 1.5

  Phil. 4.11.12. 1 Tim. 6.8. Hebr. 13.5. Chi bene mal non puo sof∣frir, a grand honor non p•••• venir.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  La sperenza ••ll pen de p••t••e••••. Non si mare nunc, & olim sic erit.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  Quid sit futurum cras f••∣ge quaerere, & Quem fo••i dictum 〈◊〉〈◊〉 dal••t, luc•• Appone.Ho: l 1. Od. 4
• * 1.10

  Prudens futuri temporis exitum Caliginosà nocte premit Deus; Ridetque, si mortalis ultra Fas trepidet: quod adest memento Componere aequus.Hor l 3. Od 29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• * 1.11

  Assai basta per chi non eme••rdo.
• * 1.12

  — quantò praestantius esset Numena aquae, viridi si margine cla•• deret undas He••ba ne•• ingenutum violarent marmo••a ••oplū. — me pascunt olivae Me••ichecrae, levès••••e malvae; Fru•• patatis & valido mihi Lat••edenesHorat; l. 1. Od. 31. 〈◊〉〈◊〉 cupressum Om••••p•••• 〈◊〉〈◊〉 pascuis Te•••••• mihi datum est parum, Caret. interim dole••••i••••s.pindar:
• * 1.13

  Vit••a•••• culpa in calamita∣tibus ma••i∣mum sola∣••ium.
• * 1.14

  2 Cor. 1.8.
• * 1.15

  1 Pet. 3.13 & 4 15, 16.
• * 1.16

  Beatitudo pendet à re∣ctis confitis in offectio∣nem animi constantem definentibus Plut.
• * 1.17

  Non te ad omnia loca genuit

  O Agamini∣non, Atreus. Opus est te gaudere & mee eret Mortalis n. natus es, & ut haud velis Superi sic constitu••••
• * 1.18

  P••audet Ari∣stoteles quan∣do Philippo lubet, Dioge∣nes quando Diogens.
• * 1.19

  Se••vius Sul∣plum.
• * 1.20

  H••••••n so••o beatus esse c••editu▪ 〈◊〉〈◊〉 ••o ••••us a••e••••••s 〈◊〉〈◊〉 suis mis••••••inus Impo••at mulie••, jubet omni•• sempe•• letig••t, Mu••••a adferuni illi dolorem, nihil nube, Fure quam so••ten•• patiuntu•• omnes — ••emo rec••sat.
• * 1.21

  Si natus es Trophime solus omnium hael••ge, Vt semper eant t••bi ••es arbitcio tuc, Fel••citatem hanc si quit promi••it Deus, Irascere••is ure, non malâ is side Et imprebej egiff••t.Menan:
• * 1.22

  Psalm 119 part 10. ver 3
• * 1.23

  Nemo 〈◊〉〈◊〉 ferr•• quod ••••o••sse est pa••••.
• * 1.24

  Alta fortu∣na alta tra∣vaglio appor¦ta.
• * 1.25

  Da au••orita la ceremonia al atto.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, el 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.Bis ser d••erum mensura consero ego ag••os Be••ecynthia a••va.Ani••••••••; me••os sensim us{que} evectus ad polumDe••••elit ••umi, & me sic videtur alioqui,D••sce haud nemia magn••facere mortalia.Tantal••m Traged.
• * 1.27

  —sun••sta pecunia Templo No•• dū habitas, nulla•• ••••mmo••ū creximas aras, Vt ••••litur pax atque fides —
• * 1.28

  H••rat. od. 31. lib. 1.
• * 1.29

  Chap. 4. S••. 1. 8 ••itle of Coveto••••¦ness.
• * 1.30

  Iam. •• 5, 6, 7.
• * 1.31

  Mat. 6 ••5.
• * 1.32

  ••uke 12.22. to ver. 31.
• * 1.33

  ••••il. 4.6
• * 1.34

  •• Tim 6.17
• * 1.35

  Itidē si pu••r parvulus oc∣••••dat aequ••ae nimo ferendum pu••ant: si verò in cunis, ne querendum quidem: atqui h••c aoerbius exegis natura quòd dede it. At id quidem in c••et••t••s rebus inclius putatur, aliqu••m partem quàm nullum a••••ingere, Senec.
• * 1.36

  Juvenis ••e∣u••v••ia ••inbui•• quem Di•• di∣ligant. Men••ud:
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.39

  Ad sines cum perva∣n••re•• ne re∣ve••tilo. Pythag:
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.