Of peace and contentment of minde. By Peter Du Moulin the sonne. D.D.

OF PEACE AND CONTENTMENT OF MINDE. (Book 3)

THIRD BOOK. Of the Peace of Man with himselfe, by Governing his Passions. (Book 3)

CHAPTER I. That the right Government of Passions depends of right Opinion.

THe right employment of a Christian Philosopher that will have peace at home is to calme the tumult of Passi∣ons. For the sensitive Appetite is in the soule as the common people in a State. It is the dregs and the lowest part of the spirit, that hath a neere affinity with the outward sense, greedy, rash, tumultuous, prone to discontent and munity. Reason in a mans soul holds the place of a Soveraine, which many times is ill o∣beyed. She is like the coachman, and the Passi∣ons like the horses, fierce and hardmouthed, pul∣ling hard against the bridle, which many times they pluck out of her hands.

Of this a cause is given, which is natural and good. That the first yeares of life before a man be capable of the use of reason are altogether under the empire of the Appetite, which being used to

rule doth not willingly become a subject to Rea∣son, when age and instruction awake that higher faculty; and in many that rebellion holds till they be farre gone in their life, or to the very end. Wherefore it will be a wise part to tame the opiniatre appetite of children, beginning at the first yeare of their life, to teach their eager will to bee denyed. He that was used to yeeld to his Nurse, hath already taken a ply of obe∣dience, and will more readily bow to reason when age brings it.

That tender age breeds another cause of the disobedience of Passions to right reason: That the childs judgement is dyed with false Opinions of the objects which his appetite imbraceth. For in the age when the Appetite is sole regent in the soul, the Fancy and the Memory are filled with images proportionate to the outward appearance, making the child take all that is guilded for mas∣sy gold, all glittering things for precious, and feathers and sugar plums for the Soveraigne good. Which first imaginations, being some∣what cleared of their grossest fogge by age and experience, yet leave these false notions in the minde, that things are within such as they ap∣peare without: and that wealth gallantry and the pleasure of the taste, are the best things of the world; Opinions which presently prove seeds of covetuousnesse ambition and luxury, which in short time (as all ill woedes) will grow

strong and fill the soul with trouble and misery.

Then the first, yea the onely course to free the Appetite of vicious Passions, is to heale the un∣derstanding of erroneous Opinions. The Appe∣tite cannot but goe astray when the understand∣ing is blind. When the understanding is free of error, the Appetite is free of Vice. For al∣though many times Passion runne into disorder contrary to the light of the understanding, that never hapens but when the understanding hath consented for a while to some false opinion se∣duced by flattery of Passion, that stroakes him and puts her hand before his eyes; for it is im∣possible for the Appetite to embrace that which Reason seeth and pronounceth to be altogether evill.

The great error of the understanding, which makes the passion to apply it selfe to an evill ob∣ject, or to a good object otherwise then it should, is a mistake in the true price & true inconveni∣ence of things; Which being once well knowne, we shall bate much of our desire & feare of most things which we seek or avoid with great ear∣nestnesse, and shall become earnest to get other things which we neglect, and to avoid other things which we desire.

I have endeavored in my second Book to repre∣sent the just price of the chief things that we com∣monly esteem & desire, & the true inconvenience of things that we disesteeme or feare. But because

it would be an endlesse labour to treat of all the severall objects of our Passions, I will but recom∣mend to every person that loves the cleerenesse and tranquillity of his mind, never to set his love and desire upon any thing, before a mature con∣sideration of what it is and what it is worth, and never to be angry or sorry for any thing before we hath calmly & leasurely examined whether it be evill, and if so, then in what measure; weighing as carefully and impartially the qua∣lities and circumstances that contradict our in∣clination as those that contribute towards it. Thus he that delights in a glasse must remember well that it is a glasse; & after he hath sufficiently considered the purenesse of the matter and the handsomenesse of the fashion, he must consider also that it is brittle stuffe, and that it will last but till the next knock; So shall he learne to love it according to its true price, and no more; his love will last no longer then the glasse, and when it is broken he will say, I knew before that it was a glasse.

Thus also to love and desire a deare person as much as it is fit, and no more, we must well con∣sider her nature and just value; And when Passi∣ons will overvalue her with Idea's of perfection above her just size, Reason will bate of it, saying, With al this perfection she is a humane creature, and therefore faulty, mutable and mortal, and as such I must desire her before I have her, cherish

her when I have her, and mourne for her when she is taken from me. Let us proportion our af∣fection to the quality of the subject, and we shall love it as we ought.

Thus for other Passions, right Opinion is the moderator. It keeps feare from increasing dan∣gers, pride and rashnesse from lessening them, ha∣tred and choller from making our enemies ap∣peare more deformed and guilty then they are, sadnesse from aggravating evils, joy from disap∣pointment of false hopes. In a word, right opi∣nion is the faithfull guide of the appetite, the rule of equity, the preserver of tranquillity.

But because when the objects shew themselves the violent commotion of the passion, without warrant from the judgement many times will shake reason from right Opinion; it must be studied upon, when the mind is at rest, and rea∣son confirmed in it by long and carefull institu∣tion, and strengthened by holy resolution.

The first thing of which we must have a right opinion, is God: Not to presume to comprehend the Incomprehensible, but to have a reverend beleefe of his goodness, justice, power, and wise∣dome, of his constancy in his promises and love; and of his eyes ever open and bent towards 〈◊〉〈◊〉 both to keep us & to take notice of our thoughts, words, actions, and affections.

The next thing of which we must be carefull to get a right opinion is our selves, to know our

owne strength, that we repose not a groundless trust upon it, and to marke the weakest places of our soules, and those avenues by which tempta∣tions set upon our passion, that there we may double our guard.

Then we must endeavour to get a right opini∣on of the course of the world, the genius of the times, and the nature of men and businesses, par∣ticularly of those men that we must converse with, and of the businesses that concerne us. Of those things also that use to flatter or fright our Passion, lest we bee more moved to get or a∣voyd them then they are worth, and lest we neglect them if they be worth seeking or shun∣ning.

Thus in matter of seeking Preferment we must think soberly before, whether it be worth the ne∣cessary paines to get it, and whether it will re∣compense the cares, the envy, and the opposi∣tion that attend it. The like when we are temp∣ted by unlawfull profit and pleasure, the advan∣tage that is hoped by it must be calmely weighed with the disadvantage of displeasing God and troubling our conscience. And so when anger sets us upon revenge, we must endeavour to get the right Opinion of the use of revenge, what comfort, what benefit it may bring, and whether meeknesse & pardon of the offence for Gods sake be not more capable and likely to bring us con∣tent and real utility.

It is an old and a wise counsel to make a pause every time that we feele some strong commotion in our appetite, to give time to reason to consi∣der of it. That pause must be employed to scat∣ter all the clouds that Passion spreads before the eyes of the understanding, and help reason to recover the sight of right Opinion, that we may obey that wise and rational command of the Lord Jesus John 7.24. Judge not according to the appearance, but judge righteous judgement.

CHAP. II. Entry into the discourse of Passions.

MY end is to bring Passions under the obe∣dience of right reason, not to describe ex∣actly their nature. A task where Naturalists come short of performance; And no wonder, since they take a subject in hand where reason seeth nothing, as if one would make an Anatomie in the darke; for in nothing is our soul so blind as in the composure of herselfe: Yea the truest na∣tural contemplation of Passions is of no great use to governe them: What doth it concern him that studyeth the moderation and the right use of Passions to know that Joy comes by dilatation of the spirits, Sadnesse by contraction of the same, Love by diffusion, Hope by elevation? For my part because I seeke utility, I will be more care∣full to finde the morall counsels by which Passi∣ons

are moderated, then the natural wayes by which they are moved. And if in the fol∣lowing discourse of Passions I keepe not exactly the order and number received in the Schooles, or treate of some mixt Passion among the simple, it will not be out of singularity, but because I understand not perfectly those distinctions.

The first thing to be considered about Passion is whether we must have any, or utterly destroy it, as the Stoicians and Epicureans would do. This question, whether we may have Passion with vertue, is as if one asked whether there may be wooll with cloth, for Passion is the stuffe of Vertue, and Vertue is but a passion wisely mo∣derated: If there were no Passion there would be no vertue. If then the Passion be sick, it must be healed, not slaine, and much lesse must it be slaine when it is in health lest it fall sick.

It may be sayd for the Philosophers that would cut off or rather root out Passion, that it is an er∣rour that doth little harme: for man being na∣turally too passionate we must pull to the con∣trary extreme to bring him to a vertuous mode∣ration; for after we have rooted it out as much as may be, there will remaine still too much of it.

Beasts have also their Passions, and by them men are allyed with beasts. But the Appetite of the beast is meerly sensual, the appetite of man is partly sensual partly intellectual. Passions may be marshalled into three orders, according

to the three principall faculties of the soul; The inferiour order is of them that are onely in the sensitive Appetite, and have their motions for the body onely, as hunger and thirst; Over these reason hath lesse power, for she cannot perswade him that is hungry not to be so, but she may re∣tard the satisfaction of the appetite.

Other Passions are lodged in a higher storie, and seeme to be seated in the Imagination, as the Passion that one hath for curiosities and images of perfection increased by the desire. These are more capable to be ruled by reason.

The third and highest order is of intellectual passions, as the love of learning and contempla∣tion. These are more immediately in the power of reason. It is the part of reason to forme and moderate those passions which are meerely under her jurisdiction, and keepe a short bridle to those passions that are moved without her leave, by nature, chance, or fancy.

As in a well governed kingdome all is done by the King, the faculties of the soul must be kept in such order that within us all be done by Reason: When that Soveraine is wise and well obeyed, peace is in the inward State of man. But when the Soveraine is made subject to his natural Subjects, the sensual Passions; then the soule is like a body with the heeles upward, and the whole policy of the mind is turned upside downe.

Being to speake of the Passions as the winds

that stirre and tosse that inward sea of the soule, I must also speake of the Vertues that serve to represse them. Not to treate of each severally and prolixely, but to bring them to action, and to minister to every Passion its proper remedy.

CHAP. III. Of Love.

LOve is the first of all Passions, and the cause of most part of them. It is the motion of the soule towards objects that promise rest and con∣tenument. By Love men are good or evill happy or unhappy, as that Passion is applyed to good or evill objects.

In every soule there is a Master-love which beares rule over all the other Passions and sub∣jecteth them to its principal object. According to the quality of that object, love is perfect or unper∣fect, for as the objects of the sight change in some sort the apple of the eye into their colour and shape, so by receiving the image of the beloved object into our soule, our soule is transformed into it, and wedded to its qualities. He that loves a sordid thing becomes sordid. Doth any love his hounds with that principal love? his soule be∣comes of the same quality as his hounds. He that loveth a high object becomes high by that love. He that loveth God the soveraine good receiveth the soveraine good into his soule.

Many causes contribute to the contentment of minde but the chiefe cause of it is a worthy love. And it may be truly sayd that neither in heaven nor in earth any thing is pleasant and contenting but Love. God himselfe is love, saith St Iohn, 1. Ioh. 4.16. And I conceive (as much as a finite mind dares conceive of the infinite God) that in the substantial love embracing the three persons of the Godhead consisteth both their personal union and their felicity.

I have spoken before of the vertue of love which unites us with God, and shewed that it is mans great duty and soverain felicity. And here∣after I must speake of the Christian love due to our neighbours which is called charity; and of the love of society which is friendship. In all these relations love is a vertue, either acquisite or infused. But here wee consider it as a natural Passion, which yet wee must endeavour to raise to a vertue, and for that wee cannot but returne againe to the love of God.

The most natural love is the love of the sexe. A Passion meerely sensual, and common to men with beasts. And yet it is that Passion which keepes the greatest stirre in mans heart and in the world. That love softeneth magnanimous spirits, and drawes downe the soule from the heaven of holy meditation to the dregs of the matter. But for that Passion, a man might come to a degree of Angelical purity in this world. Wherefore there

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is great need to learne how to represse it. To roote it out (if one could find in his heart to doe it) would be destroying nature, and resisting the ordinance of God, who gave that inclination to all animals for the propagation of their kind. But because God gave also reason to men above other animals, and his knowledge to Christians above other men; the love of the Sexe hath need to be led by a better guide then Nature, else it is bru∣tish, and that which is innocent in beasts is vici∣ous in men. By it men instead of the pleasure which they hunt after so hotly, find sadnes, re∣morse, infamy, destruction of body soule and estate. It is a feareful sentence that no whoremon∣ger nor uncleane person hath any inheritance in the kingdome of Christ and of God. Ephes. 5.5.

It is a criminal & deplorable folly to turne into a snare of damnation that volupty which the in∣dulgence of the wise creatour hath given to all animals to invite them to the continuation of themselves in their posterity; and to climb up at the window with perill to steale pleasure with crime, whilest marriage opens the doore to it, unto which God, men, honesty, duty, utility, and facility, invite us.

Love altogether carnal doth not affect the per∣son but the pleasure, unless by the person a mans∣selfe be understood. Love of beauty is love of onesselfe, not of the desired person, since beauty is desired for pleasure. When that love of the

sexe is joyned with a true affection to the person, and that affection grounded in vertue, and en∣couraged with mutual love, then love and friend∣ship meete and increase one another; And if mar∣riage followeth, it may prove the greatest of tem∣poral contentments.

But as in unlawfull love there is need of conti∣nence to refraine it, so in the lawful there is need of temperance to moderate it. Temperance is the preserver of love, & of pleasure also; Both are lost by excesse. As the flame of a taper turned upside downe is quencht by the substance that feeds it, so love goeth out by too much plenty of aliment. But though love and pleasure could maintaine themselves in the excesse, neither body nor mind losing any thing of their vigour, yet there would be more losse then gaine in it; for fervent passion troubleth the serenitie of the soul, and any thing that subjecteth the understanding to the appetite degradeth the soule of her excellency, especially when the appetite is meerely sensual.

Because in conjugal life two loves meete, the love of the sexe, and the love of society, It will be a wise course, to tye the last with all the bonds of benevolence. These bonds are piety, sweet con∣versation, tender care of the beloved person, pa∣tience to beare with her infirmities, and a little winking not to see all that might diminish love, omitting nothing to make the best of a bargaine which cannot be undone. That indissoluble knot

which unto fooles makes marriage a heavy yoake, is unto the wise a helpe to contentment, for by that necessity they are taught to love what they must love, & to seeke their delight in their duty.

The greatest fervour of love is not in matrimony, for there one hath alwayes at hand wherewith to coole his thirst; nor in unlawfull lust, where also one knowes how to allay his heat, though with the detriment of his conscience; but in woing, & in longing desires tending to mariage. That heat is increased by the lawfulnes of the end, and the suggestion of a bewitched reason unto the consci∣ence, that one that loveth honestly cannot love too much: And if that heat meet with opposition, it increaseth againe by difficulty, and often there is more love where there is lesse hope. Quó que minùs sperat, hôc magis ille cupit. Passion will frame in a mans fancy an advantageous image of the beloved object which stands continually before him; ap∣pears to him in dreames, breakes his sleepe, inter∣rupts his best thoughts, and his most important businesses, makes his spirit a sea in perpetual agi∣tation; and his most quiet intervalls are sadnes and a browne study. The worst is, that God is for∣gotten, and the love of heaven is put out by the love of the world.

Many not onely of the vulgar sort but of the bravest mindes having split their ship upon this rock, there is need of extraordinary care to avoyd it. So much greater, because our Christian Philo∣sophers

have taken lesse care to appropriate their remedies to this sicknesse; for when they inveigh against carnal and vicious love, those lovers who are persuaded that their love is all vertuous, be∣cause they would not though they could, unlaw∣fully possesse the beloved person, esteeme that these censures belong not to them: And yet, God knoweth that their love is too carnal, though they were virgins in their very thoughts, for even the immoderate love of a mother to her child is car∣nal and vicious.

They need then to be put in mind that their love cannot be pure in the quality, as long as it exceeds in the quantity, excesse of love for a worldly object being a most impure quality; for that Master-love which rules in the soul and brings all other Passions under, is due unto God alone, who will be loved with all our heart, with all our soul, with all our strength, and with all our understanding. This the Lord Jesus calls the first and the great commandement. The great, because it is the chiefe duty of man, which comprehends all other duties. And the first, be∣cause it is a comment upon the first precept of the law, Thou shalt have none other Gods but me. As then we must adore none but God alone, we must love none but God alone with that Master∣love which gives to another the soverainty over ourselves; for that love is a true adoration, whereby all the faculties of the soul bow and

prostrate themselves before the beloved object. When carnall love is the Master-love in a soul, then the soul hath another God then the true God; and that Passion makes a burnt-offering of the heart to a false God, some weake sinfull creature. Certainly those impetuous burning fits of carnal love are violent rapines of the proper rights of God, for to him belongeth the heart, and upon him those raptures and strong agitations of love should have beene bestowed; him onely we ought to love with all our soul and with all our strength. O how farre are these vi∣olences from those which must take the King∣dome of God by force! And how many teares and plaints of smarting remorse must fond lovers powre, to doe penance for so many teares and plaints of carnal love, that opinatre imbecillity, whereby a man pines and torments himselfe for the love of another!

Sometimes these two sorts of teares proceed∣ing out of such different causes have met together in generous and religious soules, who being transported with those violences of humane love were at the same time strongly moved with god∣ly jealousy, the conscience grieving and expo∣stulating with the Appetite for yeelding unto any but God the seignory of the heart: Then the love of God opprest in the heart under the weight of the world and the flesh, powerfully bestirred himselfe, and getting strength by op∣position

overcame that rivall love, and became in the end Master of the place.

But alas, one victory doth not end the com∣bat; For carnal love, when we think that it is shut out, will re-enter, having the porters of the soul, the senses, on his side, which open the gate to its objects without the leave of reason, and help it to make strong impressions upon the fan∣cy; Whereas the immaterial beauty of God hath no help from the senses, & makes no impres∣sion upon the imagination; but in recompense it doth immediately illuminate the understand∣ing and work upon the affections, and so sancti∣fyeth and strengtheneth them, that after many combats, carnall love is subdued; And if it pleade nature for staying with us, yet it is brought to such a subjection that it moveth no more but orderly, and within the limits of piety and rea∣son, possessing but such a parcel of the affection as it pleaseth the love of God to allow nature to hold under him.

The limits and rules of reason about the choice of the subject of that love are possibility, law∣fullnesse, and conveniency. The measure of love must be according to the price of the subject. But when it comes to wedlock another measure is requisite, that of oblgiation and duty; before wedlock, love is prone to overvalue his subject: Let lovers remember that the most perfect per∣sons are humane creatures, therefore a humane

love is fit for them, not a divine service; for then we serve them as God alone must be served, when we make them Mistrisses of our heart, Take the best of them, their beauty will fade, their sweetnesse will sowre, and their persons must dye; this bates much of their price. Faire Diamonds would not be so deare, if they could grow pale and weare out. Know once the most lovely persons, you shall not admit them to com∣petition with God for the possession of your heart.

Love aspireth to perfection. He then must be beloved above all things who makes them per∣fect that love him. It is more then Ladies can do, though never so perfect. But by loving God who is the soveraine perfection, we become like him in our measure and are changed into the same image.

And since delight is the baite of love, we must love him above all things that satisfyeth us with true delight. Psal. 16.12. God in whose presence is fulnesse of joy, at whose right hand there are plea∣sures for evermore. Carnall love makes the heart sick. It is sullen, fantasticall and tumultuous. It conceives great hopes of content and comes short of them; It gives for one pleasure a thousand sor∣rowes. But the love of God is a continuall en∣joyment, a constant peace, a solid joy; and if sometimes one suffer for him, he repayes for one sorrow a thousand pleasures.

Many lovers of beauties are not beloved of them. But who so loveth God must be sure that God loves him. Yea that God loved him before he loved God; the love which he beares to God is an effect of the love which God beares to him. And is it not a great encouragement to love, when one is sure to be accepted and beloved a∣gaine? That subject which onely deserves to be loved with all our heart is easy to be wonne to a mutual love: Other objects of our love, be∣ing infinitely under that prime subject, are farre more difficult to winne.

Our love of God is not crost with absence as the carnall. For him we fetch no unheard sighes, and shead no unseen teares. God is alwayes neare them that sigh for him, and puts up their teares in his bottle. Psal. 56. The Lord is nigh to all that call upon him. He travelleth with them a∣broad, He keepes house with them, yea in them; He sweetens their griefes, he answereth not only then words but their very thoughts.

Many times we love them that can do us no good, though they love us; many times also we are impoverished by the love wee beare them. But our love to God makes us rich, for it gets al∣ready possession of God, who is the Author of all good gifts. Psal. 36.10. With him is the fountaine of life, and in his light we see light. To love him is to raise ourselves to soveraine honour and fe∣licity.

Briefly if one will have favours, gratious countenance, sweet individuall company, pos∣session, enjoyment, fullnesse of joy for ever, let him turne the point of his love heavenwards. Divine love will make him good and happy in the highest degree. These benefits are not to be expected of carnal love. A sicknesse which is the same in the appetite as a fever is in the blood, sometimes in a cold, somtimes in a hot fit. It is a perpetuall ebbe & flow of feare and hope, and it cannot but be continually shaking and wavering, since it pinnes the felicity of a man upon another, who hath not felicity, enflaming his heart to a subject weaker many times, and more necessi∣tous then himselfe.

And if these inconveniences be found in the honestest love of the sexe, how much more in the unlawfull and unchast love?

Of this sicknesse the most usuall but not the best remedy is to drive out one Mistresse with a∣nother; but the way to get liberty is not to change service. In stead of getting out of the storme in∣to a harbour, they are tossed from one rock to a∣nother. He then that will expell one love by a∣nother love, must betake himselfe to a love that may change his servitude into liberty, which the love of God will afford, and none else. So the grand remedy of carnall love is to exercise our∣selves in the love of God, and gladly to consider what a sacrilegious part it is to erect a little idol

of our sensuall appetite in our heart which is Gods Sanctuary, and what a hainous rebellion it is to chuse another Master then God.

Thence (without an extraordinary mercy of God) one of these two evills will follow. Either God, jealous that we love another more then him to whom all our love is due, crosseth our de∣signes, and makes us misse that which we sought after with so much eagernesse: Or, in a greater indignation he gives us that which we preferre before him, and whence we expect our highest happinesse, which afterwards turnes into bitter∣nesse and ruine. You shal see many impetuous corrivals, suitors of an evill woman, as fishes justling one another, striving for a mortall bayte; The strongest and most unfortunate driveth he other away, and by taking is taken and destroy∣ed. Solomon who had but too much experience in this matter gives this account of it. Eccles. 5.26. I find more bitter then death the Woman whose heart is snares and nets, and her hands as bands. Who so pleaseth God shall escape from her, but the sin∣ner shall be taken by her. Women might say little less of men. There is no cheat, no witchcraft, com∣parable to that of carnall love, neither is there any thing that workes sadder effects. Of which the most ordinary is, the loss of the tranquillity of the soul. A losse not to be recompensed by all the love-pleasures that lust can suggest to the imagi∣nation.

No Passion sinnes more against that rule truly Christian and Philosophical, to dwell at home, and not to seek our content out of ourselves, which is the same thing as to seeke it in God, for in God is our true being, and God is found with∣in us, if we have the grace to seeke him there, as we ought. But carnall love makes a man to seeke all contentment out of God and out of himselfe, so that he is never at home, alwayes abroad, and alwayes under the power of o∣thers.

Neither doeth any other Passion so enormously transgresse in the two extreames, both to over∣value and undervalue the price of things. For a lover will raise the price of the beloved object above Nature and possibility; and together cast away his estate, his honour, his conscience, and hazard his life, as things of no account, to get that idolized object.

It were a wonder if young people, being all naturally enclined to that burning fever did not get it after so much paines taken to bring them to it. For how many bookes are written for that very end? How many amorous fables, which to write and to reade is the busines of them that have none? There young men are taught, that ver∣tue consisteth in being passionate beyond all ex∣tremity, and that great feats of armes and high fortunes and atchievments are onely for lovers. There maides learne to be desperately in love,

disembling, proud, and bloody, and to beleeve that all is due to their supremacy, seing in those bookes the world torne with warres by the jea∣lousy of some Princes lovers and rivals, and many thousands of mens lives sacrificed to the faire eyes of a Lady. There also they learne to be crafty Mistresses and ill wives; they have need to learne obedience, but in these bookes they learne soverainty. Women being more given to these bookes then men, shew that though they have lesse fougve of love then men, they have neverthelesse a more constant inclination to it.

Who so will keepe himselfe holy in body and affection and preserve his soule serene and free from the tempest of that turbulent Passion, must avoid the reading of such bookes whose proper office is to raise those stormes in a mans blood and appetite. And I know not whether it be more dangerous to reade dissolute bookes which make of carnal love a jigg and a matter of sport, openly shewing the ordure and the folly of it; or dolefull amorous fables which make of it a grave and serious study, and under the colour of honesty and constancy of love, managed with an artifi∣cial and valourous carriage, hoodwinke and be∣witch the readers minde with a pertinacious Pa∣ssion, making their braines runne wilde after chimera's and hollow imaginations, whereby some have runne mad. Indeed one cannot follow the fancies of romances without straying from

right sense; Neither is there any thing that makes the heart more worldly and carnal, and brings it further from God. I will be judged by all good soules that would betake themselves to exercises of piety, when they were newly come from this kind of reading, Let them say in conscience how farre estranged from God they found themselves, and ill disposed to every good worke.

Sure it is not without reason that these writers set up false Gods, as being conscious to themselves that their writings are deviations from the true God, and ashamed to name the God of truth a∣mong their fables. Also because with some of them, it is a prime piece of love-complement to make discontented lovers to wreake their anger upon the Deity, they will have this excuse ready, that they are not blasphemies against the true God, but against the gods of Homer and Hesiod's making. But from these blasphemous expostula∣tions with false gods the readers learne to doe the like with the true, and to avenge themselves upon him of all things that cross their impetuous Passion. The same bookes set up the murtherous discipline of duells, as a gallantry of love, wherby lovers seale their affection to their mistresses by the blood of their rivals or their owne.

There are other matches of the wilde fire of carnal love which must be carefully avoyded, wanton discourses, vicious companies, occasions to doe evil, conversation with vaine malicious

women whose chiefe aime and taske is to catch all the men that come in their way, not that they may keep them, but triumph over them, and cast them away, and feed their owne vanity with the disappointment of their suitors.

Take heed of idlenes, it is Satans pillow, the counsellour of vice, and especially the procurer of lust. He that doeth nothing, thinkes on evill. Take heed of intemperance. Carnal love is so in∣bred with the matter, that whatsoever heateth the blood sets the appetite on fire. Wherefore Jeremiah sets intemperance and incontinence to∣gether, Jer. 5.8. They were as fed horses in the morn∣ing, every one neighed after his neighbours wife.

There be two great remedies to take downe that heate, The one corporal which is mariage, instituted by God for that end, a holy and honou∣rable state: When both the parties are good, and love one another, it is the greatest sweetenes of life. But whether a man be married or desire to be, he must think on the vanity and short con∣tinuance of the most pleasant things of this world, the frailty of life, the certainty of death, the un∣certainty of the hour; thence to inferre the con∣clusion of St Paul, 1. Cor. 7.29. But this I say, bre∣thren, that the time is short, It remaines that they that have wives be as they that have none, And so they that are woing must be as though they were not woing; that is they must impose moderation upon

their affections out of a wise apprehension of the vanity of the world and life, ver. 31. using this world as not abusing it: for the fashion of this world pa∣sseth away. Wherefore should wee love with so much fervency that which wee cannot keepe when wee have got it, which we must leave, or which must leave us?

The other duty is Spiritual, and it is that great and perpetual duty to Love God. Let that holy Passion alwayes rule in our hearts. Let us give to God his proper right, which he demandeth in his word, Pro. 25.26. My sonne give me thy heart, and let us keep such a watchfull guard about it that none steale it from him and us.

Our love to a worthy Consort being so mode∣rated will become both lawfull & pleasant. Hu∣mane condition hath nothing so delightfull as a reciprocal love: Yea of all things to which mans will doth contribute, it is the onely pleasant thing. But, as navigable rivers enrich a country with commerce and plenty, when they keepe within their shores, but ruine it when they overflow with a violent landflood: Likewise, love while it keepes within limits, brings pleasure and utility; when it exceeds them, it brings displeasure and destruction.

Love that is not reciprocal will weare away in time. But a wise man will shorten the worke of time with reason, and will not obstinately court a person that will not love him. For of what price

soever she be, in our regard she is of no price if she be not for us. Wee must love our enemies, but wee must let them alone.

CHAP. IV. Of Desire.

DEsire hath a neere kinred with love, for it is the motion of the appetite towards the belo∣ved object; This is the difference, that Love regar∣deth the present, Desire aspireth to the future.

Some desires are natural, some besides nature. Natural desires are good and easily satisfied, as long as they keepe within their mounds, the first whereof is nature, then reason to rule nature, and piety to rule reason. But wee must take heed of mistaking corrupted nature for pure. Pure nature is contented with little, but corrupted nature runs to excesse and embaseth natural desites with the allay of desires besides nature. It is natural for a man to desire a woman, but it is besides nature that he will have her so noble and so rich; that he increaseth the desired object with imagination, and kindleth his passion by difficulty. It is natural to desire meate, drink, clothing, but it is besides nature to desire great feasts, gay garments, and costly buildings.

Reason, indeed, was given us to embellish and inrich nature, but Reason (if it be well taught) wil in all occasions make use of nature to rule the

desire, and teach it, that besides Nature there can be no necessity. Thus if your coach breake farre from the towne, instead of grieving and fretting, remember that Nature did not give you legs to sit in a coach, and that it is not necessary for you to be carryed, as long as you can goe. If you be repulsed in the pursuite of an Office, remember that God made you not a Treasurer or a Coun∣sellor of state, but a man; and that to discharge the Office of man worthily, there is no need to be a Treasurer or a Counsellour of State. Apply this to all the crosses whereby your desire is opposed, you shall finde in nature lessons of reason and piety to rule it, and keep every where tranquilli∣ty of mind.

But when a man makes no account of the li∣mits of nature, and the Appetite takes licence to desire as much as it can, the whole world be∣comes too little for him. Nature hath bounds, but ambitious desire hath none. If a lustfull greedy tyrannicall man had as much power as desire, he would violate the honesty of all handsome women, and crush all the Empires of the uni∣verse, no mans life could scape his anger, God himselfe should not be safe in heaven. There are many such men in the world; But the world may praise God that those that have the vastest desire have the shortest power, and are kept by necessity within their limits of nature, even when their ambition most licentiously

transgresseth those limits. An idle wisher will lye raving in his bed, raising his greedy thoughts by many steps of imaginary conquests as high as the crown of China; and then seriously delibe∣rate whether he must make warre upon the Tartar or Japan; till he be suddenly called downe by his need from the height of his imperiall pro∣jects to the low care of raising the wooll of his old thredbare cloak, and spinning the coorse re∣liques of his Sunday-dinner to save him from the shambles till the middle of the week. Prov. 13.4. The soul of the sluggard desireth and hath nothing.

Need doth not so much breed greedinesse, as greedinesse need; For need many times limiteth greedinesse, and keepes the Appetite busy about things necessary and neere hand; but whereso∣ever there is greedinesse, there is need, even in the midst of plenty. A great King invading his neighbours Province thereby confesseth himself needy, since he hath not enough of his owne. So long as a man doth not reckon what he hath, but what he would have, he never hath his recko∣ning; for when he hath what he would he would have more, and all that he hath not is wanting to him; yea he wants even that which he hath, since he hath no satisfaction in it.

This evill being wisely managed may prove a remedy to itselfe. For the insatiablenesse of mans desire, helps us to these two thoughts. The one that all that the world affords is too

little for man, since it cannot satisfie his desire. The other, that, among that corruption, an image of Gods infinity is shining; for mans desire is in∣finite, and nothing lesse then infinity, which is God himselfe, can satisfie him. These thoughts ought to breed a resolution in us, not to labour any more in vaine to fill our infinite desire with things finite and inferiour unto us, but to raise it to the infinite good, as onely adequate to it, and the onely object where we may finde infinite sa∣tisfaction. They, and they onely must expect sa∣tisfaction of their desire, that may say after Isaiah, Isaia. 26.8. In the way of thy judgements O Lord have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee.

Let us looke lower. For as long as we live in this house of flesh, we have inferiour desires for the use of the flesh. Natural desires are formed upon the information of the senses; let us take good heed that upon their naturall information we forme not desires beyond nature, but let us proportionate our desires to the true and simple information of our senses, not to the false tale of our imagination, swelled and besotted by our greedinesse. For the appetite and the imaginati∣on, helpe to cozen one onother. The turbulent ap∣petite stretcheth the imagination, and the imagi∣nation thus stretched presents to the appetite greater images then the naturall.

As in the clay upon the potters wheele if you

trace a small circle it will stretch and grow wider as the wheele turnes and the clay spreads; likewise, a little image of the desired object tra∣ced by the common sense in the imagination will grow as the imagination is dilated by the agitation of the desire. Hence it is that the first impression that the fancy receiveth of an ordina∣ry beauty becomes in short time the Idea of a more then humane perfection; and the splen∣dor of a gawdy equipage and attendance, ha∣ving caused an agitation in the desire, is soone imagined much greater then it is.

But as in popular rumors which are growing as they runne, the first relator must be examined; likewise, to know the true state of things, of which the imagination & the appetite increasing one another make so much noise and shew, we must examine the first relator, the outward sense, to undeceive the overheated desire by an infor∣mation in cold blood. It is true, that the senses perceiving nothing but the outward shew will make sometimes a disadvantageous report of the objects, but when they stirre not the desire, but misinforme the imagination which doth the like to the judgement, whereby the object ap∣peares evill, contemptible, or lesse desirable then it is indeed. Wherefore I would not trust altogether the report of the senses, but so examine them by reason that the soul be not seduced by the report imputed unto them. And indeed this

wil be no small prevailing over the appetite, if we can bring it to desire the things that truly belong to the senses, by no other Idea then that of their simple report, so shall we limit the meerely sen∣suall desires, according to Nature.

But because this might be thought an austere rule to keepe-in the desire within the limits pure∣ly naturall, something must be yeelded to cu∣stome and conveniency; Let the desire be allowed to walk a little beyond these limits of Nature, but so led by the bridle of piety and reason, that it make no wild escape. Let us desire things just, facile, neerehand, and inviting our hope, not trou∣bling ourselves about things remote and difficult.

To stay our desires, we must stay our thoughts before, and weane our minds of that false popular opinion, that thoughts are free; for it is the licentiousnesse of thoughts, that makes the desire licentious. He that permitteth to himselfe to think what he should do with a hundred thousand pounds a yeare, if he had them, will not be long ere he desire to have so much. He that consulteth what women he should choose if it were lawfull and possible for him to keep as many as the Turke hath in his Seraglio, will pre∣sently wish it possible though it were not law∣full; and this fancy will set his appetite on fire; Evill thoughts are next neighbours to evill desires; there is but one step betweene. He that will keep himselfe from an infamous house must not take the lodging at the next dore.

The best way to satisfie the desire of temporal things is to abridge it; A counsel comprehending these two, Not to depend of the future, and to be content with little for the present: Both are effects of an entire confidence in Gods goodnes and pro∣vidence. Of not depending upon the future I shall have several occasions to speake hereafter. To be contented with little is an unspeakable treasure. That way one may with much ease get plenty, which a covetous man cannot get by heapes of money scraped up with a greedy labour. He that desires onely what he can have, obtaines easily what he will have; And he that desires nothing but what pleaseth God, hath obtained it already, All things smile on him because he receives all things at the hand of God, whom he knowes to be good and wise. Little and much are all one to him, for both serve alike for contentment, as it pleaseth God to extend a blessing upon it. Let us apply this to the three principal desires that cause so much tumult and disorder in the world, Cove∣tousnes, Ambition, and Voluptuousnes.

CHAP. V Of Desire of Wealth and Honour.

What I have sayd of wealth and honours will persuade any man of good sense that they are not satisfying objects of a mans desire, & therefore not to be eagerly followed. It is our

Saviours consequence, Luk. 12.15. Take heed and beware of covetousnes, for mans life consisteth not in the abundance of things which he possesseth: It is also St Johns consequence, who forbids us to love the world and the things that are in it, because the world passeth away; 1 Joh. 2. These are two powerfull reasons to moderate the desire of the things of this world, drawne from their nature: The one that they are not necessary, the other that they are transitory: And yet the covetous and ambitious seeke after them as if life consisted in them, or they were to endure for ever. Which they cannot thus desire without turning their affection from the onely necessary and permanent thing which is God; Matth. 6.24. You cannot serve God and Mammon, saith the Lord Iesus. For as when a channel is cut for a river in a ground lower then her bed, all the water will fall where it finds a slope, and leaves her former channel dry. Likewise the desire of man, whose true channel is the love of God, will turne the whole affection of the soule towards low earthly things when that slope descent of co∣vetousnes and ambition is made in the heart, and nothing is left for God.

For it is improperly spoken that a man pretend∣ing to great worldly honours is aspiring too high; Rather he is stooping too low, for the most pre∣cious things of the world, yea and the whole world, are very much under the excellency of mans soule, and more yet below the dignity of

Gods children. Who so then enslaveth his soule of heavenly origine, and called to a divine honour unto temporal things, which in this low world cannot be but low, debaseth his dignity most un∣worthily. And in all earthly things, high or low condition makes but little unequality, for still it is earth; Hills and dales are alike, compared with their distance from Heaven.

But what? as the Israelites quitted Gods service to worship the golden calfe, the luster of gold and honour will so dazell mens eyes and inflame their desires that they transport unto things of this world that devout love which they owe unto God. Wherefore St Paul saith that covetousnes is idolatrie. Col. 3. And it is no wonder, that the sen∣sual objects prevaile more upon Nature then the spirituall.

Yet covetous and ambitious desires are not properly natural, but enormities of nature; for little provision serveth nature, whereas if all the waters of the sea were potable gold, they would not quench the thirst of covetousnes. Nature is contented with a meane degree, but crownes heaped up to heaven would yet be too low for ambition. Greedines is an unthankfull Vice. It makes a man so thirsty after that he hath not, that he forgets what he hath, and thinks not him∣selfe advanced though he see a great many be∣hind, as long as he seeth yet some before him. He cannot enjoy that he hath, because he hangs upon

that he hath not. Thus he is allwayes needy, dis∣contented, unquiet, and spares his enemies the labour to find him a continual vexation. And whereas the proper use for which Desire was given to man, is to supply his necessities, he makes use of his desire to multiply his necessities.

To that sicknes these are the proper remedies. The first is to abridge our desire, and be contented with little. To him that contenteth himselfe with little, little is much: But to him that is not con∣tented with much, much is little.

To abridge our desire wee must beare downe our pride: That which makes a man think a great wealth to be too little for him, is his too great esteeme of himselfe. Whereas the humble and meeke, though they have but little, think they have more then they deserve. Who so will calm∣ly compare what he deserveth with that which God hath given him, shall find great mat∣ter to humble himself, and praise God, and silence the murmuring of his greedines. Let us remember our beginning. Being borne naked a little milke and a few baby clouts served us. Who would think that some yeares after, whole kingdomes could not satisfie us? Yet our need since that time is not much increased. 1. Tim. 6.8. Having food and raiment, wee may be therewith content. A little is sufficient for necessary desires, but for curious and superfluous desires the whole world is too little.

Let us employ our greedy desire to heale it self, considering that this greedines for the wealth and honour of the world spoiles the enjoyment, and takes all content from it; for no man hath joy in these things but he that useth them as not using them: That greedines makes us seeke them with torment, possesse them with unquietnes, and lose them with anguish. Yea many times greedines hindereth the acquisition. Good fortune seldome yeelds to them that will ravish her, but to the wise and moderate, who though they lose no opportunity, woe her as little concerned in her, and are alwayes prepared for the repulse.

That wee spend no more about worldy fortune then it is worth, Put in one scale the splendour of honour and the plenty of wealth. Put in the other scale the labour to get them, the care and vexation to keepe them, the peril, the envy, the losse of time, the temptations offered to the conscience, the stealing of a mans thoughts from God, and the danger of losing heaven while wee goe about to get the earth; Then the incapacity of those goods to satisfie the desire, their weakenes, their un∣certainty, and how one infortunate moment de∣stroyes the labour of many yeares, and then judge whether they be worth enflaming our desire and enslaving our affections.

With the uncertainty of these possessions con∣sider the uncertainty of the possessours, that no∣thing is frailer then mans life, nothing more cer∣taine

then his death, nothing more uncertaine then the hour. What need we lay up much trea∣sure since we must lose all? What need to get up very high to fall to the ground, and there to rot?

And whereas the tranquillity and content∣ment of man consisteth in the things that are within him, not in them that are about him, When he turnes his principall desire and the whole bent of his mind to things that are with∣out, he goeth out of himselfe, and subjecteth himselfe to another; He begs of another that which none but God and himselfe can give him: He makes his content to depend on that which is out of his power. A wise man will take heed of that, and will call-in his desire to his owne breast, where he shall finde God if he seek him well, and in God his onely felicity. Let us be covetous to be rich in God, and ambitious to draw neare him.

Indeed since our body and life are maintained with things that are without us we cannot but desire them, as things which our necessity calls for. Besides which, our condition and the course of the world makes many outward things to be∣come necessary which in themselves are not so. All these wee may desire, so it bee with an in∣fericur desire, quietly subjected and subor∣dinate to that Master-desire which must make a whole burnt-offering of the soul to God alone,

that we may say to God with an entire and free heart, as Isaiah did, Isa. 26.8. The desire of our soul is to thy name, O Lord, and to the remem∣brance of thee. With my soul have I desired thee in the night, yea with my spirit within me will I seeke thee. Blessed we! that our spirit needs but to seeke within himselfe, to finde the full satisfaction of his desire, if he have the grace to desire what he ought.

CHAP. VI. Of Desire of Pleasure.

IT is easy to rule the Desire of Volupty when we have once well apprehended the nature of it. The body hath the greatest share in the Plea∣sures which the world runnes after, we must not then for their sakes subject our minde unto our body. The pleasures of the body are short, we must not then for a short enjoyment enter∣taine a long desire.

They are light and of a faint taste, we must not then have a great Desire for a little Pleasure. They promise much to the Desire and performe little; Our desire then being forewarned of this, will not lightly trust their faire promises, and will looke more, to their capacity then their in∣vitation.

Some pleasures are altogether unlawfull. Of which therefore the desire must be cut off alto∣gether. And before we give any admission to

their flattery into our soules, we must take time to consider the designe of him that sets them on work, the Devill. By them he seekes to blindfold us that he may lead us into perdition, which he will be sure to do if we entertaine his false cares∣ses, for after blindfolding comes blindness in ear∣nest, errour in the understanding, misrule in the affections, beggery, infamy, hardnesse of heart, a late remorse, and eternall damnation. Prov. 6.16. By meanes of a whoorish woman a man is brovght to a peece of bread, and the adulteresse will hunt for the precious life. Prov. 7.26. She hath cast downe many wounded, yea many strong men have bin slaine by her. Her house is the way to Hell, going downe to the chambers of death. He that hath the grace to con∣sider so much before, will step back when these inticements are offered unto him, and say, I will not buy a desperate repentance so deare.

Pleasures in themselves lawfull, become un∣lawfull by accident, when they are desired or en∣joyed with excesse. Moderation is the ballance of justice and the nurse of pleasure. Without it, Desire turnes into sorrow, and Enjoyment into a severish fit.

Those pleasures in which a beast hath no share are more worthy of a man, as those that are en∣•••••••••• by contemplation. For them we may allow 〈◊〉〈◊〉 ••••ger tedder to desire. For those that are 〈◊〉〈◊〉 ••ost betweene the body and the spirit, as 〈◊〉〈◊〉 ••••ghts of picture and musique, the tedder

must be tyed somewhat shorter, not giving too great a scope to curiosity. For the pleasures meerely corporall, the tedder must be the shortest of all; Yet in all humane delights, whether of the body or the mind, excesse is vicious and marreth the Pleasure. Solomon found it in the noblest of humane delights. Eccles. 1.18. In much wisedome (saith he) is much griefe, and he that increaseth knowledge increaseth sorrow.

It is one of the greatest proofes of the vanity of mans condition that in all humane things where the pleasure kindleth the desire, the pleasure is afterwards choaked by the very desire: for either we seeke in them the pleasure which they can∣not afford, or we seek it otherwise then we ought, and even by seeking we lose it. Which inconve∣niences are prevented or mitigated by moderati∣on in the desire and pursuite. For it will bring one of these two conveniences: Either we shall more certainly get what we would have; or, if we misse it, we shall not have the griefe to have lost much labour about it.

It were easy to draw a platforme upon paper of the most delightfull and compleat estate that humane desire can aspire unto in this world. And that estate should be compounded with the three sorts of life, contemplative, active, and fruitive. A condition abounding with leasure to imploy it in the contemplation of things good, noble, and pleasant; having businesses enow••••

be usefull in society, and not so many as to wea∣ry a mans body and mind about things inferiour to the dignity of his soul; enjoying sufficiency of worldly goods with peace and wisedome, and a mediocrity of degree exempted from contempt & oppression; relishing the innocent contentments of life with sobriety and simplicity, not fixing the heart upon them, and therefore possessing the true use and and delight of them; All that seaso∣ned with health of body and serenity of minde and with a good conscience aspiring continually to a higher felicity, enjoying it already by hope & by a present sense of the blessed peace of God.

But we have not the liberty to cut our coat out of the whole cloath. The skill of a good en∣gineer does not consist in making a regular Fort upon a parchment or a ground chosen at will that hath all the natural advantages; but in bow∣ing his art to the nature of the place unto which necessity engageth him, and overcomming by industry the incommodiousnesse of the seat: Likewise, a wisemans work is not to frame to himselfe poeticall felicities, but to take things as he finds them, and use them well; for in mans condition on earth there is no seat so strong but is commanded, or if it be not now it will be ano∣ther time, as being seated upon an unstable sand, to day even, to morrow uneven, which no hu∣mane strength or forecast can keep unmooved. The life of man being compounded of so many

different pieces, in which vertue and prudence have but little share, why should our desire be so eagerly bent upon those thungs which are be∣sides the reach of our industry?

Though you had attained once to that high point of human happines that you might contem∣plate freely and with leasure, doe usefull and illustrious actions in society, enjoy well-gotten wealth, an honorable degree, & a cheereful heart, in a sound body; how long can ye maintaine that state? how many rubs shall you meete with in the fairest way? A law-suit will make you goe up and downe and lay-by your contemplation: Envy and obloquy will crosse and blast your best acti∣ons. A little sicknes will take from you the taste of all the pleasures of life. I leave out great ca∣lamities. The torments of the stone & the gowte, The sudden floods of warre, The total ruines by false accusations, things which may happen to all because they happen to some; Accidere cuivis, quod cuiquam potest.

The most desirable things of the world being thus casuall, and no delight constant, The wisest and happiest are they that seeke not their constant de∣light in the world, but stay their desire upon the right object, which gives a sincere and durable content, not subject to the tossing of worldly for∣tunes.

Let us have no fervent desire but for those things that are truly ours when wee have them

once, and which wee cannot lose against our will, for in them consisteth true pleasure. Those things are, the true knowledge of God, his love, and union with him, as much as human nature is capable of in this life. For that union with God will breed in us a resemblance of his vertues and a participation of his serenity, tranquillity, con∣stancy, facility and delectation in well doing. These in which true delight lyeth, are also the true objects of our desire. And here we must let the raines loose to Passion. Since to possesse God is the infinite good and soveraine delight, the mea∣sure to desire it, is to have no measure.

CHAP. VII. Of Sadnesse.

Sadnes is the dolour of the soule, and the beat∣ing downe of the spirit. This seemes to be the most natural of all Passions, as hereditary to man from his first parents: For to our first mother God sayd, Gen. 3.16 I will greatly multiplie thy sor∣ows and thy conception; in sorrow shall thou bring forth children. And to our first father, v. 17. In sorrow thou shal eate thy bread all the dayes of thy life. No wonder then that sorrow is the inheritance of all their posterity. That first couple dejected with the sense of their sinne and punishment, left a calamitous progenie. Job. 14.1 Man that is borne of a woman is of few dayes and full of trouble.

But although this be a natural Passion yet it is an enemie to Nature, for it makes the flowre and vigour of body and mind to wither, and obscu∣reth that goodly light of the understanding with a thicke mist of melancholy.

Some sadnes is necessary in its end, as that which belongs to contrition, and the zeale of Gods glory. Some is necessary in its cause, as that which proceeds out of a sharp bodily paine. There is a constrained sadnes, when one is sad out of good manners, and for fashion sake; Such is the mourning of heires, whose teares in funerals are part of the ceremony. Many times wee are sad in good earnest for being obliged to be sad in shew. Then there is a wanton sadnes which soft spirits love to entertaine, for weeping is also a point of curiosity and delicacy. No doubt but they find delight in it, for none ever doeth any thing of his owne accord, but for his owne content.

Of Sadnes necessary in its end, I have spoken in the chapter of Repentance, and must againe in this, after I have given some counsels for repres∣sing the other sorts of Sadnes. Those are lesse ca∣pable of counsel that are necessary in their cause; as when the senses are pincht, for then no reason can perswade them not to feele it, or hinder the mind to have a fellow feeling of the paines of the body. A Physician and a Surgeon will be fitter to abate that Sadnes then a Philosopher, yet not then a Divine; for Divinity makes use of the very

paines of the body to raise up the soule of the patient to God; In deed the counsels of piety do not take away the paine, but they overcome it by the sweet persuasions of Gods love to us.

As for constrained and ceremonious Sadnes, wee must avoyd the excesse of it, and the defect also; chusing rather gently to yeeld to custome, then to be singular, and contradict all that wee approve not; keeping alwayes serenity within, in the midst of these ceremonies, more grievous many times then the griefe that occasions them.

Wanton and delicate Sadnes, cannot be justi∣fied by the allegation of heavy losses and great wrongs. For besides that most part of the evils that men grieve for, are such onely in the imagi∣nation, as a disdaine, a reproach, a slaunder, the losse of some goods that did them nothing but harme; suppose that all the evills that wee grieve for, be evills indeed, it followes not that wee must grieve for them according to their grievousnesse, unlesse it appeare that they may be mended by grieving. But never any dead man was raised from the dead by the teares that his widow shed upon his herse. Never was a wrong repaired by the sadnes of the wronged party. Adversity will cast downe poore spirited persons, but raiseth the spirits of the generous, and sets their industrie on worke. The deepe sorrow that seizeth upon a weake woman at her husbands death makes her incapable to overcome the difficulties where he

leaves her: But a vertuous and wise widow hath no leasure to weepe sixe months close prisoner in a darke chamber; rather she comforteth her∣selfe with following her businesses.

Also since time drieth up the most overflowing teares, and a second wedding will take down the great mourning vaile; it will be providently done to moderate sorrow betimes, that the dis∣proportion may not be too eminent betweene Sadnesse and Joy.

To attaine that moderation we must take a∣way that false excuse of good nature, and love to the deceased person from immoderate mourn∣ing, for in effect it is no other love but the love of ourselves that afflicts us, and not their losse, but ours.

The true causes of immoderate sorrow for the things of this world are, these two great errours, against which I am so often necessitated to give warning to my readers, as the springs of all the folly and misery that is in the world. The one is the ignorance of the price of things; for he that will value money, honour, and credit according to their just price, and no more, will not be much afflicted if he lose them or cannot get them. The other is, that we seeke out of ourselves that hap∣pinesse and rest which is no where to be gotten but within us, from God and ourselves; and take those things for ours which are none of ours, but depend of others, and thereupon runne

towards those objects thus mistaken with a blind impetuositie. These are the true roots of Sad∣nesse, which roots if we could pluck out of our breasts, we should never be sad for any thing of the world.

But it is very hard to pluck out that weed; for Sadnesse is like a nettle, a malignant stinging weed spreading in the soyle where it hath once taken root, and sucking all the vigour and sub∣stance thereof. It makes a man murmure a∣gainst God, and envy his neighbours, alwayes discontented, alwayes needy, suffering neither himselfe nor others to be at rest, odious to God and men and to his own selfe.

The life of man being subject to occasions of Sadnesse, a wise man will not adde voluntary sorrow to the necessary. And since by sorrow of the heart the spirit is broken, Prov. 15.13. and a bro∣ken spirit dryeth up the bones, Prov. 17.22. so that Sadnesse is the ruine both of body and mind; he will take so much care of the preservation of both, of which he is accountable to God, as to banish from his breast with his utmost industrie that fretting consumption.

The best course for that is to exercise our∣selves in the love and contemplation of God, and faith in his promises. By these Sadnesse is cast out of the heart, and the soule is set in a pleasant and serene frame. Next, this wisedome must be learned of Solomon, Eccles. 5.17. It is good and

comely for a man to eate and drink, and to enjoy the good of all his labour that he takes under the Sunne all the dayes of his life which God giveth him, for that is his portion.

Obstinate Sadnesse is unthankfull to God, for it drownes the benefits of God in an ungratefull oblivion, and takes away the taste of them even while we enjoy them. And what a double mise∣ry is that for a man, to make himselfe guilty by making himselfe miserable?

For two things voluntary Sadnesse is lawfull and usefull, for the evill that we commit and the evill that others commit. Sadnesse for our owne sinnes is contrition. Sadnesse for the sinnes of others, is the zeale of Gods glory, both com∣mendable & necessary. He that hath not a sad re∣senting of his owne sins, must not hope for par∣don, and is so farre from finding it that he can∣not so much as seek it, for he that feeles not his sicknesse shall never look for the remedy. Mat. 11.28. Come to me (saith Christ) all ye that la∣bour and are heavy laden, and I will give you rest. None are invited by the Gospell but such as la∣bour and are heavy loaden, none but they can finde rest unto their sonles. This comes to that I was saying lately, that we must be sad for no evill but such as can be mended by our Sadnesse; Such is contrition for sinne, for it helps to heal it, making us cast ourselves upon the great Phy∣sitian the Lord Jesus, whose merit is the Sove∣raine

remedy to that great sicknesse. So, that Sadnesse ends in Joy.

We must grieve also for the sins of others, for since we must love God above all things, we must be very sensible of the dishonour offered unto his holy name. This made Daniel and Nehe∣miah to fast and pray, and God shewed that their Sadnesse was acceptable unto him.

Sadnesse then is of good use for these ends, so that we never seeke merit nor praise in it, re∣membring alwayes that Sadnesse is evill in itself, & good onely by accident. Sadnesse of contrition and zeale is good as Purges and letting of blood, which are good onely because there is some evill in the body; If all were well, there would be no need of them. As then we must take heed of too much purging and blood-letting, so we must of too much Sadnesse either for contrition or zeale. The use of Sadnesse in contrition is to make re∣pentance serious, and to humble the spirit, that it may be capable and thirsty of the grace of God. The use of sadnesse in zeale is to sympa∣thize with Gods interesses, and thereby beare witnesse to God and our owne conscience that we aknowledge our selves Gods children. For these ends it is not required at our hands to grieve without tearme and measure; For since the greatnesse of Gods mercy is as high above our sinnes, as Heaven is above Earth, (it is Da∣vids comparison) our faith and joy in Gods mercy

must also be very much above our sadnesse for our sins. And as God saith that our sins are cast into the sea, Mich. 7.19. meaning the deep Oce∣an of his infinite mercy, likewise our sorrow for our sins must be drowned in the joy of his salva∣tion. Whereas also the blasphemies and opposi∣tions of Gods enemies, by his great wisedome and power turne to his glory, our sadnesse for these oppositions must end in joy for that al∣mighty power and soveraine glory of our hea∣venly father, to which the greatest enmity of Satan and the world is subject and tributary, for by pulling against it they advance it.

The consideration of the subjects of Sadnesse sheweth more then any other, that man knoweth not himselfe, there being nothing in which one is sooner deceived. For many times we think ourselves to be sad for one thing, when we are sad for another, mistaking the pretence of our Sadnesse for the cause. Many will impute their sadnesse to the sense of their sinnes, but the true cause is in their hypoconders swelled and tainted with black choller, oppressing the heart, and sending up fuliginous vapours to the braines. No wonder that so often all the reasons of Divi∣nity and the sweetest comforts of godlinesse can∣not erect a spirit beaten downe with sadnesse; the plaister is not layd to the sore, for spiritnall re∣medies purge neither the spleene nor the gall nor the braines, whose peccant humours breed all

those doubts and feares whereby melancholy persons so pertinaciously vexe themselves and others.

Indeed the resolution of a serene and religious spirit will preserve body and soul in a sound and quiet state: But that resolution, which is excellent for prevention of the evill, will not o∣vercome it when the humours of the body are generally dyed and infected with melancholy. Wherefore let us beware betimes that Sadnesse settle not in our heart; for the indulgence shew∣ed to willfull Sadnesse will in short time sowre all the humours of the body, and vitiate the whole masse of the blood, and the magazine of vital and animal spirits with melancholy: Then when the mind hath made the body melancholy, the body doth the like to the mind, and both to∣gether contribute to make a man miserable, ti∣morous, mischievous, savage, lycanthrope, and a heavy burden to himselfe. When that habit of melancholy begins by the spirit, it is more grie∣vous; when it begins by the body, it is more in∣curable.

To draw a man out of that deep gulfe, all spirituall and materiall helps are of smal ver∣tue, unlesse it please God himselfe to fetch him out of it by strong hand and a stretched out arme; And of him, before and after all remedies, we must begge the remedie against Sadnesse: Me∣lancholy is the seat and fastnesse of the Devill,

whence none but God alone can thrust him out. Every time that Sadnesse offers to deject our spi∣rits, let us raise them againe presently, chiding ourselves as David did, who three times in the XLII, and XLIII Psalmes tooke up his droop∣ing minde with this encouragement, Why art thou cast downe, O my soul, and why art thou disquieted within me? Hope thou in God for I shall yet praise him, who is the health of my countenance and my God.

CHAP. VIII. Of Joy.

JOy is the acquiescence of the Appetite in the acquisition of a desired good, or in the expecta∣tion of it.

Joy is more naturall then sadness, for sadness, though naturall, yet is an enemie to nature, but Joy is natures friend. Then, sadnesse is never without some degree of precedent constraint, and even they that are obstinatly sad, are sorry to be so: But the heart applyeth it selfe freely to Joy; Sadnesse is ill in itselfe, and is good but by acci∣dent; but Joy is good in itselfe, and is ill but by accident. Therefore considering both naturally, joy upon a false ground is preferable to sadnesse upon a true ground, for joy is a true good (at least for a time) though the ground be false; but sadnesse is a true present evill, be the ground true or false.

But considering these passions morally, by the effects which they produce by accident, joy doth more harme in the world then sadnesse. For Joy naturally dilating the spirits brings the mind to a loose carriage and takes the fence of warinesse from about it; commonly joy is the mother of rashnesse. But Sadnesse contracting the spirits, keeps the mind within the limits of sobernesse, and brings it to serious thoughts. Eccles. 7.2. Hence it comes that it is better to go to the hoùse of mourning then to the house of feasting, for that is the end of all men, and the living will lay it to his heart. Eccles. 3.4. Sorrow is better then laughter, for by the sadnesse of the countenance the heart is made better. The heart of the wise is in the house of mourning, but the heart of fooles is in the house of mirth.

For of passions we may say as of men. Our friends flatter us, but our enemies tell us our faults. Joy, which is a friend of nature, doth flat∣ter it into errour and seduction; but sadnesse which is an enemy to nature, undeceiveth it and layeth open before a man his fault and his danger. The sanguine temper which is most given to joy, is most subject to folly; But the tem∣per where melancholy beares a moderate sway is the fittest for prudence. But there are melan∣choly as well as sanguine fooles; And sadnesse gives evill counsel, as well as Joy: The ill coun∣sels of joy are more frequent and hot, and make

more noise. The ill counsels of sadnesse are lesse frequent but they are darke & mischievous, and recompense their rarity with their malignity. The Italians call mischievous and dangerous men huomini tristi.

It is a fine consideration how these two passi∣ons, though contrary, yet are next neighbours; and how in Joy there is an ayre of complaint, and in sadnesse a tickling of pleasure. That con∣templation is more naturall, then morall: It is more usefull to learne, how Joy brings to sadness than how it is mixt with it.

It is an old expostulation that the case of men is miserable to have their joyes attended with crime, and their pleasures ending in a bitter farewell of remorse, and sometimes of despaire. But that is an unjust re-jecting of the fault of the persons upon the things. The reason why our Joy is attended with crime and misery is because it mistakes both the matter and the manner. We neither rejoyce for what we should, nor how we should.

The first mistake is in the object. For our de∣sire aiming at Joy, applyes it selfe to false objects, and very often misseth them, or when it obtaines them, finds not in them what it sought. And be∣cause the appetite obstinately bends itselfe to finde in them more joy then their capacity can afford, and goeth about to stretch them beyond their strength, it marres them, and loseth the use

of them; whence necessarily joy is turned into pettishnes and griefe.

There is no sincere joy, but that which ariseth out of our inward wealth, which no outward opposition can take from us; But we make it de∣pend upon things without us, and are so unreaso∣nable as to require a solid permanent ground of joy, of things weake and transitory. Can we ex∣pect any thing but sorrow from an ill grounded joy, since by placing our chiefe joy upon un∣sound and deceitfull objects, we bereave our∣selves of the true and solid ground of joy which is our union with God? For my people hath commit∣ted two evills (saith God by his Prophet Jeremy) they have forsaken me the fountaine of living wa∣ters, and hewed them out cisternes, broken cisternes that can hold no water. Jer. 2.3.

Then as we choose poore and weake subjects for our joy, we choose weak and evill waies to obtaine them; yea so farre, that many times the joy aimed at, is made more precious & commend∣able unto us by the crosseness and unluckinesse of the way. Some hold that there can be no ho∣nest joy, and all lawfull pleasures are tastlesse unto them because they are lawfull; These reape commonly a sutable harvest to their seed, Or if they get lawfull joyes by lawfull meanes, they make then unlawfull by their impetuosity: And as women with child that use wicked meanes to be delivered before their time, lose

their fruit; likewise, hastinesse brings but an abor∣tive joy, and fervent desire loseth its fruit by pre∣cipitation.

Here is then a very ill account of all human joyes. They that seeke them misse them com∣monly, or when they have gotten them they find no solid content in them. To come neere them, they goe farre from God. They corrupt them by evill wayes. They lose them by rashnes and ex∣cesse. The worst is, that the men lose themselves also, for while they seeke to glut themselves with bastard joyes, they cast themselves head long into endlesse sorrowes.

What then? must wee seeke no Joy in any thing of this world? It is the opinion of some more grave then wise, not mine I professe it. Ra∣ther I think that there is nothing in the world but affords matter of rejoycing to the wise Christian. Two rules onely must be observed that wee may rejoyce as wee ought in God and his creatures, and all the accidents and occurrences of life. The one is, to hold it for certaine that there is no solid Joy in any thing displeasing to God, for all such joyes will bring great sorrowes; Wherefore that wee may have Joy in all things, we must in all things seeke to please him by a filial love confi∣dence and obedience.

The other rule, that wee may finde Joy in all things that are either of good or indifferent na∣ture, is, to seeke it according to the kind and ca∣pacity

of every thing. To that end we must be carefull that the Joy that wee take in God be as little under him, as it is possible to us; and that the Joy that wee take in other things, be not above them. Since then God is all good, all perfect, all pleasant, the onely worthy to be most highly praised and most entirely beloved, wee must also most exceedingly rejoyce that he is ours, and wee his, and that we are called to be one with him. As for other things let us judiciously examine what Joy they can give us, and lose nothing of the content which their capacity can afford, looking for no more; For there is scarce any sor∣row in the world, but proceeds from this cause to have expected of humane things a Joy beyond their nature.

Now this is the great skill of a minde serene re∣ligious & industrous for his own content, to know how to fetch joy out of all things; and whereas every thing hath two handles the one good & the other evill, to take every thing dexterously by the right handle. A man that hath that skill will re∣joyce in his riches with a joy sortable to their nature. And when he loseth them, in stead of grieving that he shall have them no longer, he rejoyceth that he had them so long. If he lose one of his hands, he rejoyceth that God preser∣veth him the other. If he lose the health of his body, he praiseth God for preserving to him the health of his minde. If slandering tongues take

his good name from him, he rejoyceth that none can robbe him of the testimony of a good consci∣ence. If he be in the power of them that can kill his body, he rejoyceth that they cannot kill his soul. If he be condemned being innocent, his joy that he is innocent drownes his sorrow that he is condemned.

Love and Joy are the two passions that serve to glorifie God and praise him for his benefits. A thankfull admirer of Gods wisedome and boun∣ty hath a cheerefull heart. All things give him joy; the beauty, variety, and excellency of Gods workes makes him say with David. Psal. 92.4. Lord I will triumph in the workes of thy hands. He rejoyceth in hope to see better works, and the Maker himselfe in whose sight and presence is fullnes of joy. If he look up to heaven, he re∣joyceth that he hath a building of God, a house not made with hands eternall in the heavens. 2 Cor. 5.1. If he look upon his body, he rejoyceth that in his flesh he shall see God. If he looke upon his soul, he rejoyceth that there he beares the renewed image of God, and the earnest of his eternall adoption. If he be poore, he rejoyceth in that conformity with the Lord Jesus. If he see wealth in the house of his neighbours, he rejoyceth that they have the plenty & splendor of it, & that himselfe hath not the cares and the temptations that at∣tend it. As many miseries as he seeth, so many arguments hath he to glorifie God, and rejoyce in

his goodnesse, saying, Blessed be God that I am not maimed like that begging souldier, nor luna∣tick like that bedlam, nor going in shackles like that fellon, nor a slave like that Counsellour of State.

He will keepe account of Gods benefits, and considering, sometimes his owne infirmities and naturall inclinations, sometimes Gods wise pro∣vidence in the conduct of his life, he will ac∣knowledge with a thankfull joy, that God hath provided better for him then himselfe could have wisht; that his crosses were necessary for him, and that if he had had a fairer way, he might have run headlong to ruine by his rashnesse.

It were infinite to enumerate all the subjects of joy that God gives to his children; for his be∣nefits are numberless, his care continuall, his compassions new every morning, and the glory which he keepes for us eternall. Which way can we turne our eyes, and not finde the bounty of God visible and sensible? Here then more e∣vidently then any where else our happiness and our duty meet in one. It is a pleasant task to worke our owne joy. Now it is the task of Gods children, in obedience to his express command by his Apostle, 1 Thes. 5.16. Rejoyce evermore. See how urgent he is to recommend that duty. Phil. 4.4. Rejoyce in the Lord alway, and againe I say Re∣joyce.

CHAP. IX. Of Pride.

I Contend not whether Pride must be called a Vice or a Passion. It is enough for me, that it is an affection too naturall unto man, the cause of many passions, and a great disturber of inward tranquillity.

Pride is a swelling of the soul, whose proper causes are, too good an opinion, and in conse∣quence, too great a love of ones selfe: and whose most proper effects are, ambition of dignity, and greedinesse of praise. Wherefore these two ef∣fects cannot be overcome, unless we first over∣come the cause which is presumption, and a blinde immoderate love of a mans selfe.

It is impossible for a man to be tranquill and safe, as long as he sits upon a crazy and tottering bottome. Pride then making a man to ground himselfe upon himselfe, cannot but keepe him in a perpetuall unquietness and vacillation. How can ye beleeve (saith the Lord Jesus to the Jewes) which receive honour one of another and seeke not the honour that comes from God onely? John 5.44. A text which taxeth Pride of two great evills, That is robbes God of his glory, and that it shakes the the foundation of faith; For a proud man seekes not the glory of God but his owne; and his owne glory hee doth not seeke of God, but will get

it of men by his owne merit. Also it turnes his heart away from his trust in God to trust in his owne selfe Psal. 10.13. The wicked boasteth of his hearts desire, saith David, that is, he is confident that by his owne strength he shall compass all his projects; And againe, The wicked through the pride of his heart will not seeke after God: for the one brings the other. He that trusteth in him∣selfe, and is highly conceited of his owne wise∣dome, is easily perswaded that he hath no need of God.

That disposition of the mind is the high way to ruine. Prov. 16.18. Pride goeth before destruction and a haughty spirit before a fall. For God to whom only glory belongeth cannot but be very jealous of those that wil ingross it to themselves, & de∣clares open warre against them. Psal. 18.27. He will bring downe high lookes. Jam. 4.6. He resisteth the proud, but sheweth grace unto the humble. Prov. 8.11. I hate pride and arrogancy, saith Soveraine wisedome, which is God. As the winde hurts not the stalkes of herbs as long as they are supple and bowing, but breakes them when they are become dry and stiffe. The meeke and humble spirits that bow under Gods hand scape the stormes of his Judgements; But the hearts stiffe with pride are broken by them. They that ac∣knowledge their weaknesse, and seeke all their strength in God, finde it, and may say with St. Paul. 2 Cor. 12.10. When I am weake then I am

strong. But such as are high conceited of them∣selves, and with their wisedome will save the la∣bour of Gods providence, provoke him to con∣found their counsels, and unravell the webbe of their crafty projects; Luk. 1.51. for he scattereth the proud in the imagination of their heart. Isa. 5.21. Woe unto them that are wise in their owne eyes and prudent in their owne sight. But blessed and wise are they that humble themselves before God and relye upon his wisedome. A proud man layeth himselfe open to blowes by his presumption, and like bubbles of soape water, the bigger he growes the weaker he is and swelles till he burst.

There is a deep wisedome in this sentence of Solomon; Prov. 29.23. A mans pride shall bring him low. For besides the judgements of God which soone or late will sinke a proud man, Pride it self while it goeth about to raise a man, brings him extream low, for it makes him bisognoso d'honor, needy of respect and praise: It makes him begge frō dore to dore to get the approbation of strang∣ers, upon which he wholly depends, and without it thinks himselfe undone. It makes him a slave to the opinion of others, thereby confuting the good opinion he hath of himselfe, and making him tacitely confess, that he is indigent, empty, and hungry.

Also a mans Pride brings him low, when it makes him put on the vizard of ceremonious and hypocriticall humility, and give to all men more

respect then belongs to them, that he may re∣ceive of all more respect then he deserves. Of the same kinde are they, that despise themselves that they may be honoured, and reject praise to get praise thereby, aspiring in a carnall abusive sense to the benefit of Christs promise, that, He that shall humble himselfe shall be exalted. Mat. 23.21. As in that humility there is pride, so in that pride there is a base minde.

There are two correctives of pride, two seem∣ing contrary vertues, humility and generosi∣ty, yet agreeing very well and helping one ano∣ther.

That prime Philosopher of our age Monsicur des Cartes saith, that Generosity as well as Pride consisteth onely in a good opinion of ones selfe, and that these passions herein onely differ, that this opinion is just in the one and unjust in the o∣ther. It is judiciously spoken: yet their passions consist not in that onely, for generosity is a great∣nesse of courage standing firme in itself, but Pride is a weaknesse of spirit, begging greatnesse from others. Generosity lookes in contempt upon those things where Pride lookes for glory; for al∣though good things and good actions give matter for Pride, if you looke well to it, it is not the sub∣stance of good things that Pride stickes unto, but the circumstance. It is not the goodnesse of an action but the pride and luster that goeth along with it which makes a man proud. But it is cer∣taine

that Pride and generosity are neere neigh∣bours. He that hath a good and a just opinion of himselfe, slips easily from a just to an overween∣ing opinion; and a worme of pride will soone breed in a high and generous soul: Especially when praises, the bellowes of Pride, blow on all sides upon a man, it is a wonder if the wind get not into him.

There is need then of humility, the other cor∣rective, to keep generosity from degenerating into Pride. Humility is the free acknowledg∣ment of a mans owne weaknesse and imperfecti∣on, producing a voluntary depressing of himselfe. This definition is proper onely to the humility of sinners, not to the humility of the Lord Jesus, who being all perfect hath neverthelesse hum∣bled himselfe more then any. Whence we learne, that perfection giveth yet more matter of hu∣mility then imperfection, & that the more a man is vertuous and like Christ, the more he must be humble. For there are two rootes of humility, the one the sense of our owne indignity, the other an obligation to yeeld unto God al the glo∣ry of the good that is in us. Out of this last root onely, grew the humility of Jesus Christ; But our humility holds by two roots, and more by the first then the last.

The sense of the good that is in ourselves may strengthen our courage with generosity, to reject all that is vaine or evill and unworthy of us.

Yet at the same time the sense of our imperfecti∣on must humble us before God, who is most per∣fect, and his eyes most pure and all-seeing; And before men also, because appearing so unworthy before God, we must account ourselves unworthy of any deference from his creatures, and because if there be any good in us above others, it is the vertue of God not ours.

These two vertues well tempered together will set our minde in a right frame, and keepe it tranquill and content. But we must beginne by humility; for contrition, repentance, and faith itselfe, belong to humility, which teacheth us to mistrust ourselves and have our refuge to God, to finde pardon of our sins in his mercy, and a supply of our weakeness in his vertue. Upon whom, when we ground ourseves by a sound faith, and by it are sealed with the holy Spirit of promise bearing witnesse to our spirits that we are Gods children, then a holy generosity is bred in our hearts by the sense of that high quality, which makes us looke with contempt, not onely upon the pollutions of the world but even upon its luster, as things farre under us, and reject all the temptations to evill, bayted with pleasure honour and profit, as unworthy of our degree; For is there any thing so much worth in the world that a thild of God should displease his heavenly Father to get it?

Keeping that temper we shall walk alwayes

before God with feare and joy together, and a∣mong men with charity and modesty; Rom. 12.16. Minding not high things but condescending to men and things of low estate, not being wise in our owne conceits; for it is a point of generosity for a man to know his weakenesse. One may have his spirit above in heaven and yet condescend to men and things of low estate. Yea the more our spirit is sublimated by faith and heavenly hope, the more easily do we accommodate ourselves with mediocrity in earthly things, according to St Pauls reasoning. Col. 3.1. If ye then be risen with Christ, seeke those things which are above where Christ sitteth at the right hand of God; Set your affecti∣ons on things above, not on things that are on the Earth. This is the true remedy against pride. Have we high worldly thoughts? Let us raise our thoughts higher yet; Let us set our thoughts and affections on things above, not on things on the Earth: Let us never think our selves mount∣ed high enough, till we be where Christ sitteth on the right hand of God. When the glory of the world fills a mans thoughts, while it doth lift him up with pride, it brings him down by cupidity under those things that are under him: But when the glory of God ruleth in our hearts, it brings us low with humility, and together raiseth us up by faith and a holy generosity, far above all humane things, even as high as the right hand of God with Christ, there to rejoyce

in his love and sweetly repose our hearts upon his fatherly care.

None shall attaine to that blessed state of the soul, which is already a heaven upon earth, un∣lesse he beate downe his pride; A vice, which makes a man incompatible with God, for it pre∣tends to that which to God alone is due, which is glory; incompatible with his neighbours, for it perswades him that all things are due to him; and that the honour and advancement bestowed upon any but himselfe, is ill bestowed; and in∣compatible with himselfe, for it tortureth a mans minde with envy, makes him secretly mur∣mure against God and men, and renders him in∣capable of the grace of God, which is onely for the meeke; and of his kingdome, which is onely for the poore in spirit, Matth. 5.3.

Here this method must diligently be observed to rectifie our opinion first, that we may rule our Passion. To bring downe the tumour of Pride let us get a right opinion of ourselves; How we are begotten like beasts, borne in lamentation, lying a long time in our ordure, living in a sickly flesh, wilde and foolish in our thoughts, corrup∣ted in our affections, vaine and wicked in our conversation; blind, wretched, and guilty before God, and after a few evill dayes returning to the ground of our ignoble principle. In the midst of the gawdy luster of the world; let us looke to our end, a winding sheet, putrefaction, wormes,

mourning of our heires for a little while, and then perpetuall oblivion. Let us beare these things in mind, and then be proud if we can.

Many Passions have their origine from Pride, which must be called to our barre after their Mother.

CHAP. X. Of Obstinacy.

OBstinacy is a compound of pride and igno∣rance. It is an overthrow of the right polity of the soule, where the will must consult reason; but Obstinacy makes reason to consult the will, so that a man will do or maintaine a thing, not because it is reasonable, but because he did it and maintained it before. Ignorance begins, which hoodwinks the understanding with errour: Then comes Pride, which pins that hood fast about his eyes, pretending that it is a shame for a man to go from his opinion.

By Obstinacy a man comes to that desperate case of the soul, which Philosophy calls feritas, that is, a savage brutishnesse incapable of all ver∣tue and discipline. For he must be either in god or beast that takes his instinct for his perpetual rule and sets before him his present will and doing as an immutable patterne of that he must will and do for ever after.

When Obstinacy hath thus shut the dore

unto discipline and stopt a mans ear against coun∣sell, one of these two evills followeth, Either he is hardned in evill without remedy; Or if by chance he light on the right side, he spoiles it as farre as in him lyes; maintaining truth and equi∣ty, not because it is so, but because he will have it so.

There is no greater enemy to Christian wise∣dome then that stubborne disposition. For there∣by a man stands in direct opposition against God, challenging to himselfe that which belongs to God alone, even to make his will a reason and a law. When the light of reason, or the word of God, or the manifest course of his providence, declares to us what the will of God is, neverthe∣lesse to set our will against it, out of a pretended constancy in our former opinion and inclination, what is it else but to make warre against God?

As Obstinacy is odious to God, so it is odious in society. It makes a man troublesome, ridicu∣lous, and the undoer of himselfe; And of his Country also, if he be assisted with power, and hath many persons and businesses depending up∣on him. Expect neither wisedome nor faire dealing, nor serenity within, nor good actions abroad, where the will takes no counsell of rea∣son. There is no place left for amendment, when one thinkes himselfe obliged never, to alter his minde.

As Obstinacy hardeneth opinions it doth the

like to passions, to those chiefely that have me∣lancholy for their fewell, as sadnesse, hatred, en∣vy, and love also, for of these growne once inve∣terate many times a man can give no reason, but that he will continue as he hath begun.

This vice is a bastard imitation of Constancy, whose name it borrowes, but very injuriously: for constancy consisteth not in stedfastnesse to a mans own will, but in a firme adhering to good∣nesse. That which is good one time, perhaps will not be so another time. Righteousnesse indeed is alwayes one and the same, but variety of inci∣dences and circumstances makes it change faces. As the needle of the compasse that stands so fixt upon the North, not to be mooved from that point by the greatest tempests, yet will in an in∣stant turne to the South when the ship is gone be∣yond the Equinoctiall line, and to that contrary point will keep with the like stedfastnesse so long as it is in that hemisphere: Likewise, a wise and good man will be firme in his resolutions, where his duty calls him; So because his duty lyes not at all times the same way, his resolutions also are not bent at all times the same way, but will turne with his duty. Jeremiah desired sincerely the preservation of the Kingdome of Juda, & the liberty of his Country; But after that Zede∣kiah had taken the Oath of allegiance to the King of Babylon, he adviseth Zedekiah and his people, to yeeld Jerusalem to him.

In vaine Obstinacy aspireth to the praise of a great and brave spirit, it is rather a womanish narrowspirited weakenesse. It was the proper saying of a femall, Mene incoepto desistere victam! Must I be overcome and desist from my purpose! Great houses have some roomes for winter, some for Summer, and severall apartements for seve∣rall Offices; But in small cabines the kitchin and the bedchamber are all one, and the same still in all seasons: Even so great spirits have a space for diversity of counsels, according to the diver∣sity of occurrences, and various constellations of times and businesses which continually alter; but they are narrowbreasted men that have but one resolution and one course to carry them through all things and times. It is for a low and timorous spirit to be afraid to change fashion, and think himselfe lost when he must travell by a way that he never went before, whereas great spirits are complying, facile, universall; and their knowledge of the world, makes them finde nothing new or strange.

Obstinacy should be overcome from the cradle. Even then a child should be used to be contradicted, and as soone as the light of reason beginns to dawne in his young soul, he must be taught to subject his will unto reason. Growne men, hardned in that vice by ill breeding and the flattery of men and fortune, yet may be healed if they will remove the causes of the disease.

Since then Obstinacy is a compound of ignorance and pride, they must strive against both; Good instruction will expell ignorance, and as know∣ledge growes, especially that of God and them∣selves, Pride will decrease, and they will be∣come docile and susceptible of better infor∣mation.

And whereas Obstinacy puts reason out of her seat, subjecting her to passion her naturall subject, they must endeavour to restore reason to her right place and authority, forbidding the will to determine before reason hath given her verdict; or to give a resolution for a reason, for if the resolution bee unreasonable, one must go from it, the sooner the better. It is unworthy of a man to have no reason but his will and cu∣stome, and being asked why he persisteth in this course, not to give his reason for answer but his Passion. Indeed obstinate men will give ma∣ny reasons of their fixednesse in their opinion; but let them examine soberly and impartially, whe∣ther their opinion be grounded upon those rea∣sons, or whether they alledge those reasons, be∣cause they will be of that Opinion.

While wee goe about weaning of our mind from obstinacy, wee must take heed of falling into a contrary evill a thousand times more danger∣ous; which is, to betray truth and righteousnes, to complie with the time. For wee must never bal∣lance whether God or men must be obeyed. We

must not follow the multitude to do evill, though the world should charge us with Obstinacy. If our conscience tell us, that wee deserve not that charge, wee may rest satisfied; for wee are ac∣countable to God of our opinion, not of the opi∣nion that others have of us. It is Constancy not Obstinacy to maintaine truth and good consci∣ence, even to the last breath, despising publique opposition and private danger. I joine truth with good conscience, because if the question be of a truth which may be left undefended without wronging a good conscience, it would be a foolish Obstinacy to swimme against a violent and dan∣gerous streame to defend it. But if it be such a truth as cannot be baulked without breaking faith with God and turning from a good consci∣ence, wee must persist in it, and resist unto blood when wee are put to it. And better it is to be cal∣led opiniatre, then to be perfidious.

CHAP. XI. Of Wrath.

I put Wrath among the retinue of Pride as de∣scended from it. To this one might oppose, that wrath is attributed to God in many texts of Scrip∣ture; And that the Apostle saith, Eph. 4. Be angry and sinne not. And therefore that anger is not evil, and must be fathered upon a better Authour then Pride.

These objections will helpe us to know the na∣ture

of wrath. It is certaine that there is no pa∣ssion in God. But it is certaine also, that if anger were a vice it should not be attributed unto God. The wrath of God is an indignation declared by effects shewing a resenting of the offense offered unto his glory. As then, the anger of God proceeds from his glory, so the vicious anger of man pro∣ceeds from his pride which is a bastard glory.

As for the other objection out of St Pauls pre∣cept, Be angry and sinne not, whence it followes that one may be angry and not sinne, wee must distinguish betweene good and evill anger. The vicious anger comes out of pride, which is the evill glory of man, The good anger comes out of the glory of God; for the anger of Gods children when they heare his name blasphemed, or see some horrible crime committed with the cere∣monies of devotion and justice, is a sense which they have of Gods glory, whose violation moveth them to jealousy. It is good to be angry for such occasions; but because anger is prone to runne into excesse, and to mingle particular animosities with the interesse of Gods glory, the Apostle gives us a caveat to be angry and sinne not.

Then the vicious and the vertuous anger differ in the object chiefely; the vertuous regards the interesse of God, the vicious the interesse of a mans selfe: but both proceed from glory, and have their motions for the vindication of glo∣ry. For as religious anger hath for its motive the

glory of God, the motive of vicious anger is par∣ticular glory, and the resenting of private con∣tempt, true or imagined. The proudest men are the most cholerick, for being great lovers of them∣selves, & valuing themselves at a very high rate, they deeme the smallest offences against them, to be unpardonable crimes.

Truly, no passion shewes more how necessary it is to know the nature and price of things, and of our selves above all things; for he that ap∣prehends well how small a thing he is, will not think the offenses against him to be very great, and will not be much moved about them. The certainest triall to know how proficient we are in humility is to examine whether we have fewer and easier fits of choller then before.

Ignorance of the price of things, and owning things that are none of ours, are the chiefe causes of disorder in all Passions; but they are more evident in the Passion of anger, because it is more violent, and puts forth those errours to the outside, which other Passions labour to hide.

Besides these causes, Anger flowes out of more springs, as great and rapid rivers are fed by many sources. Weakeness contributes much to it, for although a fit of anger looke like a sally of vigour and courage, yet it is the effect of a soft spirit. Great and strong spirits are patient, but weake and imbecill natures can suffer nothing, and like doors loosely hung, are easily gotten off

the hookes. The wind stirres leaves and small branches, seldome the bodies of great trees. Light natures also are easily agitated with chol∣ler, solid minds hardly.

All things that make a man tender and wan∣ton, makes him also impatient and chollerick, as covetousness, ambition, passionate love, ease, and flattery. The same effect is produced by the large licence given to the wandering of thoughts, curiosity, credulity, idlenesse, love of play. And it is much to be wondered at, that anger is stirred by contrary causes, prosperity and adversity, the replying of an adversary and his silence, too much and too little businesse, the glory to have done well and the shame to have done evill; so phantasticall is that passion. There is nothing but will give occasion of anger to a peevish and impatient spirit.

The causes of anger being past telling, our la∣bour will be better bestowed to consider the ef∣fects, sufficient to breed an horrour against that blustering passion, even in those that are most transported by it, when they looke back upon that disorder in cold blood. Fierce anger is dreadfull when it is assisted with power. It is an impetuous storme overthrowing all that lyeth in its way. How many times hath it razed Citties, turned Empires upside downe, and extermined whole nations? One fit of anger of Theodosius one of the best Emperours of the whole list, slew

many thousands of men assembled in the amphi-Theater of Thessalonica: How many then have bin massacred by the wrath of wicked Princes? And what slaughter should there be in the world, if meane fellowes had as much power as wrath?

What disorders anger would worke abroad if it were backt with power, one may judge by the disorder which it workes within a mans soul; for with the overflowing of the gall into the mass of the blood, wrath at the same time over∣flowes all the faculties of the mind, suffocates the reason, maddes the will, and sets the appetite on fire; Which is to be seene in the inflammation of the face, the sparkling eyes, the quick & disor∣derly motion of the limbs, the injurious words, the violent actions. Wrath turnes a man into a furious beast. If man be a little world, wrath is the tempest of it, which makes of the soul a stormy Sea, casting up mire and foame, and breaking it selfe against rocks by a blind rage.

In the heat of such fits many get their death, or do such things which they repent of at leasure afterwards; for wrath brings forth an effect fortable to its cause; it comes out of weakeness and it weakens a man, there being nothing that disarmes body and mind more, and exposes a man more to injuries. Indeed, when anger is kept within mediocrity, it sharpens valour, and awakes subtility and readinesse of wit. But when

it is excessive, it makes the sinewes to tremble, the tongue to stutter, and reason to lose the free exercise of her faculties, so that a man out of too much will, cannot compasse what he wills: Latin Authors calling that weake violence ira impotens, impotent anger, have given it the right epithete, for it strips a man of his power over his owne selfe and of strength to defend him∣selfe.

In that tumultuous overthrow of the inward polity, what place remaines for piety, charity, meeknesse, justice, equity, and all other vertues? for the serenity of the soul is the temperate cli∣mat where they grow, but the heat of choller parcheth them; they are not plants for that torrid Zone.

I know that many times vertue is a pretence for choller. Angry men justifie their Passion by the right which they maintaine, thinking that they cannot mantaine it with vigour enough. Thus whereas other passions are corrupted by evill things, this it corrupted by good things; and then (to be even with them) it corrupteth those good things: for there is no cause so good, but it is marred by impetuous choller. The great plea of anger is the injustice of others; But we must not repell one injustice by another. For although an angry man could keep himselfe from offending his neighbour, he cannot excuse his offence against God and himselfe, by troubling

the serenity of his soul, which is expelling the image of God (for it is not reflected but in a calme soul) and bringing in storme and confusi∣sion, which is the devills image. As when a hogshead of wine is shaken, the dregs rise to the top, and when the sea is raging, the mire doth the like; a fit of raging choller doth thrust up all the hidden ordure, which was settled before by the feare of God or men.

The wrong done by others to piety and justice, is no just reason for our immoderate choler. For they have no need of such an ill champion, which is rather a hinderance then a defense of their cause, and to maintaine them transgresseth against them. To defend such reasonable things as piety and justice, there is need of a free reason and a sober sense. And whether wee be incensed with the injury done to them, or that which is done to us, wee must be so just to ourselves as not to lay the punishment upon us for the faults of another, or make ourselves miserable because our neigh∣bours are wicked.

To that end wee must remember that in the violation of justice, God is more interessed then wee are, and knoweth how to punish it when he sees it expedient. And if God will not punish it as yet, our will must not be more hasty then his; and it becomes us not to be impatient for our in∣teress, when himself is patient in the wrong done to his owne. Let the cause of our anger be never

so holy and just, the sentence of St James is of per∣petual truth, Jam. 1.20. The wrath of man worketh not the righteousnes of God. If it be the cause of God that we defend, we must not use that good cause to bring forth evill effects; & the evill that incen∣seth us can hardly be so grievous, as the losse of humanity and right reason, of which a man is deprived by excessive wrath; for Wrath is cruell, and anger is outragious. Prov. 27.4. It resteth in the bosome of fooles, saith Solomon, Eccles. 79.

Our good opinion and love of ourselves which (when all is sayd) are the chiefe causes of anger, ought to be also the motives to abate or prevent it: for would any man that thinks well of himselfe and loveth his owne good, make himselfe vile & brutish? Now this is done by letting the raines lose to choler: whereas the way to deserve the good opinion of ourselves and others, is to main∣taine ourselves calme and generous, never re∣moved from the imperial power over ourselves by any violence of passion. Pro. 16.32 He that is slow to anger is better then the mighty, and he that ruleth his spirit then he that takes a citty. I account not Alexander the Great, a great Conquerour, since he was a slave to his anger. A man that ne∣ver drew sword and is master of himselfe, is a greater Conquerour then he.

That calme disposition shall not want many provocations from those with whom wee must of necessity live, servants especially, and servile

soules, like unto cart horses that will neither goe nor drive unlesse they feel the whip, or be terri∣fied with a harsh angry tone. Seneca gives leave to the wiseman to use such varlets with the words and actions of anger, but not to be angry; A diffi∣cult taske: It is to be feared that by counterfeiting anger, wee may become angry in good earnest; and a man hath need of a sound premunition of reason and constancy, before he come to use those wayes; so easy it is to slip into anger when one hath cause for it, and is persvaded that the faults of an idle servant cannot be mended without an∣ger; But anger is a remedy worse then most dis∣eases, and no houshold disorder is worth the dis∣ordering of our soules with passion. Better were it to be ill served, or not served at all, then to make our servants our Masters, giving them power to dispossesse us of the command of our∣selves, whensoever it will please them to pro∣voke us to anger. Yet a wiseman may expresse indignation without anger, and an effectual vi∣gour; making others tremble, himselfe standing unmooved.

Out of the anger of others wee may fetch three good uses. The first is to learne to hate that pa∣ssion and take heed of it, seeing how it is imperi∣ous and servile together, ugly, unbecomming, un∣reasonable, hurtful to others and more to a mans selfe.

The second use is, to gather carefully the

wholesome warnings which an angry adversary will give us: for he will be sure to tell us all the evill he seeth in us, which ourselves see not. A benefit not to be expected from our discreet friends.

The third is the noblest use, To study the science of discerning the spirits, considering with a judicious eye the several effects of every mans anger, for no passion discovereth so much the nature of persons. It layeth a man starke naked. Ifone be a contemner of God, as soone as he is angry he will be sure to wreake his anger upon God with blasphemies. If he have piety and in∣genuity, he will make them pleade for him, but lamely, as discomposed by anger. If he be a cow∣ard, he will insult over the weake; and if he find resistance, you shall see him threaten and tremble together, like base dogs then barking most when they runne away. If he be haughty, his anger will expresse it selfe in a malignant smile, and he will boast of his blood and valour.

The occasions of anger will better discover what a man is inclined unto; for every one will be sooner moved for those things where he is most interessed.

As in anger, so in reconciliation, a discerning eye will reade a character of the several humours. The vaine and haughty man after he hath done wrong, stands upon reparation. The baseminded man is threatened into submissions after the in∣jury

received. The covetous wretch will have reparation in money, and puts a rate upon every bastinado. The conscionable, meeke, and generous man is facile both in giving and receiving satis∣faction, and easily pardons another mans anger, his owne with much adoe.

From this let us reflect to the first use that wee must make of the anger of others. He that will mind well how wrath betrayes a man, and layeth open his infirmities; and how the man that hath no rule over his owne spirit, is like a citty that is broken downe and without walles, will fence himselfe against that treacherous passion by Christian meekenes and moderation, and will learne to be wise by his neighbours harme.

To that meekenes we shal be much helped by the remembrance of our sins, whereby we daily provoke God, and for which wee mought have bin cast headlong into hell long agoe, but that he is slow to wrath and abundant in goodnesse. Exod. 34.6. To expect that God our father be slow to wrath towards us, while we are hot to wrath against our brethren is the extremity of injustice and unreasonablenesse.

To conclude, since we seeke here our tranqui∣lity, which we have found every where insepa∣rably conjoyned with our duty, let us observe our Saviours precept, grounded upon his exam∣ple, Matth. 11.29. Learne of me that I am meeke and lowly in heart, and ye shall finde rest unto your

soules. That way the Lord Jesus the great Mast∣er of wisedome found rest unto his soul, the same way shall wee finde rest to ours.

CHAP. XII. Of Aversion, Hatred, and Revenge.

AVersion is the first seed of Hatred, and hath a larger extent; for hatred regards onely persons or actions, but many have Aversions for unreasonable or inanimate things; wherefore those Aversions are commonly unreasonable, whether it be out of naturall antipathy, or out of fancy & wantonnesse. Persons subject to those Aversions have commonly more Passion then reason, and are such as are made tender and are soft spirited by ease. Ladies have many antipa∣thyes, but among country wives and milkmayds you shall find but few that will swound at the sight of a spider or a frog.

A wise man must impartially examine those Aversions, if he have any, whether they consist in fancy or nature, and not flatter himselse in such capricious weakenesses. He shall do much for his rest and credit if he can weane himselfe altogether from them. He that can command himselfe to have no Aversion, of which he may not give a reason, will traine his passion that way, to have no unreasonable Hatred against any person.

Hatred is an indignation for an injury recei∣ved

or imagined, or for an ill opinion conceived of a person or action. This description is common to it with anger. Herein they differ, that anger is sudden and hath a short course; but hatred is me∣ditated at leasure, and is lasting: Also that ang∣er seeks more a mans vindication then the harme of others, but hatred studieth the harme of ad∣versaries.

Hatred, as anger, is a compound of pride and sadnesse. (I meane the vicious hatred and the most common.) It proceeds likewise out of igno∣rance of ones selfe, and the price and nature of things. This Philosophy we learne of St. John 1 Joh. 2.11. He that hates his Brother is in darknesse, and knowes not whither he goes, because that dark∣nesse hath blinded his eyes; for ignorance is the darknesse of the soul. As then blind men are commonly testy, the blindnesse of ignorance will make men prone to hate their neighbours, and hatred afterwards increaseth that blindnesse. By the same ignorance whereby we love some per∣sons and things without knowledge and reason, we hate also some persons and things without reason; and many will choose rather to lose a friend then a shilling.

Hatred is naturally good, serving to make us avoyd things hurtfull, and it is morally good when we use it to oppose that which is contrary to the Soveraine good which is God. When we hate that which God hateth we cannot do amiss,

so that we be very certaine that God hates it; such are the unjust habits and actions condem∣ned by his word and by that law of nature writ∣ten in mans heart: But as for the persons, be∣cause we have no declaration of Gods love and hatred to this or that man, we must love them all, and never feare to offend God by loving that which he hateth, for we cannot offend him by obeying his commandement. Now he com∣mands us to love our neighbours as ourselves. No doubt but we must love many persons which God hateth, neither will it be time to hate them till we have heard the sentence of Gods personall hatred pronounced against them.

I say, Gods personal hatred, because there is a hatred of iniquity in God against those that op∣pose his glory; which obligeth us to hate them also with that hatred of iniquity, and to oppose them vigorously, as long as they oppose God. Of that hatred spake David when he said, Psal. 139.21. Do not I hate them O Lord that hate thee, and am not I grieved with them that rise up against thee? I hate them with a perfect hatred, I count them mine enemies. But wee must take heed lest the hatred of iniquity, bring the hatred a∣gainst the persons; and the persons must not be afflicted more then needs, for the repressing of in∣iquity: The more difficult it is to keep that tem∣per, the more earnestly ought we to endeavour to render all offices of charity and personall huma∣nity

to them whose party we justly seek to de∣feate; for to love our enemies and to overcome the evill with good, is the most ingenuous imita∣tion of the Godhead. It is his command, joyned with his example, Matth. 5.44. Love your ene∣mies, blesse them that curse you, do good to them which despitefully use you and persecute you, that you may be the children of your Father which is in heaven, for he makes his Sun to rise on the evill and on the good, and sends raine on the just and on the unjust.

There is need of a great measure of grace and wisedome to observe these two precepts to∣gether. Psal. 97.10. Ye that love the Lord hate evill, and Matth. 22.39. Thou shalt love thy neighbour like thy selfe, hating iniquity in the wicked, and loving their persons, and both for Gods sake.

The chiefe use of hatred is, to be incited to good by the hatred of evill. For that end, it is not necessary that the greatnesse of hatred equall the greatnesse of the evill, and we are not obliged to hate evill things as much as they deserve; other∣wise the great currant of our affection would runne into the channell of hatred, and leave the channell of love, dry. Now it is in loving the Soveraine good with all our strength and with all our soul, that our duty and happinesse consi∣steth, not in hating the evill with all our strength, and with all our soul. The hatred of evill is not requisite of it selfe, but by accident, as a conse∣quence

of the love of good. If the hatred of vice perswade us to vertue, we shall be more yet per∣swaded to it by the love of goodnesse.

Many effects of hatred are the same as the ef∣fects of anger; for there is no anger without ha∣tred in some degree, if not to a person, at least to an action. But there is some hatred without an∣ger, when one forethinks in cold blood the wayes to destroy an adversary.

All the destructions of the world where the will of man is an agent are wrought immedi∣ately by hatred. They have many remote causes anbition, covetousnesse, carnall love, emulation and all the violent passions; but they destroy not, but by accident, till some opposition hath driven them into hatred, which in the inward polity of the soul hath the same office as the hangman in a Citty, for it is the executioner and avenger of wrongs. Unto hatred all the cruelty of tyranny and malice must be imputed. And yet all the blood spilt, all the ruines and inven∣tive torments outwardly wrought by hatred, are nothing so grievous as the inward disorder wrought by it in cruell and revengefull souls, and the separation which it worketh between God and man. It is the finall and most grievous effect of hatred, that, by hating our neighbours we become Gods enemies. 1 Joh. 4.20. If a man say I love God, and hates his brother, he is a lyer.

Hatred is a bitter venome which being once

diffused & soaked into the soul turnes a man into a hell-fury, contrary to all good, ready and in∣dustrious to all evil. But with all the paine that such a man takes to doe harme to others he doth more harme to himselfe then to any, consuming his spirits with a continual malignant fever, & ba∣nishing from his soul serenity, charity, and meek∣ness; vertues which are the soyle of other vertues, and the givers of rest & contentment to the soul.

It is often seene that while a man is gnawing his heart with a fierce hatred, the person he ha∣teth is healthfull, merry, and quiet, as if impre∣cations made him prosper. An ill grounded ha∣tred drawes Gods blessing upon the party unjustly hated and persecuted. Psal. 109.18. It was Da∣vids hope Let them curse, but blesse thou.

Hatred is conceived for one of those two ends, Either to avenge ourselves or to avenge injustice which is Gods cause.

As for the first: Before wee think of revenging an injury, wee must examine whether wee have received or done the greater injury: for it is ordi∣nary that the offender is harder to be reconciled, that it may not be thought that he is in the wrong.

Then we must calmely consider, whether the revenge may not doe us more harme then the in∣jury, though wee had nothing to doe but to breake our launces against a dead stock incapable to re∣sent it. For besides that there is no enemy so little but it is better to let him alone then to provoke

him; the harme that hatred doth within us can∣not be recompensed by any sweetness of revenge, though there were no other harme in hatred then to find delight in robbing God of that he hath re∣served to himselfe: Now he challengeth revenge as his owne, exclusively to all others; Heb. 10.30. Vengeance belongeth unto me, I will recompense saith the Lord. To become incapable of rest, incapable of doing good, incapable of pleasing God, are suffi∣cient evils to deterre us from harbouring that inhumane passion, enemy of men, of God, and of ourselves. Pro. 11.17. The mercifull man doth good to his owne soul, but the cruel troubleth his owne flesh.

It is a right godly and philosophicall study to strive against that tendernes, quick to pick offen∣ces, slow to take satisfaction. And wee must be in∣genious to devise causes of patience. Are you con∣demned being guilty? acknowledge Justice. Are you innocent? bow under authority. Are you newly offended; It is too soone to resent it. Is the Sunne gone downe since? It is too late. Hath any wounded you? look to your cure, not to your re∣venge. Are you well againe? let not your mind be harder to heal then your body. Are you offen∣ded by a friend? remember the friendship more then the offense. Are you offended by an enemy? Doe your endeavour that he be so no more; retur∣ning him good for evil. Is he too strong for you? It is folly to contend with him. Is he too weake? It is a shame. Is he your superiour? you must

yeeld to him: Is he your inferiour? you must spare him.

And since Pride, of which none is altogether free, represents our enemies to us under a vile and unworthy notion; let us fetch some good out of that evill; Let contempt help patience to beare with their provocations, for if a dogge did bite us, wee would not bite him againe, nor kicke at a asse that kicks against us.

Also when some body offends us, let us remem∣ber that wee have offended some body. The fault that wee find in another, is in our owne bosome. It is too great a flattery of selfe love to looke to be excused, and excuse none; Wee are evill and in∣firme, and live among persons evill and infirme. All have need to put on a resolution of mutual forbearance.

Above all things wee must remember that wee are all guilty before God, and stand in need of mercy, and unlesse wee forgive them that trespasse against us, wee pray against ourselves, and aske our condemnation every time that wee say the Lords Prayer.

The meditation of death will conduce much to lay downe hatred. To wish one dead is among the vulgar an expression of the greatest hatred. If then wee may be satisfied with the death of our ene∣mies, we may be sure that all our enemies shal die; but wee must be sure also, that they may ex∣pect of us the like satisfaction. The worst wee can

doe the one to the other, is to bring us to the end which Nature leads us unto. As while two little fishes are fighting for a flye, the Pyke comes, that devoures them both; while wee quarrell about small things, death is coming, which will swallow him that is in the right and him that is in the wrong, the victor and the vanquished. Looke upon the broyles of the age of our fathers; What is become of the long and opiniatre quarrel of the Leagve in which all Christendome was involved? death hath decided it. It hath cooled the * 1.1 Ar∣dent and the Zealous; It hath stopt the full careere of hatred assisted with valournd power. It will do the like to the quarrels of our dayes. Let us not be so hot in our dissensions; Death will quench our heat within a few dayes, and send us to pleade our causes be∣fore our great judge. It will goe ill with us if wee appeare in that judgement, before wee have made peace with our judge by a true repentance and faith, which without charity with our neighbours cannot subsist. Why should our hatred be long, since our life is short?

The same consideration will serve to temper the hatred of iniquity, which for the most part is a pretence whereby wee cozen ourselves and others, to palliate personall hatred. If we take Gods cause sincerely in hand, we must conforme ourselves to his will and wisedome, expecting

till he send his messenger, which is death, to at∣tache the wicked before his judgement. Psal. 37.8. Cease from anger and forsake wrath, Fret not thy selfe in any wise to do evill, for evill doers shall be cut off; 10. Yet a little while and the wicked shall not be.

If we hate wickednesse, we may be sure that God hates it more yet, and he will punish it; but in his owne time, to satisfie his justice not our fashion. Certainly if we hated iniquity in good earnest, we would hate it in ourselves. Though our enemies be wicked, we must love them for Gods sake: and, because we also are subject to the like infirmities, we must love them for our sakes.

CHAP. XIII. Of Envy.

HEre is one more of the Daughters of Pride, and therefore a grandchild of Ignorance and Selfe love. She is much like Hatred her elder Sister. In this they differ, that Hatred is bent a∣gainst the evill; and Envy, against the good. But to shew herselfe descended from Ignorance, she mistakes the false goods for the true; For no man will envy the Christian vertues of his neigh∣bours, nor the riches of his minde, but the goods of fortune w^ch often deserve rather to be called evils. Let a man grow in learning & holinesse, let him be a Saint upon earth, let him have Seraphi∣call raptures no man will envy him for it, but let

him once get favour at Court, let his degree and his rents be augmented, presently the arrowes of envy will be shot at him on all sides. Indeed great Oratours, great Warriours, and men emi∣nent in civill prudence are much envied by idle droanes; but if you looke to the ground of that envy, it is not the vertue and capacity of those brave men that begets it, but the fame and cre∣dit which they get thereby. Think not that Sa∣tan envieth God because he is good & wise, if he did he would endeavour to be so: He envieth God because he is Almighty, and because he is wor∣shiped by men and Angels, whereas himselfe would have all power in heaven and earth, and every knee to bow unto him. It is not vertue but the reward of vertue, that moveth envy. If it were in an envious mans power to distribute all the wealth, spirituall and temporall which is among men, he would not dispute to his enemies the possession of all the vertues, but he would keepe to himselfe all the rewards.

This is the cause of that disposition. When an envious man seeth others enjoy wealth, he fear∣eth there will not be enough left for him. But as for Vertue, he is sure that the plenty of it with others, will not hinder his owne possession of the like; So he doth not envy it. For nothing moveth envy but such things as have moved cu∣pidity before: Cupidity is for light & glittering stuffe, and envy keepes pace with cupidity.

Vertue is a substance too dark and solid for their turne. Learne we then to store ourselves with those goods, which provoke no envy, and which we may possesse, no body being the poorer by our riches.

Envy is a great enemy to tranquillity of the suol. It is the rottenness of the bones saith Solomon, Prov. 14.30. which is a pregnant character of a passing malignant and corroding passion. It hath two unnaturall effects, The one that an envious man is afflicted with the prosperity of others, the other that he punisheth himselfe.

The first effect is particular to Envy, and here∣in it doth not enter commons with any other Pas∣sion. The envious man is sick, because his neigh∣bour is well. He groweth leane, because another growes fat; he thinkes that he loseth all that another gets, and makes of his neighbours pros∣perity his adversity. He is directly opposite to Christian sympathy and the commandement of the Apostle, Rom. 12.15. Rejoyce with them that re∣joyce, and weepe with them that weepe, for he is weep∣ing with them that rejoyce, and rejoycing with them that weepe. Whereas the Apostle saith, that Charity is not envious, 1. Cor. 13.4. wee may invert the termes, and say that Enuy is not charitable: yea, of all vices it is most incompatible with charity. Envious men are the onely kind of men, to whom without forme of justice & without breach of cha∣rity wee may doe harme, since to doe them harme

wee need but doe good to their neighbours.

But it is needlesse to doe harme to an envious man, or wish him more harme then he doth to himselfe, vexing his mind and drying up his body by a continuall and just punishment. This is wise∣ly exprest in the CXII Psalme, where after the promise made to the just that his righteousnes endu∣reth for ever, and his horne shall be exalted with honoùr, the text addeth. The wicked shall see it and be grie∣ved, he shall gnash with his teeth, the desire of the wick∣ed shall perish. And it is very probable that in the outward darknes where there is weeping and gnashing of teeth, that burning fire and that gnaw∣ing and never-dying worme is Envy, biting the damned to the quick, while they are thinking of the glory and felicity of God, and how the Saints whom they have despised & opprest in the world are filled with joy and crowned with glory, while themselves are infamous and miserable. That comparison is a maine article of their misery,

The envious man cannot suffer as much as he deserveth, since he sets himselfe against God and all that God loveth, controuling His distribution of his goods. He that is grieved at the good he seeth, deserveth never to have any good, & it were pitty he should have any, if he can get no good but by his neighbours harme.

Besides the causes of envy which I observed before, there are two more that are great contri∣butours to that wicked vice. The one is want of

faith; for a man becomes envious because he be∣leeveth not that God hath enough in his store to doe good to him and others, or that God doth wisely to give him superiours or equals. Which unbelecfe makes him to murmure and fall out with God. Matth. 20.15. His eye is evill, because God is good.

The other cause is Idleness. It makes men envi∣ous, but it makes them poore before; for when they are growne poore through idlenes they look upon the wealth of their neighbours with envy. The soul of the sluggard desireth and hath nothing and the thing he desireth is his neighbours estate, w^ch he lookes upon with an evill eye. Hence warres, robberies, and piracies. For while diligent men grow rich by their industry, idle and envious men study onely to have strength on their side to rob the industrious, or at least to put a stop to their in∣crease.

This search of the causes of envy opens us the way to the remedies. Since all disorder in the appetite begins by errour in the understanding, wee must before all things heale our understand∣ing of that errour and ignorance which occasions envy, even that false opinion that the wealth and honour of the world make a man happy; whereas they are instruments of wickednes and misery unto weake souls; and to the strong, hinderances and seeds of care. They are the ropes wherewith Satan drawes men into perdition; For one that

useth them well, a thousand are corrupted and undone by them. And who would envy slaves and miserable persons?

Then wee must beate downe pride and the excessive love of ourselves, with the study of hu∣mility charity, and meekenes. Let nothing be done through strife or vaine glory, but in lowlines of mind let each esteeme other better then themselves. Looke not every man on his owne things, but every man also to the things of others, Phil. 2.3. If once wee can get an humble opinion of ourselves, and a charitable opinion of our neighbours, wee shall not be vex∣ed with envy seeing their prosperity, for we shall think that they deserve it better then we. In stead of an envious comparing of our neigh∣bours estates with ours, let us compare what we have received of God, with what wee de∣serve of him, and that will quell our pride and envy.

An especiall care must be taken to cut our de∣sire short, which is the next cause of envy. He that desireth little shall envy no body; For so little as he needs, he would not strip another to cloath himselfe.

If sometimes the luster of worldly advan∣cements dazle our eyes and breed in us some motions of envy, let us consider what those ad∣vancements cost them that have attained them, how much time, money, and labour they have spent, how many doors of great persons they be∣sieged,

how many frownes from their superi∣ours, how many justlings from their emulatours: Then, how many temptations, how many shifts were they put to, even to disguising of truth and wresting of justice. Let us think well whether we would have bought preferment at that rate, and that if we have it not, we did not spend for it what others did. We have not broken our sleep with cares, we have not bin many yeares totte∣ring betweene feare and hope: We have given no thankes for affronts. We have not courted a porter and a groome. We have not purchased with gifts a Clarkes favour. We have not turn∣ed the whole bent of our mind from the service of God to the service of the world. In a word if we have not the wares, we have not payd our money for it. And if we would not have spent so much about that advancement, we have no reason to envy them that have bought it so deare

The chiefe remedy against that fretting dis∣ease is, faith in the power goodnesse and wise∣dome of God, with an entire submission to his holy will. Why should we afflict ourselves for Gods gifts to others? Rom. 10.12. The same Lord over all, is rich unto all that call upon him. He hath enough to enrich us all. Let us not looke what he gives to others, but let us humbly aske him that which he knowes to bee fit for us, and thankfully receive what he giveth us, being

sure that all that he gives is good because it comes from his good hand. If we can truly say, with Davids faith, The Lord is the portion of mine inheritance, Psal. 16.5. how can we after that looke upon our neighbours portion with envy.

It is also an antidote against envy to be al∣wayes; well imployed for idlenesse makes a man to leave his busines to looke upon his neighbours worke, and doing nothing controule them that do well.

As for the envy which others beare to us, we have reason to rejoyce that our condition is such as deserves envy, at least in the opinion of others: It is true we must not referre ourselves to the opinion of others, but to our own selfe about the happinesse or unhappinesse of our condition; but because we are not sensible as we ought of Gods benefits towards us, and many times complaine when we should praise God, our neighbours en∣vy serveth to awake our sense of Gods mercies, and to move us to thankfullnesse.

CHAP. XIV. Of Jealousy.

JEalousy is much like Envy. In Greeke one word serveth for both. Yet are they of diffe∣rent nature. For a man is envious of that he hath not, but he is Jealous of that he hath.

Besides they are of different extractions. Envy

is the daughter of Pride, for to pride the envious man oweth the opinion he hath to be more wor∣thy of the advantages conferred upon others; but Jealousy is the offspring of a base mind that judgeth himselfe unworthy of that which he pos∣sesseth, and feareth that another be more wor∣thy of it.

Jealousy is a various and phantastical medley of love, distrust, revenge, sadnesse, feare, and shame. But that compound is not lasting, for love soone turnes into hatred, feare and shame into fury, and distrust into despaire. Solomon saith that jealousy is the rage of a man. Prov. 6.34.

The predominant passions in Jealousy (for Jealousy is many passions together) are, feare not to possesse alone what one loveth, and shame of what the world may say of it; this last especi∣ally tears amans soul with extream violence; so slavish is the voluntary subjection of weake spi∣rits under the opinion of others.

A wise man will keepe himselfe from that sharp yet imaginary evill, by a sincere love to his party, for perfect love casteth out feare. 1 Joh. 4.18. He that loveth his wife well will trust her, and that trust will make her faithfull, or nothing will. Fidelem si putaveris facies.

To that counsell of trusting his wife, the hus∣band must joyne a resolution not to mistrust him∣selfe. For here one may lawfully put on a good opinion of himselfe, the question being onely to

compare himselfe with others about pleasing a woman, which is obliged to study to please him; and cannot, without grievous crime and concei∣ving an enormous disproportion of merit be∣tweene him and others, bestow upon them that love which is due to him. A husband betrayeth himselfe and tempteth his wives weakenesse, when he discovereth a distrust of himselfe, and a feare that she preferre other men before him. This sheweth her the way to value them above her husband, and she thinkes herselfe justified so to do by her husbands judgement.

He must learne also to be credulous for his owne content, and of hard beleefe in the causes of discontent. For here it is better to be deceived in evill then in good, and it is better alwayes not to search an evill without remedy, then to finde it; especially when by seeking it, we make it come. The dishonour of cuckoldry consisting onely in opinion, it is healed also with opinion, and he that feeles it not, hath it not.

This inconvenience is prevented by making choice of a vertuous wife, and using her well, for restraint and hard usage doth but draw the evill; Also by keeping us free from defiling our neigh∣bours bed; This will give us a great confidence that God will not suffer any to defile ours; Most jealous men are adulterers, fearing what they have deserved.

But when one hath made an ill choyce, nei∣ther

kindness, nor justice, nor prudence, can keepe a light and ungratefull woman to her du∣ty; When the wrong is so manifest, that it is im∣possible for the husband not to know it, and dis∣sembling would be imputed to insensibility or even to consent; the right counsell for the ex∣teriour is, to be divorced from a wicked wife. But if one can neither marry againe, nor live without a woman, and feareth that he shall hardly be able to keep himselfe from harlots; of all harlots let him make use of his owne. It is better yet to keepe a lawfull whore, then an unlawfull.

As for counsels for the interiour, one must practise the grand remedy to remedilesse evils, patience. God, in this as in other sorrowes of life, will finde wayes of comfort & reliefe for those that trust in him, even where there is no way: The good company of so many brave men that are in the same row, is a help to beare it. A wise∣man will make no more strange of it, then of wearing a hat a la mode.

He must keepe fast to that true Maxime, that he cannot be dishonoured but by his owne faults, not by the faults of another. A vertuous mans honour hangs not upon a light womans behavi∣our. If it did, it should lye very unsafe. No more doth it depend upon his neighbours opinion. Persons of honour and judgement will never disesteeme an honest man for it. And as for the talk of the vulgar, honour and good fame de∣pend

no more of it, then of the gabbling of geese.

CHAP. XV. Of Hope.

I Have spoken in the first Book of the Christian Vertue of Hope. Here I speake of a naturall Passion. Yet it is certaine, that they differ onely in the degree of perfection and in the object. Na∣turall hope is wavering, Divine hope is fixt; Di∣vine hope regardeth eternall goods, Naturall hope lookes for naturall and civill goods; Yet the object of Divine hope is not denyed to the naturall, but when that passion is determined by grace unto supernatural goods, it becomes a vertue.

Hope is a compound of courage, Desire, and Joy; but hath more of the first and second ingre∣dient then of the third. Also a graine of feare enters into the composition; for if there were none, it would not be hope but expectation; as on the other side there is a graine of Hope in feare, for if there were no Hope, it would not be feare but despaire.

Hope hath this common with love and de∣sire, that it regards a good object, at least in the intention. But Hope considers foure particular qualities in her object, That it is absent, that it is future, that it is possible and likely, and that it

is yet uncertaine, at least in some regard; if not in the substance, at least in the circumstance; for even the certainest Hope of all, that of eternall goods grounded upon Gods immutable promi∣ses, is neverthelesse uncertaine of the degree, the manner, and the time of the enjoyment ho∣ped for.

Laying aside that prime object of hope, it is hard to say, whether Hope doth more good or harme in the world; For on the one side it raiseth the courage and animates good enterprises with vigour; On the other side it blinds the reason, which instead of good chooseth a disguised evill, or turnes good into evill, by rashnesse & unquiet∣nesse. Hope sets the mind on gadding and aspi∣ring higher then it can reach, all wayes discon∣tented with the present and hanging upon the fu∣ture. And how deceitfull are the promises of Hope! Of ten, one comes not to effect. With hoping good and suffering evill, mans life passeth away.

Yet must we acknowledge the obligation that men have to hope, for it makes them subsist, even while it deceives them. What makes Ne∣gro's confined to the mines, there to eate and drinke? It is Hope. What makes gally slaves to sing while they are rowing? It is Hope. And would so many persons whose dayes are a conti∣nuall torment consent to maintaine their wretch∣ed life, but that in a bottomlesse gulfe of evills

they will obstinate themselves to hope well; and after all goods are flowne away, Hope stayeth behind. Hence it comes, that many unfortunate persons will stirre up their industrie, awake their vertue, strengthen themselves in faith, and live to see better dayes.

So to answere the question whether Hope must be reckoned among the goods or among the evills, it may be said that it is the evill of them that are at ease, and the good of the mise∣rable: For such as have meanes and dignity have also many designes and chained hopes, which keepe them hanging in chaines, while cares and feares, like ravens, are tearing their hearts. Besides, they that are inchanted with many worldly hopes, conceive christian Hope but remissely.

Whereas they that are in adversity being not tickled with those delicate hopes which a man dares not recommend unto God, will fixe upon just hopes, suggested by necessity. And if they have any godlinesse in them, they will shew it in grounding those just hopes upon Gods mercy and promises. The lesse invitation they have to flat∣ter themselves with worldly hopes, the more will they strengthen themselves with the hope of heavenly goods.

In both the fortunes, a wise lover of his tran∣quillity will not feed or swell his hope, but for one object, which is, The fullnesse of his union

with God; For any thing else he will clip the soaring wings of that aspiring passion, and will not let her flye too high nor too farre.

In the appetite, as there is a predominant love and a predominant desire, so there is a pre∣dominant Hope. When it is anchored upon the only good perfect and immutable object, it keeps the soul firme and tranquill. If it be moored upon quick-sand (and such are all the things of the world, in which there is no safe anchorage) it will be carried away by every winde and tide, and never keepe in a quiet station.

The vulgar thinkes it a wise and couragious part to be obstinate to hope well. But a firme and unmooved hope, ought not to be conceived or resolved upon, but for firme and unmoved goods, even those onely that are the subject of the promises of the Gospell. But for things about which wee have no divine and especiall promise, the more one is obstinate to hope well, the more likely is he to speed ill, because the obstinacy of Hope puts the judgement out of his office and leave t•• no roome for Prudence. And the ill suc∣cesse is made more bitter by the preceding obsti∣nate hope; Whereas to him that stands prepa∣red for the worst, nothing comes against Hope; And if good come, he tasts it better, for his suc∣cesse hath exceeded his Hope.

The way to be little disappointed, is to hope little; and the way not to be disappointed at all

is to confine our Hopes within us, as much as we can, and to the things above, which the true Christian finds already within; depending up∣on no future things, but his perfect reunion with God. Whosoever will proportion his hope to the nature of the objects, shall never entertaine great hopes for worldly matters. For there is a great imprudence in that disproportion to have great hopes for small things.

CHAP. XVI. Of Feare.

FEare is a feeling beforehand of an evill to come, yet uncertaine, as least in the circum∣stance; And when the evill is come, Feare end∣eth, and turneth to sorrow or despaire.

Feare is one of the most simple and naturall Passions. It is found even in the most unperfect animals, for God hath put it in all for their pre∣servation. The very Oysters will shrink for Feare, when the knife doth but touch their shell.

As there are two evills to which men are ob∣noxious, paine and sinne; there are two feares answering these two evils, the feare of suffering and the feare of sinning.

Of the first none is altogether exempt, al∣though the Spanish Scholler examined at Paris about his proficiency in Morall Philosophy, and demanded what Feare was, covered his igno∣rance

with this bravado, In nostra patria nesci∣mus quid sit timor. In our Country (said he) we know not what Feare is. But without feare, a man can have neither prudence nor valour, for he that feares not the blow guards it not, and is slaine without resistance.

The principall use of Feare is to prevent or avoyd evill. But when the evill is unavoidable, and now at hand, then resolution must represse Feare: Although even at that time feare doth good service, for the feare of losing honour or life erecteth a mans courage. Valour in com∣bat is as often out of feare, as out of magnani∣mity; and it is often hard to discerne which of these contrary causes puts valour into a man. The certainest marke of valour by feare is cruel∣ty, when he that hath disarmed his adversary in a duell kills him without mercy, and after a field wonne puts all to the sword; for he sheweth that he feareth his enemy, even when he is out of combat. But he that gives him his life shew∣eth, that he seares him no more alive then dead.

The most valorous are not they that have no feare, for it is naturall to all men; but they, that know how to moderate it.

A man cannot Feare too little, for no evill can be avoyded by feare, but may much better be a∣voyded by judgement.

To feare things which neither strength nor forecast can prevent is an anticipation of the

evill. It is a great folly to lose our present rest out of feare of future trouble, as though it were not time enough to be afflicted when affliction comes.

But Feare doth more then to bring neere re∣mote evills, it creates evill where there is none. And many evills which shall never come and are altogether impossible, acquire by feare a possibi∣lity and a reall being. We laugh at an hypocon∣driaque that thinks himselfe to be made of snow, and is afraid to melt at the Sunne, because he feares that which cannot happen to him. But a rich man tormented with feare of falling into Poverty, is much more ridiculous: For which of the two is the greater fool, he that feares that which cannot happen, or he that makes it happen by fearing it? The hypocondriack cannot melt at the Sun by the feare he hath of it, but a covetous man by his feare of being poore, is poore in good earnest; so poore, that he wanteth even that which he hath, for he loseth the enjoyment of his wealth by his feare of losing it.

It may be truly said that there is no vaine Feare, since all feares whether true or false are reall evils, and Feare itselfe is one of the worst evils. It makes a man more miserable then a beast, which feeles no evill but the present, and feares it not but when the senses give her warn∣ing of the neere approach of it. But man by his feare preventeth and sends for the evill, stretch∣ing

it by imagination very farre beyond his ex∣tent; many times also forging evill to himselfe where there is none, and turning good into evill, for it is ordinary with us to be afraid of that we should desire.

For remedy to that disease we must learne our Saviours Philosophy. Matth. 6.34. To every day is sufficient the affliction thereof. If the evill must come, we must expect it, not go fetch it. Let us not make ourselves miserable before the time. Let us take all the good time that God gives us. Perhaps the evill will come, but not yet. Per∣haps it will not come at all. There is no Feare so certaine, but it is more certaine yet, that we are as often deceived in our fears, as in our hopes. And this good we reape out of the inconstancy of humane things, against which we so much murmure, that it turnes as soone towards good as towards evill. Habet etiam mala fortuna incon∣stantiam, or if it turne not to good, it turnes to ano∣ther evil. The arrow shot against us with a small declination of our body will miss us, and hit our neighbours head. A little winde will turne a great storme; A sudden commotion in the State will create every where new interesses. He that held us by the throat will be suddenly set upon by another, & will let us go to defend himself. If we see no way for us to scape, God seeth it. After we have reckoned all the evill that our adversa∣ry can do, we know not what God will do. In the

creation he made the light to shine out of dark∣nesse, and ever since he takes delight to fetch the comfort and advancement of those whom he loveth, out of the things they feare. That which we feare may happen, but it will be for our good. Unto many the bed or the prison hath bin a Sanctuary in an ill time. Unto many the pub∣lique calamity hath bin a shelter against the par∣ticular. Many times that which lookes grim a farre off, smiles upon us neere hand. And what is more common then to be promoted by those things which we feared most? Exile and con∣fiscation condemne us often to a happy tranquil∣lity, taking us from the crowd and the tumult to set us at large and at rest.

These considerations serve to decline, not to overcome the evill. Wherefore there is need of stronger remedies. For that we may be healed of Feare it is not enough to say, Perhaps the evill will not come, or will not prove so terrible as it lookes. Say we rather, Suppose the evill must unavoydably come, I do imagine the worst; Say it be poverty, close prison, torture, the scaf∣fold, the axe; All that, can take nothing from me that I may call mine; God and a good conscience are mine onely true goods, which no power and no violence can take from me; All the rest is not worth the feare of losing: Isa. 12.2. Behold God is my salvation, I will trust and not be afraid, for the Lord Jehovah is my strength, and my song, he also is be∣come my salvation.

Then the remedy to the shaking ague of feare consisteth in knowing these two things. The evill and the liberatour; The evill cannot be ve∣ry great since it hath an end, No evill of this world but ends by death, Death it selfe is good since it ends evills; how much more when it begins eternall goods? to the right Christian, death is not a matter of feare but of hope. Let us take away from the things we feare that hi∣deous vizard which imagination puts upon them, calmely looking into their nature, and getting familiarity with them by meditation. Let no∣thing that is incident to humane condition seeme strange or new to us. What happens to one may happen to any other. The ordinariest cause of feare is surprise. That we be not surprised we must think betimes upon all that may come, and stand prepared for all. So nothing shall seeme strange when it comes.

But the chiefe remedy against feare is to lift up our hearts to the great Liberatour that hath goods and evills in his hand, that sends afflicti∣ons and deliverances, that brings downe and brings up againe, that gives us strength accord∣ing to the burden which he layeth upon us, and multiplyeth his comforts with our afflictions. Being perswaded that God is most wise and most good, and that all things work together for good unto them that love him, we will represse our feare of the accidents of life and second causes,

saying, The will of the Lord be done; we are sure that nothing but good can come to us, since nothing can come but from God.

Wheresore instead of fearing to suffer evill we must feare to do it, which is the safest course to prevent suffering. He that commits sin is more unfortunate then he that suffers paine, for suffer∣ing moveth Gods mercy but sin moveth his in∣dignation. That man cannot but feare sinne that beareth in mind that God hates it and markes it; There then we must feare, and the chiefe delive∣rance that we must aske of God is, that he deliver us from every evill worke. 2 Tim. 4.18. As we feare sufferings because of themselves, so must we feare evill workes, because of the evill that is in them, besides the sufferings that attend them soone or late. This Feare of love and reve∣cence towards God, puts out all other Feares: He that feares God, needs not Feare any thing else.

CHAP. XVII. Of Confidence and Despaire.

OF these we need not say much, having spok∣en before of Hope and Feare, for confidence is the extremity of Hope, and Despaire is the ex∣tremity of Feare.

Confidence, which otherwise may be called a firme expectation, is a certainty that we conceive of a future desired good, or of the love and fide∣lity

of a person, whereby the heart is filled with joy and love.

Despaire is the certainty that the mind concei∣veth of a future evill very odious, or of the en∣mity or infidelity of a person, whereby the heart is seized and in a manner squeazed with sorrow and hatred.

These Passions being so opposite yet ordinarily will passe the one into the other, I meane Con∣fidence into Despaire; from Despaire to pass to Confidence, it is rare. The surest course to a∣voyd falling into Despaire for things of the world, is to put no great confidence in them: Moderate hopes being frustrated turne into mo∣derate feares and sorrowes. But a great and joy∣full Confidence being disappointed will fall headlong into extream and desperate sorrow, as they that tumble from a high precipice get a heavy fall.

One subject onely is proper for mans entire Confidence which is God, all good, all mighty and all wise: Without him all things that men use to repose their confidence upon, are waves and quicksands. Men are mutable, and though they could give a good security for the constan∣cy of their will, they can give none for the con∣tinuance of their life. The goods of the earth faile our expectation, or come short of our satis∣faction, or slip from our possession. They will leave us, or we them. No wonder if they that

repose their full and whole confidence in them are seene so often to fall into despaire. Here then the true counsell for tranquillity is to trust wholly upon none but God; on other things ac∣cording to their nature and capacity. They shall never deceive us if we require nothing of them above their nature.

There is a kind of Despaire improperly so cal∣led which is no more but to give over hoping a thing which upon our second and better thoughts we have found either inconvenient or impossible. That Despaire will rather bring rest then trouble to the mind. Wisemen are pliable and easy to be satisfyed with reason. It is wisedome to despaire and desist betimes from unlikely and unfeasable designes.

It is a true Despaire when one seeth himselfe absolutely disappointed and excluded from the object of his chiefe love, desire, & hope, at which the soul is smitten with such a sorrow that she hates all things, yea the very thing that she de∣sired so much, and herselfe more; the smaller and unworthyer the object is, the more shame∣full is the despaire about it, but in recompense it is more curable; For then one is easily brought to consider in cold blood that the thing was not worthy either of his affliction or affection. But when the object is great and worthy, the despaire is more guilty and lesse curable, Wherefore the worst Despaire of all is when one despaireth of

the grace of God so farre as to hate him, for no∣thing can be worse then to hate the Soveraine good, onely worthy to be beloved with all the soul.

Many distrust the grace of God who are not therefore desperate, though they think them∣selves so to be. Let them aske of themselves whether they hate God, and let them know that as long as a graine of Gods love remaines in them, there is together a graine of faith, though opprest and offuscated by melancholy. For it is impossible that God should be their enemy and their Soveraine evill, while they love him. To them this comfort is addrest, Prov. 8.17. I love them that love me, and those that seeke me early shall find me. And this likewise, 1 Joh. 4.19. We love him, because he first loved us. If then we love him we must be sure that he loveth us, and we must fight against the temptations of despaire, saying with Job, Though God stay me yet will I trust in him. Job. 13.15. and with Isaiah. Isa. 25.9. Loe this is our God we have waited for him and he will save us; This is the Lord, wee have waited for him we will be glad and rejoyce in his salvation.

Confidence is good according to the goodnesse of the subject that it reposeth upon. Wherefore Confidence in God the only Soveraine good, perfect, solid, and immutable, is the best of all, and the onely that can give assurance and content to the soul. He that is blest with that confidence is

halfe in Paradice already: He is firme, safe, meek, serene, and too strong for all his enemies: Psal. 84.12. God is to him a Sunne to give him light, heate, life, and plenty of all goods; and a shield to gard him and shelter him from all evills: ver. 13. He gives him grace in this life, and glory in the next. O Lord of hosts, blessed is the man that trusteth in thee.

CHAP. XVIII. Of Pitty.

PItty is a Passion composed of love and sor∣row, moved by the distress of another, ei∣ther true or seeming. And that sympathie is som∣times grounded upon false love, because we ac∣knowledge our selves obnoxious to the same ca∣lamities, and feare the like fortune.

Pitty is opposite to Envy, for Envy is a dis∣pleasure conceived at another mans good, but Pitty is a displeasure conceived at another mans harme.

The Passion of Pitty must be distinguished from the vertue that beares the same name, for they are easily confounded. The Pitty of the vulgar, which is imputed to good Nature and Christian charity, comes chiefely out of two causes. The one is an errour in judgement, whereby they reckon many things among the great goods, which are good but in a very low

degree, and likewise many things among evills which are not evill. Hence it is that those are most pittied that dye, and the best men more then any, as though death were evill to such men; and they that lose their moneyes, which are called goods as though they were the onely good things; and they that lose their lands which are called an estate, as though a mans be∣ing and well being were estated in them.

The other cause of the Passion of Pitty is a sickly tendernesse of mind easy to be moved; wherefore women and children are more incli∣nable to it; but the same tendernesse and softness makes them equally inclinable to choller, yea to cruelty. The people that seeth the bleeding car∣kasse of a man newly murthered is stricken with great pitty towards him, who is past all worldly sorrowes, and with great hatred against the murderer, wishing that they might get him into their hands to teare him to peeces. But when the fellon is put into the hands of Justice, con∣demned and brought to execution, then the heat of the peoples Passion is altogether for pitty to him, and that pitty begets wrath against the exe∣cutioner when he doth his office. So easily doth the passion of vulgar soules pass from one con∣trary to another, from pitty to cruelty, from cruelty to pitty againe, and from compassion for one to hatred for another. But all these suddaine contrary motions proceed from one cause which

is the tendernesse and instability of weake soules whose reason is drowned in passion, and their passion is in perpetuall agitation.

But the Vertue of Pitty, which is a limb of charity, is a firme resolution to relieve our neighbour that stands in need of our help, and it hath more efficiency then tenderness. This is the Pitty of generous and religious spirits aspiring to the imitation of God, who without feeling any perturbation for the calamities of men, re∣lieveth them out of his mercy.

And whereas the Passion of pitty is for the most part caused by the ignorance of the good∣ness and badness of things, he that is lesse mista∣ken in them is also lesse inclined to that passion, for he calls not that misery which others call so. Nec doluit miserans inopem, aut invidit habenti. Or if a wiseman pitty one dejected by poverty, it will not be his poverty, but his dejected spirit that he will pitty. And so of him that is weep∣ing for a slander; a wiseman will pitty him, not because he is slandered, but because he weepes for it, for that weeping is a reall evill, though the cause which is slander be but an imaginary evill. He will labour to get such a firme soul that neither the good nor the evill that he seeth in or about his neighbours, be able to worke any perturbation within him.

The world being a great hospitall of misery, where we see wellnigh as many miserable per∣sons

as we see men: if we were obliged to have a yearning compassion for all the miserable we should soone become more miserable then any of them, and must bid for ever Adieu to the peace of the soul and contentment of mind. It is e∣nough to give power to our neighbours to com∣mand our counsell, our labour, and our purse in their need; but to give them power over the firmeness of our soul to shake and enervate it at their pleasure, it is too much. Let us depend of none, if it may be, but God and ourselves. Let none other have the power, be it for good or evill, to turne the sterne of our minde at his plea∣sure.

It must be acknowledged that Pitty, as weake as it is, hath more affinity with Vertue then any other Passion, and turnes into vertue sooner then any. That way weake soules handled with dexterity are brought to meekeness and charity; and that way many Pagans have bin brought to the Christian verity. We owe the great conversions to the sufferings of Martyrs which moved the beholders to compassion, for that compassion made a breach into the heart, and gave entrance into the understanding to that good confession which these holy men made in the midst of the fires; for nothing is more per∣swasive then Pitty, neither is there any fitter hold to draw and turne the soul.

But such compassionate soules may be as soone

drawne to evill as to good by that hold. Facti∣ous men brought to the gallowes for sedition, have from that pulpit sowne the seed of mutiny into the minds of a compassionate multitude, and those seeds like the teeth of Cadmus his Ser∣pent have brought forth since a dismall harvest of intestine warre. If then any good is formed in our minds by compassion, we had need to lay a stedfaster foundation under it; for the meere mo∣tions of Pitty are but fits and starts, and are not actions but shakings of the soul.

A wise man will learne how to take hold of the spirits of men by Pitty, but together will take heed that others hold him not by the like handle, which therefore he will shorten, and leave no hold but reason for others to take him by.

CHAP. XIX. Of shamefacednesse.

SHamefacednesse is such a compounded passi∣on that it may not be described in few words. It is a sadness out of the sense or apprehension of a dishonest evill. It is a selfe condemnation, espe∣cially about matters of love and desires which one would satisfie in secret. It is also a sudden amazement out of a diffidence of ourselves when we are surprized by some inopinate occurrence, where we feare that more will be expected of us then we can performe: And to give a more gene∣rall

character: It is a sad ressenting of ones owne infirmity with some inclination to good∣nesse.

It is a cowardly Passion, found onely in timo∣rous natures, yet in the more tender age and sexe it is pardonable, and usefull too, so it be not ex∣cessive, for by good instruction it may be formed into a vertue, but weake, and sutable to the capa∣city of the subject. Stronger spirits dyed with piety and wisedome abstaine not from evill out of Shamefacedness, but out of knowledge and re∣solution. But because strong spirits have bin weake when they were under age, and the bold∣est have bin timorous, unlesse they be altogether dull and bestiall by nature, there is a time to frame them to vertue by shamefac'dnesse, which may be called a necessary infirmity in the begin∣ning. And it is not expedient to remove it too soone from young minds by Stoicall precepts, least they wanting that naturall bridle of the appetite, and not being yet well trained and con∣firmed by reason, let themselves loose to evill.

Children in whom no marke of Shamefaced∣nesse appeares are perverse and ill natured, and though they be merry sparkes they shall never be good nor able men. Shamefaced children are towardly and disciplinable. But in con∣science is not the nature of men very weake and poore, since their best naturall dispositions are in∣firmities, and that there is need of those infirmi∣ties to bring them to some good?

Some natures are timorous in all the ages of their life by their native temper, therefore more obnoxious to Shamefacednesse; these are lesse capable of a great and heroicall vertue, which is a compound of righteousnesse meekenesse and magnanimity, but they are docible for a lesse eminent vertue: and their inclination to shamefacedness is a pliable subject for good disci∣pline. That disposition must be well managed, as the seed of modesty, and in women, the mo∣ther of pudicity, their chiefe vertue. How powerfull Shamefacednesse is with that sexe the knowne example of the Milesian Virgins shewes it.

There is another kind of shame recommended in Scripture. That of Daniel, O Lord righteousness belongeth unto thee but to us confusion of face. Dan. 9.7. That of Ezra, O my God I am ashamed and blush to lift up my face unto thee. Ezra 9.6. And of the pe∣nitent publican, that stood a farre off, and would not lift up so much as his eyes to heaven. Luk. 18.13. But that shame which is a godly contrition for sinne committed, and feare to commit more, is proper to a spirit fixt and confirmed in the love and feare of God, and hath nothing common but the name with the passion of shame, which with all her utilities is but a weakenesse of minde and a childish perplexednesse.

A wise and godly man must be ashamed of no∣thing but sin. The remembrance of the great∣nesse,

presence, justice, and holinesse of God, and the sense of our owne imperfection must keepe us in perpetuall respect and humility, which is that good shame of Daniel, Ezra, and the repen∣ting Publican. But for our conversation with men, when we are come to mans age, let us weane ourselves as much as we can from boyish Shamefacednesse, which dejecteth and perplex∣eth the spirit, and makes a man lose the fairest opportunities of doing good.

Notes

• * 1.1

  * Titles that the Leagvers assumed.