The vanity of the lives and passions of men.: Written by D. Papillon, Gent.

CHAP. I.

Of the vanity of the lives of Men.

IF the end be the crown of the work, the creating of man was the crown of the creation; for after God had made man af∣ter his owna 1.1 Image, and had infused into him a living soul, he restedb 1.2 on the seventh day from all his works; and this ingrateful man (who was the Master-piece of all Gods works, and to whom he had given an unlimited pre∣rogative over the beast of the field, the fowl of the air, and the fishes of the sea,) did by his disobedience become inferior to the most despised creatures under the Sun; and by his sin, all his posterity that lived under the state of Nature, are more miserable and fuller of vanity then any of the unreasonable creatures: for ever since

they have been an object ofc 1.3 sorrow to some, or a subject ofd 1.4 derision to others: But because the vanity and misery of their lives will best appear, first, by their Conception, secondly, by their Infancie, thirdly, by their adolescency, fourthly, by their virility, fifthly, by their declination, sixthly, by their decrepit age. I will will speak of them in order.

For the first, concerning their concep∣tion,e 1.5 (Behold, saith the Prophet David, I was shapen in iniquity, and in sin did my mother conceive me,) it proceeds from a carnall delight, which God hath been pleased (for the increase and the preser∣vation of mankinde) to give to the act of generation; for if in lieu of delight this act had been accompanied with dolour, the world had been before this time de∣prived of reasonable creatures, because of the antipathy there is between Nature and Dolour, but between Nature and Delight there is a loving simpathy which begetteth a desire in the Males and Fe∣males of conjunction for to increase or preserve their kinde. Now if this con∣junction be not according to the Com∣mandment of God, by adhering every man to his wife, and every wife to her

husband; this Delight becoms a Lust, and by consequence a sin, odious to God and men: But suppose it be by the unde∣filed bed of Matrimony, yet their con∣ception according to the Naturalists that have dived into the secrets of Nature, is strange and homely, for six dayes after the conjunction, say they, of the husband and the wife, the seed of them both, is by the naturall heat of the womb, turned into a kinde of milk, which is inclosed within a skin, much like to the skin of an Egg, and nine dayes after it becomes blood, having within it three small blad∣ders, the one containing the substance of the heart; the second containing the sub∣stance of the brain, and the third contai∣ning the substance of the liver, and then after twelve days it becomes flesh, and then by the admirable work of God the members are formed, and by degrees the veins, sinews and nerves are strengthened, and within eighteen days more, it pleaseth God to infuse into it a living soul, and so the childe having life, draws his food by his Navel, and by it increaseth daily in strength, and this food is no other dainties then the menstruall blood of his mother, held to be the most polluted ex∣crement

of Nature. now after it hath been imprisoned nine moneths in this obscure prison, and fed seven months and an half, with this lothsome food, nature growing strong, it breaketh by strugling the skin of the bladder, above spoken of, and feel∣ing the air endeavors to come forth; so by his pangs, groans, and struggling, and the violent travel of his mother it is produced to the light, many miscarrying at their birth by divers accidents, and o∣thers in their mothers womb, some by the fright of their mothers, others by some rub on her sides, or by the loathsom sent of the snuff of a candle; besides their mother is subject to swoundings, & long∣ings during her childe-bearing, and their longings and fond desires are most com∣monly for fruits, or for strange and unsa∣vory meats, w^ch being debarred, causeth oftentimes the mother and the childe to miscarry together. The consideration of these things should humble the proudest man upon earth, and make him acknow∣ledg ingenuously, that of all other crea∣tures under the Sun, his conception and birth, are the most miserable.

For the second, Concerning the Infancie of men, it begins at their birth, and con∣tinues

till they be fifteen years of age; the two first years of it is nothing but impotencie, and weak imbecillity to him∣self, and charge, trouble, and vexation to his Parents: and whereas other creatures by the benefit of Nature can stand upon their legs, and seek after their food, man the Lord Paramont of them all is swad∣led in clouts, and not able to help him∣self: the yong Chickins as soon as they are hatched can run after their Dam, to seek for food, and have that sagacity to hide themselves under her wings at the fluttering of the Kite: the Lambs, Calves, and yong Colts stand suddenly upon their legs to seek their Dams teats, but man would perish if his mother by her naturall affection did not bring the nipple of her breast to his mouth, and rock him upon her knees: and for the three or four years of this infancy he must be carefully tended, for fear he should, likef 1.6 Moses, put burning coles into his mouth in stead of food, or kill himself with a knife, or some sharp edged tool: and in the fifth and sixth year of his age care must be taken, that Horses, Carts, or Coaches, run not over him in the streets: and at seven years of his age, he

must be carefully brought up to learning, according to his birth or degree, either at the Grammar School, or to learn to Write, Cypher, or to keep Accompts, that he may be inabled at fifteen years of age to be sent to the University, or placed with merchants or Trades-men, that by a lawfull calling he may live like a man for the time to come. Now for as much as it is the fittest time for the education of children, from seven years of age to fifteen, Parents must be carefull in that time, if they intend to have any comfort of them, to bring them up in the true fear of God, to break them of their Will, and make them attain to an habit of Piety, and morall Vertue: for Education goes beyond Nature, and a yong twig will bend any way, but an old standard will rather break then bow: and therefore Salomon saith,g 1.7 Train up a childe in the way he should go, and when he is old he will not depart from it; and in the 22. Vers. he saith,h 1.8 Folly is naturally bound in the heart of a childe, but the rod of correction will drive it far from him, and correction to wilfull children is as usefull to them as their meat and drink; Withhold noti 1.9 correction from the childe, saith Salomon, for if thou beatest

him with the rod, he shall not die, and thou shalt deliver his soul from hell. By these Precepts of the Prince of Wisdom, it is apparent that the onely way to have comfort of our children, is to correct them when they are yong; and the one∣ly reason why this age doth abound more then the former in rebellious children, is the indulgency of the Parents towards them; and this indulgency and fond love of Parents, is the cause of two evils: first, that the children come to a shameful end; secondly, that their Parents hoary heads go down with sorrow to the grave; and Solomon confirms the same, The rod andk 1.10 reproof give wisdom, but a childe left to himself bringeth his mother to shame: and in the 17. vers. Correct thy son and he shall give thee rest, yea, he shall give delight unto thy soul. This Infancy of man, is then but meer vanity: for the first five years of it, is but imbecillity; the second five but puerility, and the last five nothing but malice, obstinacy and disobedience; so that according to their good or bad edu∣cation, they become a blessing, or a curse to their Parents.

Thirdly, the adolescency or youth of man, begins at 15 years of age, and ends at

thirty, the greater part of it is spent un∣der the restraint of their Tutors, or Ma∣sters, and by consequence freed from cares, and curbed from vices, if their Tutors or Masters discharge their duty; but if they do not, they commonly be∣come so vicious, that without the speciall grace of God they can never be recalled, and continue prophane and unthrifty all their dayes: And therefore Tutors and Masters who neglect their duty, and are too indulgent towards their Pupils or Servants, are the cause of their over∣throw, and will be called to a strict ac∣count for it before the Tribunal of God; The remisness or indulgency ofi 1.11 Ely towards his two sons Hophny and Phineas drew a great judgment of God upon him, and upon them both: and the Pupils and Servants that reject the sharp repre∣hensions and corrections of their Tutors or Masters, aggravate their own guilt, and acquit their Tutors and Masters, for they do not shew themselves onely disobedient to them, but also to God, for St. Paul chargeth them;m 1.12 Servants be obedient to them that are your Masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ, not with eye∣service

as men pleasers, but as the servants of Christ. And ye masters, do the same things unto them, forbearing threatnings; knowing that your master also is in Heaven, neither is there respect of persons with him. But when young men are freed from the subjection of their Tutors and Masters, and have as it were, the Bridle cast over their necks, they run as fiercely after the pleasures, delights and vanities of the flesh, as untamed Colts run from their riders, when they have cast them down; and without Gods special grace, miscarry in their race, as it is confirmed by Solo∣mon; who in derision of their folly, saith, Rejoyce, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes; but know thou, that for all these things, God will bring thee into judgmentn 1.13 . The reason, why in this age men are more addicted to their plea∣sure, then in any other, is, Because their Passions are more predominant in them, and experience doth shew, That from twenty five yeers, to thirty five yeers of age, men are by the strength of their bodies, the abundance and hear of their blood (in which doth reside the vital

spirits,) fitter for great enterprises, where they may shew their courage and valor, then at any other season, and that the Passions of Love, and Ambition, are more violent in them, then in any other age: For the Adolescency of men, is compared to the Spring; their Maturity or Virility, to the Summer; their Decli∣nation, to the Autumn or Harvest; and their decrepit age to Winter, the most irksome time of the yeer. But as it is the most pleasant, and precious age of men, so is it the most dangerous; for more are carried away with death, in this age, then in any other, because of the distemper, and excessive riots of young men; which beget burning Feavers, Pleurisies, San∣guine Apoplexies, and divers loathsom Diseases, that sends them to their Grave before their time. And as their Passions are more turbulent in that age, so are their Actions more irregular: Young men being most addicted, to Vindication, Spleen, Indignation, Wrath, Rapines, and Oppressions, then others; and as fickle, and inconstant as the wind; fit to undertake, and active to execute; but rash and inconsiderate, for want of a ra∣tional solidity of Judgment. In a word,

As this age of man hath many rare Pre∣rogatives over the others, so it is subject to great inconveniencies, and fuller of vanity then any.

Fourthly, The maturity of mans age begins at Thirty, and continues till Four∣ty five: In this age mens mindes are commonly full of the cares of this world; they have wives, children, and servants to care for; and as their families increase, so doth their toyl, and their cares: The vices or sins of their youth, are rather changed then forsaken; their delights and pleasures, are changed to Envy or Avarice; their desires are now bent to attain to honor and riches, and to out∣go their neighbors in all things; but in Vertue, or a Godly life their thoughts flie high, and are bent only upon Machavilian policies, that they may by them over∣reach their Brethren, by false lights, by falsifications of Wares, by distinctions and equivocations; and as for Religion, they use it onely as a baite to deceive men; and are more unsatiable after gain and money, then the Horse-Leeches are after blood: They account this saying of Solomon a Paradox. He that loveth silver, shall not be satisfied with silver; nor he that

loveth abundance, with increase: He that trusteth in his riches shall fall, but the righ∣teous shall flourish as a brancho 1.14 And so either by right or wrong, they will be∣come rich, and honorable; at least in shew, according to the world, but not really according to God; for in his sight they are the most vile, the poorest, and the most despised Creatures under the Sun; for they never take into considera∣tion this saying of our blessed Saviour. What availeth, if a man getteth all the world, and loose his own soul? This virility of man; is then but vanity, and not in∣ferior in Vices to Adolescency; but they are not so visible to the eyes of men, but as odious to the eyes of God.

Fiftly, The declination of mens lives begins at fourty five yeers, and con∣tinues till seventy. This age of man, is as much subject to Envy and Avarice, as the former age is to Ambition, and carking cares; whereby it appears, that mens Passions and Sins, do rather change, then forsake them; for volupty, and carnal delights, to which young men are most addicted in their Adolescency, doth change in their declining age, to Envy and Avarice, and sometimes their Avarice

doth change to Ambition, a Passion more incident to the virility or mature age of men, then to old age; yet divers instances may be produced to prove, That Avarice doth change into Ambition, in mens declining age. Martius Crassusp 1.15 had by a sordid kinde of Avarice, attained to the greatest riches of any that we read of; and yet out of Envy that he bore to the warlike atchievements of Pompeius and Caesar, such an insatiable Ambition, or desire of honor possessed him in his de∣clining age, That at threescore and three yeers of age, he gave away half his estate to the common people of Rome, to obtain a general Commission, to be Com∣mander in chief of the Roman Legions that were appointed to make war in the furthest parts of Armenia against the Parthians. Which insatiable and unsea∣sonable Ambition of his, was ingeniously reproved by an old Armenian Knight (of whom, he did desire to be informed, of the condition, and distance of the way, he was to undergo, and power he was to oppose in this Parthian journy,) saying un∣to him, That it was too great for him to undertake the same in his declining age, and that the morning Sun of his age, had

been fitter for such an enterprise, then the setting of it. And had Crassus been ruled by this wholesom Counsel, he had not by his insatiable desire of honor, faln from the highest degree of worldly pro∣sperity to the lowest degree of humane disgrace and misery, as he did; for by this rash enterprise, he was the cause of his own death, and of his eldest sons, and of the lives of a great part of the bravest Nobility of Rome, and of the rout and utter overthrow of his whole Army. This is to prove, That men in their de∣clining age, are fitter for Counsel, then for Action; and that is the reason, that the Roman Senate, the Counsel of Areo∣page, and the Senate of Venice, have been, and are composed of men, much advanced in their declining age; because their Passions are commonly more moderate, their Experience greater, their Judgment more solid, and their Counsels safer, then of those who are in the youth or virility of their age; for as Job saith, With the ancient should be wisdom; and in length of yeers, understandingq 1.16 Contrarily, there have been others, in whom the desire of honor hath raigned in their youth and virility, as their Noble Martial atchieve∣ments

do witness, who have changed this Ambitious Passion into the Sordid Passion of Avarice, in their declining age. As may appear by the lives of Vespasia∣anusr 1.17 of Henry the seventh King of Eng∣land, and of Henry the fourth King of France. Howsoever, the desire of Wine, of Money, and the malicious Passion of Envy is more natural, and doth common∣ly increase with age, as much as rash Te∣merity, and carnal Delights do diminish by age; whereby I conclude, That the declining age of men is not free from Vanity. For what greater Vanity can there be, then to Envy at another mans prosperity? or to desire Wine, when our head-piece is so weakened by age, that it cannot overcome the vapors of it? or to desire Money, when we have less need of it, sith we daily expect to be carried to our Graves?

Sixthly and Lastly, The decrepit age of men begins at seventy, and ends when Death strikes them with her Dart; which is according to the course of life, be∣tween fourscore, or fourscore and ten: For none attains to the days of Methuse∣lahs 1.18 , or of the Patriarks, Abraham, Isaac, and Jacob; for God hath shortened the

days of men, because of their transgres∣sions, as it appears, Gen. 7.3. My Spirit, saith the Lord, shall not alwayes strive with man, for he also is flesh, yet his dayes shall be an hundred and twenty years: and the old∣est man that hath been known in this age of the world, was a Shropshire Husband∣man that was brought up to London as a wonder, in the days of King James, who was said to be one hundred and thirtie three years of age; and this long life of his, according to the opinion of the lear∣ned Physitians, did proceed from the simplicity of his meate and drink, for as soon as he came to be fed with the dain∣ties of the Court, he came to be diseased, and suddenly departed this life. Plinius, and other Naturalists, have much troub∣led themselves to finde out the naturall reasons why mens lives are so short: the best reason they give for it, is, their im∣moderate diet, and the variety of dain∣ties, and change of superfluous meats, cooked with art, inticing men to glutto∣ny and drunkenness; for daily experience doth shew, that those who live soberly, and live upon simple food, avoiding slowth and idleness, do live commonly longer then such as feed on dainties, and

use a sedentary life; but the chief cause of it is, that men do daily increase in sin, and it is just with God for the punishment of their sins to shorten their lives, sith as the Apostle Paul saith,t 1.19 That the wages of sin is death: howsoever the decrepit age of men, except it be indowed with free grace, and sanctified by the blessed Spirit of God, it is the vanity of vanities, and the misery of all miseries; for the nume∣rous infirmities incident to it, and especi∣ally if penury doth accompany the same, for old age with penury is the greatest af∣fliction that can befal to generous spirits, and the greatest tentation of Satan to in∣tice men to despair; for if rich men, who have all manner of comforts, cannot with patience support the infirmities of a de∣crepit age, but murmure, as some have done in my hearing, that they were weary of their lives; of what distemper must the poor aged people be, who have no worldly comforts at all, but are ready to starve for cold, and to famish for want of food! therefore tender and compas∣sionated Christians should exercise their charity upon these objects of unparalleld misery, as the most acceptable sacrifice they can offer to God: and yet all the

hearts of most men are so hardened by a just Judgment of God upon this Nation for its transgressions, that they can look upon these dying objects of compassion, whoperish daily in the streets without pity or reluctation. Now for a conclusion and confirmation of the vanity and misery in∣cident to the life of men: I will make a short relation of the Maladies incident to every one of the ages of their lives: first, in their very conception they may be ex∣tinguished, by ill sents and vapours, and by divers accidents of bruises or falls: se∣condly, in their infancy, by the squincy, convulsions, measles, or the smal pox: third∣ly, in their adolescency, by the sword, the pleuresie, and burning feavers: fourth∣ly, in their virility by sanguin apoplexies, bloudy-flixes and consumptions: fifthly, in their declining age, by the stone and the gout, by dropsies, paralepsies, and flegm∣tick apoplexies: and in the decrepit age, by gouts, aches, cough, the retentions of urine, the strangullion, poverty, cold, and hunger, and divers other casualities; so that I may boldly conclude with Salo∣mon, that the lives of naturall and unre∣generate men and women, are meer vanity and vexation of spirit, &c.

CHAP. II.

Of the vanity of worldly honors.

AS the end of the Creation of man was the glory of his Creator; even so the end of the lives of men should be the increase of the glory of their Maker: but the lives of the greater part of them have no other end then the honors, riches, and pleasures of this world; and therefore to shew you more perfectly the vanity of mens lives, of which I have made a short Narration in the former Chapter: I conceive it need∣full to describe unto you in these three Chapters following the vanity of their desires, before I come to speak of their Passions, for the desires of honors, riches, and pleasures are the three deities they adore, and to whom they sacrifice mor∣ning and evening their best thoughts, and these for their unparallel'd vanity, may be called the vanity of vanities. I will then begin with the desires of worldly honors, which are either spiritual or temporal, the spiritual are free from vanity, because they are supernatural, and full of true joy

and comfort: but the temporal honors are but a meer conceit and shadow, a va∣pour without substance and subsistance; and yet the most powerful charm of Sa∣tan, whereby he lulls men asleep in the Paradise of fools, to cast them when they are awake into the bottomless pit of eter∣nal woe; for had not Satan held them to be the strongest of his temptations, he had not reserved them for his last batte∣ry against the constancy of our blessed Saviour, as it appears in the fourth of Matthew, vers. 8, 9.a 1.20 Again the devil taketh him up into an exceeding high monntain, and sheweth him all the Kingdoms of the world, and the glory of them, and said unto him, All these things will I give thee, if thou wilt fall down and worship me: Yet although this roaring Cannon of his could not prevail against this invincible Rock, it doth pre∣vail with many thousands in these dayes, whom he deludes by the glorious gliste∣ring of worldly honors, and doth falsely suggest in their mindes that they are the supream good, in which doth consist their bliss and felicity, and makes them venter their bodies and souls to injoy and pos∣sess them. But to inlighten the eyes of these Monopolists of honors: I will here

set out the vanities of worldly honors in their lively colours, that they may avoid this dangerous snare of Satan, and be in∣duced to indeavor to attain unto the spiri∣tual honors that will fill their souls with unspeakable joys and comforts. And to this end I will shew in the first place the vanity of the means whereby men usually attain to worldly honors, which for bre∣vity sake I will reduce to these: first, by Descent; secondly, by Strength; thirdly, by Beauty; fourthly, by Riches; fifthly, by Favors; sixthly, by Learning; se∣venthly, by Prudence; eightly, by Va∣lour. Secondly, I will shew to whom ho∣nor is truly due; and Lastly, I will give a hint of the excellency, and of the joy and comfort that men may injoy from spiri∣tuall honors.

For the first, Such as are nobly descen∣ded,* 1.21 are honorable by their birth, so they degenerate not from the vertues and valour of their Ancestors, for if they do, they are baser then the Plebeians, because they have a great advantage over them to attain to the true personal honor; forb 1.22 Nature doth always endeavor to return to its first principle; and that is the reason why the reply that Marius made to a vici∣ous

Patrician, who out-braved him be∣cause of his Plebeian descent, is somuch commended: Myc 1.23 nobility, saith he, be∣gins with me, and thine ends with thee; and it is certainly more honorable to be the spring of a noble race, then the end of it: therefore personal nobility is reputed to be more noble then that of descent, ex∣cept the persons thus descended do equal or excel their Ancestors in vertue and va∣lour; and when it is so, they are to have the precedency before a new started Moucheron, that is the first of his race, that hath obtained by his personal ver∣tues and valour the honor to be a Gentle∣man. But what cause have men to boast, or vant, or conceive themselves honora∣ble because of their descent, except they be vertuous and valourous themselves? for it is a ridiculous vanity to vant of the gifts that were never our own, and did belong to other men: and yet it is a com∣mon vanity, much in fashion in these days among our Gentlemen, to vant of their Ancestors vertues and valour, when themselves are effeminate and vicious in their maners, lives and conversations: Besides, what have men worthy to vant and boast of? for they were formed out of the

dust of thed 1.24 ground, and to dust they shall re∣turn again; and if any hath any singular parts above another, they are the imme∣diat gifts of God: It is therefore a meer vanity for men to think they should be honored for their descent, sith the meanest Plebeian will be found to be the cosen german to the greatest Monarch of the world, as the Emperore 1.25 Maximilians fool told him when he saw him over cu∣rious to seek out the pedegree of the Nobility of the House of Austria, which for Antiquity is much inferior to that of divers other Princes of Christendom, Leave off my Liege, saith he, these vain curiosities, for if you seek any longer, you will finde at last that I am your cosen german.

For the second,* 1.26 concerning strength of body, divers have attained to honor by their strength, especially if they have made use of it against the enemies of God, and of their Native Country; for Sampson for his strength was chose Judg and Governor of Israel: the first essay of his incredible strength was, when he rent a yongf 1.27 Lyon as if he would have rent a Kid; the second, when heg 1.28 slew with a new jaw bone of an Ass a thousand men; the third,

when he carried away upon his shoulders the gates of Gaza to the top of a hill that is before Hebron; and the last, when he to avenge himself upon the Philistins for theh 1.29 loss of his eyes, took hold upon the two middle Pillars upon which the house stood, and so pulled down the same upon their heads, and slew more of the Philistims at his death then he had done in his life time.i 1.30 And divers Worthies attained to great honor by their strength and valour, as it may be seen in 23 Chap. of the 2. of Samuel,k 1.31 from the 8 verse to the 39 verse. Many other testimonies might be produced out of ancient Histories, to prove that divers of the Heathen have attained to honor by their strength, as three or four of the Hercules, Hector, Aiax, Milun and divers others: but in regard that the naturall strength of men is little accounted in these days, when a youth of fifteen years of age can with a musket shot kill the stron∣gest man upon earth, I will onely say That strength is meer vanity, and that honor obtained by it can not be grounded but upon a sandy foundation,* 1.32 sith strength is subject to many accidents and mutations.

For the third, which is an extraordi∣nary

stature, comliness and Beauty: divers have attained to honor by these gifts of Nature:l 1.33 Saul for his extraordinary sta∣ture and personal parts was chosen King of Israel, as it appears in the tenth of the first of Samuel, 23, 24. verses, And they ran and fetched him thence; and when he stood among the people, he was higher then any of the people from the shoulders upwards; and Samuel said to all the people, See ye him whom the Lord hath chosen? that there is none like him among the people, And all the people shouted, and said, God save the King: but for as much as the personal represen∣tation of the body without the gifts of the minde, is not sufficient for the dis∣charge of the honorable function of a King: it is said in the 9. verse, that God was pleased to adorn him, after he was chosen, with the spirit of Government, viz. with Prudence and Wisdom, the chief∣est ornament of a Prince: And it was so that when Saul hadm 1.34 turned his back to go from Samuel, God gave him another heart. Contrarily it might be proved by divers instances, that the deformity of body, a small stature, and the want of personal representation is a great impe∣diment to Princes, because the common

people do always more regard the out∣ward gifts, then the intellectual, as it doth appear in the lives ofn 1.35 Agisclaus, of Leo∣nidas, Philopoemen, all wise and valourous Princes and Commanders that were despised of the vulgar sort, because they were of a short stature, and of no repre∣sentative Majestie: but the comliness of Alexander, Alcibiades, and of Pompeius the great, made them to be honored and respected above others:o 1.36 Absolom was also much beloved of his father, and honored of the people of Israel for his comliness and natural indowments, for from the soal of his feet to the grown of his head, there was no blemish in him: And the comely fea∣ture and excellent beauty of p 1.37 Esther made her from a Captive attain to that super∣lative honor, to be the Queen of the great King Ahasuerus, who raigned from India, even to Ethiopia, over one hundred and twenty seven Provinces; and the King loved Esther above all the women, and she obtained grace and favour in his sight more then all the Virgins, so that he set the royall Crown upon her head, and made her Queen in stead of Vesta. It is then apparent that personal representation, comliness, and beauty, are means whereby men and

women, attain to worldly honors: but how sandy the foundation of these honors is, I leave it to the consideration of the Reader, for nothing is more casuall and subject to mutation then comliness and beauty, and therefore these honors are meer vanity and vexation of spirit.

Fourthly,* 1.38 Riches are an ordinary means in this vicious age, whereby men attain to worldly honors; for honors that are the onely recompence of wisdom, pru∣dence, fidelity and valour, are now sold for ready money; and the honorable titles of Earls, Barons, Knights, Esquires and Gentlemen are obtained for a lump of clay, gold or silver, the base excrements of the earth: this is one of the secondary causes of all our distractions and present miseries, and hath ever been the over∣throw of Kingdoms, and Common∣weales: as long as the Roman civil Ma∣gistrates, Senators, and Commanders of Armies were chosen in to such places of honor and trust for their nobleq 1.39 descent, their prudence and valour, their State did flourish, and did inlarge its domini∣ons more in one century of years, then it did in three after these places of honor became to be venal, and purchased by

concession, for then men of no parts were for money promoted to highest dignities, whereupon civill contentions were fo∣mented, factions increased, and continu∣all bloudyr 1.40 intestine wars maintained, by which the ancient liberties of that State were suppressed, and the last, government of it changed into an Imperiall Monar∣chy. As long as the chiefest Officers of the Crown of France, and the places of Judicature of the Realm were given by Charls the fifth, surnamed the Wise, to men of learning, of wisdom, and valour; in recompence of their loyalty, vertue, and merits, that Kingdom did flourish with peace, honor, and prosperity, and the Courts ofs 1.41 Parliaments of France had the honor for their Justice and Equity, to be the Arbitrators and Umpires of all the differences that hapned in those days be∣tween the greatest Princes of Christen∣dom: but when these places of honor and trust were made venal, in the reigns of Francis the second, Charls the ninth, and Henry the third, and sold for ready money to such as gave most for them; then was Justice and Equity banished, and that flourishing Kingdom reduced to the brim of ruine and desolation, by va∣riety

of factions, and a bloody civill war: And the selling of places of honor, and Judicature of late years in this King∣dom, hath been the spring of all the dis∣contents, divisions, and distractions, which have somented this unnatural war, because of the injustice, rapines, and op∣pressions that followed at the heels the sale of these places of honor and trust, for such as bought them by the great, sold them to their Clients by retail; whereby it appears, that honors bought for money are destructive to the Sellers, to the State, and to the Buyers; and that such as injoy them, carry upon their fore∣heads rather ignomy then honor.

For the fifth, Concerning favors, many have been promoted to worldly honors,* 1.42 by favor of the Prince, or such as are in authority for their vertue and merits; but of these commendable favors I intend not to speak of, as being out of fashion in these days, but undeserving favors, pro∣ceeding from vicious services:t 1.43 Haman the son of Amedatha the Agagite was pro∣moted by King Ahasuerus to the greatest honors of his Court, for he advanced him, and set his seat above all the Princes that were with him; but as these honors came

not by vertue or merit, so the end of them was but shame and confusion. The Em∣peror Nero promoted Tygelenus by favor to the greatest dignities of the Roman Em∣pire, but it was because he had been the private agent to his base and lascivious delights, for which he was justly depri∣ved of his honors, and of his life by the Emperorr 1.44 Otho. And how many are pro∣moted in these days to great honors for the like services, or for being the pro∣jectors of new imposts and taxes, for fish∣ing in troubled waters, for betraying their trust, for selling the liberties of their Na∣tive Country, for changing their Princi∣ples, as the Camelions do their colours at every new object? These I say, are the noble services for which men are in these days promoted to places of honor and profit; but alas! the honors and riches purchased by such means, will be like the brand of Cain upon their forehead, and like a Moth in a piece of cloth, and like the gnawing Worm of a despairing Conscience that will for ever rack them, and force them to cry out, Vanity of vani∣ties, all is vanity and vexation of spirit.

For the sixth, Concerning Learning; this hath been in all ages a laudable

means to promote men to worldly ho∣nors, yet Solomon saithu 1.45 He that increaseth knowledg increaseth sorrow; and certainly as Learning doth much good when it is sanctified, so it doth much hurt when it is not, especially if learned men be tran∣sported with Ambition, for such men have from time to time been the fomen∣ters of the divisions of the Church, and the actors of Schisms,* 1.46 Errors and Here∣sies: but when learned men are sanctified they are the Columns of the Church, and deserve to be reverenced and hono∣nored, and their memory remaineth fa∣mous from one generation to the other by the learned Writings they leave behinde them; and Princes and States are to che∣rish and honor them for their noble at∣chievements, that should be buried in the grave of oblivion without them: the liberall Sciences had been lost, had not Socrates,x 1.47 Plato, and Aristotle by their learned Works prevented it: and the martial atchievements of the Greeks and Romans had been smothered up in Obli∣vion had it not been for Herodotus, Thuci∣dides, Livius, Suetonius, Tacitus and o∣thers,: and the Art of Eloquence lost, but for Demosthenes and Cicero: nay, the very

means to attain to salvation had been hidden from us, had not the learned Writings of the Prophets, Evangelists and Apostles, been preserved by the admirable providence of God from the barbarous hands of the Goths and Vandals; and yet there is a brutish generation among us, that would, if they could, destroy all learning, and learned men; although learned men are the very supportersy 1.48 of a Common-wealth: by them young Prin∣ces are instructed in the fear of God, and in natural and moral Philosophy, as Alexander was by Aristotle, Nero by Sene∣ca, the good Emperor Traian by Plutarch, and Theodosius by Ambrosius, Charls the fifth by Adrianus: and by such laudable means learned men are promoted to ho∣nors and dignities: yet as I have said be∣fore, Learning without Sanctification, is but me or vanity and vexation of spirit.

For the seventh,* 1.49 which is Prudence, It hath ever been a commendable means to attain to worldly honors. Prudence is the active part of Wisdom, called by some Policy, of which there is two sorts, a Just, and a Machivilian or Devilish Po∣licy: for the Devil was Machiavels Tu∣tor, for all his principles are to be ab∣horred

and detested as coming from an Atheist, that neither did fear God nor the Devil: and his disciple Alexander Bor∣gia, Duke dea 1.50 Valentinois was the most desperate reprobate that ever I have read of. Prudence is necessary in the ma∣naging of affairs of State, and by conse∣quence prudent men do commonly at∣tain to great honors, if they be just; o∣therwise their honors are changed into ignominy: I will prove the point by in∣stances, and first for the Machavilian Pru∣dence; Come on, saithb 1.51 Pharaoh, let us deal wisely with them least they multiply, and so commanded the Hebrew Midwives to smother the Male-children of the people of Israel at their birth, and when this po∣licy failed him, he gave commandment they should be drowned in the River Ni∣lus; but this policy turned to his ruine and confusion, for he and his horse-men were drowned in the red-Sea: Ahitophel ano∣ther Machavilian councelled Absolom,c 1.52 Go into thy Fathers Concubines which he hath left to keep the house, and all Israel shall hear that thou art abhorred of thy Father; then shall all the hands of all that are with thee be strong: by this devilish policy, he in∣tended to make the Father and the son ir∣reconcilable,

that his infidelity and re∣bellion might never be called to account; but God turned his wisdom, according to the prayer of David, tod 1.53 foolishness, and so he set his house in order and hanged himself. The wicked counsel given by the Car∣dinal de Lorraigne, and the Duke of Guise his brother to Charls the ninth King of France,e 1.54 to allure all the Protestants to Paris, under colour of the marriage of Henry de Burbon, with Margaret de Valois the Kings sister, to have them all as in a trap for to cut their throats in their beds, as they did for the greater part, proved fatal to the King, to the Cardinal, and the Duke; for the King, by the just judge∣ment of God dyed shortly after by an issue of bloud which came out of his mouth, ears and nostrils, and could never be stopped; and the Cardinal & the Duke were both slain by the commandment of Henry the third in the Castle of Blois. The barbarous policy of Philip the second King of Spain,* 1.55 to banish two or three hun∣dred thousand Moors, with their wives & children, under colour of Religion, on purpose to confiscate all their land, and to appropriate the same to his demains, was fatal to him, and to all the Spanish Nation;

for by a just judgement of God he was eaten up with lice, and the Spanish Nation never thrived since, many of their Subjects revolting daily against them; whereby it appears that wicked Policies are ever destructive to their Authors. It was a good Policy, and a wise Councel that Jethro gave untof 1.56 Moses, to make choice out of the people, of grave and able men, such as feared God, men of truth, hating covetousness, and to make them rulers over thousands, and rulers over hundreds, over fifties, and over tens, to disburden himself of the heavie burthen he had taken upon him to Judge the people of Israel; for by this councel he eased Moses and the people, and made the Elders of Israel to be sharers with him in the honor of the rule and govern∣ment of the Commonweal, whereby he was much beloved and honored of all the people. It was a wise Policy, and and a wholsom counsel, that the wiseg 1.57 woman of Abel gave to her Citizens, to cut off the head of Sheba the son of Bichri, and to cast it over the wall to Joab; for by it she preserved the whole City from sack and ruine, that might justly have been de∣stroyed by Joab if they had persisted to be the abbettors of the rebellion of Sheba,

who received but a just reward for his treachery and rebellion, for endeavouring to raise a new War against his lawful Prince, the anointed of the Lord. And it was a Councel grounded upon true pru∣dence and policy, which was given toh 1.58 Charls the seventh King of France, by his grave and faithful Counsellors of State, to conclude a peace with Philip Duke of Burgundy, although he should yield into his hands his Favorites, who had by his assent murthered the Duke John of Burgundy father to Philip as he was treating a reconciliation with the said King about the murder the said John had committed upon the Duke of Orle∣ance the Kings Uncle; for by this coun∣sel the Kingdom of France was preserved from ruine, and restored again to its for∣mer flourishing condition, and the mur∣therers had but their due deserts, it being more just that half a dozen of guilty per∣sons should perish, then a whole Kingdom should be undone: these Counsellors just∣ly maintaining, that these Favorites were not to commit such an act, although they had a Warrant from the King: Subjects being not bound to obey the commands of their Prince in things that be contrary,

and forbidden by the Law of God, as mur∣der is; and so these Counsellors were for ever after much honored of the King and of the whole Kingdom for their wisdom and fidelity. It was a wise Counsel grounded upon humanity and sound Po∣licy, that the Bishop ofi 1.59 Osma gave to the Emperor Charls the fifth, after Francis the first King of France became his Prisoner at the battel of Pavia, that he should for his own glory, and the future good of Spain, set the said King of France at free liberty, without ransome or capitulations at all, and have him conducted with an hono∣rable Train to the Borders of his own Kingdom; but this good counsel being traversed by the Machavilian policy of the Duke d'Alva, they made a prey of the said King, which was the cause after the Kings release of a bloody war, that was fatal to the Emperor and the Kingdom of Spain: whereby it appears, that by Prudence and just Policy, men may at∣tain to worldly honors, and that Ma∣chavilian policy is ever destructive, and subject to shame and ignominy.

For the eighth and the last, which is Va∣lour, it hath ever been one of the first steps to worldly honors, and is a com∣mendable

means, so mens valor be exer∣cised in the service of their Prince, and propagation of the true Protestant Reli∣gion, and for the desence of the Liberties of their native Countrey; for by their va∣lour in such cases they attain to the per∣sonal Nobility, which is, as I have said before, the spring of the Nobility of race or descent; for the Nobility ob∣tained by valour in any of these three cases, is the most honourable Nobility of all: neither is it true valor to kill any one in duel, but rather an effect of an inconsi∣derate wrath, and of a desperate vindica∣tion, and a meer murder in the sight of God; for true valor appears onely in the Field against an open enemy, and not to kill our friends for a word spoken unadvi∣sedly or unawares; and it hath been ob∣served, that thesek 1.60 roaring Gallants that make a trade of killing of men for pun∣ctillios of honor in duels, are commonly cowards, and are the first that trust to their spurs in a pitcht Field; by which it appears that their valor is rather a raging Passion then a vertuous valor which is always guided by Reason and Judgment. Now by these eighth means, by which minds most commonly attain to honour

in the world, the Reader may judge, whe∣ther there by any probability that world∣ly honors should afford men any true content, sith the means by which they are obtained, are subject to so many acci∣dents, and are so vain, and full of vanity and vexation of spirit.

For the second branch of this Dis∣course, concerning the persons that de∣serve to be honoured, I will be very brief, because all rational men are acquainted with this duty: first, in the first of S Peter, Chap. 2. ver. 17. there is a general charge, Honor all men, love the brotherhood, fear God, and honor the King: and Solomon in hisl 1.61 Proverbs goes further; for we are not onely to fear God, but we are also to ho∣nor him; Honor the Lord, saith he, with thy substance, and with the first fruits of all thine increase; and next to God and the King, we are to honor our Parents;m 1.62 Ho∣nor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee: God to induce men to honour their Parents, makes here a pre∣cious promise to obedient and respective children; the next to our Parents we are to honor civil Magistrates, and the Messen∣gers and Ministers of God; and next to

them the grave and ancient men;n 1.63 Thou shalt rise up before the hoary head, and ho∣nor the face of the antient; and yet who are more despised then old men in this corrupt Age? for young men are now pre∣ferred to places of Dignity, Profit, and Trust, contrary to former Ages; for Solo∣mon by these words, As snow in Summer, and rain in Harvest, so is honor not seemly for a fool; intimates, that young men are not to be honored with places of Trust in Church or Commonweal, because they are for want of experience no better then fools, and yet they account them∣selves generally out of a vain presump∣tion, wiser then old men, whom they call doting fools: for want of the knowledge of this Proverb, Before Honor is Humility; for were they truly wise, they would be humble, and not presumptuous; for presumption is the companion of Folly; besides vertuous, learned, wise, prudent and valiant men are to be honored. I di∣stinguish Learning from Prudence and Wisdom, because learned men are not al∣ways wise nor prudent, although Lear∣ning is a means to attain to Wisdom; but Learning is the theorical part of Wis∣dom, and without a long practical expe∣rience

a Learned man cannot attain to Prudence or Wisdom. As for rich men, which are above all others honored in these days, except they be Magistrates, or publike Officers, or have any of these qualities above spoken of; I see no reason why they should be honoured above the common civility for their Riches; yet an ancient Greek Philosopher, being de∣manded which of the two, the Rich or the Wise should be most honored, an∣swered, The wise; yet, saith he, I see both the learned and the wise court and attend upon the rich: but above all other the true sanctified children of God should be honoured, because they are the onelyo 1.64 ex∣cellent upon earth.

For the last Branch of this Discourse, which is the joy and comfort that men reap from spiritual honors: 1. They that will attain to spiritual honor, must above all things honor God; for if they honor any above him, they shall be lightly esteemed; this is confirmed in the first of Samuel, Chap. 2. vers. 30. When the Lord by one of his Prophets reproved Eli for honoring of his sons above him; I said in∣deed that thy house, and the house of thyp 1.65 fa∣ther should walk before me for ever; but now

the Lord saith, Be it far from me; for them that honor me I wil honor; and they that dispise me, shall be lightly esteemed. 2. Theyq 1.66 are to fear the Lord, and to depart from evil. 3. They are tor 1.67 trust in the Lord with all their heart, and lean not to their own under∣standing. 4. They musts 1.68 love him, and keep his Commandments, that he may shew them mer∣cy unto thousand generations; for Love and Obedience are inseparable companions, 5. They are to serve thet 1.69 Lord their God that he may bless them. 6. And lastly, They are to praise the Lord, for his mercy endureth for ever; and in so doing they shall be honored of him, and be as his pre∣cious Jewels. Men in these days account it a great favor to be honored of a King; but to be honored of God, who is the King of Kings, it is a superlative favour and honor; Nay, to be so beloved of God, that hath notu 1.70 spared his only Son, but hath delivered him up to the death of the Cross, to redeem them that truly love and honor him; this is an unparalleld love and honor, or to make some out of his free gracex 1.71 vessels of honor, when he might have made them vessels of dishonor, this is a su∣perlative love and honor. Now what greater joy or comfort can men attain un∣to,

then to be assured to be the adopted children of so loving and gracious a God, and to be his pretiousy 1.72 Jewels, and reputed by him as the onlyz 1.73 excellent upon earth, and in whom is all his delight? This is then the onely honor they should strive to at∣tain to; for it is permanent and eternal; but worldly honors vanish away like smoak, and are meer vanity and vexation of Spirit.

CHAP. III.

Of the vanity of worldly riches.

THere are two sorts of riches; the one worldly, and the other spiritu∣al; the spiritual are the immediate gifts of God, and by consequence super∣excellent: but the worldly are meer va∣nity and vexation of spirit, subject to divers accidents and changes; Wilt thou, saith Sa∣lomon,a 1.74 set thine eyes upon that which is not? for riches make themselves wings; they flye away as an Eagle toward heaven; not∣withstanding men make an Idol of riches, and will venter their lives, and hazard their souls to obtain and enjoy them. Now as comparing two objects together,

it is easie to discern which is the most excellent of the two: so by the compa∣ring of the imperfections of the worldly riches, against the perfections of the spiri∣tual, the excellency of the last will be more visible to the Reader. I will there∣fore begin with the worldly; and for method sake observe these four Particu∣lars: first, how they are obtained: se∣condly, how they are perserved: thirdly, how they are lost: fourthly, how they are to be dispensed.

For the first, Worldly riches are of an indifferent nature, and by consequence, become good or evil by accident: I mean, that they are either a blessing or a curse, by the evil or good acquisition and dis∣pensation of them. They are called the gifts of fortune, because they are more proper to the undeserving then to the well-deserving men; for fortune being blinde, doth commonly distribute her gifts more by chance, then by judge∣ment. And daily experience doth shew, that the wicked abound in worldly riches, and the righteous are poor and needy. Wherefore do the wicked live, be∣come old, yea, are mighty in power? saith Job. Their seed is established in their

sight with them,* 1.75 and their off-pring be∣fore their eyes: Their houses are safe from fear, neither is the rod of God upon them. Their bull gendreth and fail∣eth not, their Cow calveth and casteth not her Calf. They send forth their lit∣tle ones like a flock, and their children dance. They take the Timbrel and Harp, and rejoyce at the sound of the Organ: And spend their dayes in wealth. The reasons why ungodly men do out-strip the godly in Riches, may be these:

• 1. Because they have a larger consci∣ence then the godly.
• 2. Because they account worldly Ri∣ches as their supream good.
• 3. Because they erroneously conceive that they were created for no other end then for to enrich themselves, whereas the godly make conscience of enriching themselves by any indirect means, hold the love and favour of God their supream good: and are confident that they were only created to propagate the honour and glory of their Creator. The main end of the ungodly being then to enrich themselves: it is no wonder if they out-strip the godly in wordly

• riches,* 1.76 and flourish in this life, like a green Bay-tree. But the end of the godly be∣ing only the advancement of Gods glo∣ry, and to make their calling and electi∣on sure, they value not these mo∣mentary riches,* 1.77 knowing that where∣soever their Treasure is, there will their heart be also. But to return to the point in hand, worldly riches are obtained
  • 1. By the immediate hand and blessing of God.
  • 2. By hereditary succession.
  • 3. By activity and diligence in our cal∣ling.
  • 4. By indirect and unlawful means. And of these I will speak in order.

For the first, The riches of Abraham, Isaac, Jacob and Job, did immediately pro∣ceed from the hand and blessing of God; for their innocent vocation did depend only upon the blessing of God,* 1.78 and not upon the art and industry of man: There∣fore God was pleased that the earth should bring forth a hundred for one,* 1.79 and that their Cattel should multiply extraordinarily.

Secondly, Men become rich by here∣ditary

succession, as Solomon by the in∣credible Treasures that his Father King David heaped up together by the Wars he had with divers Nations, which ac∣cording to Sir Walter Raughleys Opi∣nion cannot be paralleld in any Hi∣story.* 1.80

Thirdly, Men grow to be rich by be∣ing diligent and active in their lawful calling; for as Solomon saith,* 1.81 He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich. And a∣gain, He that gathereth in Summer is a son of wisdom, but he that sleepeth in harvest is a son of shame. Now these three wayes of obtaining worldly riches, are commen∣dable, and approved of God, so the dis∣pensation of them be sutable to his word.

But the fourth, That is by indirect and unlawful means, it is odious to God, and destructive to men; And yet it is the or∣dinary way whereby men do attain to in∣credible riches: And specially by these four sorts of Professions. 1. By the pra∣ctice of Arms. 2. By the managing of Politick affairs. 3. By the practice at law. 4. By the practice of Merchandise, which

shall be proved by instances. First, by the practise of Arms; Sylla and Lucullus became incredibly rich,* 1.82 but it was by un∣just rapines and Tyrannical couses. Se∣condly, Sejanus and Titus Vinius, by the managing of Politike affairs became ex∣traordinarily wealthy,* 1.83 but it was by con∣cussion and bribery. Thirdly, by the pra∣ctise at Law, Sir John Cook and Judge Richardson became wealthy and rich, but it was by condemning the innocent, and acquitting the guilty. Fourthly, by the practise of Merchandize, Peter de Medecis, and Sir John Spencer became extraordina∣ry rich, but it was by falsifying and Mo∣nopolizing of all manner of Commodi∣ties: Whereupon I conclude with Solo∣mon, That such as make haste to be rich, shall not be innocent.* 1.84

For the second, first, the preservation of riches is as irksom to the minde as their acquisition hath been painful to the body; for when men have heaped up much wealth, they are in continual fears to be deprived of them, and hold no place secure for the keeping of their treasures. Secondly, Riches expose their owners to eminent dangers to preserve

them, for as the highest Cedars in a tempest, are more shaken then the low shrubs, even so rich men in a Civil war are the objects of the false accusations of all Promoting Knaves; as it appears ink 1.85 Tacitus; and in the life of Sylla there is a notable instance for it, for although a Roman Senator, called Quintus Aurelius, (in the civil wars between Marius and Sylla) had always kept himself neuter, and never sided in words and actions, with either of these two parties, yet not∣withstanding Sylla coming victorious to Rome, his name was written in the pre∣scriptions of such as had been of the ab∣bettors of the faction ofl 1.86 Marius, and for no other reason, but because he was very rich, and had a stately Palace at Alba, and so lost his life because of his riches. But it were in vain to prove this Point by many forraign instances, sith in this unnatural civil war of ours: many have been accounted Round-heads, and other Malignants, that neither had sided with one or the other side, but meerly because of their riches. Thirdly, Rich men are commonly the prey of Theeves; for where store of gold and silver is, these spirits never leave haunting, For

wheresoever them 1.87 carcass is, there will the Eagles be gathered together. In Queen Elizabeths days a Pirate of Dunkerk laid a plot with twelve of his mates to carry away Sir Iohn Spencer, which if he had done, fifty thousand pounds ransome had not redeemed him: he came over the seas in a Shallop with twelve Musketiers, and in the night came into Barking-Creek, and left the Shallop in the custody of six of his men, and with the other six came as far as Islington, and there hid themselves in ditches, near the path in which Sir Iohn came always to his house:n 1.88 but by the providence of God, Sir Iohn, upon some extraordinary occasion was forced to stay in London that night, otherwise they had taken him away; and they fear∣ing they should be discovered; in the night time came to their Shallop, and so came safe to Dunkerk again. This was a very desperate attempt; but hear another of the like nature, only it was more bloody, and more successful, for the villains that undertook the same, some two years past it hapned at Paris in France, that ten stout theeves had notice given them that the Duke of Orleans had received six thousand pounds in gold, and had caused them to be

laid in a chamber, next to his own bed∣chamber in the Palace ofo 1.89 Lugseinbourg his ordinary abode; hereupon they plotted to steal away this gold, & so in the day time got into the great garden, and in the night broke into the middle court, and with a ladder of cords got up to the Chamber window, & so into the chamber, slew two Gentlemen that were asleep in their bed, and carried away the gold, unheard, and undiscovered, although there was above one hundred Officers and servants in the house, and that the Duke lay in the next Chamber. Many other instances might be produced for the confirmation of this Point, That riches do expose their owners to great dangers, but these shall serve for brevity sake. Fourthly, the care of the preservation of riches interrupts the rest and sleep of men, and hinders learned men from their Studies, and others from their ordinary employments. It is recorded, that the Tyrant Policrates, to shew his liberality, gave at one time to the Philosopher Anacreon three talents, that is above nine hundred pounds sterlin, but after he had it some four or five days in his custody, the care he took to preserve the same, did so trouble his minde, that

he neither could take his rest in the night, nor in the day tend his School as he did before, for the fear he had that theeves should break into his Chamber in the night, and deprive him of his gold, took away his sleep, and the carking cares he took in the day to dispose of his money to increase the same, hindred him from his Studies; whereupon being vexed in his minde, he carried the said money again to the Tyrant, intreating him to keep it himself, for it had done him more hurt in that time, then it could ever do him good if he kept the same. And Demetriusp 1.90 the Phalerian, who by trading in mer∣chandize had attained to be very rich, finding his minde daily more and more perplexed with the increase of his wealth, went to hear the Philosopher Crates, who made publique Lectures upon the tran∣quillity of the minde, and having learned that riches were the greatest disturbers of the same, gave away all his riches to his poor kinsmen, that he might with moore freedom apply himself to the Studies of Philosophy: Even so, if the rich men of these days would divide their riches into three parts, and give the first part to the poor, and the second to their

poor kinsmen, and keep the third part for themselves, they would be more free to frequent the hearing of the Word of God, and more careful to make their calling and election sure: for the cares of their great riches do so disquiet their minds, that they have no time to indeavor to be∣comeq 1.91 rich in God, and so in the midst of their riches remain wretched, miserable, poor, blinde, and naked in the sight of God.

For the third, Riches are lost divers ways, for there is nothing more subject to accidents then riches: some loose their riches by theeves, as it hath been shewed, other loose them insensibly, others con∣sume them by riots, gaming, and whor∣ing, others by prodigalities, others by gluttony and drunkenness, others by building stately houses, others by casual∣ties of fire, others by imbrasing more then they can gripe, I mean by undertaking of things beyond their abilities, others by their inconstancy, by changing their dwelling, and their profession, for this Proverb is not more common then true, That a rowling stone never getteth Moss, o∣thers by sloath and idleness, For he be∣cometh poor, saith Salomon,r 1.92 that dealeth with a slack hand: But rich men do com∣monly

lose their riches by these four means: first, by ventring over their abili∣ties at sea, by shipwrack, and Pirats: se∣condly, by invasion of a forraign enemy: thirdly, by siding in a civil war with an unfortunate party: fourthly, by tyranny and oppession; and for confirmation of it I will give some instances. The Philo∣sopher Zeno had been in his former time a rich Merchant, but having lost his wealth by a Shipwrack, gave himself to the Study of Philosophy: and I could here produce the names of divers English, French, and Italian Merchants that have lost all their means by Pirats & shipwracks, if I did not regard their fame: secondly, by forraign Invasions; Cresus lost his incredible trea∣sures by the invasion of Cyrus, and Darius the last King of Persia his unparallel'd riches by the invasion ofs 1.93 Alexander the great: thirdly, all those of Marius facti∣on that bore arms against Sylla, lost their means and estates: and betweent 1.94 the two factions of the Guelfs and Gibelins, the richest Families of Italy lost their means, sometimes the Guelfs being plundred of all, and presently after the Gibelins; and how many rich families have also been undone in this Kingdom by this unnatural

war of both parties? Fourthly, by tyran∣ny and oppression rich men commonly lose their riches, for Tyrants are always jealous of rich men, because moneys are the sinews of war; so where Tyranny raigns the rich men go to rack; Pisou 1.95 un∣der the Emperor Otho lost his life for his riches, and so did Senecax 1.96 under the Em∣peror Nero, and the Visier Nassuff under the Emperor Achmat; and the Visier Ibrahim under the Emperor Morat, and a hundred more which I omit for brevity sake. In a word, it is dangerous to be rich, a moderate estate is safer, and there is no confidence to be reposed in riches; for as Salomon saith,y 1.97 He that trusteth in his riches shall fall, but the righteous shall flourish as a branch; nor profit nothing at the hour of death, for as Salomon saith,z 1.98 Riches profit not in the day of wrath, but righteousness delivereth from death: be∣sides, men presume upon their riches, for as Salomon saith in another place, The rich man is wise in his own conceit; but thea 1.99 poor that hath understanding searcheth him out: and at last, the Prophet David saith,b 1.100 Like sheep they are laid in the grave, death shall feed on them, and the upright shall have dominion over them in the morning, and

their beauty shall consume in the grave from their dwelling.

For the fourth, of the dispensation of riches; in this consists the bliss, or woe of rich men; for it is certain that they are but the Stewards of their riches, and that the Lord will call them to an account how they have dispensed of them; for Stewards, saith St. Paulc 1.101 are to be faith∣ful: now if the rich man spoken of in the Gospel, might call his Steward to an ac∣count, and say thus unto him;d 1.102 How is this that I hear this of you? give an account of your Stewardship: for you may not be any longer steward, how much more may the Lord of Lords call rich men to an ac∣count for the wealth that he hath been pleased to intrust them withall? for by him onely they live and move, and all they have are the free gifts of his liberality: And in the twefth Chapter of the same Gospel the Character of a good and bad Steward is elegantly set forth, and the re∣ward of the good, and the punishment of the bad Steward is exactly set down in these words,e 1.103 And the Lord said, Who then is that faithful and wise steward, whom the Lord shall make ruler over his houshold, to give their portion of meat in due season?

Blessed is that servant whom the Lord when he cometh shall finde so doing: Of a truth I say unto you, that he will make him ruler over all that he hath. But if that servant say in his heart, my Lord delayeth his coming, and shall begin to beat the men-servants and maidens, and to eat and drink, and be drunken; the Lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers: And that servant which knew his Lords will, and prepareth not himself, neither did according to his Will, shall be beaten with many stripes. By this it appears that upon the good or evil dispensation of riches, depends the bliss and woe of rich men; and yet there is not one of a hundred that dispense of them as they should, or may truly be called wise and faithful stewards, for the greater part consumes them in carnal pleasures in chambering and wantonness, in braveries and prodigality, in drunkenness and glut∣tony, in dicing and whoring, in haw∣king and hunting, and in sensualities and vanities, and other like: miserable wretches continually heap them up, and have not the grace to make use of them,

but famish themselves in the midst of their treasures, whereas they might a∣bove all other do good to their native Countrey, relieve the poor, and abound in works of charity, whereby it is com∣monly seen, that riches are as a stumbling block to the ways of righteousness; and it is confirmed by these words of our Sa∣viour,f 1.104 A rich man shall hardly enter in the kingdom of heaven; for rich men are for the greater part so besotted with their riches, that their gold and silver is their Idol, to whom they sacrifice morning and evening, nay day and night, the best of their cogitations and thoughts; and rather then they will part from them, will hazard the salvation of their souls, as it may appear by the carriage of the young man spoken of in the Gospel; for when our Saviour said unto him,g 1.105 Go and sell all that thou hast, and distribute the same unto the poor, and thou shalt have a treasure in heaven, and come and follow me; he went away, saith the Text, very sorrowful, be∣cause he was very rich: for their hearts be so glued to the things of this world, and their mindes so taken up with cark∣ing cares to increase or preserve their riches, that they have no time to attend

carefully upon the hearing of the Word of God; and suppose they frequent (as other men) do the publique exercises, yet their mindes are so bent upon their worldly affairs, that they are not atten∣tive to the Word, and do not apply it to themselves, and so neglect to make their calling and election sure: And for Chari∣tie, daily experience doth shew, that the greater part of them are inferior to others in that excellent grace, for they above all others are full of malice, envy, and vin∣dication, and will upon the least offence, or unadvised word undo poor men by tedious suits at law to vindicate them∣selves, presumption and pride being as a natural habit to rich men, and these are the greatest Antagonists to charity: and for their charity towards the poor, they are also generally more close-fisted then the middle sort of men, for charity is not to be valued by the gift: a man that giveth six pence a week to the poor, may be more charitable then another that gives five shillings a weeke, because that six pence may be more, according to the Arith∣meticall proportion to his estate, then five shillings is to the wealth of a rich man: and that was the reason that the

two mites that the poorh 1.106 widow did cast into the Treasury, was more esteemed of our Saviour, then the great gifts that the rich Pharisees did cast in, because she gave even all she had, and they gave but a small part of their abundance: and many of them are so hard-hearted, and de∣prived of all pity, compassion, and mercy, that like the rich Glutton, they will suffer the poor Lazarus to famish at their doors rather then they will allow them the crums that falli 1.107 from their tables; but it will be said unto them one day, Sons re∣member that in your life time you received your good things, and the poor Lazarus evil things, but now they are comforted and you are tormented. It cannot be denied but there are divers monuments abroad of the Christian charity of many rich Citizens of London; but to erect Alms-Houses, and Hospitals with ill-gotten goods, tending more to Ostentation then to true Charity, is an abomination to the Lord; and Selymus Emperor of the Turks, and one of the greatest tyrants that ever was, made conscience of it, fork 1.108 Pyrrhus his grand Visier perswading him upon his bed of death, to erect a stately Mosque of the moneys that should proceed from the

Persian Merchants goods that he had most unjustly confiscated, he answered, No, Pyr∣rhus, this would be an abomination to God, and to our great Prophet Mahomet: to build a Church and an Hospital, with the moneys proceeding from goods that are not justly my own, but rather I charge thee, they be suddenly restored to their right owners; and to rob Peter to give to Paul, as many do, is a meer impiety, rather then charity: Can men be so gros∣ly deluded by Satan, as to think that it is a satisfactory restitution to erect a sorry Alms-House, or Hospital, or a Free-School for the relief of the poor, and for the education of poor Scholars, after they have undone many by Usury, Ra∣pines, and Oppressions? No, the restituti∣on to be acceptable to God, must be made to the very same parties they have wronged and oppressed, or at least to their heires; and like Zacheus say,l 1.109 Be∣hold Lord, the half of my goods I give to the poor, and if I have taken any thing from any man by false accusation, I restore him four fold. Mr. Sutton after he had undone by Usury, and Forfeitures of Bonds, and Morgages many Gentlemen, out of a remorse of conscience, erected Charter-House

Hospital for relief of decaied Gentle∣men; but it had been a better restitution if he had distributed the moneys it cost a∣mong the children of those he had op∣pressed: yet few there are in these days so conscientious as he, for they wil make no restitution at all, neither in their life time, nor after their death: True Charity pro∣ceeds from a feeling compassion of our poor brethrens present misery, and there∣fore men that are close-fisted to the poor in their life time, and great benefactors at their death, cannot be accounted true charitable men, for they part from their money when they can make no more use of it, and by consequence, this charity savors more of Ostentation then of true Piety. The Magnificence and Christian Charity of Sir Thomas Gressam is then to be commended, for as anotherm 1.110 Pericles, he did in his life time erect the Royall Ex∣change for the ornament of the City of London, and Gressam Colledg for the pro∣pagation of Learning, and many Almes-Houses for the relief of the poor, and so shewed himself a wise and faithful Steward of those riches that the Lord was pleased to intrust him withall: and certainly rich men that do not dispense

of their riches after this maner, specially if they have no children, as he had none, without the speciall mercy of God, and an unfained and timely repentance, they will be cut asunder, and have their porti∣on with the unbelievers: for it is rather a curse then a blessing to be rich, and have not the grace to make use of our riches, which is confirmed by this saying of Salomon,n 1.111 There is an evil, saith he, which I have seen under the Sun, and it is common among men; A man to whom God hath given riches, wealth, and honors, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease. And in another place,o 1.112 There is nothing better, saith he, for a man then he should eat and drink, and that he should make his soul injoy good in his labor; This also I saw that it was from the hand of God. By these things it appears, that worldly riches are painful in their acqui∣sition, full of cares in their preservation, and in their losses grievous and full of sorrow,* 1.113 and that in their dispensation do consist the bliss, or the wo of the owners of them.

As for the spiritual riches of a Chri∣stian,

they are the immediate gifts of the blessed Trinity; for his Election is the gift of God the Father, his Justification is of God the Son, and his Sanctification the gift of God the Holy Ghost; and the riches of his other graces proceed from the same Spring, and therefore these riches are supernaturally excellent, and free from all changes and mutations whatsoever. Neither can the Elements, or any creature in heaven, or upon earth, nor the Prince of darkness, nor death de∣prive him of these riches: for as St. Paul saith,p 1.114 The gifts and calling of God are with∣out repentance: And every good gift, and every perfect gift, saith St. James,q 1.115 is from above, and cometh down from the Father of lights, with whom there is no variableness, neither shadow of turning. Spiritual riches are then that treasure laid up in heaven, where neither moth, nor rust doth corrupt, and where theeves do not break thorow and steal; It is that treasurer 1.116 hid in the field, the which when a man hath found, he hideth, and for joy thereof goeth, and selleth all he hath, and buy∣eth that field. It is that precious Pearl of great price,s 1.117 which when a man had found, he went and sold all he had and bought it.t 1.118 To conclude, the gifts and graces of God,

of his Son, and of his blessed Spirit, are the true riches that men should endeavor to attain, for they onely are able to re∣joyce his heart, and content his minde, and to comfort him at the hour of death: This is the wisdom that Salomon saith,u 1.119 is better then rubies, and all things that may be desired, are not to be compared to it. It is in these mercies, and graces, in which the Prophet Davidx 1.120 took all his delight, and meditated upon day and night, for they are more to be desired then gold, yea then muchy 1.121 fine gold, and are sweeter then hony, and the hony comb: whereas riches are but meer vanity and vexation of spirit.

CHAP. IV.

Of the vanity of worldly pleasures.

THere is also two sorts of pleasure: first, the Worldly: secondly, the Spiritual; the last are rather spi∣ritual ravishments then pleasures, for their superlative excellency: but the worldly pleasures are like the morning dew, that vanisheth away at the rising of the Sun; even so worldly pleasures have no sub∣stance,

and in the continuance they be∣come irksome; and yet is one of the dieties of worldly men, in the injoyment of which, they conceive doth consist their supream good: Their original spring is the five senses: first, the Sight: second∣ly, the Hearing: thirdly, the Tast: fourth∣ly, the Smel: fifthly, the Feeling: and every one of these have their peculiar de∣lights: the Sight takes pleasure in beauti∣ful objects, the Hearing in Musick, the Tast in delicious Savors, the Smel in o∣deriferous Odours, and the hand in lasci∣vious Feelings; so that all the worldly pleasures that can be imagined proceed from one of these senses: how can it then be possible, that rational men should be so mad as to conceive their supream good should consist in such momentary vani∣ties! besides, it is daily seen, that mens pleasures are rather guided by Phansie then by Reason, and more by inclination, then judgment; for what is pleasant to one is distastful to the other throughout the five senses: First, in the Objects, some love a flaxen hair'd, others a black hair'd woman: some love to hear a doleful melo∣dy, others a joyful: some love to eat one thing, and some another; nay, their very

taste will vary, although they eat of one and the same meate: some love a sweet, milde odour, others a strong perfume; and for their Feeling, they are as various; and in the Election of their calling they differ as much, some love a Souldiers life, others love Learning, others to be Mer∣chants, other Shop-keepers; others will be Artificers, others will be Sea-faring men, others will feed cattel, and others will till the ground: Likewise in their Recreations, some love Hawking, others Hunting, others Shooting, others Bow∣ling, others Gaming, and so in all things their pleasures differ & varie. If it be then granted, that their supream Good doth consist in the injoyment of their pleasures, then there must of necessity be as many different supream Goods, as there is varie∣ty of pleasures; but as I have said before, all these pleasures or inclinations, are but meer phansies, vanities, and vexations of Spirit; as it shall be proved by these insu∣ing Discourses: Observe then for method sake, that worldly pleasures may be di∣stinguished thus,

• 1. By necessary and natural.
• 2. By violent and superfluous.

• 3. By moderate and lawful.
• 4. By vitious and unlawful.

And for conclusion, I will give a hint of the spiritual Pleasures that are superexcel∣lent, and free from vanity.

First, under the necessary pleasures are comprised eating, drinking, walking, resting and sleeping, with the actions and imployments about our just and lawful Callings, for in all these things there is a naturall delight, for he that eateth when he is ahungry, and drinieth when he is athirst, and resteth when he is wea∣ry, or sleepeth after a long watching, finds a delight in all these necessary things, without which men cannot sub∣sist, but in all these men are to be mode∣rate, otherwise they become vitious, but they must be laborious in their cal∣ing; therefore as Salomon saith,a 1.122 Sleep to a labouring man is sweet; as Souldiers in their Military exercises, Students in their Studies,* 1.123 Merchants in their Negotiati∣ons, Shop-keepers in their Shops, and Artificers in their Work, otherwise their professions will seem tedious and irksome unto them; and as a rowling stone ne∣ver getteth Moss, so fickle and incon∣stant

men in their calling never at∣tain to honor nor riches, for it is dili∣gence, activity, and a constant assiduity in in any profession that make men thrive in the world; He becometh poor, saith Solo∣mon,b 1.124 that dealeth with a slack hand, but the hand of the diligent maketh rich; he that ga∣thereth in Summer is a wise son, but he that sleepeth in Harvest is a son of shame: and many men in these days come to penury by often changing of Calling, or by un∣dertaking such Callings as they never were bred to, or by exercising four or five Callings at one and the same time, which is a great vanity, for that is the cause that Artificers never attain to the perfection of their Art, or handy-craft, but remain ignorant hudlers in them all: It is therefore convenient that men should be constant to one Calling, and to take delight in it, For godliness with content, saith St. Paul,c 1.125 is great gain, and with∣out men take delight in their profession, they will always be changing till they bring themselves to extream misery.

Secondly, violent and superfluous Pleasures are desructive two ways, the first impair mens health, and shorten their dayes, and the other doth waste and

consume their estates: how many have lost their lives by the excessive pleasures of Venery in the very act, & many more by excessive riots of drunkenness and glutto∣ny, and others by the violent exercises of Tennis, Foot-ball play, Leaping, Vault∣ing, and running of races: some others by swiming,* 1.126 and others by drinking in Sum∣mer wines cooled in snow; and of late years how many have shortned their lives by the excessive use of Tobacco, a be∣witching herb, in the taking of which the poorer sort consume the small means they have, and the richer impair their health, and fill their brains as full of foot, as is the funnel of a chimney, by which they deprive themselves of sleep, consume their radical humor, engender Palsies, and apoplexies, and go down to the grave before their time, whereas if it be used moderately, it purgeth the Phlegm, pre∣vents the Dropsie, and refresheth the spi∣rits. It is then apparent, that as these vio∣lent pleasures impair the body, so they wast mens estates, for rioting, gluttony and drunkenness, Tennis, and Foot-ball∣play, running of races, and drinking of wine cooled in snow are consumers of the means and estates of men.

Thirdly, the moderate and lawful pleasures, are not prohibited in the word of God, so they be used with moderati∣on; for Christians may boldly take plea∣sure in a moderate way of all the creatures under the Sun, so it be with thanksgiving, and after a sanctified manner in all so∣briety and temperance. 1. They may take delight in the admirable works of God,d 1.127 in the contemplation of the light of the Sun, in the constant course it ob∣serves in the regulating of the seasons of the year, and in the increase and declina∣tion of its heigth, whereby the days are lengthened or shortned; In the various mutations of the Moon, by whose in∣fluence the Tides increase or fall. 2. They may delight to see the aspect of the Springe 1.128 when after a cold Winter the ve∣getative creatures begin to sprout, and when Flora doth revest her self in her glo∣rious apparel clothing the earth with va∣riety of odiferous flowers inameled of di∣vers colours, which excel in beauty, in the esteem of our blessed Saviour,f 1.129 the very glory of King Salomon; and in Summer they may delight in the blessing of God, upon the labour of the Husbandman; and in Harvest upon the incredible increase

of the seed, and in Winterg 1.130 in the con∣sideration of the propriety that God hath given to the vegetative creatures, to draw their sap, which is their life, into their root, that it may be kept in the bowels of the earth, from the danger of the frost and snow; and how by his admirable provi∣dence, he doth feed the beasts of the field, and the fowls of the air in that bar∣ren season,* 1.131 as well as in havest. 3. They may delight in the glorious objects of the green and beautiful medows, and in the sweet rivers running along their banks; in the numerous herds of cattel feeding in the Valleys and Mountains. 4. They may rejoyce in the commerce and trade of rich merchandise that are brought from forraign parts, whereby the com∣monwealth doth flourish, and the poor are set at work; and all in generall provi∣ded of all necessary things for this life. 5. They may take delight to see the Ar∣tificers, Shop-keepers, and all others of the poorer sort to prosper, and to have vent and utterance for their wares, where∣by they are enabled to maintain them∣selves, wives, children and servants, in a decent condition, and free from want or penury. 6. They may delight and bless

the Lord, for their health, peace, and prosperous estate, and that they live, and move, and have a beeing, with all necessa∣ry things for this life, as meat, drink and raiment; but above all they may laud and praise the Lord for his mercy, and the free liberty they have to hear his Word and Gospel preached with zeal and since∣rity. 7. They may solace themselves in honest recreations, as in walking abroad to take the aire, in the company of their friends; their discourses beingh 1.132 seasoned with salt, and rather tending to edifica∣tion then depravation. 8. They may sometimes go a hunting, hawking, fishing, shooting, bowling, but these recreations are to be short, and onely for to refresh their spirits, after tedious studies, and weekly employments, and to strengthen their bodies by these laudable exercises, and not to make them, as some do, their daily work, for otherwise these honest and laudable recreations would become vitious, and destructive to body and soul, for nothing ought to be more precious to Christians then Time.

Fourthly, Vicious and unlawful plea∣sures are the snares of Satan, and the har∣bengers of death, and yet they are most in

fashion in these days,* 1.133 and few or none that are addicted to them, will give them any bound or limits: It is recorded that Cesar, Edward the fourth King of Eng∣land, and Henry the fourth King of France, were over-much addicted to Venery, and yet those that have written their Lives, give them this commendation, that they bounded this Passion within certain limits; for their Venerian delights did never, say they, make them neglect any affairs of State, or actions of war, because, saith a modern Author of Cesar,* 1.134 that the Passion of Ambition was more predomi∣nate in him then the Passion of Love, al∣though the Passion of Love, in the opini∣on of Aristotle, and of Senault himself, is held to be the most violent Passion of all the other Passions: but if men are to be moderated, as I have said before, in the natural and necessary pleasures, there is great reason they should be more tempe∣rate in their vitious pleasures, sith they are sinful, and odious to God, and to all vertuous and temperate men: and St. Pauli 1.135 would have men to be moderate in their cating and drinking for their healths sake, and for conscience sake, for the abuse of the creature is prohibited by the Lord:

Nay, they are to be temperate in their walkings, resting, sleeping, and in the very delight of the Nuptiall bed, and that is the reason that St. Paul gives them this charge,k 1.136 Let your moderation be known unto all men: the Lord is at hand; and notwith∣standing young and old run after vitious and unlawful pleasures, as the Gray∣hound runs after the Hare, and yet they besot men, and deprive men of their rea∣son and judgment, and such as by cu∣stome have gotten an habit in carnal plea∣sures, are seldom weaned from them, without a special measure of divine grace, for they are more inticing, and have stronger charms to allure men (then the Harlot spoken of in the 7. of Proverbs,l 1.137 Come let us take our fill of love untill the morning, let us solace our selves with loves, for the good man is not at home, he is gone a long journey, he hath taken a bag of money with him, and will come home at the day ap∣pointed; with much fair speech she caused him to yeeld, with the flattering of her lips she forced him: he goeth after her straight∣way, as an oxe goeth to the slaughter, and as a fool to the correction of the stocks, till a dart strike through his liver, as a bird hasteth to the snare, and knoweth it not that it is for his

life) to intice men to lust, and all impiety, for under vicious pleasures are comprised Lechery, Drunkenness, and Gluttony, Pride, Pomp, lascivious Apparel and Pro∣digality: all vitious recreations, as En∣terludes, Comedies, and Tragedies, Tabling, Carding, Dicing, Dancing, Leaping, and Vaulting, Masks, and Mum∣meries, and all such Court-vanities; and these are the deities of worldly men, and paradise of the wise men, or rather of the fools in these days. But before I proceed, give me leave to examin what bliss or feli∣city doth consist in the injoyment of these vanities. First, Venery, is a sensual de∣light, of no continuance, which enerveth, saithm 1.138 du Bartus, all the faculties of body and soul, and casts mens reason in a quick sand of lust: besides, it draws with cart∣robes the judgments of God upon men and women, and fills their bodies of loathsom and incredible diseases. Se∣condly, for Gluttony and Drunkenness, they are absolutely brutish, and of all the bruits and sensitive creatures, there is none that is addicted to these vicees but the Fox and the Swine, for the Swine will sometimes burst by drinking of Butter∣milk, and the Fox by drinking of young

Lambs blood, and therefore no Nation hath a better Etymology for a drunkard then the English; for when men are drunk, they say, They are Fox'd; and what is more destructive to the health of mens bodies then drunkenness and gluttony? Awake, ye drunkards, saith the Prophet Ioel,* 1.139 and weep, and howle all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Thirdly, For pride, pomp, lascivious apparel, and prodigality; to be proud of that w^ch is not our own, is a meer folly, and lascivious apparel is but as the tinder to inflame the fire of lust; and for pomp, and prodigality, the one is the way to penury, and the other may be compared to the Peacock,* 1.140 that hath nothing in him that is good or worthy of praise but his gay feathers: besides, men are but Stewards, or Feofees in trust of the means they have, and they will un∣doubtedly be called to an account, if they lavish the means they are intrusted withall in such vanities. Fourthly, En∣terludes, Comedies, and Tragedies, are but the Seminaries of lust, and Play∣houses the Schools of the depravation and corruption of youth. Fifthly, Ta∣bling, Dicing, and Carding, are the

Circes or rocks where men make ship∣wrack of their means and estates, and by which swearing, cursing, and banning is promoted and kept in beeing. Sixthly, Dancing, Masking, and Mummeries, they are but the meer Panders and Bawds of the Court, the very consumers of Princes treasures, and the Nurses of all vices, that make young gallants sell their land to wear gay cloaths, and to glister in a Hall with their silver and gold lace; and when they have lavished their estates, and impaired the health of their bodies, multiplied and aggravated their sins, they have nothing left them but grief and sorrow of heart, and a gnawing worme in their consciences that never di∣eth; except the Lord in his mercy touch their hearts, and make them cry out like the Prodigal Son,n 1.141 I have sinned against heaven, and in thy sight, and am no more worthy to be called thy Son; or prick their hearts as those that crucified our blessed Saviour, who said unto St. Peter, and his fellows Apostles, Men and brethren what shall we do? Then Peter said unto them, Repent: even so if these Monopolists of worldly pleasures do not repent unfai∣nedly, they will incur Gods just indigna∣tion at the last day.

Lastly, The Spiritual Pleasures are free from vanity, and ravish mens souls into the third heaven, and by the eyes of faith see the presence of God, Angels, and Saints. Thou hast ravished my heart, saith Christ unto his Church:o 1.142 Even so the children of God, that take pleasure to meditate in the Law of God, are ravished in spirit, as St. Paul saith of himself,p 1.143 I knew a man in Christ above fourteen years a∣go, whether in the body I cannot tell, God knoweth, such a one caught up into the third heaven: and I knew such a man (whether in body, or out of the body, I cannot tell, God knoweth) how he was caught up into Paradise, and heard unspeakable words, unutterable, which is not lawfull for a man to utter. And undoubtedly, in zealous prayers, and ho∣ly meditations, doth consist the spiritual Pleasures of a Christian; and it is said in Genesis,q 1.144 that Isaac went every evening in the field to meditate; so that it is appa∣rent, that the servants of God have an in∣timate familiarity with him, which doth fill their hearts with unspeakable plea∣sures, for the Prophet David saith,r 1.145 The godly mens delight is in the Law of the Lord, and in his Law doth he meditate day and night: And the constant and fervent

prayers of Corneliusf 1.146 the Centurion ob∣tained this favour of the Lord, that Saint Peter was sent for, for the conversion of himself, and of his family; and St. Peter by his prayers was cast into a trance, and sawt 1.147 a vision, whereby he was confirmed that God is no accepter of persons, and whether they be Jews or Gentiles, if they love and fear him, they are received into grace by the merits of Christ his beloved Son.* 1.148 They that wil then injoy the spiritual pleasures, must pray continually, and me∣ditate day and night upon the mystery of their salvation, to get an assurance their calling andu 1.149 election is sure, and they are justified by the bloud of Christ, shall be saved fromx 1.150 wrath through him, and arey 1.151 sanctified by the holy Ghost, and of the number, who by the preaching of the Gospel, have had their eyes opened, to turn them from darkness to light, and from the power of Satan to God, that they may receivez 1.152 forgiveness of sins and inheritance among them which are san∣ctified by faith in Christ, and that they have received a white stone, and in the stone* 1.153 a new name which no Man know∣eth, saving he that receiveth it. This assurance, I say, is able to fill a Christians

heart with unspeakable pleasures, and to ravish his soul into the third heavens, where he shall injoy the presence of God, in whom is the fulness of joy,* 1.154 and in his right hand are pleasures for evermore. But worldly pleasures vanish away like smoak, and are meer vanity and vexation of spirit.

CHAP. V.

Of the vanity of mens passions in general.

THe next aggravation of the vanity of the lives of men, after the for∣mer description of the vanity of their desires, is the vanity of their passions, with the exorbitant care they take for the cure of their bodily diseases, and their unparallel'd carelesness of the cure of the maladies of their souls; for what greater vanity can there be, then to prefer the health of their body that is momentary and nothing but dust, to the preservation of the welfare and tranquillity of their immortall souls, who are in the esteem of our blessed Saviour,a 1.155 such a precious Jewel that there is nothing under the Sun, that

for value may be given in exchange for it: and yet it is daily seen, that if their finger doth but ake, or if they have but a quotidian ague, (that is a wholsom medi∣cine in the Spring) they will presently take their bed, and send for the best Physitians, and will ingenuously declare unto them the symptoms of their disease, that they may the better prescribe fit remedies for the cure of it: but if their souls be sick, by the rageful distempers of their passi∣ons, which breed storms of preturbations in their soules, as the impetuous windes do tempests at sea, they make nothing of it, neither will they send for a spiritual Physitian, that can pour in their feste∣red wounds the Balm ofb 1.156 Gilead, and as∣swage by their grave Counsels the fury of their passions, but will rather, if any come to visit them, unsent for, disguise their vicious passions, by the names of vertues, for they commonly call Am∣bition a desire of Glory, and Avarice a prudent fore-cast; and the furious passion of wrath a generosity of courage, and so of all the rest: and by this concealing and disguishing of their spiritual mala∣dies, make them by custome utterly incu∣rable. This common vanity of men hath

induced divers learned Authors, to pre∣scribe in their Writings, divers excellent remedies to cure these concealed maladies of the soul: but before I speak of the re∣medies, it is fit the Reader should be in∣formed of the essentiall cause of these distempers, for as it is impossible for a Physitian to cure the bodily infirmities of his patient before he be acquainted with the nature of them; even so it is far more impossible for the Reader to pacifie the fury of his passions, before he be in∣formed by these insuing particulars of the cause and nature of them. I will there∣fore speak in order of these things.

• 1. Of the two distinct powers of the soul.
• 2. Of the Concupiscible and Irascible appetite.
• 3. Of the definition of mens passions.
• 4. Of their seat, and number.
• 5. Of their original spring.
• 6. Of their evil and good essects.

First,* 1.157 the soul is distinguished into two di∣stinct powers, the one is called Rational, the other Sensitive: the Rational is onely peculiar to men, but the Sensitive is com∣mon

to men and beast.* 1.158 The Rational is a spark of the divine essence, and therefore immaterial, and immortal, but the Sen∣sitive is materiall and earthly, and there∣fore mortal and corruptible, and from hence the Christian Philosophy,* 1.159 doth in∣fer the resurrection of the body, because it hath such an affinity with one of the powers of the soul; besides, the Rational power doth its operations without the aid of the corporal organs, but the Sen∣sitive cannot execute its functions without the assistance of the organs of the body, and that is the reason, why the operati∣ons of it are more carnal, and those of the Rational more divine and celestial; and this made St. Paulc 1.160 cry out, But I see another law in my members warring against the law of my minde, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am, who shall deliver me from the body of this death! I thank God through Iesus Christ our Lord: so then, with the minde I my self serve the Law of God, but with the flesh the law of sin: Moreover, the Rational power of the soul is the spring of all the intellectual facul∣ties of the minde, but the Sensitive power is the spring of the senses, and of all

the affections and passions of men.

Secondly, Because this Sensitive power is distinguished into two distinct appetites, viz. the Concupiscible, and the Irascible, which are properly the faculties that the French call Appetitives, which intimates in the English tongue an aptness,* 1.161 an in∣stinct, or natural inclination, inticing men and beast to pursue such objects as seem Good, or to fly from such objects that seem to be Evil; and the truth is,* 1.162 that the propriety of the Concupiscible appetite is to induce men to prosecute the objects that seem simply to be Good, or to draw them back from such that seem simply to be Evil, who have no appearance in them to be difficult to be obtained, or to be avoided: and the propriety of the Irasci∣ble appetite is to intice men to meet the objects presented by the senses unto them after a short result of the imagination that be not onely simply good or evil, but full of difficulties to obtain or to eschew; for the seeming good simply,* 1.163 is the proper object of the Concupiscible appetite, be∣cause it is pleasant and useful to men or beast, and may be obtained without dif∣ficulty; but the seeming good that is ap∣parently difficult to obtain, and the evil

that is hard to avoid, is the proper object of the Irascible appetite: But you are in this place to take notice once for all, That the objects that the senses represent to mens phansies, or imaginations are not always really good, nor really evil, be∣cause the judgments of men are often∣times deluded by the senses, who varnish over the good with evil, and the evil with good; and that is the reason why this phrase of seeming good, or seeming evil, is used so often in these Discourses.

Thirdly,* 1.164 Passions argues imperfection in the subject, and a distemper in the sen∣sitive power of the soul: and here is the definition of the general words of Passi∣ons: Passion is nothing but a motion of the sensitive appetite proceeding from the appre∣hension of a reall or seeming good or evil, which begets an alteration in the body against the law of Nature: Mens passions are born with them, and therefore cannot be utter∣ly extinguished, neither by an habit of moral Vertue, nor by Grace; but their sury may be allaid, and their distemper regulated; they never arise but there is an apparent alteration of the body, as it is noted in the desinition above related, and this alteration proceeds after this maner,

the objects having been represented to the imagination by the senses; if it conceives them to be good; the concu∣piscible appetite doth intice men to prose∣cute these objects, and having obtained their desire, there proceeds from the in∣joyment of it, a passion of joy and delight, which dilates the blood, with the vital spirits that reside in it to the extreamest part of the body; and the heart being deprived of some of his natural heat, makes an alteration in the body, that is apparently seen in the face, which hath by it a more pleasant aspect, and a more ruddy complexion then ordinary; but if this delight or joy be violent and come unexpectedly, it makes a contrary altera∣tion in the face, for then it becomes pale, and the body falls into a swound,* 1.165 and sometimes deprives the party of life, be∣cause the suddain violence of the passion, hath driven all the blood and vital spirits from the heart, and so for want of heat the life is extinguished. Contrarily, if the objects procure a passion of fear, then the blood and the vital spirits resident in it, with-draw from the extream parts of the body, and ascend up to the heart to com∣sort the same, and stir up the passion of

undantedness to oppose this fear, but in the mean time, this irregular motion of the heart, and the running of the blood causeth an apparent alteration in the body, for the face and all the members of the body lose their natural complexi∣on and become pale, the knees, feet, and hands trembling, as if the party had the dead-palsey. Nay, if this passion be vio∣lent, and happen unexpectedly, it will de∣prive the party of life, for it will bring up such a superfluous current of blood and vital spirits about the heart, that it will be smothered by it, as it shall be proved by divers instances in convenient time and place. But some will object, How can the powers of the soul sympathize thus with the accidents that happen to the body? I answer, that it is by the com∣munication that is between the Sensitive power of the soul, and the organs of the body, as it appears in the passions of De∣light and Dolour; for if a man injoy any pleasure, the sensitive power of the soul hath her part of this delight; likewise if his body be racked, the sensitive power of his soul suffers her part of the torments, for the body and the soul is but one indi∣vidual, the body without a soul being

but a lump of clay, the one being the matter, and the other the form; or the the body is the Bulk of the ship, and the soul the Helm that guideth the same.

Fourthly,* 1.166 the passions of men are seated in the heart, because it is the seat of the Sensitive power from which they are de∣rived: and this is the opinion of Aristotle, and other ancient and modern Authors: yet divers are of another judgment, some would have the seat of them to be in the li∣ver, others in the gall, others in the spleen: but, because the reasons & arguments they use to prove their opinion, have been con∣futed for erronious, I will not trouble you with them, specially sith our blessed Sa∣viour doth confirm by these words,d 1.167 that they are seated in the heart, For from with∣in, out of the heart proceeds evil thoughts, adulteries, fornications, murders, &c. And these are the effects of mens passions, nay,* 1.168 daily experience confirms the point; by the carriage of young children who are addicted to envy, vindication, wrath, and divers other passions, before they be able by their rational power to distinguish the good from the evil, because the ra∣tional power that is seated in the Under∣standing doth increase by age: but the

Sensitive power is bred with us; and therefore the heart is the true seat of the passions, affections, and inclinations of men.

As for the number of the passions of men, it is uncertain, for they may be mul∣tiplied by the limitation of their objects, as the windes have been of late: for at the first they were but four, the East, North, West, and South, and then they were multiplied to eight, and afterwards to sixteen, and then to two and thirty, and of late they have been multiplied to three∣score and four: as for the passions, Aristotle was of opinion that there was but one ge∣neral passion, and that was Love: Others said there were but two, and they were Delight, and Dolour; others said there were but four, and they were Ioy, Sorrow, Hope and Fear; and this opinion was grounded upon reason, for whatsoever men act or undertake, they delight, grieve, fear or hope.* 1.169 But Beau-lieu, and the Bishop of Marseilles maintain there are eleven general passions, but Senault a modern Author hath made them up twelve, to make the passions of the Irascible appetite equall with those of the Concupiscible appetite, and so hath brought in remisness;

which in the two former Authors opini∣ons, nor in mine, can be no general passion, because it is mixt or composed of Love and Compassion: and these are the eleven general passions, and the six of the Concupiscible appetite shall have the precedency. First, Love. Secondly Hatred Thirdly, Desire. Fourthly, Flight or Eschewing Fifthly, Ioy. Sixthly, Do∣lour, or Sorrow: and these are the five of the Irascible appetite: First, Fear. Second∣ly, Vndauntedness or Boldness. Thirdly, Hope. Fourthly, Despair. Fifthly, Wrath, or Choler. And here followeth their definiti∣on according to Beau-Lieu,* 1.170 which I con∣ceive to be the best. First, Love, is a mo∣tion, an appetite, an affection, or passion towards a thing which is lovely, and pleasant unto us, whether it be present or absent. Secondly, Hatred is a passion against some thing that is adverse, or seemeth evil unto us, whether it be pre∣sent or absent. Thirdly, Desire, called by some Concupiscence, is an affection to possess, and injoy a thing that is absent, which is pleasant unto us. Fourthly, Flight is a Passion inticing us to eschew, or fly from a thing that seemeth evil, or is adverse unto us. Fifthly, Ioy, Delight,

or Volupty is the possession, or injoyment of the thing desired, which seemed good and pleasant unto us. Sixthly, Dolour or Sorrow is a passion, proceeding from the anguish of the body, or from some evil ac∣cident hapned unto us: These six passions are incident to the Concupiscible appetite; and these five following to the Irascible appetite. First, Fear is an apprehension of an evil that is neer, and hard to be avoid∣ed. Secondly, Vndantedness, is an assu∣rance or confidence that we can avoid, or overcome an evil, though it be never so difficult. Thirdly, Hope is an expectation of a good that we desire and long for; in the obtaining of which we see some pro∣bability, although it be invironed or compassed about with great difficulties. Fourthly, Despair is a passion that inticeth us to fly back, or retreat from the pursuit of a Good much desired, because we con∣ceive an impossibility to obtain the same. Fifthly, Wrath is a fiery passion, inticing us to vindicate our selves for some inju∣ry received, or to chastise such as do evil, or hinder others to do good.

These eleven general passions, and all others that derive from them, may be re∣duced to six heads; three incident to the

Concupiscible appetite, and three to the Irascible; the three of the Concupiscible have every one of them their Opposites. First, Love hath for his opposite Hatred. Secondly, the Desire hath for his opposite the Flight. Thirdly,* 1.171 Ioy hath for its op∣posite Dolour: but the passions of the Irascible have but two opposites, viz. First, Hope hath for his opposite Despair. Secondly, Vndantedness hath for his op∣posite Fear,: but Wrath hath no opposite; If you will know the reasons, read Beau-Lieu, in his Body of Philosophy, for I cut them off for brevity sake. These ele∣ven generall passions may be multiplied by the limitation of their objects to be as numerous as a swarm of Bees.

Fifthly, The original spring of the passi∣ons of men, is the senses, which are: first, the Sight: secondly, the Odour: thirdly, the Hearing: fourthly, the Tast: fifthly, the Feeling; and they arise and spring up af∣ter this maner: The Senses having re∣presented the Objects to the Fansies, or imaginations of men,* 1.172 after a short result of the rational part: the Concupiscible appetite doth intice men to prosecute the reall or seeming Good; and the Irascible appetite doth induce them to prosecute

the Good, compassed with difficulties, or to fly from the apparent or seeming Evil. Now by this pursuit of the Concu∣piscible appetite, or by the flight of the Irascible appetite; the heart which is the spring of all the motions of the body, must of necessity be distempered; and from this distemper proceeds the alterati∣ons of the body that I have spoken of be∣fore, which have been noted to be con∣trary to the Laws of Nature: for the na∣tural temper of the heart, of such as are in perfect health, and that are free from the motions that arise from their passions, is more equal (as it may appear by the bea∣ting of the Pulse, which is the surest evi∣dence men have, of the temper or distem∣per of the heart) then the ballance of the most excellent Watch upon earth: and the heart being once brought out of his natural temper, the foresaid alterations are greater or lesse, according to the degree of the distemper of the heart; which are so vio∣lent in some passions, that they are visibly seen in the strange postures of the body; the high colour of the face, the inflamma∣tion of the eyes, or by the shrilness, and fierceness of the voyce. Besides, these alterations proceeding from the passions,

there is a continual contention between the forementioned Concupiscible and Irascible appetites in the will of men, which is the cause of the anxiety and pre∣turbation of the minde, which shall be described in the next Discourse.

Sixthly, the evil effects of the passions of men arise from their contentions one with another, and their good effects arise from the assistance they give one to ano∣ther to fly from evil, for to cleave to the good; The Desire, that is a passion inci∣dent to the Concupiscible appetite is a great inticer to sin, and therefore it is called by St. John,d 1.173 The lust of the eye, and by St. Paule 1.174 The lust of concupiscence; and by this passion of the lust of the eyes was David inticed to commit the hainous sin of adultery withf 1.175 Bathsheba, the wife to Vriah the Hittite; Now had Flight come to his aid as it did to Joseph, when his lewd Mistress did tempt him to lust, it had been an excellent effect of that passion. It is likely that there was then a great con∣tention between the Concupiscible and the Irascible appetite, the first inticing King David to sin by the representation of so beautiful an object, and of the in∣joyment of such a seeming good; and the

second by perswading him to eschue and fly from this apparent evil varnished over with a seeming good; but what became of their great contention, but a great per∣turbation in the minde of David for a time? yet had the Concupiscible appetite the mastery, for David did injoy his de∣sire, and remained impenitent a whole year:f 1.176 but when he was awaked from this spiritual lethargie by the Prophet Nathan, he cried, out of a penitent heart, I have sinned against the Lord: this was then an evil effect of this passion of Desire. The passion of fear that did possess Saint Peter when our blessed Saviour was brought into the Hall of the High Priest, caused another evil effect, for it did intice St. Peterg 1.177 to deny his Lord and Master three times before the Cock crew; but it was a good effect of the passion of Joseph, above cited, for it made him fly from sin to preserve his continency; and it was a noble effect of the passion of Undanted∣ness that did possess the hearts of She∣drach, Meshach, and Abednego,h 1.178 and of the Prophet Daniel,i 1.179 to induce the three first to indure the torments of the fire of a burning furnace, heated seven times more then it was ordinarily: and the se∣cond,

to despise the rage of the Lyons, ra∣ther then disobey the Commandment of the Lord. But these are but moral allego∣ries, for it is not in the power of the Con∣cupiscible appetite to make the children of God commit such sins as the Prophet David, and St. Peter did, but it was because God was pleased to give them over to themselves, to make them know that the perseverance in grace is a free gift of his; neither is it in the power of the Irascible appetite to infuse such a continency as was found in Joseph, nor such an unparallel'd undantedness as was in Shadrach, Meshach, Abednigo, and in Daniel; but it was the blessed Spirit of God that did infuse in their hearts that admirable fortitude, &c.

CHAP. VI.

Of the vanity of the passion of love.

AS after a hard winter, the Sun is not onely seen to give a new life to all the Vegetative, Sensitive, and ra∣tional Creatures upon earth; but also by the heat of his beams to penetrate the

very bowels of the earth, for to purifie the insensible creatures from their dross, as the silver, gold, and precious stones; even so after mens passions have by their natural commotions, clouded their mindes with a Winter of anxiety and sor∣row: supernatural Love, doth not onely revive their Spirits, but doth also purifie them from the dross that these perturba∣tions had left behinde them in their souls. Love being then the most noble passion of men, it is fit it should have the prece∣dency in these Discourses, sith without love all humane society should be extin∣guished, and by it men deprived of all content and comfort in this life; for the greatest comfort that men can attain to in this vale of Tears, is to have a constant friend, or a faithful consort, in whose brest they may confide their greatest se∣crets, and be partaker with them of their prosperity, honor, and glory, or sympa∣thize with them in their afflictions and miseries. It is recorded that Fpamonides, the Commander in Chief of the Thebanes, a man as free from vain-glory as any one we read of, did not glory in any thing but in this,* 1.180 that his father was living, when he won three famous battels against the

Lacedemonians, that were then held for their valour to be invincible, regarding more the content and honor that his fa∣ther (whom he loved intirely) should re∣ceive of it, then his own; and certainly the greatest fruit that men can receive of their prosperity, is, when their friends rejoyce and partake of it, and the greatest comfort they can have in their afflictions, is when they are assured to have friends that sym∣pathize with their miseries. Now the passion of Love being of such concern∣ment, I will for the better description of it speak in order of these particulars: first, of the definition of Love: secondly, of the essentiall cause of Love: thirdly, of the variety or kinds of Love: fourthly, of the end or interest of mens Love: fifthly, of the qualities required in men for to ob∣tain Love: sixthly, of the good, and bad effects of Love: seventhly, of the Love of God towards men: eighthly, of the Love of men to God.

First, Love is nothing else but to wish good to another, not for mens own interest,* 1.181 but for the good and merit of the party beloved, to whom men are to procure all the good and con∣tent that shall be in their power. Upon which definition observe these four Par∣ticulars:

first, that Love doth ever unite the Heart and Will of men to the party beloved; And therefore the ancients said commonly that Alexander and Ephestion had but one soul in two distinct bodies, because their joy and glory, sorrow or disgrace was mutuall to them both: se∣condly, Mens love is not to be grounded upon the pleasure or profit they may receive by them they seem to love; for it can be no love, except their love be grounded upon the vertues and merits of the party beloved: thirdly, Lovers are to wish and procure the good and honor of their beloved, and to require nothing of them but what they may do with honor and equity: fourthly, The goods and lives of men are to be at the disposing of the party beloved, Honor, Religion, and Loyalty onely excepted, for true friend∣ship doth not oblige men to blemish their honor, rack their conscience, nor to be∣tray their Prince at the request of their beloved, because these requests are be∣yond the bounds of love, which is only to be confined within the limits of Vertue;* 1.182 and therefore the ancient Moralist highly commends this saying of a Heathen, who said to his friend, who did require him to

perjure himself, I am, saith he, thy friend untill the Altar: and the like answer was given to Charls Duke of Burbon,* 1.183 when he did intreate his noble friends, to side with him against his and their natural Prince, Francis the first, King of France.

Secondly, The cause of Love is con∣ceived by some to be a sympathy, or na∣tural inclination that inticeth men to love one man before another, for it is often seen, that when a man comes in the company of other men he never had seen before, he will affect one of that compa∣ny more then any of the rest, which pro∣ceeds, say they, from a sympathy of af∣fections that is between these two men. Others conceive that the cause of Love doth consist in the influence of the Pla∣nets, and for proof of their Opinions say, that the love of Achilles to Patroclus,* 1.184 and of Alexander to the Amazon Queen, was because they were born under one and the same Planet. Others conceive the cause of Love to be the intimate conver∣sation and familiarity of the parties, which by an habit and custom begets love be∣tween them. Others conceive that the goodness and beauty of the object is the cause of love; and with these I concur in

Opinion, for God who is the Beauty and Goodness it self, is certainly the essential cause of true love.

Thirdly, All sorts of love may be com∣prised under natural and supernatural, the natural hath divers branches, that may all be reduced under the love of Interest, and the love of Friendship, of which I shall speak hereafter, when I have set forth the Opinion of those, who maintain there is five severall sorts of Love: first, the love of the innanimate creatures: se∣condly, the love of the sensitive creatures: thirdly, the love of the rational creatures: fourthly, the love of Angels: fifthly, the love of God: first, The love of the innani∣mate creatures, is apparent in the prose∣cution of the perfection of their beeing, the light ones ascending upwards, and the heavy ones descending downwards, as to their center: secondly, The love of the sensitive creatures, is an impression wrought by the senses in their imaginati∣on, by the objects it conceives to beuseful unto them, which begetteth a desire to injoy them; and this passion is not onely incident to the bruit creatures, but also to the rational, who are overcome by the sensitive appetite: thirdly, The love of

the reasonable creatures should be guid∣ed by Reason, because it is inlightned by the Understanding, the seat of the ratio∣nal power of the soul: but because the Sen∣sitive power doth oftentimes get the ma∣stery, it straies from its right end, that is properly to endeavor to attain to the su∣pream good, the very end why men were created; but since Adams fall men are car∣ried away by the violence of their passi∣ons to greater inconveniencies and dan∣gers then they which ride upon untamed Colts, their love being no more a tempe∣rate motion of their Will, but an effect of their passions: fourthly, The love of Angels doth far excel the love of men, because they are the blessed Spirits, at∣tending day and night before the Throne of God, to execute his Will and Pleau∣sure, and specially to protect his Elect; now as the onely object of their love is God, who is the perfection of Beauty and Goodness, their love must of necessity be more excellent then the love of the reaso∣nable creatures: fifthly, The love of God towards mankinde, for excellency is so superlative over the love of men and Angels, that it will admit of no compari∣son, his beeing infinite and theirs finite, and

therefore I will desist to speak of it at this present: for the Love I am to speak of, is the love of Interest, and the love of Friendship.

Fourthly, The end and Interest of mens Love is of a large extent: for many do seem to love such that can prefer them, to the injoyment of honors, riches, and pleasures: but the Love grounded upon these sandy foundations, is but a fained and mercenary love: Sejanus the Favorite of the Emperor,* 1.185 Tiberius was adored as the morning Sun is by the Indians, by the greatest Senators and men of war of the Empire, as long as he was in favor and could prefer his Clients to places of honor or gain, but as soon as he fell in disgrace, they became his greatest perse∣cutors. Haman the Favorite of King Ahasu∣erus was worshipped by the Officers that sate at the Kings gate, Mordecai onely excepted, but when he fell into disgrace, these very Officers informed the King that he had erected a gibbit of fifty cubits to hang upa 1.186 Mordecai; upon which infor∣mation the King commanded, they should instantly hang Haman upon the same gibbit, and having readily perfor∣med this command, the said men pillaged

his house and rich moveables. If Love be grounded upon Beauty, it cannot be of any continuance; what is more subject to accidents then Beauty? the Measles, the small Pox, or old Age, will disfigure the greatest Beauty. But the love of true friendship, having no other object then the vertue and merit of the beloved party remaineth permenant, and rather increa∣seth then diminisheth by age. But some will object, Many in these days that profess to be our greatest friends, are our greatest enemies, how shall we then be able to distinguish these counterfeit friends from the reall: They may be discerned by these evidences: first, if they rejoyce when thou rejoycest, and mourn when thou mournest, not in shew but in heart: secondly, If they are as serviceable in thy adversity as in thy prosperity, for if they respect thee in prosperity, and reject thee in thy poverty, they are but fained friends: thirdly, If they are as easily in∣vited to a simple Meal, as to a great Ban∣quet, for there are too many Table-friends in these days: if they love those thou lovest, and hate those thou hatest, for otherwise their affections do not sympa∣thize with thine, and there can be no

true love where an antipathy of affections raigns: fifthly, If the defamation of thy honor, or good name be as tender unto them as it is to thee; and whether they will be as apt to vindicate the same when opportunity serve as thou wilt, for other∣wise thou canst not be dear unto them, who make no account of thy infamy: sixthly, If they take in good part thy reproofs, and acknowledg them to proceed from thy love to them, rather then from a cen∣sorious austerity: many other Evidences might be given, but these shall serve for brevity sake.

Fifthly, the qualities required in men to obtain Love are numerous; for Ari∣stotle in his Phys. makes mention of fifteen, and yet there be many more, but Piety, Vertue, Goodness and Beauty are four of the principal: first, Piety draws the love of God as the Adamant stone draws the Needle; and such as are ho∣nored with the love of God are blessed, and need not fear the hatred of men, For if God be with us, who shall be against us? secondly, Vertue is such a Jewel, that all men and women that are endowed with Vertue are never without lovers, nay, their very enemies love them: Tilligny

for his rare Vertues was rescued from death by his greatest enemies at the mas∣sacre of Paris: thirdly,* 1.187 Goodness is a de∣pendency of Piety and Vertue; for good∣ness is to them as the shadow is to the body, and therefore it is never without lovers: fourthly, Beauty, although it be but a fading gift of Nature, hath not∣withstanding more lovers then any of the former, for men are bewitched by the raies of Beauty; the comliness and beauty of Absolom insnared the love of David unto him, and although he had neither Piety, nor Vertue, it made him cry outb 1.188 O Absolom, Absolom, Absolom my son, would to God I had died for thee: fifthly, such as execute unpartial Justice are belo∣ved of all men, as Aristides and Fabritius: sixthly, Valour makes men to be beloved, if they imploy the same for to free their Native Countrey from oppression, as Jepthy and Gedion: seventhly, Liberal men are beloved, as Mecaenas was of all the learned men of his time: eighthly, Grateful men are beloved, for ingratitude is abhorred of God and men, for the very bruit beasts are grateful to their benefa∣ctors, witness the gratitude of the Lyon towards the Roman Slave, who saved his

life for curing of his paw:* 1.189 ninthly, Peace∣makers are beloved, as Mamercus was for reconciling the People with the Patrici∣ans: tenthly, Godly and Religious men that constantly stand to their Principles, are beloved, as Athanasius, for although he was exiled divers times, yet was he ever protected, and found friends where∣soever he came: eleventhly, Merciful men are beloved,* 1.190 as Cesar was for his clemency: twelfthly, The cherishers of Learning are beloved, as was Francis the first, King of France: thirteenthly, Men of a sweet, pleasant, and complying con∣versation are beloved, as Ephestion was of Alexander: fourteenthly, Men free from dissimulation, who speak what they think to be good for their native Country are beloved,* 1.191 as Tracia was in Vespasians days: fifteenthly, Men love courteous and serviceable men that are ready to be∣friend them upon all occasions, and by this Absolomc 1.192 stole the hearts of the people of Israel from his father. Divers other qualities might be produced which abstract Love from others, but these shall serve for this time.

Sixthly, The effects of Love are either Good or Bad, according to the end of it,

for if the end of mens Love be Good, the effects of it are always comfortable; but if the end of their Love is to satisfie their lust, it is always destructive and fa∣tall; and so proved the love ofd 1.193 Sechem to Dinah, and the lovee 1.194 of Amnon to his sister Tamar, and the rape of Helen by Paris was the cause of the ruine of Troy: the Rape of Lucretia by Tarquinus, was the cause that Rome from a Monarchy fell into a Democracy: the violence com∣mitted by thef 1.195 Gibeathites to the Levit's Concubine, was the cause of the death of fourty thousand Israelites, and almost of the utter ruine of the whole Tribe of Ben∣jamin; and the love of Antonius to Cleo∣patra was the cause of their lamentable end; but sith a volume would not con∣tain all the examples that might be pro∣duced of the evil effects of lust, varnished over with the name of Love: I will now speak of the effects of true Love: first,* 1.196 The love of Tiberius Graccus towards his vertuous wife Cornelia was such, as he slew the male Serpeut, and spared the fe∣mall, on purpose that he might save her life by the loss of his own: secondly, The love of Antonio Perez's wife to him was such, as she ventured her own life to save

his:* 1.197 thirdly, The love of Portia, daughter to famous Cato, and wife to Martius Bru∣tus, was so vehement and passionate, that being informed of his death at the battell of Philippi,* 1.198 she smothered her self by casting a handful of burning coles into her mouth: fourthly, The love of Arte∣misa Queen of Caria towards her beloved husband Mausolus, was so violent, that being dead,* 1.199 it could not suffer his body to have any other grave then her own bowels, for she caused the same to be burned, and drank a portion of his ashes at every meal in commemoration of their constant love:* 1.200 fifthly, The love of an Italian Gentleman to his betrothed Mi∣stress is to be commended, for hearing she had been taken at sea by some Pirats of Tunis, and sold for a Slave, he went over into Africa, and redeemed her with an incredible sum of money: sixthly, The incredible love and fidelity of Damon and Pythias, two Sicilian Noble men is to be admired; for Dionysius the Elder, King, or Tyrant of Syracuse, having upon some jealousie of state, caused Damon to be cast into prison, and to be condem∣ned to death, Damon presented a petition unto him, desiring to have leave for

eight days to go into the Countrey to set his houshold in order,* 1.201 promising to re∣turn; Dionysius granted the same, upon this condition, that some other Noble man of his means and degree, should bail him body for body, and life for life, and should remain in durance untill the day appointed for his return: Pythias his in∣timate friend bailed him of his free ac∣cord, and yeelds himself prisoner in Da∣mons stead; but the day being come, and almost the hour appointed at hand, and Damon not appearing; Dionysius began to deride Pythias for his credulity of the constancy of his friend, yet before the hour went out, Damon came in and pre∣sented himself to the King, desiring his friend might be discharged; at whose love, fidelity and constancy; Dionysius was so astonished, that he set them both at liberty, and required to be accepted for the third of their society; yet all these ad∣mirable effects of Love are as much in∣ferior to the Love of God towards man, as the finite is inferior to the infinite, as it will appear by the insuing Discourse.

Seventhly, The Love of God towards men is altogether incomprehensible, as it will appear by these expressions of the

blessed Spirit, For God, saith St. Iohng 1.202 so lo∣ved the world that he gave his onely begotten Son, that whosoever believeth in him should not perish but have eternal life: and Christ saith himself,h 1.203 That he is the good Shepherd, who hath given his life for his sheep: And St. Iohn saith,i 1.204 Beloved, let us love one another, for love cometh of God, and every man that loveth is born of God: he that loveth not knoweth not God, for God is Love. In this was manifested the love of God towards us, because that God sent his onely be∣gotten Son into the world, that we might live through him. Herein is love, not that we lo∣ved God, but that he loved us, and sent his Son to be the propitiation for our sins: Belo∣ved, if God so loved us, we ought also to love one another: no man hath seen God at any time; if we love one another God dwelleth in us, and his love is perfected in us: hereby know we that we dwell in him, and he in us, because he hath given us of his spirit. And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world. These words of St. Iohn, and divers o∣thers to the later end of this Chapter do confirm the Point, that Gods Love is the Adamant stone that draweth our love to him, and that we cannot of our selves

love him before he be pleased to love us.

Eighthly, As for the love of man towards God, it comes infinitely short of Gods love towards them; for if any love God, it is a gift of his free grace, and God hath loved his elect before the creation of the world; and St. Paul,a 1.205 doth give us a clear instance for it, Rom. 9.13. For God, saith he, loved Jacob, and hated Esau from their mothers womb: and the heart ofb 1.206 David was framed after Gods own heart, and that is the reason why this holy man hath such rare expressions in his Psalms of his unfained love towards God. And to con∣firm the choise and election of Gods faithful ones, we have divers instances of it in his Word: for Mosesc 1.207 was a chosen servant of the Lord, as it appears by these words; Even him whom he hath chosen will he cause to come near unto him. And Aarond 1.208 was a chosen servant of the Lord, as appears, Deut. 18.5. And Cyrus King of Persia,e 1.209 was a chosen servant of the Lord, to execute his will, as it appears Isai. 44.28. And St. Paulf 1.210 was a chosen vessel of the Lord, as it appears, Act 9.15. But the Lord said unto him, Go thy way, for he is a chosen vessel unto me, to bear my name

fore the Gentiles and Kings, and the children of Israel: Now this incomparable love of God towards St. Paul in converting of him, to become from a persecutor, one of the greatest instruments of Gods glo∣ry that ever was, did kindle in his brest such a flame of fervent love towards God,g 1.211 that he often desired to be dissolved and to be with Christ, and wishedh 1.212 himself accursed from Christ for the increase of Gods glory, confirming our blessed Sa∣viours saying,i 1.213 For he loveth much to whom much is forgiven, as appeared by Mary Mag∣dalen: And the Prophet David,k 1.214 who after the pardon of his two abhorred sins of Adultery and Murder, did so fervently love God, that all his delight was to meditatel 1.215 day and night in his Law, and to magnifie his love towards him,m 1.216 as it appears in the 18. Psaim, ver. 1. I will love thee, O Lord my strength: and in Psal. 116. ver. 1. I love the Lord because he hath heard my voyce and my supplications; because he hath enclined his ear unto me, therefore will I call upon him as long as I live. To con∣clude, Carnal love is but vanity and vexa∣tion of spirit, but the love of God towards man, and the love of man towards God, doth fill their hearts with joy and com∣fort

fort in this life, and will crown their soul with eternal glory in the life to come.

CHAP. VII.

Of the vanity of the passion of Hatred.

THis Passion is the opposite of Love, and yet without Love and it nature could not be perfect, nor the world subsist; for if the divine Pro∣vidence were not pleased to make use of the Natural aversion that is between the Elements, this universal Fabrick of the World would soon return to its first Chaos: And without this passion of Ha∣tred men might justly complain of Nature, to have onely given them an inclination to pursue the good, and not an aversion to eschew the evil. Divers men conceive this passion to be the greatest Antagonist of mankinde, and repute it as a Monster in Nature, but it is out of ignorance, and for want of divine knowledg, for all the handy works of God were created per∣fectly good, as the blessed Spirit doth confirm it by these words: And God saw

every thing that he had made,a 1.217 and behold it was very good; but since the fall and dis∣obedience of Adam, men have abused the good that was in the creatures, and by a pernitious transmutation have made those which were created for their good, to be the Agents of their corrupt inclina∣tions. And would they make use of Ha∣tred for the end it was created, they would finde it a most useful passion for the propagation of a godly life, as it will appear at the end of this Chapter: but for the better description of this passion, I intreate the Reader to observe these in∣suing particulars as they are set in order.

• 1. The definition of Hatred.
• 2. How many sorts there are.
• 3. The Causes of it
• 4. Who are most addicted to it.
• 5. The nature and bad effects of it.
• 6. The use that may be made of it.

First for the better description of the na∣ture of this passion, I will set down divers definitions of it, according to the different opinions of the best Authors. Hatred is an aversion and a detestation or horror, that men have against all such things as they con∣ceive

in their imagination to be contrary to their good, and opposite to their content.* 1.218 Or Ha∣tred is a detestation or horror of the sensitive appetite against such things as it conceives to be hurtful and distastful to the Senses, and to its content, or destructive to its Beeing; even as the Hatred or antipathy there is na∣turally between the Sheep and the Woolf. As Love, saith another, is a certain sympathy of the Sensitive appetite with such things as are sutable and convenient to Nature; even so Hatred is an antipathy of the Sensitive appe∣tite against such things as are distastful to the Senses, or contrary to mens good, or destru∣ctive to their Beeing. And as Love is of two sorts, viz. The first, True Love and Amity,* 1.219 called the love of Friendship: Secondly, Vici∣ous Love, called Lust: so there is two sorts of Hatred. viz. The hatred of Detesta∣tion or Horror: secondly, the hatred of En∣mity; the last being far inferior to the for∣mer; for to detest and abhor, is the highest de∣gree of Hatred. Senault saith, That Ha∣tred is nothing else but a meer aversion in us, from whatsoever is contrary unto us; or an antipathy of our appetite to a subject which displeaseth it:* 1.220 all which definitions come neer unto one and the same sense.

Secondly, The Moralists are of opini∣on,

there is four sorts of Hatred: first, The Vegetative: secondly, The Brute: thirdly, The Melancholick: fourthly, the Humane: but the Divines add to these four the Spiritual Hatred, of which I shall speak towards the later end of this Chap∣ter: first, The Vegetative is apparent in the Plants, as between the Cabbage and the Vine, and between the Oak and the Ivy: secondly, The Brute, is to be seen be∣tween the Sheep and the Woolf, be∣tween the Cock and the Lyon, and be∣tween the Basilisk, the Panther, and Mankinde;* 1.221 for the Naturalists say, That if a man see a Basilisk, that the Basilisk dies by the glance of his eyes, but if the Basilisk see the man first, he falls down dead: And it is Recorded, that the Pan∣ther doth so detest and abhor man, out of a natural hatred, that the Hunters that seek after him do commonly set the Pi∣cture of a man against an Oak, and be∣hinde it their snares to catch him, for he hath no sooner discovered this Picture, but with a fierce violence he runs to∣wards it, and so is insnared and taken: thirdly, The Melancholick Hatred is not naturall but accidental, for it doth pro∣ceede from an Adust, or burned Choler

residing in the blood, but specially in the Mesentery veines, who cast ill and virulent vapors up to the brain that begets Chimaeraes, and strange phansies, that makes men sometimes abhor their Parents, nay, their Wives and children: and this Melancholy be∣gets such a hatred in Timon the Athe∣nian against mankinde,* 1.222 that he caused Gibbets to be erected and set up in his Garden, and proclaimed through the streets of the City, That whosoever would come and hang themselves, they might: fourthly, The Humane and Na∣tural Hatred proceeds from an antipathy of Affections that is between some men; and between men and women, as the ex∣traordinary antipathy which was between the affections of Mark Antonius,* 1.223 and Augustus Cesar; for which Antonius was advised by an Astrologian, that the good Angel of Augustus would at last prevail over his; and the great antipathy there was between Socrates and his wife, who had lived one with another live Cats and Dogs, if the unparallel'd temperance of Socrates had not mitigated their debates. And it is seen daily, that men hate the company of some other men that never

did them wrong, nor give them occasion of offence: and I have known my self a man and a woman of good means, that had such an natural aversion one against the other, that they were inforced to live asunder, and yet neither of them could shew a just cause; from whence this anti∣pathy of affections did proceed. There is another sort of Humane Hatred that is ac∣cidental, but the description of it will be more proper in the next Discourse.

Thirdly, some of the accidentall causes of the Hatred of men are these, for they are so numerous that I cannot speak of them all: first, An inveterate wrath, is oftentimes the cause of an everlasting Hatred, for when Wrath cannot vindi∣cate it self at the present, it becomes an incurable Hatred, because Wrath is a suddain and fiery distemper of the Heart, which is but like a lightning if it may freely vent it self; but if it be restrained in the brest, it becomes an irreconcilable Hatred: It is a common saying, That Cholerick men never sleep upon their anger, and that it is but a flash that passeth away; but if this Choler hath not some vent, it is changed into such a hatred, that all the precepts of Philosophy can hardly

extinguish the fire of it: secondly, One of the greatest causes of Hatred is the de∣niall of Love, or more properly of Lust; the denial that Joseph gave to his Mi∣stress,b 1.224 changed her love to a cruel hatred, for she caused him to be cast into a dun∣geon, and in stead of imbracements, to be fettered with irons: thirdly, Self-Love is an ordinary cause of Hatred; for such as are possessed with this vanity, think them∣selves never sufficiently respected nor ho∣nored; and nothing doth sooner engen∣der Hatred in men then misprision: fourthly, Calumnies and false Reports that blemish a mans Fame and Reputati∣on are cause of an inveterate Hatred, for Honor is dearer to some men then their own lives, and many have constantly in∣dured all other injuries, that have been cast into great distempers by Calumnies, which have also bred such a hatred in their hearts, that they have shunned all fa∣miliarity with men,* 1.225 as it may appear in Ty∣molions Life: fifthly, The infidelity of men is often the cause of mens hatred; for Con∣fidence and Trust abused, is a great mo∣tive to Hatred: and the reason why Ha∣tred is so predominant in these days, is, that men are so much addicted to betray

the Trust that others have confidently deposed in their hands, for like Weather-Cocks they change their friendship upon the lest occasion of their friends disgrace, nay Religion it self, that should be the greatest link, and the strongest bond to knit the fidelity of men together, is as subject to mutation and change as the Windes, for look as the current of the Times goes, these Camelions Religion is according to that which is most in fashion: sixthly, Jealousies of Hate, and jealousies of Love are great provokers to Hatred: The jealousies that the Turkish Janisaries did conceive,* 1.226 that their Emperor Osman would change his Militia, and remove the Seat of his Empire from Constanti∣nople to Damasco, begot such an impla∣cable hatred in their hearts, that they caused him to be strangled in the black Tower of Constantinople: The jealousie that Mecaenas had conceived of the incon∣stancy of his wife, did not onely deprive him of sleep for three years together, but did also ingender such a hatred in his heart against women, that he ever after abhorred the sight of them: And that is the reason why the hatred pro∣ceeding from the jealousie of Love

is held to be the most implacable.

Fourthly, Princes Favorites are addicted to Hatred, as it may appear by the car∣riage of Haman the Agagite, towards Mor∣decai,c 1.227 because he did not worship him as the other Officers that sate at the King Ahasuerus gate, and his hatred was so cruel, that conceiving Mordecai to be too base an object for his hatred; he made sute to the King that all the Jews living in his Dominions might be destroyed in one day: secondly, Envious men are al∣ways addicted to Hatred, and upon the most unjust, and ridiculous occasion that can be imagined, viz. for the prosperity of their intimate friends, or next neigh∣bours, whose good and wellfare they are obliged by the Commandments of God to prosecute with all their might; and yet the malice and corruption of mens hearts is so vile, and so base, as to hate those who never injured them, for no other reason but because God is pleased to bless them more then they; exceeding in ma∣lice those murmuring labourers who en∣vied at the goodness and liberality of the Father of the Houshold that sent them in∣to his Vineyard: yet they had some co∣lour for their discontent, because they

had born the burden and heat of the day; but these have none at all, and therefore their censure will undoubtedly be greater at the last day, then that which was given to these Labourers, viz.d 1.228 Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good? thirdly, Effeminate and vicious Princes are addict∣ed to Hatred: It is recorded by Dion, that as the Emperor Commodus was riding over the stone-bridge that crosseth the River of Tiber at Rome, he saw six noble Gentle∣men, who were discoursing together upon the bridg, and having sent for them, he inquired of what they discoursed, they answered, they were talking of the noble Acts, and vertuous Parts of his father Mark Aurelius,* 1.229 whereupon he com∣manded that they should instantly be cast into the River, saying, They could not speak well of his father but they thought ill of him: Such a hatred did this effemi∣nate and cruel Emperor bear to the Ver∣tue of his deceased father; and it is daily seen in this age, that the base and profane People doth hate extreamly vertuous and religious men: fourthly, Ambitious and high Aspiring men are much addicted to Hatred, for they hate mortally their

competitors, and all their abettors, wit∣ness the irreconcilable hatred that was between Marius and Sylla,* 1.230 and their ad∣herents; and the horrid hatred that was between Antonius Caracalla, and his bro∣ther Geta,* 1.231 that did at last transport Antoni∣us with such rage, that he slew his bro∣ther in his mothers arms: fifthly, The common people are addicted to hate the Favorites of Princes, because they con∣ceive them to be the cause of all the bur∣den that are laid upon their backs, I mean Lones, Subsidies, Taxes, and Monopo∣lies: fifthly, The wicked are addicted to Hatred,* 1.232 for they hate implacably the Just and the Righteous, and hold them as the off-scouring of all things.

Fifthly, the nature and effects of Hatred in the unregenerate are nothing else but murders, ruine, and desolation: first, Hatred provokedf 1.233 Cain to kill his brother Abel, and this hatred did proceed from Envie, because his sacrifice was rejected of the Lord, and the sacrifice of his bro∣ther was accepted: secondly, Hatred pro∣voked Simeon and Levyg 1.234 to murder (un∣der the vail of Religion) all the Sheche∣mites, and to plunder their City: thirdly, Hatred and the desire of Vengeance pro∣vokedh 1.235

Absolom to murder (under colour of friendship and hospitality) his brother Amnon at a banquet as he set at table: fourthly, It was Hatred that provoked men to invent all maner of Weapons to destroy themselves; and the devillish Art of making Canons, Gunpowder, Muskets, Calivers, Carabines, and Pistols; where∣by the most valiant are as soon slain as the greatest cowards: fifthly, It was Hatred that provoked men to dive into the bow∣els of the earth to finde out Mines of Sil∣ver and Gold, whereby they might exe∣cute their hatred, spleen and malice, and set all the world together by the ears: sixthly, Hatred hath given men an habit in all maner of impiety, who have left by it their natural humanity, and are become devouring Lyons and Tigers; Nay, when open violence cannot serve to execute their hatred, they have an art to poyson men in their meat and drink, by the smel∣ling of a pair of gloves,* 1.236 by the putting on of a shirt, or by the drawing off a pair of Boots; nay, by the very taking of a man by the hand under colour of curtesie, as the Genovais Admiral did to the Vene∣tians Admiral, after he had been over∣come by him at sea. In a word, Hatred

hath been the projector of all the horrid actions of men; for it is a passion that de∣prives men of all Reason & Judgment, and hath bin the cause of all the woes of men; for by the hatred of Satan, was our first mother Evei 1.237 deluded, and by her charms she deluded Adam her husband, and so by their transgression sin is come into the world; and sin, like a contagious disease hath infected the whole race of man∣kinde. Moreover, Hatred is of a perma∣nent nature, for it is not like Envie or Wrath, for Envy declines according as the prosperity of its object doth diminish, and Wrath vanisheth into smoak, if its fury may have some vent, or it may be mitigated, For a soft answer turneth away wrath, saith Salomonk 1.238 ; but Hatred con∣tinues from generation to generation, and death it self cannot extinguish Hatred. Amilcar, father to Hanibal, out of an in∣veterate hatred he bore to the Roman Commonwealth,* 1.239 made Hanibal to take an Oath a little before his death, that he should be to the end of his life a mortal enemy to the Romans; and the hatred that Henry the seventh, King of England, bore to the House of York, induced him to make his son Henry the eight, to

swear, as he was upon his bed of death, that after his decease, that he would cause the Duke of Suffolks head to be cut off, that was then his prisoner in the Tower of London as being the last apparent hair of the House of York; an Unchristian part, saith Montagnes,* 1.240 for a Prince to have his heart filled with hatred at his departure out of this world: Nay, the unparallel'd hatred that was between the two bre∣thren Eteocles and Polinices, could not be extinguished after their death, for after they had slain one another in a Duel,* 1.241 or single Combat, their bodies being brought together to be burned, the fire, by an admirable antipathy did cleave of it self into two parts, and so divided their bodies that their ashes might not be mixed together: and the inveterate hatred that was between the Guelfs and Gibbelins,* 1.242 did continue from one generation to another. But Paulus Jovius relates the most un∣heard of cruelty proceeding from an inve∣terated hatred that ever was read of: Two Italians having had some bickerings together, such a hatred was bred in their hearts, that one of them having got his enemie at an advantage, made him by threats deny his Saviour, promising to

save his life if he did it, but he had no sooner by imprecations impiously denied him, but the other stabbed him through the heart with his Ponyard, saying, The death of thy body had not been an ob∣ject worthy of my hatred and vindicati∣on, except I had also procured the eternal death of thy soul: An horrid and unpar∣rallel'd cruelty, and a matchless effect of hatred!

Sixthly, Having thus described the evil nature and effects of Hatred; I will now come to the use that Christians should make of it. I remember to have said in the beginning of this Chapter; that this passion of Hatred had not been given to men to abuse it as they do, but rather to eschew sin, the greatest evil upon earth, and that being used as an a∣version to fly from sin, it would serve for a strong motive to the propagations of a godly life; for sin should be the onely object of mens hatred, as the efficient cause of all their miseries; and why our blessed Saviour out of his tender compas∣sions towards his Elect, was willing to suffer the ignominous death of the Cross,* 1.243 to redeem them from the guilt and pu∣nishment of sin which was eternal death;

And men cannot by any other means shew themselves grateful, and to be sensi∣ble of this incompre hensible love of Christ, then by having an inveterate ha∣tred against sin, and to detest and abhor with all their hearts all sinful courses, sith sin is the onely separation wall that bars them from having an intimate and loving familiarity with God: for the ha∣tred of sin, is the first step to attain to the love of God, and without the love of God, a true faith in Christ, and unfai∣ned hatred of sin, there is no possibility of salvation; hatred against sin being the chiefest ingredient required in a true Re∣pentance: and how can men love God that hate their brethren? and therefore the blessed Spirit in holy Writ, doth so often exhort men to avoid all hatred, except it be against sin; He thatl 1.244 loveth not his bro∣ther, saith St. John, abideth in death; and whosoever hateth his brother is a murderer; and ye know no murderer hath eternal life. Men must then love God and their brethren, and hate sin; I hate every false way:m 1.245 I hate vain thoughts, but I love thy Law saith the Prophet David: And again, I hate and abhorn 1.246 lying, but thy Law do I love: Do I not hate them, O Lord,o 1.247 that

hate thee? and am not I grieved with those that rise against thee? I hate them with a per∣fect hatred, I account them my enemies. The fear of the Lord,p 1.248 saith Salomon, is to hate evil. Pride and arrogancy, and the freward mouth do I hate: Hate the evil and love the good,q 1.249 saith the Prophet Amos. To con∣clude with the Apostle St. Peter,r 1.250 Let us lay aside all malice, hatred, env e, and hypo∣pocrisies, and all evil speaking: as new born babes desire the sincere milk of the word, that ye may grow thereby, &c.

CHAP. VIII.

Of the vanity of the passion of desire.

AS the billows of the Sea rowl one after another till they break themselves into fome against the clifts or rocks of the adjacent shores; even so the desires of men drive away one an∣other till they vanish away into the smok, because the objects of their desires are for the greater part but vanity; for not one man of a thousand doth fix his desires upon the right object, that can satisfie his desires, and fill his heart with joy and

content; and although mens desires be as free as their thoughts; for the greatest Tyrants have no power over them, yet there is an Eagle eye above, who sear∣cheth the reins, that knows their desires as well as their thoughts. Men should therefore be very cautious in their de∣sires, sith they proceed from the concu∣piscible appetite, and are properly called Cupidity, and in plain English Cove∣teousness; and how dangerous it is to de∣sire or covet any thing prohibited in the Law of God, I leave it to the judgment of the Reader; sith in the Interpretation of our blessed Saviour, who was the best Interpretor of the Law that ever was up∣on earth, He that coveteth a woman to lust after her, hath already committed adul∣tery with her. If evil desires then be so cri∣minal, men should be very wary how they fix their desires, for they have a hand in all their passions,* 1.251 either to fur∣nish them with weapons, or with strength to afflict them. And among all the rest of the passions, there is not any which hath more branches, proceeding from one and the same root then this passion of Desire; for if all the desires of men were limited by their objects, the number of passions

proceeding from the general passion of Desire would be as numerous as a Swarm of Bees. I have already spoken of three of its branches, viz. first, Of the desire of worldly honors: secondly, of the de∣sire of worldly riches: thirdly, Of the desire of worldly pleasures: the first be∣ing the passion of Ambition; the second, the passion of Av••rice; the third the pas∣sion of Volupty: And now I shall speak of the fourth branch, called Cupidity, which is of greater concernment then any; and therefore give me leave, for the better description of it, to speak of these particulars in order.

• 1. Of the definition of mens desires.
• 2. Of the two essential causes of them.
• 3. Of their effects and proprieties.
• 4. Of the comfort that proceeds from the spiritual desires.

First, All the desires of men may be reduced to these two heads or comprised under Necessary, and Superfluous: The Necessary are limited, but the Superfluous have no bounds, because they cannot be numbred: And this is the most approved definition of mens desires: Desire is no∣thing else but a passion that men have to at∣tain to some good which they possess not,

which they conceive to be convenient for them;* 1.252 And not withstanding mens desires are commonly fixed upon objects that seem good, but are really evil, because the Senses delude their Imagination, and often-times their Reasion and Judgment: Now the passion of D••sire differs not onely from the passion of Love, but also from the passion of Delight, because Love is the first motion or passion that in∣tice 〈◊〉〈◊〉 to prosecute the good,* 1.253 whe∣ther it be present or absent; but the d••sire is a passion that enduceth men to prosecute the good that is absent; and the passion of Delight is onely a sweet content of the possession of the good,* 1.254 after men have obtained the same. Senault saith. That the passion of Desire is nothing else but the motion of the soul towards a good which she already loveth, but doth not as yet possess; whereby it appears, that mens desires are ordinarily fixed upon uncer∣tainties, and that is the reason why I said formerly, they often vanish into smoke.

Secondly, The two most essential cau∣ses of mens Desires,* 1.255 is their Impotency, and Discontentedness: for God who is Omnipotent hath no Desires, and in the fruition of his blessed and glorious pre∣sence

is the end of mens desires: And sup∣pose he had desires, yet the end of them would be his own incomprehensible Beauty and Goodness: If God doth but Will, he hath the injoyment of his De∣sire, as it is apparent ina 1.256 Genesis, And God said, or God willed, Let there be light, and there was light. But it is not so with the greatest Monarchs in the world, for through their impotency, they are infor∣ced to desire, and their wishes and desires all are oftentimes rejected by him who is alsufficient to grant them the injoyment of their desires:* 1.257 Alexander the Great was the greatest Monarch upon earth, and yet his wishes and desires, nay the prayers he made to his Idols, or imaginary gods, for the recovery of his dear and beloved Ephestion were rejected, and these desires did manifest his impotency.* 1.258 Augustus Ce∣sar was the greatest Monarch in the world, he wished and desired, that the overthrow given to his Legions in Germany might be vindicated, and out of impatiency of the performance of his desire, he often like a mad man stamped with his feet upon the ground, Crying out, Varro, Varro, give me my Legions again; and yet in his life time he did never obtain his desire: It

appears then that the impotency of men in the most eminent, is a cause of their desires:* 1.259 secondly, the discontentedness of men in their Station and Calling, is the cause of many fond desires, for there is not one of a hundred that is contented with his condition, because there are but few Diogenes in these days that are contented with a Tub to keep them free from the injuries of the air,* 1.260 or with a wooden-bowl to take their meat and drink, or refuse as he did the great offers of such a Prince as Alexander was; for being demanded by Alexander as he sat in the Sun, what he did desire he should do for him, Nothing, said he, but that you should go out of my Sun, because he shaded him from the Sun in a cold day. But their discontentedness breeds in them swarms of desires, and makes them build Castles in the air; and yet is daily seen that our own wishes and desires, and the wishes and desires of our intimate friends do most commonly prove fatal unto us.

Thirdly, The proprieties and effects of mens desires change according to the good and evil nature of their objects, and of their moderation, or distemper; for the necessary desires of men, who are for the

greater part harmless and innocent, be∣come vicious if they be violent and irre∣gular, which makes mens condition to be worse then that of the unreasonable creatures, for they have also natural and necessary desires, or rather natural incli∣nations as well as men, but they are mo∣derate in the greatest part; for the Oxen,* 1.261 Horses, and Sheep have a natural and ne∣cessary desire to their food; but when they have grased sufficiently to satisfie their hunger, they lye down and rest themselves, bounding their desires with that measure and quantity of food as doth satisfie Nature: but men whom God hath indued with Reason, whereby they might better then they, moderate their desires, give them neither bounds nor li∣mits, many of them eating and drink∣ing more then will suffice Nature, and by their exorbitant distemper, are oftentimes inforced (to ease Nature) to vomit up what they have eaten and drunk: Like∣wise the brute creatures are satisfied with the clothing that Nature hath bestowed on them; the beast of the field with their Wooll or Hair, and the fowls of the air with their Feathers, but men are not con∣tented with their natural skins, nor with

woollen Cloth to keep them from cold, and from the injuries of the Meteors of the air, but their desires long after vain and superfluous garments of silk, and cloth of Silver and Gold, although the Indians are as healthful that go naked, as they who go gorgeously apparalled: and Montagnes records,* 1.262 That a French Begger, went for many years together stark naked through the streets of Paris, having onely a linnen cloth before his privy members,* 1.263 and when out of pity men gave him their old apparel, he sold them away, and said that Custom made him prefer the clothing that Nature had given him to all other. Moreover, the Foxes and Conies are contented with their holes, the Tvgers and Lyons with their dens, and the Sheep, Horses, and horned Beasts with the shelter of Bushes and Hedges; but men are not contented now adays with Cabins made of Boughs, of Reeds, or Flags, as many of the Indians are, or with thatched Houses as their forefathers were, but they must have Palaces, and stately Houses of a most exquisite and ex∣cellent Structure: And these and many other like things do multiply their de∣sires, and do vex and disquiet their minds

in these very things which should be free from vanity: but one of the c••••efest pro∣prieties of the superfluous desires, is,* 1.264 That they are insatiable, and harder to be satisfied, saith Salomon, then the Horsleech, the Grave, the Barren Womb, the Earth that is not filled with water, and the fire that saith not, it is enough: and daily experience doth shew, that if one desire be obtained, that seven will succeed in his place, and that they are properly the Hydras heads, who the Poets feign, that when one was cut off seven came in its stead; even so, the greater success men have in their desires, the more they multiply them; for the quintessence of all the most excellent creatures under the Sun cannot satisfie the desires and cupidity of men.* 1.265 Alexander the Great having conquered the greater part of the world, did inquire if there were any more worlds then one, his ambitious Cupidity being not satisfied with the conquest of this world, but aspired to the conquest of another. And Cesar having conquered the lower Asia, Africa, and Europe in three years, his desire was not satisfied, but aspired to conquer also the Hyrcanians and Parthians inhabiting in the furthest parts of the upper Asia:* 1.266 So insa∣tiable

are the desires of glory. Likewise Cresus the King of Lydia had heaped up unparallel'd treasures, yet could not they satisfie the Cupidity of his desires to in∣crease his riches, but he undertook a war against Cyrus to augment them by the conquest of Jonia, the richest Province that was then in Asia: but this desire pro∣ved fatal unto him,* 1.267 for he lost his own Kingdom, and all his treasures, and had lost his life, without the mercy and cle∣mency of Cyrus. Cresus also was the rich∣est man that ever was at Rome, and yet his wealth could not satisfie his Cupidity, but longing still after more, he lost his life in the prosecution of the increase of them: neither can carnal pleasures satis∣fie the lascivious desires of men, as it doth appear in the effeminate lives of Sardana∣palus, Tilegnius, Nero, and Heliogabalus, but rather cast them into the abhorred delights against Nature, and from ratio∣nal men, makes them become more bru∣tish then beasts.* 1.268 Another propriety of mens superfluous desires, is, that they are swifter, and more inconstant then the windes, for they have the same agility as the thoughts, who are here and there at an instant by the working of the imagina∣tion,

and more fickle in the prosecution of their objects then the winds, for one ob∣ject be it never so beautiful or pleasant, cannot detain them long, but it becomes distastful and odious unto them, and by this they are inticed to seek after another, which they suppose to be more excellent then the former, when it is oftentimes more deformed, and of less worth, be∣cause mens desires delight most in Novel∣ties,* 1.269 and variety of changes. The next propriety of mens desires is their Extrava∣gancy, being rather guided by Fansie, then by Reason, for they desire commonly such things as are most opposite, and con∣trary to their own good, and the welfare of their souls and bodies; for in their diet they love and desire to eat of such things as are most contrary to the preservation of their health; & in their actions they desire, and take more delight in those which are more opposite to the salvation of their souls, their desires being more violent af∣ter the pleasures of the flesh, then zealous or fervent after the ways of a godly life; so that mens desires and inclinations are ever more addicted, and fixed upon the evill then upon the good, except the na∣ture and propriety of them be changed

by divine Grace.* 1.270 As for the effects of mens desires, they are, as I have said before, Good of Evil, according to their objects; but sith it hath been pro∣ved that they are commonly fixed upon evil objects, their effects must of necessity be rather evil then good: If the honors of this world be their object, the fruits and effects of Adhbition is the desolation of Kingdoms, the shedding of innocent blood, and the miseries that follow civil and intestine wars: If their object be the riches of this world, their effects are carking cares, moiling and toyling, and vexation of minde in their acquisition, and fears and apprehensions in their keeping, and grief and sorrow in the losing of them. If the pleasures of this world be their object, the effects wil be the wasting of their means, the impairing of their health, and the indangering of their souls. But if the object of their desires be the glory of God, then their effects will be comfort in this life, and eternal bliss in the life to come;* 1.271 So that upon the good or bad election of the objects of mens de∣sires, depends their happiness or woe in this life, and their torment or glory in the life to come: It behoveth men therefore

to be wary upon what objects they fix their desires, sith there is not any thing under the Sun that can satisfy them; for if all the excellency of the creatures were abstracted into one, yet it could not sa∣tisfy the desires of men, sich their soul is a spark of the divine essence that can ne∣ver be free of the anxiety and perturbati∣ons of minde, that proceed from the in∣constancy, and restlesness of mens desires, till by grace it doth injoy the sight of the glorious presence of God, the original Spring of it, who is the fulness and per∣fection of all bliss, for that object onely can satisfy the wishes and desires of their souls.

Fourthly, The comforts that Christians may receive in this life of their godly de∣sires are many, as it shall appear when I have perswaded them to indevor to ba∣nish from their minde the swarms of vain desires, that disquiet the tranquillity of their souls, which may be done by these means: first, To hate and abhor all car∣nal desires, for as long as they have a pre∣dominancy in their souls, it is impossible for them to have a feeling of the com∣forts proceeding from the spiritual de∣sires: for the flesh having the mastery

over the spirit, it keeps these effects under hatches.* 1.272 But if men desire the sear of God, and prefer his Statutes and Judg∣ments before the refined gold, and hold them sweeter then hony, or the hony comb, they will by degrees obtain the dominion over their carnal desires: The second means is to indevor to obtain a contented minde, for discontentedness is the cause of the extravagancy of mens desires, But godlinessa 1.273 with contentment, saith St. Paul, is great gain; for the daily discontent of men makes them desire they know not what; but when they are con∣tented with their estate and condition in this life,* 1.274 their desires aspire higher, and endeavor to attain to the supream good, as the onely object of mens desires. The third means is to purifie their hearts; for as clean and pure streams cannot proceed from a foul and muddy Spring, even so it is impossible that godly desires should spring from the hearts of men except they be purified and sanctified by the Spirit of God; for as our blessed Saviour saith,b 1.275 Out of the heart proceed evil thoughts, murders, adulteries, fornications, &c. and these are the effects of mens desires, whose hearts are not purified by grace,

because the Concupiscible appetite re∣sides in the heart; and this appetite is the spring or root of all the desires of men. The fourth means is for men to set a watchful Centry over their eyes; for by the eye men perceive the objects, and the objects are the moving cause of mens de∣sires and Cupidities: by the eye King David saw the beauty ofc 1.276 Bathshebah, by which he was tempted to lust. Therefore men must make a covenant with their eyes as Job did,d 1.277 for they are the windows whereby mens lascivious desires are con∣veied into their hearts, and by these means, and the free grace of God, men will be able to keep their desires within the limits prescribed in his Word, from which wil proceede; first,* 1.278 A true and real contentment of minde, which cannot be obtained as long as their vain desires do interrupt the peace of their souls; for being freed of their extravagant desires of Cupidity, They may, as St. Paul saith, be contented with that they have, sithe 1.279 God hath promised that he will never leave nor forsake them: secondly, An unspeak∣able inward joy: for being free from the continuall vexation proceeding from the irregularity of their desires, whereby they

have more liberty to beat the ways of righteousness, and make theirf 1.280 calling and election sure, from which they were di∣stracted by their worldly desires: thirdly, A far greater consolation, by the familiar communion they will have with their gracious God, then they had before, At whose right hand, saith the Prophet David,g 1.281 there are pleasures for evermore: fourthly, A fervent desire to walk in the ways of righteousnes, and to seek the Lord in the night, and in the morning, as the Prophet Isaiah saith,h 1.282 With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early: fifthly, A certain assurance that their desires shall be granted, sith they have banished their former vain, and extravagant desires, as Salomon saith,i 1.283 The fear of the wicked shall come upon him, but the desire of the righteous shall be granted: sixthly; A hunger and thirst after righteousness, whereby they shall be in love with all righteous duties, and be induced tok 1.284 meditate day and night in the Law of God; and by their constant habit in the ways of true piety, they shal be made partakers of this blessing of our blessed, Saviourl 1.285 Blessed are they which do hunger and thirst after righteousness, for they

shall be filled, viz. with incredible joy, and unspeakable comfort. It is then apparent that worldly desires are but meere vani∣ty and vexation of spirit, and that there is no true comfort but in the Spiritual, &c.

CHAP. IX.

Of the vanity of the passion of Flight, or Eschewing.

GOd out of his infinite love to men, hath been pleased to furnish them with arms to oppose their greatest enemies, of which the passion of Cupidity is one of the most implacable; for of all the passions it is the harder to be subdued, because it is the most successful snare of Satan for the increase of his kingdom of darkness; by it sin came first into the world, and hath infected like a contagi∣ous disease all the race of mankinde; For by the eye, which is the spring of mens desires, Eve seeing the fruit of the Tree of the Knowledg of good and evil to be beautiful, she coveteth the same, as it appears by these words;* 1.286 And when the woman saw that the tree was good, and that it

was pleasant to the eyes, and a tree to be de∣sired to make one wise, she took of the fruit thereof and did eat, and gave of it also to her husband with her, and he did eat; and so by her Cupidity, and Adams Credulity, men have been brought under the bondage of sin. Now against this great enemy of mankinde, God hath been pleased to arm them with this passion of Flight, the great Antagonist of all covetous desires; that as he had given men an inclination to desire such things as seemed good to their eyes and phansies, they might also have an aversion to fly from such things as seemed to traverse their good and beeing, otherwise they might have seen their enemies coming upon them, when they had no arms to defend themselves, nor power to eschew or fly from their apparent danger, and had been inforced to cherish vices, and sinful courses, be∣cause they could not eschew, or fly from them, and to harbor a Guest whom they abhorred and detested. This passion be∣ing then so useful to men, and specially for the propagation of a godly life; give me leave for the better description of it, to speak in order of these particu∣lars.

• 1. Of the definition of Flight.
• 2. Of the objects of it.
• 3. Of the causes of it.
• 4. Of its proprieties.
• 5. Of its effects.
• 6. Of the uses of it.

First, Flight or Eschewing is a passion,* 1.287 or aversion, that induceth men to avoid or fly from all things that seem to be evil, or incon∣venient to them, or that may traverse their good, and annihilate their beeing. Flight is the cosen German of Hatred, for they have many qualities alike, and is incident to the Concupiscible appetite, and the violent enemy and great opposite to the passion of Cupidity, the spring of all co∣vetous desires: But men are to be cauti∣ous how they make use of this passion, or aversion, for otherwise they may flee from such things as are good, instead to eschew those things that are evil: for such is the depravation of this age; that Ver∣tues are called Vices, and Vices are varni∣shed over with the names of Vertues, and true and sincere Piety is called Hypocri∣sie, and real Hypocrisie is termed godli∣ness and Sanctity; They must then be as

harmless as Doves,* 1.288 and as wise as Serpents to make use of this passion aright, and then they will avoid and detest sin as the greatest of all evils, and love God, the perfection of all good and happiness.

Secondly,* 1.289 The chiefest objects of this passion, are the guilt and punishment, which are often taken one for the other; some men taking the guilt for the punish∣ment, and the punishment for the guilt; but guilt is the greater of the two, because the punishment is but an effect of the guilt, and without guilt there would be no punishment; and yet because death is commonly comprized under the punish∣ment (for as St. Paul saith,* 1.290 The wages of sin is death) men most commonly strive to avoid and flee from the punishment, and with great eagerness pursue the guilt: I mean, they run chearfully after sin, and fly with fear from the punishment, and so pervert the use of this passion that was given unto them by their Maker, on pur∣pose to flee from sin, that draws with Cart-ropes the wrath and judgments of God upon all Nations, and particuliar men that impenitently go on in their sins. Men commonly fly from Serpents, Dra∣gons, Lyons and Tygers, and from the

contagious disease of the Plague, but they seldom flee from sin, although it be more dangerous and destructive to their souls, then any of these things above related can be to their bodies, for they can but deprive them of this temporal life, but sin, without the special grace of God, will cast them body and soul into the everlasting flames: and therefore let men fly from sin if they intend to make a perfect use of this passion, and let them not (as our bles∣sed Saviour saith of Fear) Flee from them that can kill the body,* 1.291 but are not able to kill the soul.

Thirdly, The causes of Flight are so nu∣merous,* 1.292 that they would be over-tedious to relate, I wil therefore speak but of some of them: first, Men if they could, would fly from death, because death is a most horrid thing, specially to the Reprobate; and Nature doth hate and eschew all things that may annihilate its beeing: secondly, Fear is an ordinary cause of Flight, for many great Armies have fled upon a panick fear, as Titus Livius Re∣cords in his Decades: but there be In∣stances for it in the holy Scriptures, as it appears, 2 Kings, Chap. 7. Vers. 6. When

the Lord made the host of the Assyrians to hear a noise of chariots,* 1.293 and a noise of horses, even the noise of a great host, and so raised their siege from Samaria, and fled away, leaving their tents full of riches, and all manner of provisions: thirdly, The Pro∣phet Ionah fled from the presence of the Lord,* 1.294 not to avoid evil, but to commit evil, in disobeying the Commandment of the Lord, because he knew that God was a gracious and merciful God, slow to anger, and of great kindness. A great weakness in a Prophet to be passionate and angry, be∣cause God was pleased to be merciful to the Ninevites, and a greater infirmity to flee to Tarshish from the Lord, because he was assured that God would repent of the evil intended against them upon the sight of their repentance: fourthly, Absolom fled from the presence of his father King David,* 1.295 after he had slain his brother Am∣non at a Banquet under colour of love and hospitality, and went to Geshur, and was there three years till his fathers wrath was appeased: fifthly, Jeroboam the son of Nebat,* 1.296 fled from the presence of Salomon, went into Egypt, and staid there with Shishak King of Egypt till after Salo∣mons death; for Salomon sought to kill

Ieroboam, because he had been informed that the Prophet Ahijah had anointed him King over Israel: sixthly, Joseph the supposed father of our blessed Savi∣our, and the Virgin Mary,* 1.297 with the Childe Christ Jesus were commanded by an Angel of God to flee into Egypt, for fear that Herod would seek after the young childe to destroy him, whereby it appears, that the cause of mens flight doth commonly proceed from the fear of death, and not to avoid sin: But if men to avoid lust would flee from their be∣loved object,* 1.298 as Ioseph did fly from his lewd Mistress, out of fear to offend the Lord, it were the onely way to quench their lascivious desires; for in the passion of true love, between parties of unequal degree, there is not any better remedy to asswage and extinguish the flames of love, then to make the Lovers to absent them∣selves one from another at a far distance, and for some continuance of time, for sith the dropping of a gutter doth in continu∣ance of time, blot out any characters gra∣ven upon a Marble stone; there is more probability that the impression of that ob∣ject of beauty hath made in the imagina∣on of men or women, wil sooner be worn

out, with a long absence, and it is daily seen, that the last object of a beauty drives out of mens mindes the former impressions of another beauty: and daily experience doth shew, that to appease wrath, the onely remedy is to flee from, or to eschew the presence of him that is transported with that passion, for the cause being taken away the effects cease; so the object being removed, which did cause the distemper in the soul, the passion by degrees doth vanish away.

Fourthly, The proprieties of Flight are as numerous as the causes of it, and there is as great a similitude between Ha∣tred and Flight,* 1.299 as there is between Love and Desire: first, it seemeth to fly from evil, and doth aim at the good: se∣condly, Flight in outward appearance seems to be a coward, and yet it is as ge∣nerous as the Desire; for to fly from sin is a greater valour then to fight in the field with a valiant enemy: Sith it can∣not be denied, that he that hath the ma∣stery over his own passions, and can mor∣tifie the cupidities of his desires, is a greater conquerer then Cesar: thirdly, As the Desire calls Hope to its aid when it cannot obtain that which is difficult,

so Flight calls to its aid Fear and Hatred, that it may with swifter wings fly from the evil that is overpowerful: fourthly, As the desire is a sign of indigence, po∣verty and want, so Flight is an evidence of Impatiency and Imbecillity; and as men obtain by the prosecution of their desires, such things as they want, so men by flight free themselves of those things they most abhor and detest: fifthly, The propriety of Desire is to open and dilate the heart, to make the same more eager after the prosecution of the good it aims at; so Flight shrinks up the heart, and de∣bars sin from coming in to it: sixthly, As men by the means of the Desire injoy and possess the good, even so men by the help of Flight preserve themselves from evil. In a word,* 1.300 Desire and Flight are the two faithful Champions of Love and Hatred; for as Love cannot execute any generous achievement without the aid of the Desire, so Hatred cannot perform any noble exploit, without the help of Flight.

Fifthly, the effects of Flight,* 1.301 tend ei∣ther to the preservation of the body, or of the soul; I will then first speak of that of the body, and acquaint you, that all

horrid and terrible things that may pro∣cure the annihilation of mens beeing, or deprive them from the good they aim at, inticeth this passion, either to eschew or fly from them.* 1.302 It moved David to avoid the Javelin that Saul threw at him, with an intent to smite him even to the wall, but David fled and escaped: again, when he was informed by Jonathan, that Saul his father did seek after his life, then he fled again to Nob, to Ahimelech the Priest; and divers other times when he was in danger, he fled from the presence of Saul and all to preserve his life. And St. Paul being at Damascus, and hearing that the Jews had set wait for his life, and. watch∣ed the gates day and night to kill him,* 1.303 the disciples took him by night and let him down by the wall in a basket, preserving his life by his flight. It appears then by these two Instances, that the effects of Flight tend specially to the preservation of mens beeing; and when they fly from sin, to the prevention of the danger of their souls: for they have no better remedy, as it hath been said already, to free them∣selves from lust, and from all lasci∣vious desires, then to flee from the ob∣jects that engender the same. But why

they fly sooner from the punishment of evil, then from the guilt of sin, I will hear enlarge my self, and intreat the Reader to take notice, that it is onely the natural men, that do so much abhor the punishment,* 1.304 and are so eager to preserve the guilt, for the true children of God do more detest the guilt then the punish∣ment, for they know the punishment of sin is as inseparable from the guilt, as the shadow is from the body, and they fear more to offend their gracious God, then the punishment of sin: but the wicked who have their portion in this life are afraid of the punishment more then of the guilt, because their supream good is in this life, which punishment seems to in∣terrupt; but the children of God carry their Cross, and have nothing but dis∣graces, trouble, and vexations in this life, and expect their supream bliss and happi∣ness will be in the world to come, and are confident and assured, that the cor∣rections and punishments, that God in∣flicts upon them because of their sins, are but so many evidences that their heaven∣ly Father doth love, and hath a care of them, and so do adore the arm, and kisse the hand of God that is pleased to chastise

them, For whom the Lord loveth, saith St. Paul,* 1.305 he chasteneth and scourgeth e∣very son whom he receiveth; but the wicked murmur at the least corrections they receive from the hand of God, and say with the two men that were possessed with evil spirits,* 1.306 What have we to do with thee? art thou come to torment us before the time? for so they injoy the pleasures of this life, they care not what will become of them in the world to come, being of this minde, That one bird in the hand is bet∣ter then two in the bush. But to return from whence this digression brought me: one of the chiefest effects of Flight, is, that it is the protector of Womens and Virgins Chastity, and makes yong men free them∣selves from vitious and debausht compa∣ny, which they are to flee from, as from a contagious Air, or from the sight of a Serpent, for ill company are Satans Pan∣ders, and the corrupters of youth, and as men cannot handle Pitch without soil∣ing their hands, so young folk cannot haunt ill company without they blemish their reputation, and defile their maners, nor remain in their innocency, for they are the Schools of Sin, and sin draws the wrath of God upon men, from whose

wrath it is impossible to flee, as the Pro∣phet David saith, Whether shall I go from thy Spirit?* 1.307 or whether shall I flee from thy presence? If I ascend up into heaven, thou art there: If I make my bed in bell, behold thou 〈◊〉〈◊〉 there; If I take the wings of the morning and dwel in the utmost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me. Now sith it is so, that sin draws upon men the wrath of God, that cannot be eschewed nor avoided, be∣cause it is a consuming fire; For a fire, saith Moses, is kindled in his anger,* 1.308 and shall burn unto the lowest hell, and shall consume the earth and set on fire the foundations of the mountains; how careful should they then be to eschew, and fly from sin?

Sixthly, The use that men should make of this passion of Flight, should be to flee from all appearance of evil, as well as from sin, and not transfer their own sins upon others as Adam did upon Eve, The woman, saith he to the Lord,* 1.309 whom thou gavest to be with me, she gave me of the Tree, and I did eat. Much less to charge and ac∣cuse men of sins, of which they are most guilty themselves, for this kinde of sin is altogether in fashion in these days; neither must men make conscience of one

sin, and make none of another; some will make scruple to swear, but they will make no account to lye a hundred times in a day, so they may with these lyes delude their brethren, and attain to their own ends. Others will forbear to eat Fish upon a Friday, but will make no account of drabbing and whor∣ing; others will flee from one sin, and will run eagerly after another. In a word, there never was an age more addicted to painting then this, for the most notorious sins are so varnished and painted over, that men take Vices for Vertues: And that is the reason why I said in the begin∣ning of this Chapter, that men should be cautious how they make use of this passi∣on, for fear they flee from the good in lieu to eschew the evil, or get an habit of aversion against the good, in stead to have it against the evil: but if this passion of Flight be applied against its right ob∣ject, it will prove to be of great efficacy to the propagation of a godly life, for it is impossible to love and affect the good unfainedly, before men have obtained a strong aversion against the evil; and therefore to attain to that blessed con∣dition that the Prophet David speaks of

in the first Psalm, they must flee from all maner of conversation with the wicked, Blessed is the man that walketh not in the counsel of the ungodly,* 1.310 nor standeth in the way of sinners, nor sitteth in the seat of the scornful, but his delight is in the Law of the Lord, and in his Law doth he meditate day and night.* 1.311 And Salomon secondeth him thus; Enter not in the path of the wicked, and go not in the way of evil men, avoid it, and pass not by it, turn from it and pass away; This triple gradation of Salomon shew∣eth with a great Emphasie, how necessa∣ry it is for men to flee from the conversa∣tion of wicked men, and from all appea∣rance of sin; and yet there are too many that add sin to sin, and so fall under this censure of the Prophet Isaiah,* 1.312 Wo to the rebellious children, saith the Lord, that take counsel, but not of me, and that cover with a covering, but not of my Spirit, that they may add sin to sin. To conclude, It is apparent that the passion of Flight, except it be to flee from sin, is but vanity, for Gods wrath can over-take and finde out (as it hath been shewed) impenitent sinners wheresoever they flee.

CHAP. X.

Of the vanity of the passion of worldly joy.

AS Laughter is an expression of Joy, so Weeping is an evidence of Sor∣row; but these two proprieties, are onely peculiar to mankinde: because the Ape that seemeth to laugh, doth but grin; and the Crocodile that seemeth to weep, doth but mone: for Joy and Sor∣row are affections of the minde, and therefore the unreasonable creatures are incapable of them: Notwithstanding, some Moralists conceive, that the passion of Joy, and the passion of Delight, which the French call Delectation, is but one and the same passion, which cannot certainly be: because Delight is common to men and beast, so is not Joy, for Delight pro∣ceeds from the pleasures of the Senses, and Joy from the contentedness of the minde; and our blessed Saviour while he was upon earth, shewed that these affe∣ctions did reside in him, as it may appear by these words,* 1.313 These things have I spoken unto you, that my joy might remain in you,

and that your joy might be ful: this con∣firms his affection of Joy, and these will verifie his affection of Sorrow;* 1.314 When Je∣sus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the Spirit, and was troubled, and said, Where have ye laid him? They say unto him, Lord, come and see. Iesus wept. Now Christ being the purity it self, it is impossible he should have had any affections proceed∣ing from the Senses: And therefore it is certain that Joy and Delight are two di∣stinct passions. This sweet and comforta∣ble passion of Joy was given to the reaso∣nable creatures by their gracious and merciful Creator, for to sweeten and temper the bitterness of their Sorrows, that come upon them as thick as a storm of Hail, under the burden of which, they would undoubtedly have fainted, if God had not been pleased to afford them this cordial of Joy: for although Joy be plea∣sant to Nature, yet it is a meer stranger to it; but Sorrow which she abhors, is her constant guest, and for one dram of joy that men have in their life time, they have a pound of Sorrow, yet because Joy is the comforter of mens lives (for without it they could not subsist) observe for your

better information of the qualities of it, these particulars.

• 1. The definition of Joy.
• 2. The causes of it.
• 3. The proprieties of it.
• 4. Its effects.
• 5. The bad and good use of it.
• 6. The excellency of spiritual Joy.

First, There are two different sorts of Joy, the one is Worldly, and the other Spiritual; the last is a rapture or ravish∣ment of the Soul, by an intimate familia∣rity that true Christians have with their gracious God, by contemplation, medi∣tation, or fervent prayers: The first is a sudden and violent motion of the heart, that causeth a great alteration in the bo∣dy,* 1.315 proceeding in the opinion of the Mo∣ralists from the possession or fight of some object much desired; which is really good, or reputed to be so by the imagi∣nation of men; yet it will appear by the proprieties and effects of it, that it doth not always come from the possession or injoyment of a beloved object, or from an imaginary good, but sometimes from relations, scurrilous speeches, ridiculous

postures, and deformedobjects: for Joy is, as I have said before, an affection of the minde, and is rather infused in the Heart, by the Eye, and by the Ear, then by any of the other three Senses; for those are more proper to the passion of Volupty, of which Delight or Delecta∣tion is a branch; however it is the fifth passion incident to the Concupiscible ap∣petite, and proceeds from divers causes, as it will appear in the next Discourse.

Secondly, The causes of worldly joy, are either Publick or Private: the Publick proceed commonly from the immediate hand of God, or from his favor, or by his permission, and of these I shall speak in the first place: first, It was a great cause of publick joy, proceeding from the im∣mediate hand of God to the people of Israel presently after their coming out of Egypt, to see the sea go back,* 1.316 and make a free passage for their host, to pass through the midst of it, and when they were all safe come to dry land, to see the rowling waves of the sea to turn back and over∣whelm Pharoah and all his Army: se∣condly, It was a cause of publick Joy, when it pleased the Lord to deliver the people of the Iews, from that bloody

decree obtained by Haman from the great King Ahasuerus against the whole Nation of the Iews,* 1.317 * 1.318 that were scattered through the one hundred and seven and twenty Provinces of the said Kings Dominions; for w^ch admirable deliverance the people of Israel made the 15^th. and 16^th. day of the moneth Adar, days of Thanksgi∣ving, and of Feasting and Rejoycing, from one generation to the other, which were called the days of Purim:* 1.319 thirdly, It was the cause of publick joy to the Venetians, and to all Christendom, when God was pleased to give unto the Christian Fleet such a memorable victory over the Turk∣ish Navy at the Battel of Lepantho, for which after thanks given to God, many days of Feasting and Rejoycing were kept at Venice, and other parts of Chri∣stendom: fourthly,* 1.320 It was an incredible cause of publick joy for England, when the Lord was pleased to deliver this Nation from the devillish plot of the Gunpouder Treason, for which miraculous delive∣rance, after hearty thanks given to God, great Feasting, Bond-fires, and other ex∣pressions of joy were made in London, and through the whole Land.

1. It was a cause of private joy to

the old Patriarch Jacob, to hear by the report of his sons, that his beloved son Joseph,* 1.321 who he thought had been devou∣red by wild beasts, was chief Governor of Egypt, and the next man in honor to the King. 2. It was a cause of private joy for old Iesse,* 1.322 to see his youngest son David from a Shepherd, to be promoted to be King of all Israel, and specially to be re∣puted by God himself, to be a man after his own heart. 3. It was a cause of pri∣vate joy for old Mordecay, to see his Neece Esther,* 1.323 from a Captive to be ex∣alted to be the wife of the great King Ahasuerus, and the greatest Queen in the world. 4. It was a cause of incompre∣hensible joy to the Virgin Mary, and to all mankinde to hear the blessed and glad tidings that the Angel Gabriel brought her from the Lord, saying, Behold,* 1.324 thou shalt conceive in thy womb, and bring forth a son, and shall call his name Jesus: He shall be great, and shall be called the son of the Highest, and the Lord God shall give unto him the throne of his father David: where∣upon the Virgin Mary transported with joy, and ravished in spirit, sung some dayes after this excellent Song, My soul doth magnify the Lord, be∣ginning

at the fourty sixt Verse of the first Chap. of St. Luke. Here was a true and real Cause of Spiritual Joy, not onely for the Virgin Mary, but also for all the Elected of God, who by free grace have part in the merits of Christ; By these Instances it appears, that these causes of joy did proceed from the seeing and hearing, which are the two Senses most proper to the passion of Joy. There are divers other Causes of worldly joy, which are not so well grounded as these, but are most vain and ridiculous, and they are these fol∣lowing.

The joy of private and worldly men suits with their inclinations: first, The Ambitious will rejoyce in the increase of their honors: secondly, The Covetous men in the abundance of their riches: thirdly,* 1.325 The Voluptuous men will re∣joyce in the injoyment of their plea∣sures: fourthly, The Merchants and Trades-men in the increase of their Trade: fifthly, The Lawyers in the mul∣tiplicity of their Clients, and in the dis∣cord of their neighbors: sixthly, The prophane and Libertine in all manner of ridiculous Sports, scurrilous Songs, lewd Musick; Dancing, Valting, and in lasci∣vious

Pictures, and Postures, and in Chambering, Gluttony and Drunken∣ness; and these are the common and or∣dinary causes of the joy of worldly men, Let the Reader judg then, whether car∣nal joy be not meer vanity, and vexation of Spirit: for the great vanity of it mo∣ved Solomon to say, I said of laughter,* 1.326 it is mad, and of mirth, what doth it? and the very truth is, that men transported with immoderate joy, are like fools and mad men.

Thirdly, The proprieties of worldly joy are these: first, Worldly joy is of hot temper: secondly, It is of a di∣lative or spreading quality; and these two proprieties are the cause that sudden joy doth bereave men of life; for when some beloved object, or glad tidings are unexpectedly represented to the eyes, or ears of men, this causeth a violent altera∣tion in all the parts of the body, but spe∣cially in the heart, by means of the hot, and dilative quality of this passion of Joy, because the blood and the vital spirits that reside in it, are with great violence driven from the inward parts to the ex∣tremity of the members of the body,* 1.327 whereby mens hearts are deprived of

their natural heat, and of their vital spi∣rits, and so fall into a swoon; or if this mo∣tion be over-fierce and violent, it doth ex∣tinguish their life, as the snuff of a Candle goeth out when it hath no more tallow to sustain its light: Now the heart who is the efficient cause of life, being thus deprived of heat, loseth its motion, upon which depends the life of men; for the beating of the heart gives life and motion to all the members of the body, and is congealed and frozen to death by this sudden motion and privation, as water is congealed into Ice by a great frost: and this may be confirmed by another violent action of men, of which many are yet living that were eye-witnesses to it; Two English Foot-men running a race for a great wager from London to Kingston, did by their swift and violent running, so drive their blood and vital spirits from the heart to the extreamest parts of their bodies, that their faces looked as black as their hats; one of them obtained the victory, and out-ran the other about twenty yards, and being joyful of his gain and honor presumed over-much of his strength, and did not use the means to preserve himself (as the other did, who

was much more distempered then he) whereby his blood and vital spirits, in stead of returning to the heart, were con∣gealed in the extream parts of his body by taking cold: which did deprive him of life within few hours after: but the other putting on his apparel, and covering him∣self with a warm cloak, prayed two of his fellows to walk him up and down till his blood and vital spirits were setled a∣gain about his heart,* 1.328 and by this means he was as well the next morning as ever he was before; now the motion of the blood being more violent by the inward distemper of the fiery passion of Joy, then it can be by the motion of a long-continu∣ed race, it must by consequence be more dangerous and mortal then the other: thirdly, As the immoderate Joy hath dan∣gerous proprieties, the moderate joy hath many good, for moderate joy preserves and increaseth the health of the body: fourthly, It giveth a seemly and loving aspect, and a fresh colour to the face: fifthly, It makes mens company and con∣versation more pleasant and acceptable to all other men: sixthly, It makes men more chearful in their particular and ge∣neral calling, and pass their days through

this vale of Tears with more alacrity and content.

Fourthly, The effects of immoderate Joy would be incredible,* 1.329 if they had not been recorded by approved and faithful Authors: first, A Roman Lady, saith Li∣vius, died with joy at the sight of her son, whom she conceived to have been slain at the battell of Cannae: secondly, The Author of the Turkish History Records,* 1.330 that Sinna Basha had but one son of great valour, who was taken prisoner in a sea fight by a Venetian Galley, whereupon tidings were brought to Sinna his father that he had been slain in that fight, be∣cause he had been wounded, but by the care of the Captain of the Galley (who hoped to receive a great ransom for him) he did recover, and his wounds were cu∣red; and it hapned some days after, be∣fore the Venetian Galley could carry him to shore, that it was taken at sea by Cicala Basha, a great friend of the above-said Sinnae, who finding this prisoner of note in the Venetian Galley, was exceedingly joyful, as knowing how grateful a present it would be to his friend; and therefore after he had apparelled him with rich ve∣stures, he sent him in a well-appointed

Galley, and with an honorable train to his father Sinna, that had lately been made grand Visier by Achmath, Emperor of the Turks, who was then at Caffa upon the black sea; but this yong man was no sooner come into his sight, but Sinna transported with joy fell dead at his sons feet; whereby it appears that he who had the power to bear with admirable constancy, the tidings of the death of his onely son, had not the power to mode∣rate the joy that he did receive by his un∣expected return: thirdly, Theophrastus Boujou, records the names, and means of a dozen more at least, who have died suddenly by the violent distemper of im∣moderate joy, some by honors received, others for seeing their mortal enemy ly wallowing in his own blood,* 1.331 ready to give up the Ghost; and others by looking upon Pictures, which by their ugly fea∣tures inforced them to such an immode∣rate laughter as it did deprive them of life; others for being victorious in the Olympian Sports; and others in the field, as it is recorded of Epamonides, and of the Duke of Roan, who died rather for joy of two great victories obtained against their enemies in two pitcht battels, then by their wounds.

Fifthly, The bad and good use of this passion of Joy, doth onely consist in the not regulating, or in the regulating of it; for if Joy be let in to the soul by de∣grees, the sting and venom of it is changed into an Antidote, and doth ra∣ther comfort Nature then destroy it; for as it is dangerous to open the Floud-gates of a river suddenly,* 1.332 and all at once, for fear the violence of the water break down the banks, and pull up the foundation of the sluce, even so it is dangerous to let in, into the soul all at once, the swift cur∣rant of good or evil tidings; therefore if Cicala Basha had only at the first sent word to the Visier Sinna, that he had happily rescued his son, and that as soon as his wounds should be cured, he would send him back unto him in an honorable con∣dition, this had undoubtedly prevented the death of this old man; but the sudden and unexpected sight of his son, whom he thought to have been dead, caused so violent a perturbation in his minde, and so great an alteration in the vital faculties of his body, that his natural strength, be∣ing then in his declining age, was over∣come with it, and his life utterly extin∣guished, as the light of a candle is by a

violent blast of winde: But the Duke of Medina Coeli, who was General for Philip the second, King of Spain,* 1.333 of the invinci∣ble Armado (as they termed it) that came against England, in the Year 1588. did deal more prudently with his Prince, for his ship being the first that arrived into Spain, after the utter rout of this great Navy, he sent a discreet Messenger unto him, to in∣form him that some part of his Navy had miscarried by foul weather, and that himself had been driven back by a storm; and eight days after he sent another mes∣senger to the King, informing him of the particulars, and some days after came in person to give him an account of his Journey, whereby he did prevent the evil effects, that such a loss might have caused by a sudden impression in his Princes heart: therefore the mitigation of the violence of the passions of Joy and Sorrow is of great use, whereas if they be not moderated, they are dangerous and destructive: It may then be collected by these discourses, that worldly joy is but meer vanity and vexa∣tion of spirit, for as Job saith, The trium∣phing of the wicked is short,* 1.334 and the joy of the hypocrite is but for a moment.

The Spiritual Joy doth as much excel

the worldly Joy, as the Light doth Darkness, it ravisheth the soul, and fills it with unspeakable pleasures; the nature of it is incomprehensible; neither can the superlative excellency of it be expressed nor described by the Tongue nor Pen of men, for our blessed Saviour himself, saith St. Paul,a 1.335 For the joy that was set be∣fore him, endured the Cross, despising the Shame, and is set down at the right hand of God: and for, and by that joy, all the Martyrs have despised the burning flames; nay, some have kissed the stakes where they were to be burned, and their greatest torments seemed unto them when they were upon the torturing racks, as if they had been upon a bed of roses.* 1.336 This joy is the true Or-potabily, which can, as Physiti∣ans feign, cure all diseases for if a Christian hath but a grain of this joy, the greatest torments, and the greatest persecutions that ever were invented, and exercised by the cruel and blood-thirsty Tyrants will not dant them, but they will bear them with an incredible fortitude of spirit. And St. Paul to manifest the excellency of spiritual joy, saith in the fourteenth Chapter and the seventeenth Verse of his Epistle to the Romans, That inb 1.337 righteous∣ness,

peace and joy in the holy Ghost doth consist the Kingdom of God; And in all his Salutations and Wishes to the Chur∣ches and Saints, he conjoyns Joy with Peace,c 1.338 Now the God of Hope fill you with all joy and Peace in believing: And St. Iohn in his first Epistle, Chap. 1. and verse 4. making a relation of the excellent Myste∣ries of eternal life manifested by the coming and incarnation of Christ, con∣cludes with these words, And these things write we unto you thatd 1.339 your Ioy may be full, intimating that mens joy cannot be ful nor perfect but in the meditation of the Mysteries of their salvation: And St. Peter in his first Epistle, Chap. 1. vers. 8. speaking of the triall of the faith of the true children of God, saith; Whom having not seen, ye love, in whom though now you see him not,e 1.340 yet beleeving ye rejoyce with joy un∣speakable and full of glory: Sufficient proofs that mens chiefest joy doth consist in a true faith in Christ, and in the delight they take in the reading and meditating on the Law of God: And that is the rea∣son that the Prophet David breaks out in this expression, Be glad in the Lord,f 1.341 and rejoyce ye righteous, and shout for joy all ye that are upright in heart: for this spiritual

joy is onely peculiar to the true children of God, impenitent sinners being incap∣able of it: and therefore the Prophet David, after his grievous sins of Adultery and Murder, feeling that this excellent joy was departed from him, doth earnest∣ly intreat the Lord in the 51. Psalm, to make him hear joy andg 1.342 gladness, that the bones which thou hast broken, saith he, may rejoyce: And after a heavy burden of sor∣row that he had carried in a penitent way, for these abovesaid transgressions, which had in a maner broken his bones, and dried up the marrow that was in them, he breakes out again with this expression, Restoreh 1.343 unto me the joy of thy salvation, and uphold me with thy free Spirit. To con∣clude, Blessed are those who prefer the good and wellfare ofi 1.344 Ierusalem above their chiefest joy: and unhappy are they that make worldly joy, (that is nothing but vanity and vexation of spirit) their su∣pream good, &c.

CHAP. XI.

Of the vanity of the passion of Dolour, or Sorrow.

SOme Moralists are of opinion, that Adam in the state of Innocency was free from this passion of Dolour, and that it was after his Fall inflicted upon him as a punishment for his disobedience against his Maker; because this passion is so common to men, that it followeth them at the heeles, as the Spaniel doth his Master, their lives being but a continual succession of anguish, grief, and sorrow, from their very Cradle to their Grave: Which unparallel'd misery could not consist, say they, with that blessed con∣dition in which man was created at the first: yet I rather conceive, that all the passions that are at this present incident to men, were in our first father in the time of his innocency; and that God was pleased then to give him the power and ability to keep them obedient and subor∣dinate to his Will and Reason, which power was taken away from him for his apostacy and presumptuous rebellion

against the special charge and* 1.345 command given unto him by his Creator; and was not onely deprived of this power, but al∣so of that royal Prerogative that God had given him over the beasts of the Field, the fowls of the Air, and the fishes of the Sea; so that ever since his Fall, his seed hath had enemies within, and without, to pu∣nish and correct them, for the transgressi∣on of their first Parents, and their own actual sins, against their gratious God, who had created all things perfectlya 1.346 good, and submitted the most fierce and cruel beasts of the Field, the devouring fowls of the Air, and the monsters of the Sea to be subject and subordinate to the will of man: But he having first of all re∣belled against his Maker, his own passi∣ons, and the bruit creatures by the just judgment of God have alsob 1.347 shaken off the obedience and respect they did ow unto him: yet the unreasonable crea∣tures are his meanest enemies, for by that small spark of knowledg and divine Power and Majesty that is left in him, he doth daily finde out means to curb their fury and rage, but wants power and abi∣lity to regulate the exorbitant distemper of his own passions, of all which Dolour

is one of the most irksome. Now for the better description of it, I will speak of these particulars in order.

• 1. Of the definition of Dolour.
• 2. Of the different sorts of it.
• 3. Of the causes of it.
• 4. Of its nature and effects.
• 5. Of the remedies of it.
• 6. Of the use of spiritual sorrow.

First, The Moralists are of different opinions, concerning the definition of this passion of Dolour, under which is comprised, Anguish, Grief, and Sorrow, some say it is a passion of the soul, pro∣ceeding from some sensible loss or dis∣pleasure received; others say, it is a per∣turbation of the minde, and an anguish of the body; others, that it is a passion af∣flicting the soul, by the apprehension of present and future evils: but this last opi∣nion seemeth to be the best.* 1.348 Dolour is a passion of the soul, proceeding from the dislike that men receive from the objects represented to their imagination by their Senses, which are averse, to their inclinations, and irk∣some to their bodies. Moreover, It is the last passion incident to the Concu∣piscible

appetite, and the root of divers other passions, and the great Antagonist of worldly Joy, because all carnal Joy doth end in Sorrow; there being none so pure, but it leaves in the soul a sting of re∣morse and repentance: but Spiritual Sor∣row is one of the greatest motives that men have to induce them to beate with fervency the ways of righteousness, For godly sorrow,* 1.349 saith St. Paul, worketh Repen∣tance to salvation not to be repented of, but the sorrow of the world worketh death.

Secondly, There are divers sorts and degrees of Dolour, for the very word of Dolour doth signify Anguish, Grief, and Sorrow, and every one of these have their degrees: Anguish doth properly sig∣nifie the Dolours, Pains, and Torments of the Body, whether they be natural or ac∣cidental: and Grief doth signify the Do∣lour of the Minde; and Sorrow is an in∣vetered grief of the Minde, which is by long continuance turned into an habit of Sorrow: The first of these which is An∣guish, hath a secret reflection to the Sensi∣tive appetite of the soul, by means of the communion there is between it and the senses; yet the seat of Anguish is in the body: or in some of the members of

it; but the seat of Grief and Sorrow is in the Minde,* 1.350 and this kinde of Dolour is invisible to the eyes of men, because it is intellectual, and hath but little reflection to the body, except it become excessive in degree: but when the grief of the minde is by long continuance turned into an ha∣bit of Sorrow, then it hath a great influ∣ence upon the body, for by flow paces and degrees it consumes the body, the ra∣dical humor, and the very marrow in the bones, and therefore the inveterate Sor∣row is accounted the worst Dolour of the three, because it is in a maner incura∣ble, for it doth ordinarily reject all reme∣dies that might ease and cure the same: as for Anguish and Grief they are easily cured by removing of the cause of them; the symtomes of the first being always visible and apparent by the paleness, or the high colour of the face, by the in∣flammation of the parts, by the distemper of the pulse, or by the pains that are felt in any of the members of the body, to which remedies may be applied by learned Physitians; and as for the grief of the minde, which is recent and not yet inveterate, the cause being known by such as frequent, or are familiar with the

grieved and afflicted party; such argu∣ments and seasonable consolations may be used that they may stifle this Cocka∣trice in the shell.

Thirdly, The causes of these three dif∣ferent sorts of Dolour may be reduced to these Heads: first, To Publick: second∣ly, To Private: thirdly, To Natural: fourthly, To Accidental.

1. The Publick causes of Sorrow should be more sensible to men then any other: yet in these days they are not re∣garded, although there never was greater cause: first, It was a cause of publick sorrow to the People of Israel, when they were informed of the cruel and bloody decree that Pharoah King of Egypt had made to cast all their male children into the River,* 1.351 that the Hebrew Nation might by degrees be utterly destroyed: secondly, It was a great cause of publick sorrow, of weeping and lamentation for the whole Nation of the Jews,* 1.352 when they were advertised that their good and religious King Iosiah had been mortally wounded in the battels fought in the Valley of Megiddo against Necho King of Egypt,* 1.353 and all their Army routed and defeated: thirdly, It was a great cause of publick lamentation and

sorrow for the people of Israel, when they saw before their eyes the Temple of the Lord to be burned, the City of Ieru∣salem to be sacked,* 1.354 and the rest of the people to be carried captives into Babylon, by the King Nebuchadnezzar, for which great desolation the Prophet Ieremiah did wish that his head were waters,* 1.355 and his eyes a fountain of tears that he might weep day and night for the slain of the daughters of his people: fourthly, It was a great cause of publick sorrow for the people of the Iews that were scattered through the hundred and twenty seven Provinces of the great King Ahasuerus dominions,* 1.356 when they were informed of the cruel decree that Haman their mortal enemy had obtained to put them their wives and children to the sword, for which there was great mourning, and lamentations in the said Provinces, but specially in the City of Shushan.

2. It was a private cause of sorrow to the old Patriarch Iacob when he was in∣formed that his dear and beloved son Io∣seph had been slain and devoured by wilde beasts,* 1.357 although he was living, but had been sold by his brethren out of envy as a slave to the Ishmaelites Merchants that

were travelling down into Egypt: second∣ly,* 1.358 It was a cause of private sorrow for King David to hear of the Rape of his daughter Tamar, who was ravished by his own son Amnon: and again, of the mur∣der of the said Amnon committed by his darling son Absolon,* 1.359 in vindication of the Rape of his sister Tamar: thirdly, It was a cause of private sorrow for King Iero∣boam and his Queen to see the best of all their children, Abijah, their elder son to be taken away by death in the flower of his age, and the more, because it was by a judgment of God,* 1.360 for the Idolatry of Iero∣boam: fourthly, It was a cause of private sorrow for the great Emperor Augustus Cesar, that his daughter Iulia by her im∣pudicity was banished, and that none of his grand children were thought worthy to succeed him in the Empire, because of their vitious miscarriages, but was infor∣ced to adopt,* 1.361 or elect Tiberius Nero his wives son, the worst of men, for his Suc∣cessor in the Empire.

3.* 1.362 The causes of Dolour or Sor∣row of the Minde may be these: first, The privation of the injoyment of mens desires may be the cause of their sorrow, for Lovers, Ambitious, and Covetous

men are cast into strange fits of Melan∣choly and sorrow if they be deprived of their Love, or of the honors and riches they aim at: secondly, The carking cares that men usually take to increase their means, or to preserve their lives and estates, is a cause of their sorrow: thirdly, The fear that many men have to fall into penury is a common cause of their sor∣row: fourthly, The losses of mens goods, fame, or reputation, is a cause of their sor∣row, because they want the grace of pa∣tience, and cannot say with Iob,* 1.363 The Lord gave, and the Lord hath taken away, blessed be the name of the Lord; nor with the Pro∣phet David, I will wash my hands in inno∣cency:* 1.364 fifthly, The loss of Parents, Wife, Children, or intimate Friends, is often times the cause of mens sorrow; for want of the rememoration of this saying of Sa∣lomon,* 1.365 All are of the dust, and all shall re∣turn to dust again: sixthly, the vain appre∣hensions that man have of the evil to come, is the cause of their sorrow, because they rely not upon this gracious promise, All things work together for good to them that love God: seventhly,* 1.366 The want of courage in men is the cause of their sorrow, because like faint hearted Pilots, they give over

the Helme of the Ship in a storm; I mean, the Helme of their Reason, whereby they might regulate the distempers of this passion of Sorrow: eightly, The fears that possess men for the punishment of their sins, is a cause of their sorrow; whereas they should fear and grieve for the guilt of sin, to attain to that spiritual Sorrow, which worketh repentance to salvation.

The Natural causes of the Dolour and Anguish of the body may be these: first, Long and tedious diseases,* 1.367 as the Stone in the Kidneys or Bladder, the Gravel, the Strangullion, the Gout, the Cough, and consumption of the Lungs, or the Hectick Feaver; for all these in continuance of time by the secret communion that the senses have with the sensitive power of the soul, do beget in the minde grief and sorrow; besides the Dolour and Anguish of the body: secondly, The Adust or burnt Choler or Bilis gathered in the Mesentery veines, which sendeth virulent vapors up into the braine, is a natural cause of much sorrow.

4.* 1.368 The accidentall causes may be these: first when men themselves, or their Pa∣rents, Children, or intimate Friends do

accidentally come to their end, by sea or by land, as to be murdered upon a Rode, or cast away at sea, or taken captive by Pyrats, or slain by a fall from a horse, or lamed by some other accident; all these things are causes of sorrow and grief: yet none of these natural, or accidental causes are or should be sufficient to breed sorrow to mens minde, sith nothing happens casually or accidentally, but is guided by the hand of the divine Providence, to whose bles∣sed will men are obliged to submit them∣selves; and our blessed Saviour doth as∣sure us, that the meanest Sparrow, or an hair of our head, doth not fall to the ground without the permission of our hea∣venly Father.

Fourthly, The nature and effects of Sorrow, are directly contrary to the na∣ture and to the effects of Joy: first, The nature of Joy, is to dilate and spread the blood, and the vital spirits that reside in it into the utmost parts of the members of the body; but Sorrow being of a cold and dry nature, draws the blood and vital spirits from the utmost parts of the body towards the heart to comfort the same: secondly, Joy is hot and active, and by

its sudden motion indangers the life of men;* 1.369 but Sorrow is cold and slow, and comes upon men with leaden feet; and never causeth death, but by long continu∣ance, and lingering diseases, except it cast men into despair, as it doth often∣times, as it will be shown in the effects of it: thirdly, Joy is proper and pleasant to Nature, and rejoyceth the heart, and makes men chearful in their Calling, both private and general, but Sorrow is adverse and distasteful to Nature, and makes men slow and stupid in their particular and ge∣neral calling: fourthly, Joy preserveth and increaseth health, and lengtheneth mens days, and makes them pass their lives with mirth and content; but Sorrow im∣pairs mens health, and shortens their days, and makes their lives to be tedious and irksome: In a word, moderate Joy is comfort to man, and excessive Sorrow is the bane of man. And the effects of worldly Sorrow are as bad or rather worse: first, Sorrow makes men flee the society of men, nay the very light of the Sun, and all things that may rejoyce and comfort Nature, the sight of their dearest friends, nay, of their wife and children is irksome to men that are possessed with

excessive sorrow: secondly,* 1.370 If mens Sor∣row proceeds from mens Apostacy in Religion, it doth commonly cast them in∣to despaire, and inflicts upon them in this life the very paines of hell, as it doth ap∣pear in the life of Francisco Spira: thirdly, Sorrow tempts carnal men to be rid of it, to desperate resolutions, as to bereave themselves of life, by hanging, stabbing, and drowning of themselves, as it hath lately been seen in this City of London: fourthly, Sorrow makes men careless to make their calling and election sure, and to neglect the means appointed by God for their salvation, I mean, the hearing of the Word, with that attention as they should; for their thoughts and cogitati∣ons are so fixed, upon the object of their sorrow, that they minde nothing else; for this pernicious passion doth stupifie the most noble faculty of the soul, as the Me∣mory, the Imagination, and the Under∣standing. Divers other effects might be produced, but these will suffice to induce men to indeavor to eschew, or regulate this dangerous and destructive passion.

Fifthly, The Remedies against the ve∣nom of this passion are, first, Natural; se∣condly, Moral; thirdly, Spiritual. The

Natural are, first, to flee as far as men can from the object of their sorrow: se∣condly, If mens sorrow proceeds from Natural infirmities; they are in the first place to call upon God; and then use the Counsel of Physitians, for they must not do as Ahaziah King of Israel did,* 1.371 who being faln from an upper Chamber tho∣row a Lattess, sent to the God of Ekron, to know whether he should recover of his disease (as too many do in these days, who send to Astronomers to know the events of things) not to the Physitian,* 1.372 as Asa King of Iuda did, who being diseased in his feet, sent to the Physitian, before he had called upon the Lord by prayer, for God is the Paramount Physitian, and the God of Nature and neither the Art of men, nor the hidden Vertues of drugs and Simples, are of any effect without his bles∣sing: thirdly, the change of Air from bad to good, and the pleasent prospects of green Medows, corn Fields, beautiful Gardens,* 1.373 and odiferuos Flowers, rejoy∣cing the Senses are remedies against Sor∣row: fourthly, Honest and godly Com∣pany, and moderate Exercises, as Walk∣ing, Shooting and Bowling, divert and drive away Sorrow: fifthly, wholsom

Diet, and broath with Chickens and Mutton, Borage, Buglos, Marigolds and yellow Flowers, with a cup or two of Claret Wine with Sugar, are excellent remedies against Grief and Sorrow. The Moral remedies are Fortitude, Tempe∣rance, Constancy, and Patience; for the use and practice of these Vertues are speci∣al antidotes against the venom of Sor∣row: I do not allow of the Stoicks Con∣stancy,* 1.374 who would have their wise men to be insensible of anguish in the midst of the greatest torments, nor to be sad for the loss of Parents, Wife, Children, or intimate Friends, for this is rather a bru∣tish stupidity then a true constancy; Nei∣ther do I approve of an extream deje∣ctedness, or excessive sorrow for the loss or deprivation of any thing that is dear unto men, but of a moderate demonstrati∣on of the sinsibility required by Humani∣ty and Christianity of such a loss; for such as are truly wise are never transported with excessive Joy, nor with extream Sor∣row for any thing which befalleth them in prosperity or in adversity, the medium temper being to be preferred before any extream; as for Fortitude, Temperance, and Constancy; I must acknowledg the

Heathen have out-gone in their Vertues the Christians in these days,* 1.375 as it may ap∣pear by the lives and actions of divers of them, as of Aristides, Phocion, Epamonides, Scevola, Regulus, Fabricius and Cato; but for true Patience Christians have out-gone them, as it may appear in the Book of Martyrs. Now because Patience is not onely a moral Vertue, but also a divine Grace; I will speak of it in the next Dis∣course, because

Sixthly, The Remedies I am to speak of have a coherence with the use of Spi∣ritual Sorrow; and the chiefest are these: first, Humility: secondly, Fortitude: third∣ly, Patience, for the pride of mens hearts is the essential cause of all their sorrows; the other causes being but branches of it,* 1.376 as the of loss Parents, Wife, Children, intimate Friends, Goods, Riches, Honor, Reputation, and the Anguish and Paines of their natural infirmities. Now if men endevor to obtain from God by fervent prayer these three graces, they will be able to regulate their greatest sorrows: first, If they acknowledg with all humili∣ty, that all things they have are the im∣mediate gift of God, they will have no occasion to be grieved, or to be sorrowful

when God, who was, and is the giver of them all, is pleased to take them away: And for instance, let the Humility, For∣titude, and Patience of Job be their Pa∣tern and President:* 1.377 he lost his dear children, all his goods and riches by four casual accidents; (as men call them) and besides,* 1.378 the immediate hand of God was upon him to try and prove his patience; for besides the sore Boiles that were upon his body, his wife, and intimate friends that should have comforted him, did ag∣gravate his grief; nay, as he saith himself,* 1.379 The Arrows of the Almighty are within me, the poison whereof drinketh up my spirit; the terrors of God do set themselves in array against me: and yet Satan with all his temptations, nor by these losses, and bo∣dily anguishes, could never induce him to murmur against the Lord, nor cast him in a pit of excessive Sorrow, being always supported by the confidence he had in the mercies of God, and in the as∣surance that his Redeemer liveth,* 1.380 and that he shall stand at the latter day upon the earth; besides, Humility makes men to be con∣tented in any condition, but Pride makes men fret and grieve for the want of super∣fluous things: secondly, Fortitude makes

men cast away all timerous fears that be∣get sorrow, for men are apt to grieve and sorrow for imaginary evils that they ap∣prehend will come upon them (although there is no probability they should be∣fal them) as much as for those which they suffer:* 1.381 Moreover, in Dolour and Anguish of the body; Fortitude gives men courage, and makes them to regard them no more then a Flea-bite: Lastly, Pati∣ence mixt with Hope, suffers all Griefs, Anguishes, sorrows, afflictions, tribulati∣ons, and persecutions, as things that be of no continuance, for it teacheth men to know, That weepinga 1.382 may indure for a night, but joy cometh in the morning; and that the sufferings of this present timeb 1.383 are not worthy to be compared with the glory that shall be revealed in us. The first Use is, that men should not grieve, nor be sor∣rowful for any thing but for sin, for sin in∣dangereth the soul, which is more worth then all that a man hath; nay, men must not onely be sorrowful for sin, but they mustc 1.384 mourn for sin, as one mourneth for his onely son; Nay, men must not onely mourn for their sins, but their sinsd 1.385 must ever be before them, that they may say with the Prophet David, Hide thye 1.386 face from my

sins, and blot out mine iniquities; and they must continually pray, Wash mef 1.387 throughly from mine iniquity, and cleanse me from my sin: then shal all worldly sorrow be bah sh∣ed away, and their mourning shal be turned into joy, and they be made partakers of this blessing promised by our blessed Sa∣viour, Blessed are they thatg 1.388 mourn, for they shall be comforted. It appears then by these Discourses, that worldly Sorrow is meer vanity and vexation of Spirit; and that godly Sorrow is an introduction to a godly life, and by consequence, to Sal∣vation, &c.

CHAP. XII.

Of the vanity of the passion of worldly Hope.

IF the greatest evil is nothing else but the privation of the greatest good, how miserable should the lives of men be in their tedious Pilgrimage through this vale of Tears, if they were deprived of Spiritual Hope? sith it is their greatest Comforter, and their chiefest Cordial against the anxieties of their minde, and

the anguish of their bodies, under the burden of which their hearts would faint, if they were not supported and comforted by this Hope. And in this as much as in a∣ny thing, is the incomprehensible wisdom of God visibly seen, that he hath been pleased to store men with Antidotes against all kinde of venoms and evils that might be destructive to them, and to their beeing; for were it not for this passion of Hope, men upon the lest disgraces, af∣flictions, tribulations, and persecutions of this world, would imbrace all manner of desperate resolutions, and make them∣selves away, to be rid of the continual an∣guish, grief, and sorrow they are subject unto in this life. And I am perswaded that the want that the Heathen had of this spiritual hope of the eternal joy to come, was the cause that so many of them laid violent hands upon themselves: for some to be free from the imperious in∣sultations of their mortal enemies, or dis∣daining out of a manly courage to be ob∣lieged for their lives to their clemency, have ripped up their own bowels with their swords,* 1.389 as Cato did, rather then he would fall alive into the hands of Cesar; and others to be rid of the excessive grief

and sorrow which did rack and torture their souls for the loss of their beloved husbands, or intimate friends, have drunk Poyson, or stifled themselves with bur∣ning coals, as did Portia for her dear hus∣bands death, Martius Brutus.* 1.390 But Chri∣stians being supported by this spiritual Hope, and with an assurance that all worldly disgraces and afflictions are not for continuance, but like unto a vapor ari∣sing from the earth, which is suddenly annihilated by the beams of the Sun, ac∣counts these things unworthy to be regarded, in comparison of the eternal joy and glory that is reserved in the highest heavens for such as suffer with patience the crosses, and tribulations of this life for righteousness sake. This pas∣sion being then of great use for all true Christians, I will for the better descripti∣tion of it, extend my Discourses on these particulars.

• 1. On the Definition of worldly Hope.
• 2. On the Causes of it.
• 3. On the Objects of it.
• 4. On its Proprieties.
• 5. On its Effects.

• 6. On the Excellency of spiritual Hope.

First, There are diverse Definitions of Hope; some say it is but an expectation of the good:* 1.391 others say, It is nothing but a confidence that men have that such things will happen to them, which they have conceived in their imagination:* 1.392 Others say, It is a passion of the soul, where∣by upon the impression that men have of some future good which is represented to their ima∣gination by the senses, as difficult to obtain; whereupon they addict themselves to an eager prosecution of it, conceiving to be able of themselves to obtain the injoyment of the same. Hope, saith another, is a motion of the soul, that inticeth men to expect and seek after a good that is absent, in which they see some probability to be obtained; and Senault agree∣ing with these two last Opinions, adds, that there can be no real hope, except there be an apparent possibility it may be obtained. Hope is then the first passion incident to the Irascible appetite, of great use to men, if they fix their hope upon vertuous, or religious ob∣jects

Secondly, The causes that beget

worldly Hope in the heart of carnal men; are these: first, a continual prosperity in their understandings doth puffe up their hearts with vain and deluding hopes that the same prosperity will still continue, and accompany their designs to the end.* 1.393 Pompejus the great was deluded by this hope, for relying overmuch in the prospe∣rous events he had formerly had in war (having never been foiled by any of his enemies) he neglected to raise a sufficient Army to hinder Cesars coming into Italy, as he was counselled to do by his inti∣mate friends, but hoping on his former prosperous success, he said unto them, If I do but stamp with my feet upon the ground, souldiers will issue out of it in all parts of Italy to side with me against Cesar; but this vain hope was the cause of his utter overthrow, for he was inforced to forsake Italy to the mercy of Cesar, and to fly beyond the seas, where his Army was defeated, and himself constrained to save his life by shipping into Egypt, where he was basely murdered: secondly, Might and Power doth fill the hearts of carnal men with vain hopes; Xerxes King of Persia relying upon his numerous Army of a million of men, hoped to over-run

Greece,* 1.394 and to dry up the very rivers with the incredible number of his foot and horse, but he was deluded in his hope, and in the straits of Thermopilae, his whole Host was stopped and foiled by Leonidas King of Sparta, who had but three hun∣dred valiant Lacedemonians with him, and presently after his invincible Navy was ut∣terly routed by Themistocles by the Island of Salamine, and he himself inforced out of fear to fly into Asia with a great part of his Army: thirdly, Youth, Strength, and a sanguin Complexion fills the hearts of young Gallants with vain hopes, and makes them undertake things that seem impossible,* 1.395 as Alexander the Great did the Conquest of the greatest part of the world with an inconsiderable Army of fouty thousand foot, and twenty thousand horses, in comparison of five or six hun∣dred thousand that Darius brought into the field; and this passion of Hope was so predominant in him. that before he de∣parted out of Greece, he gave away to o∣thers his Patrimony estate, and reserved nothing for himself, but the uncertain hope of the conquest of Asia. The natu∣ral reasons why young, strong, and san∣guin Complexions are more addicted to

this passion of Hope then others, are:* 1.396 first, that they abound in spirits, for the Sanguin have more blood and spirits then the Cholerick, Flegmatick, or Melan∣cholick men: secondly, they have time by their young age to prosecute the in∣joyment of their hopes; thirdly, they have strength and activity to overcome all difficulties that seem to bar them from the injoyment of their hopes, whereas ancient men are more addicted to the passion of Fear then to Hope;* 1.397 first, Because their natural strength, and vital spirits are wasted with age; second∣ly, because their long experience hath made them more considerate then young men; thirdly, because they have one foot in the grave, and have not time to prose∣cute the injoyment of their hopes, and are better acquainted with the incertitude of the undertakings of men: fourthly, Men that are versed in the affairs of the world, have their hearts filled with vain hopes, because they think nothing impossible unto them, by reason that their long ex∣perience in the affairs of this world hath drawn them out of the snares of many perplexities: fifthly, Men that have been divers times in great dangers by Sea and

by Land, have their hearts filled with Hope when they fall into danger, hop∣ing then to avoide the same, as they have done formerly: sixthly, Men of un∣danted spirits, have their hearts filled with vain hopes, because the passion of Undantedness drives away all fears from their mindes, yet these come oftentimes short of their hopes;* 1.398 for Baligny one of the most undanted spirits of the French Nation, who had slain in Duel, or in single Combat seventeen valiant Gen∣tlemen as any were in France, was slain himself in the streets of Paris manfully by another Gentleman, who was reputed but a Novice in the feats of Arms. There∣fore mens hopes are for the greater part of a deluding Nature, if they be not grounded upon Reason and good Pro∣babilities.

Thirdly, The Objects of the Hope of worldly men are these: first, Honors: se∣condly, Riches: thirdly, Pleasures: fourth∣ly, Self-ends, and Vain-glory; for all the hopes of carnal men are fixed upon one of these Objects,* 1.399 and by consequence their hopes must be meer vanity and vex∣ation of spirit: first, Men that make Ho∣nors the Objects of their Hopes, will

finde them to be grounded upon quick∣sand, for what is more subject to mutati∣on and change then worldly Honors? The Favorites of Princes are compared to Moucherons that grow up in one night,* 1.400 or to Jonahs Gourd that sprouted and grew to its perfection in one day, and by a Worm was withered the next day, even so the honors of Favorites are taken away in a moment;* 1.401 Hamon the Agagite was promoted on a sudden above all the Prin∣ces that were with the great King Aha∣suerus, but he lost in a moment his life and his Honors, and suffered an ignomi∣nious death, for he was hanged on a Gibbet of fifty cubits high. Sejanus like∣wise the Great Favorite of the Emperor Tiberius Nero,* 1.402 was raised to the greatest honors of the Roman Empire, but in a moment he was degraded of all his Ho∣nors, and dragged like a dog thorow the streets of the City of Rome;* 1.403 and of late years the Marquess d'Auere of a Groom was promoted to the greatest Honors of the Crown of France, but in an instant he was pistoled by the command of the King, Lewis the thirteenth, and having been buried in a Church neer to the Kings Palace, his body was taken out of the

grave by the common people the next day,* 1.404 and dragged up and down the streets of the City of Paris, and after∣wards hacked in pieces, burned, and his ashes cast into Seine. Therefore mens hopes that are fixed upon worldly Ho∣nors have a very sandy foundation: se∣condly, If mens Hopes be fixed upon Riches, they are as ill grounded, for what is more fickle then Riches, that make themselves wings and flee away?* 1.405 Cressus King of Lydia, lost all his incredi∣ble Treasures and his Kingdoms in a day; and Crassus the richest Roman that ever was,* 1.406 lost his life and his unparallel'd riches by indeavouring to increase them: Riches are then a tottering foundation for mens hopes: thirdly, if mens Hopes be fixed upon worldly pleasures, they are of less continuance then the fire of thorns under a Pot, for carnal pleasures seem tedious in the continuance,* 1.407 and mens estates will be sooner wasted, and their bodies consumed by lothsome diseases, then they will besa∣tisfied with carnal pleasures: fourthly, Although Self-ends, and Vaine-glory are the ordinary objects of the Hopes of the most generous spirits, yet Vain-glory is but a meer shadow; and for Self-ends

it is contemptible and base; for moral Hope which inticeth men to generous actions, cannot be pure if it be not free from Self-ends, and vain ostentation;* 1.408 and notwithstanding, if the most heroical actions of the ancient and modern Wor∣thies, both in Arms, and in learning, were well examined, few will be found, that were acted meerly for the love of Vertue, or the publique good, but were mixt with Self-ends, and Vain-glory: for the Con∣quests of Alexander and of Cesar, and of a hundred more, were to increase their fame and Dominions. And the learned Works of Aristotle, of Plate, of Demosthenes, of Cicero, of Seneca, of Salust, and of many more, were written as much to perpetuate their memory, as for the love of Vertue, or of the Publick good. Mens Hopes must then have a more excellent object, and a more solid foundation then these before related, or they will prove to be but meer vanity and vexation of spirit.

Fourthly, The nature and proprieties of this passion of worldly Hope are these: first, Although all worldly Hope is of an earthly nature, because of its corruptible and transitory objects, yet it hath a pro∣priety

of agility, for it is as swift as the thoughts and desire of men, for in an in∣stant of time mens Hope may be here, in France, in Spain, in Turky, or any where, where men have commerce or trading,* 1.409 acquaintance, or intimate friends: second∣ly, The worldy Hope of men is as in∣constant as the Windes, for sometimes it is fixed upon Honors, other times upon Riches, and again upon Pleasures, or upon this undertaking, or this other design, and alters according to mens fancies and imaginations: thirdly, the worldly Hope of men is ordinarily voide of Prudence, for it is extravagant, and oftentimes ridi∣culous, because it doth not take his mea∣sures and distances aright, I mean, in fixing their Hopes upon impossibilities, which is the reason that so many are de∣luded in their Hopes; divers unreasonable creatures having by a natural sagacity a better aim then they: for the Lyons, the Tygers, the Bares, and all other devouring beasts will not set upon any other beast except they see some probability they may master them, for if they be too swift, or too strong, they forbear to set upon them: nor the Kite will not offer to ravish the young Chickens, if its sees the Hen

neer at hand to defend them,* 1.410 nor the Hawk will not fly after the Partridge ex∣cept it sees that she is within her reach; but worldly men, for the greater part, fix their hopes upon objects, wherein there is no probability at all they should attain to the injoyment of them, which is a∣gainst the natural propriety of this passion of Hope; for true Hope eschews all im∣possibilities: fourthly, The worldly Hopes of men are insatiable, as well as their Desires, for when they have at∣tained the fruition of one of their Hopes, they instantly fix their Hopes upon another object, so that the thirst of an Hydropick will be sooner quenched, then the worldly hope of men will be sa∣tisfied. Pyrrhus King of Albania had con∣ceived a vain Hope of the conquest of Italy: but his wise, and prudent Counsel∣lor Cynias, perceiving no probability in this hope of his, because the Roman Com∣mon-wealth was then powerful, argued with his Prince after this manner; Sup∣pose, saith he, my Liege, that Fortune be so favorable to you, as to grant you the fruition of your hopes,* 1.411 in which I see small probability, because the Roman State is potent, and abounds in valiant

and warlike men, and experienced Com∣manders; where will you then fix your hopes? Pyrrhus answered, when I shall have the possession of Italy; I will cross over into Sicilia and subdue that, and then, replied Cynias, where will you bend your Hopes? to conquer Carthage, said Pyrrhus, and all the coasts of Africa; and whether then saith Cynias? we will then, saith Pyrrhus, return into Albania, and joy in our Conquest, and make good chear, and be merry: and who hinders you, saith Cynias, to be joyful, and make good chear, and be merry, sith you have a rich Kingdom of your own, and abound in Treasures, and in all things that your heart can desire? my counsel is then, that you should give bounds to your hopes, and prefer the certain to the uncertain events of Fortune. By this Instance onely, these things will be confirmed: first, That the hopes of men are insatiable: secondly, That young and sanguin men are most addicted to hopes, and to undertake hard and difficult enterprises: thirdly, That rash, and inconsiderate hopes, void of probabi∣lities are always deceitful, and vanish in∣to smoke; for this young and valiant Prince was deluded by his hopes, and

was foiled in Italy by the Romans, and in lieu of the conquest of Italy, of Sicilia, Car∣thage, and the coast of Africa, after the shedding of his subjects blood, the ex∣hausting of his Treasures, and the many hazards he was in to lose his life, he was inforced to return into Albania, and was slain in the City of Argos by a woman, that did cast a Tyle upon his head.

Fifthly, The effects of worldly hope may be these: first, it is Hope that incourageth generous spirits to undertake all hard and difficult enterprises: It was Hope that moved Alexander to forsake his Kingdom of Macedonia, to undertake the conquest of Asia, and that made him leave a certain good for an imaginary hope of conquest, which had a prosperous success against all human probabilities by the secret de∣cree of God,* 1.412 that the Persian Monarchy should be transferred to the Greeks, as it was fore-told by the Prophet Daniel. It was Hope that moved Ferdinand, and Isabella, King and Queen of Spain to undertake the conquest of the West-Indies: and by Hope the Ottoman Family hath been in∣ticed to undertake the conquest of the third part of the Kingdoms of the earth;* 1.413 but all their hopes had no other object

then self-ends, and vain-glory: secondly, It is Hope that induceth Polititians,* 1.414 and Statesmen, to impaire their health, and tire their spirits, to dive into the mysteries of the Maximes, and Reasons of State, to propagate the increase, honor, and glory of their native Countrey, as Cardi∣dinal Ximenez did for Spain; and the Car∣dinal de Riche-lieu for France,* 1.415 yet their Hopes were mixt with self-ends, and vain-glory: It is Hope that moves Com∣manders and Souldiers to venture their lives in the dangerous atchievements of war, under colour to fight for the Liber∣ties and increase of the peace and extent of the demains of their native Countrey, yet Marius Sylla, and Cesar had a self-end in all their Military exploits, tending more to the utter subversion of the Liberties, and desolation of their native Countrey, then to the increase of the good or glory of it: fourthly, It is Hope that inticeth Mer∣chants to venture their means and lives at Sea; and Tradsmen, and Artificers to moyl and toyl; and the Husbandman to to endure the heat in Summer, and the cold blast of the Northerly windes in Winter;* 1.416 nay, all the injuries of the Me∣teors of the Air; but all their Hopes have

no other object then their private gain, and to keep themselves and their Families in a decent condition, and free from penury. This hope is necessary, and therefore more commendable then any of the for∣mer (so it be kept within the bounds of moderation) because it is profitable to the Common-wealth, without which it could not subsist; but the other are de∣structive to mankinde, for they are cause of much shedding of blood, and of the desolation of Kingdoms: fifthly,* 1.417 Moral Hope is better then wordly Hope, for it is a preserver of Life, and the Moderator of Grief and Sorrow, and a Cordial against all Anguishes and Infirmities of the body, it supports men in their greatest miseries, and is the opposite of the passion of de∣spaire, for it moved a Rhodian who had been cast into a dungeon ful of Adders and Snakes (for some horrid crimes by him committed) to use daily antidotes for his preservation, and to answer to some that perswaded him to rid himself by a violent way out of that misery where he lay; no, saith he, as long as I have breath in my nostrils, I will ever hope for my deliverance; and it is daily seen,* 1.418 that the Gally-slaves, and those that are con¦demned

to die, do ever hope to be re∣deemed or reprived; and the sickest, or the oldest man hath hope to recover, or to live one year longer: Nature having, as it seems, indowed men with this pas∣sion of Hope for the preservation of their beeing, for as soon as Hope forsakes men they go the way of all flesh, or fall into despaire: sixthly, If Moral Hope be thus qualified, it will be of excellent use: first, Its objects must be a real good: second∣ly, This good must be absent or to come: thirdly, It must be difficult to obtain: fourthly, It must have some probability that it may be obtained, for impossibilities destroy the nature and the proprieties of Hope. Vertue is then the true object of moral Hope, but it must be without mix∣ture of self-ends and Vain-glory. But

Sixthly, The Spiritual Hope is free from both, for it is a supernatual gift of God: The Apostle St. Paul in the eighth of the Romans makes a clear definition of it; Hope that is seen is not Hope,* 1.419 for what a man seeth, why doth he yet hope for? but if we hope for that we see not, then do we with pa∣tience wait for it. Now the object of this hope is the Rock of Eternity, Christ Jesus our Lord, and the Joy and Glory to

come, for as the Apostle saith in the same Chapter, We are saved by hope. The cause of this hope is the immediate grace of God, for so excellent a Flower doth not grow in the Garden of our corrupt Na∣ture; The effects it prroduceth in all true Christians proceed from the Promi∣ses of God, and the recompence of re∣ward, as the Apostle St. Paul saith of Mo∣ses.* 1.420 By faith when Moses was come to years refused to be called the son of Pharoahs daughter, chusing rather to suffer affliction with the people of God, then to enjoy the plea∣sures of sin for a season, esteeming the reproach of Christ greater riches then the treasures of Egypt, for he had respect to the recompence of reward. And were it not for this Spiritual Hope, the true Christians should be more miserable then the profane; nay, more then the bruit beast: for the portion of the children of God in this life is most commonly, nothing but affliction, grief, and sorrow, tribulations, persecutions, reproaches, and ignominy: whereas the wicked flourish in this world like green Bay trees,* 1.421 and injoy all the delights and pleasures of this life, because they make no conscience to sin; but the true children of God hate and abhor sin, and are

conscious to commit the least sins; there∣fore without this hope, which doth uphold and comfort them, their race through this vale of tears would be tedious and irk∣some unto them: for as Salomon saith, Hope deferred maketh the heart sick,* 1.422 but when the desire cometh it is the tree of life. The first effect of spiritual Hope is, that it breeds in the hearts of men such a forti∣tude and confidence, that it expelleth all fears from their souls, and makes them say with the Prophet David,* 1.423 I have set the Lord always before me, because he is at my right hand I shall not be moved: secondly, Hope engendreth joy in the hearts of the Elect, and this joy is so constant and per∣manent that it never forsakes them in their greatest perplexities, nay, at the very hour of death, when all worldly comforts forsake them, this joy chears up their hearts, and makes them say with the Prophet David,* 1.424 My heart is glad, and my glory rejoyceth, my flesh also shall rest in hope, for thou wilt not leave my soul in hel, neither wilt thou suffer thy holy one to see corruption: thirdly, Hope breeds patience, and makes Christians suffer patiently, the greatest torments that the cruellest tyrants can in∣flict upon them,* 1.425 For we glory, saith S. Paul, in

tribulation, knowing that tribulation worketh patience, and patience experience, and expe∣rience hope, and hope maketh not ashamed, because the love of God is shed in our hearts by the holy Ghost that is given us: fourthly, Hope gives life to all our Christian and religious Duties, as St. Paul saith,* 1.426 He that ploweth should plow in Hope, and he that thresheth in hope shall be partaker of his hope: Hope is one of the best defensive Arms of a Christian to oppose the fiery darts, and the temptations of Satan, as the Apostle St. Paul saith, Putting on the breast-plate of faith, and love,* 1.427 and for an helmet the hope of salvation: sixthly, Hope is like a sure Anker to all afflicted Christians in the midst of the impetuous storms of persecu∣tion, as the Apostle St. Paul saith,* 1.428 That by two immutable things, in which it was im∣possibile for God to lye, we might have a strong consolation, who have fled for refuge to lay hold upon the hope that is set before us; which hope we have as an Anker both sure and stedfast: seventhly, Hope doth miti∣gate and sweetens all kinde of afflictions that befall to the children of God in this life,* 1.429 whether they be perplexities of the minde or anguishes of the body: eighth∣ly, All such as confide and hope in

Christ shall never be ashamed nor con∣founded, &c.

CHAP. XIII.

Of the vanity of the passion of Despair.

NOthing can be more hateful and odious unto God, who hath been pleased to create men after his own Image, then when they distrust of his mercies and fall into despair, for in the se∣cond of the first Table of his Command∣ments, he doth exalt himself, his Mercies above his Justice,* 1.430 in these words, For I the Lord thy God am a jealous God, visiting the iniquitie of the father unto the third and fourth generation of them that hate me, and shewing mercy unto thousands of them that love me and keep my Commandements: Yet the Stoicks, the most presumptuous Sect of all the ancient Philosophers, honor the passion of despair above all other passions, for Seneca one of the greatest Champions of it, doth exalt the criminal and abhor∣red act of Cato of Ʋtica (who ripped up his own bowels with his own hands,* 1.431 because

he would not be obliged to the clemency of Cesar for his life) as the most heroical action that ever was acted.* 1.432 And not∣withstanding Seneca himself was strucken with a certain fear and horror, when the messenger that was sent unto him from Nero, told him, that it was the Emperors pleasure, that he should make choise of what manner of death he would, for die he must; whereupon, seeing there was no other remedy, he made, as they say, of necessity Vertue, and commanded his servant to heat a Stove, and caused his veines to be opened as he was in the Stews, that he might depart this life with the lest torment and anguish that might be, out of fear that his Stoick constancy should have failed him at his need.* 1.433 But the Academicks, another Sect of the Hea∣then Philosophers, maintain that it is ra∣ther a Pusillanimity then a true fortitude of courage for men to lay violent hands upon themselves, to be free of the greatest evil that can befall them in this life, and this opinion doth best agree with the princi∣ples of the Protestant Religion, for he that doth with constancy and patience endure the greatest evils, torments, and anguishes of the body, that can be inflicted

upon him by the cruellest Tyrants;* 1.434 and the grief and sorrow of minde, which may proceed from the shame, re∣proaches, and ignominy that is done by them to his person in the publick view of the world, hath a far higher degree of fortitude and manly courrge, then they who to prevent the foresaid evils, tor∣ments and anguishes, or shame and igno∣miny, lay violent hands upon themselves, because the longer the Dolour continues, the greater is the constancy and fortitude of men that endure the same; and it is daily seen, that the pains of violent deaths, are of no continuance: And this was the reason why the Emperor Tiberius Nero,* 1.435 one of the most cruel Tyrants that ever lived upon earth, did prolong the lives of those he most hated, by keeping of them in dungeons with bread and water for many years together, saying to his friends that desired to know the reason of it, be∣cause they shall (said he) feel daily the fears and apprehensions of death, which is worse then death it self, and die for one death a thousand deaths. Yet if men will dive into the nature and effects of this passion of Despair without partiality, they will finde that good use may be

made of it, so it doth not attain to that exorbitant and horrid degree of Self-murdering. Give me leave therefore to extend my Discourse upon these par∣ticulars.

• 1. On the definition of this passion of Despair.
• 2. On the diversity of the Causes of it.
• 3. On the bad and good Effects of it.
• 4. On the Remedies to allay the fury of it.

There are divers sorts of Despair, which may be reduced to these three: first, Worldly: secondly, Moral: thirdly, Spi∣ritual. The worldly Despair is nothing else but a conceit of an impossibility in the acquisition of the vain hopes of men, as it will appear in the Causes and Effects of that kinde of Despair. The definition of the Moral Despair, is according to the opinion of the best Moralists as follow∣eth. Despair, saith Boujou,* 1.436 is a passion of the Soul, withdrawing men from some good much desired, because it is represented by the Senses to their imagination, as impossible to

be obtained.* 1.437 Despair, saith Senault, is a vio∣lent motion of the soul, that keeps men aloof from the prosecution of some good, in which they see no probability it can be obtained. Now this good is not always a real good, for the Senses do oftentimes delude the Reason and Judgment of men; but suppose it be a real good, then it is Vertue it self, or some vertuous Object, Action, or Design w^ch they conceive impossible to be obtai∣ned or performed, for Moral Hope hath no other object then Vertue, or vertuous and generous actions, and by consequence Moral Despair must have the same ob∣jects,* 1.438 for divers of the ancient Moralists held Self-murdering no Despair, (as I have given a hint of it in the last Dis∣course) but an action of fortitude, and of magnanimity of courage. And this Moral Despair is the opposite, and great Anta∣gonist of Moral Hope, and the second passion incident to the Irascible appetite, which doth mitigate the extravagancy of mens Hopes, as it will appear in the insuing Discourses; yet men often times despair of things, in which they imagine impossibilities, when there is none, as it will appear by these two Instances, About sixscore years past, it was a thing

thought impossible to sail with a ship round about the circuit of the earth, and yet Magalen a Portugais,* 1.439 and Sir Francis Drake an English man have shown by ex∣perience that it was possible to be done: secondly, In the days of Charls the ninth, Henry the third, and Henry the fourth, Kings of France; It was a thing thought impossible to take the City of Rochel by force or by famine, and yet the Cardinal de Riche-lieu by the Art of a French Engi∣nere,* 1.440 hath shown by experience it was possible to be done, for by a floating bridge that he made over an Arm of the Sea, upon which he planted Ordinances, and erected two Towers, and with a land Army, Lewis the thirteenth King of France, took that City by famine in less then a year; whereupon I conclude, that men Despair of things by imagining im∣possibilities where there is none, and this proceeds from want of judgment, power, or experience, for it is daily seen, that which seems to be impossible to one man, is easie and facile to another. Spi∣ritual Despair is nothing else but a di∣strust of Gods mercy, which by the temptation of Satan, do intice men to be the murderers of themselves, which is

the next sin to the sin of the Holy Ghost.

Secondly, The causes of worldly De∣spair may be these: first, The death of a beloved party;* 1.441 Romelio supposing his be∣loved Mistress Iuliete to be dead, when she was but in a swound, slew himself upon her body, and when she came to her self again, she seeing her Sweet-Heart had killed himself for her sake, she stab∣bed her self with his Poynard: second∣ly, The infidelity in love is a cause of Despair;* 1.442 Dido Queen of Carthage slew her self, because Aeneas a Trojan Prince for∣sook her and sailed into Italy: but if this be a Poeticall Fable, hear a true Relation. A proper young maiden being secretly betrothed to a young man living here in London, who broke his faith, and married another; whereupon the maiden being transported with Despair poisoned her self, and died the next day, this hapned within this twelve moneth. I could relate a hundred such instances, to prove that of all the passions, Love being abused, or extinguished by death, doth sooner then any other thing beget Despair, but I pass them over for brevity sake: thirdly, A∣varice is the cause of Despair; A Merchant

in London of good means, having had some losses at sea, and having received the tidings of it on the Saturday; he being transported with Despair, hung himself on the Sunday morning when his servants were at Church; and it is a com∣mon thing among the Cormorant Far∣mers, when they have Monopolized all the corn of a County into their hands, to hang or drown themselves, if the next year prove to be a fruitful year: fourthly, Famine is a cause of Despair,* 1.443 for in Jeho∣rams days, such a famine was in Samaria, that two women boiled a childe, and did eate the same, the mother of the childe out of Despair consenting to it; and whoso∣ever will be pleased to read Iosephus will see the horrid actions of some of the Iews committed out of Despair, because of the great famine that was at Ierusalem, when it was besieged by the Romans: fifthly, The fear to fall into the hands of a cruel enemy causeth Despair, some of the richest of the Saguntines, rather then they would fall into the hands of Hani∣bal, and his cruel Carthaginian and Nu∣midian souldiers,* 1.444 did carry all their wealth, with their wives and children in∣to their Market place, and having made a

great heap of their rich moveables they set the fire in it, and slew their wives and children, and having cast them into the fire they slew themselves afterwards: sixtly, Shame is a cause of Despair; Cleo∣patra Queen of Egypt being informed that it had been resolved in the Counsel of Au∣gustus Cesar, that she should be led as a captive after the triumphant Chariot of the said Emperor, when he should make his entry into Rome; out of Despair to avoid that shame,* 1.445 she applied two Vipers to her two breasts, and so died. There are divers other causes of worldly Despair, but they are of another nature, for they attain not to that exorbitant degree of Self-murder∣ing, but draw men off from their vain hopes, and rash enterprises; of which I shall have occasion to speak in the Effects of this passion of Despair.

The Causes of Moral Despair proceed from the fatall events from generous and Martial achievements, or from the mana∣ging of affairs of State: first, after the Battel of Cannae, that Hanibal won upon the Romans, the young Nobility that fled and saved themselves from the rout of it, were so transported with Despair, that they resolved to fly out of Italy, and had

done so, but for Publius Scipio, who hearing of their resolution,* 1.446 came amongst them, and after a sharp censure for their pusillanimity made them swear never to forsake him till he had been avenged upon Hanibal for the shame the Romans had received at Cannae: And by their means was he elected by the voyce of the People to go as General into Africa, to inforce Hanibal by a diversion of war, to withdraw his forces out of Italy: se∣condly, The Carthaginians were so transported with Fear and Despair after the last overthrow that Scipio gave them not far from Carthage, where he routed Hanibal and Iuba King of the Numidians, that they lost all hope and courage, and made a most shameful peace with the Romans, for they did deliver up unto them all their shipping: But contrarily after the loss of three famous battels that Hani∣bal won upon the Romans; Hope infla∣med their courage, and by it, from a con∣quered People, they became Conquerors; A good caveat for Princes or States, to disswade them from Despairing, in the dismal events of war, but to foment hope in their breast in their greatest disgraces; for if Despair creap in mens hearts that

hold the Helm of the ship of the Com∣mon-wealth,* 1.447 all goes to wrack: thirdly, Charls the seventh, King of France, was for sometime so possessed with Despair by the evil events that his men of war had daily with the English Armies that were under the Command of the Duke of Bed∣ford, that he suffered his own, and publick affairs to go to ruine, till his Concubine La bella Agnes, by the perswasion of the French Peers,* 1.448 and some of his chiefest, and most faithful Commanders of war in∣fused Hope into his heart, by saying unto him, that she was minded to leave him, for she had been told, that she should be the Mistress of the most valourous Prince in Christendom, and she saw nothing but pusillanimity in him, for he did suffer the English to rent his Kingdom in piece∣meals: This coming from a woman, filled the King with indignation, and with the hopes that the Pucelle of Orleans, as they called her, gave him to raise the siege of Orleans, that was then besieged by the English, he took from that time forward his, and the publick affairs to heart, and became a valorous Prince: fourthly, In the beginning of the reign of Henry the fourth King of France, the true

French Nation was brought into such a plunge of Despair by the conspiracy of the Chatholick league, and the associati∣on it had with Spain, with the general re∣volt of the greatest Cities in France against their lawful King, that had not God filled the heart of Henry the fourth with Hope, and undanted valour, that Kingdom had been rent and torn in pieces by forraign Princes: fifthly, Ahitophel fel into such a deep Despair,* 1.449 because his Councel was rejected, and Hushaies Councel was ac∣cepted, that he went and put his house in order, and then hanged himself: sixthly, The Cardinal Ximines,* 1.450 who was Vice∣roy in Spain, during the minority of the Emperor, Charls the fifth, died with Sor∣row and Despair, because his faithful ser∣vices to the Crown of Spain were re∣warded with an ingrateful dismission from the Court, and all publick afairs.

First, Apostacy is the cause of spirtual Despair, for Saul, King of Israel, fell into Despair for disobeying the Command∣ment of the Lord,* 1.451 in not cutting off all the Amalekites, and for repairing to the Witch of Endor, in stead to ask counsel of God; and being wounded by the Phili∣stins, and his Army routed upon Mount

Gilboa,* 1.452 he fell upon his sword and killed himself: secondly, Iudas Iscariot, that be∣traied our blessed Saviour, fell into De∣spair for his Apostacy and disloyalty, and brought again the thirty pieces of sil∣ver to the chief Priest and Elders, and said, I have sinned in that I have betrayed the innocent blood,* 1.453 and so went out and hanged himself: thirdly, Francisco Spira fell into Despair for his Apostacy, for ha∣ving imbraced the Protestant Religion, he was by large promises of great prefer∣ments seduced to return to Popery, but the worm of Conscience did so rack him,* 1.454 that he often cried out he was in in hell, because the torments of hell, as he said, could not be greater then those that he did suffer: fourthly, The persecuting of Gods children is a cause to beget a spiritual Despair in men, as you may see at large in a Treatise, called, The Iudgments of God upon Persecutors.

Thirdly, The worst effect of Self-murdering Despair is, that it deprives men of Repentance, and by consequence of salvation, for Repentance is a gift of the free grace of God, neither can men repent when they will,* 1.455 sith it is not their own gift but Gods, and how can they

repent when their Understanding, and their Will which are the noblest faculties of their soul are perverted, and so distem∣pered with this furious passion of Despair, that they are rather like mad then rational men, and worse then the bruit creatures, for none of them will destroy their own kinde, much less themselves;* 1.456 for Self-murdering is an action contrary to the Law of Nature, for Nature strives in all its Effects to preserve its own beeing: be∣sides, it is expresly prohibited by the Law of God: that one man should murder ano∣ther: but suppose he do, yet if he murder the body of a man, he cannot murder his soul; but he that murdereth himself, doth murder his owne body, and his own soul, and therefore deserves a far greater pu∣nishment then a common murderer: secondly, This kinde of Despair proceeds from a distrust of Gods mercie, and what greater injury can be done to God by man then to distrust of his infinite mercy, and to be a wilful rebel to his blessed Commandments? thirdly, It de∣prives men of all Reason, Judgment, Compassion, and Humanity, for they are more cruel to themselves then their greatest enemies can be to them, as it will

appear by these three insuing effects of Despair: fourthly, In the time of the ci∣vil wars,* 1.457 between Sylla and Marius: Sylla besieged Preneste, a small, but a very strong City of Italy, because it had sided with Marius; and after a long siege he took the same, and commanded that all the Inhabitants should be put to the Sword, and the City set on fire, onely he charged that his Host and his Family should be preserved, because in former time he had shewed him much love, and good hospitality; so at the first en∣trance of the Town, an Officer with a band of souldiers were sent to this Hosts house to preserve it from plunder: but he hearing of Syllaes cruel decree against the City, was so transported with Despair, that he slew himself, saying, He would not be obliged for his life to the destroyer of his native Countrey:* 1.458 fifthly, in the civil war be∣tween the Cesarean and the Pompeian facti∣on, a Centurion, or Captain of Cesar, and some thirty common souldiers were taken in a fight, and brought before Cornelius Scipio, that was then Governor of Africa for the Pompeian party, who condemned them all to death, the Centurion ex∣cepted, who seeing the cruelty of Scipio,

drew out his sword, and slew himself in his presence, saying, He would not be ob∣liged for his life to so cruel an enemy of Cesar: sixthly, In the war that fell out between the Romans and the Iews, in the days of the Emperor Vespasianus:* 1.459 Titus his son laid siege, and incompassed Iopata, a strong City of the Iews, with trenches, and a powerful Army; and after a long siege, and great resistance, thirty of the chiefest Magistrates of Iopata seeing no probabili∣ty that the City could hold out any lon∣ger, hid themselves in a private Vault, in∣to which they conveied victuals for three days, before which time the City was taken by a Storm, and the greatest part of the people put to the sword, and such strickt watch set to the gates that none could escape, so that these thirty in the Vault must either yield themselves to the Romans or famish; whereupon transported with Despair, they resolved rather to kill themselves, then to die a lingering death, or to yield themselves to the mercy of the Romans: a desperate, mad, and barba∣rous resolution! for the fury of the souldi∣ers being over, they had undoubtedly obtained mercy: and so they cast lots who should be killed first, till there were

but two left alive, and that was Iosephus and another, who abhorring this Self∣murdering, perswaded his fellow to yield themselves to the Romans, to which he consented, and having discovered them∣selves they were brought before Titus, who having heard of the merit of Iosephus, shewed him mercy, and at his intreaty saved the life of his fellow.

Fourthly, The good effects of the passi∣on of Despair may be these: first, It anni∣hilates and turneth to smoak, all the vain and extravagant hopes of men that are fixed upon impossibilities:* 1.460 secondly, It doth quench the burning flames of love, and clips the wings of presumptuous Lovers, who fly too high with their de∣sires, that would otherwise rack and tor∣ment their mindes, and make them daily sigh and groan, because they could not obtain the enjoyment of that object, that is too rare and excellent for their degree; but Despair coming on, makes them desist from the prosecution of things in which there is no probability they can be obtained: thirdly, it mitigates the am∣bitious hopes of Princes, who would con∣ceive nothing impossible to them because of their might and power, if this faithful

counsellor of Despair did not respresent unto them the difficulties there may be to attain to the fruition of their Hope. The Emperor, Charls the fifth,* 1.461 being ready to pass out of Italy into France with a very potent Army, led by appro∣ved Commanders, and composed of old and experienced souldiers, caused this Ar∣my to be ranged in Battel array, and when it was Marshalized in the best order it could be, according to the Art, and Rules of War, he sent for a French Noble man, that was his Prisoner, to ride along with him to view this Army; and after they had ridden through the same, and viewed all the Squadrons of it; The Emperor did ask the Noble man, what he concei∣ved of this Army? He answered, that it was a gallant one, and well disciplined; I hope, said the Emperor, to ride with this Army thorow the heart of France, without impediment of any moment, and come to the very walls of Paris safe; Sir, said the French Noble man, mitigate your Hopes with Despair, for I can assure you, if you had three such Armies, you will not come to Paris before you are well beaten; and so it fell out, for he went no furthen then Marsellies, and there lost

thirty thousand of his men, and was in∣forced to raise his siege, and to return with shame and dishonor into Italy: fourthly, As Despair makes men fly, and takes away their courage; so, when it isextream, and that there is no hope left for the pre∣servation of their lives, it inflames their courage,* 1.462 and makes them fight like Lyons. The Black Prince having entred France with an Army of some ten thousand men, and taken divers strong holds in Poytou; Iohn then King of France, came against him with an Army of thirty thousand men; the Prince seeing himself over-matched, by the means of the Popes Nuncio desired to come to a Treaty, and offered to the French King to restore unto him all the strong holds he had taken, and to make good the damages he had received, so he might peaceably retreat with his Army into A∣quitain, that did then belong to the King∣dom of England; but King Iohn, a rash and inconsiderate Prince, required greater things, which stood not with the Princes honor to grant, and so was inforced out of Despair to fight whether he would or no; and being an excellent souldier, seated his Camp in a high ground full of thorns and bushes, which he lined with his

Archers, and caused in the night time a deep ditch to be cast up about his Camp, to break the fury of the French horse; the French in the morning, in stead to send their foot to make a passage through this ditch, sent their horse, who falling atop of one another in the ditch were slain by the Archers, and the battel of the French disordered; whereupon the Prince came upon them with his whole Army, and ob∣tained a famous victory, and took King Iohn and his youngest son Philip le Hardy, that was afterwards Duke of Burgundy prisoners, and a great number of the French Nobility; which confirms that extream Despair makes men fight like Lyons, and that wise Princes are rather to make golden bridges for their enemies to retreat, then by despair to enforce them to fight. To conclude, Despair is a dan∣gerous passion, and Self-murdering De∣spair is to be abhorred of Christians, for it doth not onely destroy the body, but it doth also cast mens souls into the pit of eternal wo. There is also another sort of Despair, which I have not as yet spoken of, which proceeds from natural infirmities, as from burning Feavers, Frenzies, and Madness; but the evil

effects which proceed from these, are ra∣ther to be imputed to keepers of the Patients, then to themselves, or to the fury of the disease, and therefore cannot come within the compass of Self murder. The Remedies against which horrid sin are contained in the insuing Discourse.

Fifthly,* 1.463 The Remedies to prevent the evil and most pernicious effects of this dangerous passion of Despair, which is one of the strongest temptations of Satan, may be these and such other passages of Scripturea 1.464 Hearken unto the voyce of my cry, my King and my God, for unto thee will I pray; for constant and fervent prayers are able to cast back this temptation like filth in Satans face, and to obtain of the Lord these supernatural graces, whereby Christians will be inabled to defie and overcome Despair: first, Faith, as a shield wherewith men shall be able, saith St. Paul, to quench all the fieryb 1.465 darts of the wicked. And to say with Iob in the greatest tribu∣lations that can befall them in this life, Though he slay me, yet will Ic 1.466 trust in him: secondly, Repentance, for it is a pretious Antitode against the venom of Despair; What had become of St. Peter for de∣nying his Lord and Master three times

before the Cockd 1.467 crowed once, if by the bitter tears of Repentance he had not ob∣tained mercy? Nay, the very temporal and fained Repentance of Ahab King of Israel moved God to transfer, or remove the execution of his wrathe 1.468 from him to his children: And it is conceived by the best Divines, that if Iudas, who betraied our blessed Saviour had repented of his horrid sin, he had not faln intof 1.469 despair, for the compassions of the Lord are incom∣prehensible, and his mercies are infinite, as it appears by his towards Manassehg 1.470 King of Iudah, who had committed all the wickedness that could be imagined by the hearts of men, for he caused the Prophet Isaiah to suffer a most cruel death, by saw∣ing his body in the midst with a Saw, and he turned aside from the Lord to commit Idolatry, and caused his son to pass through the fire, and dealt with Familiar Spirits, and made the streets of Ierusalem to overflow with the innocent blood he caused to be spilt; and yet when he humbled himself by an unfained Re∣pentance before the Lord; God was so gracious as to shew him mercy, and from a miserable Captive he restored him to his royall dignity: thirdly, Patience is a

special remedy against Despair, for it preserved Job in the midst of his greatest temptation, nay, when his wife, that should have been his greatest comforter, said unto him, Dost thou still retain thy in∣tegrity? Curseh 1.471 God and die; He answered with an admirable meekness of Spirit, Thou speakest as one of the foolish women speaketh, What? Shal we receive good at the hand of God, and shall we not receive evil? And this onely consideration, That all things work for good to them thati 1.472 love God, should keep men from Despair, when they are in a maner overwhelmed with the greatest afflictions that can befall them in this life: fourthly, Confidence in God, is an excellent remedy against Despair; for such as trust in the Lord, may say with the Prophet David, I will notk 1.473 be afraid of ten thousands of people that have set themselves against me: fifthly, Hope is a powerful remedy against De∣spair; for if men say with the Prophet David, The Lord is my Rockl 1.474 and my For∣tress, and my Deliverer, for mym 1.475 hope is in thee: sixthly, Fortitude is an excellent re∣medy against Despair, for it is able to dash and overcome all the evil apprehen∣sions that beget Despair, and check mens

pusillanimity with these words of the Prophet David, Why art thou cast down, O my soul, and why art thoun 1.476 disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. By these and the like passa∣ges of Scripture men may prevent the dangerous effect of Despair: Nay, draw unspeakable comforts out of the very Causes that beget Despair, which passi∣on is full of vanity and vexation of spi∣rit, &c.

CHAP. XIV.

Of the vanity of the passion of Ʋndantedness.

IF Diamonds were as common as Pipples, and Vertues as natural to men as Vices, they would not be so precious, nor valued at so high a rate as they are in these days, for it is the rarity of things more then their goodness that makes them to be esteemed among men: for Instance, Bread is the only staff of mans life, and the best food that Nature hath appointed for his subsistence, and yet

because it is common, it is little regarded, for Beggers will hardly give men thanks if they give them nothing but dry bread. But this passion I am to speak of, is not onely rare, (sith one man among one hundred is not indowed with it) but al∣so good and excellent, and therefore the more to be esteemed and valued of men, as a rare and precious Jewel: By it mens hopes are attained, all fears expelled, and despair suppressed, and were it not a Passi∣on, I should call it a Vertue, because of the resemblance it hath with Fortitude: For Undantedness is the Spring of all true Valour and manly courage, and by it all the generous actions that have been acted since the Creation till this day, have had their beeing and successful end: And therefore most judiciously, and pro∣perly placed by the Moralists after De∣spair, and before Fear, to mitigate by the excellent proprieties of it, the evil quali∣ties of the two others; for were it not for this passion, men would be diverted from undertaking any noble design by Fear and Despair, who have a natural proprie∣ty to withdraw the vitall spirits into the Center of the body, which hinders the natural faculties to do and execute their

functions, and makes men timerous and remiss to undertake any noble action: but Undantedness causeth the blood, and the vital spirits that reside in it to dilate themselves to the utmost parts of the members of the Body, and so gives them life and vigor, and makes men apt and fit to undertake and execute all noble enter∣prizes. Now for the better description of this noble Passion, I will inlarge my self upon these particulars.

• 1. On the Definition of this Passion.
• 2. On the Causes of it.
• 3. On the Nature and Proprieties of it.
• 4. On the evil and good Effects of it.
• 5. On the Spiritual Use of it.

First, This Passion hath several names, some call it Confidence, and have good reason for it, because it is its unseperable companion: others call it Audacity, but this terme doth blemish the true Nature of it,* 1.477 for audacious and presumptuous men, are held to be under one and the same predicament: other call it boldness, but this word is often taken for Impu∣dency,

but the French call it Hardiesse, which doth express most properly the na∣ture of it, which is Undantedness in the English Tongue; And here is the definiti∣on of it, according to the judgment of the best Moralists:* 1.478 Ʋndantedness, saith one, is an affection and assurance to eschew an evil, and to overcome all the difficulties of it: Ʋn∣dantedness,* 1.479 saith another, is a Passion of the soul which strengtheneth the same, and makes it confident, it can overcome the most difficult evils that can befall it in this life, and doth also incourage it, to prosecute the good that is most difficult to obtain. And to this last de∣finition I assent; as concerning the same the best of the two, for it doth truely ex∣press the nature of this passion, which is the third passion incident to the Irascible Appetite.

2. The Causes of it are many, but they may be reduced to these six; the two first are Natural, the two middlemost acci∣dental, and the two last supernatural:* 1.480 The first Natural cause may be a moist and hot temper of the body; for the Na∣turalists have observed, that all such as are of that constitution of body have or∣dinarily an undanted spirit: The Natural reason of it is, that this hot and moist

temper doth suppress the Melancholick humor, and its evil proprieties and effects, whereby the blood that is hot and airy, an ful ofvital spirits, and the bilia that is dry and fiery, and the flegm that is cold and moist, being thus mixt become of a dila∣tive nature, and by the motion of the heart, spread themselves into all the utmost parts of the body, and inableth the minde to undertake, and the body to execute all maner of generous designs, be they never so difflcult or perillous. The second na∣tural cause of Undantedness may be the largeness of the heart of men, for it hath been observed by the Physitians, when they have opened the bodies of valiant and undanted spirits, that their hearts were larger then the hearts of ordinary men;* 1.481 and King Xerxes King of Persia ha∣ving caused the body of Leonidas King of Sparta to be opened (partly out of admi∣ration of his valour, and in part out of cu∣riosity,* 1.482 to see whether the heart of such an undanted spirit was larger then the hearts of common men) he found the same to be as big again, and hairy all over; a natural propriety incident to such as are of a hot and moist constitution of body, to abound in hair. The Natural reason

why men with larger hearts then others should be addicted to Valour and Undan∣tedness, is this, that the larger the heart is, the morevital spirits it can contain, which are the essential causes of Valour and Un∣dantedness; and therefore it may very well be that the largeness of the heart is a natural cause of Undantedness:* 1.483 Divers men are of opinion, that tall and burly bodied men are more addicted to Valour and Undantedness then short and middle∣statur'd men, but they are mistaken, for tall men have smaller hearts then others, and are also commonly more faint∣hearted then other men; and the Natura∣lists give this reason for it; If their hearts, say say, were proportionable to their body, they might have reason to be of that opinion, but it is commonly smaller, because Nature extended its vertue to the utmost parts, deprives the inward parts of it: Besides, all the vitall spirits reside in the bloud, and in the heart, and by its motion they are disper∣sed through all the parts of the body: Now the farther distant these parts are from the heart, the longer time are the vital spirits a going to quicken and vivifie them; and by consequence tall and burly∣bodied

men are fuller of Flesh then of Spirits, and less couragious then others. It is true, that they have a presuming un∣dantedness, because of their strength, but what is done by strength proceeds from Strength and not from Valour, which doth reside in the heart, and in the minde, and not in the arms, and in the sinews. And the most valorous and un∣danted spirits of this Age, and of other Ages, were for the most part short, or at the most of a middle stature; Leonidas,* 1.484 and Peleopidas were but short men; and Sir Francis Veere, and Sir Francis Drake, and the Marshal de Biron, and the Marshal Gastion were all short men: I conclude then, that Valour and undantedness doth reside in the heart and minde, and not in the strength of the body, and that some of all statures may be valiant and undant∣ed. The first accidentall cause may be the innocency of men, and the justice of their Cause, for as Salomon saith,* 1.485 The wicked flee when no man pursueth, but the righteous are bold as a a Lyon; and it is dai∣ly seen, that three true men will over∣come half a dozen of theeves; And when men fight for the preservation of the Liberties of their native Countrey, and

the lives of their wives and children, and all the means they have, they fight com∣monly like Lyons. The second acciden∣tall cause of Undantedness may be, The relations, support, or alliances that men have with potent and powerful Princes or States, for the confidence they have to be backt and supported by them, doth make them undertake with undanted cou∣rage difficult and perillous enterprises;* 1.486 for Instance, The Hollanders, a small Com∣monwealth, being at the first supported by Elizabeth Queen of England, and after∣wards by Henry the fourth King of France, have for many years together undantedly waged war with the great King of Spain; and likewise the Kingdom of Sweden, a petty Kingdom, in comparison of the Empire of Germany, being supported by Lewis the 13^th King of France, hath with an undanted courage waged war many years with the House of Austria.* 1.487 Thirdly, The first supernatural cause of the un∣dantedness of men, may be their zeal to Religion, for men do commonly fight like Lyons for the preservation of the true Religion, as the Protestants have done in Germany, and in France, who were but a handful in comparison of the Roman Ca∣tholikes,

and yet they have obtained divers famous victories over them. And notwith∣standing Machiavel out of an Atheistical mpudency, doth maintain that the Prote∣stant Religion doth extinguish all true Va∣lour and Undantedness in the heart of men, yet divers instances migh t be produ∣ced to prove that none are so couragious and undanted as those that are truly reli∣gious;* 1.488 for the wicked and prophane do fight but out of despair; but true Chri∣stians fight out of assurance that they shall prevaile, because God takes their part. The second supernatural cause of undantedness may be the true eonfidence that men have in the Omnipotency of God, who is able by small means, nay, without means if it pleaseth him, to make them obtain unex∣pected Victories, and come off with ho∣nor and reputation, from the most peril∣ous enterprises they undertake, as it shall be proved by instances, when I shall speak of the Effects of Undantedness.

Thirdly, The Nature and Proprieties of this Passion of Undantedness will best appear in a comparative way: by shewing the differences there are be∣tween it and Temerity: first, undanted∣ness is ever accompanied with Prudence

and Justice,* 1.489 but Temerity tramples them both under its feet: secondly, Men of un∣danted courage never imploy their va∣lour but upon some noble occasion, as the defence of their native Countrey, or for the increase or glory of it; but men transported with Temerity run headlong upon all occasions, and will rather shew their valour to murder their dearest friends in a Duel upon some trivial word spoken unadvisedly, then to meet the enemy of their Countrey in the Field: thirdly, Men of undanted courage are cautious in all their undertakings, and will not attempt things, except they fee some probability they may come off with ho∣nor and reputation, unless it be in despe∣rate cases, that threaten the ruine of their Prince, or of their native Country, for in such cases they will willingly sacrifice their lives, as Leonidas did at the straites of Thermopilae: But men transported with temerity, will hazard their lives for things of no moment, that con•…•… her do them nor their Countrey good: fourth∣ly, Men truly valorous 〈◊〉〈◊〉 with patience and great magnanimity 〈…〉〈…〉 and offences that are 〈…〉〈…〉 their own persons, and 〈…〉〈…〉 of

such offences and injuries which blemish the honour of their Prince or Countrey, but such as are possessed with temerity, vindicate with severity the offences done to themselves, and connive at those that are done to their Prince, or native Coun∣try. It hath been a subject of much de∣bate among the Moralists, which of these two famous Conquerors, viz. Alexander or Cesar,* 1.490 did excel one an∣other in Undantedness of courage; the greater part hold that Alexander in his actions had shewn to have more temerity then prudence and true undanted valour, and that Cesar in his actions had been more unjust, but less temerary, and had far excelled Alexander in Valour and Courage: first, The undertaking of the conquest of Asia by Alexander, was more just then Cesars; for he undertook to sup∣press the Persian Monarchy, that had ever been a mortall enemy to the Greeks; but Cesar undertook to suppress the liber∣ties of his native Country that had raised him to his honors and dignities, and had intrusted him with their Armies for their defence, and not for their overthrow: secondly, All the Actions of Cesar but one, (that was when he commanded the

Master of a Ship to cross the sea in a most impetuous storm,* 1.491 saying, Fear not, for thou carriest in thy Ship Cesar and his Fortune; which savored over-much of Te∣merity) were guided with much Wisdom and Prudence; but all the Actions of Alexander were guided by vaine hopes, and his undertakings were rash and teme∣rary, for there was no humane probability that an Army of fourty thousand foot, and ten thousand horse should be able to encounter and foile, two or three milli∣ons of men, but they were raw, and un∣experienced souldiers, whereas Cesar had to oppose the most expert Commanders and well trained souldiers that were in the world, his onely excepted, and there∣fore his undanted courage was far the greater in over-coming of them. But some will object, How came it then to pass that their actions were so successful and fortunate, sith the first were accom∣panied with Temerity, and the second with Injustice? It may be answered, God in his infinite Wisdom had long before decreed that Alexander should give the last period to the Persian Monarchy,* 1.492 and be the first Erector of the Grecian Mo∣narchy, and Cesar the first Founder of the

Roman Monarchy, which was to excel in Strength and Power all the former Mo∣narchies; and it was Gods Wil and Decree that gave their Temerary, and unjust de∣signs such success, and not their prudence, nor undantedness.* 1.493

Fourthly, The Effects of Undanted∣ness are of two sorts, Evil and Good, the evil proceed from the abuse that men make of so noble a Passion, but the good are essential and natural to it: first, As there is nothing so good, but may be a∣bused by the corrupt and depraved incli∣nation of men; even so this noble Passion whose natural object is Vertue, Prudence, and Justice, is extraordinarily abused by the evil intentions of men, who make it the Emissary of their wrath and revenge.* 1.494 The undanted courage of Simeon and Levi was by them made the agent and in∣strument of their cruel revenge upon all the Inhabitants of Shechem, and upon Hamar and Shechem, the Father and the Son; and had not God out of his mercy towards the old Patriarch Jacob, been pleased to send a panick fear upon the Cities that were round about them,* 1.495 their rash temerity had been the cause of their utter ruine: secondly, The undant∣ed

courage of Joab, who was a man of valour from his youth, was made by his immoderate ambition the instrument of the two base and horrid murders of Ab∣ner,* 1.496 and of Amasa, two more righteous men then he: thirdly, The undanted courage of Alexander, of Marius, of Sylla, of Cataline, and of Cesar, was by their ambition made the instrument of the shedding of an ocean of humane blood:* 1.497 fourthly, The undanted courage of the Duke of Guise, and of the Marshal de Bi∣ron, was made by their excessive ambiti∣on the instrument of the desolations that hapned in the civil war of France, and of the troubles that hapned in Henry the fourths dayes, and of their own distru∣ction, and fatall end: whereby it appears, that if Valour and Undantedness of Cou∣rage be abused, and are not accompanied with Prudence and Justice, that it is a de∣structive passion to mankinde, and to the owners themselves.

But the good Effects of Valour and Un∣dantedness that is guided by Prudence,* 1.498 and grounded upon Justice, are always honorable to their owners, and profita∣ble to the publike, as it shall be proved by Instances: first, The undanted courage of

David that was then but a young stripling in opposing the rage of the great Cham∣pion of the Philistins, Goliah, who was so presumptuous as to defie the Army of Israel, and by consequence God himself,* 1.499 was honorable to him, and a cause of joy and comfort to all Israel: secondly,* 1.500 The undanted courage of Jonathan and of his Armor-Bearer, who assailed a whole Garison of the Philistins, and put them to rout, was honorable to him, and was the cause of a great deliverance to all the people of Israel: thirdly, The un∣danted courage of Scevola,* 1.501 who having attempted to kill the King Porsena, kil∣led his Secretary by mistake; and having been taken and brought before the King, burned his own hands in the flame of a torch with an admirable constancy, to insinuate in the said Kings minde, that there was three hundred young men more in his Camp that had vowed to kill him, as he had essaied to do; by which un∣parallel'd undantedness, the King con∣cluded a Peace with the Romans, where∣by Mutius Scevola obtained great ho∣nor, and the Roman Commonwealth a great deliverance: fourthly,* 1.502 The un∣danted courage of Horatius Cocles another

Roman Citizen, who was so valorous, as to oppose himself to the whole Army of the said King Porsena,* 1.503 to hinder it from passing over a wooden bridge erected upon the river of Tiber which led into the City of Rome, and made the same good till the bridge was broken down behinde him, and then threw himself into the river and saved himself by swimming over; by which noble action he obtained great honor,* 1.504 and preserved the City of Rome from ruine: fifthly, the undanted courage of a Greek souldier in the sea∣fight that was fought between the Greeks and the Persians near to the Iland of Sala∣mina, is worthy of eternal fame; for the Galley which he was in, having boorded and grappled a Persian Galley, the ene∣mies having cut off the iron hooks, he set his right hand to hold it, and that being cut off, he set his left hand, and that be∣ing also cut off, he held the Galley fast with his teeth, till his head was cut off from his body: sixthly, The like undant∣ed courage was seen in a Christian soul∣dier when the City of Vienna was be∣sieged by Soliman the Great, Emperor of the Turks, for in a great storm that the Turks gave to win a great Bastion, or

stone Bulwork, which lieth next to the Gate that leads to Bressbourgh in Hun∣garia; a Turkish Janisary having climb∣ed the said Bulwork, with a Turkish Flag in one of his hands, to plant the same at the point of the Bulwork, a Christian Souldier grappled with him, and flung him and himself, from the top of the Bulwork, to the bottom of the Ditch, and so were both slain; chusing rather to sacrifice his life for the preserva∣tion of the City, then to preserve the same, by betraying the trust that was re∣posed on him.* 1.505 These are the laudable effects of true Valor, and of an Un∣danted courage.

Fifthly, [ 5] The Spiritual Uses that may be made of this noble Passion of Undanted∣ness, may be these. First,* 1.506 It may serve as a shield, to cast back the fiery darts of the temptations of Satan. Secondly, It may serve as a precious antidote, to expel the venome of all maner of Afflictions, Tri∣bulations, and Persecutions, that can be∣fal a Christian in this life, specially if it be grounded upon a true confidence in Christ; for as the Prophet David saith,* 1.507 In God I have put my trust, I will not fear what flesh can do unto me. And certainly,

if the Undanted courage of men pro∣ceed from a true confidence in God, they shall never be moved, but shall be like the middle region of the Air, which is in a perpetual tranquility, when the undermost is disturbed by impetuous Storms and Tempest,* 1.508 for as Saint Paul saith, If God be for us, who can be against us? Thirdly, This Undanted confidence in the mercies of God, will comfort a Christian at the hour of death, when all other worldly com∣forts do forsake him; for that is the onely perillous time, in which men have most need of this Grace of Spiritual Confidence, and Undantedness; be∣cause, if Satan, that roaring Lyon, doth then miss of his prey, men are for ever freed of his paws; and therefore he doth then most bestir himself, and uses the ut∣termost of his wiles, to intrap the weak and sickly souls, into his snares. Fourth∣ly, This undanted Confidence made Shadrach,* 1.509 Meshach, and Abednego, to dis∣pise the burning flames of a Furnace, se∣ven times more fierce then it was ordi∣narily heated; and made the Prophet Daniel to contemn the rage of the hun∣ger-bitten Lyons,* 1.510 when he was cast into their Den, by the malicious envy of the

Princes, Presidents, and Governors of Persia. Fifthly, By Faith, and this un∣danted Confidence, all the ancient Heroes of the old Testament, named in the ele∣venth Chapter of Saint Pauls Epistle to the Hebrews,* 1.511 did suffer with admirable patience those Anguishes of Body, and perplexities of the Minde there specified, because they had respect unto the recom∣pence of the reward. Sixthly, This undanted Confidence, caused the Apo∣stle Peter, and others, to despise the threatnings and beating of the High Priest; and to rejoyce,* 1.512 because they were counted worthy to suffer shame for his Name. And also, it made all the Martyrs that suffered in Queen Maries days, to bear with admirable patience, the greatest tor∣ments that could be inflicted upon them.

It doth then appear by these discourses, that an undanted Confidence in God, serves as a shield in time of persecution to Gods children; and that Valor, and an undanted Courage, guided by Prudence, and grounded upon Justice, is always honorable to the owners, and profitable to the publike; and that rash Undanted∣ness, is nothing but meer vanity, temerity, and vexation of Spirit, &c.

CHAP. XV.

Of the vanity of the passion of Fear.

AS nothing can be so good, but it may be abused, so nothing can be so evil, but good use may be made of it. Wine is excellent and good, for it hath a natural propriety to rejoyce the heart;* 1.513 and yet divers men abuse Wine, and by the immoderate drinking of it, become worse then bruit Beasts, because they deprive themselves of Judgment and Reason. The Viper is naturally rank poyson, and yet the Mithridate, and other Antidotes against venoms, are composed of it; even so this passion of Fear is much abused, and made worse then it is, although it proceed from an evil spring, I mean, the weakness and in∣firmity of men; yet God is pleased to make good use of it to convert sinners, and to make them prosecute with greater fervency, then they would otherwise do, the ways of Righteousness. Divers conceive Fear to be a Feminine passion, and unworthy to be harbored in a Mas∣culine

Brest; yet it maketh the proudest of men to be cautious, and circumspect in their undertakings, and clips the wings of their vain hopes, and ambitious de∣signes. Tacitus saith,* 1.514 That it serves as a curb to the licentious will of Princes, and of all others that are in power and au∣thority; and for instance saith, That as long as Agrippina, the mother of the Emperor Nero lived, of whom he stood in fear, his actions were not so exorbi∣tantly wicked, as after her death; but he having like a graceless son, deprived her of life, took free liberty to commit the greatest impieties that his heart could imagine. And Joash King of Juda did the like; for as long as Jehojada, the high Priest lived, whom he feared, he seemed to love the Lord; but soon after his death, he gave himself over to Idolatry and cruelty; for like an ungrateful wretch, he caused Zechariah,* 1.515 the son of Jehojada to be slain, because he onely delivered unto him, the message he had received from the Lord. Divers prefer Love, be∣fore Fear; but there cannot be any true Love without Fear. Others say, it is bet∣ter to be feared, then beloved, but it is better to be equally loved and feared;

for men without Love, endevor to be rid of the object of their Fears: But if men be beloved and feared; this composure keeps off all danger, and begets security and obedience: Neither can there be any filial obedience without Love; for the obedience that proceeds from Fear, is not free,* 1.516 but forced. The fear of the Lord, is the beginning of knowledg. And the fear of a King is as the roaring of a Lyon; who so provoketh him to anger, sinneth against his own soul. How much more should men be afraid to provoke Gods wrath by their sins? and yet that is one of their least fears; for they fear those things which they should not fear, and fear not to sin, which they should most fear. But sith the fear of the Lord, is the beginning of wisdom, and of all saving knowledg; which knowledg doth teach men to be afraid of sin, which is the greatest evil: Give me leave to inlarge my discourse upon these ensuing particulars, that you may know to fear nothing but sin.

• 1. On the definition of Fear.
• 2. On the Nature of it.
• 3. On the causes and remedies of mens fears.

• 4. On the evil and good Effects of Fear.
• 5. On the Spirtiual use of Fear.

The Moralists do vary in opinion,* 1.517 con∣cerning the definition of this Passion of Fear. Fear, saith one, is a passion, and ap∣prehension of an evil that is to come; but near at hand, and looked for, and unlikely to be avoided. Fear, saith another,* 1.518 is nothing else, but a Grief and Dolor of the soul, ap∣prehending an evil at hand; in which men see little probability it can be eschewed, al∣though it aims at the annihilation of their Being, or to some dismal disgrace, that threat∣neth their life or estate. Yet it will appear by the nature, the proprieties and effects of Fear; that men are rather transported with Fears of imaginary Evils, then of real; and that mens fears do but rarely proceed from the annihilation of their Being: However, it is the fourth passion, incident to the irrascible Appetite, and the opposite and great Antagonist to the noble passion of Undantedness.

Secondly, [ 2] The nature of Fear is dif∣ferent from the nature of Joy; for Joy dilates the blood, and the vital spirits residing in it, from the heart, to the utmost

parts of the body; contrarily Fear with∣draws the blood from the extreams of the body to the heart, because Fear is a cold passion; and the heart finding this cold to oppress it, withdraws, and calls as it were, the blood and vital spirits from the further parts of the body to his ayd, that by their natural heat, he may be re∣vived and cherished. And that is the rea∣son, why divers men and women have been deprived of life, by a sudden fear or fright, because this cold passion congeal∣eth the blood about the heart, as a great frost congealeth water into Ice; but if the Fear be not so violent, yet it pro∣duceth a great alteration in the body; for mens and womens faces will become as white as a cloth, and sometimes all their members will tremble as a leaf; and the motion proceeding from this alterati∣on, is so swift, and forcible, that women great with-childe, miscarry by it; nay, it doth oftentimes turn the childe in their womb, which depriveth the mother, and the childe of life. But Fear and Dolor have a great resemblance one with the other; for they have both this with∣drawing quality, and are both of an ex∣tream cold and dry nature; and therefore

Fear and Sorrow are compared to the Winter Season, and Joy and Delectati∣on to the Spring and Summer, in which the vegetative Creatures sprought and spring out their branches, leaves, flowers, and fruits; but in Winter time, they withdraw their sap, which is their life, into their Roots, as Fear and Sorrow doth draw the blood and vital spirits a∣bout the heart; that is the essential cause and motion of mens lives: Having both one and the same end, the vegetatives to preserve themselves from the Frost and Snow, and the heart to warm and cherish it self, against these cold and frosty passi∣ons of Fear and Sorrow.

Thirdly, [ 3] The causes of mens fears are many, and of several natures; and by consequence, their remedies must be pro∣portionable unto them: I will therefore speak first of the causes, and to every cause apply the remedy; but as I have said a little before, mens fears do oft∣ner proceed from imaginary evils, then from the real; and the worst propriety of this passion of Fear is, That it anticipates, and creates Fears in the Minde, the real effects of which evils, oftentimes are not like to trouble such as apprehend them,

nor their childrens children; which kinde of Fear proceeds from a distrust of Gods providence, and therefore as odious to God as any other kinde of Fear, as it shall be proved, when I come to speak of the effects of this passion. First, Worldly men Fear to loose their honors and dig∣nities. Secondly, Their treasures and riches. Thirdly, The enjoyment of their delights and pleasures. These three fading, and vanishing things, are the most common causes of mens fears: The re∣medies against these, are, First, to con∣sider, that there are not many noble called;* 1.519 and that the things which are most despised, God hath chosen.* 1.520 Secondly, That riches certainly make themselves wings, they flie away as an Eagle towards heaven. Thirdly, That pleasures are of no continuance, and leave a sting in the conscience at their departure,* 1.521 and are but meer vanity and vexation of Spirit. Fourthly, Men fear Poverty, and to prevent the same, addict themselves for the greater part to unlaw∣ful courses of gain, remembring not this wise saying of Solomon.* 1.522 He that maketh haste to be rich, shall not be innocent. Pover∣ty is no Vice, and yet men abhor Pover∣ty more then any Vice, nay, more then

Sin, the worst of evils. The remedy against Poverty, is Contentedness; for many beleeve they are poor, when they are rich; and many think themselves rich, when they are poor. As Christ said to the Angel of the Church of the Lao∣diceans, Because thou sayest, I am rich,* 1.523 and increased with goods, and have need of no∣thing, and knowest not that thou art wretched, and miserable, and poor, and blinde, and naked. Contentedness is a gift, and grace of God; for if men be never so rich, and want that grace, they are but poor and miserable, and like Cormorants that can never be satisfied. This Fear also pro∣ceeds from Distrust, and the remedy of it, is to relie upon Gods providence, and on this precept, and promise of our bless∣ed Saviour. Which of you, by taking thought,* 1.524 can adde one cubit unto his stature? and why take ye thought for rayment? Consider the Lillies of the field, how they grow; they toyl not, neither do they spin. And yet I say unto you, That Solomon in all his glory, was not arrayed like one of these. And in the 31, 33. Verses. Therefore take no thought, say∣ing, What shall we eat, or what shall we drink, or wherewith shall we be clothed? But seek ye first the Kingdom of God, and his Righteous∣ness;

and all these things shall be added unto you. Fifthly, Men fear to lose their wives, women their husbands, Parents their children, and children their Parents, and one friend another: But this Fear proceeds from the want, they conceive, they will have of their help, and assist∣ance. The remedy to this Fear, is this consideration, That all men are mortal, and that all are of the dust,* 1.525 and all turn to dust again. And let not Christians have less constancy then a Heathen; to whom tidings being brought,* 1.526 that his onely son was dead, he answered, I knew he was not begotten to be immortal; and to utterly root out this Fear, which proceeds from the distrust of the want of their ayd or assistance, let men have always in their minde,* 1.527 this saying of Saint Paul, All things work together for good to them that love God. Sixthly, Men fear persecutions, tribula∣tions, and afflictions: This Fear proceeds from the infirmity of the flesh, and from the pusillanimity of mens mindes, and from an antipathy of nature, who ab∣horreth Anguish and Dolor: The remedy of this Fear, is Fortitude, and an undant∣ed Courage; with this assurance, That by tribulations and crosses, God is pleased

oftentimes to call his children to repent∣ance, and make them more fervent and zealous in the ways of Righteousness. As the Prophet David saith,* 1.528 Before I was afflicted, I went astray, but now I have kept thy word. Seventhly, Men fear banish∣ment and long imprisonments: This Fear also proceeds from want of a Mas∣culine courage; for a Heathen could say, when he was banished,* 1.529 That the whole world was his Native Countrey. The onely remedy against this Fear, is Pati∣ence; and as the prison doth retain mens bodies, so it may, if they make good use of their banishment and imprisonment, refrain them from sin, and increase their Moral vertues, and Spiritual Graces.* 1.530 Paul and Silas prayed, and sung Psalms, and praised God in prison. And Sir Walter Rawleigh, and La Nove, have made them∣selves famous by the learned Works they have written in prison.* 1.531 And Solon and Cicero did improve their learning, and Moral vertues, in their exile or banish∣ment. Eightly, Men fear lingring and tedious Diseases; as the Consumption of the Lungs, the Hectick Fever, and the wasting of the Liver: But this Fear pro∣ceeds from their natural infirmitie, that

is impatient of pain; for lingring Dis∣eases prepare men for repentance, where∣as sudden diseases deprive them often∣times of that Grace. The remedy against this Fear, is to seek to the Lord, before men seek after the Physitians; for the issues of life and death, are in his hands. Ezekiah,* 1.532 King of Judah, was soon cured of his Mortal disease, because he called and prayed unto the Lord, with an un∣feigned sincerity of heart. Ninthly, Men fear to fall into a decrepit age: A vain and ridiculous Fear, sith the oldest man alive doth commonly hope, and desire to live a yeer longer. It is true, that if decrepit age and poverty do meet, it may be called, The Misery of Miseries; for besides the many infirmities that are in∣cident to decrepit age, the waywardness common to it, is the most insupportable, for it maketh all things distastful unto them; and being deprived by Poverty, of all worldly comforts, this aggravates far more the misery of decrepit age. The remedy of it, is to attend with patience, the time appointed by the Lord, of the separation of the body and soul, and to say with old Simeon,* 1.533 Lord, now lettest thou thy servant depart in peace, according to thy

word; for mine eyes have seen thy salvation. Tenthly and lastly, Men are afraid of death, and especially the wicked, because it deprives them of their honors, riches, and pleasures (the injoyment of which, is their Paradise upon Earth) and ferries them over to the eternal woes. But death is welcom to the children of God; for they account death as their deliverer, who frees them from the continual miseries, and afflictions of this world, who are commonly their portion in this life; for they are assured, that the sting of death hath been taken away, and that the re∣demption of their sins hath been pur∣chased at a dear rate, viz. By the shed∣ing of the precious blood of the onely Son of God, our blessed Saviour Jesus Christ. And therefore defie death, and say to her face, O death, where is thy sting?* 1.534 O grave, where is thy victory? The sting of death is sin, and the strength of sin is the the Law; but thanks be to God, which giveth us victory through our Lord Jesus Christ.

Fourthly, [ 4] The Effects of this Passion of Fear, are of two sorts, viz. Evil and Good: The first evil effect of it, is,* 1.535 That it dants the courage of men, and makes valiant Souldiers become cowards; and

this is called a Panick Fear: The Greek and Roman Histories are full of instances to prove it, which I will pass over for brevity sake, and will onely relate this ensuing,* 1.536 recorded by Philip de Commines. In the beginning of the reign of Lewis the eleventh, King of France, the Duke Charls of Burgundy, and the discontent∣ed Officers of the Crown of France, joyned with him, raised a great Army, and came neer to Paris, against the said King; who hearing of their approach, came against them with another great Army, and having both pitched their Camp, within a mile one of another, with a resalution to give battel; the next day it fell out to be a misty morning, and cer∣tain Troops of Horse being on both sides sent out, to discover the intentions of both Armies, they saw as they imagined, a great range of Lanciers standing on a high ground, the Bourgonians conceiving they came towards them; and the French imagining they came towards their Camp; and so transported both with a Panick fear, they fled as hard as they could drive towards their Camp, and raised a fearful alarm, saying, The ene∣mies were at hand; and so put both

Armies into a strange confusion; but when the Sun had dispersed the mist, it was apparently seen that these imaginary Lanciers were but Tysels growing upon a long high bank. And the two Armies being mixt, the French having the bet∣ter, another Panick fear came amongst the French Horse,* 1.537 by a false rumor that the King was slain; that made them flee as if all had been lost; and had not the King suddenly shewed himself, the French Army had utterly been routed. Secondly, Fear begets cruelty in the hearts of effeminate Princes; for it hath been observed that Pusillanimity is ever accompanied with Fear: The effeminate Emperors of Rome have all been addicted to this passion of Fear;* 1.538 Caligula did usual∣ly hide himself under a bed out of fear, when it Thundred and Lightned; and Nero, Domitianus, Commodus and Helio∣gabalus were afraid if men did but whi∣sper together: and they were all more cruel then Tygers or Cannibals. Third∣ly, Fear hath no regard to consanguinity; Tiberius Nero out of fear, destroyed by one means or other, all his nearest kins∣men,* 1.539 and caused the valorous and noble Germanicus his Nephew to be poysoned

by Piso. And Lewis the Eleventh King of France, caused his own Brother Charls Duke of Normandy to be poysoned out of Fear;* 1.540 and so did Richard the Third, his two hopeful Nephews: And out of rea∣son of State, or more properly out of Fear, The elder sons of the Ottoman Fa∣mily, have for these many years caused their younger Brothers to be strangled. Fourthly, Fear doth in admirable Effects go beyond Nature; for a Secretary of the State of Florence, being over night condemned to die, was so transported with the Fear of death, that out of the violent apprehension of it, the hair of his head and beard,* 1.541 which was as black as a Crow, became before the morning as white as snow. Lastly, Fear is the cousen german of dispair; for it makes men to eschew the shame of a publike death, to lay violent hands on them∣selves; For Hannibal rather then he would suffer to be made a publike spe∣ctacle of shame to the Romans, poysoned himself: And Cardinal Wolsey rather then he would lose his head upon Tower-Hill, did the like, and died in Leicester Abbey.

The good Effects of Fear may be

these: First,* 1.542 If it were not for the Fear of the punishments appointed by the Laws of the Land, to chastise the misde∣meanors of men, the Rodes and High∣ways would be so full of Thieves and Murtherers, that honest men should not be able to go from one Town to ano∣ther. Secondly, If it were not for Fear, Laws and Magistrates would be tram∣pled under feet, and all manner of Obe∣dience, Reverence, and respect would be banished; Joane would be as good as my Lady, and Jack-Straw would be as good as my Lord Mayor; the Foot-man as good as his Lord, and the Servant as good as his Master; but Fear of correcti∣on makes every one to give honor to whom honor is due, and to know his Rank and Degree. Thirdly, If it were not for Fear, rash and timerary men would fix their hopes beyond the Stars, and would think nothing impossible unto them; but fear clips their wings, and makes them to be more considerate. Fourthly, Fear is the only Antidote a∣gainst the venome of presumption; and were it not for Fear, this world could not subsist; for there never was an Age so full of Phaetons and Icarus's as this, that

would with their waxed wings flee to Heaven, or burn the Earth by the guiding of Phoebus Chariot, if Fear did not re∣strain them. Fifthly, Fear is the faith∣ful Counsellor of great Politicians and States-men, who would otherwise vaunt themselves (as the great Mathematician Archimedes did, to remove the World, or turn it up-side down, if he could finde out a solide Foundation to plant his Mathe∣matical Instruments) to set all the World together by the ears, to make their Prince the only Monarch of the Earth, by the means of their deep Machiavilian Policies: but Fear whispers them in the ear, that Policy hath ever been and ever shall be subordinate to Destiny, and that the secret Decrees of God shall come to pass in despite of them, and will turn their Wisdom and Policy into foolishness. Sixthly, As fear of temporal punishment is a Curbe to restrain open and gross Sinners from criminal offences: so the Fear of eternal punishment is a strong motive to withdraw civil men from their secret sins; for let civil men be as private in their sins as they can, yet the All-seeing Eye of God and their own Conscience are witnesses of their sin; so

that their Conscience which is their Ac∣cuser, doth infuse into their minde this Fear of eternal punishment, whereby they are as much restrained from their secret sins, as the gross Sinners are by the Fear of temporal punishment. And as the hope of the recompence of re∣ward doth draw many into the way of righteousness; so the Fear of eternal punishment doth enforce many to for∣sake sin, and to turn unfainedly unto God; for Sinners must be first humbled and brought low by the terror of the Law, before they can unfainedly embrace the gracious Promises of the Gospel: I do therefore conclude, that spiritual Fear joyned with spiritual hope, are effectual means to beget in Christians a hunger and thirst to obtain by the merits of Christ eternal life.

Fifthly, The spiritual Uses of Fear may be these. 1. Men are not only to fear, [ 5] * 1.543 but also to love God; that their fear may not be a servile, but a filial fear; for the Divel himself fears and trembles at the very name of God; yet doth he not love, but hate and detest him. 2. Men are not only to fear to disobey God, but they are also to endevor to do his will,

and to perform his commandements, that they may neither commit sins of commission, nor sins of omission; for it is not sufficient for them to eschew evill, but they must also endeavor to do good. 3. Men are not only to fear and to love God, but they are also to love, and to fear to offend their neighbors, that they may fulfill the second Table as well as the first, and observe this precept of our blessed Saviour:* 1.544 Therefore all things what∣soever you would that men should do to you, do ye even so to them: for this is the Law and the Prophets. 4. Men are not only to love and fear God, but they are also to love, fear, honor and respect his Substi∣tutes or Deputies upon Earth; I mean the supream and subordinate Magistrates to whom he hath given the sword of Justice in hand for to preserve the Innocent, and to punish the wicked;* 1.545 For there is no power but of God; the powers that be are ordained of God. 5. Men cannot fear God, except they fear to commit sin, because there is nothing more odious to God then sin; and such as fear God, do hate and abhor sin: for the fear of the Lord doth always precede the hatred of sin, as it appears by this saying of Solomon,* 1.546 Fear the Lord, and

depart from Evil: Intimating, that men cannot depart from sin before they fear the Lord: And how pleasant & acceptable this fear is unto God, it may be collected by these sayings of the Prophet David,* 1.547 Thou hast, saith he, given me the heritage of those that fear thy name; meaning, that such as fear the Lord, have a most excellent Heritage, as it is by him confirmed by these words,* 1.548 The lines are fallen unto me in pleasant places; yea, I have a goodly Heritage. And in another place he saith, that God is the help and shield of those who fear him. Again, Solomon saith,* 1.549 The fear of the Lord prolongeth days,* 1.550 but the days of the wicked shall be shortned: Whereby it ap∣pears that such as fear the Lord, have most excellent prerogatives. 6. The fear of the Lord is the rarest jewel under the Sun; for King Solomon after he had shewn in his Book of recantations, that all things under the cope of Heaven were but meer vanity and vexation of spirit, he con∣cludes, That to fear God,* 1.551 and to keep his Commandments, is the whole duty of man. And I conclude with him, that all fears whatsoever (except it be the fear of God, and the fear of sin) are meer vanity and vexation of spirit.

CHAP. XVI.

Of the vanity of the passion of Wrath.

IN the former Ages of the World, They only were accounted generous, and of a masculine courage, that could with patience endure all manner of injuries, and suffer with meekness all kinde of reproaches that were done or said unto them, without being moved or distempered with this fiery passion of Wrath: as it may appear by these ensu∣ing Instances that have been recorded by the Ancient Authors, in the praise and commendation of such Princes and pri∣vate men,* 1.552 that have been endowed with this rare vertue of Fortitude. It is re∣corded that Antigonus King of Mace∣donia walking one evening thorow his Camp, heard some of his Souldiers to curse him bitterly; but he with an admi∣rable patience, without being moved or distempered, pray'd them lovingly to go a little further, that the King might not hear them.* 1.553 And the Emperour Augustus Caesar, being earnestly entreated by his

Son-in-law Tiberius Nero, to punish se∣verely the Author of divers scandalous Libels that had been dispersed through the Streets of Rome against him: An∣swered, without being moved with anger, That the greatest correction he could in∣flict upon him, was to disdain to take no∣tice of his calumnies. And King Philip, Father to Alexander the Great,* 1.554 being en∣treated by one of his Courtiers to punish severely an Athenian Orator that made him odious to the Greeks, by venting in his publike Declamations, bitter in∣vectives against him: answered, without being distempered with wrath, It may be, said he, I have not as yet done him any good, as I have done to many others that deserved not so well as he; where∣upon he sent him a present of two Talents in Gold, that made this Nightingal to change his tune, & to exalt the Liberality and Heroical Vertues of the King as high as the Skie: And Philip being informed of it, told his Courtier, that he was a bet∣ter Physitian then he, to cure the malig∣nancy of evil-tongued men.* 1.555 And Lewis the Twelfth King of France, being per∣swaded by some of his Peers to avenge himself of some affronts and injuries

done unto him, by some great Officers of the Crown in the dayes of Charls the Tenth, his Predecessor, when he was onely Duke of Orleans: answered with an admirable magnanimity of courage, That it was unseemly for a King of France to revenge himself of the injuries done formerly to the Duke of Orleans. But in this decrepit Age of the World wherein we live, They only are reputed generous, and of a manly courage that are addicted to wrath, and apt to vin∣dicate themselves for the least offence and injury which are done unto them, al∣though it be done unwillingly. And this is one of the causes of all the Divisions that reign in this Commonwealth. Give me leave therefore to enlarge my dis∣course upon these particulars, to shew you the evil Nature, Proprieties, and Effects of this furious passion of Wrath.

• 1. Upon the definition of Wrath.
• 2. Upon the causes that move Wrath.
• 3. Upon the Nature and Proprieties of it.
• 4. Upon the evil and good Effects of the same.
• 5. Upon the Remedies of it.

The Moralists do vary in their Opini∣ons, concerning the definition of this Passion; Senalt and others maintain it hath an opposite; but the Bishop of Mar∣seilles, and Theophraste Boujou Lord of Beaulien, in his Commentaries upon A∣ristoles Physicks maintains the contrary, to whose Works I refer the Reader for brevity sake. To come to the definition it self, Wrath, saith Boujou,* 1.556 is a Passion intising men to vindicate themselves for some injury received, or for having been hindred to attain to some good by them prose∣cuted and desired. Wrath, saith Senault,* 1.557 is nothing else but a violent motion of the sen∣sitive appetite, provoking men to seek re∣venge for some offence received. However it is the last passion incident to the irascible appetite; for I am of the Opini∣on of those that maintain it hath no op∣posite; and is distingushed by these three names, Anger, Choler, and Wrath. Anger is as it were the infancy of it, Choler its adolescencie, and Wrath its virility or maturity, and the highest and superlative degree of the distemper of this fiery and destructive passion of Wrath.

Secondly, The causes of Wrath are

numerous; but I will reduce them to these four Heads.

• 1. To the Pride.
• 2. To the Impatiency.
• 3. To the indiscretion.
• 4. To the over-credulity of men.

For the first; It was Pride that moved Simeon and Levi, to slay in their wrath under colour of Piety and Religion, Ha∣mor and Shechem, and all the innocent Males of their City, because of the dis∣honor they conceived to have received by the rape of their sister Dinah: but the reward of their wrath was this heavy curse of their Father Jacob; Cursed be their anger,* 1.558 for it was fierce: and their wrath, for it was cruel; I will divide them in Jacob, and scatter them in Israel. And it was Pride that moved Nebuchadnezzar King of Babylon, to command in his fierce wrath that Shadrach, Meshach and Abed∣nego should be cast into a burning Fur∣nace heated seven times more then it was wont to be, because they had refused to obey his imperious command: viz. to worship the golden Image he had caused to be set up. But the reward of his un∣paralleld pride and wrath was this, that

he was deposed of his Empire, driven a∣way from the company of men, and en∣forced to live amongst the beasts of the field, till he was humbled,* 1.559 and did ac∣knowledge that God was the King of Kings.

For the Second; The ambitious Im∣patiency of Joab moved him in his wrath to slay perfidiously Abner and Amasa, that he might still continue cheif General of the Armyes of the People of Israel: But the reward of his wrath and ambiti∣on was this, that king David at his dying hour charged Solomon his son that he should not suffer Joabs hoary head to go down to the grave in peace.* 1.560 And the na∣tural impatiency of Charls Duke of Bur∣gundy was by Custom changed into such an habit of wrath, that upon the smal∣lest misdemeanor of any of his servants, there was but a word and a blow: But the reward of his inconsiderate wrath was the cause he was betrayed and slayn at the rout of the Battle of Nancy by a Neapolitan Commander,* 1.561 to whom he had given a box on the ear.

For the Third; The indiscretion of Cli∣tus, and of Callisthenes, two intimate freinds of Alexander, in their out-brai∣ding

speeches,* 1.562 moved this Prince to such a wrath that he slew them with his own hands. And the indiscreet and unadvi∣sed answer that Zeno gave to Dionysius the Tyrant of Syracuse, when he loving∣ly required he should give unto him his two Daughters in marriage, viz. that he would rather see them carried to their graves, then they should be married to such a Tyrant;* 1.563 did kindle such a wrath in the heart of Dionysius, that he caused those two innocent Ladyes to be slayn, and then invited their Father to their Fu∣nerals.

For the Fourth; The over-credulity of King Ahasuerus in believing the false re∣ports that Haman his Favorite made unto him against the Jews, kindled such a wrath in his brest,* 1.564 that he caused pre∣sently a Decree to be passed for the utter destruction of all the Jews that were scat∣tered throughout the hundred and seven and twenty Provinces of his Dominions. And the over-credulity of the good Em∣peror Theodosius in believing the false re∣ports of some of his Courtiers concerning an uprore and mutiny that had happened in the City of Thessalonica,* 1.565 did beget such a wrath in this good Princes heart,

that he instantly passed a Decree that all the Inhabitants of that City, both men, women and children should be put to the sword: But after this Decree had been put in execution, he was truly informed that very few had a hand in this mutiny: for which inconsiderate wrath of his he was much afflicted and penitent all the days of his life.

Thirdly, The Proprieties of Wrath are these: 1. It is of an ayrie & fiery quality, [ 3] as proceeding, as I have said before, of an o∣verflowing of the gall, the seat of the yel∣low Choler; & therefore it must of neces∣sity be fiery, sith the cholerick humor is compared to the fiery Element; and dai∣ly experience doth shew, that bilious complexioned men are most addicted to Anger, Choler, and Wrath.* 1.566 It is also of an ayrie quality, because the mixture of the bloud, which is compared to the Ele∣ment of the Ayr, maketh the same as light and swift as the Ayr. 2. Wrath is of a spreading and dilative quality, for as a small piece of Leven doth dilate it self in a short time thorow a great lump of dow, and make the same rise and swell; so this cholerick humor mixt with the bloud, dilates it self thorow all the

parts of the body, and inflames them all with Anger and Wrath. 3. Wrath hath a changing or altering quality; for it changeth the coulor of the Face, sets the eyes on fire, and makes the members of some mens bodies to tremble like a leaf. Again, in some other men, it will make their Face as white as a Clout, their Tongues to stammer, and their Eyes to roll in their Heads; all which symptoms and qualities do confirm the violent fury of this passion. And that is the reason why it is compared to the flashof Gun-powder, or to the over∣boyling of a Pot. 4. Wrath opposed and hindered to vent it self, doth in time turn into an inveterate hatred, or at the best into a deep and incurable sorrow; and sometimes it induceth men to despair and to lay violent hands upon themselves when they cannot be revenged to their mindes upon their enemies.

Fourthly, [ 4] The evill effects of Wrath are as destructive as the proprieties of it are precipitate.* 1.567 1. The virulency of this passi∣on is so pernicious that it blemisheth the graces of Gods dearest Children, and extinguisheth all moral vertues in civil and moral men: Nay, it deprives them

of reason and judgement, and makes them go astray from Justice and equity. King David was a man after Gods own heart; yet by the means of this passion he com∣mitted a great injustice, in suffering the false Accusator Ziba to have half the land of the Innocent Mephibosheth, as it appears by this unjust sentence;* 1.568 And the king sayd unto him, why speakest thou any more of this matter? I have said, Thou and Ziba divide the Land. 2. Wrath begets contention and strife betwixt the cheifest vessels of grace; for it wrought such a contention between S. Paul and Barnabas, that it made Paul to associate himself with Silas; and Barnabas with Mark; and so divided one from the other these two famous Instruments of the propaga∣tion of the glory of God. 3. Wrath enticeth men to cruelty, and is often the cause of the ruine and desolation of great and Populous Cities. The Emperor Fre∣derick was so transported with wrath by an Affront done by the People of Milan to the Empresse his wife, that he caused his Army to sack the City of Milan, and to put all the Inhabitants of it to the Sword,* 1.569 and afterwards to burn the same to the ground. And the Duke Charls of

Burgundy moved to wrath by an injury done to himself by the Citizens of Dinan,* 1.570 caused all the Inhabitants to be slain by the Sword, and the City to be burned to ashes, & salt to be sown in the fields of it, to make them for ever barren. 4. When men are transported with Wrath, they have no regard to Father, Mother nor Brethren.* 1.571 Cain slew his Brother Abel; Nero his Mother; and Selymus poysoned his Father, out of wrath proceeding from ambition: So that Wrath is the cause of much Blooshed, and unparalleld Evils, Miseries and Desolations.

The good effects of Wrath are these.

1. It makes Cowards to become va∣liant;* 1.572 for the greatest Coward in the World being transported with Wrath, becomes as bold as a Lyon.

2. Wrath inciteth Christians to a Godly Indignation, when they see the Worship and Glory of God abused; and this is the onely commendable effect of Wrath: for the which, Phineas the Son of Eleazar, the Son of Aaron the high Priest, obtained this following Blessing of the Lord for having slain Zimri and Cozbi in his wrath, proceeding from a fer∣vent Zeal to Gods glory; Wherefore the

Lord said, Behold I give unto him my Co∣venant of Peace; And he shall have it,* 1.573 and his Seed after him; even the Covenant of an everlasting Preisthood: because he was zea∣lous for his God, and made an attonement for the children of Israel.

3. The moderate Anger and Wrath of Parents towards their Children; and of Masters towards their Servants, is of∣tentimes of great use to keep them in due obedience, and to make them more dili∣gent in the performance of their duty.

4. The Wrath of God is of great use to bring Impenitent Sinners to repen∣tance. For when they hear that his Wrath burns like fire,* 1.574 and that it is like a whirlwind which turneth upside down the highest mountains, it makes them put their hands upon their brests, and ac∣knowledge with the penitent Publican,* 1.575 that they are not worthy to look up to hea∣ven. And I am perswaded, considering the perverse inclinations of men, that more are converted by the apprehensi∣on of his Wrath, then by the gracious invitations of his Love are Promises; yet happy and blessed are they who are drawn near him by his incomprehensible Love in Christ Jesus towards them: and

that fear more to displease him out of a sincere and filial Love unto him, then out of a servile apprehension of his Wrath.

To conclude, it appears by the Nature, Proprieties, and Effects of Wrath, that it is a passion above all others that men should most endevor to subdue and keep subor∣dinate to Reason. And to that end ob∣serve these ensuing Remedies that are to be used to hinder this stubborn Passi∣on to obtain the Mastery over Men.

Fifthly, The Remedies to curb and keep under subjection this ragefull and fu∣rious Passion of Wrath, may be reduced to these Four heads:

• 1.* 1.576 Humility.
• 2. Patience.
• 3. Prudence.
• 4. Charity.

For the First; Humility is an excellent Remedy to asswage the fiery rage of Wrath;* 1.577 For as Solomon saith, A soft An∣swer turneth away Wrath; but grievous words stir up Anger: And as fire goeth out of it self if it be not nourished by some Combustible matter: so Wrath will va∣nish into smoak, if it be not fomented and encreased by ill Language, or by insolent Postures and Misdemeanors. Abigail by

her humble gesture, and gentle speech, did suddenly pacify the fiery Wrath of Da∣vid that had been kindled by the chur∣lishness of Nabal,* 1.578 and prevented the exe∣cution of the rash Decree that David had pronounced against Nabal and all his Fa∣mily. Nay, Humility is so powerfull and acceptable to God, that it is able to ap∣pease his Wrath, as it appears by Gods gracious and mercifull Carriage towards King David himself after the commission of the two abhorred sins of Adultery and Murder: for he had no sooner ac∣knowledged his sin with an unfained Hu∣mility,* 1.579 but God was pleased to pardon him the guilt, although he inflicted a hea∣vy Punishment upon his Family for it.

For the Second; Patience is an appro∣ved Remedy to appease the rage of Wrath: as it appears by the Counsel that Athenodorus gave to his Pupill Augustus Caesar, whom he knew naturally addicted to Wrath. At the first motion of this Passion, said he to him,* 1.580 You must ende∣vor to crush this Cockatrice in the shell: but if it cannot be, break the fury of it by Patience: And before you decree any thing in your Anger, count upon your fin∣gers ends the four and twenty Letters of

the Greek Alphabet: For by this small intermission of time your Reason and Judgement will come to it self again, that hath been perverted by the fury of this Passion of Wrath. It is Recorded that Plato upon the Relation of an unpleasant Message was something moved with Wrath: whereupon he rose from his seat to fetch his staff: But another Philoso∣pher seeing it, said unto him, It is unseem∣ly for you Plato to be thus moved with Wrath as to fetch your staff to beat a Messenger;* 1.581 You are deceived, said he: It was to burb and beat mine own Wrath that began to be Master over my Rea∣son.

Thirdly; Prudence is a soveraign Re∣medy against Wrath: For Solomon saith, He that is slow to Wrath,* 1.582 is of great under∣standing: but he that is hasty of spirit, exalt∣eth folly. Whereby it appears, that such as are apt to be transported with immo∣derate Wrath, are like fools or mad men: and that there is none truly wise but such as can pacify their Wrath. And that was the reason why Socrates was judged by the Oracle of Apollo to be the wisest man of all the Greeks,* 1.583 because he could not be moved to Wrath: for had not he been

patient and prudent, he and his wife had lived like dogs and cats: but he with an admirable patience did bear with her In∣firmities and waywardness. It is Record∣ed that Diogenes the Cynick being told that the Athenians jeered him for his rustical and uncivil deportments: let them jeer saith he, for they may doe it long enough before they can cast me into a Passion of Wrath.

Fourthly; Charity is a most excellent Remedy against Wrath:* 1.584 for as S. Paul saith, Charity beareth all things, belei∣veth all things, hopeth all things, endureth all things: so if men be endowed with this Superlative Grace of Charity, they will not be moved nor transported with Wrath against their Brethren: But the want of Charity one towards another is the Cause that men are filled with Ma∣lice, Envy and Wrath. For Charity suffer∣eth long, and is kinde: Charity envyeth not,* 1.585 Charity vaunteth not it self, is not puffed up, doth not behave it self unseemly, thinketh no evil: Rejoyceth not in iniquity, but rejoyceth in the truth. These are the noble and gracious Effects of Charity; which S. Paul sets out so fully and elegantly, to make men in love with Charity, as the

cheifest of all Spiritual Graces, as it ap∣pears in the last Verse of this Chapter, And now abideth Faith,* 1.586 Hope, Charity, these Three, but the greatest of These is Charity. Men therefore should earnest∣ly endevor to obtain of God by fervent prayers this excellent Grace of Charity; For without it all other Graces are with∣out life, and of no validity, as S. Paul doth witness the same from the begin∣ning of this Chapter to the latter end. And I am verily perswaded that the want of Charity is the cause of all the Divisions and Contentions that reign in this Commonwealth, and why men are so apt to Vindication and Wrath; Which the Heathen Philosophers did abhor and detest as the most ragefull and furi∣ous Passion of all others, fitter for brute and cruel beasts, as Lyons and Tygers, then for Rational men, and specially for Christians, who have before their eys for a special President the admirable Pa∣tience and unparalleld Meekness of our Blessed Saviour, to make them hate and detest Anger, Choler and Wrath; for the Lord (saith the Prophet Isaiah) hath layd on him the iniquities of us all;* 1.587 He was oppressed, and he was afflicted: yet he opened

not his mouth. He is brought as a Lamb to the slaughter, and as a Sheep before her Shea∣rer is dumb, so he opened not his mouth. The Event, Issue and Accomplishment of this Prophesy is clearly expressed in the 27. Chapter of S. Matthew, where you may see how the Jews spit in his face, set a crown of thorns upon his head, put upon him a scarlet robe, and gave him a reed in his right hand, and in derision bowed the knee before him, and mocked him, saying,* 1.588 Hail king of the Jews. And yet for all these injuries, shameful reproaches, and unpa∣ralleld ignominies, he never opened his mouth to give them a bad word: far from being possessed with the least appearance or motion of Anger, Choler and Wrath. This Example should induce Christians to abhor and eschew this vile Passion of Wrath more then the Contagious di∣sease of the Plague. It appears then by this Discourse, that Wrath is not only vanity, but an extream vexation of spirit.

CHAP. XVII.

Of the vanity of the passion of Volupty.

HAving thus described the Nature, Proprieties, and Effects of the eleven general Passions of men: I now come to speak of some of the mixt, or composed: And will give the pre∣heminency to Volupty, Avarice, and Am∣bition, as the most predominant Passions of this Age: For although I have given a hint of them in the second, third, and fourth Chapters of this Treatise, under the notion of the pleasures, riches, and ho∣nours of this life; yet I conceive it con∣venient to speak of them more fully in this place; for if men would but endea∣vour to allay the fury of these three Pas∣sions; the boistrous storms of our Civil Distractions would suddenly be changed into a calm of Peace; Sith the distemper of them hath ever been from the begin∣ning of the Creation to this day; the chiefest Incendiary of all the Civil broils and mutations which have happened in

the World, as it will appear in the de∣scription of their pernitious Effects.

There are divers sorts of Volupties; yet they may be reduced under these three heads:

• 1. The Spiritual.
• 2. The Natural.
• 3. The Carnal.

The first is super-excellent, the second harmless, the third sinful.

The Spiritual proceeds from the de∣light the Saints take in the hearing of Gods Word, and in the meditating in his* 1.589 Law day and night: And in their prayers and other exercises of religious duties, or in the contemplation of the admirable works of the Creation; and how they have been preserved in their first being for so many years together, by his Wisdom and Divine Providence: But specially in the consideration of the in∣comprehensible love of God towards mankinde, manifested by the sending of his only beloved Son into the World to redeem his Elect from eternal death.

The Natural proceeds from a delight men take when they eat, being hungry, when they drink, when they are athirst,

sleep, when they have watched, and rest when they are weary; and from divers other such refreshments of Nature.

The Carnal proceeds from a tickling delight of the five senses; for every one of them have their peculiar volupty, as it appears by the proprieties of their or∣gans: The Eyes take delight in beautiful objects, the Ears in melody, the Nose in odoriferous odors, the Pallate in delitious Wines, and the Members in wanton feel∣ings. Now when any of these delights of the senses becomes disordinate, it is called a carnal volupty, whereby it is ap∣parent that our five senses are the original springs of all carnal volupties, which are innumerable. But the volupty I intend to speak of, is a mixt delight, composed of two of the most lascivious senses, viz. of the seeing and feeling, called lust or lechery: And by consequence the most sinful of any, if it be refractory to the Rules set down in the Word of God: This passion is more pleasant then any other to our corrupt nature; for delight is the darling of nature, and dolour her mortal enemies; and the more pleasing it is to the flesh, the harder it is to overcome, For the flesh, saith S. Paul, lusteth against

the Spirit, and the Spirit against the flesh; and as these are contrary one to another, so are their operations: For the fruits of the Spirit, are joy, peace, long-suffering, gentle∣ness, goodness, faith, holiness, &c. But the works of the flesh, are adulteries, fornica∣tions, and uncleaness, &c. This Antipathy should then move Christians to endea∣vour to overcome this passion as the greatest Antagonist against the grace of sanctification; for if it getteth the ma∣stery over their reason, it will deprive them of their love and filial fear, and tempt them,* 1.590 To make of the members of Christ, the members of a Harlot. It is also one of the most prevailing snares of Sa∣tan, by which he draweth more millions of souls into the Pit of destruction then by any other sin whatsoever: And there∣fore give me leave to enlarge my self up∣on these particulars:

• 1. Upon the definition of this passion.
• 2. Upon the nature of it.
• 3. Upon the causes, why some are more addicted to it then others.
• 4. Upon the evil proprieties of it.
• 5. Upon the pernitious effects of the same.

• 6. Upon the judgements that God doth inflict upon voluptuous men.
• 7. Upon the means or remedies which are to be used to avoid the venome of it.
• 8. And lastly, Upon the express pro∣hibition of the same by the Word of God.

First, Volupty is a composed passion of love and desire,* 1.591 arising from a tickling delight of the senses when men enjoy really, or by imagination, such objects as seem pleasant to their phansie. It is so general, that all such as are under the state of Nature, are more or less addicted to it: Nay, the regenerate are some∣times ensnared by it, by the temptations of Satan and their original corruptions; the difference between them, is, that the unregenerate by their impenitency die in their sins, and the regenerate by the free grace of the sanctifying Spirit of God, are awaked out of this spiritual lethargy, and by an unfained repentance are con∣verted and reconciled to God.

Secondly, It is of a feminine nature; for all such as are overmuch addicted to this passion, loose their masculine gene∣rosity, and become effeminate: Hercules

did cast off his Club and Lyons skin, to vest himself and spin like a woman be∣fore Omphale his Mistress. And it is dai∣ly seen that voluptuous men imitate in their gestures, carriage and fashions, the Courtizans of these days; for they pow∣der their hair, wear black patches, and paint their Faces as they do. It was not then without cause, that the ancient Poets did represent volupty under the shape of the old Witch Circe; for as she transformed the Passengers who sailed through the Straits of Sicilia into Swine if they listned to her Charms: Even so Volupty doth transform into brute beasts rational men, if they converse long, and let themselves be ensnared by the allu∣ring Charms of Harlots; for as Zerub∣balel proved it before King Darius, the Charms of a beautiful woman are more powerful then strong Wine,* 1.592 or a mighty King.

Thirdly, The Causes why some men are more addicted to this passion then others, may be natural, accidental, or arti∣ficial: such as are naturally more addi∣cted to it, are commonly of a hotter and moister constitution then others, and these are of a sanguine complexion; for

the Bilious are hot and dry, the Flegma∣tick moist and cold, and the Melancho∣like cold and dry, which are not so apt to the Venereal delight as the Sanguine. The Accidental Causes are, The hot Climate where men live: for Heat dilates the spirits outwardly, and Cold restrains them inwardly. And Experience doth shew that the Africans, Spaniards, and Italians, whose Climate is hotter then the Germans, Dutch & English, are the most addicted to Venery. And yet they are not so apt to generation as the last: because the desire of the reiteration of the Act doth weaken their bodies, and doth waste their spirits. Idleness, Pride and Ful∣ness of bread is also an Accidental Cause why one Nation may be more addicted to Venery then another. For this was the Cause why the Sodomites (as the Prophet Ezekiel saith) were so vitious,* 1.593 and transported with Lust. The Artifi∣cial Causes are, Sophistical meats; Deli∣tious Wines, and enticing Simples, Drugs and Amber-gris over-much u∣sed in these days to provoke Men and Women to Lust.* 1.594 Guicciardine records, that a King of Tunis, being at Naples, spent five hundred Ducats in en∣ticing

Drugs and Amber-gris to dress a Peacock, to incite himself and the com∣pany that supped with him that night to Lust. But these Means are destructive to the Soul and Lives of Men. For In∣stance, the Queen of Arragon gave Fer∣dinand her Husband an inticing Love-Drink to make him more apt to the Ve∣nereal sport,* 1.595 but it cast him into an incura∣ble Consumption, which brought him to his grave. And Van-Dick an excellent Dutch Painter, lost lately his life by these inticing Drugs provoking to Lechery. A∣lass; Men are too prone of themselves to sin without Artificial Means to provoke them to it.

Fourthly; [ 4] The evil Proprieties of this vitious Passion are so numerous, that I should be over-tedious to speak of them all: and therefore will speak but of some of them.

First, It is insatiable; and may be com∣pared to the horsleech, to the barren womb, and to the Grave; for the Desires of Voluptuous men are never satisfied with their carnal Delights, their bodies being sooner tyred with the reiteration of the Act, then their Lust can be exstingui∣shed. For many have been found dead in

their Mistresses Armes, by endeavoring to satisfy their Lust beyond their Natural Abilities. The Reason of it was, because overmuch evacuation of the spirits ex∣stinguisheth life.

Secondly, it is as inconstant as the wind; for they delight in nothing more then in changes, because their judgement is so depraved by the Spirit of uncleanness which besots them, that they cannot discern the beauty of one Object from another, and do often forsake the most lovely, to dote upon the most unworthy and deformed: conceiving erroneously, that stollen waters are the sweetest.

Thirdly, It hath a Destructive quality; for it provoketh men to commit the most abhorred sins that can be named.* 1.596 By it the Sodomites were inticed to commit with the very Angels the sin against Na∣ture.* 1.597 It moved Pharoah and Abimelech to take away by violence Sarah, Abrahams wife; Reuben to defile his Fathers bed;* 1.598 Se∣chem to deflour Dinah; The Gibeahnites to abuse brutishly the Levites concubine; David to commit Adultery with Bath∣shebah, and to vail his sin to murther Ʋri∣ah her husband: Amnon to ravish his own sister Tamar:* 1.599 Augustus to take away by

force Livia from her husband;* 1.600 Caligula to commit Incest with his two Sisters; Nero to defile himself with his mother;* 1.601 Faragonde to murther King Clotair her Husband, that she might the more freely enjoy her Paramour;* 1.602 King Edgar to murther his Favourite, to marry his Wife; And King Roderick to ravish Duke God∣freys Daughter,* 1.603 which was the cause of the Conquest of Spain by the Moors: And a thousand like abhorred sins, which should move Christians to abhor and flee from this most accursed and sinful passi∣on as from a Serpent.

Fifthly, [ 5] The Effects of it are rather worse then better: 1. It deprives men of Reason and Understanding; for Sampson, a Nazarite from his Mothers womb, and a Judge and Deliverer of Israel, was so besotted by the charms and lascivious al∣lurements of Dalilah,* 1.604 that he revealed a secret unto her, in the concealing of which did consist the safety of his own life, and of his native Countrey. 2. Solo∣mon the wisest Prince that ever lived up∣on Earth,* 1.605 was by the allurements of his Wives and Concubines turned away from the Lord, and offered Sacrifices to their Idols. 3. Marcus Antonius, a vali∣ant

Commander of the Romans, who ne∣ver had been foiled in all his Martial Archivements before he was infatuated by the alluring charms of Cleopatra; was so deprived of understanding, that at the Battel of Antrium (when he had the better of the day) he fled away,* 1.606 to follow her that carryed his heart away, and by the fond love of a woman lost his life and the Empire. Charls the Seventh King of France, was so besotted by the lascivious embracements of La-belle Agnes his Con∣cubine,* 1.607 that he neglected all the Civil and Military Affairs of his Kingdom, to Court and dally the time away with her; and had lost utterly his Kingdom by this passion of Volupty, if his Mistress that was of a generous spirit, had not rouzed him out of his lascivious dumps, saying thus unto him, I was foretold in my youth (saith she) that I should be one day the love and Mistress of the greatest and most va∣lorous Prince in Christendom: But it appears by your carriage that I am the love of the most effeminate Prince in Europe; for you suffer the English Nation to rent your King∣dom into piece-meals; and in lieu to be King of France, you are through your pusillanimi∣ty become the petty King of Bourges; for

shame rouze up your spirits, and let not a Forraign Nation deprive you of Life and Crown. These taunting reproaches com∣ing from a woman that was dearer unto him then his own life, did so enlighten his understanding, and inflame his courage, that he instantly undertook to relieve Orleance that was then besieged by the English: And after he had en∣forced them to raise their Siege, he drove them by degrees out of all they held in France (Calice only excepted.) 2. It de∣prives the dearest childern of God for some time of the love and favour of their heavenly Father: As it doth appear in the lives of King David, and of Solomon his Son;* 1.608 for David by the lascivious em∣bracements of Bathsheba was cast into a spiritual Lethargy for a whole year to∣gether, and deprived of the sweet com∣munion he had formerly with his graci∣ous God; so that in lieu to be penitent for his sin of Adultery,* 1.609 he committed one after another, two other abhorred sins; for to palliate the first, he caused his Servants to allure Ʋriah to drunken∣ness, that his understanding being de∣praved by the vapors of the Wine, he might return home and lie with his

Wife; but this wile failing, he caused him to be murthered by the sword of the children of Ammon; yet was his under∣standing so stupified by this bewitching spirit of uncleanness, that he had dyed in his sins, if God out of his infinite mer∣cy had not sent the Prophet Nathan unto him,* 1.610 to rouze him out of this mortal spi∣ritual slumber.* 1.611 And King Solomon lay many years in such a deadly spiritual le∣thargy, that he was utterly insensible of his gross Idolatries and abhorred Forni∣cations: for in number of Wives and Concubines he did excel all the Turkish Emperours: and had perished in his sins if God out of his accustomed mercy towards his Elect, had not out of Free-grace given him the gift of an un∣fained repentance, as it appears by his Book of Ecclesiastes written after his con∣version. 3. It deprives men of all true content, and over-whelms them with grief and sorrows: for in what condition soever voluptuous men finde themselves, they neither take pleasure nor content, except their minde be alwayes bent upon the means that can make them attain to the fruition of their carnal delights; for in them they erroneously conceive doth

consist their supream felicity: whereas the termination of the pleasures of the flesh, is ever the beginning of misery and wo: And therefore Aristotle to disswade his Disciples from carnal volupties, told them that they were like the Mer-maids, who are extraordinarily beautiful above water, for their face is round and fair, their hair as yellow as gold, their eyes of a loving dark gray, their mouth small, their lips as red as Coral, their teeth as white as snow, their breast as round as an apple, and their arms, hands, shoulders, back, flanks as white as Alabaster, but their tail is like the tail of a great Ser∣pent, frightful, full of teeth, and mortal venom: Even so carnal volupties are delightful to mens corrupt nature, and seem to be sweeter then honey and the honey comb at the first enjoyment of them; but at their adieu, they are bitterer then gall, and more loathsome then the snuff of a candle, and for one dram of carnal delight: they over-whelm their Clients with anguish and sorrow, and make them shed rivers of penitent tears, whensoever God is pleased to give them the gift of an unfained repentance. Be∣sides, all true joy and content doth consist

in the favour and love of God, and in the assurance he doth infuse in the hearts of his Elect by his blessed Spirit, that they are justified and reconciled unto him by the sufferings, blood, and passion of Christ his only Son our most gracious Saviour; and this love, favour, and assu∣rance is permanent and eternal; but the joy and content proceeding from carnal volupties, are for continuance like a fire of Thorns under a Pot, or like the morning dew which vanisheth away at the rising of the Sun; for the least blast of dolor and affliction doth suddenly make the ve∣ry remembrance of carnal pleasures va∣nish away like smoak; moreover, the very conceits, imaginations, and deport∣ments of voluptuous men are meer vanity and vexation of minde; for their paradise upon Earth is to be always musing upon the beauty, comliness and perfections of their Mistress: Nay, some are so infatua∣ted by the spirit of uncleanness which doth possess them, that they do Idolize their picture, kiss their dressings, and other things they wear, nay the very ground they tread upon: And can there be any real content in these absurd vanities, mad and foolish deportments? surely no:

for these vain phansies whereon they fix their minds, divert their thoughts from being diligent Hearers of the Word of God, and careful observers of his Ordi∣nances, from which they might reap true content. 4. It deprives men of their means; for Princes, Noble-men, Gentlemen, Merchants, and Artificers, who are given to volupties, do commonly fall into pe∣nury; for as Solomon saith, By the means of a whorish woman, a man is brought to a piece of bread. I will prove the point by Instances. 1. All the Treasures of Asia did not suffice to defray the excessive vo∣lupties of Marcus Antonius and Cleopatra. 2. All the Revenews of the Roman Empire did not serve to discharge the lascivious riots of the Emperors, Caligula, Nero, Vitellius, Domitianus, and Heliogabalus. 3. All the comings in of the Kingdom of France, did not suffice to defray the lasci∣vious volupties of Henry the third King of France; for he left the Crown in∣debted fourscore millions of Crowns, although he raised the Subsidies and Im∣posts of his Realm as much more as they were in his Fathers Reign; whereby it may be collected, that voluptuous Princes are the greatest Oppressors of their

Subjects. 4. Daily experience doth shew that many Noble-men, Gentle∣men, and rich Merchants, spend and consume their Portion or Patrimony as the Prodigal Son did with Harlots and riotous living. 5.* 1.612 It shortneth mens days and makes their lives miserable; for none can deny but continency, temperance, and sobriety doth preserve men in health and doth prolong their lives. And without health the greatest Mo∣narch upon the Earth can neither have joy, nor content: And to that end God was pleased to add health and length of days to those extraordinary gifts he gave unto King Solomon;* 1.613 otherwise his Wis∣dom, incomparable Magnificence, and incredible riches had not afforded him any true joy or content. Besides, car∣nal volupties do not only consume mens Estates, and impair their health, but it makes also their life miserable and loathsome to themselves; for what an∣guish, grief, and dolours, perplexity and vexation of minde is it to a miserable Pa∣tient, that is sick of the Venereal disease, to see his members rot away by piece∣meals, and to smell the stinking vapours that proceed from the inward corrupti∣on

of his body. And what vexation is it unto him to see Wife, nearest Parents, and intimate friends to eschew the very sight of him, and forsake him in these anxieties? Oh what inward torments doth he feel by the gnawing worm of an awakned conscience which doth rack him day and night, by the horrid repre∣sentations of his former pollutions? Oh what unspeakable terror do possess him, when he sees and feels the arrows of the Almighty,* 1.614 as Job saith, to be in him, the venom whereof doth drink up his spirits, and the terrours of God fight against him for his former transgressions? Christians should then endeavor to mortifie this sinful passion, if it were but to preserve their means, and lengthen their days. But 6. it endangers also their souls, for if they continue in their impenitency till the end of their days, they run a hazard, without the special mercy of God, to be deprived for ever of his gracious presence; For S. Paul saith in the affir∣mative sense,* 1.615 Whoremongers and Adulte∣rers God will judge: And by the Levitical Law,* 1.616 The Adulterer and Adulteress were both to be put to death; yet Christ our Sa∣viour goeth further; for he saith, Who∣soever

looketh upon a woman to lust after her,* 1.617 hath already committed Adultery with her in his heart. Now if the intellectual adulteries and pollutions of the imagination deserve eternal damnation, the actual fornicati∣ons of voluptuous men, who take no other delight but in the commission of such scandalous sins, must of necessity deserve a greater punishment, if any did exceed the torments of Hell. The consi∣deration then of the evil nature, perniti∣ous proprieties, and destructive Effects of this sinful passion should induce Christi∣ans to endeavor by all means to crush this Cockatrice in the shell before it getteth the mastery over their reason: Other∣wise if this evill spirit of uncleanness doth possess the noble faculties of their souls, it will require an extraordinary measure of Grace to cast him out, and will cost them many sighs, groans, and floods of penitent tears; for this unclean spirit is of the same kinde as our Saviour speaks of, which cannot be expelled but by fasting and prayer.* 1.618 Now if they can∣not be induced to this so necessary duty, by the reasons, moral precepts, and strong Arguments before cited, let the ensuing judgements of God inflicted upon

voluptuous men awake and force them to it.

Sixthly, [ 6] The judgments of God in∣flicted upon particular Voluptuous men and whole Nations, are so numerous, that it would be an endless piece of work to speak of them all. I will then make choyce but of some of them.* 1.619 1. All the Inhabitants of Sodom and Gomorrah were destroyed with Fire and Brimstone (righ∣teous Lot and his two Daughters onely excepted) for their abhorred Lust and sins against Nature.* 1.620 2. Twenty four Thousand of the People of Israel were consumed by the Plague for their fornications with the Moabitish women. 3.* 1.621 All the Tribe of Benjamin (Six hun∣dred only excepted) were destroyed by the Sword for Patronizing the abhorred Lust of some of the Gibeahnites, commit∣ted upon the Levites Concubine.* 1.622 4. All the Inhabitants of Ionia were destroyed by Cyrus for their lascivious Volupties. 5. All the French that were in Sicilia were murthered in one night by the Sici∣lians for their uncleanness and fornicati∣ons committed with the women of that Kingdom.* 1.623 6. A great Borough near un∣to Putzola in the Kingdom of Naples, was

in one night overwhelmed by a just judge∣ment of God, with fire, brimstone and the ashes of a hill near to it, for the abhor∣red Lusts against Nature of the Inhabi∣tants of the same. 7.* 1.624 Reuben was depri∣ved of his Birth-right, for defiling of his Fathers bed. 8. Shechem lost his life for the rape of Dinah. 9.* 1.625 Zimri was run through the body with a Javelin by Phinehas for his impudent Fornication with a Midianite Lady. 10. Eli the High Priest,* 1.626 and Hophni and Phinehas lost their lives; the two last for their polluti∣ons committed with the Israelitish women that came to Shiloh: and the first for not reprehending his Sons so severely as he should have done for their lascivious courses. 11.* 1.627 King David was severely punished for the Adultery committed with Bathsheba. 12. Amnon his Son was killed by the servants of Absolom his Brother, for the Rape of his sister Tamar;* 1.628 And Absolom was slain by the com∣mandment of Joab, for having defiled his Fathers Concubines in the sight of the Sun, and of all Israel.* 1.629 Pope John the Twelfth was murthered in his bed, for his Adultery committed with a Roman Lady. 14. One of the Sforza's, Duke of

Millan was murthered in the Church of S. Steven by a Gentleman for his Adul∣tery committed with his Wife. 15. Alex∣ander de Medecis Duke of Florence was slain in his bed, as he waited for the coming of a Gentlewoman he had al∣lured to his lust. 16. A Counsellor of the Court of Parliament of Paris, slew a Gentleman and his own Wife as they lay abed together, for he struck them both thorow the body with a Stiletto as they were upon the very act: And from thence went to the Court, and without perturbation pleaded the Case under fained names, and obtained a definitive sentence of absolution from the said court for the murther by him committed: For as Solomon saith,* 1.630 Jealousie is the rage of a man, therefore he will not spare him in the day of vengeance. These instances and many others that might be produced of the judgements of God inflicted upon whole Nations and particular men, for the punishment of their lascivious vo∣lupties, should refrain them from this destructive passion, and make them flee from it, as from a Serpent, & induce them to leave no remedies unattempted to mor∣tifie the same. But before I come to speak

of the moral and spiritual remedies which are to be used to curb, or to sub∣due this sinful passion; give me leave to answer an Objection which some Mora∣lists make to palliate the sin of it.

Voluptie (say they) is but a venial sin,* 1.631 and the most innocent Passion of all o∣thers; for it is the Darling of Nature, and all men and women are naturally incli∣ned to Delight; neither could they subsist in the midst of so many woes and sor∣rows to which they are incident, if it were not for these natural refreshments that you call Volupties. And sith the fire and heat of this passion is cooled or ut∣terly extinguished by old age; men need not be so copious in the description of the evil nature, proprieties and effects of it: Nor so tedious in the manifestation of the remedies that may mortifie the same: For Volupty doth not encrease by Age, as Avarice and drunkenness doth.

I answer,* 1.632 that in regard of the actual act of Volupty, old age may quench the flames of it. But as for the intellectual desires, I say that old men who have from their youth been addicted to this kinde of Volupty, will long as much

after that delight, as the Avaricious men do after the encrease of their Treasures, or the Drunkards after the taste of deli∣cious Wines, except they be sanctified both in body and soul by the sanctifying Spirit of Gods Free-grace; for old age, nor all the precepts of Morality cannot cast out of a mans heart this spirit of unclean∣ness, if once he hath taken possession of it, because it is of the same kinde Which goeth not out (as our Saviour saith himself) but by prayer and fasting;* 1.633 that is to say, by the meer and immediate operation of the sanctifying Spirit of Grace, as it shall be proved by Instances and divers Pas∣sages of the Word of God, when I shall speak of the spiritual remedies which are to be used to mortifie this passion: As for the moral remedies that I am now to speak of, they are these; first men are to endeavor to attain to an habit in these four Vertues or Graces:

• 1. Continency.
• 2. Temperance.
• 3. Fortitude.
• 4. Sanctification.

Secondly, they are to eschew these four splitting rocks or great inticers to all lascivious Volupties.

• 1. Idleness.
• 2. Alluring Objects.
• 3. Suspected places.
• 4. Evil company.

And in so doing they will undoubted∣ly by the help of the sanctifying Spirit obtain the victory over this spirit of un∣cleanness, that is the greatest Opposite to the grace of sanctification; for there is a greater antipathy between holiness and pollution, then there is between fire and watter, the Lyon and the Cock, the Dog and Cat, or between Vice and Vertue. These things considered, I will begin with those things which are to be eschewed; for it were to small purpose to endevor to attain to an habit in these four Graces, If men do not eschew the four things above spoken of, by which the use of these Graces would be soon annihilated.

First, Idleness is to be eschewed, for if mens minds be not bent upon laudable employments, they will busie themselves in unlawful things, because their spirits are naturally active: And as standing waters become loathsome, even so men who have no employment become viti∣ous:

And daily experience sheweth, that such as are rich and have no calling, are more addicted to Volupties then the meaner sort. The Lacedemonians of all the other Greeks were the most active and valorous; and the Athenians the most voluptuous; because the first were kept under a strict Discipline, gold and silver being prohibited in their Common∣wealth, and all manner of volupties ba∣nished, and Military Atchievements che∣rished. But the second were rich, and by consequence Idle, and did nothing (as the Apostle S. Paul saith) but hear or tell news;* 1.634 or did employ themselves in all kinde of carnal Volupties. Therefore such as will be continent, must addict themselves to some lawful calling, and are to be diligent in the same:* 1.635 For a sloth∣ful hand, saith Solomon, maketh poor, but the hand of the diligent maketh rich: Ful∣ness of bread and Idleness were the cause, saith the Prophet Ezechiel, of the ab∣horred lusts of the Sodomites: And for this cause the Emperour Severus made a Decree, that all men whatsoever living in the City of Rome, should imploy them∣selves in some lawful calling,* 1.636 and wear upon their Apparel the badges of their

profession, that all idle persons might be banished out of the Commonwealth, be∣cause Idleness is the mother of all vices. The point might be proved by many instances, but two shall serve for brevity sake.

• 1. As long as King David addicted himself to Martial Achievements, he never was carryed away by the tempta∣tions of Satan, to lust after other mens Wives: but when he was Idle, and walk∣ing upon the Leads of his Palace, he was ensnared into sin by the beauty of Bath∣sheba, the Wife of Ʋriah the Hittite.* 1.637
• 2. As long as the Prodigal Son was employed about the mannaging of his Fathers Houshold affairs, he carryed himself like a dutiful Son, but as soon as he was Idle, and had obtained his Por∣tion, he wasted the same among Harlots,* 1.638 and by riotous living; for Satan desireth no better opportunity to tempt men to sin, then when they are Idle.

Secondly, [ 2] alluring Objects are to be eschewed, and specially those of the femi∣nine Sexe, for many are bewitched by the glances of their eyes; and that is the reason why King David after his fall prayed unto God he would be pleased

to turn his eyes from beholding vanity:* 1.639 as conceiving the beauty of women to be the greatest vanity under the Sun; for the glances of their eyes are as destructive to mens souls, as the glances of the eyes of a Basilisk are to their bodies:* 1.640 And that is the cause why Solomon saith, Let thine eyes look right before thee, intimating, that to look aside upon a beautiful wo∣man, is a sign of a lascivious eye; but to look on her straight, is a token of an innocent eye: And it is most certain, that of all the five senses, the Eye doth more then any other encrease the King∣dom of darkness: because they are the windows whereby all unclean thoughts enter into the soul, from which do proceed all the actual and intellectual Fornications and Adulteries; and that is the reason why our blessed Saviour doth charge us to pluck out our right eye if it doth offend;* 1.641 meaning we should mortifie the lust of our eye, rather then be cast into Hell; for as S. John saith,* 1.642 The lust of the eyes is not of the Father, but of the world, and the world passeth away, and the lust thereof; but he that doth the will of God abideth for ever.

Thirdly, [ 3] All suspected places where men may be allured to lust, are to be eschewed.

• 1. The Schools of love, as the Italians call them.
• 2. Publick meetings.
• 3. Enterludes.
• 4. Court-Revels.

For in all these, men do finde alluring Objects to commit sin; and when op∣portunity, time, and place meet toge∣ther, men or women must have a great measure of Grace to refrain them from sin.

As for the 1. Solomon discribes elegant∣ly in these words, the alluring charms of the Mistresses of the Schools of love,* 1.643 Be∣hold there met him a woman in the habit of a Harlot and subtile of heart; so she caught him and kissed him, and with an impudent face said unto him, I have peace-offerings with me; this day have I payd my vows: There∣fore came I forth to meet thee, diligently to seek thy face, and I have found thee; I have deckt my bed with coverings of Tapestry, with carved work, with fine linnen of Egypt, I have perfumed my bed with Myrrhe, Aloes and Cinamon; Come let us take our fill of love until the morning; let us solace our selves in loves, &c. But the conclu∣sion of it is, Her house is the way to

Hell, going down to the chambers of death.

For the 2. Dinah by rambling abroad to see the publike Sports, was Ravished by Shechem the Prince of the Land.

For the 3. Enterludes, Playes and Comoedies, are the very Seminaries of all uncleanness; and the Aretin postures that are there seen, with the lascivious Dances and Discourses, do inflame and intice men and women to Lust.

For the 4. Court-Revels and Masks have been the overthrow or loss of many womens chastity:* 1.644 Edward the Third, and Edward the Fourth, Kings of England, and Henry the Third, and Henry the Fourth, Kings of France, were all of them allured to lust by the beautiful Objects they saw in their Court-Masks.

Fourthly, [ 4] All evil Company is to be eschewed; for in them lyeth an insensible venom; the Effects of which do not appear suddenly; but in continuance of time it will shew it self visibly in the life and conversation of men and women; for young men that fall into evil company, will at the first be ashamed of it; but after they have frequented them, they wil delight in it, then they will palliate and excuse them; and lastly, they will

patronize and maintain them: And be∣come as vitious, profane, and debaucht as the worst of them; and therefore as he that toucheth Pitch shall be defiled with it:* 1.645 even so such as haunt evil com∣pany, will at last be infected with their vices: Besides, it is a dishonour to con∣verse with evil company; for if men were as righteous as Lot, Who was, saith Peter,* 1.646 vexed from day to day with the unlawful and ahhorred sins of the Sodomites; yet will he be reputed as vitious as they by this common Proverb, That birds of a fea∣ther do ever flock together. Now I come to the four Vertues or Graces which are to be obtained, to mortifie and subdue this sinful passion of Volupty.

First, men are to endeavor by fervent prayers to obtain from God the Grace of Continency, which is distinguished by corporeal and intellectual; the first is common to natural men as well as to the children of God; but the second is onely peculiar to the true Elect, because it is an immediate gift of the sanctifying Spirit of Grace, to such as are regenerated by a justifying Faith, for by Faith men are justified, and afterwards sanctified: for all things which are done without Faith,

cannot,* 1.647 saith S. Paul, be acceptable unto God; contrarily they are an abomination unto him. The Heathens have excelled in the corporeal continency, most of the Christians of these days, as it may ap∣pear by the carriage of Alexander the Great towards the two Daughters of King Darius;* 1.648 and of Publius Scipio towards a Spanish Lady that was his Captive; but none of them could ever at∣tain to the intellectual continency, be∣cause they were out of the Covenant of Grace: and by consequence incapable of a justifying Faith: And among those who were under the Convenant of Grace, the number was small that were truly con∣tinent, or had the gift of the corporeal and intellectual continency, except it were Isaac, Joseph, and S. Paul, for all the other Patriarks were addicted to Poly∣gamy. The corporeal continency may proceed from natural causes, as from a defect of Nature, as the Eunuchs, or it may be obtained by the precepts of Mo∣rality and a good education; But the in∣tellectual cannot be acquired, because it is a supernatural Grace of the sanctifying Spirit, except it be by frequent and fervent prayers to God, who is the only

giver of it: And certainly by the want of this Grace of intellectual continency, many of the most precious Christians of these days commit Adultery in the co∣habitation with their own Wives; of which they seldom repent. Which doth induce me to enlarge my self upon this point. Christ our blessed Saviour, who was the best Interpreter of the Law that ever was upon Earth, doth tell us plainly,* 1.649 That whosoever looketh upon a woman to lust after her, hath committed Adultery with her already in his heart. Now this lust pro∣ceeds from the eyes;* 1.650 and the lust of the eyes, saith S. John, is not of the Father, but of the world, and the eyes convey the same into the heart; and from the heart, saith our Saviour, proceed evil thoughts,* 1.651 murthers, adulteries, fornications, &c. So many looking upon a woman with lasci∣vious eyes, make such an impression in their imagination of her beauty or come∣liness, which is suggested to their phansie by their senses and the temptations of Satan, to excel the beauty or comeliness of their Wives, that in the very cohabi∣tation with them, their mind is wholly bent upon this forraign object, and not upon the same they embrace; and this

is a plain intellectual Adultery of the heart, committed in the Matrimonial Bed, which is as odious to God (al∣though it be not censurable by men, be∣cause it is invisible) as the actual Adultery with a strange woman. This should move all true Christians, who through a filial fear are timerous to offend God, to be cautious of their ways, that they be not ensnared by their deceitful hearts, and the temptations of Satan in this kinde of Adultery: or if they be, that they may unfainedly repent of it before death part their soul from their body, o∣therwise without the special mercies of God, their souls may run as much hazard by this sort of Adultery, as by the actual.

Secondly, men are to endevor to attain to an habit in Temperance and Sobriety, vertues or graces opposite to the vices of gluttony & drunkenness, two of the great∣est provokers to Lust. These are also di∣stinguished by corporeal and Intellectual.

The corporal Temperance may be ac∣quired by Moral Precepts, but the Intel∣lectual is an immediate gift of the Sancti∣fying Spirit of grace, and cannot be ob∣tained but by Prayer; for God is the on∣ly giver of it: And it is properly called

Meekness of spirit, and the inseparable companion of the grace of sanctification; The proprieties and effects of which are apparently seen in the carriage and replies of Job, Moses, Ely, David, and Hezekiah. 1. When the Messengers came suddenly after one another to acquaint Job of the loss of all he had, and of the death of his Children: he replyed with an admi∣rable meekness of spirit,* 1.652 The Lord hath given, and the Lord hath taken: blessed be the name of the Lord. 2. Moses with the like meekness did patiently endure the false and offensive reproaches of his own brother and sister,* 1.653 for the which he is called by the Holy Ghost the meekest man upon earth. 3. Eli with the same meek∣ness of spirit answered the Prophet Sa∣muel, when hd had acquainted him of the will of the Lord,* 1.654 concerning the death of his two sons, and the casting off of his Posterity from the High-Priests office; it is the Lord, let him do what seemeth good unto him. 4. When King David heard the bitter Curses of Shimei, for the which A∣bishai would have slain him, he answered with the like meckness of spirit,* 1.655 Let him curse, because the Lord hath sayd unto him, curse David; who shal then say, Wherefore hast

thou done so? 5. When the Prophet Isaiah was sent to King Hezekiah to denounce the heavy judgement of God against Je∣rusalem and his posterity, he answered with the like meekness of spirit,* 1.656 The word of the Lord is good which thou hast spoken. Whereby it appears that the temperance of the minde is a great curb to bridle the violence of the Passions of men: for the Answer that Joseph gave to his lewd Mi∣stress when she tempted him to lie with her, did proceed from the same root, and from the filial fear he had of God:* 1.657 Be∣gold my Master knoweth not what he hath in the house: but hath committed all he hath into my hands: there is none greater in the house then I: neither hath he kept any thing from mee but only thee, because thou art his wife: How then can I do this great wicked∣ness, and so sin against God? But such is the depravation of this age, that I have heard some Voluptuous men call continent Joseph a very Sot, for having rejected the lascivious Summons of his Mistress, and neglected through a Puerile Fear, the Time, Place and Opportunity to enjoy the pleasures of her embracements. As for the Corporeal Temperance and So∣briety; the Heathens have also excelled

most of the Christians of these days in that noble vertue, as it shall appear by these Instances. 1. King Cyrus being de∣manded by his Steward, Where and What he pleased to have for his Supper, Answered, I will sup by the River-side, and have only for my Diet Bread and Salt: for Drink we shall have enough out of the River. 2. The Queen of Caria having sent to Alexander the rarest Cooks that were in Asia, he sent them back unto her, with this Message, that he had no need of Cooks as long as he did observe the Precepts of his Tutor Leonides, who had charged him to exercise his body in the Morning in running of Races on foot, or in the mannaging of his War horse, to give him a stomack to his Din∣ner: and to walk two or three miles in the Evening, to have an Appetite to his Supper. 3. Phocion, one of the Governors of the Athenian Commonwealth, was found at Dinner (by the Embassador that Alex∣ander sent to him with a Present of ten Talents) with one single dish of meat;* 1.658 and having demanded of the Embassador the reason why Alexander did send him such a Present; he answered, Only for your integrity & vertue; Let him leave me so, said Phocion, for this Gold will make

me unjust and vitious, and so with thanks sent the present back to Alexander. 4. Lucius Quintus Cincinnatus,* 1.659 Dictator of the Roman Commonwealth, was found at Dinner with a small piece of meat and a dish of Turnips, by the Embassadors of the Samnites that were sent unto him with a great sum of Gold, to induce him to shew them favor in the obtaining of a Peace which they required of the Roman Senate: Whereupon Cincinnatus shewing them the frugality of his Diet, said unto them, Tell the Samnites, that he that can be contented with such Fare, needs no Gold; and therefore carry it back; for if their request be just, they shall have my favor without it. There are evidences of the Temperance of the ancient Persi∣ans, Greeks, and Romans concerning the passions of Avarice and Volupty. But as soon as the Persians by Cambises, and the Greeks by Alcibiades, and the Romans by Lucullus were allured to desire riches and pleasures,* 1.660 they became the most covetous and voluptuous Nations of the World: and all their former Vertues were turned into Vices: Therefore I con∣clude, that Temperance and Sobriety are the inseparable companions of Conti∣nency

and sanctification: And that Ri∣ches, Gluttony and Drunkness are the greatest Provokers to lust and carnal Vo∣lupties: And this Passage of S. Paul doth confirm the same, They that sleep, saith he,* 1.661 sleep in the night: and they that are drunk∣en are drunken in the night. But let us which are of the day be sober. Therefore let us not sleep, but let us watch and be sober. Intimating that none are more fit to attain to holyness then those who are temperate and sober: And none more adverse then drunkards and voluptuous men.

Thirdly, men are to endevor to attain to an habit in Fortitude, called by some a vertue; but when it is accompanied with Faith, it is a grace of the sanctifying Spirit. 1. By it Shadrach,* 1.662 Meshach and Abednego did endure with admirable Constancy the burning flames of the fiery furnace heated seven times hotter then it was wont to be, rather then to worship the golden Image that Nebu∣chadnezzar had set up. 2. By the same For∣titude Daniel did make choyce to be cast alive into the Lyons Den,* 1.663 rather then to restrain himself from making his Ad∣dresses by fervent prayers three times a day to God. 3. By it all those Wor∣thies

nominated in the eleventh Chapter to the Hebrews did suffer with incredible Patience all the torments there specified.* 1.664 4.* 1.665 By the like Fortitude all the Martyrs in Queen Maries days did suffer with a sweet temper of spirit the fiery Tryal that was inflicted upon them. And as it is the propriety of the Christian Forti∣tude to endure without murmuring all the torments that are inflicted upon them; so it is another of its proprieties to ende∣vor to subdue the lascivious Volupties of the flesh: believing that he who can overcome his own Passions, is a greater Conqueror then Alexander. The Hea∣then do much extoll and boast of the for∣titude of Cato,* 1.666 who ripped up his bowels with his own hands rather then he would be beholding to the clemency of Caesar. But these murthering resolutions are rather evidences of Pusillanimity then of true Fortitude. For a sudden Death is a lesser torment then to continue a long time in anguish and daily tortures. Be∣sides, the magnanimity of Decius Curius and others, did rather proceed from vain glory then from any true fortitude: But the Christian fortitude hath no other end then the glory of God, and to overcome their sinful Passions.

Fourthly, men are to endevor to attain an habit in the grace of Sanctification, as the Seal of their Justification and Re∣generation and Redemption; And the onely way to obtain the same, is by fre∣quent prayers and dayly exercises in Re∣ligious duties: having ever in their mind these Passages of Scripture,* 1.667 For without holiness no man shall see the Lord.* 1.668 Because God from the beginning hath chosen you to salvation by the sanctification of the Spirit,* 1.669 and the faith of truth. And that you should abstain from fornication: that every one of you should know how to possess his vessel in holiness and honor; and not in the lust of Concupiscence, even as the Gentiles which know not God. For God hath not called us to uncleanness, but unto holiness.

Now because Sanctification is the crown of all other Christian graces, I will here set down the ordinary means where∣by the Blessed Spirit doth infuse the same in the hearts of the Elect (for all natu∣ral men are incapable of it;) which is commonly done by degrees, and not sud∣denly, as their Justification. Yet in some it is more sudden, and in others more flow, according to the activity or remis∣ness of Christians in their exercises of Pi∣ety.

The first Means is, That the Bles∣sed Spirit doth move them to be diligent Hearers and Readers of the Word of God;* 1.670 For Faith (saith S. Paul) com∣meth by hearing, and hearing by the word of God; And none can be Sanctifyed with∣out a Justifying Faith. 2. It endows them with the spirit of Prayer, and with mortifying Graces, whereby they over∣come their Original and Actual corrupti∣ons. 3. It moves them to be cautious in all their ways, and to be sensible of the smallest sins, and to flee from all ap∣pearance or provocation to sin. 4. It in∣fuseth in their hearts a strong Aversion to sin. 5. It engendreth in them a reve∣rent love, and a filial fear, which keeps them from sin. 6. It doth convince them of all their sins; and specially of their bosome sin. 7. By this conviction it begets in them an implacable hatred a∣gainst their Darling sin. 8. By this ha∣tred it doth enlighten their Judgement, and openeth the eyes of the same, where∣by the miserable condition they are in by the enormity and multiplicity of their sins is made apparent unto them. 9. By the consideration of this misery it induceth them to seek earnestly the means whereby

they may be delivered out of it. 10. It infuseth in them a constant resolution to return to their heavenly Father, and to humble themselves in Sackcloth and Ashes before him. 11. It mollifies their hearts, and makes them grieve, mourn, and lament for their sins; by which Spiritual Sorrow, never to be repented of, it be∣gets in them an unfained Repentance. 12. And Lastly, being by this Cordial Repentance reconciled to God, by the merits of the Passion of their Blessed Sa∣viour, it begets in them an extream thirst after the living waters of that Fountain which was opened to the house of David,* 1.671 and to the Inhabitants of Jerusalem for sin and un∣cleanness. And so by a constant perseve∣rance in the ways of Righteousness, they attain by degrees to that measure of Sanctification as is required to see the Lord with Joy and Consolation. For the most Sanctified man upon Earth cannot attain to a perfect degree of Sanctification as long as he liveth in these tabernacles of clay; the perfection of this Grace being reserved for the glorified Saints in Heaven.

Eighthly, to Conclude, I admonish all those who earnestly desire to attain to

some degree of holiness, to suppress be∣times the venom of this vitious Passion of Volupty, before it turn into an Habit in them; For (as I have said in my An∣swer to the Objection of some Moralists) the Volupty of the mind doth as much encrease with Age, as do the vices of A∣varice and Drunkenness, as it is confirmed by this Saying of the wise Son of Sirach, All bread is sweet to a Whoremonger;* 1.672 he will not leave off till he dye.

Now to terrifie and induce Voluptu∣ous men to abhor this sin of Unclean∣ness, I have collected these ensuing Passa∣ges out of Solomons Proverbs, and out of Ecclesiasticus, to shew them how De∣structive this sin is to their Means, Bodies, and Souls.

The lips of a strange woman drop as an ho∣ny comb, and her mouth is smoother then oyl: but her end is as bitter as wormwood, and sharper then a two-edged sword, her feet go down to death, her steps take hold of hell. Prov. 2.3, 4, 5.

Who so committeth adultery with a wo∣man, lacketh understanding: he that doth it, destroyeth his own soul. Prov. 9.32.

Stollen waters are sweet, and bread eaten in secret is pleasant: but he knoweth not that the

dead are there, and that her guests are in the depth of hell. Prov. 9.17, 18.

For a whore is a deep ditch, and a strange woman a deep pit. Prov. 23.27.

Give not thy soul to a woman to set her foot upon thy substance. Eccles. 8.2.

Meet not with a harlot, lest thou fall into her snares. Eccles. 8.3.

Gaze not on a mayd, that thou fall not by those things that are precious in her. Eccles. 8.5.

Give not thy soul unto harlots, that thou loose not thine Inheritance. Prov. 8.6.

Look not round about thee in the streets of the City, neither wander in the solitary places thereof. Eccles. 8.7.

Turn away thine eye from a beautifull wo∣man, and look not upon anothers beauty: for many have been deceived by the beauty of a woman: For herewith Love is kindled as a fire.

Sit not at all with another mans wife, nor sit down with her in thy arms: and spend not thy mony with her at the wine, lest thine heart incline unto her, and so through thy de∣sire thou fall into destruction. Eccles. 8.10.

A man that breaketh wedlock, saying thus in his heart, Who seeth me? I am compassed about with darkness: the walls cover me, and

no body seeth me: What need I to fear? The most High will not remember my sins. Such a man only feareth the eyes of men, and know∣eth not that the eyes of the Lord are ten thou∣sand times brighter then the sun, beholding all the ways of the sons of men. This man shall be punished in the streets of the City: and where he suspecteth not, he shall be taken. Eccl. 23.18, 19, 21.

By these and many other places con∣tained in the Word of God, it is apparent that the lascivious Passion of Volupty is more destructive to men then any other Passion whatsoever. Therefore it beho∣veth all sorts of men, whether they be yong or old, to be cautious of their ways, that they may not by their own corrupti∣ons (set on fire by the temptations of Sa∣tan) be ensnared in this horrid sin of un∣cleanness: And specially that it turn not by a continued custom into an habit. For if it doth, it will cost them rivers of bit∣ter tears before this spirit can be expel∣led; Because the best Divines hold, that an old Voluptuous sinner is harder to be converted then any; because the sin of Volupty is so sutable with the natural inclinations of men. Yet if yong men would always have this Saying of Solo∣mon

in their mind,* 1.673 Rejoyce O Yong man in thy youth, and let thy heart chear thee in the days of thy Youth, and walk in the ways of thy heart, and in the sight of thine eyes: But know thou, that for all these things God will bring thee to judgement; And Old Vo∣luptuous men this Saying of the Prophet Isaiah,* 1.674 Seek ye the Lord while he may be found; call ye upon him while he is near. Let the wicked forsake his ways, and the un∣righteous his thoughts, and let him return unto the Lord, and he will have mercy upon him: and to our God, for he will abundant∣ly pardon. There is no doubt but God out of his infinite mercy would have com∣passion of them, and hinder that Satan should not tempt so many Voluptuous Old men to Despair as he doth, by sug∣gesting falsly that their sins are unpar∣donable; And so inticeth them to put vio∣lent hands upon themselves, which is to commit a sin that is Cousin-german to the sin against the Holy-Ghost. There∣fore when Old men, who have from their Youth been addicted to Actual Fornica∣tions and Adulteries, and by an habit in these sins do impenitently continue in their decrepit Age, by the instigations of Satan, in the intellectual Fornications

and Adulteries of the heart; let them cast (I say) these false Suggestions of Sa∣tan like dung into his face. For to despair of the Mercy of God, is to yield him up their Spiritual weapons, and to commit an unpardonable sin. For were their sins greater then the sins of Manasseh King of Judah, and equal with that of Judas, who betrayd his Lord and Saviour: yet if they despair not of Gods Mercy, they will undoubtedly find Mercy: God be∣ing pleased sometimes to magnify his unparalleld Mercy, by calling some impi∣ous sinners into his Vineyard at the last hour of the day, and to give them out of his free grace, the same wages as he had agreed to give to those who had born the burden and heat of the day.* 1.675

CHAP. XVIII.

Of the vanity of the passion of Avarice.

DIogenes the Cynick, being demanded why Gold was of so pale a yellow; Answered ingenuously, that it was out of fear, because all men did run after it to make it their captive, or rather their god; For it is daily seen that avaritious men are the slaves of their riches, and that Gold is their only Deity. But the Poet Simo∣nides being moved by a friend of his to resolve him which of these two, viz. of Wisdom or Gold, was to be most de∣sired and pursued: Answered, Wisdom, saith he; for she is the Mistress, and Gold is her Hand-maide; Notwithstanding, said he, I see daily the wisest men court, wait, and attend upon the Gold-mongers and rich men of these days; so little is Vertue regarded, and Vice so highly esteemed: Whereas in the judgement of King Solomon, riches are nothing but va∣nity and vexation of Spirit. And to this purpose he gives this caveat to avaritious men, Labor not to be rich;* 1.676 wilt thou set thine eyes upon that which is not? for riches

certainly make themselves wings, they flie away as an Eagle towards heaven.* 1.677 But Wisdome, saith he, is better then Rubies; and all things that may be desired, are not to be compared to it: But these sayings of Solo∣mon seem to be paradoxes to avaritious men; for the glistering lustre of their Gold hath dazled the eyes of their judgement to conceive erroneously, that Gold is a soveraign remedy for all dis∣eases: For it can, say they, deliver them from all danger, raise them to honours, and give them the fruition of all the de∣lights of this life, & so they become more eager after the purchase of these momen∣tary riches, then sincere and zealous Chri∣stians are fervent, active, and diligent af∣ter the acquisition of the spiritual Trea∣sures. Now because this vitious passion of Avarice is extraordinarily predomi∣nant in this Age, and enticeth many to undertake strange projects, and practice undirect means to hoard up Gold and Silver, to the undoing of the Common∣wealth, and the destruction of their own souls. Give me leave to enlarge my self upon these particulars, to shew you the virulency of this sordid pas∣sion.

• 1. What is properly called Avarice.
• 2. How it is composed.
• 3. Of what nature it is, being thus mixt.
• 4. What kinde of men are most ad∣dicted to it.
• 5. The causes moving men to affect the same.
• 6. The pernitious proprieties of it.
• 7. The destructive effects of the same.
• 8. The considerations inducing men to allay the fire of it.

First, What men properly call A∣varice,* 1.678 is only an exorbitant and insati∣able desire to hoard up Gold and Silver.

Secondly, This desire is never free from fear and self-love; so that Avarice is a composed passion of fear, love, and desire.

Thirdly, Being thus mixt,* 1.679 it is of a violent nature by the means of love, that is extraordinarily violent in all its opera∣tions: It is also of an insatiable and sor∣did nature, by the means of the passion of desire, that hath an insatiable pro∣prietie; and is most base, because this desire hath no other object then

the excrements of the Earth;* 1.680 for Gold is nothing but a yellow, and Silver nothing but a white clay, calcinated and refined by the beams of the Sun by a long con∣tinuance of time: It is likewise of a ti∣merous quality, by the means of the pas∣sion of fear that is of a feminine nature; so by the mixture of these ill-qualified in∣gredients, Avarice is one of the most base passions incident to men.

Fourthly, These kinde of men are most commonly addicted to it. 1. Low and base minded men. 2. Old men are more addicted to it then the young. 3. Those who have in their youth been riotous and prodigal, are much inclined to it when they become ancient. 4. Such as have been in great want in their youth, become avaritious, when they are old, out of fear to fall into the like straits. For the first, all generous spirits disdain to be avariti∣ous; for their thoughts soar higher then the excrements of the Earth; whereas the low-minded are like the Swine who never rise nor lift up their eyes to Heaven, but are still fixed and routing with their snout in the muck-hils of the Earth.* 1.681 I mean by using all vile and base means to enrich themselves, as Crassus and Vespasian

did. Secondly, the antient are more ad∣dicted to Avarice then young men; and this proceeds of fear, and from the ex∣perience they have of the mutability of all worldly things; besides, they consider their weakness & disabilities of body to labor as they did in their youth, & there∣fore hoard up what they can against the day of need, hope being then utterly ex∣tinguisht in their breast, by the cold blast of timerous fears which doth possess de∣crepit aged men: yet this consideration, that they have one of their feet upon the brink of their Grave, should induce them to make use of the blessings of God, sith they have but short time to live, and less need of them then younger men. Third∣ly, such as have lavished their means by profuse prodigalities, fall (when they are recalled from these courses) from one extream to another, and from great Pro∣digals become great Usurers & avaritious Misers. Fourthly, Princes who in their youth, were of a generous spirit, yet having been brought by mutation of state into great wants and necessities, be∣come when they are antient, out of fear to fall again into the same straits, ex∣treamly avaritious, and prone to hoard up

Treasures, as it appears by the Lives of Peter de Medecis Duke of Florence,* 1.682 and by Henry the Seventh King of Eng∣land, and Henry the Fourth King of France.

Fifthly, The causes moving men to affect Avarice, may be these: 1. A base distruct of the providence of God, sug∣gested in their hearts by Satan through want of Faith to believe these precepts of our blessed Saviour,* 1.683 Take no thought for your life what ye shall eat, or what ye shall drink; nor yet for your body what ye shall put on: Is not the life more then meat, and the body more then rayment? Behold the fowls of the air; for they sow not, nei∣ther do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not better then they? Which of you by taking thought can add one cubit to his sta∣ture? And why take you thought for raiment? consider the Lilies of the Field how they grow; they toil not, neither do they Spin. And yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these. Wherefore if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little Faith? 2. This diffidence

doth beget in them a faint-hearted fear to fall into poverty, if they scrape and heap not by hook and crook some heaps of Gold or Silver; for although poverty of it self be innocent, yet in these de∣praved days it is held criminal, and the greatest vice, and misery upon earth:* 1.684 For the poor, saith Solomon, is hated even of his neighbour. Notwithstanding saith he in another place,* 1.685 Better is the poor that walk∣eth in his integrity, then the rich that is per∣verse in his ways. 3. Because none are re∣garded in this age but the rich; yet rich men without wisdom and piety, should be no more regarded then fools; for as snow in Summer,* 1.686 and as rain in Harvest comes unseasonably, even so honour is as unseemly to rich men that want under∣standing. It was an ingenuous compari∣son of a modern Author, who said that a wise vertuous and religious poor man was like a good horse with a leather Saddle on his back; and a vitious profane and foolish rich man, like a Jade that had an embroydred Saddle on his back; Men respecting in these days, more the rich and gay apparel of men then their worth and vertue. 4. Because they may enjoy by riches all carnal volupties, from which the

poorer sort are debarred by their pover∣ty. 5. Because they erroneously conceive that riches make them have many friends; but they are commonly Syco∣phants and Table-friends; for all such whose friendship is grounded upon riches, and not upon the vertue and merites of the party, are time-servers, and of a base and mercenary spirit, and as fickle in their love and friendship as the wind, and at the least blast of dis∣grace or adversity forsake them. These two instances shall prove the point: Ha∣man the great Favourite of King Aha∣shuerus, had many friends who bowed their knees daily before him when he had the favour of the King: but as soon as his wrath was kindled against him, they ac∣quainted the King he had erected a Gibet of fifty Cubits high to hang up Mordecai the preserver of the Kings life;* 1.687 and were the first upon the Kings com∣mand who cast a Cloke upon his face, & offered to hang up Haman upon the same Gibet.* 1.688 2. Sejanus the beloved Favourite of the Emperour Tiberius, had many friends as long as he was graced by the Empe∣rour; for he was more courted by the Senators and men of War then Tiberius

himself: but they all forsook him when he fell into disgrace, and were more eager and active then any, to draw his body through the kennels of the Streets of Rome. Whereby it appears that the rich mens friends are like a broken bow or a bruised reed. 6. Because they falsly believe that riches will rescue them out of many dangers; but they are deceived; for the smaller shrubs in a Forrest are safer from being rooted up with the boyste∣rous winds, then the high Cedars in Li∣banon. And the Antient and Modern Histories do verifie, that rich men under Tyrants are always the mark at which promooting knaves & false informers do aym,* 1.689 as it is apparently seen in the lives of Caligula, Nero, Vitellius, Domitianus and Commodus, and such other Monsters in nature. Likewise in all civil broils and publike commotions, the richer men go ever to the pot, as it is apparent in Livies Decades,* 1.690 the Plebeian ever repi∣ning and envying the richest Patricians. So that riches do rather expose men to dangers then rescue them.

Sixthly, The evil proprieties of this sordid passion are many, but I will speak only of some of them. 1. It inticeth men

to Idolatry; for Avaricious men make their addresses morning and evening to their god Mammon, in lieu to make their prayers to God. I mean in bending as soon as they rise, all their thoughts and cogitations upon the means how they may encrease their wealth: whereby it appears that the love of money doth extinguish in them the love of God, and that it is almost as impossible for a rich avaritious man to obtain the King∣dom of God,* 1.691 as it is for a Camel to go thorow the eye of a needle; and that is the reason why few noble and rich are cal∣led; and why rich men are compared in the Gospel of S. Luke to the thorny ground:* 1.692 because the care they take to encrease their riches, smothers in them the seed of the Word, and hinders them to grow in spiritual graces: there being as great an antipathy between the carking care of this life and godliness, as there is between light and darkness;* 1.693 for where mens treasure is, there is their heart. And that is the reason why Saint James doth pro∣nounce this heavie sentence against the rich who are possessed with Avarice,* 1.694 Go to now ye rich men, weep and howl for your miseries that shall come upon you. Your riches

are corrupt, and your garments are moth∣eaten. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire; ye heave heaped treasures together for the last dayes. Behold the hire of the La∣bourers which have reaped down your fields, which is of you kept back by fraud, crieth; and the cryes of them which have reaped, are entred into the eares of the Lord of Sa∣baoth. Ye have lived in pleasure on the earth and been wanton; ye have nourished your hearts as in a day of slaughter. Ye have condemned and killed the just, and he hath not resisted you.

The second propriety of it, is, That it deprives those who are possessed with it, of all true joy, because their joy and content doth only consist in the en∣crease of their riches, which can afford no solid joy, the creatures having nothing in them but emptiness: whereas the ob∣ject of true joy is God himself, that ever will be an infinite, unchangeable and e∣ternal God. Besides, how can avaritious men have any joy or content, that are hourly perplexed with fears of being deprived of all they have, by a thou∣sand accidents which riches are subject

unto?* 1.695 And this moved Crates to cast all his wealth into the Sea, saying he would rather drown his riches then they should drown the tranquillity of his mind in fears and continual anxieties. He that loveth sil∣ver (saith Solomon) shall not be satisfyed with silver:* 1.696 And except mens desires be satis∣fied, they can have no joy nor content.

The Third Propriety of it, is, That it deprives men of understanding. For Ava∣ritious men cannot make use of their Ri∣ches, but will pinch their bellyes, goe ragged, and deprive themselves from the comfort of all good things: Nay their harmless Cattle shall feel the smart of their biting Avarice. An Italian Bishop was so base, as he did steal in the night time the Provender that was allowed to his Coach-horses: But his Coach-man gave hiw a hundred bastinadoes as a just reward for his Avarice. For seeing his horses dayly decline and become poor and faint, he watched all night and found his Master stealing of their Provender out of their manger, and taking no notice who he was, did swadle him soundly, verifying this Saying of Solomon, That he who loveth riches, shall be without the fruit thereof. And this he calleth An evill

sickness, or sore disease. And in truth, it is a sign of Phrensy, or of a Privation of understanding, when men make no use of the Blessings of God; And may be com∣pared to a dog that sits upon a truss of hay, that will not suffer it to be taken a∣way, although he cannot eat of it him∣self.

The Fourth Propriety of it, is, That it banisheth all Christian Charity out of the hearts of men: For none are so close∣fisted towards the Poor as Rich Avari∣tious men. And when with much im∣portunity Collectors draw from them some smal Contribution towards their re∣leif, they repine for it, and think they draw like horsleeches their hearts blood. Nay, they will bury their Gold and Sil∣ver in the ground, rather then they will lend their poor Neighbor some part of it gratis.* 1.697 And this moved Aesop to say to an Avaritious man, who lamented for the loss of a Treasure he had hid in the ground, Lament and vex not thy self (sayd he) but carry a stone of the like weight, and bury it in the same place where thy gold was, and imagine it is the same Gold which was ta∣ken from thee: For this stone will be as use∣full to thee as thy Gold was, sith thou couldst

not make a better use of it. And certainly such Nabals as hoard up their Wealth, and deny to relieve the distressed Davids of these Times in their extream need, may be compared to that Sicilian Mer∣chant, who being possessed with a strong Phrensy, did believe that all the rich ships that came into the Haven of Syracuse, were his own. Even so these miserable Cormorants, are not Really, but Imagi∣narily rich, sith God deprives them of the use of their Riches.

The Fifth Propriety of it, is, That it begets Pride, and makes men insolent, disdainfull and arrogant. For it is a Say∣ing as True as Common, That Honors and Riches corrupt good manners. And dayly Experience doth show, that such as become rich suddenly, which were be∣fore of a mean and low degree, are prou∣der, and more insolent in their carriage and comportments, then the greatest Noble-men in the Land: And more dis∣dainful towards their neighbors, then those whose shoos they were formerly unworthy to untye.* 1.698 Crassus from a mean condition being by his Avarice and his vile and base courses to get mony, grown to be the richest Citizen of Rome, became so

proud and insolent, as to dispute and con∣test for the preheminency with Caesar.

The sixth propriety of it, is, That this sordid passion doth encrease by age, and is most eager and insatiable when men have one of their feet upon the brim of their grave, then when they are in their virility and the strength of their youth: Whereas divers other passions, as wrath, ambition, audacity, and volupty, do di∣minish by age; which pernitious quality should move men to abhor the same, sith no passion is more opposite to the tranquillity of the minde then it, because when antient men should only have their minde fixed upon the means appointed by God, to make their calling and election sure, and to attain to that assurance of eternal bliss, without which they can have no true peace, joy nor content, then is it most of all vexed and perplex∣ed with the carking cares to encrease and preserve this Idol of theirs; I mean their gold and silver.

Seventhly, The Effects of Avarice are rather more then the Proprieties of it.

First, They who are addicted to the same, are never loyal to their Prince nor native Countrey. And this moved Philip

King of Macedonia to say, that no Gari∣son was impregnable,* 1.699 if a Mule laden with gold could enter thorow the gate of it. And the Duke of Memorancy high Constable of France, told his King, Francis the First,* 1.700 that the Governour of Metz was the Phenix of that Age for loyalty, sith he had been tempted with a great sum of gold by Charls the Fifth Emperour of Germany, to deliver that strong hold into his hands. But the Go∣vernour of Calice in Henry the Fourths dayes was not so faithful; for being possessed with Avarice, he yielded up that Garrison that is one of the Keyes of France, into the Archduke Alberts hands, for the sum of thirty thousand Crowns; for which disloyalty, he and his po∣sterity were degraded of their No∣bility.

The second Effect of Avarice, is, That it perverteth Justice and Judgement; Cambises King of Persia, caused one of his Judges to be flead alive,* 1.701 and his skin to be nailed upon the Judgement Seat, because he had been seduced by a Bribe to con∣demn the Innocent. And the annihilation of the power of the Roman Decemviri,* 1.702 hapned because they took Bribes to per∣vert

Justice. And the two Sons of Sa∣muel, Joel and Abiah who were Judges of Israel,* 1.703 out of Avarice walked not in the ways of their Father, but turned aside after luere, took bribes and perverted judgement. And this moved Jethro to give this coun∣sel to Moses his Son-in-law, to provide out of all the people able men,* 1.704 fearing God and hating Avarice, to make them Judges over Israel; for wheresoever Judges and Ma∣gistrates are possessed with Avarice, the Laws are trampled under foot, and Justice is utterly perverted.

The third Effect of it, is, That Avarice doth foment divisions and contentions in all places wheresoever it raigneth. 1. It was the Avarice of the Roman Patricians,* 1.705 that was the only cause of all the divisi∣ons and commotions which hapned and continued for so many years together, be∣tween themselves and the Plebeians or common people of Rome: for Avarice is the mother of Usury, Oppression, and Extortion.

The fourth Effect of it, is, That it maketh Princes and private men as cruel as Lyons and Tygers. 1.* 1.706 The Avarice of Ferdinando King of Aragon moved him to undertake the discovery of the West

Indies, and with a barbarous cruelty, to cause two or three millious of the poor Indians to be slain with the sword, and to be torn in pieces with Mastiffs, that his Spanish Subjects might have a freer possession of the gold and silver Mines that are there. 2. It moved Philip the second King of Spain to exile out of his Dominions all the Christian Moors that were in Spain;* 1.707 the number of men, wo∣men, and children, who were thus cruelly banished, amounting to above three hundred thousand, and all to add to his own demains their Lands and Inheri∣tances, under a false colour of zeal to Religion. 3. It moveth Marriners and Merchants to venture their lives into the furthest and the most cold and hotest Climates of the World to encrease their Wealth, many of them losing their lives in the prosecution of it. 4. It moveth the most profane and debaucht sort of men to become Rovers and Mur∣therers upon the Roades and High∣wayes, to break open Houses, and to carry away mens goods by force and violence.

The fifth Effect of it, is, That Avarice hath ever been the Incendiary of Civil

Wars. 1.* 1.708 The Avarice of the Plebeian Tri∣bunes of the City of Rome in the days of Caesar, was the cause of the Civil Wars which hapned between himself and Pompeys; for by the extraordinary bribes he gave to some of them, they bought the voyces of the Centuries of the peo∣ple to make him continue in his Office of Lieutenant-General of the Roman Le∣gions that were in France, longer then it was appointed by the Law, by which means he attained to such power and reputation, that with the same Army which had been given him by the Senate and People to defend and enlarge the demains of the Roman Commonwealth, he changed the Government of it, and overthrew their Liberties. 2.* 1.709 The Ava∣rice of the chiefest Magistrates and Of∣ficers of the Commonwealth of Florence in the dayes of Peter de Medecis, was the cause of all the Civil broyls which hap∣ned in that State. 3. The extream Avarice, mixt with cruelty, of the Duke D'Alva Deputy Governour for the King of Spain in the Low-Countreys, was the cause of the death of many Nobles, and of the miserable end of thirty thousand Pro∣testants he caused to be drowned, hanged

and slain,* 1.710 to confiscate their goods; and of the rent of seven of those Provinces from the obedience of the King of Spain. 4. The Avarice of the sixteen Zealots who had the Government of the City of Paris in the time of the Catholike League as they called it, was the cause of all the Civil Commotions, Murthers, and Rapines which were committed in Paris,* 1.711 and in divers other Parts of France.

The sixth Effect of Avarice, is, That it endangereth men souls; for men who are possessed with this passion, care not what indirect courses they take to enrich themselves; For he who maketh haste to be rich,* 1.712 saith Solomon, cannot be innocent; In∣timating that his many sins and transgres∣sions make him run hazzard to be cast into the Pit of eternal destruction, which is confirmed by this saying of S. Paul,* 1.713 They that will be rich, fall into temptations and snares, and into many foolish and noisom lusts, which drown men in perdition and de∣struction: For the love of money is the root of all evil: which while some lusted after, they erred from the Faith, and pierced themselves through with many sor∣rows.

Eighthly, The considerations inducing men to allay the fire of this passion, are these:

• 1. They are to consider that nature is contented with a little; for some bread and water, some Rise, Reasons, Almonds, or Figgs, will satisfie the same: So that all such as are not nice but sober in their diet, and temperate in their drinking, will never be enforced to sell their Land to feed their bodies; for it is the excess of the superfluous volupties used in these dayes that brings men to penury.
• 2. They are to consider, That he who cannot be contented with a little, will not be satisfied with all he could desire; nothing under the Sun being able to sa∣tisfie the desires of men, but God only. And that is the reason why S. Paul saith,* 1.714 That godliness with contentment is great gain; for none can be truly contented, except he hath the power of godliness in him, because the love of God doth sup∣press all other desires in men. It was therefore a wise saying of a Heathen, That he who can give bounds to his de∣sires, is a greater Conqueror and a richer Monarch then Alexander was;* 1.715 for having conquered one World, and having in his

• possession all the Treasures of Asia which Darius had heaped together, yet were not his desires satisfied; for he did enquite if there were any more Worlds to satisfie his Ambition and Avarice.
• 3. They are to consider, that riches are accounted the gifts of Fortune, which is held to be blind; therefore it is no wonder if she bestows her gifts upon un∣deserving men, such as were Nabal, Sobna, and the rich glutton. Besides vertuous and Religious men make conscience of their ways, and will rather be poor then use in∣direct and unlawful means to enrich themselves; but such as neither fear God nor man, stretch their consciences upon the Tenters, and conceive no courses un∣lawful or sinful, so they enrich them∣selves by them.
• 4. They are to consider, that Avarice is worse then Prodigality; for the pro∣fuseness of Prodigal men is not destru∣ctive to any but to themselves; but the courses used by Avaritious men to en∣rich themselves, are destructive to the whole Commonwealth: for all Shop∣keepers, and Artificers are the better by Prodigals, but they are the worse by Avaritious men, and specially the poorer

• sort; For they commonly engross or monopolize into their hands all manner of Commodities, to sell them dear; and principally corn; and so like horsleeches, suck the very blood of the Poor: which makes them to be hated of God and of Men. The consideration of which, should move all conscientious men to abhorr Avarice, and to en∣devor by all means to subdue this sinful Passion.
• 5. They are to consider, that if they had in their possession all the gold and silver Mines of the West Indies, yet they would not adde any thing to their present and future Felicity, but rather tra∣verse the first, and deprive them of the second. Neither can they prolong their Lives an hour, nor free their bodyes from any of the numerous Infirmities they are naturally subject unto. It is then an ab∣solute Madness, for men to tire their bo∣dyes, and to waste their spirits, by labor∣ing and carking day and night, to accu∣mulate some smal heaps of white and yellow Clay, that will be of no use unto them at the hour of death. Nay, they run great hazzard (without the mercy of God) to lose their own souls in, or by the

• acquisition of them. Therefore they should have always this Saying of our Blessed Saviour in their mind,* 1.716 For what shall it profit a man, if he shall gain the whole World, and lose his own soul?
• 6. They are to consider, that there is a greater difference between the spiritual and temporal riches, then there is between Light and Darkness: in regard of the su∣perexcellency and duration of the first, and the baseness and mutability of the se∣cond. For spiritual riches are free from all Accidents, durable, and eternal; but the temporal riches are subject to changes and mutations, and of no continuance, their abode being uncertain: men being rich to day, and extreme poor to mor∣row, as it appears by the History of Job, and of Croesus king of Lydia: the one be∣ing the richest man of the East; and the other the richest Prince in Asia: And yet in the revolution of one day,* 1.717 the last was deprived of his incredible treasures and kingdom, and became also the Captive of his mortal Enemy: And the first came to be an Object of Poverty and Misery,* 1.718 and a Subject of Derision and false Im∣putations to his own wife and intimate freinds. It is Recorded, that at the sack∣ing

• or destruction of the City of Thebes by Alexander the Great, a Greek Philo∣sopher for his rare parts was permitted to go away with all he had, before the rest of the Inhabitants were slain, and the city set on fire: And being asked as he came out, Why he carryed not away his Goods, Answered, In saving my person I preserve all that may truly be called Riches or Goods; meaning his Learning and Vertue. Even so if Christians would be as careful to hoard up spiritual riches, as they are to heap up gold and silver, they should not need to fear the loss of them. For God∣liness and Holiness, that are the spiritual riches of a true Christian, are free from all Accidents. And this is the reason why our Blessed Saviour doth charge us all, To seek first the kingdom of God,* 1.719 and his righteousness, and all these things shall be added unto us: And, Let us take no thought for to morrow: for the morrow shall take thought for the things of it self: sufficient unto the day is the evill thereof.

CHAP. XIX.

Of the vanity of the passion of Ambition.

AS it is not the quality, but the quanti∣ty of wine that is offensive to men: So it is the excess and the irregularity of mens ambition that is destructive to man∣kind; for as a little wine rejoyceth the heart, so a spark of ambition in the heart of men bends their minds upon generous actions: And could they make vertue and holiness the only objects of their Ambi∣tion, as they do the honour and glory of this world, Ambition would prove to be the best and the most commendable passion of men.* 1.720 Themistocles did use to say, That the great Trophies of Mil∣tiades did hinder him to take his rest; even so, if the Faith of Abraham, the righte∣ousness of Lot, the patience of Job, the continency of Joseph, the meekness of Moses, the zeal of Phineas, the fervency of David, and the holiness of our blessed Saviour, were the objects of mens ambition, ambitious men would carry away the garland, and be reputed as the

only excellent upon earth.* 1.721 But to be ex∣cessively ambitious after the fading and momentary riches, honours, and glory of this world, or after the conquest of a Mole-hill, (for the greatest Kingdom in Christendom in comparison of the whole Globe of the World, will appear but like a Mole-hill,) it is a meer vanity,* 1.722 and an evil disease. Socrates being informed that Alcibiades was proud and ambitions, and boasted of the great demains he possessed in Attica a Province of Greece,* 1.723 of which Athens was the Metro∣politan City, brought him into a place where there was a Map of the whole Earth, and prayed him to shew him where stood his Possessions; Alcibiades after an exact view of the same, found out at last the Province of Attica, which was no bigger then a great pins-head, but could not see any sign of his de∣mains, whereupon Socrates said unto him, Why are you then so proud and ambiti∣ous for a thing of so little Continent, that it cannot be seen in this Card. Even so Princes and Commonwealths, who out of ambition contend for enlargement of their demains, will finde at the end, when they have shed their subjects blood, and

exhausted their Treasures, that they have only obtained with much ado, a small Mole-hill of ground: And will be en∣forced to say,* 1.724 as Charls the Fifth, and Phi∣lip the Second, Kings of Spain did (who through their Ambition had been the cause of the death of a million of men, and of the exhausting of all the Treasures that came out of the West-Indies, which did amount in threescore years to above two hundred millions of Crowns, by the Wars they made about the Conquest of France,) viz. That with all this blood and incredible Treasures, they had not won a Foot of ground in France, and were further from the Conquest of it, then they were the first day of their War. And verily if the seventeen Provinces of the Low-Countries were represented in a Map, and compared to the whole Globe of the Firmament, of the Seas, and the Earth, they would not seem to be so big as a Mole-hill: And yet they have this threescore years and ten been the object of the Ambition of him that stiles him∣self the greatest King in Christendom. And notwithstanding his might and power,* 1.725 and the innumerable lives of men that have been lost, and the incredible

Treasures that have been exhausted in the Conquest and preservation of them, yet hath he been enforced to acknowledge seven of these Provinces to be free-States, and at this very hour courts them by his Embassadors, to obtain an offensive and defensive League with them: For al∣though the Ambition of Princes and Commonwealths have no bounds, yet are they bounded by the Lord of Hosts, and shall extend no further then he hath De∣creed: The beginning, the encrease, the decay, and utter annihilation of Empires, Monarchies, and Commonwealths being wholly at his disposing. Notwithstanding the desires of Ambitious men are never satisfied, and are alwayes projecting to enlarge their bounds, although they are ignorant of Gods will and pleasure there∣in; these ambitious desires of theirs, be∣ing oftentimes the fore-runners of their ruine and annihilation.* 1.726 Croesus King of Lydia desiring ambitiously to enlarge his dominions, made War against Cyrus, who deprived him in one day of his Kingdom, and of his incredible Trea∣sures. And Antiochus the great, ambiti∣ously desiring to enlage his Kingdom, de∣clared War against the Romans, who

took from him Armenia,* 1.727 and confined him beyond the Mount Taurus. And be∣cause this fiery passion of Ambition is as predominant in all parts of Christendom in these dayes, as it hath been in former Ages, give me leave to enlarge my self upon these particulars:

• 1. On the definition of this passion.
• 2. On the composure of it.
• 3. On the nature of the same.
• 4. On those who are most addicted to it.
• 5. On the Causes that move men to be Ambitious.
• 6. On the proprieties of the same.
• 7. On the pernitious effects of it.
• 8. On the means to subdue the same.

First,* 1.728 Ambition is nothing but an ex∣orbitant and irregular desire of worldly honour and glory.

Secondly, It is a mixt passion, compo∣sed of these,* 1.729 viz. of Audacity, of Hope, and Desire. 1. Audacity expels the fears that might disswade Ambitious men from undertaking any perilous enter∣prises. 2. Hope infuseth in them a con∣fidence they shall attain to their ends.

3. Desire gives them wings to prosecute with indefatigable labour, the fruition of that which they aym at.

Thirdly, It is of a fiery, restless, and insatiable nature. 1. It is fiery, because such as are more ambitious then others, are of a bilious, hot, and dry constitution. 2. It is restless, because the bilious hu∣mour, which is the most predominant in their bodies, doth usually ascend up to their brains, which makes them active in all their actions, and sudden in all their undertakings.* 1.730 And of this natural con∣stitution were Caesar, Henry the Fourth King of France, and the last King of Sweden, who were all three extraordina∣rily ambitious. 3. It is insatiable, because of the great predominancy the passion of desire hath over the other passions of which it is composed, nothing being more insatiable then the desires of men.

Fourthly, Those who are most ambi∣tious, are commonly of a haughty spirit, envious and impatient when they see any other excel them in valor, honor & glory. It was Ambition that moved Alexander to reject the fair offer that Darius King of Persia made unto him of the half of his

Kingdom, and of his eldest Daughter to be his wife, (if that would have satisfied his ambition,) so he might enjoy peace∣ably the other moity the rest of his days;* 1.731 but this answer of Alexander made unto Darius upon this offer did proceed from a haughty and imperious spirit, viz. That as there was but one Sun in the Firma∣ment, so there could be but one Monarch upon Earth:* 1.732 And this saying of Caesar did proceed from a haughty and ambitious heart, viz. That he would rather be the chiefest Magistrate in a petty City of Italy, then the second in the City of Rome. And this other that he spake to the Ma∣ster of a ship in the midst of a storm; Fear not, saith he, For thou dost carry in thy ship Caesar and his Fortune; as if the Winde and the Sea had been bound to obey and comply with his ambitious de∣signs: But his passion of Sorrow when he wept, seeing the Figure of Alexander cut in Marble standing in the Market place of the City of Cadice in Spain, doth evi∣dently manifest that he was of a haughty and ambitious spirit. Out of these in∣stances it may then be collected, that Am∣bition is as common to haughty and proud spirits, as Avarice is proper and

peculiar to vile and base-minded-men.

Fifthly, The causes moving men to be ambitious, may be these:

• 1. Self-love.
• 2. Pride.
• 3. Vain-glory.

1. Self-love induceth to prefer their own glory to any thing under the Sun. And it is certain that all the heroical Actions of the antient Heathens did ra∣ther proceed from self-love, then from the love they did bear to Vertue, or to their native Countrey. And in these days most of the commendable Actions of Magistrates, Commanders,* 1.733 and Learn∣ed men, have a greater reference to this self-love then the glory of God and the Publick good, except it be the actions of some special Saints, and true children of God.

2. Pride raiseth their hearts above the Moon; for like proud and ambitious Ha∣man, they would have all men bow their knees before them, and will be accounted as the Cedars of Libanon, and not as the brambles of the Forrest. And this Pride makes them aspire to the greatest Offices and Places of the Commonwealth, being

assured that by these Places and Digni∣ties they will be more honoured then for their own worth. Never considering that the steepest Mountains, the highest Clifts, Towers, and Steeples are more subject to be beaten down by the boy∣sterous winds and thunder-claps, then the low trees growing in the Valleys. And that God doth always exalt the humble, and speaketh thus to the proud, Though thou exalt thy self as the Eagle,* 1.734 and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord.

3. Vain-glory gives wings to the ambitious men, and makes them under∣take the most perilous enterprises, if they conceive they may obtain in this life the prayse and the applause of men, and make their memory famous in the Generations to come. This moved the two Decii to throw themselves in the midst of the Enemies Army, to save and to give the Victory to the Roman Legi∣ons:* 1.735 It moved Martius Curtius to cast himself on Horse-back, armed from head to foot, into a bottomless Pit to free the City of Rome from the contagion of a consuming Plague: It moved Scevola

to burn his own hand before King Por∣senna in the flame of a lighted Torch, to obtain an advantageous Peace for his native Countrey. And the ancient Romans knowing what power vain-glory hath over ambitious men, did ordain to this purpose three kinde of Triumphs, to in∣cite them by these vain shews and the ap∣plause and acclamations the common people made at their entring,* 1.736 to hazzard their lives in Martial Atchievments; the first of these Triumphs excelling in ho∣nour the second, and the second the last; that their valour might be honoured ac∣cording to the degrees, as it did really deserve: Whereby it appears that vain∣glory hath from the beginning to this day been the only aym of proud and am∣bitious men.

Sixthly, The proprieties of ambition are numerous, but for brevity sake, I shall onely speak of three of them.

The first proprietiy of it, is, That it hath neither limits nor bounds; and this I will prove by three instances, that are known to such as are vers'd in ancient and Modern Histories. 1. The Ambition of the Democratical Commonwealth of Rome had no bounds, although the beginning

of it was vile and small; it was vile be∣cause the first erectors of it were for the greater part Out-laws, Fugitives, and Vagabonds; and it was small because their number did not exceed three thou∣sand before the Sabines joyned with them; the first object of their Ambition was the City of Alba,* 1.737 which was de∣stroyed in one day; the second was Gabes; and the Citizens of them both were joyned with the Romans, which did much encrease their number, and so by degrees subdued all their neighbouring Princes and Commonwealths; then Sicilia was the object of their Ambition, then Car∣thage, Spain, France, England, Greece, Macedonia, and Armenia: And when they had in their possession the greatest part of Europe,* 1.738 Asia, and Africa, then the ambition of Caesar swallowed up them: who from a servant became their imperious Lord. Neither was the ambition of their Em∣perors ever limited; for the greater part of them did endevor to enlarge their Monarchy, till the days of the Emperor Trajan,* 1.739 at which time it had the largest extent that it ever had; for presently af∣ter, it began to decay, and was annihilated by its own waight, as all great Politick

Bodies are commonly. 2. The Ottoman ambition was never limited to this day. At the first, it was contained within the Circumference of a Countrey Village, their number not above six hundred; then they extended the same in the Lesser Asia, and then it came over Hellespontus into Greece, conquered Constantinople,* 1.740 suppressed the Greek Empire, subdued Servia, Dalmatia, and a great part of Hungaria; then Egypt, Syria, and Armenia, with the Iland of Cyprus, Rhodes, and all the Islands of the Archipelago; then they extended the same into Persia, but were enforced to give it over because of their Civil Divisions: The Janisaries and the Spahis holding at this present the helm of the ship of that great Monarchy; for they have of late years placed and displaced to, and from the Throne, such as plea∣sed and displeased them; yet is not their ambition limited; for Candia is now the object of it. 3. The ambition of the House of Austria was never yet limited: 1. In the days of Ferdinando and Isabella, they conquered the Kingdom of Grenado,* 1.741 and the West-Indies, and by a wile possessed themselves perfidiously of the Kingdom of Navarr, and drove the

French out of the Kingdom of Naples, and the Dutchy of Milan; and having by the Heir of the House of Burgundy obtained the rule of the seventeen Pro∣vinces of the Netherlands, Charls the Fifth, the son of that Heir was chosen Emperor of Germany when he was al∣ready King of Spain, which Kingdom he left to Philip the Second, his son: and the Empire of Germany to his brother Ferdinande, whom he caused to be chosen by his power in his life time; and so am∣bitiously and cunningly made the Empire of Germany Hereditary to that Family, that was formerly elective; his son Phi∣lip the Second of that name, King of Spain, following his ambitious steps, by the invincible Navie he sent to conquer England,* 1.742 and the Catholike League that were his Emissaries to betray into his hands France their native Countrey, came very near to be the absolute Monarch of Christendom: But God who derides at the ambition of Princes which do not tend to the execution of his secret will, brought all his ambitious designs to no∣thing; for his invincible Navie was beaten and scattered by the English va∣lour, and the greatest part of it swallowed

up by the roaring Seas. And the Catho∣like League in France, was utterly sub∣dued by the activity, wisdom, and valour of Henry the Fourth their lawfull king.* 1.743 Yet notwithstanding that the Hollanders have deprived him of seven of the Nether∣land Provinces; and the Portuguies from his usurped kingdom of Portugal; he ho∣ped still ambitiously to make himself the absolute Monarch of Christendom, by the divisions he hath lately fomented in Holland, England, France, Scotland and Ireland, by the means of the Machiavelli∣an Principles spread abroad by the Jesu∣itical Locusts, that he hath scattered a∣mong these Nations like so many swarms of Bees. But I hope, God will turn his Counsels into foolishness,* 1.744 as he did that of Achitophel: and make his unlimited Ambition the cause of his utter annihila∣tion.

The Second Propriety of Ambition, is, That it hateth Parity, and all Compe∣titors and Equals. Numerous Instances might be produced for proof of it: but half a dozen shall serve: 1. Romulus and Remus, brethren, having been chosen kings or Governors of the Fugitives that were the first Erectors of the Roman

Commonwealth, did not raign two years together,* 1.745 but Romulus out of ambition to raign alone, slew his brother Remus un∣der colour that he had in derision leaped over the mud wals of the City of Rome. 2. Lucius Tarquinius impatient of the long life & raign of Servius Tullius his Father∣in-Law, possessed with an ambitious de∣sire to raign in his stead, by the wicked instigations of his wife Tullia,* 1.746 threw him down the Senate-Chamber stairs, and caused him to be murthered in the streets of Rome; and this accursed and abhorred Tullia coming from the Senate in a Cha∣riot with four horses, where she had caused her Husband to be proclaimed King, caused her Coachman to drive the Chariot over her Fathers body, as he lay a dying and goared in his blood in the street: And no marvel it was that she who to prosecute her ambitious design, had already caused her Husband to mur∣ther her own sister and his own brother that was her first Husband; would omit to act this unparalleld cruelty towards her Father-in-Law, by whose untimely and violent death she came to have the fruition of her accursed ambition.* 1.747 3. Cras∣sus, Pompeius, and Caesar having divided

the power of the Roman Common∣wealth between them, Crassus being gone with a great Army into Asia to subdue the Parthians, and Caesar with another Army into France, and Pompeius with another Army left at Rome to preserve Italy; all three of them being excessively ambi∣tious, and specially the two last, could not be contented with their condition, but under-hand aspired to be absolute Monarchs, which Caesar after the death of Crassus easily obtained. 4. After the death of Caesar, Lepidus, Marcus Antonius, and Augustus Caesar did divide the power of the Roman Empire between them; but before seven years came about, Augustus Caesar the most ambitious of them be∣came the absolute Monarch of the World, by these means; first Antonius and Augustus joyned together to deprive Lepidus of his part; then Antonius and Augustus came to a second division; but ambition being more predominant in Augustus then in Antonius, who was ad∣dicted to volupty, he soon deprived him of his part, and became the only Mo∣narch upon earth. 5.* 1.748 The Emperour Severus at his death left his two sons, Bassianus and Geta, equal Heirs of the

Roman Empire; but Bassianus transported with an unnatural ambition, slew his bro∣ther Geta before a year came about in his Mothers arms, to raign alone. 6. Lewis the Twelfth, King of France, and Ferdi∣nando King of Arragon by a mutual con∣sent did divide the Kingom of Naples be∣tween them:* 1.749 But the Spaniard being more ambitious then the French, under colour of a Toll paid for Cattel, which did really appertain to the French, but fained to be the Spaniards; Ferdinando's pride and ambition disdaining to have a Competi∣tor or Equal in that Kingdom, deprived the French of all he held in the same.

The third Propriety of ambition, is, That it is never free from jealousie; I mean that which is called the jealousie of State; And for proof of it, these fol∣lowing instances shall suffice. 1. The Em∣perour Tiberius out of an ill-grounded jealousie that Germanicus his own Ne∣phew, who was extreamly beloved of the Senators, Souldiers, and common People for his vertue, valour, and noble parts, should aspire to the Empire before his death;* 1.750 caused Lucius Piso Governour of Syria to poyson him at a Banquet, and then forsook the said Piso, being accused

and convinced of the Fact, and suffered him to be sentenced and executed, al∣though he had a warrant under his own hand, commanding him to rid him out of the way; the which Warrant he durst not produce out of fear the Tyrant would deprive his children of his incredible Riches and yearly Revenews. 2. Nero out of the same ambitious jealousie, cau∣sed young Germanicus the true Heir of the Empire to be poysoned as he sate at his own Table. 3. Domitianus out of the like jealousie,* 1.751 caused divers Roman Sena∣tors to be slain, and was resolved to do the like to the Captain of his Guard, and to the best beloved of his Concubines, if they had not prevented him by taking away his life to preserve their own. 4. Lewis the Eleventh King of France, out of an ill-grounded, but violent ambitious jealousie, that his Brother Charls Duke of Normandy did aspire to the Crown,* 1.752 caused him to be poysoned secretly by one of his own servants. 5. Edward the Fourth King of England, by the false impressions that his younger Brother Richard Duke of York had malitiously infused in his heart of this ambitious jealousie, caused the Duke of Clarence his brother to be

arraigned and drowned in a Butt of Malmsey. 6. Richard the Third, out of this State jealousie caused the Duke of Buck∣ingham to be beheaded, because he con∣ceived him to be as willing then to dis∣throne him, and to set his Crown upon the Earl of Richmonds Head, as he had been ready in former times to make him that was an Usurper, King of England. 7. This ambitious jealousie is so cruel, that it makes men trangress the Law of Na∣ture, and to put their own sons to death, as Herod did Antipater his son;* 1.753 whereup∣on Augustus Caesar said ingeniously, that it was better to be Herods Swine then his Son.* 1.754 8. Philip the Second King of Spain, caused Prince Charls his eldest Son to be put to death by the Inquisition of Spain, out of an ambitious jealousie that he did aspire to bereave him of his Crown.

Seventhly, The Effects of Ambition are worse then the Proprieties of it; for Paracidies, Murthers, Rebellions, Muta∣tions of States, Annihilations of Laws, intestine and forraign Wars, with all the desolations and mischiefs that follow them at the heels, are the fruits of mens ambition; and of these I will speak

in order, and by instances confirm the same.

For the first, Andronicus the younger,* 1.755 out of ambition to raign, did most cruelly put out the eyes of his Grandfather, and famished him to death in Prison. 2. Sy∣limus out of ambition to raign, did most unnaturally poyson his Father Bajazeth, and flew all his brethren. 3.* 1.756 Athaliah out of Ambition to raign, slew and de∣stroyed all the Seed-Royal of the House of Judah. 4. Richard the Third King of England, out of Ambition to raign,* 1.757 caused his two Nephews to be murthered in the Tower; and in hope to settle the Crown upon himself and his Posterity, he put his Wife to death, to marry the Lady Elizabeth his own Niece: Incests being accounted no sin by ambitious men: So they may (as the House of Austria do daily) uphold and advance by it their ambitious designs.

For the Second,* 1.758 Joab out of ambition to remain still the Commander in Chief of the men of War, murthered perfidi∣ously under colour of friendship, Abner and Amasa, by stabbing of them under the fifth rib. 2. Baasha out of ambition to raign, murthered Nadab his Lord and

King.* 1.759 3. Zimri out of ambition to raign, murthered Ela his Lord, the Son of Baasha.* 1.760 4. Omri out of ambition to raign, rose up against Zimri and enforced him to burn himself in the Kings Palace.

For the Third, Absolom out of Ambiti∣on to raign, rebelled against his Father King David,* 1.761 and did endeavour to de∣prive him of life from whom he had his being. 2. Zedechiah out of ambition to raign as an absolute King, rebelled against his benefactor King Nebuchadnezzar,* 1.762 which was the cause of his miserable end. 3. Otho out of ambition to raign, rebelled against Galba who had made him his second favourite.* 1.763 4. Pippin the short, out of ambition to raign, rebelled against his Lord King Childerick, and by force and violence caused him to be shaven as a Monk,* 1.764 and to be shut up into a Monastery.

For the Fourth, The ambition of Ne∣buchadnezzar was the secondary cause of the destruction of the Assyrian Monarchy: And the ambition of Cyrus was the cause of the overthrow of the Babylonian Mo∣narchy: And the ambition of Alexander was the cause of the annihilation of the Persian Monarchy: And the ambition of

the Roman Commanders was the cause of the utter subversion of the Greek Mo∣narchy:* 1.765 And the ambition of Caesar was the cause of the mutation of the Demo∣cratical Government of Rome into a Mo∣narchical: And the ambition of the Ru∣lers of the Gauls, Goths, Visgots, Vandals, and Lombards, of the utter ruine of the Roman Monarchy; for they rent the same in pieces as a Kite rends a young chiken. I say, the secondary Cause, for the secret will and Decree of God is the first and efficient cause of all the mutati∣ons of States or Monarchies: And that is the reason why Saint Paul giveth this charge,* 1.766 Let every soul be subject to the higher powers, for there is no power but of God; the powers that be, are ordained of God.

For the Fifth, From the mutati∣ons of one kinde of Government to another Government,* 1.767 proceeds anni∣hilation of the antient Laws of ei∣ther of them. It hapned so at Rome, up∣on the change that Caesars ambition brought in that Commonwealth; for the ancient Laws were annihilated, and new Laws were established; and likewise after the coming of William the Conquerour

into England, the antient Brittain Laws were annulled,* 1.768 and the Norman Laws confirmed: This proverb being not more common then true, viz. From new Lords, new Laws; and this might be proved by divers instances out of the an∣tient and modern Histories; but these two alledged will serve for brevity sake.

For the Sixth, Ambition breeds di∣visions, and divisions beget intestine and forraign Wars, and from these Wars pro∣ceed the mutations of States and Mo∣narchies, and from these mutations the Annihilation of antient Laws. Now the inseparable companions of forraign and intestine Wars, are, Atheism, Schisms in the Church, and a Laodicean luke-warm∣ness in Religion, and great effusions of blood, injustices, oppressions, and de∣solations; And all these mischiefs pro∣ceed from the exorbitant and irregular ambition of men; and therefore I con∣clude, that the passion of ambition is no∣thing but vanity and vexation of spirit, and more destructive to mankinde then any other passion.

But before I speak of the means which are to be used to restrain the fury of this violent passion, give me leave to examine

the justice, or injustice of the Wars which have been meerly undertaken out of an ambitious desire of vain-glory.

It is certain, that if the actions of the most ambitious Princes and Common∣wealths that have from the creation to this day bin upon the Earth, were exami∣ned without prejudice or partiality, that they would be found more injurious then just: If men set aside the secret will & De∣cree of God, who had ordained from the beginning that these four great Monarchies here spoken of, should be so successful in their encrease; they would wonder how injustice and oppressions could have such prosperous events. I will only speak of the Actions of the Romans and Greeks. 1. Because they have been more clearly demonstrated to us by their Authors, then the actions of the other two. 2. Be∣cause the Actions of the Assyrians and Babylonians were guided by a special pro∣vidence of God, for the punishment of the sins of his own People the Jews. As for the Actions of the Romans, men may clearly see, that from their very beginning until the days of Caesar, they have for the greater part been unjust, oppressive and injurious, although they with much

cunning and art did palliate them under the cloak of Justice, and the right of the Laws of Nations. And as for the Civil War undertaken by Caesar against his na∣tive Countrey, it was voyd of all huma∣nity and Justice; and Ambition only gave him the audacity to resolve to enslave under his yoak those to whom he had been a servant for seven years together; Nay, with that very Army that they had given him and entrusted into his hands, and constantly paid wages to for the enlarging of their limits. And as for the invasion of Asia by Alexander, It was in the Opinion of the best Polititians, a rash and inconsiderate enterprize, pro∣ceeding rather from Temerity, then from prudence or true valor to undertake such a Conquest with an Army of forty thousand Foot and ten thousand Horse, when Darius had to oppose him twenty times as many more; yet because it was decreed in the secret Councel of God, that he should be the Head of the third Mornarchy, the end of this rash and unjust enterprize proved prosperous, and not for the justice of his cause; for Da∣rius had never attempted to invade any of his Dominions, or done him any injury;

all the pretext he had, was, that the for∣mer Persian Kings had invaded Greece; and to prevent future invasions, it was a wise policy to assail and give him work at home: A poor excuse or colour of justice for him to deprive Darius of his Life, Empire, and incredible Trea∣sures; which did well deserve this Answer that a Pyrate made unto him,* 1.769 when he was brought before him to be sentenced to death for his Py∣racies at Sea; For Alexander having asked him why he did use that base and unlawful trade of Pyracy; Out of need (said the Pyrate;) for my Father left me no∣thing but this small Brigantine to maintain my self, my wife and children; but thy Fa∣ther left thee a large Kingdom, and incredi∣ble Treasures, and yet thou usest this trade by the great, by depriving Princes of their Kingdoms and Treasures, whereas I use it only by retail, in taking some sorry Mer∣chants goods; consider then which of us two is the greatest Pyrate, and which of us deserves the greatest punishment. Alexander was so astonished at this Answer, consi∣dering that he said nothing but the very truth, that in lieu to sentence him to death, he made him Captain of one of

the best Ships he had in his Navie. Therefore forraign and intestine Wars are not to be undertaken but upon just grounds; otherwise the Authors of them will be answerable at the last day for the life and blood of those who have been slain in them, and for appropriating to themselves such Provinces or Kingdoms to which they have neither right, nor any just tittle.

Eighthly, The means which are to be used to allay the fury of this passion, and to subdue it utterly if it be possibe, are these: 1. Men are to endevor to attain to a true habit in the grace and vertue of humility; for he who is truly humble, can never be ambitious; because Pride and Ambition are inseparable companions. 2. This grace of humility will beget in them a filial fear; for men before they be humbled by the consideration of their unworthiness, can never attain to this fi∣lial fear, the fear of God being the be∣ginning of true wisdom; And to fear God, and to keep his Commandments,* 1.770 is, saith Solomon, the whole duty of a man: And those whose are endowed with this filial fear, can never be ambitious; because they know it to be offensive to God and

to men: as the criminal effects of this sinful passion here before discribed do witness the same. 3. Men are to strive to attain to an habit of true contented∣ness; for such as are contented, cannot be ambitious; because from the discon∣tentedness of the minde, proceed the ambitious desires of men. Diogenes had more content with his Tub, to shelter him from the injuries of the Meteors of the Ayr, and with his wooden dish to eat and drink therein, then Alexander had with the Conquest of half the World, and the fruition of all the Trea∣sures, Pomps, and lascivious Volupties of Asia. 4. Men are to consider,* 1.771 That naked they came into the World, and naked they shall go out of it. And that the re∣ward of all their ambitious undertakings will be at the conclusion, if they had conquered the whole World, but six foot of ground to bury them in. 5. Am∣bitious men are ever to have in their minde this saying of our blessed Saviour, For what is a man profited, if he shall gain the whole world, and lose his own soul? 6. If men will needs be ambitious, let them be ambitious to excel all o∣thers in spiritual Graces, and to make

their Calling and Election sure; That they may at their departure out of this miserable life, be made by the merits of Christ Co-heirs with their blessed Sa∣viour of the Kingdom of Heaven, and of eternal Glory.

CHAP. XX.

Of the vanity of the passion of Envie.

CImon the famous general of the A∣thenian Commonwealth, hearing a friend of his highly commending his martial Atchievments, Answered, That he feared they were not werthy commen∣dation, because they were not envied.* 1.772 Inti∣mating that in those days, the noble and generous actions of the most valorous and vertuous men were the only object of the Athenians Envie. But Plutarch in his life giveth sufficient reason why Ci∣mons actions were not envied by the Athenians, as the actions of Solon, Themi∣stocles, Alcibìades, and Aristides were in their time (for through envie of their ver∣tue, they banished them all for ten years,) viz. because of his extraordina∣ry liberality shewed to the common peo∣ple; for he having great and spacious De∣mains about the City of Athens, relieved the poorer sort with corn when it was dear, and every year at Lammas laid open the Gates of his Closing to relieve their Cattel: And this liberality of his did

quench the fire of Envie, stopped the mouths of envions men, as conceiving his own prodigality would bring him lower, and make him poorer then their own envie could wish or desire. Aristides was one of the most just and upright Magi∣strates that ever was in Athens, and for his Justice, Prudence, Temperance, and other rare Vertues was called Aristides the just, and by consequence more envyed by the common people then any other. Therefore his name being written in the List of such as the people did desire to banish that yeer, the day appointed for the collecting of the peoples Votes be∣ing come,* 1.773 a Country-fellow that could neither write nor read, came amongst the rest to give his voyce; and because the Athenians gave their Voyces by Tickets, he addressed himself to Aristides, desiring him to write Aristides name in that Ticket, whereupon Aristides astonished, demanded of him, Whether he knew Aristides, and what injury he had done unto him, that moved him to desire he should be banished; I know him not, said the fellow, neither hath he done me any injury; but I cannot endure to hear him called Aristides the Just; whereupon

Aristides without disclosing of himself,* 1.774 write his name in the Ticket, and gave it to the Fellow: And was the same day exiled by the major part of the voyces of the people. By this it appears that goodness and vertue is the common ob∣ject of envie. Give me leave therefore to enlarge my Discourse upon these par∣ticulars, to discover the venome of this vitious passion.

• 1. On the definition of Envie.
• 2. On the nature, causes, and proprie∣ties of it.
• 3. On the evil Effects of Envie.
• 4. On the means or remedies for the curbing of it.

First, Envie is a mixt Passion, composed of cupidity, wrath, and hatred; cupidity makes it vile and base; wrath, fiery and furious; and hatred makes it loathsome and odious. And by the mixture of these three pernitious ingredients, it becomes one of the worst passions incident to men; for where it raigneth, it produceth nothing but anguish, grief, and sorrow of heart, and no profit, joy, or pleasure at all. Envie, saith the Bishop of Marseilles, is

a sordid passion,* 1.775 begetting a repining grief and sorrow in the hearts of men who are possessed with it.

2. The Nature, Causes and Proprieties of this passion of Envie may be these: First,* 1.776 Envie is by accident of a cold and dry nature, having a shrinking quality, like unto that of Fear and Sorrow; for al∣though Wrath, of which it is composed, be hot and fiery, yet being turned into Hatred, it loseth its natural heat, becomes cold by accident, as the humor of the yellow Choler, which is hot, being burn∣ed, changeth its nature, and is turned into a cold melancholy humor. Second∣ly, the causes of Envie are these:

• 1. Pride.
• 2. Self-love.
• 3. Malice.

First, Pride-begetteth Envie; for all such as are proud, repine and grieve to see others to excel them in honours,* 1.777 riches, pleasures, or in moral Vertues, and spiritual graces.

Secondly, Self-love is the cause of En∣vie; for such as are possessed with self-love, cannot endure that others should be accounted more valiant, nor more

learned, vertuous, or righteous then they.

Thirdly, Malice breeds Envie; for ma∣litious men cannot see without grief and sorrow their Neighbours prosperity; and all these shall be proved by in∣stances, when I shall speak of the mali∣tious effects of this passion of Envie.

The first proprietie of Envie is,* 1.778 that such as are transported with it, never envie those who are of a lower degree then themselves; for Envie doth ever ascend and never descend, because Envie is not like Hatred, which continues till death, and sometimes after death, as it hath been proved in the Chapter of Hatred: but it encreaseth or decreaseth according to the prosperity or adversity of those that are envied by others; for if the party en∣vied, become poor, or fall into misery, the envious party will change oftentimes his envie into compassion and pitty.

The second Propriety of Envy is, That men of different Callings seldom envie one another: But Princes envie Princes, Commanders envie Commanders, Learn∣ed men envie the Leaned, Merchants en∣vie Marchants, and Artificers envie Ar∣tificers of their own calling; for a Smith

will not Envie a Carpenter, nor a Car∣penter a Smith. Marius did envy Sylla, Pompeius Caesar; Francis the First King of France did envie the Emperour Charls the Fifth;* 1.779 and all these were Competitors of honour and glory. And likewise learned men never envie Generals of Ar∣mies, but they envie such as they fear will outgo them in the Sciences they profess: Orators envie Orators, and Divines envie Divines; for the objects of this ma∣litious passion are those that excel others in Valour, Prudence, Honors, Riches, Pleasures, Sciences, Arts and Piety.

The third Proprietie of Envie, is, That it enticeth men to cruelty, for if Might and Power happen to be in the hands of envious men, to satisfie their envie, they will commit all manner of injustice and Tyrannicall cruelty.

3. The effects of Envie have from the Creation to this day been destructive to mankinde. And the Painter that did first represent this Passion under the shape of a woman having a wrinkled face, squint-eyes, a crown of Snakes on her head,* 1.780 and a Vultur gnawing her breast, was well acquainted with the evil nature and pernitious effects of Envie.

For the Feminine Sexe first intimates the pusillanimity of this Passion, Second∣ly, her wrinckled face represents the grief and sorrow that is incident to such as are possessed with envie. Thridly, her squint-eye demonstrates the indirect ob∣jects of this passion. Fourthly, the crown of Snakes on her head, signifies the anxieties of their minde. Fifthly, The Vultur gnawing her breast, is a lively em∣blem of the wracking tortures wherewith Envie doth continually afflict the hearts of envions men.

The first effect of Envie proceeding from Pride, was the cruel murder of Abel; for the pride of Cains heart did beget in him this envie, because his Sacrifice was rejected of the Lord, and Abels Sacrifice was accepted, as it appears by these words,* 1.781 And the Lord had respect unto Abel, and to his Offering: But to Cain and to his Offering he had no respect.

The second effect of Envie proceeding from Pride, was, when the hearts of the Pharisees puffed up with pride, did out of a malitious envie slander our blessed Sa∣viour, saying unto him,* 1.782 That he did cast out Devils by the power of Belzebub the Prince of the Devils, because they could not endure

to hear their own Officers say, Never man spake like this man. The first effect of En∣vie proceeding from self-love was this; Dionysius Tyrant of Syracuse caused the Poet Philoxenus to be sold for a slave,* 1.783 because he was generally reputed to be a better Poet then he. The second effect proceeding from self-love was this, That the Emperor Adrianus caused Favorinus and Melisius,* 1.784 two Learned men, to be ba∣nished, because they were generally reputed to be more learned in the Liberal Sciences then he. The first effect of Envie proceeding from Ma∣lice was this, that Josephs brethren sold him to the Midianite Merchants to be carryed and sold as a Slave into Egypt; for being transported with Envie and Malice, they said amongst themselves, Come now therefore,* 1.785 and let us slay him, and cast him into some Pit, and we will say, some evil beast hath devoured him, and we shall see what will become of his dreams. But God who had in his secret Decree other∣wise disposed of him, caused Judah to perswade them he should be sold, and not slain. The second effect of Envie proceeding from Malice was the maliti∣ous Envie of Saul against David. And for

no other cause, but forasmuch as God was pleased to bless him in all his de∣signs and undertakings: And this Malice and Envie was so inveterate,* 1.786 that when all his wiles miscarryed, he perswaded Michal his Daughter to betray her own Husband; but she abhorring so base an act, out of love saved his life by a wile.

Fourthly, Tyranny and Cruelty is an effect of Envie; for the Envie of Marius against Sylla was the cause of a bloody Civil War: And the envie of Pompeius against Caesar was the cause of a greater; and the Envie of Francis the First against Charls the Fifth, was the cause of the death of a Million of men. The fifth effect of Envie is, That it begetteth shame and ignominy, because envious men cannot excuse nor palliate this Pas∣sion of Envie, as men can divers other passions. The ambitious man will excuse his ambition, and will say it is an evi∣dence of his generosity of spirit, to aspire to honours and places of Authority; that there is none but base-minded men who do affect to live obscurely. The covet∣ous man will varnish over his avarice, and cloke the same by this passage of S. Paul,* 1.787 But if any provide not for his own Family,

he hath denyed the Faith, and is worse then an Infidel. The cholerick man will dis∣guise his wrath, and perswade men it proceeds from a masculine courage, and that there is none but cowards that will suffer injuries and affronts. The volup∣tuous man will disguise his Vices, and say this, that joy, mirth and pleasure are na∣tural to men, and will pervert this passage of Solomons,* 1.788 I preceive there is nothing better that a man should rejoyce in his own works. The timerous man will excuse his pusil∣lanimity, and say, that Fear is the mother of security, and that there is more prudence to be fearful then over-bold. The curious man will varnish over his nice curiosity, and say it is comely and gentile to be apparrelled a la mode, and that none but Clowns will go after the old fashion. In a word, men have ex∣cuses to turn all their vitious passions in∣to Vertues, Envie only excepted: for they disclaim it and will not own it, be∣cause it is shameful and ignominious. The last evil effect of Envie is, That it fils the minds and hearts of men with an∣guish, grief and sorrow; for repining and discontent do follow envious men, as the Spaniel followeth his Master, and the

shadow the body.* 1.789 The Philosopher Anarcharis being demanded by a friend of his, why so many men were discon∣tented; because they conceive saith he, that their Neighbours condition is bet∣ter then theirs; intimating that Envie is the greatest disturber of peace and tran∣quility of the minde, and that they that are addicted to this vile and base passion, can never be merry nor joyful. And Solomon the Prince of wisdom, that was better able then any to judge of the evil nature and pernitious effects of mens pas∣sions, saith, that Envie is worse then Wrath, as it appears by these words, Wrath is cruel, and anger is outragious,* 1.790 but who is able to stand before Envie? To conclude, Envie is not only vanity, but a great torment and vexation of Spirit.

4. The chief means or remedies a∣gainst this passion of Envie, are, prayer,* 1.791 contentedness, charity, and self-denial: First, fervent Prayer to God is a spe∣cial remedy against this passion; for Envie is one of the temptations of Sa∣tan, which cannot be overcome without God be pleased to give men power to

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cast them like dirt into his face by the shield of Faith;* 1.792 Whereby they may be able to quench all the fiery darts of the Wicked. Secondly, contentedness is an approved remedy against Envie; for if men were contented with the condition that God hath been pleased to set them in, they would never Envie the prosperity of their Neighbous; for this discontent that is so familiar to men, proceeds from their cupidity or covetousness, which is one of the ingredients of the composure of this passion of Envie, and this cupidity is in∣satiable, except men can obtain from God by fervent prayers this excellent grace of contentedness; for as S Paul saith, Godliness with contentment is great gain.* 1.793 And were a man the absolute Monarch of the whole World, yet without this grace of contentedness, his desires would never be satisfied, but would envie and long for some other imagina∣ry felicity or greater glory. And that is the reason why S. Paul doth exhort the Hebrews to be contented with such things as they had, and that their con∣versation should be without covetous∣ness; Let your conversation,* 1.794 saith he,

be without covetousness, and be content with such things as ye have; for he hath said, I will never leave thee nor forsake thee. Thirdly, Charity is a sove∣raign remedy against Envie; for if men were in charity with all men, they would never envie at the prosperity of their Neighbours; and the only antidote against Wrath, which is another of the ingredients of the composure of this pas∣sion of Envie, is Charity; because men that be endowed with the Grace of Charity, bear patiently all manner of injuries, For Charity, saith S. Paul,* 1.795 suffe∣reth long, and is kinde. Fourthly, self-denial is an excellent remedy against Envie; for men that deny themselves drive all manner of hatred and Envie from their hearts. And hatred is the third ingredient of the composure of this passion of Envie; and our blessed Saviour doth tell us, that if we will imi∣tate and come after him,* 1.796 we must deny our selves and take up his cross and follow him. To conclude, If men would be fervent in prayers to obtain these foresaid Graces, they would abhor and detest Envie more then they do the Pestilence

and the contagious disease of the Plague; for a grain of Envie is able to stain and blemish all the spiritual Graces of a Christian.

FINIS.

Notes

• a 1.1

  Gen. 1.27.
• b 1.2

  Gen. 2.2.
• c 1.3

  Heraclitus.
• d 1.4

  Democritus.
• e 1.5

  Psal. 51.5.
• f 1.6

  Josephus in his Antiqui∣ties.
• g 1.7

  Prov. 22.6.
• h 1.8

  Pro. 22.15.
• i 1.9

  Pro. 23.13.
• k 1.10

  Prov. 29.15.17.
• i 1.11

  1 Sam. 2.2.3. and 3.17.18.
• m 1.12

  Ephe. 6.5.9.
• n 1.13

  Eccles. 11.9.
• o 1.14

  Eccles. 10.5, 6, 7, 8.
• p 1.15

  See Plu∣tarch in his life.
• q 1.16

  Job 12.12.
• r 1.17

  See Dion, and the Eng∣lish, and the French Hi∣stories.
• s 1.18

  Gen. 6.26
• t 1.19

  Rom. 6.23.
• a 1.20

  Mat. 4 8.9.
• * 1.21

  Descent of race is the first means to attain to worldly ho∣nors.
• b 1.22

  See Charon in his Wisdom Cap. 59.
• c 1.23

  See Plu∣tarch in Ma∣rius life.
• d 1.24

  Gen. 2 7.
• e 1.25

  See the Antiquities of Germany.
• * 1.26

  Strength is the second means to at∣tain to ho∣nor.
• f 1.27

  Judg. 14.6.
• g 1.28

  Judg. 15.15.
• h 1.29

  Judg. 16.3.
• i 1.30

  Judg. 16.19.20.
• k 1.31

  2 Sam 23.8. to 39.
• * 1.32

  The third means to at∣tain to ho∣nor is Beau¦ty and Com∣liness.
• l 1.33

  Sam. 10.23, 24.
• m 1.34

  1 Sam. 10.9.
• n 1.35

  See Plu∣tarch and Quintius in their lives.
• o 1.36

  2 Sam. 14.25.
• p 1.37

  Esther 1.1. and 2.17.
• * 1.38

  The fourth means to at∣tain honors is by riches.
• q 1.39

  See Livius Decades.
• r 1.40

  See Appian in the Roman civil wars.
• s 1.41

  See the History of France.
• * 1.42

  The fifth means to at∣tain to ho∣nors, is by the favor of Princes.
• t 1.43

  Esther 3.5.
• r 1.44

  See Tacitus in Othos life.
• u 1.45

  Eccl. 1.18.
• * 1.46

  The sixth means to at∣tain to ho∣nors is by Learning.
• x 1.47

  See the Greek and Roman Hi∣stories.
• y 1.48

  See Bodwin in his Com∣monwealth.
• * 1.49

  See Ma∣chiavel Prince, and his Com∣mentary up∣on Livius.
• a 1.50

  See his life in Gui••••h••ar∣dine.
• b 1.51

  Exo. 1.10. and 22.
• c 1.52

  2 Sam. 16.21.
• d 1.53

  2 Sam. 23.23.
• e 1.54

  See the Massacre of Paris in the Inventory of France.
• * 1.55

  See the Spa∣nish History in Philip the second's life.
• f 1.56

  Exod. 18.21.22.
• g 1.57

  2 Sam. 20.16, 22.
• h 1.58

  See the French Hi∣story in the life of Charls the seventh.
• i 1.59

  See the Hi∣story of Spain in Charls the fifth's life.
• k 1.60

  Roarers are 〈◊〉〈◊〉 v••li∣ant.
• l 1.61

  Prov. 39.
• m 1.62

  Exod. 20 12.
• n 1.63

  Levit. 19.32.
• o 1.64

  Psal. 16.3.
• p 1.65

  1 Sam. 2.29, 30.
• q 1.66

  Prov. 3.7.
• r 1.67

  Exod 20.6. Deut. 5.10.
• s 1.68

  Exod. 23.25.
• t 1.69

  2 Chron. 20.21.
• u 1.70

  Rom. 8.32.
• x 1.71

  2 Tim. 2.20.
• y 1.72

  Mal. 3 17.
• z 1.73

  Psal. 16.3.
• a 1.74

  Prov. 23.5.
• * 1.75

  Job 21.7, 8, 9, 10, 11, 12, 13.
• * 1.76

  Psal. 37.35:
• * 1.77

  Math. 6.21.
• * 1.78

  Gen. 26.12.
• * 1.79

  Gen. 30.43.
• * 1.80

  See Sir Walter Raughley.
• * 1.81

  Prov. 10.4.5.
• * 1.82

  See Plutarch in their lives.
• * 1.83

  See Tacitus.
• * 1.84

  Prov. 28.20.
• k 1.85

  You may finde divers instances to prove this point in Ta∣citus.
• l 1.86

  See Plu∣tarch in Syl∣las Life, fol, 180.
• m 1.87

  Matth. 24.28.
• n 1.88

  I have this out of a pri∣vate Record.
• o 1.89

  This hap∣ned in Paris, in the year 1647. at the beginning of the year.
• p 1.90

  See Plu∣tarch in the tranquillity of the mind.
• q 1.91

  An Allusi∣on upon the 17. ver. of the 3. Chap. of the Reve∣lation.
• r 1.92

  Pro. 10.43
• s 1.93

  See Plu∣tarch in his Life.
• t 1.94

  See the Hi∣story of Guicchar∣dine.
• u 1.95

  See Taci∣tus in their Lives.
• x 1.96

  See the Turkish Hi∣story.
• y 1.97

  Pro. 11.28.
• z 1.98

  Pro. 11.4.
• a 1.99

  Pro. 28.11.
• b 1.100

  Psal. 49.10, 11, 12, 13, 14.
• c 1.101

  1 Cor. 4.2.
• d 1.102

  Luke 16.2.
• e 1.103

  Luke 12.42, 43, 44, 45, 46, and 47.
• f 1.104

  Mat. 19.23.
• g 1.105

  Luke 18.22, 23.
• h 1.106

  Mark 12.42.
• i 1.107

  Allusion upon Luke 16.21.25.
• k 1.108

  See the Turkish Hi∣story in Sely∣mus Life.
• l 1.109

  Luke 19.8.
• m 1.110

  Pericles did adorne the City of Athens with stately stru∣ctures. See Plutarch and Thuci∣dides.
• n 1.111

  Eccles. 6.12.
• o 1.112

  Eccles. 2.24.
• * 1.113

  The third Chap. of the vanity of riches.
• p 1.114

  Rom. 11.19.
• q 1.115

  Jam. 1.17.
• r 1.116

  Matt. 6.21.
• s 1.117

  Matt. 13.44.
• t 1.118

  Mat. 13.46.
• u 1.119

  Pro. 8.11.
• x 1.120

  Psa. 1. and 119.77.
• y 1.121

  Psal. 19.10.
• a 1.122

  Prov. 5.12.
• * 1.123

  The necessa∣rie and na∣tural plea∣sures.
• b 1.124

  Pro. 10.4, 5.
• c 1.125

  1 Tim. 6.6.
• * 1.126

  The violent and superflu∣ous plea∣sures.
• d 1.127

  Psal. 136.8.
• e 1.128

  Psal. 8.3.
• f 1.129

  Math. 6.28.
• g 1.130

  Psal. 72.••6.
• * 1.131

  The mode∣rate and law∣ful pleasures.
• h 1.132

  Col. 4 6.
• * 1.133

  See Plutarch and the En∣glish and French Hi∣story.
• * 1.134

  Senault in the use of Passions.
• i 1.135

  1 Thes. 4.3.
• k 1.136

  Phil. 4.5.
• l 1.137

  Pro. 7. ver. 19, 20, 21, 22.
• m 1.138

  Du Bartus in his second week.
• * 1.139

  Ioel 1.5.
• * 1.140

  The effects of vitious and unlaw∣ful pleasures.
• n 1.141

  Matth. 15.20, 21, 22.
• o 1.142

  Cant. 4.9.
• p 1.143

  2 Cor. 12.2, 3, 4.
• q 1.144

  Gen. 24.63.
• r 1.145

  Psal. 1.2.
• f 1.146

  Act. 10.2.
• t 1.147

  Act. 10.11, 12.
• * 1.148

  How men may attain to injoy spi∣ritual plea∣sure.
• u 1.149

  •• Pet. 1.10.
• x 1.150

  Rom 5.9.
• y 1.151

  Rom. 15.16.
• z 1.152

  Acts 26.18.
• * 1.153

  Revel. 2.
• * 1.154

  Psal. 16.11.
• a 1.155

  Mar. 8.37
• b 1.156

  Jer. 8.22.
• * 1.157

  There are two distinct powers in the soul.
• * 1.158

  See Aristotle in his Phys. lib. 16, 17.
• * 1.159

  And Senault upon the use of pas∣sions.
• c 1.160

  Rom. 7.23, 24, 25.
• * 1.161

  See Beau-lieu in his Body of Philoso∣phy, pa. 721.
• * 1.162

  The propri∣eties of the Concupisci∣ble and Iras∣cible appe∣tites.
• * 1.163

  See Aristotle in his Physio. lib. 16. cap. 3.
• * 1.164

  The defini∣tion of pas∣sion, ac∣cording to Aristotle and the Bishop of Ma••seilles.
• * 1.165

  That mens passions cause varie∣ties of chan∣ges and al∣terations in the body.
• * 1.166

  That the heart is the seat of mens passions, ac∣cording to Aristotle in his Physiogn. lib. 16.
• d 1.167

  Matth. 7.21.
• * 1.168

  And of Beau-Lieu. in his Body of Philoso∣phy, pa. 722, 723.
• * 1.169

  That there is eleven ge∣neral passi∣ons.
• * 1.170

  The definiti∣on of these eleven passi∣ons accord∣ing to Beau-Lieu, pag. 723.
• * 1.171

  See Beau-Lieu, p. 724.
• * 1.172

  The origi∣nal spring of the passi∣ons of men is the Senses.
• d 1.173

  Ioh. 2.16.
• e 1.174

  1 Thes. 4.5.
• f 1.175

  2 Sam. 11.2, 3, 4.
• f 1.176

  2 Sam. 12.13.
• g 1.177

  Matth. 26.70, 71, 72, 75.
• h 1.178

  Dan. 13.19.
• i 1.179

  Dan. 6.16.
• * 1.180

  See Plutarch in his Mo∣••is.
• * 1.181

  Definition of love ac∣cording to Aristotle, and Senault.
• * 1.182

  See Plutarch in his Mo∣ralls.
• * 1.183

  See Du Belay Commen∣taries,
• * 1.184

  See Homer. See Quinti∣us Curtius.
• * 1.185

  See Tacitus, Suetonius, and Dion.
• a 1.186

  Esther 3.2. and 7.9.
• * 1.187

  See the French Hi∣story in the life of Charis the ninth.
• b 1.188

  Sam. 18.33.
• * 1.189

  See Livius in his 1. De∣cade.
• * 1.190

  See the Hi∣story of France.
• * 1.191

  See Tacitus.
• c 1.192

  2 Sam. 15.6.
• d 1.193

  Gen. 34.2.
• e 1.194

  2 Sam. 13.14, 28. Homers Il∣liades. Livius De∣cade 1. lib. 2.
• f 1.195

  Judg. 19.25.
• * 1.196

  See Plutarch in the two young Grac∣cus lives.
• * 1.197

  See the Spa∣insh History in the raign of Philip the second.
• * 1.198

  See B••utus life in Appi∣an.
• * 1.199

  See Plu∣tarchs Mo∣rals.
• * 1.200

  See the Ita∣lian History.
• * 1.201

  See old Dio∣nisius life.
• g 1.202

  Ioh. 3.6.
• h 1.203

  Ioh. 10.10.
• i 1.204

  1 Ioh 4 7, 8, 9, 10, 11, 12, 13, 14
• a 1.205

  Rom. 9.13
• b 1.206

  1 Sam. 13.14.
• c 1.207

  Numb. 16.5.
• d 1.208

  Deut. 18.5.
• e 1.209

  Isai. 44.28.
• f 1.210

  Act. 9.15.
• g 1.211

  Phil. 1.23.
• h 1.212

  Rom. 9 3.
• i 1.213

  Luke 7.47.
• k 1.214

  2 Sam. 12.13.
• l 1.215

  Psal. 1.1, 2.
• m 1.216

  Psal. 18.1. Psal. 116.12.
• a 1.217

  Gen. 1.31.
• * 1.218

  The Bishop of Marseilles, pag. 175.
• * 1.219

  Theophrast. Boju. in his Commenta∣ries upon A∣ristotles Phys.
• * 1.220

  Senault, pag. 244.
• * 1.221

  See Plinius in his Natu∣ral History.
• * 1.222

  See Plutarch in his Mo∣rals.
• * 1.223

  See Plutarch in Marcus Antonius Life.
• b 1.224

  Gen. 39.17.20.
• * 1.225

  See Plutarch in his Life.
• * 1.226

  See the Turk∣ish History in his Life.
• c 1.227

  Esther 3.2, 3.
• d 1.228

  Matth 20.11, 12, 13, 14.15.
• * 1.229

  See Dion in his Life.
• * 1.230

  See Plutarch in their Lives.
• * 1.231

  See Herodion in their lives.
• * 1.232

  1 Cor. 4.13.
• f 1.233

  Gen. 4.8.
• g 1.234

  Gen. 34.25, 26.
• h 1.235

  2. Sam. 13.29.
• * 1.236

  The Queen of Navarr was poyso∣ned by the smell of a pair of Gloves.
• i 1.237

  Gen. 3.6.
• k 1.238

  Pro. 15.1.
• * 1.239

  See Livius & Plutarch.
• * 1.240

  See Monta∣gnes Essais.
• * 1.241

  See Garnier in the Tra∣gedy of An∣tigone.
• * 1.242

  See Guie∣chardine in the wars of Italy. Paulus Jovi∣us in his Tragical Relations.
• * 1.243

  Matth. 27.35.
• l 1.244

  Ioh 3 14. 1 Ioh. 3.15.
• m 1.245

  Psal. 119.104.
• n 1.246

  Psalm 119.163
• o 1.247

  Psal. 139.21, 22.
• p 1.248

  Pro. 8.13.
• q 1.249

  Amos 5.15
• r 1.250

  1 Pet. 2.1, 2.
• * 1.251

  Senault in his use of passions, pag. 273.
• * 1.252

  The Bishop of Marsulles pag. 206.
• * 1.253

  The defini∣tion f••nens desires.
• * 1.254

  See Senault, pag. 27.
• * 1.255

  The impo∣tency of men, is a cause of their de∣sires.
• a 1.256

  Gen. 1.3.
• * 1.257

  See Plutarch in A••••ran∣ders lite.
• * 1.258

  See Suetoni∣us in Augu∣stus life.
• * 1.259

  The discon∣tentedness of men is a cause of their desires.
• * 1.260

  See Plutarch in his Mo∣rals.
• * 1.261

  The propri∣ety of natu∣ral desires.
• * 1.262

  See Mon∣tagnes Essais.
• * 1.263

  How mens desires are multiplied.
• * 1.264

  Pro. 3.16.
• * 1.265

  The proper∣ties of the superfluous desires of men.
• * 1.266

  1. Of their Insatiable∣ness.
• * 1.267

  2. That ho∣nor, riches, nor pleasures can satisfy mens desires.
• * 1.268

  3. Of the swiftness and inconstancy of mens de∣sires.
• * 1.269

  4. The ex∣travagancy of mens de∣sires.
• * 1.270

  The effects of mens de∣sires.
• * 1.271

  The fruition of Gods pre∣sence, is the onely object that can sa∣tisfy the de∣sires of men.
• * 1.272

  Allusion up∣on the 19. Psalm. ver. 9, 10.
• a 1.273

  1 Tim. 6.6.
• * 1.274

  Four means to contain mens desires within their limits.
• b 1.275

  Matth 15.19.
• c 1.276

  2 Sam. 11. ver. 2.
• d 1.277

  Job 31.1.
• * 1.278

  Six comforts proceeding from the spi∣ritual desires of men.
• e 1.279

  Heb. 13.5.
• f 1.280

  2 Pet. 1.10.
• g 1.281

  Psal. 16.11.
• h 1.282

  Isa. 26.9.
• i 1.283

  Pro. 10.24.
• k 1.284

  Psal. 1.2.
• l 1.285

  Matth. 5 6.
• * 1.286

  Gen. 3.6.
• * 1.287

  The defini∣tion of Flight.
• * 1.288

  Matt. 10.16.
• * 1.289

  The objects of Flight.
• * 1.290

  Rom 6.23.
• * 1.291

  Matt. 10.28.
• * 1.292

  The causes of Flight.
• * 1.293

  2 Kings 7.6.
• * 1.294

  Jonah 1.3. and Cha. 4.3.
• * 1.295

  2 Sam. 13.28.
• * 1.296

  1 King 11.40.
• * 1.297

  Matth. 2.12.
• * 1.298

  Gen. 39.12.
• * 1.299

  The propri∣eties of Flight.
• * 1.300

  Desire and Flight are the two Cham∣pions of Love and Hatred.
• * 1.301

  The effects of Flight.
• * 1.302

  1 Sam. 18.11. and 19.10.
• * 1.303

  Act. 9.23, 24
• * 1.304

  Why men fly from the punishment, rather then from the guilt of sin.
• * 1.305

  Heb. 12.6.
• * 1.306

  Matth. 8.29.
• * 1.307

  Psal. 139.7, 8, 9, 10.
• * 1.308

  Deut. 32.22.
• * 1.309

  Gen. 3.12.
• * 1.310

  Psal. 1.1, 2.
• * 1.311

  Pro. 4.18.
• * 1.312

  Isai. 31.3.
• * 1.313

  Joh. 15.11.
• * 1.314

  Ioh. 11.33, 34.
• * 1.315

  The defini∣tion of Joy. See Theu∣phrast. Boju. in his Com∣mentaties upon Ari∣stotle Phys. fol. 727.
• * 1.316

  Exod. 14.21. to 31.
• * 1.317

  Esther 3.4.
• * 1.318

  The causes of publick joy.
• * 1.319

  See the Spa∣nish and Turkish Hi∣story.
• * 1.320

  See Speed in the life of King James.
• * 1.321

  Gen. 45.26.
• * 1.322

  The causes of private joy. 1 Sam. 16.12.
• * 1.323

  Esther 2.16.
• * 1.324

  Luke 1.26.46.
• * 1.325

  The causes of private mens joy.
• * 1.326

  Eccles. 2.2.
• * 1.327

  The propri∣eties of worldly joy.
• * 1.328

  A remarka∣ble Relation.
• * 1.329

  The effects of immode∣rate joy. See Livius in his third Decade, li. 3.
• * 1.330

  See the Turk∣ish History in the life of Achmath.
• * 1.331

  See Boujou in his Com∣mentary up∣on Aristotle, lib. 19. ca. 39. fol. 835.
• * 1.332

  The bad and good use of worldly joy.
• * 1.333

  See the Spa∣nish History in Philip the seconds life.
• * 1.334

  Job 20.5.
• a 1.335

  Heb. 12 2.
• * 1.336

  The excel∣lent effects of spiritual joy.
• b 1.337

  Rom. 14.17.
• c 1.338

  Rom. 15.13.
• d 1.339

  1 Joh. 1.4.
• e 1.340

  1 Pet. 1.8.
• f 1.341

  Psal. 32.11.
• g 1.342

  Psal. 51.8.
• h 1.343

  Psa 51.12.
• i 1.344

  Psal. 137.6.
• * 1.345

  Gen. 3.6, 7.
• a 1.346

  Gen. 1.25.
• b 1.347

  Gen. 3.18.
• * 1.348

  The defini¦tion of Do∣lour accord∣ing to the Bishop of Marseillis, pag 302.
• * 1.349

  2 Cor. 7.10.
• * 1.350

  The three different sorts of Dolour.
• * 1.351

  Fxodws 1.22.
• * 1.352

  Publick cau∣ses of of sor∣row.
• * 1.353

  2 Chron. 35.23.
• * 1.354

  2 Chron 36.19, 20.
• * 1.355

  Jer. 9.1.
• * 1.356

  Esther 3.12, 13, 14, 15.
• * 1.357

  Gen. 37.33.
• * 1.358

  Private cau∣ses of Sor∣raw.
• * 1.359

  2 Sam. 13, 14, and 29.
• * 1.360

  1 King. 14.12.
• * 1.361

  See Tacitus and Suetoni∣us in his life.
• * 1.362

  The causes of dolour of the Minde.
• * 1.363

  Job 1.21.
• * 1.364

  Psal. 26.6.
• * 1.365

  Eccles. 3.20.
• * 1.366

  Rom 8.28.
• * 1.367

  The natural causes of the Dolour and Anguish of the body.
• * 1.368

  The acci∣dental causes of sorrow.
• * 1.369

  The natur and the ef∣fects of An∣guish, Grief, and Sorrow.
• * 1.370

  See the Acts and Monu∣ments, or Book of Martyrs.
• * 1.371

  2 Kings 1.2.
• * 1.372

  2 Chron. 16.12.
• * 1.373

  The natural remedies a∣gainst Sor∣row.
• * 1.374

  The moral remedies a∣gainst Sor∣row.
• * 1.375

  The Pagans have out∣gone the Christians in Moral Vertues.
• * 1.376

  The spiritual remedies a∣gainst Sor∣row.
• * 1.377

  Job 1.
• * 1.378

  Job 2.
• * 1.379

  Job 6.4.
• * 1.380

  Job 29.25.
• * 1.381

  The spiri∣tual use of Sorrow.
• a 1.382

  Psal. 30.5.
• b 1.383

  Rom. 8.18.
• c 1.384

  Zach. 12.10.
• d 1.385

  Psal. 51.3.
• e 1.386

  Psal. 51.9.
• f 1.387

  Psal. 51.2.
• g 1.388

  Matt. 5.4.
• * 1.389

  See Plutarch in Cesar and Catoes lives.
• * 1.390

  See Plutarch in Marcus Brutus life.
• * 1.391

  The defini∣tion of worldly Hope.
• * 1.392

  The Bishop of Marseillis pag. 500. Theophrastus, Bojou, pag. 723.
• * 1.393

  See Plutarch in Pompejus life.
• * 1.394

  See Plutarch in the life of Themistocles.
• * 1.395

  See Quinti∣us Curtius in his Alexan∣ders life.
• * 1.396

  Six causes of the worldly Hopes of men.
• * 1.397

  Three rea∣sons why young men are more ad∣dicted to Hopes then ancient men.
• * 1.398

  See the French Mer∣cury.
• * 1.399

  The vanity and incen∣stancy of worldly ho∣nor.
• * 1.400

  Jonah 4.6, 7.
• * 1.401

  Esther 4, 2. and 7.10.
• * 1.402

  See Tacitus in Tiberius life.
• * 1.403

  See the French Hi∣story.
• * 1.404

  The vanity and muta∣bility of worldly Riches.
• * 1.405

  Prov 23.5. See Herodo∣tus in the life of Cyrus.
• * 1.406

  See Plutarch in Crassus life.
• * 1.407

  The vanity of worldly Pleasures.
• * 1.408

  The vanity of Self-ends, and vain∣glory.
• * 1.409

  The nature and proba∣bilities of worldly Hopes.
• * 1.410

  The wilde beasts, by a natural saga∣city under∣take nothing without pro∣bability they may attain.
• * 1.411

  See Plutarch in Pyrrhus life.
• * 1.412

  The effects of worldly Hopes.
• * 1.413

  See the Spa∣nish History.
• * 1.414

  See the Turk∣ish History.
• * 1.415

  See the French Hi∣story.
• * 1.416

  Hope incou∣rageth men in their cal∣ling.
• * 1.417

  Moral Hope excels worldly Hope.
• * 1.418

  Hope for∣sakes not men till death.
• * 1.419

  Rom. 8.24.25.
• * 1.420

  Heb. 11.24, 26.
• * 1.421

  Psal. 37.39.
• * 1.422

  Prov. 13.12.
• * 1.423

  Psal. 16.8.
• * 1.424

  Psal. 16.9, 10.
• * 1.425

  Rom. 5.3, 4, 5.
• * 1.426

  1 Cor. 9.10.
• * 1.427

  1 Thes 5.8.
• * 1.428

  Heb. 6.18.19.
• * 1.429

  Colos. 1.5.
• * 1.430

  Deut. 5.9.10.
• * 1.431

  See Plutarch in the life of Cato.
• * 1.432

  See Tacitus in the life of Nero.
• * 1.433

  That the Academick Sect was the best of all the Heathen Philoso∣phers.
• * 1.434

  That true constancy and forti∣tude, is more visibly seen in the bearing of evils with patience then by lay∣ing violent hands upon our selves.
• * 1.435

  See Tacitus in Tiberius life.
• * 1.436

  Theophrast Boujou Lord of Beaulieu fol. 723.
• * 1.437

  Senault in his use upon the passions, pag. 344.
• * 1.438

  The defini∣tion of worldly, moral, and spiritual des∣pair.
• * 1.439

  See the Spa∣nish and English Hi∣story.
• * 1.440

  See the French Hi∣story.
• * 1.441

  See Bandel in his Tra∣gical Histo¦ries.
• * 1.442

  See Virgils Aeneads.
• * 1.443

  2 Kings 6.29.
• * 1.444

  See Titus Li∣vius in his third Decade. lib. 1. pag. 34.
• * 1.445

  See Plutarch in Marcus Antonius life.
• * 1.446

  See Titus Li∣vius in his third Decade, lib. 3.
• * 1.447

  See Titus Iavius in his third Decade, lib. 3.
• * 1.448

  See du Ha∣lian in his French Hi∣story.
• * 1.449

  2 Sam. 27.23.
• * 1.450

  See the Spa∣nish History in the be∣ginning of the reign of Charls the fifth.
• * 1.451

  Four causes of spiritual Despair.
• * 1.452

  1 Sam. 31.40.
• * 1.453

  Mat. 27.3, 4.
• * 1.454

  See the book of Martyrs.
• * 1.455

  Six pernitius effect of De-Despair.
• * 1.456

  Repentance is a gift of God, and is not at mens dispo∣sing, and must be at∣tained by prayers, and not to be de∣ferred to the hour of death.
• * 1.457

  See Plutarch in Syllaes life.
• * 1.458

  See Plutarch in Cesars life.
• * 1.459

  See Josephus in the war of the Iews.
• * 1.460

  Four good effects of Despair.
• * 1.461

  See du Bailys Commenta∣ries in the life of Fran∣cis the first King of France.
• * 1.462

  See the Eng∣lish History, and du Ha∣lian in his French Hi∣story.
• * 1.463

  Six remedies against De∣spair.
• a 1.464

  Psal. 5.2.
• b 1.465

  Ephes. 6.16.
• c 1.466

  Job 13.15.
• d 1.467

  Matth. 26.75.
• e 1.468

  1 Kings 21.27, 28, 29.
• f 1.469

  Matt. 27.5.
• g 1.470

  2 Chron. 33.12, 13.
• h 1.471

  Job 2.9, 10.
• i 1.472

  Rom. 8.28.
• k 1.473

  Tsal. 3.6.
• l 1.474

  Psal. 18.2.
• m 1.475

  Psal 39.7.
• n 1.476

  Psal. 42.11
• * 1.477

  The defini∣tion of the passion of Undanted∣ness.
• * 1.478

  Boujou. fol. 7 23.
• * 1.479

  The Bishop of Marseilles in pag. 401.
• * 1.480

  The first na∣tural cause of undanted∣ness, is a hot and moist temper of the body.
• * 1.481

  See Plutarch in the life of Themistocles.
• * 1.482

  The second natural cause of undanted∣ness is the largeness of the harts of men.
• * 1.483

  That tall and burly men are com∣monly less valorous then short and middle sta∣stured men.
• * 1.484

  See Plutarch in Peleopidas life.
• * 1.485

  Prov. 28.1.
• * 1.486

  The two ac∣cinentall causes of the undanted∣ness of men.
• * 1.487

  See the Hi∣stories of Germany, England, and France.
• * 1.488

  The two supernatural causes of undanted∣ness.
• * 1.489

  The nature and propri∣eties of un∣dantedness described in a compara∣tive way with those of Temerity.
• * 1.490

  See Quinti∣us Curtius in Alexanders life.
• * 1.491

  See Plutarch in Cesars life.
• * 1.492

  Dan. 7.6.7.
• * 1.493

  The evil ef∣fects of un∣dantedness when it is abused.
• * 1.494

  Gen. 34.26.
• * 1.495

  Gen. 35.5.
• * 1.496

  2 Sam. 3.27. 2 Sam. 20.9.
• * 1.497

  See the Hi∣story hf France.
• * 1.498

  The good ef∣fects of un∣dantedness that is guided by Prudence and Justice.
• * 1.499

  1 Sam. 17.10.
• * 1.500

  1 Sam. 14.14, 15, 16.
• * 1.501

  See Livius in the first De∣cade, leb. 2.
• * 1.502

  See Livius in the first De∣cade, lib. 2.
• * 1.503

  See Livius in the first Decade, lib. 2.
• * 1.504

  See Plutarch in Themisto∣cles life.
• * 1.505

  See the Turk∣ish History, in Solimans life.
• * 1.506

  Ephes. 6.16.
• * 1.507

  Psal. 56.4.
• * 1.508

  Rom. 8.31.
• * 1.509

  Dan. 3.19.
• * 1.510

  and 7.22.
• * 1.511

  Heb. 11.26.
• * 1.512

  Acts 5.41.
• * 1.513

  Psal. 104.15.
• * 1.514

  See Tasitus in the life of Nero.
• * 1.515

  2 Chro. 24.17, 22.
• * 1.516

  Prov. 1.7. and 20.2.
• * 1.517

  Boujou in his Commenta∣ries upon Aristotles Ph••s. lib. 16. cap. 6.
• * 1.518

  The Bishop of Marseille, p. 408.
• * 1.519

  1 Cor. 1.26.28.
• * 1.520

  Prov. 23.5.
• * 1.521

  Eccles. 2.11.
• * 1.522

  Prov. 28.2••.
• * 1.523

  Revel. 3.14.
• * 1.524

  Matth. 6.27, 28, 29, 31, 33.
• * 1.525

  Eccles. 3.20.
• * 1.526

  Plutarch in his Morals.
• * 1.527

  Rom. 8.28.
• * 1.528

  Psal. 119.67.
• * 1.529

  Plutarch in his Morals.
• * 1.530

  Acts 16.25.
• * 1.531

  See Plutarch in their lives.
• * 1.532

  2 Kings 20.2, 6, 7.
• * 1.533

  Luke 2 29.
• * 1.534

  1 Cor. 15.55.
• * 1.535

  The evil effects of Fear.
• * 1.536

  See Philip de Commines in the War of the Publike good; for so it was called, or the battel de Monlebery.
• * 1.537

  Fear begets cruelty in effeminate Princes.
• * 1.538

  See Tacitus, Dion, Hero∣dian and Suetonius.
• * 1.539

  See Tacitus in the Life of Nero.
• * 1.540

  See the Hi∣story of France and of England.
• * 1.541

  See the Flo∣rentine Hi∣story.
• * 1.542

  Six good Effects of the Passion of Fear.
• * 1.543

  The spiritual uses of fear.
• * 1.544

  Math. 7.12.
• * 1.545

  Rom. 13.1.
• * 1.546

  Prov 10 27.••
• * 1.547

  Psal. 61.5.
• * 1.548

  Psal. 16.6.
• * 1.549

  Psal. 115.11.
• * 1.550

  Prov. 10.27.
• * 1.551

  Eccl. 12.23.
• * 1.552

  See Plutarch in his Trea∣rise against Wrath.
• * 1.553

  See Sueto mus in Au∣gustus life.
• * 1.554

  See Plutarch in Alexander, and in De∣mosthenes lives.
• * 1.555

  See the French Hi∣story.
• * 1.556

  Boujou, fol. 723.
• * 1.557

  Senault, pag. 405.
• * 1.558

  Gen. 34. v 25.497.
• * 1.559

  Dan. 3.20. and 4.32.
• * 1.560

  2 Sam. 27. & 20.10.
• * 1.561

  See Philip de Commines in his life.
• * 1.562

  See Plutarch in Alexan∣ders life.
• * 1.563

  See Plutarch in his Mo∣rals.
• * 1.564

  Esth. 3.8.
• * 1.565

  See the Ec∣clesiastical Histories.
• * 1.566

  The Pro∣prieties of Wrath.
• * 1.567

  The perniti∣ous effects of Wrath.
• * 1.568

  2 Sam. 19. vers. 27, 29.
• * 1.569

  See the Fc∣clesiastical history.
• * 1.570

  See Philip de Commines.
• * 1.571

  Gen. 4.8.
• * 1.572

  The good Effects of Wrath.
• * 1.573

  Numb. 25.12, 13.
• * 1.574

  Psal. 89.46.
• * 1.575

  Luke 18.10.
• * 1.576

  Four Reme∣dies against the venom of Wrath.
• * 1.577

  Prov. 15.1.
• * 1.578

  1 Sam. 25.22, 24.
• * 1.579

  2. Sam. 12.13.
• * 1.580

  See Sueton. in August. life.
• * 1.581

  See Plutarch. in his Mor.
• * 1.582

  Prov. 14.28.
• * 1.583

  See Plutar in his Mor. in his Trea∣tise against Wrath.
• * 1.584

  1 Cor. 13.7.
• * 1.585

  1 Cor. 13.4, 5, 6.
• * 1.586

  1 Cor. 13.13.
• * 1.587

  Isal. 53.6, 7.
• * 1.588

  Mat. 27.28, 29, 30.
• * 1.589

  Psal. 1.2.
• * 1.590

  1 Cor. 6.15.
• * 1.591

  The defini∣tion of Volupty.
• * 1.592

  Esdras 3. from the 14. ver. to the 32.
• * 1.593

  Ezek. 16.49.
• * 1.594

  See Guicci∣ardine in the Emperor Charls the Fifth his Life.
• * 1.595

  See the Hi∣story of Spain in Ferdi∣nands Life.
• * 1.596

  Gen. 12.15.
• * 1.597

  Gen. 19.5.
• * 1.598

  Gen. 35.22. Gen 34.2. Judg 19 25.
• * 1.599

  Sueton. in his Life.
• * 1.600

  Tacitus in his life.
• * 1.601

  French Hi∣story.
• * 1.602

  English History.
• * 1.603

  Spanish Hi∣story.
• * 1.604

  Judg. 13.6.
• * 1.605

  1 King. 3.12.
• * 1.606

  Plutarch in his life.
• * 1.607

  The French History.
• * 1.608

  2 Sam. 11.2.3.
• * 1.609

  Vers. 13.
• * 1.610

  2 Sam. 12.1.
• * 1.611

  1 King. 3.11, 12.
• * 1.612

  Luk. 15.13.
• * 1.613

  1 King. 3.14.
• * 1.614

  Job 6.4.
• * 1.615

  Heb. 13.4.
• * 1.616

  Levit. 19.10.
• * 1.617

  Matth. 5.28.
• * 1.618

  Math. 17.21.
• * 1.619

  Gen. 19.5.24.
• * 1.620

  Num. 25.9.
• * 1.621

  Judg. 20.47, 48.
• * 1.622

  See Herodo∣tus. See the French. Hist.
• * 1.623

  See the Hist. of Naples.
• * 1.624

  Gen. 34.26.
• * 1.625

  Numb. 25.8.
• * 1.626

  1 Sam. 4.17, 18.
• * 1.627

  2 Sam. 11.4.
• * 1.628

  2 Sam. 13.14.29.
• * 1.629

  See the Ec∣clesiastical History. See the Mil∣lan and Flo∣rentine Hi∣story.
• * 1.630

  Prov. 6.34.
• * 1.631

  Object.
• * 1.632

  Answ.
• * 1.633

  Math. 17.21.
• * 1.634

  Act. 17.21.
• * 1.635

  Prov. 10.4.
• * 1.636

  See Herodian in Severus life.
• * 1.637

  2 Sam. 11.2.
• * 1.638

  Luk. 15.13.
• * 1.639

  Psal. 101.3.
• * 1.640

  Prov. 4.25.
• * 1.641

  Math. 5 29.
• * 1.642

  1 Joh 2.16, 17, 18.
• * 1.643

  Prov. 7.10, 13, 14, 15, 16, 17, 18. & 27.
• * 1.644

  See the Hi∣story of England and France.
• * 1.645

  Eccles. 13.1.
• * 1.646

  1 Pet. 2.7, 8.
• * 1.647

  Rom. 14.23.
• * 1.648

  See Plutarch and Livy in their lives.
• * 1.649

  Math. 5.18.
• * 1.650

  1 Joh. 2.17.
• * 1.651

  Math. 15.19.
• * 1.652

  Job. 1.21.
• * 1.653

  Numb. 12.3.
• * 1.654

  1 Sam. 3.18.
• * 1.655

  2 Sam. 16.9, 10.
• * 1.656

  Isal 39.8.
• * 1.657

  Gen. 39.8, 9.
• * 1.658

  See Plutarch in his Life.
• * 1.659

  See Livy in his 1. De∣cade.
• * 1.660

  See Herodo∣tus in Cam∣bises Life.
• * 1.661

  1 Thes. 5 7, 6.
• * 1.662

  Dan. 3.20
• * 1.663

  Dan. 6.10, 16.
• * 1.664

  Heb. 11.
• * 1.665

  See the book of Martyrs.
• * 1.666

  See Plutarch in his Life.
• * 1.667

  Heb. 12.14.
• * 1.668

  2 Thes. 2.12
• * 1.669

  1 Thes 4.3, 4, 5, 6.
• * 1.670

  Rom. 10.17.
• * 1.671

  Zach. 13.1.
• * 1.672

  Eccl. 23.17.
• * 1.673

  Eccle. 11.9.
• * 1.674

  Isal. 55.6.7.
• * 1.675

  Math. 20.12.
• * 1.676

  Prov. 23.4, 5.
• * 1.677

  Prov. 8.11.
• * 1.678

  The defini∣tion of A∣varice.
• * 1.679

  Of what passions A∣varice is composed.
• * 1.680

  Avarice is of a violent, insatiable and femi∣nine nature.
• * 1.681

  See Plutarch and Dion in their Lives.
• * 1.682

  See Guicciar∣dine, and the English and French Hi∣stories in their Lives.
• * 1.683

  Math. 6 25, 26, 27, 28, 29, 30.
• * 1.684

  Prov. 14.20.
• * 1.685

  Prov. 19 1.
• * 1.686

  Allusion up∣on Prov. 26.1.
• * 1.687

  Esth. 7.9, 10.
• * 1.688

  See Sejanus Life.
• * 1.689

  See Tacitus in their lives.
• * 1.690

  See Livie in his first De∣cade.
• * 1.691

  Allusion up∣on Math 19.24.
• * 1.692

  1 Cor. 1.26. Luk. 8.14.
• * 1.693

  Math. 6.21.
• * 1.694

  Jam 5.1, 2, 3, 4 5, 6.
• * 1.695

  See Plutarch in his Mo∣rals.
• * 1.696

  Eccles. 5.10.
• * 1.697

  See Plutarch in his Mo∣rals.
• * 1.698

  See Plutarch in his Life.
• * 1.699

  See Plutarch in Paulus Emylius Life.
• * 1.700

  See the Hi∣story of France.
• * 1.701

  See Herodo∣tus in his Life.
• * 1.702

  Livie in his 1. De∣cade.
• * 1.703

  1 Sam. 8.2.3.
• * 1.704

  Exod. 18.22.
• * 1.705

  See Livie in his 1. De∣cade.
• * 1.706

  See the con∣quest of the West Indies.
• * 1.707

  See the Hi∣story of Spain in his Life.
• * 1.708

  See Caesars Commen∣taries and Plutarch in his Life.
• * 1.709

  See Guicciar∣dine in his History.
• * 1.710

  See the Hi∣story of the Low-Coun∣treys.
• * 1.711

  See the Hi∣story of France.
• * 1.712

  Prov. 28.20.
• * 1.713

  1 Tim. 6.9, 10.
• * 1.714

  1 Tim. 6.6.
• * 1.715

  See Quintus Curtius in his Life.
• * 1.716

  Mark. 8.36.
• * 1.717

  Herodotus in Croesus life.
• * 1.718

  See the Book of Job. Ch. 1.
• * 1.719

  Math 6.33.34.
• * 1.720

  See Plutarch in his Life.
• * 1.721

  Psal. 16.3.
• * 1.722

  Eccles. 6.2.
• * 1.723

  See Plutarch in his Mo∣rals.
• * 1.724

  See the Hi∣story of France.
• * 1.725

  See the Hi∣story of the Netherlands.
• * 1.726

  See Herodo∣tus in his Life.
• * 1.727

  See Plutarch in the Lives of Lucullus and Pom∣peius.
• * 1.728

  The definiti∣on.
• * 1.729

  The com∣posure.
• * 1.730

  The nature of Ambition.
• * 1.731

  See Quintus Curtius in his Life.
• * 1.732

  See Plutarch in Caesars Life.
• * 1.733

  The causes moving men to be Ambi∣tious.
• * 1.734

  Obad. 1.4.
• * 1.735

  See Livie in his first De∣cade.
• * 1.736

  See Livie in his 1.2. and 3. Decade.
• * 1.737

  See Livie in his 1. De∣cade. Lib. 1.
• * 1.738

  See Caesars Commen∣taries.
• * 1.739

  See Dion and Apian.
• * 1.740

  See the Turk∣ish History.
• * 1.741

  See the Ger∣man and Spanish Hi∣story.
• * 1.742

  See the French and English Hi∣story.
• * 1.743

  See the Ne∣therland Hi∣story.
• * 1.744

  2 Sam. 17.14.
• * 1.745

  Livie in his first Decade. Lib. 1.
• * 1.746

  Lib. 1. p. 76.
• * 1.747

  See Plutarch in their lives.
• * 1.748

  See Herodi∣an in his Life.
• * 1.749

  See the French Hi¦story in the Life of Lewis the Twelfth.
• * 1.750

  See Tacitus in his Life.
• * 1.751

  See Tacitus and Dion in these Empe∣iors lives.
• * 1.752

  See the Hi∣story of France and of England.
• * 1.753

  See Josephus.
• * 1.754

  See the Spa∣nish History.
• * 1.755

  See the Hi∣story of the Emperor of Constantino∣ple. See the Turk∣ish History.
• * 1.756

  2 Chron. 2.10.
• * 1.757

  See the Eng∣lish History.
• * 1.758

  2 Sam. 3.27.
• * 1.759

  1 King 15.27.
• * 1.760

  1 King 16.10. 1 King. 16.18.
• * 1.761

  2 Sam 26.21.
• * 1.762

  2 King. 24.20.
• * 1.763

  See Tacitus.
• * 1.764

  See the French Hi∣story.
• * 1.765

  See Sir Wal∣ter Rawleighs History of the World.
• * 1.766

  Rom. 13 1.
• * 1.767

  See Plutarch in Caesars Life, and Cae∣sar in his Commenta∣ries.
• * 1.768

  See Speed in his Histo∣rie of Eng∣land.
• * 1.769

  See Plutarch in Alexan∣ders Life.
• * 1.770

  Eccles. 12.13.
• * 1.771

  Job. 1.21.
• * 1.772

  See Plutarch in Cimons life.
• * 1.773

  See Plutarch in Aristides life.
• * 1.774

  The com∣mon object of Envie is goodness and vertue.
• * 1.775

  See p. 369. of the Book up∣on this Pas∣sion.
• * 1.776

  The nature of Envie.
• * 1.777

  The causes of Envie.
• * 1.778

  The evil Proprieties of Envie.
• * 1.779

  See Plutarch in their lives, and the French and Spanish Hi∣stories.
• * 1.780

  The evil effects of Envie.
• * 1.781

  Gen. 4.5.
• * 1.782

  Joh. 7.46.
• * 1.783

  See Plutarch in his Mo∣rals.
• * 1.784

  See Spartia∣nus in Adria∣nus Life.
• * 1.785

  Gen. 37.20.
• * 1.786

  1 Sam. 29.
• * 1.787

  1 Tim. 5.8.
• * 1.788

  Eccles. 3.22.
• * 1.789

  See Plutarch in his Mo∣rals.
• * 1.790

  Prov. 27.4.
• * 1.791

  The reme∣dies against Envie.
• * 1.792

  Eph. 6.16.
• * 1.793

  1 Tim 6.6.
• * 1.794

  Heb. 13.50.
• * 1.795

  1 Cor. 13.4.
• * 1.796

  Mark 8.34.