To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
I Have no quarrell with the work of God; God forbid, nor nor am I out of homour with the humours: though (alternis vicibus) they often put me out of humour.
I look upon phlegme as an allay to choler; and know that
fire and water, as well in the body naturall, as in the body po∣litick, are very good servants; though bad masters. And as 〈◊〉〈◊〉 it is on all hands confessed, that the blood is the chariot of life: so it must be granted, that a modicum of phlegme is instead of oyl to make the wheels run merrily.
But, omne nimium vertitur in vitium, too much is alwayes bad; and the old world perished by a deluge. Where phlegme prevaileth above all the rest, there is good ground made fenn and bogs; each thought is like a Pout, or muddy Eel; the re∣covery beyond the reach of Dutch devices; and the improve∣ment of such bottomless parts enough to break mean underta∣kers. It is true, Art will do much; but the water will have the course: And it is not worth the pains and cost to make slu∣ces to the sea; or to bray a fool in a mortar.
This soft effeminate lazy humour is apt to invade men's spi∣rits with insensible approaches; and like the tide to environ them before they be aware: And then over shooes, over boots. This humour may well take the gout and the dropsy for com∣panions; and it often doth so: And, though it deserveth not their patronage, it hath need of great persons to uphold it; otherwise it maketh them beggers. Yet a little sleep, a little slumber, a little folding of the hands to sleep. So shall thy pover∣ty come as one that that travelleth, and thy want as an armed man.
Whoso is overcome with this disease is buried alive; unpro∣fitable to others, uncomfortable to himself. He is intomb'd in his house, as the dead in their graves; so that a man may epitaph over his door, as the Philosopher did upon Vacia's La∣zines, Hic situs est, &c. Here lieth the body of such a person: or he may write as in pestilentiall places, Lord have mercy up∣on us. Lord let not this waterflood of Sloth overwhelm us; neither let the deep of negligence swallow us up.
NEver was there so great a superfluity of water; but there hath been, or may be as great a drought. As the world once for sin was drenched: so once for all it shall be scorched.
In the mean time, the little world of Man is frequently impair∣ed by this domestick fire of choler: which when it is too little, doth not warme the house; when too great it consumeth both the Inhabitant, and hazard's the neighbours.
Igne quid utilius? si quis tamèn urere tecta Caeperit; audaces instruit igne manus.
What more usefull? and yet what more dangerous than fire? A drop of water cannot possibly do any considerable harm to any: But one spark of fire neglected may do very much to ma∣ny. Choler and fire are like a false rumour and an evil report; getting strength by every wind, and laying hold upon all that is near it.
A cholerick breast is a tynderbox apt to catch any fire; ha∣ving a happy use, when it stands right under the sparks of grace, and is subservient to a holy indignation: But is then unfortu∣nate, when it is inflamed with balls of wild fire, cast in by the grand Spirit of discord; or by the busy hands of Malecontent∣ed spirits.
He had need be vigilant against his undermining Enemy, and against all adventitious Incendiaries, who hath such a Magazin of Gunpowder within his own bosome. Be angry but sin not, is a most divine lesson; but a nice distinction for a man's pra∣ctise to hit on. And therefore the Authour having sometimes been a persecuter of the Church, gave this rule; that men should be zealously affected alwayes in a good thing.
He is no good disputant, who transferreth his quarrell from things to persons; and leave's the question to revile the oppo∣nent. And choler will quickly do this, and more. That child deserveth to smart and bleed, who spits in his fathers or mo∣thers face; because some of his brethren did him wrong.
And yet (God help us) nothing is at this day more common amongst us. Witness those frequent, petulant, and pestilent oppositions against all Laws and injunctions of the King and the Church: which oppositions at the first were but the results of spleenfull animosities, taken up against the miscarriages of some particular persons in place and office.
Sìc nimiùm altercando veritas amittitur, Thus by too much strife truth is lost. And now whereas Forreigners were wont
to accuse English men of being too phlegmatick; it must hence∣forth be acknowledged that they are too cholerick: And (which is worse) their anger is like a torch, kindling soon, and burning long.
And very deplorable it is, that neither the reflection upon the water of our own Baptisme, nor the dews and showers of God's refreshing mercy after the parching heat of our late affliction, nor yet the prayers and tears of the Church can quench this civil fire.
And although most of them who first did blow the coales, and many who brought fuell to the pile, are long since turned to dust and ashes: yet too many there are, who thrust their fingers to rake in the embers, Suscitare hesternos ignes, to renew our late mischiefes, and to revive our common mise∣ries.
Surely the wrath of man can never work the righteousness of God. He that saith, He maketh his ministers a flaming fire, intended thereby the spiritual edification of men; and not their bodily destruction. And he who sirnamed two of his Apostles the sons of thunder, did not approve their sudden flash and hasty bolt; when they moved for fire to come down from heaven, to consume the Samaritans.
The Tyrants of Sicily invented no greater torment for others; than their own corroding envy was to themselves. And as ambition is both the delight and the rack of the ambiti∣ous: so a person overcome with choler is punishment and mise∣ry enough to himself here, although he should meet with none hereafter. His flesh (only wanting a good cause) is broyl∣ed like St Lawrence on a gridiron; his bones are stewed in his wasting marrow; and his heart is boyled in his own blood.
And now (as the Lord said to the Prophet Jonah) doth any man think that he doth well to be angry? that he doth well to be angry against others unto death? then let him think upon him, who is ready to judge both the quick and dead; who for our sins is justly displeased and in whose sight (with∣out his mercy) no man living shall be justified. And who may stand in his sight when he is angry.
Let the thought of that great day, which shall be revealed
by fire, cool and quench the rage of every man's choler; lest he be consumed in the flames wherein he hath delighted.
ANd hast thou found me O mine enemy? this needs must I say of thee, (as Aristippus did of a wife) thou art par∣vum, pulchrum, magnum, malum; thou art to my doting fan∣cy in thy Visits, the fairest, and the blackest, the sweetest and the bitterest, of my friends, of my foes, and of my intimate acquaintance.
I cannot but admire thee, as St. Bernard did Ambition, and say, Quemodò omnes torquens omnibus places! How doest thou please all those whom thou tormentest! And oh that I might ever have such a stock of charity, for all my visible Enemies among the children of men; as I have for thee! I know thou hurrest mee; and yet I freely forgive thee; I hugg; I em∣brace; I cherish thee: and the world can never cause me to forsake thee.
And yet to give this humour it's due; it is never so great an enemy, but it may be as great a friend. What some have af∣firmed of Geniusses, how every man from his birth hath two waiting upon him; one for his good, the other for his harm; may be expounded of Melancholly doing both offices: which is a weapon both for offence, and defence, as it is used.
On the one side, it is a check to pride and self-love, a barre against presumption, a threshold to humility, a door to pati∣ence, wings to divine meditation, and an handmaid unto de∣votion. And whereas the jolly world count such a mans life to be madness; the truth is, (as Cotys King of Thrace said of his severity) this madness keep's men in their right wits.
On the other side (when it is exorbitant and indisposed) Melancholly is a traytor to the Master, a foe to humanity, an Antagonist to reason, the Cut-throat to hope and joy, a black cataract upon the eyes of the mind preventing divine illumina∣tion, and finally a desperate sollicitour unto perdition. Sìc fit Melancholicus, aùt Deus aùt Daemon. Thus a Melancholly person is either a God, or a Devil.
And what shall I say of this humour? It is a kind of ubiqui∣tary. When I take the wings of the morning, and mount upon my prime meditations towards heaven; then melancholly is there: And when in heavyness of spirit I go down towards hell; it is there also. The light of the day cannot expell it; and the night feed's it. I cannot flee from this haunting ghost; nor can I go from it's presence. Though I change places, pla∣ces change not me. I am like the young man, who admiring why he was never the better for travell, was told by Socra∣tes, that the reason was, because in all his travels he still carri∣ed himself about him. So carry I my mortality, my mise∣ry, my imperfections, and therewithall my melancholly.
It is true, (I bless God for it) I look towards heaven; but it is at a great distance, and through many clouds both of affliction, and of ignorance. I am no more satisfied, (nor can be) with all that I have heard, or with all that the world can tell me in this land of my pilgrimage, concerning the joyes above, and the glory of that eternall kingdome; than the Queen of Sheba was with the report which she heard in her own country con∣cerning Solomon's Court. Untill her eyes saw, she was rather afflicted, than affected; rather tormented, than contented.
She did not hear the one half: nor do I one thing of a thou∣sand. Eye hath not seen, ear hath not heard, nor hath it en∣tred into the heart of man. When I awake up at the last day, I trust in God, I shall be satisfied. But how long Lord most holy and true? How long? O when shall I come to appear before the presence of God?
Alas when I think to come nearest heaven in my soliloquies, and private solaces; then this my bosome-companion crosseth my purpose, and bring's me down to the pits brink. My own heart condemnes my heart of foolish presumption, for my hasty desire to be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like to the Angels of God in heaven; who am become through sin even as a beast before God, and may be compared unto the brute creatures that pe∣rish.
When I hear the holy man David putting the question, Who shall ascend into the hill of the Lord? and who shall rise up in his holy place? and then finde him answering himself, Even he that hath clean hands and a pure heart: I begin to despair
within my self, and am almost ready to say, Then I am cut off from thy presence; my eyes shall never see good. For who can say, I have made my heart clean? or I am pure from my sin?
I cannot but hang my head, and walk with a dejected coun∣tenance, when I hear so good a man, and so great a Prince say, My sins have taken such hold upon mee, that I am not able to look up. Horror capillos eriget, It makes my hair stand up∣right. and I could even rent my flesh, at those words of his; My sins are more in number than the hairs of my head: and my heart hath failed mee. Oh but who can reach the height, or sound the depth of that ejaculation, (which for our sins pro∣ceeded from him who did no sin, neither was guile found in his mouth) My God, my God, why hast thou forsaken mee? This is all our comfort; the sore hath the salve in it self: And he who taught me to cry out, Wretched man that I am, who shall deli∣ver mee from the body of this death? taught me likewise to say, I thank God through Jesus Christ our Lord.
Thus are we brought to despair in our selves, that we may trust in the living God; whose Promises are then most sure, when to us they seem most impossible. It is no less than a dam∣nable presumption in another, to account that sinner's case de∣sperate, who thinks himself so. What though his days be now black? and the visions of his nights be now terrible? the cloud and the fiery pillar were of old the tokens of God's presence with his people. What though the poor wretch through bitterness of spirit, sometimes cannot see which way he can be saved? He may be in the way to Heaven, even then. Yea, let no man doubt it; through God's grace he is so. For God's wayes are not as our ways. When he brought his people into Canaan; the way by which he led them was where there was no way: through the wilderness, through the sea, and through the river Jordan. He led them through fire and water, and so into a weal∣thy place. The way to Heaven lyeth neer to the gates of hell; through many tribulations; fightings without, and terrours within: And none are saved, who pass not through this pur∣gatory. Why art thou then so heavy O my soul? and why art thou so disquieted within mee? O trust in God; for I will yet give him thanks, who is the help of my countenance, and my God.
OF all the Constitutions and complexions this is the golden mean. Blood is a sacred fountain running through the Isle of man; the veins being so many channels and rivulets, through which it is percolated and purified: whilest by a con∣tinued revolution it serveth all parts (as the water compasseth the earth) making glad the City of God, the heart of man, which is the tabernacle of the Most High.
Chancer saith (as I remember) that to dream of blood sig∣nifieth gold. Out of what mine he digged that conjecture, I know not; nor is it much materiall: for Poets and Paynters may feign what they please. Perhaps it was grounded upon this conceit, that men are as loth to part with money, as with drops of blood: and often lose their best blood about it.
But, ab initio••, nòn fuit sìc, from the beginning it was not so. Then gold was held in less esteem, and blood in greater than now it is: men were not so covetous of the first, nor so prodigall of the latter. And as now amongst us, it is a capitall crime to clip and deface the Kings Coin: so of old, by the just judgment of the great Lawgiver, it was enacted and made a Statute for ever, that who so should shed the blood of a man, who is the Image of God, should be guilty of high Treason against the King of Heaven.
And surely of the many sins, murder deserveth no favour; because it is most unnaturall. By killing, blood toucheth blood; whose effusion is dreadfull in this, that men appear thereby ha∣ters of mankind; and destructive to their own principles. For as Adam said of Eve, this is bone of my bones: so ought every man to think, that he is very neerly concerned in the blood of his brother. God made all nations of men (saith the Apostle) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of one blood; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dwell together in peace and love upon all the face of the earth: And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to seek the Lord; not to seek one anothers destruction. No man yet ever hated his own flesh, but loveth it, and cherisheth it. And there is onely an individuall distinction between men; no spe∣cificall difference of them, as of beasts. Let every man then
practise that tenderness of affection unto another, which he ap∣proveth towards himself.
At nos virtutes ipsas invertimus, But wee pervert and abuse all good things; making arguments serve to maintain vice, which were properly designed to defend virtue. For whereas our flesh and blood is of it self a motive to patience and for∣bearance; we make it an incentive unto fury and madness: ra∣ging and saying, flesh and blood cannot endure it.
Blood is the greatest polluter, and the greatest cleanser; the greatest polluter, for it defileth a land: and the greatest clean∣ser, for it washeth a way the filth of the world. The blood of Je∣sus Christ cleanseth from all sin.
The blood which runneth through our mortall territories, may be compared to the River Nilus; which when it riseth to a due height and measure, signifieth health, plenty, and fertility: but when much higher or much lower, it portends the quite contrary.
This humour is by right the lawfull Reg no over the rest; howbeit, when it become: an unbridled Tyrant, then (such is the corruption of the best things) it proves a fatall enemy to man; both as to sacred and civill concernments. It hazards the bodey with violent fevers and contagious diseases: and it endangers both soul and body with carnall lusts, and beastly pleasures.
Otherwise, in a due proportion, it is of all the humours the most happy to the subject in whom it doth praedominate, and also to the neighbours. It is the life of life naturall and civill; the cement of society; wit's common wealth; the moderatour of passions; a keeper of the peace; a lover of love; a promo∣ter of charity; a tender resenter of God's mercy, and man's misery; and a great advancer of God's honour, praise, and glory.
Me thinks I see this Constitution cleerly appear in every line of Joseph's life, and of his history. I see it in his infancy, taking sober notes upon the redeness of his elder brethren; and ma∣king a true presentment of them to his Reverend father. And who could blame Jacob for doting upon such a promising child? I see it in his dreams, so pleasant, so harmless, and so significant: which he told as freely and confidently; without any fear or su∣spition of his brethrens envy.
I see it in his readiness to go at his father's word to visit his froward brethren; who could not speak kindly to him, but plotted at first sight of him, to kill him for his pains. I see it in the prison, in his cheerfullness and affability to his fellow-pri∣soners. Wherefore (said he) look ye so sadly to day? And who then there had more cause than he?
But I see it in him most apparently in the height of his digni∣ty; he being sempèr idem, alwayes the same man, and alwayes a good man, He could not see his brethren troubled, but he was troubled to see it: neither could he hear them confess their faults, and condemn themselves; but he was forced to turn away and weep.
He overcame their evill with his goodness in every circum∣stance. They cast him into a pit, to eat gravell and stones, and to drink his own tears, whilest they sate down to their dinner with pleasure: But he caused them to sit down before him, and to eat, drink, and be merry. They sold him for money: He sells them corn, and then gives them their money again. They strip∣ped him of his coat: But he sent them home with changes of rayment.
Mee thinks I see this humour appear in David's red cheeks, and cheerfull countenance, when he took Saul asleep the se∣cond time, and none keeping guard about him; when he took away the spear, and the cruse of water from his boulster, thereby showing that he could have taken away his life; and then cal∣ling Abner, and upbraiding him, and his Souldiers for their neg∣ligence: by all which Saul might know, how little cause he had to take him for his enemy; or to pursue him as a traytour.
Posse & nolle nobile, To be able to revenge and to be unwil∣ling, is the noblest resolution in the world. Every Dog can grin and bite; every Wasp can sting; and the most despicable brutes can show spite, and pursue revenge: but he that can for∣bear is a man at least; whatsoever he is more.
And we need no other example hereunto than his, who ex∣pressed rich drops of his sacred blood in prayer for us; and af∣terward poured forth the main ocean of it upon the Cross: who going to die had an eye upon the mourners; and seemed not to regard his own, in commiseration to their condition. Daugh∣ters of Jerusalem (said he) Weep not for me, but for your, selves, and for you children.
This resolution the holy Martyrs in intimation of their and our Master, have alwayes taken up; forgetting their own in∣juries; pitying those, who had no pity on them; and praying for the salvation of their souls, who were the destruction of their bodies, and estates.
Let us learn to be likeminded, Let us break off Enmity; and renew Friendship. Let all men learn to record the Act of Ob∣livion in the Court of Conscience; (and most chiefly those, who have most benefit by it) and then let them execute it one towards another. Themistocles his resolution will fit in this case; who being offered to be taught the art of memory, an∣swered, he had rather be taught the art of forgetfullness: for (said he) I can remember what I please; but I cannot forget what I would.
I know not whether any have such a birdlim'd memory to remember what they please; I believe there are many, and know there are some cannot forget what they would: But I am sure, there are more will not forget what they should; that is to say, their mischief, spite, revenge, wrath, malice and uncharitableness.
There is none but the great Schoolmaster can teach men this lesson. And he instructeth us to it both by precept, and pa∣tern; in assurance of whose lenity and mercy, we are taught to pray, O remember not our old sins, but have mercy upon us: And remember not Lord our offences, nor the offences of our fore∣fathers.
Prov. 27.22.
Prov. 6.10.
Ovid. Tris.
Eph. 4.26.
Gal. 4.18.
Psal. 104.4.
Luk. 9.54.
Lib. 3. de Con∣sid.
Laert.
1 King 10.
1 Cor. 2.9.
Psal. 24.
Prov. 20.9.
Psal. 40.15.
Mat. 27.46.
Rom. 7.24.
Exod. 13. v. last.
Psal. 43.
Gen. 9.5.
Hos. 4.2.
Acts 17.26.
Ephes. 5.29.
Num. 35.33.
1 Joh. 2.7.
Gen. 37.
Gen. 40.
Gen. 45.
1 Sam. 26.
Luk. 22.44.
Luk. 23.28
Plut.
Psal. 79.8.