Heauen vpon earth, or Of true peace, and tranquillitie of minde. By Ios. Hall.

HEAVEN vpon earth or of true peace of minde .

Sect. 1.

WHen I had studiously red ouer the morall writings of some wise Heathen , Censure of Philosophers . especially those of the Stoicall profession , I must confesse I found a little enuie and pitie striuing together within me : I enuied nature in them , to see her so witty in deuising such plausible refuges for doubting and troubled mindes : I pitied them to see that their carefull disquisition of true rest , led them in the end but to meere vnquietnesse : Wherein mee thought , they were as hounds swift of foote , but not exquisite in sent , which in an hasty pursute take a wrong waie , spending their mouthes , and courses in vaine . Their praise of gessing wittily they shall not leese , their hopes both they lost , and whosoeuer followes them . If Seneca could haue had grace to his wit , what wonders would he haue done in this kind ? what Diuine might not haue yeelded him the chayre for precepts of Tranquillitie without any disparagement ? As he was , this he hath gained . Neuer any Heathen wrote more diuinely , neuer any Philosopher more probably . Neither would I euer desire better Master if to this purpose I needed no other mistres then nature . But this in truth is a taske , which nature hath neuer without presumption vndertaken , and neuer performed without much imperfection . Like to those vaine and wandring Empiricks which in Tables and pictures make great ostentation of cures , neuer approouing their skill to their credulous patients . And if she could haue truely effected it alone . I know not what employment in this life she should haue left for grace to busie her selfe about , nor what priuiledge it should haue beene here below to be a Christian , since this that we seeke is the noblest worke of the soule , and in which alone consists the only Heauen of this world ; this is the summe of all humane desires , which when we haue attained , then onely we begin to liue , and are sure we cannot thence forth liue miserably . No maruell then if al the heathen haue diligently sought after it , many wrot of it , none attained it . Not Athens must teach this lesson , but Ierusalem .

Sect. 2.

YET something Grace scorneth not to learne of Nature , What Tranquillitie is , & wherein it consists . as Moses may take good counsell of a Midianite . Nature hath euer had more skill in the end , then in the way to it , and whether she haue discoursed of the good estate of the mind , which we call Tranquillitie or the best which is happinesse hath more happely gessed at the generall definition of them then of the meanes to compasse them . She teacheth vs therefore without controlement , that the Tranquillitie of the mind is , as of the Sea and weather , when no winde stirreth , when the waues doe not tumultuously rise and fall vpon each other , but when the face both of the Heauen and waters is still , faire , and equable . That it is such an euen disposition of the hart , wherein the scoales of the mind neither rise vp towards the boame , through their owne lightnesse , or the ouer-weening opinion of prosperity , nor are too much depressed with any loade of sorrow ; but hanging equall and vnmooued betwixt both ; giue a man libertie in all occurrences to enioy himselfe . Not that the most temperate minde can be so the maister of his Passions , as not somtimes to ouer-ioy his griefe , or ouer-grieue his ioy , according to the contrary occasions of both , for not the euenest weights , but at their first putting into the balance somewhat sway both parts thereof , not without some shew of inequalitie , which yet after some little motion , settle themselues in a meete poyse . It is enough that after some sudden agitation , it can returne to it selfe , and rest it selfe at last in a resolued peace . And this due composednesse of minde we require vnto our Tranquillitie , not for some short fits of good moode , which soone after ende in discontentment , but with the condition of perpetuitie . For there is no hart makes so rough weather , as not sometimes to admitte of a calme , and whether for that he knoweth no present cause of his trouble , or for that he knoweth that cause of trouble is countervayled with as great an occasion of priuate ioy , or for that the multitude of euils hath bred carelessenesse , the man that is most disordered finds some respits of quietnesse . The balances that are most ill matched in their vnsteddie motions come to an equalitie , but stay not at it . The franticke man cannot auoide the imputation of madnes , though he be sober for many moones , if he rage in one . So then the calme minde must be setled in an habitual rest , not then firme when there is nothing to shake it , but then least shaken when it is most assayled .

Sect. 3.

WHence easily appears how vainly it hath beene sought either in such a constant estate of outward thinges , Insufficiency of humane precepts . as shoulde geue no distast vnto the minde , whiles all earthly thinges varie with the weather , & haue no stay but in vncertaintie , or in the naturall temper of the soule , so ordered by humaine wisdome , as that it should not be affected with anie casuall euentes to either part ; since that cannot euer by naturall power be held like to it selfe ; but one while is cherefull , stirring , & redy to vndertake ; anotherwhile drousie , dull , comfortlesse , prone to rest , wearie of it selfe , loathing his own purposes , his own resolutions . In both which , since the wisest philosophers haue grounded al the rules of their tranquillitie , it is plaine that they saw it a farre off , as they did heauen it selfe with a desire and admiration , but knew not the way to it : Wherupon alas , how sleight & impotent are the remedies they prescribe for vnquietnes . For what is it that for the inconstancie and lazinesse of the minde still displeasing it selfe in what it doth , Senecaes rules of Tranquillity abridged and for that distemper thereof which ariseth from the fearefull , vnthriuing , and restlesse desires of it , wee should euer be imploying our selues in some publike affaires , choosing our businesse according to our inclination , and prosecuting what we haue chosen ? wherewith being at last cloied we should retire our selues and we are the rest of our time in priuat studies ; that wee should make due comparatiue trials of our own ability ; nature of our businesses ; disposition of our chosen freends ? that in respect of Patrimonie we should be but carelesly affected , so drawing it in as it may be least for show , most for vse ; remouing all pompe , bridling our hopes , cutting off superfluities for crosses , to consider that custome will abate and mitigate them that the best thinges are but chaynes & burdens to those that haue them to those that vse them , that the worst thinges haue some mixture of conforte to those that grone vnder them . Or leauing these lower rudimentes that are geuen to weake and simple nouices to examine those golden rules of mortality , which are commended to the most wise & able practitioners , what is it to account himselfe as a tenant at will ? To fore-imagine the worst in al casual matters ? To auoyde all idle & impertinent businesses all pragmaticall medling with affairs of state ? not so to fix our selues vpon any one estate as to be impatient of a change , to call backe the mind from outward things , and draw it home into it self ? to laugh at & esteeme lightlie of others misdemeanours ? Not to depend vpon others opinions but to stand on our own bottoms ? to carry our selues in an honest and simple truth , free from a curious hypocrisy , & affectation of seeming other then we are , & yet as free from a base kinde of carelesnes ? to intermeddle retyrednes , with society , so as one may giue sweetnesse to the other and both to vs . So slackening the minde that we may not loosen it , & so bending as we may not break it ? to make most of our selues , chearing vp our spirits with variety of recreations with satiety of meals , & all other bodily indulgence , sauing that kennes ( me thinkes ) can neither beseeme a wise philosopher to prescribe nor a vertuous man to practise . Allowed ●et by Seneca ●n his last chapter of tranquillity Al these in their kindes please well , profit much , and are as soueraigne for both these , as they are vnable to effect that for which they are propounded . Nature teaches thee all these should be done , she cannot teach thee to do them and yet do all these and no more , Senecas rules reiected as vnsufficient . let mee neuer haue rest , if thou haue it . For neither are here the greatest enemyes of our peace so much as descryed a fair off , nor those that are noted are hereby so preuented that vpon most diligent practise we can promise our selues any security : wherewith who so instructed dare confidently giue chalenge to all sinister euentes , is like to some sk●●●● fencer who stands vpon his vsuall wards , & plaies well ; but if there come a strange fetch of an vnwonted blowe , is put besides the rules of his art , and with much shame ouertaken . And for those that are knowne , beleeue me , the mind of man is too weak to beare out it selfe hereby against all onsets : There are light crosses that will take an easie repulse , others yet stronger , that shake the house side , but breake not in vpon vs ; others vehement , which by force make way to the hart where they find none breaking open the dore of the soul that denies entiāce : Others violent that lift the minde of the hendges , or rend the bars of it in peeces , others furious that teare vp the very foundations from the bottome , leauing no monument behind them , but ruine . The wisest & most resolute Moralist that euer was , lookt pale when he shold tast of his Hemlock ; & by his timorousnesse made sport to those that enuied his speculations . The best of the heathen Emperors ( that was honored with the title of pietie ) iustly magnified that courage of Christians which made them insult ouer their tormentors & by their fearelessenesse of earthquakes , Antonius Pius . & deaths argued the truth of their religion . An epistle to the Asians concerning the persecuted christians . It must be , it can be none but a diuine power , that can vphold the minde against the rage of maine afflictions & yet the greatest crosses are not the greatest enemies to inward peace . Let vs therefore looke vp aboue our selues , and from the rules of an hyer air , supply the efects of naturall wisdome , giuing such infallible directions for tranquillity that whosoeuer shall-follow , cannot but liue sweetly and with c●ntinuall delight applauding himselfe at home when all the world besides him sh●l bee miserable . To w●ich purpose it shall be requisite , 〈…〉 worke . first to remoue all causes of vnquietnes , and then to set down the groundes of our happy ●est .

Sect. 4.

I Finde on the one two vniuersall enemyes of Tr●nquillity , 〈…〉 Conscience of euil done , Sense or fear of euill suffred . The former in one word we call Sins , the latter Crosses . The 1. of these must bee quite taken away , the second duely tempered ere the hart can bee at rest . For first , how can that man be at peace , that is at variance with God & himselfe ? How shoulde peace be gods gift , if it could be without him , if it could be against him ? It is the profession of sin although faire spoken at the first closing , to be a perpetual make-bate betwixt God and man , betwixt a man & himself . And this enmity , tho it do not continually show it selfe , ( as the mortallest enemies are not alwaies in pitched fieldes one against the other ) for that the conscience is not euer clamorous , but somwhile is silent , otherwhiles with stil murmurings bewrais his mislikes yet doth euer more work secret vnquientnes to the hart . The guilty man may haue a seeming truce , a tru peace he cannot haue . The torment of an euil conscience . Look vpon the face of the guilty hart , & thou shalt see it pale and gastly ; the smiles & laughters fainte & hartles , the speeches doubtful , & ful of abrupt stops & vnseasonable turnings , the purposes & motions vnsteddy , & sauoring of much distraction , arguing plainly that sin is not so smooth at hir first motions , as turbulent afterwards : hence are those vain wearyings of places & companies together with our selues , that the galled soule doth after the wont of sick patients , seeke refreshing in variety , and after many to●l●d & turned sides complaines of remedilesse and vnabated torment . Nero , after so much innocent blood may change his bed chamber , but his friendes euer attend him , euer are within him , and are as parts of himselfe . Alas what auailes it to seeke outward releefes , when thou hast thine executioner within thee ? If thou couldest shift from thy selfe thou mightest haue some hope of ease ; now thou shalt neuer want furies so long as thou hast thy selfe . Yea , what if thou wouldst runne from thy selfe ? Thy soule may flie from thy body , thy conscience will not flye from thy soule , nor thy sin from thy conscience . Some men indeed in the bitternes of these pangs of sinne , like vnto those fondly impatient fishes , that leape out of the pan into the flame , haue leapt out of this priuate hell that is in themselues , into the common pit , choosing rather to aduenture vpon the future paines that they haue feared , rather then to indure the present horrors they haue felt : wherin what haue they gayned , but to that hell which was within them , a second hell without . The conscience leaues not where the feends begin , but both ioyne together in torture . But there are some firme & obdurate forheads , whose resolution can laugh their sinnes out of countenance . There are so large and able gorges as that they can swallow and digest bloody murders , without complaint , who with the same hands which they haue since their last meale embrued in blood can freely carue to themselues large mor sels at the next sitting . The ioy and peace of the gilty but dissembled . Beleeuest thou that such a mans heart laughs with his face ? will not he dare to be an hypocrite that durst be a villaine ? These glow-wormes when a night of sorrow compasses them , make a lightsome and fiery show of ioy , when if thou presse them thou findest nothing but a cold & crude moisture . Knowest thou not that ther are those , which count it no shame to sin , yet count it a shame to be checked with remorse especially so as others eies may descry ? to whom repentance seems base-mindednesse , vnworthie of him that professes wisedome and valour . Such a man can greeue when none sees it but himself can laugh when others see it himself feeles not . Assure thy selfe that mans heart bleedeth when his face counterfaites a smile , hee wears out many waking hours when thou thinkst hee resteth , yea as his thoughts affoorde him not sleep , so his very sleep affordes him not rest : but while his senses are tyed vp , his sin is loose , representing it selfe to him in his vgliest shape & frighting him with horrible and hellish dreames . And if perhaps custome hath bred a carelesnesse in him , ( as we see that vsual whipping makes the childe not care for the rod ) yet an vnwonted extremity of the blow shall fetch blood of the soule , and make the backe that is most hardned , 〈◊〉 of smart : and the further the blow is fetcht through intermission of remorse , the harder it must needs alight . Therefore I may confidently tell the carelesse sinner as that bolde gorran said to his great Pompey . the time shal come wherein thou shalt fetch deepe sighes , and therefore shalt sorrowe desperately , because thou sorrowedst not sooner . The fier of the conscience may ly for a time smothered with a pile of greene wood , that it cannot bee discerned , whose moisture when once it hath maistred , it sends vp so much greater flame by how much it had greater resistance . Hope not than to stop the mouth of thy Conscience from exclaiming whiles thy sin continues , that indeuor is both vain & hurtful ; so I haue seene them that haue stopt the nosthrill for bleeding in hope to stay the issue when the blood hindered in his former course hath broken out of the mouth , or found way downe into the stomack . The conscience is not pacifiable while sinne is within to vexe it . no more then an angry swelling can cease throbbing and aching whiles the thorne or the corrupted matter lyes rotting vnderneath . Time that remedies all other euils of the mind encreaseth this , which like to bodily diseases pr●oues worse with continuance , and growes vpon vs with our age .

Sect. 5.

THere can be therefore no peace without reconciliation , The remedy 〈…〉 Conscience thou canst not be friends with thy selfe , till wi●h God ▪ for thy conscience ( which is thy best friend while thou sinnest not ) like an honest seruant takes his Masters part against thee when thou hast sinned ; and will not looke straight vpon thee , till thou vpon God ; not daring to be so kinde to thee , as to be vnfaithfull to his maker : There can be no reconciliation without remission . God can neither forget the iniurie of sinne , nor dissemble hatred . It is for men , & those of hollow harts , to make pretences contrary to their affections : soothings , and smiles , & imbracements where we meane not loue , are from weakenesse . Either for that we feare our insufficiencie of present reuenge , or hope for a fitter oportunitie afterwards , or for that we desire to make our further aduantage of him to whom wee meane euill . These courses are not incident into an almighty power , who hauing the command of all vengeance can smite where hee list without all doubtings or delayes . There can be no remission without satisfaction , neither dealeth God with vs as wee men with some desperat debters , whom after long dilation of paiments and many dayes broken wee altogether let go for disability , or at least dismisse them vpon an easy composition . Al sins are debts ; all Gods debts must bee discharg●d . It is b●lde worde but a true . God should not bee iust if any of his debts shoulde passe vn 〈◊〉〈◊〉 . The conceit of the prophane vulgar makes God all of mercies , and therevpon hopes for pardon without payment . Fo●d and ignorant presumption to disioyne mercy & iustice in him to whom they are both essentiall to make mercy exceede iustice in him , in whom both are infinite . Darest thou hope God can be so kind to thee as to be vniust to himself ? God will be iust goe thou on to p●esume and perish . There can be no satisfaction by any recompence of ours , an infinite iustice is off●nded , an infinite punishment is deserued by euery sin , & euery mans sins are as neer to infinite as number can make them . Our best endeuour is worse then finite , imperfect , & faulty . If it could be perfect wee owe it al in present , what we are bound to doe in present cannot make amends for what we haue not done in time past , which while we offer to God as good payment , we do with the profane traueller thinke to please him with empty dateshelles in lieu of preseruation Where shal we then finde a payment of infinite value but in him which is onely and all infinite . The dignity of whose person being infinite gaue such worth to his satisfaction that what he suffred in short time was proportionable to what we should haue suffred beyond all times . He did all , suffred all , paid all , he did it for vs , we in him . Where shall I begin to wonder at thee O thou diuine & eternall peace-maker , the sauiour of men , the anointed of God , mediator betweene God & man , in whom there is nothing which doth not exceede not only the conceit , but the very wonder of Angels , who saw thee in thine humiliation with silence , & adore thee in thy glory with perpetuall prayses and reioysinges . Thou wast for euer of thy selfe as God , of the father as the son ; the eternall Son of an eternall Father , not later in being , not lesse in dignity , not other in substance . Begotten without diminotion of him that begot thee while he communicated that wholy to thee , which hee retained wholy in himself , because both were infinite without inequality of nature , without diuision of essence when being in this estate thine infinite loue and mercy to deperate mankind caused thee O Sauiour to empty thy selfe of thy glory , that thou mightst put on our shame and misery . Wherfore not ceasing to be God as thou wert , thou beganst to bee what thou wert not , man ; to the ende that thou mightst be a perfect mediatour betwixt God & man , which wert both in one person ; God that thou mightst satisfie , man that thou mightst suffer , that since man had sinned God was offended , thou which wert God and man , mightst satisfy God for man . None but thy selfe which art the eternall word , can expres the depth of this mistery that God should be cloathed with flesh , come downe to men , and become man , that man might be exalted into the highest heauens ; and that our nature might be taken into the fellowship of the deity . That he to whom all powers in heauen bowed , and thought it their honor to be seruiceable , should come downe to be a seruant to his slaues , a ransome for his enemies ; together with our nature taking vp our very infirmities , our shame , our torments , and bearing our sinnes without sin . That thou whom the heauens were too strait to containe , shouldst lay thy selfe in an obscure cratch , thou which wert attended of Angels , shouldst be derided of men , reiected of thine owne , persecuted by Tyrants , tempted with Diuels , betrayed of thy seruant , crucified among theeues , and ( which was worse then all these ) in thine owne apprehension for the time as forsaken of thy father ; That thou whom our sins had pierced shouldst for our sins both sweat drops of blood in the Garden , and powre out streames of bloode vppon the Crosse . O the inualuable purchase of our peace . O ransome enough for mo worlds ! Thou which wert in the counsell of thy Father the Lambe slayne from the beginning of tyme , camst now in fulnes of tyme to bee slayne by man , for man ; Being at once the sacrifice offred , the priest that did offer ; and the God to whome it was offred . How gratiously didst thou both proclaime our peace as a prophet in the tyme of thy life vppon earth , and purchase it by thy blood as a priest at thy death , and now confirmest and applvest it as a King in heauen ? By thee only it was procured , by thee it is profered . O mercy without example , without measure ! God offers peace to man , the holy seekes to the vniust , the potter to the clay , the King to the traytor . We are vnworthy that we shoulde be receiued to peace tho we desired it ; what are wee then that wee shoulde haue peace offred for the receiuing ? An easy condition of so great a benefit , hee requires vs not to earne it , but to accept it of him , what could hee giue more ? what could he require lesse of vs ?

Sect. 6.

THE purchase therefore of our peace was paid at once , The receit of our peace offred by Faith . yet must be seue rally reckoned to euery soule , whom it shall benefit . If we haue not an hand to take what Christs hand doth either hold , or offer , what is sufficient in him , cannot be effectuall to vs . The spirituall hand wherby we apprehend the sweet offers of our sauior is faith , which in short is no other then an affiance in the mediator receiue peace & be happy beleue & thou hast receiued . From hence it is that we are interessed in al that either God hath promised , or Christ hath performed . Hence haue wee from God both forgiuenes & loue the ground of all either peace or glory . Hence of enemies we become more then friends sonnes , and as sonnes may both expect and challenge not onely carefull prouision and safe protection on earth , but an euerlasting patrimony aboue . This fielde is so spatious , that it were easy for a man to leese himselfe in it , and if I should spend all my pilgrimage in this walk , my tyme would sooner ende then my way , wherein I woulde haue measured more paces , were it not that our scope is not so much to magnify the benefit of our peace , as to seeke how to obtaine it .

Behold now , A corollary of the benefite of this receite . after we haue sought heauen and earth where onely the wearied Doue may find an Oliue of Peace . The apprehending of this alsufficient satisfaction makes it ours , vpon our satisfaction we haue remission ; vpon remission followes reconciliation ; vpon our reconciliation , peace . When therfore thy Conscience like a sterne Sergeant shall catch thee by the throat , and arrest thee vpon Gods debt , let thy onely plea be that thou hast already paid it ; Bring forth that bloody acquittance sealed to thee from heauen vpon thy true Faith , straight way thou shalt see the fierce and terrible looke of thy conscience changed into frendly smiles , and that rough and violent hand that was reddy to drag thee to prison , shall now louingly imbrace thee , & fight for thee against all the wrongfull attempts of any spirituall aduersary . O heauenly Peace and more then peace , Frendship , wherby alone we are leagued with our selues and God with vs , which who euer wants shall finde a sad remembrance in the midst of his dissembled iollity , and after all vayne strifes sha●l fall into many secret dumps , from which his guilty heart shall deny to be cheared , tho all the world were his minstrell . Oh pleasure worthy to be pitied , & laughter worthy of teares , that is without this ! The vain shifts of the guilty Go then foolish man , and when thou feelest any check of thy sinne , seeke after thy iocondest companions , deceiue the tyme and thy selfe with mery purposes , with busy games , feast away thy cares , burie them and thy selfe in wine and sleepe , after all these friuolous differings , it will returne vpon thee , when thou wakest , perhaps ere thou wakest , nor will be repelled till it haue showed thee thy hell , nor when it hath showed thee , will yet be repelled ; So the stroken Dear hauing receiued a deadly arrowe , whose shaft shaken out hath left the head behind it , runes from one thicket to another , not able to change his paine with his places , but finding his woundes still the worse with continuance . Ah foole , thy soule festereth within , and is affected so much more dangerously by how much lesse it appeareth . Thou maist while thy selfe with variety , thou canst not ease thee . Sinne owes thee a spight , & will pay it thee , perhaps when thou art in worst case to sustaine it . This flitting doth but prouide for a further violence at last . I haue seen a little stream of no noise which vpon his stoppage hath swelled vp , & with a loude gushing hath borne ouer the heape of turues wherewith it was resisted . Thy death-bed shall smart for these wilfull adiournings of repentance ; whereon how many haue we heard rauing of their oulde neglected sins , and fearfully despairing when they haue had most need of comfort ? In summe there is no way but this . Thy conscience must haue either satisfaction or torment . Discharge thy sinne betymes and bee at peace . Hee neuer breakes his sleepe for debt , that payes when he takes vp .

Sect. 7.

NEither can it suffice for peace , Solicitation of sin remedied . to haue crossed the old scrole of our sins if we preuent not the future , yea the present ; very importunity of tentation breeds vnquietnes . Sin where it hath got an haunt looketh for more , as humours that fall towards their old issue , & if it be not strongly repelled doth neer as much vex vs with soliciting as with yeelding . Let others enuy their happines I shall neuer think their life so much quiet , whose dores are continuall beaten , and their morning sleep broken with early clients , whose entries are dayly thronged with suters pressing neare for the next audience ; much lesse that through the remisse answeres are daily haunted with traytors or other instruments of villany , offering their mischieuous seruice & inciting them to some pestilent enterprise . Such are tentations to the soule . Whereof it cannot be ridde so long as it holds them in any hope of entertainement and so long they will hope to preuaile , while we giue them but a cold and timorous denyall ; Suters are drawne on with an easy repulse ; counting that as halfe granted which is but faintly gainsaid : Peremptory answeres can onely put sin out of heart for any second attempts . It is euer impudent when it meets not with a bold heart ; hoping to preuayle by wearying vs , & wearying vs by intreaties . Let all suggestions therefore finde thee resolute so shall thy soule finde it selfe at rest for as the Diuell , so sinne his naturall brood flies away with resistance . To which purpose all our heddy & disordered affections , The ordering of affections . which are the secret factors of sinne & Satan , must be restrained by a strong and yet temperate command of reason and Religion ; these , if they finde the reynes loose in their necks ( like to the wilde horses of that chast hunter , in the Tragedie ) carry vs ouer hils and rocks , and neuer leaue vs till we be disincombred , and they breathlesse ; but contrarily if they be pulled in with the sudden violence of a straite hand , they fall to plunging , and careering , and neuer leaue till their saddle be emptie , & euen then daungerously strike at their prostrate rider . If there be any exercise of Christian wisedome , it is in the menaging of these vnrulie affections , which are not more necessarie in their best vse , then pernicious in their mis-gouernance . Reason hath alwaies beene busie in vndertaking this so necessarie a moderation , wherein altho she haue preuailed with some of colder temper , yet those which haue beene of more stub borne mettall , like vnto growen schollers , which scorne the ferula that ruled their minority , haue still despised her weake indeuours . Onely christianity hath this power which with our second birth giues vs a new nature , so that now , if excesse of passions be naturall to vs as men , the order of them is naturall to vs as Christians . Reason bids the angry man lay ouer his Alphabet ere he giue his answere ; hoping by this intermission of tyme to gaine the mitigation of his rage . Hee was neuer throughly angry that can endure the recital of so many idle letters . Christianity giues not rules , but power to auoid this short madnesse . It was a wise speech that is reported of our best and last Cardinall I hope , that this Iland either did or shall see , who when a skilfull Astrologer vpon the calculation of his natiuity had fortold him some specialities , concerning his future estate , answered : such perhaps I was borne , but since that time I haue beene borne again & my second natiuitie hath crossed my first . The power of nature is a good plea for those that acknowledge nothing aboue nature . But for a Christian to excuse his intemperatenes by his naturall inclination , and to say I am borne cholericke , sullen , amorous , is an Apologie worse then the faulte . Wherefore serues religion but to subdue or gouerne nature ? Wee are so much Christians as we can rule our selues , the rest is but forme , and speculation . Yea the very thought of our profession is so powerfull that ( like vnto that precious stone ) being cast into this sea it asswayeth those inward tempestes , that were raysed by the affections . The vnregenerate minde is not capable of this power , and therefore through the continuall mutinyes of his passions cannot but be subiect to perpetuall vnquietnesse . There is neither remedy nor hope in this estate : But the christian soule that hath inured it selfe to the awe of God , & the exercises of true mortification , by the onely looking vp at his holy profession cureth the burning venome of these fiery serpents that lurke within him . Hast thou nothing but nature ? resolue to looke for no peace . God is not prodigall to cast away his best blessings on so vnworthy subiects . Art thou a christian ? Do but remember thou art so : and then if thou darst if thou canst , yeelde to the excesse of Passions .

Sect. 8.

HItherto the most inward and dangerous enemy of our Peace which if wee haue once maistred , The second paine enemie to peace Crosses . the other field shal be fought & won with lesse blood . Crosses disquiet vs either in their present feeling , or their expectation . Both of them when they meet with weak minds , so extreamely distempering them , that the Patient for the time is not himselfe : How many haue wee knowne which through a lingring disease , weary of their paine , weary of their liues haue made their owne hands their executioners ? How many meeting with an hedstrong griefe which they could not menage , haue by the violence of it beene carried quite from their wits ? How many millions what for incurable maladies , what forlosses , what for defamations , what for sad accidents to their children rub out their liues in perpetual discontentment , therefore liuing because they cannot yet dye , not for that they like to liue . If there could be any humane receit prescribed to auoid euils , it wold be purchased at an hie rate ; But both it is impossible that earth should redres that which is sent from heauen & if it cold be done , euen the want of miseries wold proue miserable ; For the mind cloied with continu alfelicity wold grow aburden to it selfe , lothing that at last which intermission would haue made pleasant Giue a free horse the full rains & he will soon tire . Summer is the sweetest season by all consents , where in the earth is both most rich with encrease , & most gorgeous for ornament , yet if it wer not receiued with enterchanges of cold frosts & peircing winds , who could liue . Summer would be no summer , if winter did not both lead it in & follow it we may not therfore either hope or striue to escape al crosses , some we may , what thou canst , fly from ; what thou canst not , allay & mitigat ; in crosses vniuersally let this be thy rule , make thy self none , escape some beare the rest , sweeten al.

Sect. 9.

Apprehension giues life to crosses , Of crosses that arise from conceit . & if some be simply most are as they are taken . I haue seene many which when God hath meant them no hurt haue framed themselues crosses out of imagination & haue found that insupportable for weight , which in truth neuer was , neither had euer any but a fancied being . Others againe laughing out heauy afflictions , for which they wer bemoned of the beholders . One receiues a dedly wound ; & lookes not so much as pale at the smart another heares of maine losses , & like Zeno after newes of his shipwrack , ( as altogether passiō-lesse goes to his rest , not breaking an houres sleepe for that , which woulde breake the hart of some others . Greenham that S. of ours ( whom it cannot disparage that he was reserued for our so loose an age ) can lye spred quietly vpon the forme looking for the Chirurgians knife , binding himselfe as fast with a resolued patience , as others with strongest cords , abiding his flesh carued and his bowels rifled , and not stirring more then if hee felt not , while others tremble to expect , & shrink to feel but the pricking of a vayne . There can be no remedie for imaginary crosses but wisedome , which shall teach vs to esteeme of all euentes as they are , like a true glasse representing all thinges to our minds in their due proportion . So as Crosses may not seeme that are not , nor little & gentle ones seeme great and intolerable . Giue thy body Elsebore , thy mind good Counsell , thine eare to thy friend , and these fantasticall euils shall vanish away like themselues .

Sect. 10.

IT were idle aduise to bid men auoyd euils . Of true & r●all cros●es . Nature hath by a secret instinct taught brute creatures so much , whether wit or sagacitie : & our selfe loue making the best aduantage of reason will easily make vs so wise & carefull ; it is more worth our labor , since our life is so open to calamities , & nature to impatience , to teach men to beare what euils they cannot auoyd , & how by a well-disposednesse of minde , we may correct the iniquitie of all hard euents . Wherein it is hardly credible how much good art , and precepts of resolution may auayle vs . I haue seene one man by the helpe of a little engine lift vp that weight alone which fortie helping handes by their cleare strength might haue endeuored in vaine We liue here in an Ocean of troubles , wherein we can see no firme land . One waue falling vpon another ere the former haue wrought all his spight . Mischiefes striue for places , as if they feared to loose their roome if they hasted not : so many good thinges as wee haue , so many euilles arise from their priuation ; besides no fewer reall and positiue euills that afflict vs ; To prescribe & apply receyts to euery particular crosse were to write a Salmeron-like commentary vpon Petrarchs remedies , & I doubt whether so the worke would be perfect , a life would be too little to write it , & but enough to read it .

Sect. 11.

THe same medicines cannot helpe all diseases of the bodie , The first remedy of Crosses . of the soule they may . Before they come . We see fencers giue their schollers the same common rules of position of warding and weilding their weapon for offence for defence against all commers : such vniuersal precepts there are for Crosses . In the first wherof , I would prescribe Expectation , that either killeth or abateth euills . For Crosses after the nature of the Cockatrice , dye if they be foreseene : Whether this prouidence makes vs more strong to resist or by some secret power makes them more vnable to assault vs . It is not credible what a fore-resolued mind can do , can suffer . Could our english Milo , of whome Spayne yet speaketh since their last peace , haue ouerthrown that furious beast , made now more violent throgh the rage of his bayting , if he had not setled himselfe in his station , and expected ? The frighted multitude ran away from that ouer-earnest sport , which begun in pleasure , ended in terror , if he had turned his backe with the rest , where had been his safety , where his glory , and reward ? Now he stoode still , expected , ouercame , by one fact he at once preserued , honored , enriched himselfe . Euills will come neuer the sooner for that thou lookest for them , they will come the easier ; it is a labor wel lost if they come not , & well bestowed if they do come . We are sure the worst may come , why should we be secure that it will not ? Suddennesse finds weak minds secure makes them miserable , leaues them desperate . The best way therefore is to make things present in conceit before they come , that they may be halfe past in their violence when they doe come : Euen with wooden wasters we learn at the sharp . As therefore good souldiors exercise themselus long at the pale , & there vse those actiuities which afterwardes they shall practise vpon a true aduersary so must we present to ourselues imaginary crosses & menage them in our mind before god sends them in euent . Now I eat , sleep , digest , all soundly without complaint ; what if a lāquishing disease shold bereaue me of my appetite & rest ? that I shold see dainties & loath them , surfetting of the very smell , of the thought of the best dishes ? that I should count the lingring hours and think Ezechias long day returned wearying my selfe with changing sides , and wishing any thing but what I am . How could I take this distemper ? Now I haue ( if not what I woulde ) yet what I need , as not abounding with idle superfluities , so not straitned with penurie of necessarie thinges . What if pouerty should rush vpon me as an armed man , spoyling me of all my little , that I had , and send me to the fountaine for my best cellar ? to the ground for my bed , for my bread to anothers cup-bord , for my cloathes to the brokers shoppe , or my friendes wardrop ? How could I brooke this want , I am now at home walking in my owne grounds , looking on my yong plantes the hope of posterity , considering the nature , aduantages or feares of my soile , inioying the patrimony of my fathers ; What if for my religion , or the malicious sentence of some great one , I should be exiled from my country , wandring amongst those whose habit , language , fashion my ignorance shal make me wonder at ; where the solitude of places , and strangenes of persons shall make my life vncomfortable . How could I abide the smell of forrain smoke ? how shold I take the contempt & hard vsage that waits vpon strangers ? Thy prosperity is Idle , & il spent if it be not medled with such forecasting and wisely suspicious thoughts , if it bee wholly bestowed in enioying , no whit in preuenting : Like vnto a foolish Citty which notwithstanding a dangerous situation , spends al her wealth in rich furniturs of chambers , & state-houses ; While they bestowe not one shouel-full of earth on outward Bulwarkes to their defence : this is but to make our enemies the happier and our selues the more redily miserable : If thou wilt not therefore be oppressed with euills ; Expect , and Exercise ; Exercise thy selfe with conceit of euills ; Expect the euills themselues ; Yea exercise thy selfe in expectation ; so while the minde pleasetth it selfe in thinking , yet I am not thus , it prepareth it selfe against it may be so : And if some that haue beene good at the foyles , haue proued cowardly at the sharpe , yet on the contrary who euer durst point a single combate in the field , that hath not beene somewhat trayned in the sence schoole ?

Sect. 12.

NEither doth it a little blunt the edge of euills to consider that they come from a diuine hand , The next remedie of crosses when they are come . Whose almighty power is guided by a most wise prouidence and tempered with a fatherly loue . From their Author ; Euer the sauadge creatures will be smitten of their keeper , & repine not ; if of a stranger , they teare him in peeces . Hee strikes me that made me , that moderats the world , Why struggle , I with him , why with my selfe ? Am I a foole , or a rebel ? A foole if I be ignorant whence my crosses come ; A rebel if I know it , and be impatient ? My sufferinges are from a God , from my God , hee hath destin'd me euery dramme of sorrow that I feele : Thus much thou shalt abide , & here shall thy miseries be stinted : Al worldly helps cannot abate them ; all powers of hell cannot ad one scruple to their weight , that he hath allotted mee : I must therfore either blaspheame God in my heart , detracting from his infinite iustice , wisedome , power , mercy which al shal stand inuiolable , when millions of such worms as I am are gone to dust . Or els confes that I ought to be patient And if I profes I shold be that I will not , I befoole my selfe and bewray miserable impotency . But , ( as impatience is full of excuses ) it was thine own rash improuidence , or the spight of thine enemy that impouerisht , that defamed thee , it was the malignity of some vnholesomedish , or some grosse corrupted aire that hath distempered thee ? Ah foolish curte , why doest thou bite at the stone , which could neuer haue hurt thee but from the hand that threw it ? If I wounde thee what matters it whether with mine owne sword , or thine , or anothers . God strikes some immediately from heauen with his owne arme , or with the arme of Angels : Others bee buffetes with their own hands , some by the reuenging sword of an enemy , others with the sist of his dumb creatures God strikes in all ; His hand moues theirs . If thou see it not , blame thy carnall eyes : why doest thou fault the instrument while thou knowest the agent ? Euer the dying theefe pardons the executioner , exclaimes on his vniust Iudge or his malicious accusers . Either then blame the first mouer , or discharge the meanes , which as they could not haue touched thee but as from him ; so from him they haue afflicted thee iustly , wrongfully perhaps as in themselues .

Sect. 13.

BVT neither seemeth it enough to be patient in crosses if we be not thankfull also : The third antidote of crosses . Good things challenge more then bare contentment . Crosses ( vniustly termed euils ) as they are sent of him that is all goodnes so they are sent for good and his end cannot bee frustrate . What greater good can be to the diseased man then fit and proper Physicke to recure him ? Crosses are the onely medicines of sicke mindes . Thy sounde body carryes within it a sicke soule ; thou feelest it not perhappes so much more art thou sicke and so much more daungerously : Perhaps thou labourest of some plethorie of pride , or of some dropsie of Couetousnesse , or the Staggers of inconstancy , or some feuer of luxurie , or consumption of enuye , or perhaps of the lethargie of idlenesse , or of the phrensie of anger : It is a rare soule that hath not some notable disease : Onely crosses are thy remedyes : What if they bee vnpleasant ? They are Physicke It is enough if they bee wholesome ; Not pleasant tast , but the secret vertue commends medicines ; If they cure thee , they shal please thee euen in displeasing , or els thou louest thy palate aboue thy soule . What madnesse is this ? when thou complainest of a bodily disease , thou sendest to the Phisician , that he may send thee not sauorie but wholsome potions ; Thou receiuest them in spight of thine abhorring stomacke , and withall both thankest & rewardest the Phisician . Thy soule is sicke ; Thy heauenly Phisician sees it , and pitties thee ere thou thy selfe , and vnsent to , sends thee not a plausible but a souerayne remedy , thou loathest the sauor , and rather wilt hazard thy life , then offend thy palate ; and in steede of thankes repinest at , reuilest the Phisician . How comes it that wee loue our selues so little ( if at least we count our soules the best or any part ) as that we had rather vndergoe death then paine ; choosing rather wilfull sicknes then an harsh remedy ? surely wee men are meere fooles in the estimation of our own good like children our choice is led altogether by show no whit by substance . We cry after euery well-seeming toy , and put from vs solide profers of good thinges : The wise arbitrator of all thinges sees our folly and corrects it , with holding our idle desires and forcing vpon vs the sound good wee refuse : It is second folly in vs if we thanke him not : The foolish babe cryes for his fathers bright knife or gilded pilles ; The wiser father knowes that they can but hurt him ; & therfore-holdes them after al his tears ; the child thinks he is vsed but vnkindly : Euery wise man , & himselfe at more yeares can say it was but childish folly , in desiring it , in complaining that hee missed it . The losse of wealth , friendes , health is sometimes gayne to vs , thy body , thy estate , is worse thy soule is better , why complainest thou ?

Sect. 14.

NAy , The 4. and last part from their issue it shal not be inough ( me thinks ) if only we be but contented & thankfull , if not also chearful in afflictions ; If that as wee feele their paine , so we look to their end ; although indeede this is not more requisite then rarely found , as being proper only to the good heart ; Euery bird can sing in a cleare heauen in a temperat spring , that one as most familiar so is most commended that sings mery notes in the midst of a showre , or the dead of winter ; Euery Epicure can enlarge his heart to mirth in the midst of his cups , and daliance ; Only the three children can sing in the furnace , Paul & Silas in the stocks , Martyres at the stake : It is from heauen , that this ioy comes so contrary to all earthly occasions , bred in the faithfull heart through a serious & feeling respect to the issue of what hee feeles ; the quiet and vntroubled fruit of his righteousnesse , glorie , the crowne after his fight after his minute of paine eternitie of ioy He neuer lookt ouer the threshold of heauen that cannot more re●oyce that he shall be glorious , then mour●e in present that he is miserable .

Sect. 15.

YEa this consideration is so powerful , Of the importunity & terrour of Death . that it alone is able to make apart against the feare or sense of the last and greatest of all terribles , Death it selfe ; which in the Conscience of his owne dreadfulnesse , iustly laughes at all the vaine humane precepts of Tranquillitie , appalling the most resolute and vexing the most cheerefull mindes . Neither prophane Lucretius , with all his Epicurean rules of confidence , nor drunken Anacreon , with all his wanton Odes , can shift of the importunate , and violent horror of this aduersarie . Seest thou the Chaldean Tyraunt beset with the sacred boules of Ierusalem , the late spoiles of Gods Temple , and in contempt of their owner● carousing healthes to his Queenes , Concubines , Peires ; singing amids his cups triumphant carols of praise to his molten & carued Gods ? Wouldst thou euer suspect that this hie courage could be abated , or that this sumptuous & presumptuous banquet after so royall and rocond continuance should haue any other conclusion but pleasure ? Stay but one houre longer , and thou shalt see that face , that now shines with a ruddy glosse according to the colour of his liquor , looke pale and gastly , stayned with the colours of feare and death , and that proud hand , which now lifts vp his Ma●sie Gobl●ts in defiance of God , tremble like a leafe in a storme ; and those strong knees which neuer stooped to the burden of their laden body , now notable to beare vp themselues : but loosened with a sudden palsie of feare , one knocking against the other . And all this , for that death writes him a letter of summons to appeare that night before him ; and accordingly ere the next Sun , sent two Eunuches for his honourable conueyance into an other world ; where now are those delicate morselles , those deepe draughts , those mery ditties , wherwith the palat & eare so pleased themselues ? What is now become of al those chearful lookes , loose laughters , stately port , reuelles , triumphs of the feasting court ? Why doth none of his gallant nobles reuiue the faynted courage of their Lorde with a new cuppe ? or with some stirring iest shake him out of this vnseasonable Melancholy ? O death how imperious art thou to carnall mindes ? aggrauating their misery not onely by expectation of future payne , but by the remembrance of the wonted causes of their ioy ? and not suffering them to see ought but what may torment them ? Euen that monster of Cesars , that had been so well acquainted with blood & neuer had found better sport them in cutting of throates when no wit came to his owne ru●ne how effeminate , how desperately cowardous did he show himselfe ? to the wonder of al readers , that hee which was euer so valiant in killing shold bee so womanishly hartelesse in dying .

Sect. 16.

THere are that fear not so much to be dead , The grounds of the feare of Death . as to dye ; the very act of dissolution frighting them with a tormenting expectation of a short , but intollerable painfulnes , which let , if the wisedome of God had not interposed to timorous nature , there would haue beene many more Lucreces , Cleopatraes , Achitophles ; & good lawes should haue found little oportunity of execution , through the wilfull funeralles of malefactors For the soule that comes into the body without any ( at least sensible ) pleasure departs not from it without an extreamitie of payne ; which varying according to the manner and meanes of separation yet in all violent deathes especially , retayneth a violence not to be auoyded , hard to bee indured and if diseases , which are destin'd towardes death as their end , bee so painfull , what must the ende and perfection of diseases bee ? Since as deseases are the maladies of the body , so death is the maladie of diseases : There are that feare not so much to dye as to bee dead . If the pang bee bitter , yet it is but short ; the comfortlesse state of the dead strikes some that could well resolue for the act of their passage . HADRIAN Animula Vagula Blandula . Not the worste of the heathen Emperors , made that monefull ditty on his death-bed , wherein he bewrayeth to all memory , much feeling pittie of his soule , for her doubtfull and impotent condition after her parture . How doth Platoes worldling bewaile the misery of the graue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. besides all respect of paine ? Woe is mee that I shall lye alone rotting in the silent earth , amongst the crawlinge wormes not seeing ought aboue , not seene . Very not being is sufficiently abhorred of nature , if death had no more to make it fearfull : But those that haue liued vnder light enough , to show them the gates of hell , after their passage through the gates of death , and haue learned that death is not onely horrible for our not being here , but for being infinitely , eternally miserable in a future world , nor so much for the dissolution of life , as the beginning of torment those cannot without the certaine hope of their immunity , but carnally fear to dy , and hellishly feare to bee dead : For if it bee such paine to dye , what is it to bee euer dying ? & if the strayning or luxation of one ioynt , can so afflict vs , what shall the racking of the whole body and the torturing of the soule , whose animation alone makes the body to feele and complaine of smart ? and if men haue deuised such exquisite torments , what can spirites , more subtile more malicious ? and if our momentany sufferinge seeme long , how long shall that be that is eternall ? and if the sorrowes i● differently incident to Gods dear ones vpon earth be so extreme as sometimes to driue them within sight of despayring , what shall those bee that are reserued onely for those that hate him , and that hee hateth ? None but those who haue hearde the desperat complaints of some guilty Spyra , or whose soules haue beene a little scorched with these flames , can enough conceiue of the horror of this estate ; it beeing the policie of our common enemie to conceale it so long , that wee may see and feele it at once : least wee shoulde feare it , before it be too late to bee auoyded .

Sect. 17.

NOw when this great aduersary , Remedie of the last & greatest breach of peace , arising from Death . ●ike a proud Giant comes stalking out in his feareful shape , and insults ouer our fraile mortality , daring the worlde to match him with an equall champion , whiles a whole hoast of worldlings show him their backs for feare , the true Christian armed onely with confidence and resolution of his future happinesse dares boldly encounter him , and can wound him in the forehead ( the wonted seate of terror ) and trampling vpon him can cut off his head with his own sword & victoriously returning , can sing in Triumph Oh death where is thy s●ing ! An happy victory ! we die & are not foiled : yea we are conquerors in dying : wee could not ouer come death , if wee dyed not : That dissolution is well bestowed , that parts the soule from the body that it may vnite both to God : All our life here ( as that heauenvly Doctor wel termes it ) is but a vitall death how aduantageous is that death that determines this false & dying life , Augustine . and beginnes a true one , aboue all the titles of happinesse ? The Epicure or Saducee , dare not dye for feare of not being ; The guiltye and loose worldling dare not dye for feare of beeing miserable ; The distrustfull and doubting semi-christian dare not dye , because he knows not , whether hee shall bee , or bee miserable , or not bee at all ; The resolued Christian dare and woulde dye , because hee knowes hee shall bee happye , and looking merrily towards heauen the place of his rest can vnfainedly say , I desire to bee dissolued : I see thee , my home , I see thee ; A sweete and glorious home , after a weary pilgrimage ; I see thee and now after manye lingring hopes , I aspire to thee : Howe ofte haue I looked vp at thee with admiration & rauishment of soule ; & by the goodly beams that I haue seen gessed at the glorye that is aboue them ? How ofte haue I scorned these dead and vnpleasant pleasures of earth , in comparison of thine ? I come now my ioyes , I come to possesse you : I come through paine and death ; Yea , if hell it selfe were in the way betwixt you and mee , I woulde paste through hell it selfe to enioy you . Tull. Tuscul . Cal●imach . Epigram . And in truth if that heathen Cleombrotus a follower of the ancient Academy , but vpon only reading of his Maister Platoes discourses of the immortality of the soule , coulde cast downe himselfe hedlong from an hye rocke , and wilfully breake his necke , that he might bee possessed of that immortality which hee beleeued to follow vpon death , how contented should they be to dye that know they shall be more then immortall glorious ? August . de Heres. He went , not in an hate of the flesh as the Patrician hereticks of olde , but in a blind loue to his soule out of bare opinion : Wee vpon an holy loue grounded vpon assured knowledge : He vpon an opinion of future life , we on knowledge of future glory . Hee went vnsent for , we called for by our maker : Why should his courage exceede ours , since our ground , our estate so far exceedes his ; Euen this age , within the reach of our memorie , bred that peremptory ▪ Italian which in imitation of the old Roman courage ( least in that degenerated nation , there shoulde bee no step left of the qualities of their Ancestours ) entring vpon his torment for killing a Tyrant , cheared himselfe with this confidence . Mor● acerba , Fama perpetua . My death is sharp my fame shall bee euerlasting : The voyce of a Romane , not of a christian ; My fame shal bee eternall ; An idle comfort : My fame shall liue , not my soule liue to see it : What shall it auayle thee to bee talkt of while thou art not : Then fame only is pretious when a man liues to enioy it ; The fame that suruiues the soule , is bootles ; Yet euen this hope cheared him against the violence of his death ; what should it do vs that not our fame but our life , our glory after death cannot dy ? Hee that hath Stephens eies to look into heuen cannot but haue the tongue of the Saints Come Lord . How long ? That man seeing the glory of the end , cannot but contemne the hardnesse of the way ; But who wants those eies , if he say and sweare that he feares not death , beleeue him not If he protest his Tranquillity , & yet fear death , beleeue him not ; Beleeue him not if he say he is not miserable .

Sect. 18.

THese are enemies on the left hand . The second ranke of the enemies of Peace . There want not some on the right ; Which with lesse profession of hostilitye , hurt no lesse ; Not so easily perceiued , because they distemper the mind not without some kinde of pleasure . Surfeit killes more then famine . These are the ouer-desiring and ouer-ioying of these earthly thinges . Hippocr . Aphons . All immoderations are enemyes , as to health so to peace . He that desires , wants as much , as he that hath nothing . The drunken man is as thirstie , as the sweating traueller : Hence are the studies , cares , feares , ielousies , hopes griefes , enuies , wishes , platforms of atchiuing , alterations of purposes , and a thousand like , whereof each one is enough to make the life troublesom . One is sicke of his neighbour field , whose mishapen angels disfigure his , and hinder his Lordship of entirenes : what he hath is not regarded , for the want of what he cannot haue . Another feeds on crusts to purchase what he must leaue perhaps to a foole , or ( which is not much better ) to a prodigall heyre . Another , in the extremitie of couetous folly , chooses to die an vnpitied death , hanging himselfe for the fall of the market , while the commons laugh at that losse , & in their speeches Epitaph vpon him , as on that Pope . He liued as a wolfe , & died as a dog . One cares not what attendance he daunces at all houres , on whose stairs he sits , what vices he sooths , deformities he imitates , what seruile offices hee doth , in an hope to rise . Another stomackes the couered head , and stiffe knee of his inferiour ; angry that other men think him not so good as hee thinks himselfe . Another eates his own heart with enuie at the richer furniture , and better estate , or more honor of his neighbor thinking his own not good , because another hath better : Another vexeth himselfe with a word of disgrace , past from the mouth of an enemie , which hee neither can digest nor cast vp , resoluing because another will bee his enemy , to be his own , These humors are as manifold , The first remedie of an ouer prosperous estate . as there are men that seeme prosperous : For the auoiding of all which ridiculous and yet spightful inconueniences ; The vanitie & vnprofitablenes of Riches . the minde must bee setled in a perswasion of the worthlessenesse of these outward things ; Let it know , The first enemie on the right hand . that these riches haue made many prouder , none better ; That as neuer man was , so neuer wise man thought himselfe better for enioying them . Socrates . Would that wise Philosopher , haue cast his gold into the sea , if he had not knowne he should liue more happily without it ? A proofe that with Christians deserues no credit , but with heathens commands it . If he knew not the vse of riches hee was no wise man ; if hee knew not the best way to quietnes , he was no philosopher ; now euen by the voyce of their oracle hee was confessed to bee both , yet cast away his gold that hee might bee happy . Would that wise prophet haue prayed aswell against riches , as pouerty ? Would so many great men ( wherof our litle Iland hath yeilded 9. crowned kings , while it was held of old by the Saxons ) after they had continued their life in the throne , haue ended it in the cell , and changed their scepter for a booke , if they could haue found as much felicity in the hyest estate , as security in the lowest ? I heare Peter and Iohn , the eldest and dearest Apostles , say Golde and siluer haue I none , I heare the Diuell say All these will I giue thee , and they are mine to giue ; Whether shal I desire to bee in the state of these saints , or that deuil ? He was therfore a better husband , then a philosopher , that first termed riches , Goods , and hee mended the title wel , that adding a fit epithet , called them goodes of Fortune , False goods , ascribed to a false Patron , ther is no fortune to giue or guide riches ; there is no true goodnes in riches to be guided ; His meaning then was ( as I can interpret it ) to teach vs in this title ; that it is a chance if euer riches were good to any . In summe , who would account those as riches , or those riches as goods , which hurt the owner , disquiet others which the worst haue , which the best haue not , which those that haue , not , want not ; which those want that haue them , which are lost in a night and a man is not worse when hee hath lost them ? It is true of them that we say of Fire and water , they are good seruantes , ill maisters . Make them thy slaue , they shall be goodes indeede , in vse if not in nature ; good to thy selfe , good to others by thee : But if they bee thy maisters , thou hast condemned thy selfe to thine own Gallyes ; If a seruant rule , he proues a Tyrant ; What madnes is this , thou hast made thy selfe at once , a slaue and a foole ? What if thy chaines bee of golde , or if with Heliogabalus thou hast made thee silken haliers ? thy seruitude may be more glorious , it is no lesse miserable .

Sect. 19.

HOnour perhaps is yet better ; The second enemie on the right hand Honor . such is the confused opinion of those that knowe little ; but a distinct and curious head shall finde an hard taske to define in what point the goodnes therof consisteth : Is it in hye descent of blood ? I would thinke so , if nature were tyed by any law to produce children like qualited to their parents : But although in the brute creatures shee bee euer thus regular , that ye shal neuer find a yong pigeon hatched in an eagles nest , neither can I thinke that true ( or if true it was monsterous ) that Nicippus his sheep shold yeane a Lion , yet in the best creature ( which hath his form & her attending qualities from aboue ) with a likenes of face and features , is commonly founde an vnlikenes of disposition : Onely the earthly part followes the seede , wisedome , valour ; vertue are of another beginning : Shall I bow to a molten calfe because it was made of golden eare-rings ? Shal I condemne all honor of the first head ( tho vpon neuer so noble deseruing ) because it can shewe nothing before it selfe but a white shield ? If Cesar or Agathocles be a Potters sonne shall I contemne him ? Or if wise Bion be the sonne of an infamous Curtizan , Olympia . Diog. Lae●● . shall the censorious lawyer race him of the Catalogue with partus sequitur ventrem ? Lastly shall I account that good which is incident to the worst ? Either therefore greatnes must show some charter wherein it is priueledged with succession of vertue , or els the goodnes of honor cannot consist in blood : Is it then in the admiration and hye opinion that others haue conceiued of thee , which drawes all dutiful respect and humble offices from them to thee ? Ofickle good that is euer in the keeping of others especially of the vnstable vulgar , that beast of many heads , whose deuided tongues , as they neuer agree with each other , so seldome when euer agree long with themselus . Do we not see the superstitious Listrians , that ere-while would needs make Paul a God against his wil , & in deuout zeal drew crowned Buls to the altars , of their new Iupiter , & Mercury ? violence can scarce hold them from sacrificing vnto him : Now not many hours after gather vp stons against him ; hauing in their conceits turned him from a God into a malefactor ; and are ready to kill him in steed of killing a sacrifice to him : Such is the multitude & such the steddines of their honor : there then only is tru honor where blood and vertue meet together , the greatnesse whereof is from blood , the goodnes from vertue ; Reioyce ye great men ; that your blood is ennobled with the vertues and deserts of your Ancestors ? this onely is yours , this onely challenges all vnfayned respect of your inferiours , count it praise-worthy not that you haue , but that you deserue honour . Blood may be tainted , the opinion of the vulgar cannot be constant onely vertue is euer like it selfe ; & only wins reuerence euen of those that hath it ; without which , greatnes is as a Beacon of vice , to draw mens eyes the more to behold it ; and those that see it , dare loath it ; tho they dare not censure it : so while the knee bendeth , the minde abhorreth , and telleth the body it honors an vnworthy subiect , within it selfe secretly comparing that vicious great man , on whom his submisse curtesie is cast away , to some goodly faire bound Seneca●s Tragedies , Lucian that is curiously gilded without ; which if a man open he shall finde Thyestes the toomb of his owne children ; or Oedipus the husband of his owne mother or some such monstrous part , which he at once reades and hates .

Sect. 20.

LET him thinke that not onelie these outwarde thinges are not in themselues good , The second remedie of ouer-ioyed prosperitie . but that they expose their owners to misery , for besides that God vsually punishes our ouer-louing them with their losse ( because hee thinks then vnworthy riualls to himself , who challengeth all height of loue as his onely right ) so that the way to loose is to loue much , the largenes moreouer either of affection , or estate , maks an open way to ruin ; while a man walks on plain ground he falls not , or if hee fall hee doth but measure his length on the ground , & rise again with out harme , but hee that climbeth hye is in danger of falling , & if he fal of killing . All the sailes hoised giue vantage to a tempest which by the mariners foresight giuing timely roome therto by their fall deliuer the vessel from the daunger of that gust whose rage now passes ouer with onely beating her with waues , for anger that hee was preuented ; So the larger our estate is , the fayrer marke hath mischiefe giuen to it ; and which is worse , that which makes vs so easy to hit , makes our wound more deepe and greiuous : Inuen . sat. 4. If poore Codrus his house burne , he stands by , and warms him with the flame , because hee knowes it is but the losse of an outside , which by gathering some few sticks , straw , and clay , may with litle labor , and no cost be repayred : But when the many lostes of the rich man doe one giue fire to another , be cries out one while of his Counting-house , another while of his wardrop , then of some noted chest , and straight of some rich Cabinet , and lamenting both the frame and the furniture , is therefore impatient because he had something .

Sect. 21.

But if there bee any sorceresse vpon earth , The vanitie of Pleasure the third enemy on the right hand . it is pleasure , which so inchanteth the mindes of men , and worketh the disturbance of our Peace , with such secret delight , that foolish men thinke this want of Tranquillity , happines . Shee turneth men into swine , with such sweete charmes , that they would not change their brutish nature for their former reason . It is a good vnquietnesse ( say they ) that contenteth it is a good enemy that profiteth ; Is it any wonder that men should bee sortish , when their reason is maistred with sensuality ? Thou foole , thy pleasure contents thee : How much ? How long ? If shee haue not more befriended thee then euer shee did any earthly fauorite , yea if she haue not giuen thee more then shee hath her selfe thy best delight hath had some mixture of discontentment ; for either some circumstance crosseth thy desire , or the inward distast of thy conscience checking thine appetite , permits thee not any entire fruition of thy ioy . Euen the sweetest of all flowers hath his thornes ; and who can determine whether the sent bee more delectable , or the prickes more yrksome ? It is enough for heauen to haue absolute pleasures ; which if they could be found here below , certainly that heauen which is now not inough desired , would then be feared : God will haue our pleasures here , according to the fashion of our selues , compounded So as the best delights , may still sauor of their earth . See how that great King which neuer had any match for wisdome , searce euer any superiour forwealth , trauersed ouer all this inferior world with diligent inquirie , & obseruation , and all to find out that goodnesse of the children of men which they enioy vnder the Sunne ; abridging himselfe of nothing , that either his eyes , or his hart could suggest to him ; ( as what is it , that hee coulde not either know or purchase ? ) and now comming home to himselfe , after the disquisition of all naturall and humane things , complaines , that Behold , all is not onely vanitie , but vexation . Goe then thou wise scholler of experience , and make a more acurate search for that which hee sought and missed . Perhaps somewhere betwixt the tallest Cedar in Lebanon , and the shrubbie Hissop vpon the wall ? Pleasure shrouded her selfe that shee coulde not be descryed of him , whether through ignoraunce or negligence ; Thine insight may be more peircing , thy meanes more commodious , thy successe happier ; If it were possible for any man to intertaine such hopes , his vaine experience could not make him a greater foole ; it coulde but teach him what hee is , and knoweth not And yet so imperfect as our pleasures are , they haue their satietie : and as their continuance is not good , so their conclusion is worse . Looke to their end , and see how sudden , how bitter it is . Their only curtesie is to salute vs with a farewell , and such a one as makes their salutation vncomfortable . This Dalila showes and speakes faire but in the ende she will bereaue thee of thy strength , of thy sight , yea of thy selfe . These gnats flie about thine eares , and make thee Musick awhile but euermore they sting ere they part : Sorrow & repentance is the best end of pleasure , paine is yet worse , but the worst is despa●re . 〈…〉 of the ●●rst of these , one of the latter shall 〈◊〉 thee , perhaps both . Howe much better is it for thee to want a little hony them to bee swolne vp with a venemous sting ?

Thus then the minde resolued that these earthly things , Honours , wealth Pleasures are casuall , vnstable , deceitfull , imperfect dangerous must learne to vse them without trust & to want them without griefe ; thinking still if I haue them I haue some benefit with a great charge , if I haue them not with little respect of others I haue much security and ease in my selfe , which once obtained we cannot fare amisse in either estate , and without-which we cannot but miscarry in both .

Sect. 22.

ALL the enemies of our inwarde peace are thus descried and discomfited which done , Positiue rules of our peace . wee haue enough to preserue vs from miserie , but since wee moreouer seeke how to bee well and happily , there yet remaine those positiue rules whereby our Tranquillity may bee both had continued and confirmed : Wherin I feare not least I should seeme ouer-diuine , in casting the anchor of Quietnes so deep as heauen , the only seat of constancy , whiles it can finde no holde at all vpon earth : All earthly thinges are full of variablenes , & therefore hauing no stay in themselues , can giue none to vs . He that will haue and hold right Tranquillity must find in himselfe a sweete fruition of God and a 〈◊〉 apprehension of his prese●ce . That when he finds manifolde occasions of vexation in these earthly thinges he ouer-looking them all , and hauing recourse his comforter may finde in him such matter of contentment , that he may passe ouer al these petrye grieuances with contempt ; which whos euer wants , may be secure , cannot be quiet . The mind of man cannot want some refuge ▪ & ( as wee say of the Elephant ) cannot rest vnlesse it haue somthing toleane vpon : The couetous man , whose heauen is his chest , when he heares him selfe rated and cursed for oppression , comes home and seeing his bags safe , applaudes himselfe against all censures : The glutton when hee looseth friendes or good name ; yet ioyes in his full furnish't table , & the laughter of his wine ; more pleasing himselfe in some one dish ; then he can be greeued with all the worldes mis-carriage : The needy scholler whose wealth lyes al in his brain , chears himselfe against iniquity of times , with the conceit of his knowledge . These starting holes the mind cannot want when it is hard driuen : Now when as , like to some chased Sisera it shrowdes it selfe vnder the harbor of these Iaels altho they giue it house-roome , and milke for a time , yet at last either they entertain it with a nayle in the temples , or beeing guilty to their owne impotency , send it out of themselues ; for safety and peace . For if the Crosse light in that which it made his refuge as if the couetous man bee crossed in his riches what earthly thing can stay him from a desperate phrensy ? Or if the crosse fall in a degree aboue the height of his stay , as if the rich man be sick or dying ( wherein all wealth is either contemned ; or remembred with anguish ) how doe all his comforts ( like vermin from an house on fier ) runne away from him , and leaue him ouer to his ruine ? Whiles the soule , that hath placed his refuge aboue , is sure that the ground of his confort cannot be matched with an earthly sorrowe , cannot be made variable by the change of any euent but is infinitly aboue all casualtyes , & without all vncertainties . What state is there wherein this heauenly stay shall not aforde me not only peace but ioy ? Am I in prison ? or in the hell of prisons , in some darke , low , and desolate dungeon ? Loe there , Pompon . Alger . Fox . Martyr . Algerius that sweet Martyr findes more light then aboue , and pitties the darknes of our libertie wee haue but a Sunne to enlighten our world , which euery cloud dimmeth , and hideth from our eyes , but the father of lights ( in respect of whome all the bright starres of heauen , are but as the snaffe of a dim candle ) shines into his pit , & the presence of his glorious Angels make that an heauen to him , which the world purposed as an hel of discomfort . What walles can keepe out that infinite spirit , that filles al thinges ? What darkenesse can bee where the God of this sunne dwelleth ? what sorrow where hee comforteth ? Am I wandring in banishment ? Can I go whither God is not ? what sea can diuide betwixt him and mee ? then would I feare exile if I could be driuen away as wel from God , as my country . Now hee is as much in all earthes ; His title is alike to all places , and mine in him : His sun shines to mee , his sea or earth beares mee vp , his presence cheareth mee , whethersoeuer I goe . Hee cannot bee saide to flitte that neuer changeth his host . Hee alone is a thousand companions , he alone is a world of friendes ; that man neuer knew what it was to be familiar with God that complaines of the want of home ; of friends of companions while God is with him . Am I contemned of the world It is enough for me that I am honored of God , of both I cannot : The world loue me more , if I were lesse friends with God : It cannot hate me so much as God hates it : what care I to be hated of them , whom God hateth . He is vnworthy of Gods fauor that cannot thinke it happines enough with out the worlds ? How easy is it for such a man ▪ whiles the world disgraces him at once to scorne and pitty it , that it cannot think nothing more contemptible then it self ? I am empouerished with losses : That was neuer throughly good , that may be lost : My riches will not leese mee yea , tho I forgoe all to my skin , yet haue I not lost any part of my welth For if hee bee rich that hath somthing , how rich is he that hath the maker and owner of al thinges ? I am weak and diseased in body ; He cannot miscarry that hath his maker for his Physician : Yet my soule , the better part is sound , for that cannot be weake , whose strength God is : How many are sicke in that & complain not : I can bee content to bee let blood in the arme or foot , for the curing of the head or heart ; The health of the principall part is more ioy to mee then it is trouble to be distempered in the inferiour . Let me knowe that God fauours me , then I haue liberty in prison , home in banishment , honor in contempt , in losses wealth , health in infirmity , life in death , and in all these happines : And surely if our perfect fruition of God be our complete heauen , it must needs be , that our inchoate conuersing with him is our heauen imperfectly ; & the entrance into the other ▪ which ( me thinks ) differs from this , not in the kind of it , but in degree : For the continuation of which happy society ( sith strangenes leeseth acquaintance , and breedeth neglect ) on our part must be a daily renuing of heuenly familiarity , by seeking him vp , euen with the contempt of al inferior distraction ; by talking with him in our secret inuocations , by hearing his conference with vs ; and by mutual intertainment of ech other in the sweet discourses of our daily meditations ; He is a sullen & vnsociable frend that wants words : God shal take no pleasur in vs if we be silent : The hart that is ful of loue cannot but haue a busy tongue : Al our talk with God is either Suites or Thankes : In them the christian heart pours out it selfe to his maker , and would not change this priuiledge for a world : All his annoiances , al his wants , all his dislikes are poured into the bosome of his inuisible friend who likes vs stil so much more as wee aske more , as wee complaine more ; Oh the easy and happy recourse ▪ that the poore soule hath to the hye throne of heauen ▪ We stay not for the holding out of a golden scepter , to warne our admission , before which our presence should bee presumption and death ; No houre is vnseasonable , no person too base , no words too homely , no fact too hard , no importunity too great : we speak familiarly we are heard , answered , comforted : Another-while God interchangeably speakes vnto vs by the secret voyce or his spirit ; or by the audible sound of his word , we heare , adore , answere him ; By both which the minde so communicates it selfe to God , and hath God so plentifully communicated vnto it , that hereby it growes to such an habit of heauenlinesse , as that now it wants nothing but dissolution of full glory .

Sect. 23.

OVt of this main ground once setled in the heart ( like as so many riuers from one common sea ) flow those subordinate resolutions , The subordinate rules of Tranquillitie . which wee require as necessary to our peace , whether in respect of our actions , or our estate . 1. For actions . For our actions ther must be a secret vow passed in the soul both of constant refraining from what soeuer may offend that maiesty we rest vpon ; and aboue this , of true and Canonicall obedience to God , without all care of difficulty , and in spight of all contradictions of nature : Not out of the confidence of our owne power : Impotent men , who are we , that we shoulde either vow or performe ? But as hee saide ; Giue what thou bid'st , and bid what thou wilt : Hence the courage of Moses durst venture his hand to take vppe the crawling and hissing Serpent ; Hence Peter durst walke vpon the Pauement of the waues ; Hence that Heroicall spirit of Luther ( a man made of metall fit for so great a worke ) durst resolue and professe to enter into that fore-warned cittye , tho there had been as many diuells in their streetes as tiles on their houses : Both these vowes as wee once solemnly made by others , so for our peace must wee renew in our selues . Thus the experienced mind both knowing that it hath met with a good friend , & withall what the price of a friend is ; cannot but be carefull to retayne him , and wary of displeasing & therefore to cut off all daungers of variance , voluntarily takes a double oath of alleageance of it selfe to God ; which neither benefit shall induce vs to breake , if we might gaine a world , nor feare vrge vs thereto , tho we must leese our selues : The wauering hart that finds continuall combates in it selfe betwixt Pleasure & Conscience ▪ so equally matched that neither gets the day , is not yet capable of peace ; and whether euer ouer commeth , is troubled both with resistance & victory . Barren Rebecca found more ease , then when her twins struggled in her womb : If Iacob had been there alone , she had not complained of that painfull contention : One while Pleasure holdes the fort , and Conscience assaults it , which when it hath entred at last by strong hand , after manye batteries of iudgementes denounced , ere long pleasure either corruptes the watch , or by some cuning stratagem , findes way to recouer her first hold ; so our part is euer atempting , and euer resisting , betwixt both , the hart cannot haue peace , because it resolues not ; For while the soule is held in suspense , it cannot enioy the pleasure it vseth , because it is halfe taken vp with feare ; Onely a strong and resolute repulse of pleasure is truly pleasant ; For therein the Conscience filling vs with heauenly delight , maketh sweete Triumphes in it selfe ; as beeing now the Lorde of his own dominions & knowing what to trust to No man knows the pleasure of this thought , I haue done wel , but he that hath felt it : & he that hath felt it , contemnes all pleasure to it . It is a false slander raysed on Christianity , that it makes men dumpish and melancholicke ; for therfore are we heuy , because wee are not enough Christians . Wee haue religion enough to mislike pleasures , not enough to ouercome them ; But if wee bee once conquerours ouer our selues and haue deuoted our selues wholly to God , there can be nothing but heauenly mirth in the soule . Loe here ye philosophers , the true Musick of heauen , which the good heart continually heareth , and answeares it in the iust measurs of ioy Others may talk of mirth as a thing they haue hard of , or vainly fancied ; Only the Christian feeles it ; and in comparison therof scorneth the idle ribaldish , and scurrilous mirth of the prophane .

Sect. 24.

AND this resolution which wee call for , 2. Rule for our actions . must not onely exclude manifestly euill actions , but also doubting and suspension of minde in actions suspected , and questionable ; wherein the iudgement must euer giue confident determination one way : For this Tranquillity consisteth in a steddines of the mind ; and how can that vessell which is beaten vpon , by contrarie waues and windes , and tottereth to either part , be said to keepe a steddy course ? Resolution is the onely mother of securitie . For instance ; I see that Vsurie , which was wont to be condemned for no better then a Legall theft , hath now obtained with many , the the reputation of an honest trade : & is both vsed by many , & by some defended . It is pittie that a bad practise should finde any learned or religious Patron : The summe of my patrimony lieth dead by me , sealed vp in the bag of my father ; my thriftier friends aduise me to this easy & sure improuement ; Their counsel & my gain preuaile ; my yearly sums come in with no cost , but of time , waxe , parchment ; My estate likes it well : better then my conscience ; which tels me still he doubts my trade is too easy to be honest ; Yet I continue my illiberall course not without some scruple and contradiction ; so as my feare of offence hinders the ioy of my profit , & the plesure of my game , hartens mee against the feare of : iniustice ; I wold be rich with case , and yet I would not be vncharitable , I would not be vniust All the while I liue in vnquiet doubts , and distraction ; Others are not so much entangled in my bonds , as I in my owne . At last that I may bee both iust and quiet , I conclude to referre this case wholly to the sentence of my inward iudge , the Conscience , the Aduocates , Gaine and Iustice plead on either part at this barre with doubtfull successe . Gaine informes the Iudge of a new and nice distinction of toothlesse and biting interest , & brings presidents of particular cases of vsury so farre from any breach of charity or iustice , that both parts therein confes themselues aduantaged : Iustice pleades euen the most toothlesse vsury to haue sharpe gummes ; & finds in the most harmelesse and profitable , practise of it and insensible wrong to the common body ; besides the infinite wracks of priuate estates ; The weake iudge suspends in such probable allegations , & demurreth ; as being ouercome of both , and of neither part : & leaues me yet no whit more quiet , no whit lesse vncertaine : I suspend my practise accordingly , being sure it is good not to doe , what I am not sure is good to be done ; and now Gaine ▪ solicites mee as much as iustice did before ▪ Betwixt both I liue troublesomely : Nor euer shal doe other , till in a resolute detestation I haue whipped this euil merchant out of the Temple of my heart : This rigour is my peace ; Before I coulde not bee well , either full or fasting : Vncertainetie is much payne , euen in a more tollerable action : Neither is it ( I thinke ) easy to determine , whether it be worse to doe a lawfull acte with doubting , or an euill with resolution : since that within it selfe is good , is made euil to me by my doubt , and ! what is in nature euill , is in this one point not euill to mee , that I do it vpon a verdict of a Conscience , so now my iudgement offends in not following the truth I offend not in that I follow my iudgement : Wherin if the most wise God had left vs to roue onely according to the aime of our owne coniectures , it should haue beene lesse faulty to be Sceptickes in our actions , and either not to iudge at all , or to iudge amisse : but how that he hath giuen his a perfite rule of eternall equity , and truth : wherby to direct the sentences of our iudgement , that vncertainty which alloweth no peace to vs , will aforde vs no excuse before the tribunall of heauen : wherfore , then onely is the hart quiet , when our actions are grounded ▪ vpon iudgement & our iudgement vpon Truth .

Sect. 25.

FOR his estate the quiet minde must first rolle itself vpon the prouidence of the hyest : Rules for estate . For whosoeuer so casts himselfe vpon these outwarde thinges that in their prosperous estate here ioyceth ▪ 1. Reliance vpon the prouidence of God . & contrarily is cast downe in their miscarriage , I know not whether hee shall finde more vncertaintye of rest , or more certaintye of vnquietnesse : since hee must needes bee like a light vnballanced vessell , that rises and falles with euery waue , and depends only on the mercy of wind & water : But who relyes on the ineuitable decree , & all-seeing prouidence of God , which can neither bee crossed with second thoughts , nor with euents vnlooked for , layes a sure grounde of Tranquillity , Let the world tosse how it list , and vary it selfe ( as it euer doth ) in storms & calms , his rest is pitched alo●t , aboue the sphere of changeable mortality . To begin is harder then to prosecute ▪ What counsell had God in the first molding of thee in the womb of thy mother ? what ayde shall hee haue in repairing thee from the womb of the earth ? & if he could make , & shall restore thee without thee why shall hee not much more ( not without thy in deuor ) dispose of thee ? Is God wise enough to guide the heauens & to produce all creatures in their kindes : and seasons and shall he not bee able to order thee alon ? Thou sayst I haue friendes , and ( which is my best friend I haue wealth , to make both them , and mee ; and wit to put both to best vse . O the broken reedes of humaine confidence ! Who euer trusted on friendes that could trust to himselfe ? Who euer was so wise , as not sometimes to be a foole in his owne conceit , ofte times in the conceit of others ? Who was euer more discontent then the wealthy ? Friends may bee false , wealth cannot but be deceitfull , wit hath made many fooles ; Trust thou to that , which if thou wouldst cannot fail thee . Not that thou desirest shall come to passe ; but that which God hath decreed : Neither thy feares nor thy hopes , nor vows shall either for slow or alter it . The vnexperienced passenger when hee sees the vessell go amisse or too farre , laies fast hold on the contrary part , or on the mast for remedy , the Pilot laughs at his folly , knowing that ( what euer ●e labors ) the barke will goe which way the winde and his sterne directeth it . Thy goods are embarked ; Now thou wishest a direct Northwinde to driue thee to the Straytes ▪ and then a West to runne in ; and now , when thou hast emptyed and laded againe , thou callst as earnestlie for the South , and Southeast to returne ; and lowrest if all these answer thee not : As if heauen and earth had nothing else to doe but to wayte vpon thy pleasure , and serued onely to bee commaunded seruice by thee : Another that hath contrary occasions asks for windes quite opposite to thine : He that sits in heauen , neither fits thy fancy nor his , but bids his winds spit sometimes in thy face , sometimes to fauor thee with a sideblast , sometimes to be boisterous otherwhiles to be silent at his own plesure . Whether the marriner sing or curse , it shal go whither it is sent ; Striue or lye still , thy destiny shal run on , & what must bee , shal bee ; Not that we should hence exclude benefit of means ( which are alwaies necessarily included in this wise preordination of all things ) but perplexity of cares , and wrestling with prouidence . Oh the idle & ill spent cares of curious men , that consult with starres , and spirits for their destinies , vnder colour of preuention ; if it bee not thy destiny , why wouldst thou know it , what needes thou resist it ? If it be thy destiny , why wouldst thou know that thou canst not preuent ? That which God hath decreede is already done in heauen , and must be done on earth . This kind of expectation doth but hasten slow euills , & prolong them in their continuance ; hasten them not in their euent but in our conceit : Shortly then if thou swimmest against the streame of this prouidence , thou canst not escape drowning , euerye waue turns thee ouer like a Porckpose before a tempest ; but if thou swim'st with the streame , do but cast thine armes abroade thou passest with safetye , and with ease ; it both beares thee vppe , and carries thee on to the hauen , whither God hath determined thine arriuall in peace .

Sect. 26.

NExt to this the minde of the Quiet man must bee to wrought by these former resolutions , The second rule for estate . that it bee throughlye perswaded the estate wherein hee is , A perswasion of the goodnesse and fitnesse of it for vs . is best of all ; if not in it selfe , yet to him : Not out of pride , but out of contentment : Which who euer wanteth , cannot but be continually vexed with enuy ▪ & racked with ambition : Yea if it were possible to bee in heauen without this , hee coulde not be happy : For it is as impossible to the mind at once to long after , and enioy , as for a man to feed and sleepe at once . And this is the more to be striuen for , because we are al naturally prone to afflict our selues with our owne frowardnes , ingratefully contemning al wee haue , for what we would haue Euen the best of the Patriarks could say , O Lord what wilt thou giue me , since I go childlesse : The bond man desires now and controll nature . Ovaine fooles whither doth our restlesse ambition climbe ? What shal be at length , the period of our wishes ? I coulde not blame these desires , if contentment consisted in hauing much , but now that he only hath much that hath contentment , and that is as easily obtayned in a lowe estate ; I can account of these thoughtes no better then proudely foolish . Thou art poore ? What difference is there betwixt a greater man and thee saue that he doth his businesses by others , thou doest them thy selfe ? He hath Caters , Cookes , Bayliues , stewardes , Secretaries , and all other offices for his seuerall seruices , thou prouidest , dressest , gatherest , receiuest , expendest , writest for thy selfe : His patrimonie is large , thine earnings small . If Briareus feed fiftie bellies with his hundreth hands , what is he the better , then hee that with two hands feedeth one : He is serued in siluer , thou in vessell of the same colour , of lesser price ; as good for vse , tho nothing but liberty , that alone would make him happy : Once free forgetting his former thought , he wishes some wealth to make vse of his freedome , & sayes it were as good be straited in place as in ability ; Once rich , he longeth after nobility , thinking it no prayse to be a welthy peasant . Once noble he begins to deem it a base matter to be subiect ▪ nothing can now content him but a croshn Then it is a small matter to rule , so long as he hath but little dominions , and greater neighbours ; he woulde therefore bee an vniuersall Monarch ; Whither then ? surely it vexes him as much , that the earth is so small a globe , so little a mole-hill ; and that there are no moe worldes to conquer ; and now that hee hath attayned the hyest dignitye among men , hee would needes bee a God , conceites his immortalitye , erects temples to his owne name commaundes his deade statues to bee adored : And not thus contented , is angry that hee cannot commande heauen in to solace himselfe ; The weight whereof varies according to our estimation of them : One hath much wealth , but no child to inherite it , he enuyes at the poore mans fruitfulnesse , which hath many heires and no lands and coulde bee content with all his aboundance to purchase a successour of his owne loynes . Another hath many children , little maintenance he commendeth the careles quietnes of the barren & thinks fewer mouthes and more meate woulde do better ; The labouring man hath the blessing of a strong body fit to digest any fare , to indure any labor ; yet he wisheth himselfe weaker , on condicion he might bee wealthier ; The man of nice education hath a feeble stomach , and rasping since his last meale , doubts whether he shoulde eate of his best dish , or nothing ; this man repines at nothing more them to se his hungry plowman feed on a crust ; and wisheth to change estates on condicion hee might change bodies with him : Say that God should giue thee thy wish , what not for value : His dishes are more dainty , thine as well relished to thee , and no lesse wholesome : Hee eates oliues , thou garlick , he mislikes not more the smell of thy sauce , then thou dost the taste of his , Thou wantest somwhat that he hath , hee wisheth something which thou hast , and regardest not : Thou couldst be content to haue the rich mans purse , but his gout thou woldst not haue ; He would haue thy health , but not thy fare : If we might picke out of all mens estates that which is laudable , omitting the inconueniences wee woulde make our selues complete ; but if wee must take altogether , wee shoulde perhaps little aduantage our selues with the change . For the most wise God hath so proportion'd out euery mans condition , that hee hath some iust cause of sorrow inseperably mixed with other contentments ; and hath allotted to no man liuing , an absolute happines without some grieuances ; nor to any man such an exquisite misery , as that he findeth not somwhat wherin wouldst thou desire ? Let me ( thou saiest ) bee wise helthfull , rich , honorable , strong , learned , beautiful immortall : I knowe thou louest thy selfe so well , that thou canst wish all these , and more ; But say that God hath so shared out all these gifts by a most wise and iust distribution , that thou canst haue but some of these , perhaps but one ; Which wouldst thou single out for thy selfe ? Any thing beside what thou hast : If learned , thou wouldst be strong , if strong honorable , if honorable long-liued ; Some of these thou art already . Thou foole ; Cannot God choose better for thee , then thou for thy selfe ? In other matches thou trustest the choyce of a skillfuller chapman ; when thou seest a goodly horse in the fayre ( tho his shape please thine eye well ) yet thou darest not buye him , if a cunning horsemaister shall tell thee hee is faulty and art willing to take a playner & sounder , on his commendation against thy fancy : How much more should we in this case allow his choyce that cannot deceiue vs ; that cannot bee deceyued ? But thou knowest that other thou desirest , better then what thou hast ; Better perhaps for him that hath it , not better for thee : Libertye is sweete and profitable to those that can vse it ; But fetters are better for the frantick man : Wine is good nourishment for the healthfull , poyson to the aguish ; It is good for a sound body to sleep in a whole skin , but he that complains of swelling sores cannot sleep till it be broken : Hemlock to the goat , & spiders to the monky turn to good sustenance , which to other creatures are accounted deadly ; As in diets so in estimation of good & euill , of greater and lesser good ; there is much variety : All palats commend not one dish , and what one commends for most delicate , another reiects for vnsauory . And if thou know what dish is most pleasant to thee , thy Physician knowes best which is wholesome : Thou wouldst follow thine appetite too much and ( as the French haue in their prouerb ) woldst dig thy owne graue with thy teeth ; thy wise physician ouersees & ouerrules thee : He sees if thou wert more esteemed , thou wouldst bee proude , if more strong , licentious , if richer , couetous , if health fuller , more secure ; But thou thinkest not thus hardly of thy selfe Fond man , what knowest thou futur things ? beleue thou him that onely knowes what would bee , what will bee ; Thou wouldst willingly go to heauen , what better guide canst thou haue , then him that dwels there ? If he lead thee thorough deepe sloughes , and brackie thickets , know that he knowes this the neerer way though more cumbersome : can there be in him any want of wisedome not to foresee the best ? Can there be any want of power not to effect the best ? Any want of loue not to giue thee what he knowes is best ? How canst thou then faile of the best ? Since what his power can doe , and what his wisedome sees should be done , his loue hath done , because all are infinite : He willeth not things because they are good , but they are good because hee wils them : Yea if ought had beene better , this had not beene ; God willeth what he doth , and if thy will accord not with his , whether wilt thou condemne of imperfection ?

Sect. vlt.

I Haue chalked out the way of peace ; The conclusion of the whole what remains ▪ but that we walke along in it . I haue conducted my reader to the mine , yea to the mint of happines , & showed him those glorious heapes , which may eternally enrich him . If now he shall go away with his hands and skirt empty ; how is he but worthy of a miserable want ? who shall pitty vs while we haue no mercy on our selues ? wilfull distresse hath neither remedy nor compassion : And to speake freely , I haue oft wondred at this painful folly of vs men , which in the open view of our peace , as if wee were condemned to a necessary & fatall vnquietnes , liue vpon our own rack , finding no more ioy then if wee were vnder no other handes , but our executioners . One droupeth vnder a fained euill , another augments a small sorrow through impatience , another drawes vpon himselfe an vncertaine euill through feare ; one seekes true contentment , but not inough ; another hath iust cause of ioy , and perceiues it not : One is vexed for that his grounds of ioy are matched with equall grieuances ; another cannot complaine of any present occasion of sorrowe , yet liues sullenly , because he finds not any present cause of comfort ; One is haunted with his sinne , another distracted with his passion : Amongst all which , he is a miracle of men , that liues not some way discontented . So wee liue not while wee doe liue , onely for that wee want either wisedome , or will , to husband our liues to our owne best aduantage . O the inequalitye of our cares ! Let riches or honour bee in question ; we sue to them , we seeke for them with importunitye , with seruile ambition : Our paynes neede no solicitor ; Yea there is no way wrong that leades to this end : Wee abhorre the patience to stay till they inquire for vs . And if euer ( as it rarely happens ) our desert and worthinesse winnes vs the fauour of this profer , wee meete it with both handes , not daring with our modest denyalles to whet the instancy , and double the intreaties of so welcome suiters ; Yet lo , here the onely true and precious riches , the hyest aduancement of the soule , peace and happines , seeks for vs , sues to vs for acceptation ; our aunswers are coy and ouerly , such as we giue to those clients that look to gaine by our fauors . If our want were through the scarcity of good , we might yet hope for pittye to ease vs , but now that it is through negligence , and that wee perish with our hands in our bosome , wee are rather worthy of stripes for the wrong wee doe our selues , then of pitty for what we suffer . That we may and will not , in oportunity of hurting others ▪ is noble and Christian but in our owne benefite sluggish , and sauoring of the worst kind of vnthriftinesse .

Sayest thou then this peace is good to haue , but hard to get ? It were a shamefull neglect that hath no pretence : Is difficulty sufficient excuse to hinder thee from the pursuit of riches , of preferment , of learning , of bodily pleasures ? Art thou content to sit shrugging in a base cottage , ragged , affamished , because house , clothes , and food will neither be had without money , nor money without labour , nor labour without trouble and painefulnesse ? Who is so mercifull , as not to say that a whip is the best almes for so lazy and wilfull neede ? Peace shoulde not bee good , if it were not harde : Go , and by this excuse shut thy selfe out of heauen at thy death and liue miserabely til thy death , because the good of both worldes is hard to compasse . There is nothing but miserye on earth and hell belowe , that thou canst come to without labour ; And if wee can bee content to cast awaye such immoderate and vnseasonable paynes vpon these earthly trifles , as to weare our bodyes with violence , and to incroach vpon the night for tim● to get them ; what madnes shall it seem in vs not to afforde a lesse labour to that which is infinitly be●ter , and which onely giues worth & goodnes vnto the other ? Wherefor if we haue not vowed enmity with our selues if we be not in loue with misery and vexation , if we be not obstinatly carelesse of our owne good ; let vs shake off this vnthrifty , dangerous & desperate negligence , and quicken these dull hearts to a liuely and effectuall search of what onely can yield them sweete and abiding contentment ; which once attayned ; How shall we insult ouer euils , and bid them do their worst ? How shall wee vnder this calme & quiet bay laugh at the rough weather & vnsteddye motions of the worlde ? How shall heauen and earth smile vpon vs , and we on them ; commanding the one ; aspiring to the other ? How pleasant shall our life be , while neither ioies nor sorrows can distemper it with excesse ? yea while the matter of ioy that is within vs , turnes all the most sad occurrences into pleasure ? How deare & welcome shall our death bee that shall but leade vs from one heauen to another , from peace to glorye ? Goe now yee vaye and idle worldlinges , and please your selues in the large extent of your rich Mannors , or in the homage of those whome basenesse of mind hath made slaues to your greatnesse , or in the price and fashions of your full wardrop ; or in the wanton varietyes of your delicate gardens ; or in your cofers full of red and white earth , or if there bee any other earthly thing more alluring , more precious , enioy it , possesse it , and let it possesse you : Let mee haue only my peace & let me neuer want it , till I enuie you .

FINIS .